- General Introduction to the Bahá'í Faith
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- Bahá'í Teachings
- Bahá'í History
- Bahá'í Community
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“The betterment of the world can be accomplished through pure and goodly deeds, through commendable and seemly conduct.” 1
“Beware, O people of Bahá, lest ye walk in the ways of them whose words differ from their deeds.” 2
“O Son of Being! Bring thyself to account each day ere thou art summoned to a reckoning ...” 3
“Say, O brethren! Let deeds, not words, be your adorning.” 4
“Holy words and pure and goodly deeds ascend unto the heaven of celestial glory.” 5
“Truthfulness is the foundation of all human virtues.” 6
“Without truthfulness, progress and success in all the worlds of God are impossible for any soul.” 7
“Beautify your tongues, O people, with truthfulness, and adorn your souls with the ornament of honesty.” 8
“Let your eye be chaste, your hand faithful, your tongue truthful, and your heart enlightened.” 9
“They who dwell within the tabernacle of God, and are established upon the seats of everlasting glory, will refuse, though they be dying of hunger, to stretch their hands, and seize unlawfully the property of their neighbor, however vile and worthless he may be.” 10
“A kindly tongue is the lodestone of the hearts of men. It is the bread of the spirit, it clotheth the words with meaning, it is the fountain of the light of wisdom and understanding...” 11
“In this sacred Dispensation, conflict and contention are in no wise permitted. Every aggressor deprives himself of God’s grace.” 12
“Nothing whatever can, in this Day, inflict a greater harm upon this Cause than dissension and strife, contention, estrangement and apathy, among the loved ones of God.” 13
“Do not be content with showing friendship in words alone, let your heart burn with loving kindness for all who may cross your path.” 14
“When a thought of war comes oppose it by a stronger thought of peace. A thought of hatred must be destroyed by a more powerful thought of love.” 15
“…backbiting quencheth the light of the heart, and extinguisheth the life of the soul.” 16
“Breathe not the sins of others so long as thou art thyself a sinner.” 17
“Speak no evil, that thou mayest not hear it spoken unto thee, and magnify not the faults of others that thine own faults may not appear great...” 18
“O Son of Being!
How couldst thou forget thine own faults and busy thyself with the faults of others? Whoso doeth this is accursed of Me.” 19
1. Bahá'u'lláh, cited in Shoghi Effendi, The Advent of Divine Justice, (Wilmette: Bahá'í Publishing Trust, 1990), pp. 24-25.
2. Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, (Wilmette: Bahá'í Publishing Trust,1994), CXXXIX, p. 305.
3. Bahá'u'lláh, The Hidden Words (1985 U.S. Edition), Arabic no. 31.
4. Ibid., Persian no. 5.
5. Ibid., Persian no. 69.
6. 'Abdu'l-Bahá, The Advent of Divine Justice, p. 26.
7. Ibid., p. 26.
8. Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, (Wilmette: Bahá'í Publishing Trust,1994), CXXXVI, p. 297.
9. Bahá'u'lláh, Tablets of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas, (Wilmette: Bahá'í Publishing Trust, 1997), p. 138.
10. Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, (Wilmette: Bahá'í Publishing Trust, 1994), CXXXVII, pp. 298-299.
11. Ibid., CXXXII, p. 289.
12. 'Abdu'l-Bahá, Will and Testament of 'Abdu'l-Bahá, (Wilmette: Bahá'í Publishing Trust, 1991), p. 13.
13. Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, (Wilmette: Bahá'í Publishing Trust, 1994), V, p. 9.
14. 'Abdu'l-Bahá, Paris Talks, (London: Bahá'í Publishing Trust, 1995), p. 2.
15. Ibid., p. 19.
16. Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, (Wilmette: Bahá'í Publishing Trust, 1994), CXXV, p. 265.
17. Bahá'u'lláh, The Hidden Words, Arabic no. 27.
18. Ibid., Persian no. 44.
19. Ibid., Arabic no. 26.
1. 巴哈欧拉，转引自守基·阿芬第的The Advent of Divine Justice，第24-25页，维尔梅特：巴哈伊出版社1990年英文版。
2. 巴哈欧拉，Gleanings from the Writings of Bahá'u'lláh，CXXXIX，第305页，维尔梅特：巴哈伊出版社1994年英文版。
6. 阿博都巴哈，转引自守基·阿芬第的The Advent of Divine Justice，第26页，维尔梅特：巴哈伊出版社1990年英文版。
7. 阿博都巴哈，转引自守基·阿芬第的The Advent of Divine Justice，第26页，维尔梅特：巴哈伊出版社1990年英文版。
8. 巴哈欧拉，Gleanings from the Writings of Bahá'u'lláh，CXXXVI，第297页，维尔梅特：巴哈伊出版社1994年英文版。
9. 巴哈欧拉，Tablet of Bahá'u'lláh after the Kitáb-i-Aqdas，第138页，维尔梅特：巴哈伊出版社1997年英文版。
10. 巴哈欧拉，Gleanings from the Writings of Bahá'u'lláh，CXXXVII，第298-299页，维尔梅特：巴哈伊出版社1994年英文版。
11. 巴哈欧拉，Gleanings from the Writings of Bahá'u'lláh，CXXXII，第289页，维尔梅特：巴哈伊出版社1994年英文版。
12. 阿博都巴哈，Will and Testament of 'Abdu'l-Bahá，第13页，维尔梅特：巴哈伊出版社1991年英文版。
13. 巴哈欧拉，Gleanings from the Writings of Bahá'u'lláh，第9页，维尔梅特：巴哈伊出版社1994年英文版。
14. 阿博都巴哈，Paris Talks, 第2页，伦敦：巴哈伊出版社1995年英文版。
15. 阿博都巴哈，Paris Talks, 第19页，伦敦：巴哈伊出版社1995年英文版。
16. 巴哈欧拉，Gleanings from the Writings of Bahá'u'lláh，CXXV，第265页，维尔梅特：巴哈伊出版社1994年英文版。
“The body is the physical or animal degree of man. From the bodily point of view man is a sharer of the animal kingdom. The bodies alike of men and animals are composed of elements held together by the law of attraction. Like the animal, man possesses the faculties of the senses, is subject to heat, cold, hunger, thirst, etc.; unlike the animal, man has a rational soul, the human intelligence.” 1
“The soul of man comes into being at conception.” 2
“The spirit of man has a beginning, but it has no end; it continues eternally.” 3
“...the rational soul, meaning the human spirit, does not descend into the body-that is to say, it does not enter it, for descent and entrance are characteristics of bodies, and the rational soul is exempt from this. The spirit never entered this body, so in quitting it, it will not be in need of an abiding-place: no, the spirit is connected with the body, as this light is with this mirror. When the mirror is clear and perfect, the light of the lamp will be apparent in it, and when the mirror becomes covered with dust or breaks, the light will disappear.” 4
“The spirit does not need a body, but the body needs spirit, or it cannot live. The soul can live without a body, but the body without a soul dies.” 5
“The whole physical creation is perishable. These material bodies are composed of atoms; when these atoms begin to separate decomposition sets in, then comes what we call death. This composition of atoms, which constitutes the body or mortal elements of any created being, is temporary. When the power of attraction, which holds these atoms together, is withdrawn, the body, as such, ceases to exist.
With the soul it is different. The soul is not a combination of elements, it is not composed of many atoms, it is of one indivisible substance and therefore eternal. It is entirely out of the order of the physical creation; it is immortal!” 6
“Know that the power and the comprehension of the human spirit are of two kinds — that is to say, they perceive and act in two different modes. One way is through instruments and organs; thus with this eye it sees; with this ear it hears; with this tongue it talks. Such is the action of the spirit, and the perception of the reality of man, by means of organs — that is to say, the spirit is the seer, through the eyes; the spirit is the hearer, through the ear; the spirit is the speaker, through the tongue.
The other manifestation of the powers and actions of the spirit is without instruments and organs. For example, in the state of sleep without eyes it sees; without an ear it hears; without a tongue it speaks; without feet it runs. Briefly, these actions are beyond the means of instruments and organs. How often it happens that it sees a dream in the world of sleep, and its signification becomes apparent two years afterward in corresponding events. In the same way, how many times it happens that a question which one cannot solve in the world of wakefulness is solved in the world of dreams. In wakefulness the eye sees only for a short distance, but in dreams he who is in the East sees the West.” 7
“God’s greatest gift to man is that of intellect, or understanding...” 8
“Man has also spiritual powers: imagination, which conceives things; thought, which reflects upon realities; comprehension, which comprehends realities; memory, which retains whatever man imagines, thinks and comprehends.” 9
“But the mind is the power of the human spirit. Spirit is the lamp; mind is the light which shines from the lamp. Spirit is the tree, and the mind is the fruit. Mind is the perfection of the spirit and is its essential quality, as the sun’s rays are the essential necessity of the sun.” 10
“Thou hast asked Me concerning the nature of the soul. Know, verily, that the soul is a sign of God, a heavenly gem whose reality the most learned of men hath failed to grasp, and whose mystery no mind, however acute, can ever hope to unravel. It is the first among all created things to declare the excellence of its Creator, the first to recognize His glory, to cleave to His truth, and to bow down in adoration before Him. If it be faithful to God, it will reflect His light, and will, eventually, return unto Him. If it fail, however, in its allegiance to its Creator, it will become a victim to self and passion, and will, in the end, sink in their depths.” 11
“Ye are even as the bird which soareth, with the full force of its mighty wings and with complete and joyous confidence, through the immensity of the heavens, until, impelled to satisfy its hunger, it turneth longingly to the water and clay of the earth below it, and, having been entrapped in the mesh of its desire, findeth itself impotent to resume its flight to the realms whence it came. Powerless to shake off the burden weighing on its sullied wings, that bird, hitherto an inmate of the heavens, is now forced to seek a dwelling-place upon the dust. Wherefore, O My servants, defile not your wings with the clay of waywardness and vain desires, and suffer them not to be stained with the dust of envy and hate, that ye may not be hindered from soaring in the heavens of My divine knowledge. ” 12
“In the beginning of his human life man was embryonic in the world of the matrix. There he received capacity and endowment for the reality of human existence. The forces and powers necessary for this world were bestowed upon him in that limited condition. In this world he needed eyes; he received them potentially in the other. He needed ears; he obtained them there in readiness and preparation for his new existence. The powers requisite in this world were conferred upon him in the world of the matrix,… Therefore in this world he must prepare himself for the life beyond. That which he needs in the world of the Kingdom must be obtained here. Just as he prepared himself in the world of the matrix by acquiring forces necessary in this sphere of existence, so likewise the indispensable forces of the divine existence must be potentially obtained in this world.” 13
“The purpose of the creation of man is the attainment of the supreme virtues of humanity through descent of the heavenly bestowals.” 14
“The purpose of God in creating man hath been, and will ever be, to enable him to know his Creator and to attain His Presence. To this most excellent aim, this supreme objective, all the heavenly Books and the divinely-revealed and weighty Scriptures unequivocally bear witness. Whoso hath recognized the Day Spring of Divine guidance and entered His holy court hath drawn nigh unto God and attained His Presence, a Presence which is the real Paradise, and of which the loftiest mansions of heaven are but a symbol… Whoso hath failed to recognize Him will have condemned himself to the misery of remoteness, a remoteness which is naught but utter nothingness and the essence of the nethermost fire. Such will be his fate, though to outward seeming he may occupy the earth’s loftiest seats and be established upon its most exalted throne.” 15
“The purpose of the one true God in manifesting Himself is to summon all mankind to truthfulness and sincerity, to piety and trustworthiness, to resignation and submissiveness to the Will of God, to forbearance and kindliness, to uprightness and wisdom. His object is to array every man with the mantle of a saintly character, and to adorn him with the ornament of holy and goodly deeds.” 16
“Having created the world and all that liveth and moveth therein, He, through the direct operation of His unconstrained and sovereign Will, chose to confer upon man the unique distinction and capacity to know Him and to love Him - a capacity that must needs be regarded as the generating impulse and the primary purpose underlying the whole of creation… Upon the inmost reality of each and every created thing He hath shed the light of one of His names, and made it a recipient of the glory of one of His attributes. Upon the reality of man, however, He hath focused the radiance of all of His names and attributes, and made it a mirror of His own Self. Alone of all created things man hath been singled out for so great a favor, so enduring a bounty.” 17
“These energies with which the Day Star of Divine bounty and Source of heavenly guidance hath endowed the reality of man lie, however, latent within him, even as the flame is hidden within the candle and the rays of light are potentially present in the lamp. The radiance of these energies may be obscured by worldly desires even as the light of the sun can be concealed beneath the dust and dross which cover the mirror. Neither the candle nor the lamp can be lighted through their own unaided efforts, nor can it ever be possible for the mirror to free itself from its dross. It is clear and evident that until a fire is kindled the lamp will never be ignited, and unless the dross is blotted out from the face of the mirror it can never represent the image of the sun nor reflect its light and glory.” 18
“The door of the knowledge of the Ancient Being hath ever been, and will continue forever to be, closed in the face of men. No man’s understanding shall ever gain access unto His holy court. As a token of His mercy, however, and as a proof of His loving-kindness, He hath manifested unto men the Day Stars of His divine guidance, the Symbols of His divine unity, and hath ordained the knowledge of these sanctified Beings to be identical with the knowledge of His own self. Whoso recognizeth them hath recognized God. Whoso hearkeneth to their call, hath hearkened to the Voice of God, and whoso testifieth to the truth of their Revelation, hath testified to the truth of God Himself. Whoso turneth away from them, hath turned away from God, and whoso disbelieveth in them, hath disbelieved in God. Every one of them is the Way of God that connecteth this world with the realms above, and the Standard of His Truth unto every one in the kingdoms of earth and heaven. They are the Manifestations of God amidst men, the evidences of His Truth, and the signs of His glory.” 19
“The Prophets and Messengers of God have been sent down for the sole purpose of guiding mankind to the straight Path of Truth. The purpose underlying their revelation hath been to educate all men, that they may, at the hour of death, ascend, in the utmost purity and sanctity and with absolute detachment, to the throne of the Most High.” 20
“Man is the supreme Talisman. Lack of a proper education hath, however, deprived him of that which he doth inherently possess. Through a word proceeding out of the mouth of God he was called into being; by one word more he was guided to recognize the Source of his education; by yet another word his station and destiny were safeguarded. The Great Being saith: Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom.” 21
“The very fact that our spiritual instinct, surely never given in vain, prompts us to pray for the welfare of those, our loved ones, who have passed out of the material world: does it not bear witness to the continuance of their existence?” 22
“When the human soul soareth out of this transient heap of dust and riseth into the world of God, then veils will fall away, and verities will come to light, and all things unknown before will be made clear, and hidden truths be understood.
Consider how a being, in the world of the womb, was deaf of ear and blind of eye, and mute of tongue; how he was bereft of any perceptions at all. But once, out of that world of darkness, he passed into this world of light, then his eye saw, his ear heard, his tongue spoke. In the same way, once he hath hastened away from this mortal place into the Kingdom of God, then he will be born in the spirit; then the eye of his perception will open, the ear of his soul will hearken, and all the truths of which he was ignorant before will be made plain and clear.” 23
“Ones identity or individuality is never lost. Ones reality as a person is preserved throughout the various stages of his development.” 24
“The mysteries of which man is heedless in this earthly world, those will be discovered in the heavenly world, and there will he be informed of the secret of truth; how much more will he recognize or discover persons with whom he hath been associated. Undoubtedly, the holy souls who find a pure eye and are favored with insight will, in the kingdom of lights, be acquainted with all mysteries, and will seek the bounty of witnessing the reality of every great soul. Even they will manifestly behold the Beauty of God in that world. Likewise will they find all the friends of God, both those of the former and recent times, present in the heavenly assemblage.” 25
“The difference and distinction will naturally become realized between all men after their departure from this mortal world. But this (distinction) is not in respect to place, but it is in respect to the soul and conscience. For the Kingdom of God is sanctified (or free) from time and place; it is another world and another universe. But the holy souls are promised the gift of intercession. And know thou for a certainty, that in the divine worlds, the spiritual beloved ones (believers) will recognize each other, and will seek union (with each other), but a spiritual union. Likewise, a love that one may have entertained for anyone will not be forgotten in the world of the Kingdom. Likewise, thou wilt not forget (there) the life that thou hast had in the material world.” 26
“Blessed is the soul which, at the hour of its separation from the body, is sanctified from the vain imaginings of the peoples of the world. Such a soul liveth and moveth in accordance with the Will of its Creator, and entereth the all-highest Paradise. The Maids of Heaven, inmates of the loftiest mansions, will circle around it, and the Prophets of God and His chosen ones will seek its companionship. With them that soul will freely converse, and will recount unto them that which it hath been made to endure in the path of God, the Lord of all worlds.” 27
“The souls of the infidels, however, shall — and to this I bear witness — when breathing their last be made aware of the good things that have escaped them, and shall bemoan their plight, and shall humble themselves before God. They shall continue doing so after the separation of their souls from their bodies.” 28
“He should forgive the sinful, and never despise his low estate, for none knoweth what his own end shall be. How often hath a sinner attained, at the hour of death, to the essence of faith, and, quaffing the immortal draught, hath taken his flight unto the Concourse on high! And how often hath a devout believer at the hour of his soul’s ascension, been so changed as to fall into the nethermost fire!” 29
“When it leaveth the body, however, it will evince such ascendancy, and reveal such influence as no force on earth can equal. Every pure, every refined and sanctified soul will be endowed with tremendous power, and shall rejoice with exceeding gladness.” 30
“Thou hast, moreover, asked Me concerning the state of the soul after its separation from the body. Know thou, of a truth, that if the soul of man hath walked in the ways of God, it will, assuredly, return and be gathered to the glory of the Beloved. By the righteousness of God! It shall attain a station such as no pen can depict, or tongue describe. The soul that hath remained faithful to the Cause of God, and stood unwaveringly firm in His Path shall, after his ascension, be possessed of such power that all the worlds which the Almighty hath created can benefit through him.” 31
“O My servants! Sorrow not if, in these days and on this earthly plane, things contrary to your wishes have been ordained and manifested by God, for days of blissful joy, of heavenly delight, are assuredly in store for you. Worlds, holy and spiritually glorious, will be unveiled to your eyes. You are destined by Him, in this world and hereafter, to partake of their benefits, to share in their joys, and to obtain a portion of their sustaining grace. To each and every one of them you will, no doubt, attain.” 32
1. 'Abdu'l-Bahá, Paris Talks, p. 96.
2. Shoghi Effendi, Lights of Guidance, p. 536.
3. 'Abdu'l-Bahá, Some Answered Questions, p. 151.
4. Ibid., pp. 239-240.
5. 'Abdu'l-Bahá, Paris Talks, pp. 86-87.
6. Ibid., pp. 90-91.
7. 'Abdu'l-Bahá, Some Answered Questions, p. 227.
8. 'Abdu'l-Bahá, Paris Talks, pp. 40-41.
9. 'Abdu'l-Bahá, Some Answered Questions, p. 210.
10. Ibid., p. 209.
11. Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, LXXXII, pp. 158-159.
12. Ibid., CLIII, p. 327.
13. 'Abdu'l-Bahá, Foundation of World Unity, p. 63.
14. 'Abdu'l-Bahá, The Promulgation of Universal Peace, p. 4.
15. Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, XXIX, pp. 70-1
16. Ibid., CXXXVII, p. 299.
17. Ibid., XXVII, p. 65.
18. Ibid., XXVII, pp. 65-66.
19. Ibid., XXI, pp. 49-50.
20. Ibid., LXXXI, pp. 156-157.
21. Ibid., CXXII, pp. 259-260.
22. 'Abdu'l-Bahá, Paris Talks, p. 90.
23. 'Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, p. 177.
24. Shoghi Effendi, 26-11-1939.
25. 'Abdu'l-Bahá, Bahá'i World Faith, by p. 367.
26. 'Abdu'l-Bahá, Tablets of 'Abdu'l-Bahá, pp. 205-206.
27. Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, LXXXI, p. 156.
28. Ibid., LXXXVI, pp. 170-171.
29. Ibid., CXXV, p. 266.
30. Ibid., LXXX, p. 154.
31. Ibid., LXXXII, p. 161.
32. Ibid., CLIII, p. 329.
2. 守基·阿芬第，Lights of Guidance，第536页。
3. 阿博都巴哈，Some Answered Questions，第151页。
4. 阿博都巴哈，Some Answered Questions，第239-240页。
5. 阿博都巴哈，Paris Talks，第86-87页，伦敦：巴哈伊出版社1995年英文版。
7. 阿博都巴哈，Some Answered Questions，第227页。
9. 阿博都巴哈，Some Answered Questions，第210页。
10. 阿博都巴哈，Some Answered Questions，第209页。
11. 巴哈欧拉，Gleanings from the Writings of Bahá'u'llá，LXXXII，第158-159页，维尔梅特：巴哈伊出版社1994年英文版。
12. 巴哈欧拉，Gleanings from the Writings of Bahá'u'llá，CLIII，第327页，维尔梅特：巴哈伊出版社1994年英文版。
13. 阿博都巴哈，Foundation of World Unity，第63页。
14. 阿博都巴哈，The Promulgation of Universal Peace，第4页，维尔梅特：巴哈伊出版社1982年英文版。
15. 巴哈欧拉，Gleanings from the Writings of Bahá'u'llá，XXIX，第70-71页，维尔梅特：巴哈伊出版社1994年英文版。
16. 巴哈欧拉，Gleanings from the Writings of Bahá'u'llá，CXXXVII，第299页，维尔梅特：巴哈伊出版社1994年英文版。
17. 巴哈欧拉，Gleanings from the Writings of Bahá'u'llá，XXVII，第65页，维尔梅特：巴哈伊出版社1994年英文版。
18. 巴哈欧拉，Gleanings from the Writings of Bahá'u'llá，XXVII，第65-66页，维尔梅特：巴哈伊出版社1994年英文版。
19. 巴哈欧拉，Gleanings from the Writings of Bahá'u'llá，XXI，第49-50页，维尔梅特：巴哈伊出版社1994年英文版。
20. 巴哈欧拉，Gleanings from the Writings of Bahá'u'llá，LXXXI，第156-157页，维尔梅特：巴哈伊出版社1994年英文版。
21. 巴哈欧拉，Gleanings from the Writings of Bahá'u'llá，CXXII，第259-260页，维尔梅特：巴哈伊出版社1994年英文版。
22. 阿博都巴哈，Paris Talks，第90页，伦敦：巴哈伊出版社1995年英文版。
23. 阿博都巴哈，Selections from the Writings of 'Abdu'l-Bahá，第177页，维尔梅特：巴哈伊出版社1997年英文版。
25. 阿博都巴哈，转引自Bahá'í World Faith，第367页。
26. 阿博都巴哈，Tablets of 'Abdu'l-Bahá，第205-206页。
27. 巴哈欧拉，Gleanings from the Writings of Bahá'u'llá, LXXXI，第156页，维尔梅特：巴哈伊出版社1994年英文版。
28. 巴哈欧拉，Gleanings from the Writings of Bahá'u'llá, LXXXVI，第170-171页，维尔梅特：巴哈伊出版社1994年英文版。
29. 巴哈欧拉，Gleanings from the Writings of Bahá'u'llá, CXXV，第266页，维尔梅特：巴哈伊出版社1994年英文版。
30. 巴哈欧拉，Gleanings from the Writings of Bahá'u'llá, LXXX，第154页，维尔梅特：巴哈伊出版社1994年英文版。
31. 巴哈欧拉，Gleanings from the Writings of Bahá'u'llá, LXXXII，第161页，维尔梅特：巴哈伊出版社1994年英文版。
32. 巴哈欧拉，Gleanings from the Writings of Bahá'u'llá, CLIII，第329页，维尔梅特：巴哈伊出版社1994年英文版。
“...the purpose for which mortal men have, from utter nothingness, stepped into the realm of being, is that they may work for the betterment of the world and live together in concord and harmony.” 1
“Do not busy yourselves in your own concerns; let your thoughts be fixed upon that which will rehabilitate the fortunes of mankind and sanctify the hearts and souls of men.” 2
“The time is come when naught but the purest motive, supported by deeds of stainless purity, can ascend to the throne of the Most High and be acceptable unto Him.” 3
“Let them perform their services with complete sanctity and detachment… Let them… seek distinction in truthfulness, straightforwardness, and the pursuit of virtue and excellence; for vanity in riches is worthy of none but the base, and pride in possessions beseemeth only the foolish. To attain to true glory and honour, man should exercise justice and equity, forbear to act in an oppressive manner, render service to his government, and work for the good of his fellow-citizens.” 4
“O Son of Spirit!
I created thee rich, why dost thou bring thyself down to poverty? Noble I made thee, wherewith dost thou abase thyself? Out of the essence of knowledge I gave thee being, why seekest thou enlightenment from anyone beside Me? Out of the clay of love I molded thee, how dost thou busy thyself with another? Turn thy sight unto thyself, that thou mayest find Me standing within thee, mighty, powerful and self-subsisting.” 5
“We must strive unceasingly and without rest to accomplish the development of the spiritual nature in man, and endeavor with tireless energy to advance humanity toward the nobility of its true and intended station.” 6
“If one friend loves another, is it not natural that he should wish to say so? Though he knows that that friend is aware of his love, does he still not wish to tell him of it? ... It is true that God knows the wishes of all hearts; but the impulse to pray is a natural one, springing from man’s love to God.” 7
“I beseech Thee…to make my prayer a fire that will burn away the veils which have shut me out from Thy beauty, and a light that will lead me unto the ocean of Thy Presence.” 8
“There is nothing sweeter in the world of existence than prayer. Man must live in a state of prayer. The most blessed condition is the condition of prayer and supplication. Prayer is conversation with God. The greatest attainment or the sweetest state is none other than conversation with God. It creates spirituality, creates mindfulness and celestial feelings, begets new attractions of the Kingdom and engenders the susceptibilities of the higher intelligence.” 9
“The power of God can entirely transmute our characters and make of us beings entirely unlike our previous selves. Through prayer and supplication, obedience to the divine laws Bahá'u'lláh has revealed, and ever-increasing service to His Faith, we can change ourselves.” 10
“…our prayers would certainly be more effective and illuminating if they are addressed to Him through His Manifestation, Bahá'u'lláh.” 11
“Beg everything thou desirest from Bahá'u'lláh. If thou art asking faith, ask of Him. If thou art yearning after knowledge, He will grant it unto thee. If thou art longing for the love of God, He will bestow it upon thee. He will descend upon thee all His blessings.” 12
“In the highest prayer, men pray only for the love of God, not because they fear Him or hell, or hope for bounty or heaven…When a man falls in love with a human being, it is impossible for him to keep from mentioning the name of his beloved. How much more difficult to keep from mentioning the Name of God when one has come to love Him…The spiritual man finds no delight in anything save in commemoration of God.” 13
“O Son of Light!
Forget all save Me and commune with My spirit. This is of the essence of My command, therefore turn unto it.” 14
“Depend thou upon God. Forsake thine own will and cling to His, set aside thine own desires and lay hold of His…” 15
“Spirit has influence; prayer has spiritual effect. Therefore, we pray, ‘O God! Heal this sick one!’ Perchance God will answer. Does it matter who prays? God will answer the prayer of every servant if that prayer is urgent. His mercy is vast, illimitable. He answers the prayers of all His servants. He answers the prayer of this plant. The plant prays potentially, ‘O God! Send me rain!’ God answers the prayer, and the plant grows. God will answer anyone.” 16
“Intone, O My servant, the verses of God that have been received by thee, as intoned by them who have drawn nigh unto Him, that the sweetness of thy melody may kindle thine own soul, and attract the hearts of all men. Whoso reciteth, in the privacy of his chamber, the verses revealed by God, the scattering angels of the Almighty shall scatter abroad the fragrance of the words uttered by his mouth, and shall cause the heart of every righteous man to throb. Though he may, at first, remain unaware of its effect, yet the virtue of the grace vouchsafed unto him must needs sooner or later exercise its influence upon his soul. Thus have the mysteries of the Revelation of God been decreed by virtue of the Will of Him Who is the Source of power and wisdom.” 17
“Gather ye together with the utmost joy and fellowship and recite the verses revealed by the merciful Lord. By so doing the doors of true knowledge will be opened to your inner beings, and ye will then feel your souls endowed with steadfastness and your hearts filled with radiant joy.” 18
“Recite ye the verses of God every morn and eventide. Whoso faileth to recite them hath not been faithful to the Covenant of God and His Testament, and whoso turneth away from these holy verses in this Day is of those who throughout eternity have turned away from God. Fear ye God, O My servants, one and all...” 19
“The daily obligatory prayers are three in number. The shortest one consists of a single verse which has to be recited once in every twenty-four hours at midday. The medium (prayer) has to be recited three times a day, in the morning, at noon, and in the evening. The long obligatory prayer which is the most elaborate of the three has to be recited once in every twenty-four hours and at any time one feels inclined to do so.
The believer is entirely free to choose any one of these three prayers, but is under the obligation of reciting one of them, and in accordance with any specific directions with which they may be accompanied.” 20
“These daily obligatory prayers, together with a few other specific ones, such as the Healing Prayer, the Tablet of Ahmad, have been invested by Bahá'u'lláh with a specific potency and significance, and should therefore be accepted as such and be recited by the believers with unquestioned faith and confidence, that through them they may enter into a much closer communion with God, and identify themselves more fully with His laws and precepts.” 21
“这些每日必诵祷文，加上另外几篇专用祷文，如《医治祷文》和《艾哈迈德书简》（Tablet of Ahmad，旧译《阿慕德书简》），被巴哈欧拉赋予了特殊的效力和意义。因此，信徒应该给予重视，悉数熟背，以无疑的信任和信心加以诵读，这样，他们就能够借助这些祷文与上帝更亲密地交流，并更加充分地恪守祂的律法和训诫。”21
“I bear witness, O my God, that thou hast created me to know Thee and to worship Thee. I testify, at this moment, to my powerlessness and to Thy might, to my poverty and to Thy wealth. There is none other God but Thee, the Help in Peril, the Self-Subsisting.” 22
“My God, my Adored One, my King, my Desire! What tongue can voice my thanks to Thee? I was heedless, Thou didst awaken me. I had turned back from Thee, Thou didst graciously aid me to turn towards Thee. I was as one dead, Thou didst quicken me with the water of life, I was withered, Thou didst revive me with the heavenly stream of Thine utterance which hath flowed forth from the Pen of the All-Merciful.
O Divine Providence! All existence is begotten by Thy bounty; deprive it not of the waters of Thy generosity, neither do Thou withhold it from the ocean of Thy mercy. I beseech Thee to aid and assist me at all times and under all conditions, and seek from the heaven of Thy grace Thine ancient favor. Thou art, in truth, the Lord of bounty, and the Sovereign of the kingdom of eternity.” 23
“Purify, O my God, the hearts of Thy creatures with the power of Thy sovereignty and might, that Thy words may sink deep into them.” 24
“Create in me a pure heart, O my God, and renew a tranquil conscience within me, O my Hope! Through the spirit of power confirm Thou me in Thy Cause, O my Best-Beloved, and by the light of Thy glory reveal unto me Thy path, O Thou the Goal of my desire! Through the power of Thy transcendent might lift me up unto the heaven of Thy holiness, O Source of my being, and by the breezes of Thine eternity gladden me, O Thou Who art my God! Let Thine everlasting melodies breathe tranquillity on me, O my Companion, and let the riches of Thine ancient countenance deliver me from all except Thee, O my Master, and let the tidings of the revelation of Thine incorruptible Essence bring me joy, O Thou Who art the most manifest of the manifest and the most hidden of the hidden!” 25
“O God, my God! Thou art my Hope and my Beloved, my highest Aim and Desire! With great humbleness and entire devotion I pray to Thee to make me a minaret of Thy love in Thy land, a lamp of Thy knowledge among Thy creatures, and a banner of divine bounty in Thy dominion.
Number me with such of Thy servants as have detached themselves from everything but Thee, have sanctified themselves from the transitory things of this world, and have freed themselves from the promptings of the voicers of idle fancies.
Let my heart be dilated with joy through the spirit of confirmation from Thy kingdom, and brighten my eyes by beholding the hosts of divine assistance descending successively upon me from the kingdom of Thine omnipotent glory.
Thou art, in truth, the Almighty, the All-Glorious, the All-Powerful.” 26
“O God! Make this assemblage radiant. Make the hearts merciful. Confer the bounties of the Holy Spirit. Endow them with a power from heaven. Bless them with heavenly minds. Increase their sincerity, so that with all humility and contrition they may turn to Thy kingdom and be occupied with service to the world of humanity. May each one become a radiant candle. May each one become a brilliant star. May each one become beautiful in color and redolent of fragrance in the kingdom of God.” 27
“O my Lord! Make Thy beauty to be my food, and Thy presence my drink, and Thy pleasure my hope, and praise of Thee my action, and remembrance of Thee my companion, and the power of Thy sovereignty my succorer, and Thy habitation my home, and my dwelling-place the seat Thou hast sanctified from the limitations imposed upon them who are shut out as by a veil from Thee.
Thou art, verily, the Almighty, the All-Glorious, the Most Powerful.” 28
“O God! Refresh and gladden my spirit. Purify my heart. Illumine my powers. I lay all my affairs in Thy hand. Thou art my Guide and my Refuge. I will not longer be sorrowful and grieved; I will be a happy and joyful being. O God! I will no longer be full of anxiety, nor will I let trouble harass me. I will not dwell on the unpleasant things of life.
O God! Thou art more friend to me than I am to myself. I dedicate myself to Thee, O Lord.” 29
“Send down upon us Thy strength and power, that we may become steadfast in Thy Faith and may aid Thee among Thy servants. Illumine our eyes, O my Lord, with the effulgence of Thy beauty, and enlighten our hearts with the splendors of Thy knowledge and wisdom...” 30
“O Lord! I am weak, strengthen me with Thy power and potency. My tongue falters, suffer me to utter Thy commemoration and praise. I am lowly, honor me through admitting me into Thy kingdom. I am remote, cause me to approach the threshold of Thy mercifulness. O Lord! Make me a brilliant lamp, a shining star and a blessed tree, adorned with fruit, its branches overshadowing all these regions. Verily, Thou art the Mighty, the Powerful and Unconstrained.” 31
“O my Lord! I implore Thee to assist me and them that love me to magnify Thy Word, and to endow us with such strength that the ills of this world and its tribulations will be powerless to hinder us from remembering Thee and from extolling Thy virtues. Powerful art Thou to do all things; resplendent art Thou above all things.” 32
1. Bahá'u'lláh, Trustworthiness: A Cardinal Bahá'i Virtue, (New Delhi: Bahá'i PublishingTrust, 1987), p. 11.
2. Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, rev. ed. (Wilmette: Bahá'i Publishing Trust, 1984), XLIII, pp. 93-94.
3. Nabil-i-A'zam, The Dawn-Breakers: Nabil’s Narrative of the Early Days of the Bahá'i Revelation, trans and ed. Shoghi Effendi, (Wilmette: Bahá'í Publishing Trust, 1974), p. 94.
4. Trustworthiness, ibid., p. 13.
5. Bahá'u'lláh, Hidden Words, Arabic no. 13, pp. 6-7.
6. The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His visit to the United States and Canada in 1912, 2nd ed. (Wilmette: Bahá'i Publishing Trust, 1982), p. 60.
7. 'Abdu'l-Bahá, cited in Spiritual Foundations: Prayer, Meditation and the Devotional Attitude, comp. the Research Department of the Universal House of Justic, (Wilmette: Bahá'í Publishing Trust, 1980), no. 34, p. 12.
8. Bahá'u'lláh, Bahá'í Prayers: A Selection of Prayers Revealed by Bahá'u'lláh, the Báb, and 'Abdu'l-Bahá, (Wilmette: Bahá'í Publishing Trust, 1993), p. 8.
9. Words of 'Abdu'l-Bahá cited in Star of the West, Vol. VIII, no.4, (May 17, 1917), p. 41.
10. 'Abdu'l-Bahá, The Importance of Prayer, Meditation and the Devotional Attitude: A Compilation, (National Spiritual Assembly of the Bahá'is of Australia, 1980), p. 23.
11. Shoghi Effendi, Light of Guidance, no.1489, p. 457.
12. Star of the West, Vol.IX, no. 9.
13. 'Abdu'l-Bahá, cited in Spiritual Foundations: Prayer, Meditation and the Devotional Attitude, comp. the Research Department of the Universal House of Justice, (Wilmette: Bahá'í Publishing Trust, 1980), no. 35, p. 12.
14. Bahá'u'lláh, Hidden Words, Arabic no. 16.
15. 'Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, (Wilmette: Bahá'í Publishing Trust, 1997), no. 38, p. 85.
16. 'Abdu'l-Bahá, The Promulgation of Universal Peace: Talks Delievered by 'Abdu'l-Bahá during His Visit to the United States and Canada in 1912, (Wilmette: Bahá'í Publishing Trust, 1995), p. 246.
17. Gleanings, CXXXVI, p. 295.
18. The Importance of Deepening, (Oakham, England: Bahá'i Publishing Trust, 1983), p.2.
19. Bahá'u'lláh, Kitáb-i-Aqdas, no.149, pp. 73-74.
20. Directives of the Guardian, pp. 59-60.
21. Shoghi Effendi, Principles of Bahá'i Administration, (1950 U.K. Edition), p. 19.
22. Bahá'i Prayers, p. 4.
23. Ibid., pp. 19-20.
24. Prayers and Meditations by Bahá'u'lláh, (Wilmette: Bahá'i Publishing Trust, 1987), CXVI, p. 197.
25. Ibid., CLV, p. 248.
26. 'Abdu'l-Bahá, Bahá'i Prayers, (Wilmette: Bahá'í Publishing Trust, 1991), p. 57.
27. 'Abdu'l-Bahá, Bahá'í Prayers, (Wilmette: Bahá'í Publishing Trust, 1991), pp. 55-56.
28. Bahá'u'lláh, Bahá'i Prayers, (Wilmette: Bahá'í Publishing Trust, 1991), pp. 144-145.
29. 'Abdu'l-Bahá, Ibid., p. 152.
30. Bahá'u'lláh, Prayers and Meditations, CIII, p. 174.
31. Bahá'i Prayers, p. 187.
32. Bahá'u'lláh, Prayers and Meditations, LXIII, p. 101.
1. 巴哈欧拉，Trustworthiness: A Cardinal Bahá'í Virtue，第11页，新德里：巴哈伊出版社1987年英文版。
2. 巴哈欧拉，Gleanings from the Writings of Bahá'u'lláh, XLIII，第93-94页，维尔梅特：巴哈伊出版社1984年英文版。
3. 纳比尔·阿扎姆，The Dawn-Breakers: Nabil’s Narrative of the Early Days of the Bahá'í Revelation, translated and edited by Shoghi Effendi，第94页，维尔梅特：巴哈伊出版社1974年英文版。
4. 巴哈欧拉，Trustworthiness: A Cardinal Bahá'í Virtue，第13页，新德里：巴哈伊出版社1987年英文版。
6. 阿博都巴哈，The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His visit to the United States and Canada in 1912, 2nd ed.，第60页，维尔梅特：巴哈伊出版社1982年英文版。
7. 阿博都巴哈，转引自Spiritual Foundations: Prayer, Meditation and the Devotional Attitude, compiled by the Research Department of the Universal House of Justice , no. 34, 第12页，维尔梅特：巴哈伊出版社1980年英文版。
8. 巴哈欧拉，Bahá'í Prayers: A Selection of Prayers Revealed by Bahá'u'lláh, the Bab, and 'Abdu'l-Bahá, 第8页，维尔梅特：巴哈伊出版社1993年英文版。
9. 阿博都巴哈，转引自Star of the West, Vol. VIII, no.4, (1917年5月17日书简) 第41页。
10. 阿博都巴哈，The Importance of Prayer, Meditation and the Devotional Attitude: A Compilation，第23页，National Spiritual Assembly of the Bahá'ís of Australia, 1980年。
11. 守基·阿芬第，Light of Guidance，第457页，信函编号1489。
12. 阿博都巴哈，转引自Star of the West, Vol.IX, no.9.
13. 阿博都巴哈，转引自Spiritual Foundations: Prayer, Meditation and the Devotional Attitude, compiled by the Research Department of the Universal House of Justice, no. 35, 第12页，维尔梅特：巴哈伊出版社1980年英文版。
15. 阿博都巴哈，Selections from the Writings of 'Abdu'l-Bahá, no. 38，第85页，维尔梅特：巴哈伊出版社1997年英文版。
16. 阿博都巴哈，The Promulgation of Universal Peace:Talks Delievered by 'Abdu'l-Bahá during His Visit to the United States and Canada in 1912, 第246页，维尔梅特：巴哈伊出版社1995年英文版。
17. 巴哈欧拉，Gleanings from the Writings of Bahá'u'lláh, CXXXVI, 第295页，维尔梅特：巴哈伊出版社1984年英文版。
18. The Importance of Deepening，第2页，英国奥克汉姆：巴哈伊出版社1983年英文版。
19. 巴哈欧拉，Kitáb-i-Aqdas, No.149, 第73-74页，维尔梅特：巴哈伊出版社1997年英文版。
20. Directives of the Guardian, 第59-60页。
21. 守基·阿芬第，Principles of Bahá'í Administration (1950 U.K. Edition)，第19页。
22. Bahá'í Prayers，第4页，维尔梅特：巴哈伊出版社1991年英文版。
23. Bahá'í Prayers，第19-20页，维尔梅特：巴哈伊出版社1991年英文版。
24. Prayers and Meditations by Bahá'u'lláh, CXVI，第197页，维尔梅特：巴哈伊出版社1987年英文版。
25. Prayers and Meditations by Bahá'u'lláh, CLV，第248页，维尔梅特：巴哈伊出版社1987年英文版。
26. 阿博都巴哈，Bahá'í Prayers, 第57页，维尔梅特：巴哈伊出版社1991年英文版。
27. 阿博都巴哈，Bahá'í Prayers, 第55-56页，维尔梅特：巴哈伊出版社1991年英文版。
28. 巴哈欧拉，Bahá'í Prayers, 第144-145页，维尔梅特：巴哈伊出版社1991年英文版。
29. 阿博都巴哈，Bahá'í Prayers, 第152页，维尔梅特：巴哈伊出版社1991年英文版。
30. 巴哈欧拉，Prayers and Meditations, CIII，第174页，维尔梅特：巴哈伊出版社1987年英文版。
31. Bahá'í Prayers，第187页，维尔梅特：巴哈伊出版社1991年英文版。
32. 巴哈欧拉，Prayers and Meditations, LXIII，第101页，维尔梅特：巴哈伊出版社1987年英文版。
“Call ye to mind the blessed Name of our peerless Beloved, the Abha Beauty, in an uplifting spirit of unbounded ecstasy and delight, then unloose your tongues in His praise in such wise that the realm of the heart may be purged from the woes and sorrows of the world of water and clay, that the great heights of spiritual perception may be unveiled before your eyes, that the glorious signs of His Divine Unity may shine resplendent, a fresh outpouring of His grace may stream forth, and a liberal effusion of celestial confirmations may be vouchsafed unto you.” 1
“O wayfarer in the path of God! Take thou thy portion of the ocean of His grace, and deprive not thyself of the things that lie hidden in its depths. Be thou of them that have partaken of its treasures. A dewdrop out of this ocean would, if shed upon all that are in the heavens and on the earth, suffice to enrich them with the bounty of God, the Almighty, the All-Knowing, the All-Wise. With the hands of renunciation draw forth from its life-giving waters, and sprinkle therewith all created things, that they may be cleansed from all man-made limitations and may approach the mighty seat of God, this hallowed and resplendent Spot.” 2
“O My servants! My holy, My divinely ordained Revelation may be likened unto an ocean in whose depths are concealed innumerable pearls of great price, of surpassing luster. It is the duty of every seeker to bestir himself and strive to attain the shores of this ocean, so that he may, in proportion to the eagerness of his search and the efforts he hath exerted, partake of such benefits as have been pre-ordained in God’s irrevocable and hidden Tablets.” 3
“O My servants! The one true God is My witness! This most great, this fathomless and surging ocean is near, astonishingly near, unto you. Behold it is closer to you than your life-vein! Swift as the twinkling of an eye ye can, if ye but wish it, reach and partake of this imperishable favor, this God-given grace, this incorruptible gift, this most potent and unspeakably glorious bounty.” 4
“The Word of God may be likened unto a sapling, whose roots have been implanted in the hearts of men. It is incumbent upon you to foster its growth through the living waters of wisdom, of sanctified and holy words, so that its root may become firmly fixed and its branches may spread out as high as the heavens and beyond.” 5
“O that I could travel, even though on foot and in the utmost poverty, to these regions, and, raising the call of ‘Yá Bahá'u'l-Abhá’ in cities, villages, mountains, deserts and oceans, promote the divine teachings! This, alas, I can not do. How intensely I deplore it! Please God, ye may achieve it.” 6
“Be unrestrained as the wind, while carrying the Message of Him Who hath caused the Dawn of Divine Guidance to break. Consider, how the wind, faithful to that which God hath ordained, bloweth upon all the regions of the earth, be they inhabited or desolate. Neither the sight of desolation, nor the evidences of prosperity, can either pain or please it. It bloweth in every direction, as bidden by its Creator. So should be every one that claimeth to be a lover of the one true God. It behoveth him to fix his gaze upon the fundamentals of His Faith, and to labor diligently for its propagation. Wholly for the sake of God he should proclaim His Message, and with that same spirit accept whatever response his words may evoke in his hearer...” 7
“O Man of Two Visions! Close one eye and open the other. Close one to the world and all that is therein, and open the other to the hallowed beauty of the Beloved.” 8
“O Friends! Abandon not the everlasting beauty for a beauty that must die, and set not your affections on this mortal world of dust.” 9
“O Son of Utterance! Turn thy face unto Mine and renounce all save Me; for My sovereignty endureth and My dominion perisheth not. If thou seekest another than Me, yea, if thou searchest the universe forevermore, thy quest will be in vain.” 10
“O Befriended Stranger! The candle of thine heart is lighted by the hand of My power, quench it not with the contrary winds of self and passion. The healer of all thine ills is remembrance of Me, forget it not. Make My love thy treasure and cherish it even as thy very sight and life.” 11
“Detachment is as the sun; in whatsoever heart it doth shine it quencheth the fire of covetousness and self. He whose sight is illumined with the light of understanding will assuredly detach himself from the world and the vanities thereof... Let not the world and its vileness grieve you. Happy is he whom riches fill not with vain-glory, nor poverty with sorrow.” 12
“Labor is needed, if we are to seek Him; ardor is needed, if we are to drink of the honey of reunion with Him; and if we taste of this cup, we shall cast away the world.” 13
“... rest ye not, seek ye no composure, attach not yourselves to the luxuries of this ephemeral world, free yourselves from every attachment, and strive with heart and soul to become fully established in the Kingdom of God. Gain ye the heavenly treasures. Day by day become ye more illumined. Draw ye nearer and nearer unto the threshold of oneness.” 14
“Until a being setteth his foot in the plane of sacrifice, he is bereft of every favor and grace; and this plane of sacrifice is the realm of dying to the self, that the radiance of the living God may then shine forth.” 15
“Gird up the loins of thine endeavor, that haply thou mayest guide thy neighbor to the law of God, the Most Merciful. Such an act, verily, excelleth all other acts in the sight of God, the All-Possessing, the Most High.” 16
“By the righteousness of God! Whoso openeth his lips in this Day and maketh mention of the name of his Lord, the hosts of Divine inspiration shall descend upon him from the heaven of My name, the All-Knowing, the All-Wise.” 17
“Whoso ariseth to teach Our Cause must needs detach himself from all earthly things, and regard, at all times, the triumph of Our Faith as his supreme objective.” 18
“Be unrestrained as the wind, while carrying the Message of Him Who hath caused the Dawn of Divine Guidance to break.” 19
“When the victory arriveth, every man shall profess himself as believer and shall hasten to the shelter of God’s Faith. Happy are they who in the days of world-encompassing trials have stood fast in the Cause and refused to swerve from its truth.” 20
“O Son of Being! Make mention of Me on My earth, that in My heaven I may remember thee, thus shall Mine eyes and thine be solaced.” 21
'Abdu'l-Bahá says that “of all the gifts of God the greatest is the gift of Teaching. It draweth unto us the Grace of God and is our first obligation.”
“My name is 'Abdu'l-Bahá. My qualification is 'Abdu'l-Bahá. My reality is 'Abdu'l-Bahá. My praise is 'Abdu'l-Bahá. Thraldom to the Blessed Perfection is my glorious and refulgent diadem, and servitude to all the human race my perpetual religion ... No name, no title, no mention, no commendation have I, nor will ever have, except 'Abdu'l-Bahá. This is my longing. This is my greatest yearning. This is my eternal life. This is my everlasting glory.” 22
“All men have been created to carry forward an ever-advancing civilization.” 23
“The Purpose of the one true God, exalted be His glory, in revealing Himself unto men is to lay bare those gems that lie hidden within the mine of their true and inmost selves.” 24
“God’s purpose in sending His Prophets unto men is twofold. The first is to liberate the children of men from the darkness of ignorance, and guide them to the light of true understanding. The second is to ensure the peace and tranquillity of mankind, and provide all the means by which they can be established.” 25
“Men at all times and under all conditions stand in need of one to exhort them, guide them and to instruct and teach them.” 26
“There can be no doubt whatever that the peoples of the world, of whatever race or religion, derive their inspiration from one heavenly Source, and are the subjects of one God.” 27
“Consort with the followers of all religions in a spirit of friendliness and fellowship.” 28
“The fundamental purpose animating the Faith of God and His Religion is to safeguard the interests and promote the unity of the human race…” 29
“The religion of God is for love and unity; make it not the cause of enmity or dissension.” 30
“The knowledge of Him, Who is the Origin of all things, and attainment unto Him, are impossible save through knowledge of, and attainment unto, these luminous Beings who proceed from the Sun of Truth.” 31
“No man, however acute his perception, can ever hope to reach the heights which the wisdom and understanding of the Divine Physician have attained.” 32
“The Person of the Manifestation hath ever been the representative and mouthpiece of God. He, in truth, is the Day Spring of God’s most excellent Titles, and the Dawning-Place of His exalted Attributes.” 33
“Be ye assured, moreover, that the works and acts of each and every one of these Manifestations of God, nay whatever pertaineth unto them, and whatsoever they may manifest in the future, are all ordained by God, and are a reflection of His Will and Purpose.” 34
“The Eternal Truth is now come. He hath lifted up the Ensign of Power, and is now shedding upon the world the unclouded splendor of His Revelation.” 35
“He it is Who is the Manifestation of Him Who is the Unknowable, the Invisible of the Invisibles, could ye but perceive it.” 36
“This is the Day whereon the All-Merciful hath come down in the clouds of knowledge, clothed with manifest sovereignty.” 37
“Every age hath its own problem, and every soul its particular aspiration. The remedy the world needeth in its present-day afflictions can never be the same as that which a subsequent age may require.” 38
“Be anxiously concerned with the needs of the age ye live in, and center your deliberations on its exigencies and requirements.” 39
“A new life is, in this age, stirring within all the peoples of the earth; and yet none hath discovered its cause or perceived its motive.” 40
“The progress of the world, the development of nations, the tranquillity of peoples, and the peace of all who dwell on earth are among the principles and ordinances of God.” 41
“Religion is verily the chief instrument for the establishment of order in the world and of tranquillity amongst its peoples.” 42
“The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established.” 43
“The tabernacle of unity hath been raised; regard ye not one another as strangers. Ye are the fruits of one tree, and the leaves of one branch.” 44
“So powerful is the light of unity that it can illuminate the whole earth.” 45
“Set your faces towards unity, and let the radiance of its light shine upon you. Gather ye together, and for the sake of God resolve to root out whatever is the source of contention amongst you.” 46
“It behooveth man to adhere tenaciously unto that which will promote fellowship, kindliness and unity.” 47
“The light of men is Justice. Quench it not with the contrary winds of oppression and tyranny. The purpose of justice is the appearance of unity among men.” 48
“No radiance can compare with that of justice. The organization of the world and the tranquillity of mankind depend upon it.” 49
“That which traineth the world is Justice, for it is upheld by two pillars, reward and punishment. These two pillars are the sources of life to the world.” 50
“Women and men have been and will always be equal in the sight of God.” 51
“Know ye not why We created you all from the same dust? That no one should exalt himself over the other.” 52
“In this Day the Hand of divine grace hath removed all distinctions. The servants of God and His handmaidens are regarded on the same plane.” 53
“It is not desirable that a man be left without knowledge or skills, for he is then but a barren tree.” 54
“Bend your minds and wills to the education of the peoples and kindreds of the earth …” 55
“Arts, crafts and sciences uplift the world of being, and are conducive to its exaltation. Knowledge is as wings to man’s life, and a ladder for his ascent.” 56
“In truth, knowledge is a veritable treasure for man, and a source of glory, of bounty, of joy, of exaltation, of cheer and gladness unto him.” 57
“O Son of Man! I loved thy creation, hence I created thee. Wherefore, do thou love Me, that I may name thy name and fill thy soul with the spirit of life.” 58
“I bear witness, O my God, that Thou hast created me to know Thee and to worship Thee. I testify, at this moment, to my powerlessness and to Thy might, to my poverty and to Thy wealth.
There is none other God but Thee, the Help in Peril, the Self-Subsisting.” 59
“This is the Day in which God’s most excellent favors have been poured out upon men, the Day in which His most mighty grace hath been infused into all created things. It is incumbent upon all the peoples of the world to reconcile their differences, and, with perfect unity and peace, abide beneath the shadow of the Tree of His care and loving-kindness.” 60
“The first and foremost duty prescribed unto men, next to the recognition of Him Who is the Eternal Truth, is the duty of steadfastness in His Cause. Cleave thou unto it, and be of them whose minds are firmly fixed and grounded in God.” 61
“The Ancient Beauty hath consented to be bound with chains that mankind may be released from its bondage, and hath accepted to be made a prisoner within this most mighty Stronghold that the whole world may attain unto true liberty. He hath drained to its dregs the cup of sorrow, that all the peoples of the earth may attain unto abiding joy, and be filled with gladness. This is of the mercy of your Lord, the Compassionate, the Most Merciful. We have accepted to be abased, O believers in the Unity of God, that ye may be exalted, and have suffered manifold afflictions, that ye might prosper and flourish. He Who hath come to build anew the whole world, behold, how they that have joined partners with God have forced Him to dwell within the most desolate of cities!” 62
“Illumine our hearts, grant us discerning eyes and attentive ears.” 63
“O Lord! Grant Thine infinite bestowals, and let the light of Thy guidance shine. ” 64
“Unlock the gates of true understanding and let the light of faith shine resplendent. ” 65
“Illumine, O Lord, the faces of Thy servants, that they may behold Thee ...” 66
“O our Lord! Turn our faces unto Thy merciful countenance ...” 67
Bahá'u'lláh was born on 12 November 1817 in Tihrán, the capital city of Persia. From childhood He showed extraordinary qualities, and His behavior convinced His parents that He was destined for greatness. Bahá'u'lláh’s father, a distinguished minister in the court of the king, had immense love for his Son. One night he dreamt that Bahá'u'lláh was swimming in a limitless ocean, His body shining and illuminating the vast sea. Around His head radiated His long jet-black hair, floating in all directions. A multitude of fish gathered around Him, each holding on to one hair. Great as was the number of fish, not a single hair was detached from Bahá’u’lláh’s head. Free and unrestrained, He moved above the waters and they all followed Him. Bahá'u'lláh’s father asked a man renowned for his wisdom to explain the dream. He was told that the limitless ocean was the world of being. Alone and single-handed, Bahá'u'lláh would achieve sovereignty over it. The multitude of fish represented the turmoil which He would arouse among the peoples of the world. He would have the unfailing protection of the Almighty, and nothing would harm Him.
By the time Bahá'u'lláh was fourteen, He was famous in the court of the king for His wisdom and learning. He was twenty-two years old when His father died and the government offered Him the same high position. But Bahá'u'lláh had no intention of spending His time in the management of worldly affairs. He left behind the court and its ministers to follow the path set for Him by the Almighty. He spent His time helping the oppressed, the sick and the poor, and soon He became known as a champion of the cause of justice.
At the age of twenty-seven, Bahá'u'lláh received, through a special messenger, some of the Writings of the Báb Who was proclaiming the nearness of the Day of God, the Day when a new Manifestation of God would bring to the world the peace, unity and justice long-awaited by humanity. Bahá'u'lláh immediately accepted the Message of the Báb and became one of His most enthusiastic followers. But alas, those who ruled over the people of Persia, blinded by their own selfish desires, set out to persecute the followers of the Báb with great savagery. Bahá'u'lláh, despite being known for His nobility, was not spared. A little over eight years after the Báb’s Declaration, and two years after the Báb Himself had been martyred, He was thrown into a dark dungeon called the Black Pit. The chains put around His neck were so heavy that He could not lift His head. Here Bahá'u'lláh spent four terrible months of severe hardship. Yet it was in this same dungeon that the Spirit of God filled His soul and revealed to Him that He was the Promised One of all ages. From this dark prison, the Sun of Bahá'u'lláh rose illuminating the entire creation.
After four months in the Black Pit, and having been stripped of all His possessions, Bahá'u'lláh and His family were sent into exile. In the bitter cold of winter, they traveled along the western mountains of Persia towards Baghdád then a city in the Ottoman Empire and today the capital of Iraq. Words cannot describe their sufferings as they walked hundreds of miles on snow and ice-covered ground on their way to that fate-ladened city.
The fame of Bahá'u'lláh soon spread throughout Baghdád and other cities of the region, and more and more people came to the door of this exiled Prisoner to receive His blessings. But there were a few who became jealous of His fame. Among them was Bahá'u'lláh’s own half-brother Mírzá Yahyá who was living under His loving care. Mírzá Yahyá opposed Bahá'u'lláh thinking that the Bábís, who at the time showed him great respect, would accept him as their leader. Little did he know that by turning against the Manifestation of God, he would bring about his own downfall. For when a Divine Manifestation appears, only those who live in servitude to Him can hope for true greatness. Even His closest relatives cannot forget that He stands apart from all other human beings and has a station which no one else can share.
Mírzá Yahyá’s plotting caused disunity among the followers of the Báb and brought great sadness to Bahá'u'lláh. One night, without telling anyone, He left His home and went to the mountains of Kurdistán. There He lived a secluded life engaged in prayer and meditation. He stayed in a small cave and subsisted on the simplest of foods. No one knew His origin and no one knew His name. But, then, gradually the people of the region began to speak of the “Nameless One”, a great Saint who had knowledge bestowed upon Him by God. When the news of this Holy Personage reached Bahá'u'lláh’s eldest Son, 'Abdu'l-Bahá, He immediately recognized the signs of His beloved Father. Letters were sent with a special messenger entreating Bahá'u'lláh to return to Baghdád. This He accepted, bringing to an end a period of painful separation that had lasted two years.
During Bahá'u'lláh’s absence, the conditions of the Bábí community had declined rapidly. Bahá'u'lláh set out to fill the persecuted and confused followers of the Báb with a new spirit. Although He had not yet announced His own great Station, the power and wisdom of His words began to win the loyalty of an increasing number of Bábís and the admiration of people of every walk of life. But the fanatical Muslim clergy and His jealous brother Mírzá Yahyá could not bear to see the tremendous influence Bahá'u'lláh had on such a large number of souls. They complained and complained to the authorities until the government of Persia joined hands with some of the officials of the Ottoman Empire to remove Bahá'u'lláh farther away from His homeland, this time to the city of Constantinople.
April of 1863 was a month of great sadness for the population of Baghdád. The One Whom they had grown to love was leaving their city, heading for what to them was an unknown destination. A few days before His departure, Bahá'u'lláh moved to a garden on the outskirts of the city, raised His tent and for twelve days received the stream of visitors who came to say farewell. The followers of the Báb came to this garden with heavy hearts; some would accompany Bahá'u'lláh on this next stage of His exile, but many would have to stay behind and be deprived of close association with Him. But God had not willed that this occasion would be one of sadness. The doors of His infinite bounty were opened wide, and Bahá'u'lláh proclaimed to those around Him that He was the One foretold by the Báb—He Whom God would make manifest. Sadness gave way to boundless joy; hearts were uplifted and souls were enkindled with the fire of His love. For centuries to come, these twelve days, from 21 April to 2 May, will be celebrated by Bahá'ís everywhere as the Festival of Ridvan, the anniversary of the Declaration of Bahá'u'lláh of His world-embracing Mission.
Constantinople was the seat of the Ottoman Empire. Here again, Bahá'u'lláh’s great wisdom and personal charm began to attract an increasing number of people. “He must not stay in Constantinople any longer,” murmured the fanatical Muslim clergy who convinced the authorities to exile Him to the town of Adrianople. In Adrianople, Bahá'u'lláh wrote Tablets to the kings and the rulers of the world calling them to abandon the ways of oppression and dedicate themselves to the welfare of their people. Then, His enemies conceived a most cruel punishment. He and His family would be exiled to 'Akká which at the time was the worst penal colony in the entire empire. Surely He would perish in the harsh conditions of that prison-city, thought the feeble-minded men who imagined they could stop what God Himself had set in motion.
The hardships Bahá'u'lláh suffered in 'Akká are too many to recount. At the beginning He was imprisoned alone in a cell where even His children were not permitted to see Him. He lacked every means of comfort and was surrounded by enemies day and night. But the conditions of imprisonment gradually changed. The inhabitants of 'Akká and its government became convinced of the innocence of the small band of Bahá'ís who had been exiled to their city. Once again, people were attracted by the wisdom and love of this extraordinary Personage, even though the majority did not understand His great Station. After some years the doors of the prison-city were opened to Bahá'u'lláh and His followers. He Himself was finally allowed to live in relatively more comfortable surroundings in what we know today as the Mansion of Bahjí. There He passed away in May of 1892 at the height of His majesty and glory.Bahá'u'lláh raised the banner of universal peace and brotherhood, and revealed the Word of God. Although His enemies combined their forces against Him, He was victorious over them as God had promised Him when in chains in the prison of Tihrán. During His own lifetime, His Message revived the hearts of thousands of people and many gave their lives in His Path. And today, His Teachings continue to spread throughout the world. Nothing can prevent Him from achieving His ultimate goal, which is to unify humankind in one universal Cause, in one common Faith. 68
“They who are the beloved of God, in whatever place they gather and whomsoever they may meet, must evince, in their attitude towards God, and in the manner of their celebration of His praise and glory, such humility and submissiveness that every atom of the dust beneath their feet may attest the depth of their devotion. The conversation carried by these holy souls should be informed with such power that these same atoms of dust will be thrilled by its influence. They should conduct themselves in such manner that the earth upon which they tread may never be allowed to address to them such words as these: ‘I am to be preferred above you. For witness, how patient I am in bearing the burden which the husbandman layeth upon me. I am the instrument that continually imparteth unto all beings the blessings with which He Who is the Source of all grace hath entrusted me. Notwithstanding the honor conferred upon me, and the unnumbered evidences of my wealth—a wealth that supplieth the needs of all creation—behold the measure of my humility, witness with what absolute submissiveness I allow myself to be trodden beneath the feet of men.’ ” 69
“Nothing whatever can, in this Day, inflict a greater harm upon this Cause than dissension and strife, contention, estrangement and apathy, among the loved ones of God. Flee them, through the power of God and His sovereign aid, and strive ye to knit together the hearts of men, in His Name, the Unifier, the All-Knowing, the All-Wise.” 70
“Be in perfect unity. Never become angry with one another... Love the creatures for the sake of God and not for themselves. You will never become angry or impatient if you love them for the sake of God. Humanity is not perfect. There are imperfections in every human being, and you will always become unhappy if you look toward the people themselves. But if you look toward God, you will love them and be kind to them, for the world of God is the world of perfection and complete mercy.” 71
“I charge you all that each one of you concentrate all the thoughts of your heart on love and unity. When a thought of war comes, oppose it by a stronger thought of peace. A thought of hatred must be destroyed by a more powerful thought of love. Thoughts of war bring destruction to all harmony, well-being, restfulness and content. Thoughts of love are constructive of brotherhood, peace, friendship, and happiness.” 72
“If any differences arise amongst you, behold Me standing before your face, and overlook the faults of one another for My name’s sake and as a token of your love for My manifest and resplendent Cause.” 73
“The imperfect eye beholds imperfections. The eye that covers faults looks toward the Creator of souls. He created them, trains and provides for them, endows them with capacity and life, sight and hearing; therefore, they are the signs of His grandeur. You must love and be kind to everybody, care for the poor, protect the weak, heal the sick, teach and educate the ignorant.” 74
“O Companion of My Throne! Hear no evil, and see no evil, abase not thyself, neither sigh and weep. Speak no evil, that thou mayest not hear it spoken unto thee, and magnify not the faults of others that thine own faults may not appear great; and wish not the abasement of anyone, that thine own abasement be not exposed. Live then the days of thy life, that are less than a fleeting moment, with thy mind stainless, thy heart unsullied, thy thoughts pure, and thy nature sanctified, so that, free and content, thou mayest put away this mortal frame, and repair unto the mystic paradise and abide in the eternal kingdom forevermore.” 75
“Some of the creatures of existence can live solitary and alone. A tree, for instance, may live without the assistance and cooperation of other trees. Some animals are isolated and lead a separate existence away from their kind. But this is impossible for man. In his life and being, cooperation and association are essential. Through association and meeting we find happiness and development, individual and collective.” 76
“... they must, when coming together, turn their faces to the Kingdom on high and ask aid from the Realm of Glory. They must then proceed with the utmost devotion, courtesy, dignity, care and moderation to express their views. They must in every matter search out the truth and not insist upon their own opinion, for stubbornness and persistence in one’s views will lead ultimately to discord and wrangling and the truth will remain hidden. The honored members must with all freedom express their own thoughts, and it is in no wise permissible for one to belittle the thought of another, nay, he must with moderation set forth the truth, and should differences of opinion arise a majority of voices must prevail, and all must obey and submit to the majority.” 77
“The supreme need of humanity is cooperation and reciprocity. The stronger the ties of fellowship and solidarity amongst men, the greater will be the power of constructiveness and accomplishment in all the planes of human activity.” 78
“By My life and My Cause! Round about whatever dwelling the friends of God may enter, and from which their cry shall rise as they praise and glorify the Lord, shall circle the souls of true believers and all the favored angels.” 79
“Every meeting which is organized for the purpose of unity and concord will be conducive to changing strangers into friends, enemies into associates, and 'Abdu'l-Bahá will be present in his heart and soul with that meeting.” 80
“We hear that thou hast in mind to embellish thy house from time to time with a meeting of Bahá'ís where some among them will engage in glorifying the All-Glorious Lord…Know that shouldst thou bring this about, that house of earth will become a house of heaven, and that fabric of stone a congress of the spirit.” 81
“It behooveth the friends in whatever land they be, to gather together in meetings, and therein to speak wisely and with eloquence, and to read the verses of God; for it is God’s Words that kindle love’s fire and set it ablaze.” 82
“Hold meetings and read and chant the heavenly teachings, so that city may be illumined with the light of reality and that country become a veritable paradise by the strength of the Holy Spirit, for this cycle is the cycle of the Glorious Lord and the melody of oneness and solidarity of the world of mankind must reach the ears of the East and West.” 83
“Today it behooveth one and all to forgo the mention of all else, and to disregard all things. . . let them concentrate all their thoughts, all their words, on teaching the Cause of God and spreading the Faith of God, and inspiring all to characterize themselves with the characteristics of God; on loving mankind; on being pure and holy in all things, and spotless in their public and private life; on being upright and detached, and fervent, and afire.” 84
“Verily, it is enjoined upon you to offer a feast, once in every month, though only water be served; for God hath purposed to bind hearts together, albeit through both earthly and heavenly means.” 85
“O ye loyal servants of the Ancient Beauty! In every cycle and dispensation, the feast hath been favored and loved, and the spreading of a table for the lovers of God hath been considered a praiseworthy act. This is especially the case today, in this dispensation beyond compare, this most generous of ages, when it is highly acclaimed, for it is truly accounted among such gatherings as are held to worship and glorify God. Here the holy verses, the heavenly odes and laudations are intoned, and the heart is quickened, and carried away from itself.” 86
“The World Order of Bahá'u'lláh encompasses all units of human society; integrates the spiritual, administrative and social processes of life; and canalizes human expression in its varied forms towards the construction of a new civilization. The Nineteen Day Feast embraces all these aspects at the very base of society. Functioning in the village, the town, the city, it is an institution of which all the people of Bahá are members. It is intended to promote unity, ensure progress, and foster joy.” 87
“Important aspects of the preparation of the Feast include the proper selection of readings, the assignment, in advance, of good readers, and a sense of decorum both in the presentation and the reception of the devotional program. Attention to the environment in which the Feast is to be held, whether indoors or outdoors, greatly influences the experience. Cleanliness, arrangement of the space in practical and decorative ways—all play a significant part. Punctuality is also a measure of good preparation.
To a very large extent, the success of the Feast depends on the quality of the preparation and participation of the individual. The beloved Master offers the following advice:
‘Give ye great weight to the Nineteen Day gatherings, so that on these occasions the beloved of the Lord and the handmaids of the Merciful may turn their faces toward the Kingdom, chant the communes, beseech God’s help, become joyfully enamored each of the other, and grow in purity and holiness, and in the fear of God, and in resistance to passion and self. Thus will they separate themselves from this elemental world, and immerse themselves in the ardors of the spirit.’ ” 88
“It is notable that the concept of the Feast evolved in stages in relation to the development of the Faith. At its earliest stage in Iran, the individual friends, in response to Bahá'u'lláh’s injunction, hosted gatherings in their homes to show hospitality once every nineteen days and derived inspiration from the reading and discussion of the Teachings. As the community grew, 'Abdu'l-Bahá delineated and emphasized the devotional and social character of the event. After the establishment of Local Spiritual Assemblies, Shoghi-Effendi introduced the administrative portion and acquainted the community with the idea of the Nineteen Day Feast as an institution. It was as if a symphony, in three movements, had now been completed.” 89
“To give and to be generous are attributes of Mine; well is it with him that adorneth himself with My virtues.” 90
“The mystery of sacrifice is that man should sacrifice all his conditions for the divine station of God. The station of God is mercy, kindness, forgiveness, sacrifice, favor, grace and giving life to the spirits and lighting the fire of His love in the hearts and arteries.” 91
“The things He hath reserved for Himself are the cities of men’s hearts, that He may cleanse them from all earthly defilements, and enable them to draw nigh unto the hallowed Spot which the hands of the infidel can never profane. Open, O people, the city of the human heart with the key of your utterance. Thus have We, according to a pre-ordained measure, prescribed unto you your duty.” 92
“Every word that proceedeth out of the mouth of God is endowed with such potency as can instill new life into every human frame, if ye be of them that comprehend this truth.” 93
“God hath prescribed unto every one the duty of teaching His Cause. Whoever ariseth to discharge this duty, must needs, ere he proclaimeth His Message, adorn himself with the ornament of an upright and praiseworthy character, so that his words may attract the hearts of such as are receptive to his call.” 94
“I am expecting the results of this meeting, that I may see thee lighted as a candle and burning thyself as a moth with the fire of the love of God, weeping like unto the cloud by the greatness of love and attraction, laughing like unto the meadow and stirred into cheerfulness like unto the young tree by the wafting of the breeze of the Paradise of Abhá!” 95
“Be unrestrained as the wind, while carrying the Message of Him Who hath caused the Dawn of Divine Guidance to break. Consider, how the wind, faithful to that which God hath ordained, bloweth upon all the regions of the earth, be they inhabited or desolate. Neither the sight of desolation, nor the evidences of prosperity, can either pain or please it. It bloweth in every direction, as bidden by its Creator. So should be every one that claimeth to be a lover of the one true God. It behooveth him to fix his gaze upon the fundamentals of His Faith, and to labor diligently for its propagation. Wholly for the sake of God he should proclaim His Message, and with that same spirit accept whatever response his words may evoke in his hearer. He who shall accept and believe, shall receive his reward; and he who shall turn away, shall receive none other than his own punishment.” 96
“When you call on the Mercy of God waiting to reinforce you, your strength will be tenfold. Look at me: I am so feeble, yet I have had the strength given me to come amongst you: a poor servant of God, who has been enabled to give you this message! I shall not be with you long! One must never consider one’s own feebleness, it is the strength of the Holy Spirit of Love, which gives the power to teach. The thought of our own weakness could only bring despair. We must look higher than all earthly thoughts; detach ourselves from every material idea, crave for the things of the spirit; fix our eyes on the everlasting bountiful Mercy of the Almighty, who will fill our souls with the gladness of joyful service to His command ‘Love One Another’.” 97
“Speak, therefore; speak out with great courage at every meeting. When thou art about to begin thine address, turn first to Bahá'u'lláh, and ask for the confirmations of the Holy Spirit, then open thy lips and say whatever is suggested to thy heart; this, however, with the utmost courage, dignity and conviction.” 98
“The Bahá'í teacher must be all confidence. Therein lies his strength and the secret of his success. Though single-handed, and no matter how great the apathy of the people around you may be, you should have faith that the hosts of the Kingdom are on your side, and that through their help you are bound to overcome the forces of darkness that are facing the Cause of God. Persevere, be happy and confident, therefore.” 99
1. 'Abdu'l-Bahá, cited in Bisharatu' l-Nur, (Hofheim-Langenhain: Bahá'í-Verlag, Bahá'í 140), p. 462.
2. Gleanings from the Writings of Bahá'u'lláh, (Wilmette: Bahá'í Publishing Trust, 1983), CXXIX, pp. 279-80.
3. Ibid., CLIII, p. 326.
4. Ibid., CLIII, p. 326.
5. Ibid., XLIII, p. 97.
6. 'Abdu'l-Bahá, Tablets of the Divine Plan, (Wilmette: Bahá'í Publishing Trust, 1993), pp. 41-42.
7. Gleanings from the Writings of Bahá'u'lláh, (Wilmette: Bahá'í Publishing Trust, 1983), CLXI, p. 339.
8. Bahá'u'lláh, The Hidden Words, (Wilmette: Bahá'í Publishing Trust, 1994), Persian no.12, p. 26.
9. Ibid., Persian no. 14, p. 26.
10. Ibid., Arabic no. 15, p. 7.
11. Ibid., Persian no. 32, p. 33.
12. Bahá'u'lláh, cited in The Bahá'í World, (Wilmette: Bahá'í Publishing Trust, 1980), vol. l,p. 42.
13. Bahá'u'lláh,The Seven Valleys and The Four Valleys, (Wilmette: Bahá'í Publishing Trust,1986), p. 7.
14. Tablets of the Divine Plan, p. 87.
15. Selections from the Writings of 'Abdu'l-Bahá, (Haifa: Bahá'í World Centre, 1982), no. 36, p. 76.
16. Gleanings from the Writings of Bahá'u'lláh, CLXI, p. 339.
17. Ibid., CXXIX, p. 280.
18. Ibid., CLVII, p. 334.
19. Ibid., CLXI, p. 339.
20. Ibid., CL, p. 319.
21. The Hidden Words, Arabic no. 43, p. 13.
22. 'Abdu'l-Bahá, cited in Shoghi Effendi, The World Order of Bahá'u'lláh: Selected Letters, (Wilmette: Baha'í Publishing Trust, 1991), p. 139.
23. Gleanings from the Writings of Bahá'u'lláh, (Wilmette: Bahá'í Publishing Trust, 1983), CIX, p. 215.
24. Ibid., CXXXII, p. 287.
25. Ibid., XXXIV, pp. 79-80.
26. Bahá'u'lláh, Tablets of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas, (Wilmette: Bahá'í Publishing Trust, 1994.), p. 161.
27. Gleanings from the Writings of Bahá'u'lláh, CXI, p. 217.
28. Ibid., XLIII, p. 95.
29. Ibid., CX, p. 215.
30. Tablets of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas, p. 220.
31. Bahá'u'lláh, The Kitáb-i-Aqdas, (Wilmette: Bahá'í Publishing Trust, 1983), p. 142.
32. Gleanings from the Writings of Bahá'u'lláh, XXXIV, p. 80.
33. Ibid., XXVIII, p. 70.
34. Ibid., XXIV, p. 59.
35. Ibid., XXV, p. 60.
36. Ibid., XIV, p. 30.
37. Ibid., XVIII, p. 45.
38. Ibid., CVI, p. 213.
39. Ibid., CVI, p. 213.
40. Ibid., XCVI, p. 196.
41. Tablets of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas, pp. 129-30.
42. Ibid., p. 63-64.
43. Gleanings from the Writings of Bahá'u'lláh, CXXXI, p. 286.
44. Ibid., CXII, p. 218.
45. Ibid., CXXXII, p. 288.
46. Ibid., CXI, p. 217.
47. Tablets of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas, p. 90.
48. Ibid., pp. 66-67.
49. Bahá'u'lláh, cited in Shoghi Effendi, The Advent of Divine Justice, (Wilmette: Bahá'í Publishing Trust, 1990), p. 28.
50. Tablets of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas, p. 27.
51. Bahá'u'lláh, cited in Women, comp. the Research Department of the Universal House of Justice, (Thornhill: Bahá'í Canada Publications, 1991), no. 54, p. 26.
52. The Hidden Words, Arabic no. 68, p. 20.
53. Women, no. 3, p. 3.
54. Bahá'u'lláh, cited in Excellence in All Things, comp. the Research Department of the Universal House of Justice, (London: Bahá'í Publishing Trust, 1989), no.5, p. 2.
55. Gleanings from the Writings of Bahá'u'lláh, CLVI, p. 333.
56. Bahá'u'lláh, Epistle to the Son of the Wolf, (Wilmette: Bahá'í Publishing Trust, 1988), p. 26.
57. Ibid., p. 27.
58. The Hidden Words, Arabic no. 4, p. 4.
59. Bahá'u'lláh, Bahá'í Prayers: A Selection of Prayers Revealed by Bahá'u'lláh, the Báb, and 'Abdu'l-Bahá, (Wilmette: Bahá'í Publishing Trust, 1991), p. 4.
60. Gleanings from the Writings of Bahá'u'lláh, IV, p.6.
61. Ibid., CXXXIV p. 290.
62. Ibid., XLV, pp. 99-100.
63. 'Abdu'l-Bahá, Bahá'í Prayers, p. 83.
64. Ibid., p. 102.
65. Ibid., p. 102.
66. Bahá'u'lláh, Bahá'í Prayers, p. 120.
67. 'Abdu'l-Bahá, Bahá'í Prayers, p. 140.
68. Adapted from a section of The New Garden, (New Delhi: Bahá'í Publishing Trust, 1992).
69. Gleanings from the Writings of Bahá'u'lláh, V, pp. 7-8.
70. Ibid.,V, p. 9.
71. 'Abdu'l-Bahá, The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit to the United States and Canada in 1912, (Wilmette: Bahá'í Publishing Trust, 1982), p. 93.
72. 'Abdu'l-Bahá, Paris Talks: Addresses given by 'Abdu'l-Bahá in Paris in 1911-1912, (London: Bahá'í Publishing Trust, 1979), p. 29.
73. Gleanings from the Writings of Bahá'u'lláh, CXLVI, p. 315.
74. The Promulgation of Universal Peace, p. 93.
75. The Hidden Words, Persian no. 44, p. 37.
76. The Promulgation of Universal Peace, p. 35.
77. Selections from the Writings of 'Abdu'l-Bahá, (Haifa: Bahá'í World Centre, 1982), no. 45, p. 88.
78. The Promulgation of Universal Peace, p. 338.
79. Bahá'u'lláh, cited in Bahá'í Meetings, comp. the Universal House of Justice, (Wilmette: Bahá'í Publishing Trust, 1980), p. 3.
80. 'Abdu'l-Bahá, Tablets of 'Abdu'l-Bahá Abbas, (Chicago: Bahá'í Publishing Committee, 1930), vol. 3, p. 553.
81. Selections from the Writings of 'Abdu'l-Bahá, no. 57, p. 94.
82. Bahá'í Meetings, p. 3.
83. Tablets of Abdu'l-Bahá Abbas, vol. 3, p. 631.
84. Selections from the Writings of 'Abdu'l-Bahá, no. 54, p. 93.
85. Bahá'u'lláh, cited in The Kitáb-i-Aqdas: The Most Holy Book, (Haifa: Bahá'í World Centre, 1992), p. 40.
86. Selections from the Writings of 'Abdu'l-Bahá. 48, p. 90.
87. Letter dated 27 August 1989 written by the Universal House of Justice to the Followers of Bahá'u'lláh, published in The Nineteen Day Feast, comp. the Research Department of the Universal House of Justice, (London: Bahá'í Publishing Trust, 1989), p. v.
88. Ibid., p. vii.
89. Message from the Universal House of Justice to the Followers of Bahá'u'lláh dated 27 August 1989.
90. The Hidden Words, Persian no. 49, p. 39.
91. Tablets of 'Abdu'l-Bahá Abbas, vol. 1, p. 65.
92. Gleanings from the Writings of Bahá'u'lláh, CXXXIX, p. 304.
93. Ibid., LXXIV, p. 141.
94. Ibid., CLVIII, p. 335.
95. Tablets of 'Abdu'l-Bahá Abbas, vol. 2, p. 473.
96. Gleanings from the Writings of Bahá'u'lláh, CLXI, p. 339.
97. Paris Talks, p. 39.
98. Selections from the Writings of 'Abdu'l-Bahá, no. 216, p. 269.
99. Letter dated 30 June 1937 written on behalf of Shoghi-Effendi to an individual believer, published in The Power of Divine Assistance, comp. the Research Department of the Universal House of Justice, (1982 Canadian Edition), pp. 50-51.
1. 阿博都巴哈，转引自 Bisharatu'l-Nur（ Hofheim-Langenhain: Bahá'í-Verlag，巴哈伊纪元140年），第462页。
2. 巴哈欧拉，Gleanings from the Writings of Bahá'u'lláh, CXXIX，第279-280页，维尔梅特：巴哈伊出版社，1983年英文版。
6. 阿博都巴哈，Tablets of the Divine Plan，第41-42页，维尔梅特：巴哈伊出版社， 1993年英文版。
7. Gleanings from the Writings of Bahá'u'lláh，CLXI，第339页。
8. 巴哈欧拉，《隐言经》下卷（波斯文），第十二首，第44页，新纪元国际出版 社1998年中文第一版（精装本）。
12. 巴哈欧拉，转引自The Bah' World，第一卷，第42页，维尔梅特：巴哈伊出版 社，1980年英文版。
13. 巴哈欧拉，The Seven Valleys and The Four Valleys，第7页，维尔梅特：巴哈伊出版社，1986年英文版。
14. Tablets of the Divine Plan，第87页。
15. 阿博都巴哈，Selections from the Writings of 'Abdu'l-Bahá, no. 36，第76页，海法： Bah' World Centre, 1982年英文版。
16. Gleanings from the Writings of Bahá'u'lláh, CLXI，第339页。
22. 阿博都巴哈，转引自守基·阿芬第的The World Order of Bahá'u'lláh: Selected Letters，第139页，维尔梅特：巴哈伊出版社，1991年英文版。
23. Gleanings from the Writings of Bahá'u'lláh, CIX，第215页。
25. Gleanings from the Writings of Bahá'u'lláh, XXXIV，第79-80页。
26. 巴哈欧拉，Tablets of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas，第161页，维尔 梅特：巴哈伊出版社，1994年英文版。
27. Gleanings from the Writings of Bahá'u'lláh, CXI，第217页。
30. Tablets of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas，第220页。
31. 巴哈欧拉，The Kitáb-i-Aqdas，第142页，维尔梅特：巴哈伊出版社，1983年英文版。
32. Gleanings from the Writings of Bahá'u'lláh, XXXIV，第80页。
41. Tablets of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas，第129-130页。
43. Gleanings from the Writings of Bahá'u'lláh, CXXXI，第286页。
47. Tablets of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas，第90页。
49. 巴哈欧拉，转引自守基·阿芬第的The Advent of Divine Justice，第28页，维尔梅特：巴哈伊出版社，1990年英文版。
50. Tablets of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas，第27页。
51. 巴哈欧拉，转引自Women, comp. the Research Department of the Universal House of Justice, no. 54，第26页，索恩希尔：加拿大巴哈伊出版社， 1991年英文版。
53. Women, comp. no. 3，第3页。
54. 巴哈欧拉，转引自Excellence in All Things, comp. the Research Department of the Universal House of Justice, no.5，第2页，伦敦: 巴哈伊出版社，1989年英文版。
55. Gleanings from the Writings of Bahá'u'lláh, CLVI，第333页。
56. 巴哈欧拉，Epistle to the Son of the Wolf，第26页，维尔梅特：巴哈伊出版社， 1988年英文版。
59. Bahá'í Prayers，第4页，维尔梅特：巴哈伊出版社，1991年英文版。
60. Gleanings from the Writings of Bahá'u'lláh, IV，第6页。
63. Bahá'í Prayers，第83页。
68. 摘自The New Garden中的一节，新德里: 巴哈伊出版社，1992年英文版。
69. Gleanings from the Writings of Bahá'u'lláh, V，第7-8页。
71. 阿博都巴哈，The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit to the United States and Canada in 1912，第93页，维尔梅特：巴哈伊出版社，1982年英文版。
73. Gleanings from the Writings of Bahá'u'lláh, CXLVI，第315页。
74. The Promulgation of Universal Peace，第93页。
76. The Promulgation of Universal Peace，第35页。
77. Selections from the Writings of 'Abdu'l-Bahá, no. 45，第88页。
78. The Promulgation of Universal Peace，第338页。
79. 巴哈欧拉，转引自Bahá'í Meetings，第3页，维尔梅特：巴哈伊出版社，1980年 英文版。
80. 阿博都巴哈，Tablets of 'Abdu'l-Bahá Abbas, vol. 3，第553页，芝加哥: 巴哈伊出版委员会，1930年英文版。
81. Selections from the Writings of 'Abdu'l-Bahá, no. 57，第94页。
82. Bahá'í Meetings，第3页。
83. Tablets of 'Abdu'l-Bahá Abbas, vol. 3，第631页。
84. Selections from the Writings of 'Abdu'l-Bahá, no. 54，第93页。
85. 巴哈欧拉，The Kitáb-i-Aqdas: The Most Holy Book（海法：Bahá'í World Centre, 1992年），第40页。
86. Selections from the Writings of 'Abdu'l-Bahá, no. 48，第90页。
87. “世界正义院1989年8月27日致全体巴哈欧拉信徒函”，收载于The Nineteen Day Feast, comp. the Research Department of the Universal House of Justice，伦敦：巴哈 伊出版社，1989年英文版第v页。
91. Tablets of 'Abdu'l-Bahá Abbas, vol. 1，第65页。
92. Gleanings from the Writings of Bahá'u'lláh, CXXXIX，第304页。
95. Tablets of 'Abdu'l-Bahá Abbas, vol. 2，第473页。
96. Gleanings from the Writings of Bahá'u'lláh, CLXI，第339页。
98. Selections from the Writings of 'Abdu'l-Bahá, no. 216，第269页。
99. 引自守基阿芬第1937年6月30日授意写给某信徒的信函，登载于The Power of Divine Assistance, comp. the Research Department of the Universal House of Justice，第50-51页，1982年加拿大英文版。
启 迪 童 心
“Blessed is that teacher who shall arise to instruct the children”1
“Among the greatest of all services that can possibly be rendered by man to Almighty God is the education and training of children…”2
“According to the explicit divine Text, teaching the children is indispensable and obligatory, It followeth that teachers are servants of the Lord God, since they have arisen to perform this task, which is the same as worship , You must therefore offer praise with each breath, for you are educating your spiritual children”3
“Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom.”4
“As to thy question regarding the education of children:it behooveth thee to nurture them at the breast of the love of God, and urge them onward to the things of the spirit, that they may turn their faces unto God; that their ways may conform to the rules of good conduct and their character be second to none;that they make their own all the graces and praiseworthy qualities of humankind; acquire a sound knowledge of the various branches of learning, so that from the very beginning of life they may become spiritual beings, dwellers in the Kingdom, enamored of the sweet breaths of holiness, and may receive an education religious,spiritual, and of the Heavenly Realm,.Verily will I call upon God to grant them a happy outcome in this.”5
“Whoso ariseth among you to teach the Cause of his Lord, let him, before all else, teach his own self, that his speech may attract the hearts of them that hear him.”6
“The Tongue of My power hath, from the heaven of My omnipotent glory, addressed to My creation these words: ‘Observe My commandments, for the love of My beauty.’ Happy is the lover that hath inhaled the divine fragrance of his Best-Beloved from these words, laden with the perfume of a grace which no tongue can describe.”7
“Let the flame of the love of God burn brightly within your radiant hearts. Feed it with the oil of Divine guidance, and protect it within the shelter of your constancy. Guard it within the globe of trust and detachment from all else but God, so that the evil whisperings of the ungodly may not extinguish its light.”8
“O Son of Being! My love is My stronghold; he that entereth therein is safe and secure, and he that turneth away shall surely stray and perish.”9
“Let God be your fear, O people, and be ye of them that tread the path of righteousness.”10
“Whoso ariseth among you to teach the Cause of his Lord, let him, before all else, teach his own self, that his speech may attract the hearts of them that hear him.”6
1. Bahá'u'lláh, Bahá'í Education, A compilation ( 1977 U.S. Edition), p.9.
2. Selections from the Writings of 'Abdu'l-Bahá (1997 Bahá'í World Centre Edition) no. 106, p.133.
3. 'Abdu'l-Bahá, Bahá'í Education, A compilation, p.33.
4. Gleanings from the Writings of Bahá'u'lláh, (1976 U.S. Edition ), CXXIII, p. 260.
5. Selections from the Writings of 'Abdu'l-Bahá, no. 122, p.142.
6. Gleanings from the Writings of Bahá'u'lláh, CXXVIII, p. 277.
7. Bahá'u'lláh, The Kitáb-i-Aqdas (1992 Bahá'í World Centre Edition) pp.20-21
8. Gleanings from the Writings of Bahá'u'lláh, CLIII, pp. 325-26.
9. Bahá'u'lláh, The Hidden words, Arabic no.9.
10. Gleanings from the Writings of Bahá'u'lláh, CXXVII, p. 275.
“…the beloved of God and the maidservants must train their children with life and heart and teach them in the school of virtue and perfection. They must not be lax in this matter; they must not be inefficient.”1
“O God, guide me, protect me, make of me a shining lamp and a brilliant star. Thou art the Mighty and the Powerful.”2
“The art of music is divine and effective. It is the food of the soul and spitrit. Through the power and charm of music the spirit of man is uplifted. It has wonderful sway and effect in the hearts of children, for their hearts are pure and melodies have great influence in them, The latent talents with which the hearts of these children are endowed will fine expression through the medium of music.”3
“O God! Educate these children. These children are the plants of Thine orchard, the flowers of Thy meadow, the roses of Thy garden. Let Thy rain fall upon them; let the Sun of Reality shine upon them with Thy love. Let Thy breeze refresh them in order that they may be trained, grow and develop, and appear in the utmost beauty. Thou art the Giver. Thou art the Compassionate.”4
“O God, guide me, protect me, make of me a shining lamp and a brilliant star. Thou art the Mighty and the Powerful.”2
“So powerful is the light of unity that it can illumine the whole earth.”5
“O God! Rear this little babe in the bosom of Thy love and give it milk from the breast of Thy Providence. Cultivate this fresh plant in the rose garden of Thy love and aid it to grow through the showers of Thy bounty. Make it a child of the kingdom, and lead it to Thy heavenly realm. Thou art powerful and kind, and Thou art the Bestower, the Generous, the Lord of surpassing bounty.”6
“O Son of Spirit! My first counsel is this: Possess a pure, kindly and radiant heart…”7
“O my Lord! Make Thy beauty to be my food, and Thy presence my drink, and Thy pleasure my hope, and praise of Thee my action, and remembrance of Thee my companion, and the power of Thy sovereignty my succorer, and Thy habitation my home, and my dwelling-place the seat Thou hast sanctified from the limitations imposed upon them who are shut out as by a veil from Thee.Thou art, verily, the Almighty, the All-Glorious, the Most Powerful.”8
“Tread ye the path of justice,for this ,verily is the straight path.”9
“O God! Refresh and gladden my spirit. Purify my heart. Illumine my powers. I lay all my affairs in Thy hand. Thou art my Guide and my Refuge. I will no longer be sorrowful and grieved; I will be a happy and joyful being. O God! I will no longer be full of anxiety, nor will I let trouble harass me. I will not dwell on the unpleasant things of life. O God! Thou art more friend to me than I am to myself. I dedicate myself to Thee, O Lord.”10
“O Thou kind Lord! I am a little child, exalt me by admitting me to the Kingdom. I am earthly, make me heavenly; I am of the world below, let me belong to the realm above; gloomy, suffer me to become radiant; material,make me spiritual, and grant that I may manifest Thine infinite bounties. Thou art the Powerful, The All-Loving.”11
“O friend! In the garden of thy heart plant naught but the rose of love…”12
“That one indeed is a man who,today,dedicateth himself to the service of the entire human race.”13
“Truthfulness is the foundation of all human virtues.”14
“Supremely lofty will be thy station, if thou remainest steadfast in the Cause of thy Lord.”15
“O Son of Man! Humble thyself before Me, that I may graciously visit thee.”16
“Blessed is he who preferreth his brother before himself.”17
“Beautify your tongues, O people, with truthfulness, and adorn your souls with the ornament of honesty.”18
“O my Lord! O my Lord! I am a child of tender years. Nourish me from the breast of Thy mercy, train me in the bosom of Thy love, educate me in the school of Thy guidance and develop me under the shadow of Thy bounty. Deliver me from darkness, make me a brilliant light; free me from unhappiness, make me a flower of the rose garden; suffer me to become a servant of Thy threshold and confer upon me the disposition and nature of the righteous; make me a cause of bounty to the human world, and crown my head with the diadem of eternal life. Verily, Thou art the Powerful, the Mighty, the Seer, the Hearer.”19
“To give and be generous are attributes of Mine; well is it with him that adorneth himself with My virtues.”20
“Blessed is he who mingleth with all men in a spirit of utmost kindliness and love.”21
“The sign of love is fortitude under My decree and patience under My trials.”22
“O Son of Being! My love is My stronghold; he that entereth therein is safe and secure, and he that turneth away shall surely stray and perish.”23
“Put your trust in God, and commit your affairs to His keeping.”24
Lessons for Children’s Classes Grade 1
1. Tablets of 'Abdu'l-Bahá, volIII, p. 579.
2. 'Abdu'l-Bahá, Bahá'í Prayers (1985 U.S. Edition). p. 37.
3. 'Abdu'l-Bahá, The Promulgation of Universal Peace (1982 U.S. Edition). p. 52.
4. Ibid., pp.35-36.
5. Gleanings from the Writings of Bahá'u'lláh (1976 U.S. Edition ), CXXXII, p. 288.
6. 'Abdu'l-Bahá, Bahá'í Prayers (1985 U.S. Edition). p. 35.
7. Bahá'u'lláh, The Hidden words, Arabic no.1
8. Bahá'u'lláh, Bahá'í Prayers. pp. 144-45.
9. Gleanings from the Writings of Bahá'u'lláh, CXVIII, p. 250.
10. 'Abdu'l-Bahá, Bahá'í Prayers, p. 152.
11. Ibid., pp.36-37.
12. Bahá'u'lláh, The Hidden words, Persian no.3.
13. Gleanings from the Writings of Bahá'u'lláh, CXVII, p. 250.
14. Bahá'u'lláh, cited in Shoghi Effendi, The Advent of Divine Justice, (1984 U.S. Edition), p. 26.
15. Gleanings from the Writings of Bahá'u'lláh, CXV, p. 246.
16. Bahá'u'lláh, The Hidden words, Arabic no. 42.
17. Tablets of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas, p. 71.
18. Gleanings from the Writings of Bahá'u'lláh, CXXXVI, p. 297.
19. 'Abdu'l-Bahá, Bahá'í Prayers, pp. 37-38.
20. Bahá'u'lláh, The Hidden words, Persian no. 49.
21. Gleanings from the Writings of Bahá'u'lláh, CLVI, p. 334.
22. Bahá'u'lláh, The Hidden words, Arabic no. 48.
23. Ibid., pp. 36-37.
24. Bahá'u'lláh, cited in Shoghi Effendi, The Advent of Divine Justice, p. 82.
“Every day at first light,ye gather the Bahá'í children together and teach them the communes and prayers. This is a most praiseworthy act, and bringeth joy to the children’s hearts: that they should, at every morn, turn their faces toward the Kingdom and make mention of the Lord and praise His Name, and in the sweetest of voices, chant and recite.”1
“…the children’s school must be a place of utmost discipline and order, that instruction must be thorough, and provision must be made for the rectification and refinement of character; so that, in his earliest years, within the very essence of the child, the divine foundation will be laid and the structure of holiness rased up. ”2
“The root cause of wrongdoing is ignorance, and we must therefore hold fast to the tools of perception and knowledge. Good character must be taught. Light must be spread afar, so that, in the school of humanity, all may acquire the heavenly characteristics of the spirit, and see for themselves beyond any doubt that there is no fiercer hell, no more fiery abyss, than to possess a character that is evil and unsound; no more darksome pit nor loathsome torment than to show forth qualities which deserve to be condemned.”3
“Whensoever a mother seeth that her child hath done well, Let her praise and applaud him and cheer his heart; and if the slightest undersirable trait should manifest itseltf, let her counsel the child and punish him, and use means based on reason, even a slight verbal chastisement should this be necessary. It is not, however, permissible to strike a child, or vilify him, for the child’s character will be totally perverted if he be subjected to blows or verbal abuse.”4
1. Selections from the Writings of 'Abdu'l-Bahá (1978 Bahá'í World Centre Edition) no. 115, p.139.
2. Ibid., no.111, p.137.
3. Ibid., no.111, p.136.
4. Ibid., no.95, p.125.
1. 巴哈欧拉，摘自Bahá'í Education, A Compilation（1977年美国版）第9页。
2. 阿博都巴哈，Selections from the Writings of 'Abdu'l-Bahá（巴哈伊世界中心1978年出版），编段第106，第133页。
3. 阿博都巴哈，Bahá'í Education, A Compilation，第33页。
4. 巴哈欧拉，Gleanings from the Writings of Bahá'u'lláh（1976年美国版），CXXII，第260页。
5. Selections from the Writings of 'Abdu'l-Bahá，编段第122，第142页。
6. Gleanings from the Writings of Bahá'u'lláh，CXXVIII，第277页。
8. Gleanings from the Writings of Bahá'u'lláh，CLIII，第325-26页。
10. Gleanings from the Writings of Bahá'u'lláh，CXXVIII，第275页。
12. Tablets of 'Abdu'l-Bahá，第三卷，第579页。
13. 阿博都巴哈，Bahá'í Prayers（1985年美国版），第37页。
14. 阿博都巴哈，The Promulgation of Universal Peace（1982年美国版），第52页。
17. Gleanings from the Writings of Bahá'u'lláh，CXXXII，第288页。
18. 阿博都巴哈，Bahá'í Prayers，第35页。
20. 巴哈欧拉，Bahá'í Prayers，第144-45页。
21. Gleanings from the Writings of Bahá'u'lláh，CXVIII，第250页。
22. 阿博都巴哈，Bahá'í Prayers，第152页。
25. Gleanings from the Writings of Bahá'u'lláh，CXVII，第250页。
26. 巴哈欧拉，转引自守基·阿芬第的The Advent of Divine Justice（1984年美国版），
27. Gleanings from the Writings of Bahá'u'lláh，CXV，第246页。
29. Tablets of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas，第71页。
30. Gleanings from the Writings of Bahá'u'lláh，CXXXVI，第297页。
31. 阿博都巴哈，Bahá'í Prayers，第37-38页。
33. Gleanings from the Writings of Bahá'u'lláh，CLVI，第334页。
37. Selections from the Writings of 'Abdu'l-Bahá（巴哈伊世界中心1978年出版），编段第115，第139页。
“Verily I say, this is the Day in which mankind can behold the Face, and hear the Voice, of the Promised One. The Call of God hath been raised, and the light of His countenance hath been lifted up upon men. It behooveth every man to blot out the trace of every idle word from the tablet of his heart, and to gaze, with an open and unbiased mind, on the signs of His Revelation, the proofs of His Mission, and the tokens of His glory.” 1
“This is the Day in which God’s most excellent favors have been poured out upon men, the Day in which His most mighty grace hath been infused into all created things. It is incumbent upon all the peoples of the world to reconcile their differences, and, with perfect unity and peace, abide beneath the shadow of the Tree of His care and loving-kindness. It behooveth them to cleave to whatsoever will, in this Day, be conducive to the exaltation of their stations, and to the promotion of their best interests.” 2
“This is the Day whereon the Ocean of God’s mercy hath been manifested unto men, the Day in which the Day Star of His loving-kindness hath shed its radiance upon them, the Day in which the clouds of His bountiful favor have overshadowed the whole of mankind. Now is the time to cheer and refresh the down-cast through the invigorating breeze of love and fellowship, and the living waters of friendliness and charity.” 3
“Great indeed is this Day! The allusions made to it in all the sacred Scriptures as the Day of God attest its greatness. The soul of every Prophet of God, of every Divine Messenger, hath thirsted for this wondrous Day. All the divers kindreds of the earth have, likewise, yearned to attain it. No sooner, however, had the Day Star of His Revelation manifested itself in the heaven of God’s Will, than all, except those whom the Almighty was pleased to guide, were found dumbfounded and heedless.” 4
“The world’s equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind’s ordered life hath been revolutionized through the agency of this unique, this wondrous System—the like of which mortal eyes have never witnessed.
“Immerse yourselves in the ocean of My words, that ye may unravel its secrets, and discover all the pearls of wisdom that lie hid in its depths. Take heed that ye do not vacillate in your determination to embrace the truth of this Cause—a Cause through which the potentialities of the might of God have been revealed, and His sovereignty established.” 5
“O ye beloved of the Lord! This day is the day of union, the day of the ingathering of all mankind. ‘Verily God loveth those who, as though they were a solid wall, do battle for His Cause in serried lines!’ Note that He saith ‘in serried lines’—meaning crowded and pressed together, one locked to the next, each supporting his fellows. To do battle, as stated in the sacred verse, doth not, in this greatest of all dispensations, mean to go forth with sword and spear, with lance and piercing arrow—but rather weaponed with pure intent, with righteous motives, with counsels helpful and effective, with godly attributes, with deeds pleasing to the Almighty, with the qualities of heaven. It signifieth education for all mankind, guidance for all men, the spreading far and wide of the sweet savors of the spirit, the promulgation of God’s proofs, the setting forth of arguments conclusive and divine, the doing of charitable deeds.” 6
“主所钟爱的你们啊！此乃团结之日，全人类结成一体之日。‘确然，上帝喜爱如铜墙铁壁般列队为其圣道而战斗的人们！’注意，祂用了‘列队’这个词，意指紧密地排列在一起，肩并肩手挽手，战友间相互支持。按圣书所言，在本至伟天启周期里，战斗并非指拿着刀剑长矛、拿着标枪利箭去冲锋陷阵，而是以纯洁的意愿、以正义的动机、以有益而有效的忠告、以虔诚的品性、以为全能者所悦纳的行为、以神圣的品质武装起来。这意味着须对全人类进行教育，对所有的人加以引导，将灵性的芳香散布四方，传扬上帝的证据， 阐明无可辩驳的神圣论据， 力行善举。”6
“There is no time to lose. There is no room left for vacillation. Multitudes hunger for the Bread of Life. The stage is set. The firm and irrevocable Promise is given. God’s own Plan has been set in motion. It is gathering momentum with every passing day. The powers of heaven and earth mysteriously assist in its execution. Such an opportunity is irreplaceable. Let the doubter arise, and himself verify the truth of such assertions. To try, to persevere, is to insure ultimate and complete victory.” 7
1. Gleanings from the Writings of Bahá’u’lláh (Wilmette: Bahá’í Publishing Trust, 1994), VII, pp. 10-11.
2. Ibid., IV, p. 6.
3. Ibid., V, p. 7.
4. Ibid., VII, p. 11.
5. Ibid., LXX, p. 136.
6. Selections from the Writings of ‘Abdu’l-Bahá (Haifa: Bahá’í World Centre, 1982), no. 207, p. 260.
7. Messages to America: Selected Letters and Cablegrams Addressed to the Bahá’ís of North America, 1932-1946 (Wilmette: Bahá’í Publishing Committee, 1947), p. 17.
“One day I asked the Báb to recite the opening words of the Qur’án . . . He hesitated, pleading that unless He were told what the words signified, He would in no wise attempt to pronounce them. I pretended not to know their meaning. ‘I know what these words signify,’ observed my pupil; ‘by your leave, I will explain them.’ He spoke with such knowledge and fluency that I was struck with amazement. . . . The sweetness of His utterance still lingers in my memory. I felt impelled to take Him back to His uncle and to deliver into his hands the Trust he had committed to my care. I determined to tell him how unworthy I felt to teach so remarkable a child. I found His uncle alone in his office. ‘I have brought Him back to you,’ I said, ‘and commit Him to your vigilant protection. He is not to be treated as a mere child, for in Him I can already discern evidences of that mysterious power which the Revelation of the Qá’im alone can reveal. It is incumbent upon you to surround Him with your most loving care. Keep Him in your house, for He, verily, stands in no need of teachers such as I.’ His uncle sternly rebuked the Báb. ‘Have you forgotten my instructions?’ he said. ‘Have I not already admonished You to follow the example of Your fellow-pupils, to observe silence, and to listen attentively to every word spoken by Your teacher?’ Having obtained His promise to abide faithfully by his instructions, he bade the Báb return to His school. The soul of that child could not, however, be restrained by the stern admonitions of His uncle. No discipline could repress the flow of His intuitive knowledge. Day after day He continued to manifest such remarkable evidences of superhuman wisdom as I am powerless to recount.” 1
The Guardian refers to Him as “the gentle, the youthful and irresistible person of the Báb, matchless in His meekness, imperturbable in His serenity, magnetic in His utterance”. 2
“It was about an hour after sunset when my youthful Host began to converse with me. ‘Whom, after Siyyid Kázim,’ He asked me, ‘do you regard as his successor and your leader?’ ‘At the hour of his death,’ I replied, ‘our departed teacher insistently exhorted us to forsake our homes, to scatter far and wide, in quest of the Promised Beloved. I have, accordingly, journeyed to Persia, have arisen to accomplish his will, and am still engaged in my quest.’ ‘Has your teacher,’ He further inquired, ‘given you any detailed indications as to the distinguishing features of the Promised One?’ ‘Yes,’ I replied, ‘He is of a pure lineage, is of illustrious descent, and of the seed of Fátimih. As to His age, He is more than twenty and less than thirty. He is endowed with innate knowledge. He is of medium height, abstains from smoking, and is free from bodily deficiency.’ He paused for a while and then with vibrant voice declared: ‘Behold, all these signs are manifest in Me!’ He then considered each of the above-mentioned signs separately, and conclusively demonstrated that each and all were applicable to His person.” 3
“O thou who art the first to believe in Me! Verily I say, I am the Báb, the Gate of God, and thou art the Bábu’l-Báb, the gate of that Gate. Eighteen souls must, in the beginning, spontaneously and of their own accord, accept Me and recognize the truth of My Revelation. Unwarned and uninvited, each of these must seek independently to find Me. And when their number is complete, one of them must needs be chosen to accompany Me on My pilgrimage to Mecca and Medina. There I shall deliver the Message of God to the Sharíf of Mecca. I then shall return to Kúfih, where again, in the mosque of that holy city, I shall manifest His Cause. It is incumbent upon you not to divulge, either to your companions or to any other soul, that which you have seen and heard.” 4
This glorious Revelation filled Mullá Ｈusayn’s soul with excitement and joy, with awe and wonder. “How feeble and impotent, how dejected and timid, I had felt previously!” he later said. “Then I could neither write nor walk, so tremulous were my hands and feet. Now, however, the knowledge of His Revelation had galvanized my being. I felt possessed of such courage and power that were the world, all its peoples and its potentates, to rise against me, I would, alone and undaunted, withstand their onslaught. The universe seemed but a handful of dust in my grasp. I seemed to be the Voice of Gabriel personified, calling unto all mankind: ‘Awake, for, lo! the morning Light has broken. Arise, for His Cause is made manifest. The portal of His grace is open wide; enter therein, O peoples of the world! For He Who is your Promised One is come!’” 5 这荣耀的启示使穆拉·侯赛因的灵魂充满了兴奋、喜悦、敬畏和惊奇。他后来回忆说：“在此之前，我感觉是多么的软弱和无能，多么的沮丧和胆怯啊！那时我的手脚颤抖得非常厉害，既不能写也不能走。可是现在，认识到祂的启示让我整个人都振奋起来。我感觉自己拥有了如此强大的勇气和力量，就算世界及所有世人都起来反对我，我也会毫无畏惧地独力抵挡他们的攻击。整个宇宙仿佛只是我手掌里的一把尘土。我觉得自己成了天使加百列（《圣经》和《古兰经》里的一位天使长，汉译《古兰经》译为哲布勒伊来——译注）的化身，用他的声音向全人类高呼：‘醒来吧！看，晨曦已经显现。起来吧！祂的圣道已经宣告。祂的慈悲之门已经敞开；世界人民啊，进来吧！因为，你们翘首以待的应允者已经降临了！’”12
“This is 23 May, the anniversary of the message and Declaration of the Báb. It is a blessed day and the dawn of manifestation, for the appearance of the Báb was the early light of the true morn, . . . it is a blessed day, the inception of the heavenly bounty, the beginning of the divine effulgence. On this day in 1844 the Báb was sent forth heralding and proclaiming the Kingdom of God, announcing the glad tidings of the coming of Bahá’u’lláh and withstanding the opposition of the whole Persian nation.” 6
“The days of our companionship are approaching their end. My Covenant with you is now accomplished. Gird up the loins of endeavor, and arise to diffuse My Cause. Be not dismayed at the sight of the degeneracy and perversity of this generation, for the Lord of the Covenant shall assuredly assist you. Verily, He shall surround you with His loving protection, and shall lead you from victory to victory. Even as the cloud that rains its bounty upon the earth, traverse the land from end to end, and shower upon its people the blessings which the Almighty, in His mercy, has deigned to confer upon you. . . . In this pilgrimage upon which We are soon to embark, We have chosen Quddús as Our companion. We have left you behind to face the onslaught of a fierce and relentless enemy. Rest assured, however, that a bounty unspeakably glorious shall be conferred upon you. Follow the course of your journey towards the north, and visit on your way Isfáhán, Káshán, Qum, and Tihrán. Beseech almighty Providence that He may graciously enable you to attain, in that capital, the seat of true sovereignty, and to enter the mansion of the Beloved. A secret lies hidden in that city. When made manifest, it shall turn the earth into paradise. My hope is that you may partake of its grace and recognize its splendor.” 7
“O My beloved friends!” He addressed them. “You are the bearers of the name of God in this Day . . . It behooves each one of you to manifest the attributes of God, and to exemplify by your deeds and words the signs of His righteousness, His power and glory.” “Heed not your weaknesses and frailty,” He assured them. “Fix your gaze upon the invincible power of the Lord, your God, the Almighty. . . . Arise in His name, put your trust wholly in Him, and be assured of ultimate victory.” 8
“我亲爱的朋友们啊！” 祂对他们说。“你们是本时代上帝圣名的肩负者……你们每个人都必须表现出上帝的属性，用自己的行为和言辞做祂公正、力量和荣耀标志的表率。” “切勿顾虑自己的弱点和短处，” 祂向他们保证说。“要将你们的目光凝聚在主——你们的上帝、那全能者——的无敌力量上……以祂的名义奋起吧！你们要完全信赖祂，要对最终的胜利充满信心。”15
“The days of your companionship with Me are drawing to a close. The hour of separation has struck, a separation which no reunion will follow except in the Kingdom of God . . . In the streets of Shíráz, indignities will be heaped upon you, and the severest injuries will afflict your body. You will survive the ignominious behavior of your foes, and will attain the presence of Him who is the one object of our adoration and love. In His presence you will forget all the harm and disgrace that shall have befallen you. The hosts of the Unseen will hasten forth to assist you, and will proclaim to all the world your heroism and glory. Yours will be the ineffable joy of quaffing the cup of martyrdom for His sake. I, too, shall tread the path of sacrifice, and will join you in the realm of eternity.” 9
“Beseech almighty Providence that He may graciously enable you to attain, in that capital, the seat of true sovereignty, and to enter the mansion of the Beloved. A secret lies hidden in that city. When made manifest, it shall turn the earth into paradise. My hope is that you may partake of its grace and recognize its splendor.”10
“. . . they suffered the most grievous difficulties and severe ordeals. They withstood the tests with wonderful power and sublime heroism. Thousands were cast into prison, punished, persecuted and martyred. Their homes were pillaged and destroyed, their possessions confiscated. They sacrificed their lives most willingly and remained unshaken in their faith to the very end. Those wonderful souls are the lamps of God, the stars of sanctity shining gloriously from the eternal horizon of the will of God.” 11
“As we approached him, he saluted us and inquired as to our destination. I thought it best to conceal from him the truth, and replied that in this vicinity we had been commanded by the governor to conduct a certain inquiry. He smilingly observed: ‘The governor has sent you to arrest Me. Here am I; do with Me as you please. By coming out to meet you, I have curtailed the length of your march, and have made it easier for you to find Me.’ I was startled by his remarks and marvelled at his candor and straightforwardness. I could not explain, however, his readiness to subject himself, of his own accord, to the severe discipline of government officials, and to risk thereby his own life and safety. I tried to ignore him, and was preparing to leave, when he approached me and said: ‘I swear by the righteousness of Him who created man, distinguished him from among the rest of His creatures, and caused his heart to be made the seat of His sovereignty and knowledge, that all My life I have uttered no word but the truth, and had no other desire except the welfare and advancement of My fellow-men. I have disdained My own ease and have avoided being the cause of pain or sorrow to anyone. I know that you are seeking Me.
“我们向祂走过去，祂对我们打招呼，问我们去哪里。我想最好不告诉祂真相，便回答说奉省长之命在附近一带进行一项调查任务。听到这话祂笑了，说：‘省长派你们来抓我的吧！现在我就在你们面前了，想抓就抓吧。我自己出城来见你们，为使你们少跑些路，更方便你们找到我。’祂如此直截了当地讲出这番话，让我惊讶和诧异。我不明白祂为何要主动去接受政府官员的严厉处罚，弄不好还会有性命之虞。于是，我装作没听见祂说什么，转身准备离去。这时祂走近我，说‘我以上帝——创造人类并使其高贵于其他造物、使其心灵成为祂威权与知识之宝座者——的正义起誓，我一辈子只说真话，不讲假话；除了人类同胞的福利和进步，我别无它求。我从不在乎自己的安逸，也绝不给任何人带来痛苦或悲伤。我知道你们在找我。I prefer to deliver Myself into your hands, rather than subject you and your companions to unnecessary annoyance for My sake.’ These words moved me profoundly. I instinctively dismounted from my horse, and, kissing his stirrups, addressed him in these words: ‘O light of the eyes of the Prophet of God! I adjure you, by Him who has created you and endowed you with such loftiness and power, to grant my request and to answer my prayer. I beseech you to escape from this place and to flee from the ruthless and despicable governor of this province. I dread his machinations against you; I rebel at the idea of being made the instrument of his malignant designs against so innocent and noble a descendant of the Prophet of God. . . .’ To my earnest entreaty he gave this answer: ‘May the Lord your God requite you for your magnanimity and noble intention. No one knows the mystery of My Cause; no one can fathom its secrets. Never will I turn My face away from the decree of God. He alone is My sure Stronghold, My Stay and My Refuge. Until My last hour is at hand, none dare assail Me, none can frustrate the plan of the Almighty. And when My hour is come, how great will be My joy to quaff the cup of martyrdom in His name! Here am I; deliver Me into the hands of your master. Be not afraid, for no one will blame you.’ I bowed my consent and carried out his desire.” 12 我宁愿自己送上门来，也不想你和你的同伴因为我而多些不必要的麻烦。’祂的话使我大受感动。我不由自主地跳下马来，躬身亲吻祂的马镫，对祂说：‘上帝先知的慧眼之光啊！我以祂——那创造祢并赋予祢如此高尚和能力者——的名义央求您恩准我的恳请并答应我的祈求。’我恳求您离开这里，别让那残忍而卑鄙的省长抓住。我担心他欲加害于您。我可不想成为他恶毒对付如此清白而高贵的上帝先知后代的帮凶……’祂听了我的热切恳求回答说：‘愿你这宽宏而高尚的想法得到主——你的上帝——的报偿。无人能领悟我的圣道的奥妙；无人能探知它的秘密。我绝不会背离上帝的命谕。惟有祂是我牢不可破的堡垒、支柱和庇护所。在我的最后时刻到来之前，无人胆敢攻击我，无人能够阻挠全能者的计划。而我的最后时刻一旦来临，我将无比喜悦地以祂的名义畅饮殉道之杯。我在这里了；把我送到你的主子手中吧。不用担心，没人会责备你。’我躬身答应，遵从了祂的意愿。”19
As He said farewell to His uncle, He told him: “I will again meet you amid the mountains of Ádhirbáyján, from whence I will send you forth to obtain the crown of martyrdom. I Myself will follow you, together with one of My loyal disciples, and will join you in the realm of eternity.” 13
“The almighty Giver has endowed me with great riches. I know not how best to use them. Now that I have, by the aid of God, been led to recognize this Revelation, it is my ardent desire to consecrate all my possessions to the furtherance of its interests and the spread of its fame. It is my intention to proceed, by Your leave, to Tihrán, and to do my best to win to this Cause the King, whose confidence in me is firm and unshaken.” 14
“May God requite you for your noble intentions. So lofty a purpose is to Me even more precious than the act itself. Your days and Mine are numbered, however; they are too short to enable Me to witness, and allow you to achieve, the realization of your hopes. Not by the means which you fondly imagine will an almighty Providence accomplish the triumph of His Faith. Through the poor and lowly of this land, by the blood which these shall have shed in His path, will the omnipotent Sovereign ensure the preservation and consolidate the foundation of His Cause. That same God will, in the world to come, place upon your head the crown of immortal glory, and will shower upon you His inestimable blessings. Of the span of your earthly life there remain only three months and nine days, after which you shall, with faith and certitude, hasten to your eternal abode.” 15
“The voice of the Báb, as He dictated the teachings and principles of His Faith, could be clearly heard by those who were dwelling at the foot of the mountain. The melody of His chanting, the rhythmic flow of the verses which streamed from His lips caught our ears and penetrated into our very souls. Mountain and valley re-echoed the majesty of His voice. Our hearts vibrated in their depths to the appeal of His utterance.” 16
“I am, I am, I am, the Promised One! I am the One whose name you have for a thousand years invoked, at whose mention you have risen, whose advent you have longed to witness, and the hour of whose Revelation you have prayed God to hasten. Verily I say, it is incumbent upon the peoples of both the East and the West to obey My word and to pledge allegiance to My person.” 17
“As for the Báb—may my soul be His sacrifice!—at a youthful age, that is to say, when He had reached the twenty-fifth year of His blessed life, He stood forth to proclaim His Cause. . . . All alone, in a way which is beyond imagination, He upheld the Cause among the Persians, who are renowned for their religious fanaticism. This illustrious Soul arose with such power that He shook the supports of the religion, of the morals, the conditions, the habits and the customs of Persia, and instituted new rules, new laws and a new religion. Though the great personages of the State, nearly all the clergy, and the public men arose to destroy and annihilate Him, He alone withstood them and moved the whole of Persia.
“Many ‘ulamá and public men, as well as other people, joyfully sacrificed their lives in His Cause, and hastened to the plain of martyrdom.
“The government, the nation, the doctors of divinity and the great personages desired to extinguish His light, but they could not do so. At last His moon arose, His star shone forth, His foundations became firmly established, and His dawning-place became brilliant. He imparted divine education to an unenlightened multitude and produced marvelous results on the thoughts, morals, customs and condition of the Persians. He announced the glad tidings of the manifestation of the Sun of Bahá to His followers and prepared them to believe.
“The appearance of such wonderful signs and great results; the effects produced upon the minds of the people, and upon the prevailing ideas; the establishment of the foundations of progress; and the organization of the principles of success and prosperity by a young merchant, constitute the greatest proof that He was a perfect Educator. A just person will never hesitate to believe this.” 18
As the Báb was being conducted to the cell, a youth forced his way through the crowd and threw himself at the feet of the Báb. “Send me not from Thee, O Master,” pleaded the youth. He begged the Báb to allow him to follow Him wherever He might go. “Arise,” answered the Báb, “and rest assured that you will be with Me. Tomorrow you shall witness what God has decreed.” 19
There Anís spent weeks in prayer and meditation, imploring God to allow him to attain the presence of his Beloved. Then one day, while lost in prayer, he had an extraordinary vision. He saw the Báb standing before him and calling to him. Anís threw himself at His feet. “Rejoice,” the Báb said to him, “the hour is approaching when, in this very city, I shall be suspended before the eyes of the multitude and shall fall a victim to the fire of the enemy. I shall choose no one except you to share with Me the cup of martyrdom. Rest assured that this promise which I give you will be fulfilled.” 20
That evening the Báb was aglow with joy. He spoke with cheerfulness to Anís and the other three loyal followers confined with Him in His prison cell. “Tomorrow,” He said to them, “will be the day of My martyrdom. Would that one of you might now arise and, with his own hands, end My life. I prefer to be slain by the hand of a friend rather than by that of the enemy.” None of them could think of taking so precious a life, and they remained silent, tears running from their eyes. Then, suddenly, Anís sprang to his feet and said he was ready to obey whatever the Báb might command. “This same youth who has risen to comply with My wish,” the Báb declared, “will, together with Me, suffer martyrdom. Him will I choose to share with Me its crown.” 21
“Not until I have said to him all those things that I wish to say,” the Báb told the official, “can any earthly power silence Me. Though all the world be armed against Me, yet shall they be powerless to deter Me from fulfilling, to the last word, My intention.” 22
“I profess the Christian Faith,” he explained to the Báb, “and entertain no ill will against you. If your Cause be the Cause of Truth, enable me to free myself from the obligation to shed your blood.” “Follow your instructions,” the Báb replied, “and if your intention be sincere, the Almighty is surely able to relieve you from your perplexity.” 23
“I have finished my conversation,” the Báb said. “Now you may proceed to fulfill your intention.” 24
“Had you believed in Me, O wayward generation, everyone of you would have followed the example of this youth, who stood in rank above most of you, and willingly would have sacrificed himself in My path. The day will come when you will have recognized Me; that day I shall have ceased to be with you.” 25
“This is the foundation of the belief of the people of Bahá (may my life be offered up for them): ‘His Holiness, the Exalted One (the Báb), is the Manifestation of the Unity and Oneness of God and the Forerunner of the Ancient Beauty. His Holiness the Abhá Beauty (may my life be a sacrifice for His steadfast friends) is the Supreme Manifestation of God and the Dayspring of His Most Divine Essence. All others are servants unto Him and do His bidding.’” 26
“The Báb, acclaimed by Bahá’u’lláh as the ‘Essence of Essences,’ the ‘Sea of Seas,’ the ‘Point round Whom the realities of the Prophets and Messengers revolve,’ ‘from Whom God hath caused to proceed the knowledge of all that was and shall be,’ Whose ‘rank excelleth that of all the Prophets,’ and Whose ‘Revelation transcendeth the comprehension and understanding of all their chosen ones,’ had delivered His Message and discharged His mission. He Who was, in the words of ‘Abdu’l-Bahá, the ‘Morn of Truth’ and ‘Harbinger of the Most Great Light,’ Whose advent at once signalized the termination of the ‘Prophetic Cycle’ and the inception of the ‘Cycle of Fulfillment,’ had simultaneously through His Revelation banished the shades of night that had descended upon His country, and proclaimed the impending rise of that Incomparable Orb Whose radiance was to envelop the whole of mankind.” 27
“That so brief a span should have separated this most mighty and wondrous Revelation from Mine own previous Manifestation, is a secret that no man can unravel and a mystery such as no mind can fathom.” 28
“His qualities were so rare in their nobility and beauty, His personality so gentle and yet so forceful, and His natural charm was combined with so much tact and judgment, that after His Declaration He quickly became in Persia a widely popular figure. He would win over almost all with whom He was brought into personal contact, often converting His jailers to His Faith and turning the ill-disposed into admiring friends.” 29
“The appearance of the Báb resembles the dawn, for the dawn holds the promise of the sun. The dawn of the Báb promised the rising of the Sun of Truth that is to envelop the whole world.” 30
“Is there any Remover of difficulties save God? Say: Praised be God! He is God! All are His servants, and all abide by His bidding!” 31
“Say: God sufficeth all things above all things, and nothing in the heavens or in the earth but God sufficeth. Verily, He is in Himself the Knower, the Sustainer, the Omnipotent.” 32
“O My beloved friends! You are the bearers of the name of God in this Day. You have been chosen as the repositories of His mystery. It behooves each one of you to manifest the attributes of God, and to exemplify by your deeds and words the signs of His righteousness, His power and glory. The very members of your body must bear witness to the loftiness of your purpose, the integrity of your life, the reality of your faith, and the exalted character of your devotion. For verily I say, this is the Day spoken of by God in His Book: ‘On that day will We set a seal upon their mouths; yet shall their hands speak unto Us, and their feet shall bear witness to that which they shall have done.’ Ponder the words of Jesus addressed to His disciples, as He sent them forth to propagate the Cause of God.”In words such as these, He bade them arise and fulfill their mission: ‘Ye are even as the fire which in the darkness of the night has been kindled upon the mountain-top. Let your light shine before the eyes of men. Such must be the purity of your character and the degree of your renunciation, that the people of the earth may through you recognize and be drawn closer to the heavenly Father who is the Source of purity and grace. For none has seen the Father who is in heaven. You who are His spiritual children must by your deeds exemplify His virtues, and witness to His glory. You are the salt of the earth, but if the salt have lost its savor, wherewith shall it be salted? Such must be the degree of your detachment, that into whatever city you enter to proclaim and teach the Cause of God, you should in no wise expect either meat or reward from its people. Nay, when you depart out of that city, you should shake the dust from off your feet. As you have entered it pure and undefiled, so must you depart from that city. For verily I say, the heavenly Father is ever with you and keeps watch over you. If you be faithful to Him, He will assuredly deliver into your hands all the treasures of the earth, and will exalt you above all the rulers and kings of the world.’ O My Letters! Verily I say, immensely exalted is this Day above the days of the Apostles of old. Nay, immeasurable is the difference! You are the witnesses of the Dawn of the promised Day of God. You are the partakers of the mystic chalice of His Revelation. Gird up the loins of endeavor, and be mindful of the words of God as revealed in His Book: ‘Lo, the Lord thy God is come, and with Him is the company of His angels arrayed before Him!’ Purge your hearts of worldly desires, and let angelic virtues be your adorning. Strive that by your deeds you may bear witness to the truth of these words of God, and beware lest, by ‘turning back,’ He may ‘change you for another people,’ who ‘shall not be your like,’ and who shall take from you the Kingdom of God. The days when idle worship was deemed sufficient are ended. The time is come when naught but the purest motive, supported by deeds of stainless purity, can ascend to the throne of the Most High and be acceptable unto Him. ‘The good word riseth up unto Him, and the righteous deed will cause it to be exalted before Him.’ You are the lowly, of whom God has thus spoken in His Book: ‘And We desire to show favor to those who were brought low in the land, and to make them spiritual leaders among men, and to make them Our heirs.’ You have been called to this station; you will attain to it, only if you arise to trample beneath your feet every earthly desire, and endeavor to become those ‘honored servants of His who speak not till He hath spoken, and who do His bidding.’ You are the first Letters that have been generated from the Primal Point, the first Springs that have welled out from the Source of this Revelation. Beseech the Lord your God to grant that no earthly entanglements, no worldly affections, no ephemeral pursuits, may tarnish the purity, or embitter the sweetness, of that grace which flows through you. I am preparing you for the advent of a mighty Day. Exert your utmost endeavor that, in the world to come, I, who am now instructing you, may, before the mercy-seat of God, rejoice in your deeds and glory in your achievements. The secret of the Day that is to come is now concealed. It can neither be divulged nor estimated. The newly born babe of that Day excels the wisest and most venerable men of this time, and the lowliest and most unlearned of that period shall surpass in understanding the most erudite and accomplished divines of this age. Scatter throughout the length and breadth of this land, and, with steadfast feet and sanctified hearts, prepare the way for His coming. Heed not your weaknesses and frailty; fix your gaze upon the invincible power of the Lord, your God, the Almighty. Has He not, in past days, caused Abraham, in spite of His seeming helplessness, to triumph over the forces of Nimrod? Has He not enabled Moses, whose staff was His only companion, to vanquish Pharaoh and his hosts? Has He not established the ascendancy of Jesus, poor and lowly as He was in the eyes of men, over the combined forces of the Jewish people? Has He not subjected the barbarous and militant tribes of Arabia to the holy and transforming discipline of Muhammad, His Prophet? Arise in His name, put your trust wholly in Him, and be assured of ultimate victory.” 33
1. The Dawn-Breakers: Nabíl’s Narrative of the Early Days of the Bahá’í Revelation (Wilmette: Bahá’í Publishing Trust, 1974), pp. 75-76.
2. Shoghi Effendi, God Passes By (Wilmette: Bahá’í Publishing Trust, 1995), p. xiv.
3. The Dawn-Breakers, p. 57.
4. Ibid., p. 63.
5. Ibid., p. 65.
6. The Promulgation of Universal Peace: Talks Delivered by ‘Abdu’l-Bahá during His Visit to the United States and Canada in 1912 (Wilmette: Bahá’í Publishing Trust, 1995), p. 138.
7. The Dawn-Breakers, pp. 85-86.
8. Ibid., pp. 92-94.
9. Ibid., pp. 142-43.
10. Ibid., p. 146.
11. The Promulgation of Universal Peace, p. 138.
12. The Dawn-Breakers, pp. 148-50.
13. Ibid., p. 198.
14. Ibid., p. 212.
15. Ibid., p. 213.
16. Ibid., p. 249.
17. Ibid., pp. 315-16.
18. Some Answered Questions (Wilmette: Bahá’í Publishing Trust, 1994), pp. 25-26.
19. The Dawn-Breakers, p. 507.
20. Ibid., pp. 307-08.
21. Ibid., p. 508.
22. Ibid., p. 509.
23. Ibid., p. 512.
24. Ibid., p. 513.
25. Ibid., p. 514.
and Testament of ‘Abdu’l-Bahá (Wilmette: Bahá’í Publishing Trust, 1991),
27. God Passes By, p. 57.
28. Bahá’u’lláh, cited in The World Order of Bahá’u’lláh: Selected Letters (Wilmette: Bahá’í Publishing Trust, 1991), p. 124.
29. Shoghi Effendi, introduction to The Dawn-Breakers, p. xxxiii.
30. ‘Abdu’l-Bahá on Divine Philosophy (Boston: Tudor Press, 1918), pp. 47-48.
31. The Báb, Bahá’í Prayers: A Selection of Prayers Revealed by Bahá’u’lláh, the Báb, and ‘Abdu’l-Bahá (Wilmette: Bahá’í Publishing Trust, 1993), p. 28.
32. The Báb, Bahá’í Prayers, p. 29.
33. The Dawn-Breakers, pp. 92-94.
“The Blessed Perfection, Bahá’u’lláh, belonged to the nobility of Persia. From earliest childhood He was distinguished among His relatives and friends. They said, ‘This child has extraordinary power.’ In wisdom, intelligence and as a source of new knowledge, He was advanced beyond His age and superior to His surroundings. All who knew Him were astonished at His precocity. It was usual for them to say, ‘Such a child will not live,’ for it is commonly believed that precocious children do not reach maturity.” 1
“What is this box?” Bahá’u’lláh asked him, “and what was the nature of this display?” “All these lavish trappings,” he replied, “the king, the princes, and the ministers, their pomp and glory, their might and power, everything you saw, are all now contained within this box.” 2
“. . . ever since that day, all the trappings of the world have seemed in the eyes of this Youth akin to that same spectacle. They have never been, nor will ever be, possessed of any weight, though it be to the extent of a grain of mustard seed. . . . Erelong these outward trappings, these heaped-up treasures, these earthly vanities, these amassed battalions, this gorgeous finery, these proud and overweening souls—all shall pass into the confines of the grave, as though into that box. In the eyes of those possessed of insight, all this conflict, dissension and vainglory hath been, and will ever be, like unto the sport of children.” 3
“. . . swimming in a vast, limitless ocean. His body shone upon the waters with a radiance that illumined the sea. Around His head, which could distinctly be seen above the waters, there radiated, in all directions, His long, jet-black locks, floating in great profusion above the waves. . . . a multitude of fishes gathered round Him, each holding fast to the extremity of one hair. Fascinated by the effulgence of His face, they followed Him in whatever direction He swam. Great as was their number, and however firmly they clung to His locks, not one single hair seemed to have been detached from His head, nor did the least injury affect His person. Free and unrestrained, He moved above the waters and they all followed Him.” 4
“The limitless ocean that you have seen in your dream is none other than the world of being. Single-handed and alone, your son will achieve supreme ascendancy over it. Wherever He may please, He will proceed unhindered. No one will resist His march, no one will hinder His progress. The multitude of fishes signifies the turmoil which He will arouse amidst the peoples and kindreds of the earth. Around Him will they gather, and to Him will they cling. Assured of the unfailing protection of the Almighty, this tumult will never harm His person, nor will His loneliness upon the sea of life endanger His safety.” 5 “你所梦见的无垠大海就是人类世界。令子单凭一己之力就能取得对它的统治地位。祂可以随心所欲，不受任何妨碍。无人能抵挡祂的步伐，无人能阻碍祂的前进。一大群鱼儿象征巴哈欧拉在世界各族人民中引起的骚动。他们会聚集在祂周围，紧紧跟随祂。祂必定得到全能者的可靠保护，这些骚乱决不会对祂构成伤害，祂独自在生命之海里畅游亦无安全之虞。”45
“This Wronged One hath frequented no school, neither hath He attended the controversies of the learned. By My life! Not of Mine own volition have I revealed Myself, but God, of His own choosing, hath manifested Me.” 6
“No one entered His presence without becoming awe-stricken by His might. The learned men who approached Him were astounded at His knowledge, yet He never attended school nor learned of men. His friends and His family all testify to this, yet His Teachings are the soul of this age.
“The sun emanates from itself and does not draw its light from other sources. The Divine Teachers have the innate light; They have knowledge and understanding of all things in the universe; the rest of the world receives its light from Them and through Them the arts and sciences are revived in each age.” 7
To Mullá Husayn, the first to believe in Him, He addressed these words: “Grieve not that you have not been chosen to accompany Me on My Pilgrimage to Hijáz. I shall, instead, direct your steps to that city which enshrines a Mystery of such transcendent holiness as neither Hijáz nor Shíráz can hope to rival.” 8
Mullá Husayn set out on his mission and, after passing through several cities, arrived in Tihrán. There he took a room in a school for religious studies. One of his first acts was to proclaim the Báb’s Message to the head of that school, who rejected it with arrogance. However, a young student of the school overheard their conversation and was deeply affected by the words of Mullá Husayn. He decided to visit him at the hour of midnight and learn more about the Message he proclaimed with such enthusiasm. Mullá Husayn received the young man and spoke to him with great courtesy and kindness. He told him that he now understood why he had come to this place. The head of the school had disdainly rejected the Message he had brought. “My hope,” said Mullá Husayn, “is that his pupil may, unlike his master, recognize its truth.” 9
During their conversation, Mullá Husayn asked the student where he was from. He replied that he was from the district of Núr, in the province of Mázindarán. “Tell me,” inquired Mullá Husayn, “is there today among the family of the late Mírzá Buzurg-i-Núrí, who was so renowned for his character, his charm, and artistic and intellectual attainments, anyone who has proved himself capable of maintaining the high traditions of that illustrious house?” 10 交谈间，穆拉·侯赛因问这位学生是哪里人。他回答说是马赞达兰省努尔地区的。“那好，请告诉我，” 穆拉·侯赛因问道，“已故的米尔扎·布祖尔格-努尔先生以其品格、魅力、艺术造诣及博学多识而闻名遐迩，他的家族现在是否有一位能传承并光大其家族名望的继承人？”50
“Yea,” he replied “among his sons now living, one has distinguished Himself by the very traits which characterized His father. By His virtuous life, His high attainments, His loving-kindness and liberality, He has proved Himself a noble descendant of a noble father.” “What is His occupation?” asked Mullá Husayn. “He cheers the disconsolate and feeds the hungry.” “What of His rank and position?” “He has none apart from befriending the poor and the stranger.” “What is His name?” “Husayn-‘Alí.” 11
With each answer, Mullá Husayn became more filled with delight. “How does He spend His time?” he further asked. “He roams the woods and delights in the beauties of the countryside.” “What is His age?” “ Eight and twenty.” Mullá Husayn’s face was beaming with satisfaction and joy when he asked the young man: “I presume you often meet Him?” “I frequently visit His home,” he responded. “Will you deliver into His hands a trust from me?” “Most assuredly,” was his reply. Mullá Husayn then handed him the scroll wrapped in a piece of cloth and requested him to present it to Bahá’u’lláh the next day at dawn. “Should He deign to answer me,” Mullá Husayn added, “will you be kind enough to acquaint me with His reply?” 12
He had read but a page when He turned to His brother and said: “Músá, what have you to say? Verily I say, whoso believes in the Qur’án and recognizes its Divine origin, and yet hesitates, though it be for a moment, to admit that these soul-stirring words are endowed with the same regenerating power, has most assuredly erred in his judgment and has strayed far from the path of justice.” 13
Filled with happiness, the young man arose and hurried back to Mullá Husayn. He delivered to him the gift and message from Bahá’u’lláh. No words can describe the joy with which Mullá Husayn received them. With a bowed head, he accepted the gift and fervently kissed it. He then hugged the young man, kissed his eyes, and said: “My dearly beloved friend! I pray that even as you have rejoiced my heart, God may grant you eternal felicity and fill your heart with imperishable gladness.” 14
As he said farewell to the young student from Núr, he told him: “Breathe not to anyone what you have heard and witnessed. Let this be a secret hidden within your breast. Divulge not His name, for they who envy His position will arise to harm Him. In your moments of meditation, pray that the Almighty may protect Him, that, through Him, He may exalt the downtrodden, enrich the poor, and redeem the fallen. The secret of things is concealed from our eyes. Ours is the duty to raise the call of the New Day and to proclaim this Divine Message unto all the people. Many a soul will, in this city, shed his blood in this path. That blood will water the Tree of God, will cause it to flourish, and to overshadow all mankind.” 15
“And know thou of a certainty that by Paradise is meant recognition of and submission unto Him Whom God shall make manifest, and by the fire, the company of such souls as would fail to submit unto Him or to be resigned to His good-pleasure.” 16
“. . . purge thou thine ear that thou mayest hear no mention besides God, and purge thine eye that it behold naught except God, and thy conscience that it perceive naught other than God, and thy tongue that it proclaim nothing but God, and thy hand to write naught but the words of God, and thy knowledge that it comprehend naught except God, and thy heart that it entertain no wish save God, and in like manner purge all thine acts and thy pursuits that thou mayest be nurtured in the paradise of pure love, and perchance mayest attain the presence of Him Whom God shall make manifest, adorned with a purity which He highly cherisheth, and be sanctified from whosoever hath turned away from Him and doth not support Him.” 17
“Say, verily, the good-pleasure of Him Whom God shall make manifest is the good-pleasure of God, while the displeasure of Him Whom God shall make manifest is none other than the displeasure of God.” 18
This uncle did everything possible to discredit Bahá’u’lláh and the truth of the Message He had brought. But when he realized he was incapable of doing so, he went to a well-known Muslim clergyman and pleaded for his assistance. He complained that Bahá’u’lláh had come to Núr and, although not of the clergy, was speaking on religious matters. He warned the theologian that everyone who entered Bahá’u’lláh’s presence fell under His spell and was overtaken by the power of His words. “I know not whether he is a sorcerer,” he said, “or whether he mixes with his tea some mysterious substance that makes every man who drinks the tea fall a victim to its charm.” 19
On being told, upon their arrival in Tákur, that Bahá’u’lláh had left for His winter home, the representatives of the theologian decided to follow Him there. When they arrived, they found Bahá’u’lláh engaged in revealing a commentary on one of the chapters of the Qur’án. As they sat and listened to Him, they were profoundly impressed by the eloquence of His presentation and the extraordinary manner in which He spoke. One of the representatives, unable to contain himself, arose from his seat and walked to the back of the room and, in an attitude of respect and submissiveness, stood still beside the door. Trembling and with eyes full of tears, he told his companion: “I am powerless to question Bahá’u’lláh. The questions I had planned to ask Him have vanished suddenly from my memory. You are free either to proceed with your inquiry or to return alone to our teacher and inform him of the state in which I find myself. Tell him from me that I can never again return to him. I can no longer forsake this threshold.” But the other representative was equally struck by Bahá’u’lláh’s words and followed the example of his friend. “I have ceased to recognize my teacher,” was his reply. “This very moment, I have vowed to God to dedicate the remaining days of my life to the service of Bahá’u’lláh, my true and only Master.” 20
“O wayfarer in the path of God! Take thou thy portion of the ocean of His grace, and deprive not thyself of the things that lie hidden in its depths. Be thou of them that have partaken of its treasures. A dewdrop out of this ocean would, if shed upon all that are in the heavens and on the earth, suffice to enrich them with the bounty of God, the Almighty, the All-Knowing, the All-Wise. With the hands of renunciation draw forth from its life-giving waters, and sprinkle therewith all created things, that they may be cleansed from all man-made limitations and may approach the mighty seat of God, this hallowed and resplendent Spot.
“Be not grieved if thou performest it thyself alone. Let God be all-sufficient for thee. Commune intimately with His Spirit, and be thou of the thankful. Proclaim the Cause of thy Lord unto all who are in the heavens and on the earth. Should any man respond to thy call, lay bare before him the pearls of the wisdom of the Lord, thy God, which His Spirit hath sent down unto thee, and be thou of them that truly believe. And should any one reject thine offer, turn thou away from him, and put thy trust and confidence in the Lord, thy God, the Lord of all worlds.” 21
“From the seed of reality religion has grown into a tree which has put forth leaves and branches, blossoms and fruit. After a time this tree has fallen into a condition of decay. The leaves and blossoms have withered and perished; the tree has become stricken and fruitless. It is not reasonable that man should hold to the old tree, claiming that its life forces are undiminished, its fruit unequalled, its existence eternal. The seed of reality must be sown again in human hearts in order that a new tree may grow therefrom and new divine fruits refresh the world. By this means the nations and peoples now divergent in religion will be brought into unity, imitations will be forsaken, and a universal brotherhood in reality itself will be established. Warfare and strife will cease among mankind; all will be reconciled as servants of God. For all are sheltered beneath the tree of His providence and mercy. God is kind to all; He is the giver of bounty to all alike, even as Jesus Christ has declared that God ‘sendeth rain on the just and on the unjust’—that is to say, the mercy of God is universal. All humanity is under the protection of His love and favor, and unto all He has pointed the way of guidance and progress.” 22
“Follow me, my friend, you who lay claim to a heart and European ethics, follow me to the unhappy ones who, with gouged-out eyes, must eat, on the scene of the deed, without any sauce, their own amputated ears; or whose teeth are torn out with inhuman violence by the hand of the executioner; or whose bare skulls are simply crushed by blows from a hammer; or where the bazaar is illuminated with unhappy victims, because on right and left the people dig deep holes in their breasts and shoulders, and insert burning wicks in the wounds. I saw some dragged in chains through the bazaar, preceded by a military band, in whom these wicks had burned so deep that now the fat flickered convulsively in the wound like a newly extinguished lamp. Not seldom it happens that the unwearying ingenuity of the Oriental leads to fresh tortures. They will skin the soles of the Bábí’s feet, soak the wounds in boiling oil, shoe the foot like the hoof of a horse, and compel the victim to run.
No cry escaped from the victim’s breast; the torment is endured in dark silence by the numbed sensation of the fanatic; now he must run; the body cannot endure what the soul has endured; he falls. Give him the coup de grâce! Put him out of his pain! No! The executioner swings the whip, and—I myself have had to witness it—the unhappy victim of hundredfold tortures runs! This is the beginning of the end. As for the end itself, they hang the scorched and perforated bodies by their hands and feet to a tree head downwards, and now every Persian may try his marksmanship to his heart’s content from a fixed but not too proximate distance on the noble quarry placed at his disposal. I saw corpses torn by nearly one hundred and fifty bullets. . . . When I read over again what I have written I am overcome by the thought that those who are with you in our dearly beloved Austria may doubt the full truth of the picture, and accuse me of exaggeration. Would to God that I had not lived to see it! But by the duties of my profession I was unhappily often, only too often, a witness of these abominations. At present I never leave my house, in order not to meet with fresh scenes of horror . . . Since my whole soul revolts against such infamy . . . I will no longer maintain my connection with the scene of such crimes.” 23
As He was nearing that dungeon, an old and feeble woman was seen forcing her way through the crowd with a stone in her hand, eager to throw it in the face of Bahá’u’lláh. She had a look of determination and fanaticism which few women her age could muster. Her whole body shook with rage as she stepped forward and raised her hand preparing to cast her stone. “I adjure you,” she pleaded, as she ran after those conducting Bahá’u’lláh to the dungeon, “give me a chance to fling my stone in his face!” “Suffer not this woman to be disappointed,” were Bahá’u’lláh’s words to His guards, as He saw her rushing towards Him. “Deny her not what she regards as a meritorious act in the sight of God.” 24
“Not even for a single moment hath this Wronged One ever concealed Himself. Rather hath He at all times remained steadfast and conspicuous before the eyes of all men. Never have We retreated, nor shall We ever seek flight. In truth it is the foolish people who flee from Our presence. . . . Praise be to God! The Cause whereof this Wronged One is the Bearer standeth as high as heaven and shineth resplendent as the sun. Concealment hath no access unto this station, nor is there any occasion for fear or silence.” 25
“Unveiled and unconcealed, this Wronged One hath, at all times, proclaimed before the face of all the peoples of the world that which will serve as the key for unlocking the doors of sciences, of arts, of knowledge, of well-being, of prosperity and wealth. Neither have the wrongs inflicted by the oppressors succeeded in silencing the shrill voice of the Most Exalted Pen, nor have the doubts of the perverse or of the seditious been able to hinder Him from revealing the Most Sublime Word.” 26
Bahá’u’lláh and His companions, also in stocks and chains, all huddled together in one cell. They had been placed in two rows, each facing the other. Bahá’u’lláh taught them to repeat certain verses which, every night, they chanted with great fervor. “God is sufficient unto me; He verily is the All-sufficing,” one row would chant, and the other would reply: “In Him let the trusting trust.” Into the early hours of the morning, the chorus of their happy voices could be heard. So strong was their melody that it reached the ears of the King, whose palace was not far from the Síyáh-Chál. “What means this sound?” he was reported to have asked. “It is the anthem the Bábís are intoning in their prison,” 27
“Upon Our arrival We were first conducted along a pitch-black corridor, from whence We descended three steep flights of stairs to the place of confinement assigned to Us. The dungeon was wrapped in thick darkness, and Our fellow-prisoners numbered nearly hundred and fifty souls: thieves, assassins and highwaymen. Though crowded, it had no other outlet than the passage by which We entered. No pen can depict that place, nor any tongue describe its loathsome smell. Most of these men had neither clothes nor bedding to lie on. God alone knoweth what befell Us in that most foul-smelling and gloomy place!” 28
“All those who were struck down by the storm that raged during that memorable year in Tihrán were Our fellow-prisoners in the Síyáh-Chál, where We were confined. We were all huddled together in one cell, our feet in stocks, and around our necks fastened the most galling of chains. The air we breathed was laden with the foulest impurities, while the floor on which we sat was covered with filth and infested with vermin. No ray of light was allowed to penetrate that pestilential dungeon or to warm its icy-coldness. We were placed in two rows, each facing the other. We had taught them to repeat certain verses which, every night, they chanted with extreme fervor. ‘God is sufficient unto me; He verily is the All-sufficing!’ one row would intone, while the other would reply: ‘In Him let the trusting trust.’ The chorus of these gladsome voices would continue to peal out until the early hours of the morning. . . .
“Every day Our jailors, entering Our cell, would call the name of one of Our companions, bidding him arise and follow them to the foot of the gallows. With what eagerness would the owner of that name respond to that solemn call! Relieved of his chains, he would spring to his feet and, in a state of uncontrollable delight, would approach and embrace Us. We would seek to comfort him with the assurance of an everlasting life in the world beyond, and, filling his heart with hope and joy, would send him forth to win the crown of glory. He would embrace, in turn, the rest of his fellow-prisoners and then proceed to die as dauntlesslly as he had lived. Soon after the martyrdom of each of these companions, We would be informed by the executioner, who had grown to be friendly to Us, of the circumstances of the death of his victim, and of the joy with which he had endured his sufferings to the very end.” 29
“One night, in a dream, these exalted words were heard on every side: ‘Verily, We shall render Thee victorious by Thyself and by Thy Pen. Grieve Thou not for that which hath befallen Thee, neither be Thou afraid, for Thou art in safety. Erelong will God raise up the treasures of the earth—men who will aid Thee through Thyself and through Thy Name, wherewith God hath revived the hearts of such as have recognized Him.’” 30
“During the days I lay in the prison of Tihrán, though the galling weight of the chains and the stench-filled air allowed Me but little sleep, still in those infrequent moments of slumber I felt as if something flowed from the crown of My head over My breast, even as a mighty torrent that precipitateth itself upon the earth from the summit of a lofty mountain. Every limb of My body would, as a result, be set afire. At such moments My tongue recited what no man could bear to hear.” 31
“While engulfed in tribulations I heard a most wondrous, a most sweet voice, calling above My head. Turning My face, I beheld a Maiden—the embodiment of the remembrance of the name of My Lord—suspended in the air before Me. So rejoiced was she in her very soul that her countenance shone with the ornament of the good-pleasure of God, and her cheeks glowed with the brightness of the All-Merciful. Betwixt earth and heaven she was raising a call which captivated the hearts and minds of men. She was imparting to both My inward and outer being tidings which rejoiced My soul, and the souls of God’s honored servants. Pointing with her finger unto My head, she addressed all who are in heaven and all who are on earth, saying: ‘By God! This is the Best-Beloved of the worlds, and yet ye comprehend not. This is the Beauty of God amongst you, and the power of His sovereignty within you, could ye but understand. This is the Mystery of God and His Treasure, the Cause of God and His glory unto all who are in the kingdoms of Revelation and of creation, if ye be of them that perceive.’” 32
“Behold how in this Dispensation the worthless and foolish have fondly imagined that by such instruments as massacre, plunder and banishment they can extinguish the Lamp which the Hand of Divine power hath lit, or eclipse the Day Star of everlasting splendor. How utterly unaware they seem to be of the truth that such adversity is the oil that feedeth the flame of this Lamp! Such is God’s transforming power. He changeth whatsoever He willeth; He verily hath power over all things. . . .” 33
“看吧，在本天启周期里，无能和愚蠢之徒竟然天真地以为，靠屠杀、剥夺和放逐这样的手段，他们就能扑灭那神力之手点燃的圣灯，遮蔽那永远闪耀的圣阳。他们全然不知，如此灾难事实上反而给这圣灯添油加火！此乃上帝的转变之力。只要愿意，祂能改变一切； 确然， 祂拥有统御万物之力……”73
“This Cause, as every Divine Cause, cannot be effectively established unless it encounters and valiantly triumphs over the forces of opposition with which it is assailed. The history of the Faith is in itself a sufficient proof of that. Trials and persecutions have always been, and will continue to be, the lot of the chosen ones of God. But these they should consider as blessings in disguise, as through them their faith will be quickened, purified and strengthened. Bahá’u’lláh compares such afflictive trials to the oil which feeds the lamp of the Cause of God.” 34
“As Bahá’u’lláh neared the frontier, a period drew to its close. Were the people of Iran aware of the loss they sustained? Steeped in ignorance, sunk in bigotry, blinded by prejudice, led by self-seeking men, beguiled by falsehoods, theirs was not to see and know. And thus the Redeemer of the world passed out of their midst. He Who once was loved and respected by rich and poor, high and low, prince and peasant alike, was now deserted by the same people on whom He had lavished mercy, love, justice and charity at all times. Iran lost the presence of Bahá’u’lláh, but could His spirit ever be absent from that or any other land?” 35
“My God, My Master, My Desire! . . . Thou hast created this atom of dust through the consummate power of Thy might, and nurtured Him with Thine hands which none can chain up. . . . The throat Thou didst accustom to the touch of silk Thou hast, in the end, clasped with strong chains, and the body Thou didst ease with brocades and velvets Thou hast at last subjected to the abasement of a dungeon. Thy decree hath shackled Me with unnumbered fetters, and cast about My neck chains that none can sunder. A number of years have passed during which afflictions have, like showers of mercy, rained upon Me. . . . How many the nights during which the weight of chains and fetters allowed Me no rest, and how numerous the days during which peace and tranquillity were denied Me, by reason of that wherewith the hands and tongues of men have afflicted Me! Both bread and water which Thou hast, through Thine all-embracing mercy, allowed unto the beasts of the field, they have, for a time, forbidden unto this servant, and the things they refused to inflict upon such as have seceded from Thy Cause, the same have they suffered to be inflicted upon Me, until, finally, Thy decree was irrevocably fixed, and Thy behest summoned this servant to depart out of Persia, accompanied by a number of frail-bodied men and children of tender age, at this time when the cold is so intense that one cannot even speak, and ice and snow so abundant that it is impossible to move.” 36
“The one object of Our retirement”, He Himself has later said, “was to avoid becoming a subject of discord among the faithful, a source of disturbance unto Our companions, the means of injury to any soul, or the cause of sorrow to any heart.” 37
“The days of tests are now come. Oceans of dissension and tribulation are surging, and the Banners of Doubt are, in every nook and corner, occupied in stirring up mischief and in leading men to perdition. . . . Suffer not the voice of some of the soldiers of negation to cast doubt into your midst, neither allow yourselves to become heedless of Him Who is the Truth, inasmuch as in every Dispensation such contentions have been raised. God, however, will establish His Faith, and manifest His light albeit the stirrers of sedition abhor it. . . . Watch ye every day for the Cause of God. . . . All are held captive in His grasp. No place is there for any one to flee to. Think not the Cause of God to be a thing lightly taken, in which any one can gratify his whims. In various quarters a number of souls have, at the present time, advanced this same claim. The time is approaching when . . . every one of them will have perished and been lost, nay will have come to naught and become a thing unremembered, even as the dust itself.” 38
“Many a night, no less than ten persons subsisted on no more than a pennyworth of dates. No one knew to whom actually belonged the shoes, the cloaks, or the robes that were to be found in their houses. Whoever went to the bazaar could claim that the shoes upon their feet were his own, and each one who entered the presence of Bahá’u’lláh could affirm that the cloak and robe he then wore belonged to him. Their own names they had forgotten, their hearts were emptied of aught else except adoration for their Beloved. . . . O, for the joy of those days, and the gladness and wonder of those hours!” 39
“. . . We revealed, as a copious rain, by the aid of God and His Divine Grace and mercy, Our verses, and sent them to various parts of the world. We exhorted all men, and particularly this people, through Our wise counsels and loving admonitions, and forbade them to engage in sedition, quarrels, disputes and conflict. As a result of this, and by the grace of God, waywardness and folly were changed into piety and understanding, and weapons converted into instruments of peace.” 40
“Although you have no right to ask this,” Bahá’u’lláh replied, “for God should test His creatures, and they should not test God, still I allow and accept this request.” 41
“No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth. Sanctify your souls, O ye peoples of the world, that haply ye may attain that station which God hath destined for you and enter thus the tabernacle which, according to the dispensations of Providence, hath been raised in the firmament of the Bayán.” 42
“This is that which hath descended from the realm of glory, uttered by the tongue of power and might, and revealed unto the Prophets of old. We have taken the inner essence thereof and clothed it in the garment of brevity, as a token of grace unto the righteous, that they may stand faithful unto the Covenant of God, may fulfill in their lives His trust, and in the realm of spirit obtain the gem of divine virtue.” 43
“I saw,” He wrote in a Tablet, “the Prophets and the Messengers gather and seat themselves around Me, moaning, weeping and loudly lamenting. Amazed, I inquired of them the reason, whereupon their lamentation and weeping waxed greater, and they said unto Me: ‘We weep for Thee, O Most Great Mystery, O Tabernacle of Immortality!’ They wept with such a weeping that I too wept with them. Thereupon the Concourse on high addressed Me saying: ‘… Erelong shalt Thou behold with Thine own eyes what no Prophet hath beheld… Be patient, be patient.’ … They continued addressing Me the whole night until the approach of dawn.” 44
Bahá’u’lláh Himself has said that on that Day “all created things were immersed in the sea of purification”. 45
“Every day, ere the hour of dawn, the gardeners would pick the roses which lined the four avenues of the garden, and would pile them in the center of the floor of His blessed tent. So great would be the heap that when His companions gathered to drink their morning tea in His presence, they would be unable to see each other across it. All these roses Bahá’u’lláh would, with His own hands, entrust to those whom He dismissed from His presence every morning to be delivered, on His behalf, to His Arab and Persian friends in the city. . . . One night, the ninth night of the waxing moon, I happened to be one of those who watched beside His blessed tent. As the hour of midnight approached, I saw Him issue from His tent, pass by the places where some of His companions were sleeping, and begin to pace up and down the moonlit, flower-bordered avenues of the garden. So loud was the singing of the nightingales on every side that only those who were near Him could hear distinctly His voice. He continued to walk until, pausing in the midst of one of these avenues, He observed: ‘Consider these nightingales. So great is their love for these roses, that sleepless from dusk till dawn, they warble their melodies and commune with burning passion with the object of their adoration. How then can those who claim to be afire with the rose-like beauty of the Beloved choose to sleep?’ For three successive nights I watched and circled round His blessed tent. Every time I passed by the couch whereon He lay, I would find Him wakeful, and every day, from morn till eventide, I would see Him ceaselessly engaged in conversing with the stream of visitors who kept flowing in from Baghdád. Not once could I discover in the words He spoke any trace of dissimulation.” 46
“The Divine Springtime is come, O Most Exalted Pen, for the Festival of the All-Merciful is fast approaching. Bestir thyself, and magnify, before the entire creation, the name of God, and celebrate His praise, in such wise that all created things may be regenerated and made new. Speak, and hold not thy peace. The day star of blissfulness shineth above the horizon of Our name, the Blissful, inasmuch as the kingdom of the name of God hath been adorned with the ornament of the name of thy Lord, the Creator of the heavens. Arise before the nations of the earth, and arm thyself with the power of this Most Great Name, and be not of those who tarry. . . .
“Canst thou discover any one but Me, O Pen, in this Day? What hath become of the creation and the manifestations thereof? What of the names and their kingdom? Whither are gone all created things, whether seen or unseen? What of the hidden secrets of the universe and its revelations? Lo, the entire creation hath passed away! Nothing remaineth except My Face, the Ever-Abiding, the Resplendent, the All-Glorious.
“This is the Day whereon naught can be seen except the splendors of the Light that shineth from the face of Thy Lord, the Gracious, the Most Bountiful. Verily, We have caused every soul to expire by virtue of Our irresistible and all-subduing sovereignty. We have, then, called into being a new creation, as a token of Our grace unto men. I am, verily, the All-Bountiful, the Ancient of Days. . . .
“Say: This is the Paradise on whose foliage the wine of utterance hath imprinted the testimony: ‘He that was hidden from the eyes of men is revealed, girded with sovereignty and power!’ This is the Paradise, the rustling of whose leaves proclaims: ‘O ye that inhabit the heavens and the earth! There hath appeared what hath never previously appeared. He Who, from everlasting, had concealed His Face from the sight of creation is now come.’ From the whispering breeze that wafteth amidst its branches there cometh the cry: ‘He Who is the sovereign Lord of all is made manifest. The Kingdom is God’s,’ while from its streaming waters can be heard the murmur: ‘All eyes are gladdened, for He Whom none hath beheld, Whose secret no one hath discovered, hath lifted the veil of glory, and uncovered the countenance of Beauty.’
“Within this Paradise, and from the heights of its loftiest chambers, the Maids of Heaven have cried out and shouted: ‘Rejoice, ye dwellers of the realms above, for the fingers of Him Who is the Ancient of Days are ringing, in the name of the All-Glorious, the Most Great Bell, in the midmost heart of the heavens. The hands of bounty have borne round the cup of everlasting life. Approach, and quaff your fill. Drink with healthy relish, O ye that are the very incarnations of longing, ye who are the embodiments of vehement desire!’” 47
It is said that when he opened the letter and began to read it, he turned pale and remarked: “It is as if the King of Kings were issuing his behest to his humblest vassal king and regulating his conduct.” 48
“Know thou that upon Our arrival at this Spot, We chose to designate it as the ‘Most Great Prison’. Though previously subjected in another land to chains and fetters, We yet refused to call it by that name. Say: Ponder thereon, O ye endued with understanding!” 49
The most tragic event of this period was the sudden death of Bahá’u’lláh’s son Mírzá Mihdí, known as the Purest Branch. One evening, he was on the roof of the barracks, pacing back and forth in prayer and meditation, when he fell through a skylight onto a wooden crate on the floor below. His ribs were pierced, and, though a doctor was called in, there was nothing to be done. Within twenty-two hours, he was dead. Before his passing, Bahá’u’lláh asked the Purest Branch what he wished. He replied: “I wish the people of Bahá to be able to attain Your presence.” “And so it shall be,” Bahá’u’lláh said; “God will grant your wish.” 50
这时期发生的最悲惨事件是巴哈欧拉儿子的猝死。他名叫米尔扎·米赫迪（Mírzá Mihdí，旧译密尔萨·美迪），被巴哈欧拉授予“至纯圣枝”称号。那天晚上，他在军营的屋顶上一边踱步，一边祈祷和冥思，不留神从天窗失足跌落，摔到下面的一个木箱上 ，胸肋重度骨折。尽管叫来了医生，但已回天无术，在不到二十四小时内离开人世。临终前，巴哈欧拉问他有何遗愿。他说：“我唯愿巴哈子民都能亲眼目睹祢的圣容。”“会的，”巴哈欧拉回答说，“上帝一定会成全你的心愿。”90
He had already alluded in a Tablet to His banishment to ‘Akká saying that: “Upon Our arrival We were welcomed with banners of light, whereupon the Voice of the Spirit cried out saying: ‘Soon will all that dwell on earth be enlisted under these banners.’” 51
To the Emperor of the French, Napoleon III:
“O King of Paris! Tell the priest to ring the bells no longer. By God, the True One! The Most Mighty Bell hath appeared in the form of Him Who is the Most Great Name . . .” 52
To Nicolaevitch Alexander II, the Czar of Russia:
“Arise thou amongst men in the name of this all-compelling Cause, and summon, then, the nations unto God, the Exalted, the Great.” 53
To Queen Victoria of England:
“Lay aside thy desire, and set then thine heart towards thy Lord, the Ancient of Days. We make mention of thee for the sake of God, and desire that thy name may be exalted through thy remembrance of God, the Creator of earth and heaven.” 54
To William I, King of Prussia: 致普鲁士国王威廉一世：
“Take heed lest pride debar thee from recognizing the Dayspring of Divine Revelation, lest earthly desires shut thee out, as by a veil, from the Lord of the Throne above and of the earth below.” 55
To Francis-Joseph, the Austrian Emperor:
“Open thine eyes, that thou mayest behold this glorious Vision, and recognize Him Whom thou invokest in the daytime and in the night-season, and gaze on the Light that shineth above this luminous Horizon.” 56
To Suldán ‘Abdu’l-‘Azíz of the Ottoman Empire:
“Lay not aside the fear of God, and be thou of them that act uprightly. Gather around thee those ministers from whom thou canst perceive the fragrance of faith and of justice, and take thou counsel with them, and choose whatever is best in thy sight, and be of them that act generously.” 57
To Násiri’d-Dín Sháh of Persia:
“We pray that, out of His bounty—exalted be He—He may release, through this imprisonment, the necks of men from chains and fetters, and cause them to turn, with sincere faces, towards His Face, Who is the Mighty, the Bounteous. Ready is He to answer whosoever calleth upon Him, and nigh is He unto such as commune with Him.” 58
To the Rulers of America and the Presidents of its Republics:
“Bind ye the broken with the hands of justice, and crush the oppressor who flourisheth with the rod of the commandments of your Lord, the Ordainer, the All-Wise.” 59
To Pope Pius IX:
“The Word which the Son concealed is made manifest. It hath been sent down in the form of the human temple in this day. Blessed be the Lord Who is the Father! He, verily, is come unto the nations in His most great majesty.” 60
To the entire body of monks of the Christian Church:
“O concourse of monks! Seclude not yourselves in churches and cloisters. Come forth by My leave, and occupy yourselves with that which will profit your souls and the souls of men.” 61
“The writings of Bahá’u’lláh during this period, as we survey the vast field which they embrace, seem to fall into three distinct categories. The first comprises those writings which constitute the sequel to the proclamation of His Mission in Adrianople. The second includes the laws and ordinances of His Dispensation, which, for the most part, have been recorded in the Kitáb-i-Aqdas, His Most Holy Book. To the third must be assigned those Tablets which partly enunciate and partly reaffirm the fundamental tenets and principles underlying that Dispensation.” 62
“. . . my conductor paused for a moment while I removed my shoes. Then, with a quick movement of the hand, he withdrew, and, as I passed, replaced the curtain; and I found myself in a large apartment, along the upper end of which ran a low divan, while on the side opposite to the door were placed two or three chairs. Though I dimly suspected whither I was going and whom I was to behold (for no distinct intimation had been given to me), a second or two elapsed ere, with a throb of wonder and awe, I became definitely conscious that the room was not untenanted. In the corner where the divan met the wall sat a wondrous and venerable figure, crowned with a felt head-dress of the kind called táj by dervishes (but of unusual height and make), round the base of which was wound a small white turban. The face of him on whom I gazed I can never forget, though I cannot describe it. Those piercing eyes seemed to read one’s very soul; power and authority sat on that ample brow; while the deep lines on the forehead and face implied an age which the jet-black hair and beard flowing down in indistinguishable luxuriance almost to the waist seemed to belie. No need to ask in whose presence I stood, as I bowed myself before one who is the object of a devotion and love which kings might envy and emperors sigh for in vain!
mild dignified voice bade me be seated, and then continued:—‘Praise be to God
that thou hast attained! . . . Thou hast come to see a prisoner and an exile .
We desire but the good of the world and the happiness of the nations; yet they deem us a stirrer up of strife and sedition worthy of bondage and banishment . . . That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men should be strengthened; that diversity of religion should cease, and differences of race be annulled—what harm is there in this? . . . Yet so it shall be; these fruitless strifes, these ruinous wars shall pass away, and the ‘Most Great Peace’ shall come . . .
Do not you in Europe need this also? Is not this that which Christ foretold? . . .
Yet do we see your kings and rulers lavishing their treasures more freely on means for the destruction of the human race than on that which would conduce to the happiness of mankind . . . These strifes and this bloodshed and discord must cease, and all men be as one kindred and one family . . . Let not a man glory in this, that he loves his country; let him rather glory in this, that he loves his kind . . .’” 63
“The first duty prescribed by God for His servants is the recognition of Him Who is the Dayspring of His Revelation and the Fountain of His laws, Who representeth the Godhead in both the Kingdom of His Cause and the world of creation. Whoso achieveth this duty hath attained unto all good; and whoso is deprived thereof hath gone astray, though he be the author of every righteous deed. It behooveth everyone who reacheth this most sublime station, this summit of transcendent glory, to observe every ordinance of Him Who is the Desire of the world. These twin duties are inseparable. Neither is acceptable without the other. Thus hath it been decreed by Him Who is the Source of Divine inspiration.
“They whom God hath endued with insight will readily recognize that the precepts laid down by God constitute the highest means for the maintenance of order in the world and the security of its peoples. He that turneth away from them is accounted among the abject and foolish. We, verily, have commanded you to refuse the dictates of your evil passions and corrupt desires, and not to transgress the bounds which the Pen of the Most High hath fixed, for these are the breath of life unto all created things. The seas of Divine wisdom and Divine utterance have risen under the breath of the breeze of the All-Merciful. Hasten to drink your fill, O men of understanding! They that have violated the Covenant of God by breaking His commandments, and have turned back on their heels, these have erred grievously in the sight of God, the All-Possessing, the Most High.
“O ye peoples of the world! Know assuredly that My commandments are the lamps of My loving providence among My servants, and the keys of My mercy for My creatures. Thus hath it been sent down from the heaven of the Will of your Lord, the Lord of Revelation. Were any man to taste the sweetness of the words which the lips of the All-Merciful have willed to utter, he would, though the treasures of the earth be in his possession, renounce them one and all, that he might vindicate the truth of even one of His commandments, shining above the Dayspring of His bountiful care and loving-kindness.
“Say: From My laws the sweet-smelling savor of My garment can be smelled, and by their aid the standards of Victory will be planted upon the highest peaks. The Tongue of My power hath, from the heaven of My omnipotent glory, addressed to My creation these words: ‘Observe My commandments, for the love of My beauty.’ Happy is the lover that hath inhaled the divine fragrance of his Best-Beloved from these words, laden with the perfume of a grace which no tongue can describe. By My life! He who hath drunk the choice wine of fairness from the hands of My bountiful favor will circle around My commandments that shine above the Dayspring of My creation.
“Think not that We have revealed unto you a mere code of laws. Nay, rather, We have unsealed the choice Wine with the fingers of might and power. To this beareth witness that which the Pen of Revelation hath revealed. Meditate upon this, O men of insight!” 64
Six days before He passed away, He called to His presence all the believers assembled in the Mansion of Bahjí, for what was to be their last meeting with Him. As He lay in bed supported by one of His sons, He addressed them. “I am well pleased with you all,” He said. “Ye have rendered many services, and been very assiduous in your labors. Ye have come here every morning and every evening. May God assist you to remain united. May He aid you to exalt the Cause of the Lord of being.” 65 Tears streamed from the eyes of those gathered around Him.
Nabíl describes the agony of those days in these words: “Methinks, the spiritual commotion set up in the world of dust had caused all the worlds of God to tremble. . . . My inner and outer tongue are powerless to portray the condition we were in. . . . In the midst of the prevailing confusion a multitude of the inhabitants of ‘Akká and of the neighboring villages, that had thronged the fields surrounding the Mansion, could be seen weeping, beating upon their heads, and crying aloud their grief.” 66
For a full week, large numbers of mourners, rich and poor alike, came to express their grief to Bahá’u’lláh’s family. Prominent people from all segments of society, including Muslims, Christians and Jews, poets, clergy and government officials, joined in sorrowing over His loss and in praising His virtues and greatness. Many of them even paid written tributes to Him. Similar tributes were received from cities throughout the region, all of which were submitted to ‘Abdu’l-Bahá, who now represented the Cause of Bahá’u’lláh. However, these expressions of sorrow were, in the words of the Guardian, “but a drop when compared with the ocean of grief and the innumerable evidences of unbounded devotion which, at the hour of the setting of the Sun of Truth, poured forth from the hearts of the countless thousands who had espoused His Cause, and were determined to carry aloft its banner in Persia, India, Russia, ‘Iráq, Turkey, Palestine, Egypt and Syria.” 67
“The praise which hath dawned from Thy most august Self, and the glory which hath shone forth from Thy most effulgent Beauty, rest upon Thee, O Thou Who art the Manifestation of Grandeur, and the King of Eternity, and the Lord of all who are in heaven and on earth! I testify that through Thee the sovereignty of God and His dominion, and the majesty of God and His grandeur, were revealed, and the Daystars of ancient splendor have shed their radiance in the heaven of Thine irrevocable decree, and the Beauty of the Unseen hath shone forth above the horizon of creation. I testify, moreover, that with but a movement of Thy Pen Thine injunction ‘Be Thou’ hath been enforced, and God’s hidden Secret hath been divulged, and all created things have been called into being, and all the Revelations have been sent down.
“I bear witness, moreover, that through Thy beauty the beauty of the Adored One hath been unveiled, and through Thy face the face of the Desired One hath shone forth, and that through a word from Thee Thou hast decided between all created things, causing them who are devoted to Thee to ascend unto the summit of glory, and the infidels to fall into the lowest abyss.
“I bear witness that he who hath known Thee hath known God, and he who hath attained unto Thy presence hath attained unto the presence of God. Great, therefore, is the blessedness of him who hath believed in Thee, and in Thy signs, and hath humbled himself before Thy sovereignty, and hath been honored with meeting Thee, and hath attained the good pleasure of Thy will, and circled around Thee, and stood before Thy throne. Woe betide him that hath transgressed against Thee, and hath denied Thee, and repudiated Thy signs, and gainsaid Thy sovereignty, and risen up against Thee, and waxed proud before Thy face, and hath disputed Thy testimonies, and fled from Thy rule and Thy dominion, and been numbered with the infidels whose names have been inscribed by the fingers of Thy behest upon Thy holy Tablets.
“Waft, then, unto me, O my God and my Beloved, from the right hand of Thy mercy and Thy loving-kindness, the holy breaths of Thy favors, that they may draw me away from myself and from the world unto the courts of Thy nearness and Thy presence. Potent art Thou to do what pleaseth Thee. Thou, truly, hast been supreme over all things.
“The remembrance of God and His praise, and the glory of God and His splendor, rest upon Thee, O Thou Who art His Beauty! I bear witness that the eye of creation hath never gazed upon one wronged like Thee. Thou wast immersed all the days of Thy life beneath an ocean of tribulations. At one time Thou wast in chains and fetters; at another Thou wast threatened by the sword of Thine enemies. Yet, despite all this, Thou didst enjoin upon all men to observe what had been prescribed unto Thee by Him Who is the All-Knowing, the All-Wise.
“May my spirit be a sacrifice to the wrongs Thou didst suffer, and my soul be a ransom for the adversities Thou didst sustain. I beseech God, by Thee and by them whose faces have been illumined with the splendors of the light of Thy countenance, and who, for love of Thee, have observed all whereunto they were bidden, to remove the veils that have come in between Thee and Thy creatures, and to supply me with the good of this world and the world to come. Thou art, in truth, the Almighty, the Most Exalted, the All-Glorious, the Ever-Forgiving, the Most Compassionate.
“Bless Thou, O Lord my God, the Divine Lote-Tree and its leaves, and its boughs, and its branches, and its stems, and its offshoots, as long as Thy most excellent titles will endure and Thy most august attributes will last. Protect it, then, from the mischief of the aggressor and the hosts of tyranny. Thou art, in truth, the Almighty, the Most Powerful. Bless Thou, also, O Lord my God, Thy servants and Thy handmaidens who have attained unto Thee, Thou, truly, art the All-Bountiful, Whose grace is infinite. No God is there save Thee, the Ever-Forgiving, the Most Generous.” 68
1. The Promulgation of Universal Peace: Talks Delivered by ‘Abdu’l-Bahá during His Visit to the United States and Canada in 1912 (Wilmette: Bahá’í Publishing Trust, 1995), p. 25.
2. From an unpublished translation of Bahá’u’lláh’s Tablet to Ra’ís.
4. The Dawn-Breakers: Nabíl’s Narrative of the Early Days of the Bahá’í Revelation (Wilmette: Bahá’í Publishing Trust, 1974), p. 119.
5. The Dawn-Breakers, pp. 119-20.
6. Bahá’u’lláh, Epistle to the Son of the Wolf (Wilmette: Bahá’í Publishing Trust, 1995), p. 11.
7. ‘Abdu’l-Bahá on Divine Philosphy (Boston: Tudor Press, 1918), p. 49.
8. The Dawn-Breakers, p. 96.
9. Ibid., p. 104.
10. Ibid., pp. 104-05.
11. Ibid., pp. 105-06.
12. Ibid., p. 106.
13. Ibid., p. 107.
14. Ibid., p. 107.
15. Ibid., pp. 107-08.
16. Selections from the Writings of the Báb (Haifa: Bahá’í World Centre, 1982),
17. Ibid., p. 98.
18. Ibid., p. 149.
19. The Dawn-Breakers, p. 113.
20. Ibid., p. 116.
21. Gleanings from the Writings of Bahá’u’lláh (Wilmette: Bahá’í Publishing Trust, 1994), CXXIX, pp. 279-80.
22. The Promulgation of Universal Peace, pp. 141-42.
23. From a letter dated 29 August 1852 written by Captain Von Goumoens, cited in Shoghi Effendi, God Passes By (Wilmette: Bahá’í Publishing Trust, 1995), pp. 65-66.
24. The Dawn-Breakers, pp. 607-08.
25. Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas (Wilmette: Bahá’í Publishing Trust, 1994), p. 40.
26. Ibid., p. 96.
27. The Dawn-Breakers, p. 632.
28. Epistle to the Son of the Wolf, pp. 20-21.
29. The Dawn-Breakers, pp. 631-33.
30. Epistle to the Son of the Wolf, p. 21.
31. Ibid., p. 22.
32. God Passes By, pp. 101-02.
33. Gleanings from the Writings of Bahá’u’lláh, XXIX, p. 72.
34. From a letter dated 24 June 1936 written on behalf of Shoghi Effendi to an individual believer, cited in the compilation, Crisis and Victory (London: Bahá’í Publishing Trust, 1988), p. 15.
35. Balyuzi, H.M., Bahá’u’lláh: The King of Glory (Oxford: George Ronald, 1991), p. 104.
36. Bahá’u’lláh, cited in God Passes By, p. 109.
37. Bahá’u’lláh, The Kitáb-i-Íqán (Wilmette: Bahá’í Publishing Trust, 1993), p. 251.
38. God Passes By, p. 115.
39. Ibid., p. 137.
40. Epistle to the Son of the Wolf, p. 22.
41. God Passes By, p. 144.
42. The Kitáb-i-Íqán, p. 3.
43. Bahá’u’lláh, The Hidden Words (Wilmette: Bahá’í Publishing Trust, 1994), p. 3.
44. God Passes By, p. 147.
45. Bahá’u’lláh, The Kitáb-i-Aqdas: The Most Holy Book (Wilmette: Bahá’í Publishing Trust, 1993), p. 48.
46. God Passes By, p. 153.
47. Gleanings from the Writings of Bahá’u’lláh, XIV, pp. 27-32.
48. God Passes By, p. 160.
49. Bahá’u’lláh, cited in God Passes By, p. 185.
50. Bahá’u’lláh: The King of Glory, pp. 311-13.
51. Bahá’u’lláh, cited in God Passes By, p. 184.
52. The Proclamation of Bahá’u’lláh to the Kings and Leaders of the World (Haifa: Bahá’í World Centre, 1967), p. 17.
53. Ibid., p. 28.
54. Ibid., p. 33.
55. Ibid., p. 39.
56. Ibid., p. 43.
57. Ibid., p. 47.
58. Ibid., p. 60.
59. Ibid., p. 63.
60. Ibid., p. 84.
61. Ibid., p. 95.
62. God Passes By, pp. 205-06.
63. Bahá’u’lláh: The King of Glory, pp. 371-73.
64. The Kitáb-i-Aqdas: The Most Holy Book, pp. 21-23.
65. God Passes By, p. 222.
66. Ibid., p. 222.
67. Ibid., p. 223.
68. Bahá’u’lláh, Bahá’í Prayers: A Selection of Prayers Revealed by Bahá’u’lláh, the Báb,and ‘Abdu’l-Bahá (Wilmette: Bahá’í Publishing Trust, 1993), pp. 230-33.
1. Gleanings from the Writings of Bahá'u'lláh，VII，第10-11页。维尔梅特：巴哈伊出版
6. Selections from the Writings of ''Abdu'l-Bahá，第207节，第260页，海法：巴哈伊世界
7. Messages to America: Selected Letters and Cablegrams Addressed to the Bahá'is of North America, 1932-1946，第17页，威尔梅特：巴哈伊出版社，1947年英文版。
8. The Dawn-Breakers: Nabíl's Narrative of the Early Days of the Bahá'í Revelation，第75-76页，威尔梅特：巴哈伊出版社，1974年英文版。
9. 守基·阿芬第，God Passes By，第xiv页，威尔梅特：巴哈伊出版社，1995年英文
10. The Dawn-Breakers，第57页。
13. The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit tothe United States and Canada in 1912，第138页，威尔梅特：巴哈伊出版社，1995年英文版。
14. The Dawn-Breakers，第85-86页。
18. The Promulgation of Universal Peace，第138页。
19. The Dawn-Breakers，第148-150页。
25. Some Answered Questions，第25-26页，威尔梅特：巴哈伊出版社，1994年。
26. The Dawn-Breakers，第507页。
33. Will and Testament of 'Abdu'l-Bahá，第19页，威尔梅特：巴哈伊出版社，1991年英
34. God Passes By，第57页。
35. 巴哈欧拉，转引自The World Order of Bahá'u'lláh: Selected Letters，第124页，威尔
36. 守基·阿芬第，为The Dawn-Breakers所作序言，第xxxiii页。
37. 'Abdu'l-Bahá on Divine Philosophy，第47-48页，波士顿：图多尔出版社，1918年英
38. 巴孛，Bahá'í Prayers: A Selection of Prayers Revealed by Bahá'u'lláh, the Báb, and 'Abdu'l-Bahá，第28页，威尔梅特：巴哈伊出版社，1993年英文版。
39. 巴孛，Bahá'í Prayers，第29页。
40. The Dawn-Breakers，第92-94页。
41. The Promulgation of Universal Peace: Talks Delivered by'Abdu'l-Bahá during His Visit to the United States and Canada in 1912，第25页，威尔梅特：巴哈伊出版社，1995英文版。
42. 引自未出版的Bahá'u'lláh's Tablet to Ra'ís。
44. The Dawn-Breakers，第119页。
46. 巴哈欧拉，Epistle to the Son of the Wolf，第11页，威尔梅特：巴哈伊出版社，1995
47. 'Abdu'l-Bahá on Divine Philosphy，第49页。
48. The Dawn-Breakers，第96页。
56. Selections from the Writings of the Báb，第82-83页，海法：巴哈伊世界中心，1982
59. The Dawn-Breakers，第113页。
61. Gleanings from the Writings of Bahá'u'lláh，CXXIX，第279-280页。
62. The Promulgation of Universal Peace，第141-142页。
63. 原文出自一封注明日期为1852年8月29日的Captain Von Goumoens所写信函，守
基·阿芬第的God Passes By，第65-66页，威尔梅特：巴哈伊出版社，1995年英
64. The Dawn-Breakers，第607-608页。
65. Tablets of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas，第40页，威尔梅特：巴哈伊
67. The Dawn-Breakers，第632页。
68. Epistle to the Son of the Wolf，第20-21页。
69. The Dawn-Breakers，第631-633页。
70. Epistle to the Son of the Wolf，第21页。
72. God Passes By，第101-102页。
73. Gleanings from the Writings of Bahá'u'lláh，XXIX，第72页。
自文集Crisis and Victory，第15页，伦敦：巴哈伊出版社，1988年英文版。
75. H·M·巴柳齐：Bahá'u'lláh:The King of Glory，第104页，牛津：乔治·罗纳德出
76. 巴哈欧拉，转引自God Passes By，第109页。
77. 巴哈欧拉，The Kitáb-i-íqán，第251页，威尔梅特：巴哈伊出版社1993年英文版。
78. God Passes By，第115页。
80. Epistle to the Son of the Wolf，第22页。
81. God Passes By，第144页。
82. The Kitáb-i-íqán，第3页。
84. God Passes By，第147页。
85. 巴哈欧拉，The Kitáb-i-Aqdas: The Most Holy Book，第48页，威尔梅特：巴哈伊
86. God Passes By，第153页。
87. Gleanings from the Writings of Bahá'u'lláh，XIV，第27-32页。
88. God Passes By，第160页。
89. 巴哈欧拉，转引自God Passes By，第185页。
90. Bahá'u'lláh: The King of Glory，第311-313页。
91. 巴哈欧拉，转引自God Passes By，第184页。
92. The Proclamation of Bahá'u'lláh to the Kings and Leaders of the World，第17页，海
102. God Passes By，第205-206页。
103. Bahá'u'lláh: The King of Glory，第371-373页。
104. The Kitáb-i-Aqdas: The Most Holy Book，第21-23页。
105. God Passes By，第222页。
108. 巴哈欧拉，Bahá'í Prayers: A Selection of Prayers Revealed by Bahá'u'lláh, the Báb,and 'Abdu'l-Bahá，第230-233页。
“Teach ye the Cause of God, O people of Bahá,” is His call, “for God hath prescribed unto every one the duty of proclaiming His Message, and regardeth it as the most meritorious of all deeds.” 1
“O servant of God! Rejoice through the glad-tidings of God, be happy by the wafting of the fragrance of God, and cling to the Kingdom of God in such wise that it makes thee separate thyself from the world and kindle in thy heart the fire of the love of God to such an extent that any one who approaches thee will feel its warmth; and if thou desirest to attain to this station, thou shouldst turn thyself wholly unto God. Perhaps an illumination will descend upon thee by which the fragrances of God will be diffused throughout those regions and districts and thou wilt be a lamp of guidance from which the lights of knowledge will emanate and spread in those far countries and distant lands.” 2
“But I hope that this meeting became as the wick of the lamp and the fire—that as soon as it was touched it became ignited. I am expecting the results of this meeting, that I may see thee lighted as a candle and burning thyself as a moth with the fire of the love of God, weeping like unto the cloud by the greatness of love and attraction, laughing like unto the meadow and stirred into cheerfulness like unto the young tree by the wafting of the breeze of the Paradise of Abhá!” 3
“The handmaids of God must rise to such a station that they will, by themselves and unaided, comprehend these inner meanings, and be able to expound at full length every single word; a station where, out of the truth of their inmost hearts, a spring of wisdom will well up, and jet forth even as a fountain that leapeth from its own original source.” 4
“The world is in great turmoil, and its problems seem to become daily more acute. We should, therefore, not sit idle, otherwise we would be failing in carrying out our sacred duty. Bahá’u’lláh has not given us His Teachings to treasure them and hide them for our personal delight and pleasure. He gave them to us that we may pass them from mouth to mouth, until all the world becomes familiar with them, and enjoys their blessings and uplifting influence.” 5
“O thou lamp who art enkindled with the fire of the Love of God! Verily, I read thy recent letter which showed thy strong love, thy being ablaze with the fire of the love of thy Lord, the Mighty, the Praised, and the penetration of the Spirit of Truth in thy limbs, nerves, veins, arteries, bones, blood and flesh, until it hath taken the reins of power from thy hands and moveth thee as it willeth, causeth thee to speak in what it willeth and attracteth thee as it willeth. This is becoming of whatever heart is replenished with the spirit of the love of God. Thou shalt surely behold wondrous traces and shalt discover the signs of thy Mighty Lord.” 6
“Say: To assist Me is to teach My Cause. This is a theme with which whole Tablets are laden. This is the changeless commandment of God, eternal in the past, eternal in the future.” 7
“Be not dismayed, O peoples of the world, when the daystar of My beauty is set, and the heaven of My tabernacle is concealed from your eyes. Arise to further My Cause, and to exalt My Word amongst men. We are with you at all times, and shall strengthen you through the power of truth.” 8
“The Pen of the Most High hath decreed and imposed upon every one the obligation to teach this Cause. . . . God will, no doubt, inspire whosoever detacheth himself from all else but Him, and will cause the pure waters of wisdom and utterance to gush out and flow copiously from his heart.” 9
“God hath prescribed unto every one the duty of teaching His Cause. Whoever ariseth to discharge this duty, must needs, ere he proclaimeth His Message, adorn himself with the ornament of an upright and praiseworthy character, so that his words may attract the hearts of such as are receptive to his call.” 10
“O ye beloved of God! Repose not yourselves on your couches, nay bestir yourselves as soon as ye recognize your Lord, the Creator, and hear of the things which have befallen Him, and hasten to His assistance. Unloose your tongues, and proclaim unceasingly His Cause. This shall be better for you than all the treasures of the past and of the future, if ye be of them that comprehend this truth.” 11
“If it be Our pleasure We shall render the Cause victorious through the power of a single word from Our presence. He is in truth the Omnipotent, the All-Compelling. Should it be God’s intention, there would appear out of the forests of celestial might the lion of indomitable strength whose roaring is like unto the peals of thunder reverberating in the mountains. However, since Our loving providence surpasseth all things, We have ordained that complete victory should be achieved through speech and utterance, that Our servants throughout the earth may thereby become the recipients of divine good. This is but a token of God’s bounty vouchsafed unto them.” 12
“If one teaches one whom he loves because of his love for him, then he will not teach one whom he loves not; and that is not of God. If one teaches in order to derive the promised benefit to himself, this too is not from God. If he teaches because of God’s Will that God may be known—and for that reason only—he will receive knowledge and wisdom, and his words will have effect—being made powerful by the Holy Spirit—and will take root in the souls of those who are in the right condition to receive them. In such a case the benefit to the teacher in growth is as ninety percent compared to the ten percent of gain to the hearer, because he becomes like a tree bearing fruit through the power of God.” 13
“That which He hath reserved for Himself are the cities of men’s hearts; and of these the loved ones of Him Who is the Sovereign Truth are, in this Day, as the keys. Please God they may, one and all, be enabled to unlock, through the power of the Most Great Name, the gates of these cities.” 14
“The things He hath reserved for Himself are the cities of men’s hearts, that He may cleanse them from all earthly defilements, and enable them to draw nigh unto the hallowed Spot which the hands of the infidel can never profane. Open, O people, the city of the human heart with the key of your utterance. Thus have We, according to a pre-ordained measure, prescribed unto you your duty.” 15
“Say: This is the sealed and mystic Scroll, the repository of God’s irrevocable Decree, bearing the words which the Finger of Holiness hath traced, that lay wrapt within the veil of impenetrable mystery, and hath now been sent down as a token of the grace of Him Who is the Almighty, the Ancient of Days. In it have We decreed the destinies of all the dwellers of the earth and the denizens of heaven, and written down the knowledge of all things from first to last.” 16
“The vitality of men’s belief in God is dying out in every land; nothing short of His wholesome medicine can ever restore it. The corrosion of ungodliness is eating into the vitals of human society; what else but the Elixir of His potent Revelation can cleanse and revive it? Is it within human power, O Hakím, to effect in the constituent elements of any of the minute and indivisible particles of matter so complete a transformation as to transmute it into purest gold? Perplexing and difficult as this may appear, the still greater task of converting satanic strength into heavenly power is one that We have been empowered to accomplish. The Force capable of such a transformation transcendeth the potency of the Elixir itself. The Word of God, alone, can claim the distinction of being endowed with the capacity required for so great and far-reaching a change.” 17
“Know thou, moreover, that the Word of God—exalted be His glory—is higher and far superior to that which the senses can perceive, for it is sanctified from any property or substance. It transcendeth the limitations of known elements and is exalted above all the essential and recognized substances. It became manifest without any syllable or sound and is none but the Command of God which pervadeth all created things. It hath never been withheld from the world of being. It is God’s all-pervasive grace, from which all grace doth emanate. It is an entity far removed above all that hath been and shall be.” 18
“How can, then, such a man succeed in befittingly extolling the One through a motion of Whose finger all the names and their kingdom were called into being, and all the attributes and their dominion were created, and Who, through yet another motion of that same finger, hath united the letters B and E (Be) and knit them together, manifesting thereby what the highest thoughts of Thy chosen ones who enjoy near access to Thee are unable to grasp, and what the profoundest wisdom of those of Thy loved ones that are wholly devoted to Thee are powerless to fathom.” 19
“Every word that proceedeth out of the mouth of God is endowed with such potency as can instill new life into every human frame, if ye be of them that comprehend this truth.” 20
“O friend of mine! The Word of God is the king of words and its pervasive influence is incalculable. It hath ever dominated and will continue to dominate the realm of being. The Great Being saith: The Word is the master key for the whole world, inasmuch as through its potency the doors of the hearts of men, which in reality are the doors of heaven, are unlocked.” 21
“This is the day in which to speak. It is incumbent upon the people of Bahá to strive, with the utmost patience and forbearance, to guide the peoples of the world to the Most Great Horizon. Every body calleth aloud for a soul. Heavenly souls must needs quicken, with the breath of the Word of God, the dead bodies with a fresh spirit.” 22
“The sanctified souls should ponder and meditate in their hearts regarding the methods of teaching. From the texts of the wondrous, heavenly Scriptures they should memorize phrases and passages bearing on various instances, so that in the course of their speech they may recite divine verses whenever the occasion demandeth it, inasmuch as these holy verses are the most potent elixir, the greatest and mightiest talisman. So potent is their influence that the hearer will have no cause for vacillation.” 23
“Surely the ideal way of teaching is to prove our points by constant reference to the actual words of Bahá’u’lláh and the Master. This will save the Cause from being misinterpreted by individuals. It is what these divine Lights say that is truth and therefore They should be the authorities of our statements.
“This, however, does not mean that our freedom of expression is limited. We can always find new ways of approach to that truth or explain how they influence our life and condition. The more deep our studies the more we can understand the significance of the Teachings.” 24
“To deepen in the Cause means to read the Writings of Bahá’u’lláh and the Master so thoroughly as to be able to give it to others in its pure form. There are many who have some superficial idea of what the Cause stands for. They, therefore, present it together with all sorts of ideas that are their own. As the Cause is still in its early days we must be most careful lest we fall under this error and injure the Movement we so much adore.
“There is no limit to the study of the Cause. The more we read the writings the more truths we can find in them and the more we will see that our previous notions were erroneous.” 25
“If I love you, I need not continually speak of my love—you will know without any words. On the other hand if I love you not, that also will you know—and you would not believe me, were I to tell you in a thousand words, that I loved you.” 26
‘Abdu’l-Bahá tell us that: “When you love a member of your family or a compatriot, let it be with a ray of the Infinite Love! Let it be in God, and for God! Wherever you find the attributes of God love that person, whether he be of your family or of another. Shed the light of a boundless love on every human being whom you meet . . .”27
“O thou son of the Kingdom! All things are beneficial if joined with the love of God; and without His love all things are harmful, and act as a veil between man and the Lord of the Kingdom. When His love is there, every bitterness turneth sweet, and every bounty rendereth a wholesome pleasure. For example, a melody, sweet to the ear, bringeth the very spirit of life to a heart in love with God, yet staineth with lust a soul engrossed in sensual desires. And every branch of learning, conjoined with the love of God, is approved and worthy of praise; but bereft of His love, learning is barren—indeed, it bringeth on madness. Every kind of knowledge, every science, is as a tree: if the fruit of it be the love of God, then is it a blessed tree, but if not, that tree is but dried-up wood, and shall only feed the fire.” 28
“By the righteousness of God! Whoso openeth his lips in this Day and maketh mention of the name of his Lord, the hosts of Divine inspiration shall descend upon him from the heaven of My name, the All-Knowing, the All-Wise. On him shall also descend the Concourse on high, each bearing aloft a chalice of pure light. Thus hath it been foreordained in the realm of God’s Revelation, by the behest of Him Who is the All-Glorious, the Most Powerful.” 29
“They that have forsaken their country for the purpose of teaching Our Cause—these shall the Faithful Spirit strengthen through its power. A company of Our chosen angels shall go forth with them, as bidden by Him Who is the Almighty, the All-Wise. How great the blessedness that awaiteth him that hath attained the honor of serving the Almighty!” 30
“He, verily, will aid everyone that aideth Him, and will remember everyone that remembereth Him. To this beareth witness this Tablet that hath shed the splendor of the loving-kindness of your Lord, the All-Glorious, the All-Compelling.” 31
“Say: Beware, O people of Bahá, lest the strong ones of the earth rob you of your strength, or they who rule the world fill you with fear. Put your trust in God, and commit your affairs to His keeping. He, verily, will, through the power of truth, render you victorious, and He, verily, is powerful to do what He willeth, and in His grasp are the reins of omnipotent might.” 32
“By God besides Whom is none other God! Should any one arise for the triumph of our Cause, him will God render victorious though tens of thousands of enemies be leagued against him. And if his love for Me wax stronger, God will establish his ascendancy over all the powers of earth and heaven. Thus have We breathed the spirit of power into all regions.” 33
“He will come to your aid with invisible hosts, and support you with armies of inspiration from the Concourse above; He will send unto you sweet perfumes from the highest Paradise, and waft over you the pure breathings that blow from the rose gardens of the Company on high. He will breathe into your hearts the spirit of life, cause you to enter the Ark of salvation, and reveal unto you His clear tokens and signs. Verily is this abounding grace. Verily is this the victory that none can deny.” 34
“O ye servants of the Sacred Threshold! The triumphant hosts of the Celestial Concourse, arrayed and marshaled in the Realms above, stand ready and expectant to assist and assure victory to that valiant horseman who with confidence spurs on his charger into the arena of service. Well is it with that fearless warrior, who armed with the power of true Knowledge, hastens unto the field, disperses the armies of ignorance, and scatters the hosts of error, who holds aloft the Standard of Divine Guidance, and sounds the Clarion of Victory. By the righteousness of the Lord! He hath achieved a glorious triumph and obtained the true victory.” 35
1. Gleanings from the Writings of Bahá’u’lláh (Wilmette: Bahá’í Publishing Trust, 1983), CXXVIII, p. 278.
2. Tablets of Abdul-Baha Abbas (Chicago: Bahá’í Publishing Committee, 1930), vol. 1, p. 114.
3. Tablets of Abdul-Baha Abbas (Chicago: Bahá’í Publishing Committee, 1930), vol. 2, p. 473.
4. Selections from the Writings of ‘Abdu’l-Bahá (Wilmette: Bahá’í Publishing Trust, 1997), no. 142, pp. 175-76.
5. From a letter dated 27 March 1933 written on behalf of Shoghi Effendi to a Local Spiritual Assembly, published in Bahá’í News, no. 73 (May 1933), p. 2.
6. Tablets of Abdul-Baha Abbas (Chicago: Bahá’í Publishing Committee, 1930), vol. 3, pp. 716-17.
7. Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas (Wilmette: Bahá’í Publishing Trust, 1988), p. 196.
8. Bahá’u’lláh, The Kitáb-i-Aqdas: The Most Holy Book (Wilmette: Bahá’í Publishing Trust, 1993), p. 34.
9. Gleanings from the Writings of Bahá’u’lláh, CXLIV, p. 314.
10. Ibid., CLVIII, p. 335.
11. Ibid., CLIV, p. 330.
12. Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, pp. 197-98.
13. ‘Abdu’l-Bahá, cited in Star of the West, vol. III, no. 19 (2 March 1913), p. 1.
14. Gleanings from the Writings of Bahá’u’lláh, CXV, pp. 241-42.
15. Ibid., CXXXIX, p. 304.
16. Ibid., CXXIX, pp. 281-82.
17. Ibid., XCIX, p. 200.
18. Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, pp. 140-41.
19. Prayers and Meditations by Bahá’u’lláh (Wilmette: Bahá’í Publishing Trust, 1987), p. 303.
20. Gleanings from the Writings of Bahá’u’lláh, LXXIV, p. 141.
21. Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, p. 173.
22. Bahá’u’lláh, cited in Shoghi Effendi, The Advent of Divine Justice (Wilmette: Bahá’í Publishing Trust, 1990), pp. 82-83.
23. Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, p. 200.
24. From a letter dated 16 February 1932 written on behalf of Shoghi Effendi to an individual believer, published in The Importance of Deepening Our Knowledge and Understanding of the Faith, comp. the Research Department of the Universal House of Justice (Wilmette: Bahá’í Publishing Trust, 1983), p. 32.
25. From a letter dated 25 April 1926 written on behalf of Shoghi Effendi to an individual believer, published in The Importance of Deepening Our Knowledge and Understanding of the Faith, pp. 28-29.
26. Paris Talks: Addresses given by ‘Abdu’l-Bahá in Paris in 1911-1912 (London: Bahá’í Publishing Trust, 1995), p. 3.
27. Ibid., p. 28.
28. Selections from the Writings of ‘Abdu’l-Bahá, no. 154, p. 190.
29. Gleanings from the Writings of Bahá’u’lláh, CXXIX, p. 280.
30. Ibid., CLVII, p. 334.
31. Bahá’u’lláh, cited in The Advent of Divine Justice, p. 76.
32. Ibid., p. 82.
33. Bahá’u’lláh, cited in Shoghi Effendi, The World Order of Bahá’u’lláh: Selected Letters (Wilmette: Bahá’í Publishing Trust, 1991), p. 106.
34. Selections from the Writings of ‘Abdu’l-Bahá, no. 157, p. 196.
35. Ibid., no. 208, pp. 276-77.
“The aim is this: The intention of the teacher must be pure, his heart independent, his spirit attracted, his thought at peace, his resolution firm, his magnanimity exalted and in the love of God a shining torch.” 1
“. . . become ye sanctified above and purified from this world and the inhabitants thereof; suffer your intentions to work for the good of all; cut your attachment to the earth and like unto the essence of the spirit become ye light and delicate. Then with a firm resolution, a pure heart, a rejoiced spirit, and an eloquent tongue, engage your time in the promulgation of the divine principles . . .” 2
“The Master assured us that when we forget ourselves, and strive with all our powers to serve and teach the Faith, we receive divine assistance. It is not we who do the work, but we are the instruments used at that time for the purpose of teaching His Cause.” 3
“Just one mature soul, with spiritual understanding and a profound knowledge of the Faith, can set a whole country ablaze—so great is the power of the Cause to work through a pure and selfless channel.” 4
“Lift up your hearts above the present and look with eyes of faith into the future! Today the seed is sown, the grain falls upon the earth, but behold the day will come when it shall rise a glorious tree and the branches thereof shall be laden with fruit. Rejoice and be glad that this day has dawned, try to realize its power, for it is indeed wonderful! God has crowned you with honor and in your hearts has He set a radiant star; verily the light thereof shall brighten the whole world!” 5
“You should, therefore, try all your best to carry aflame within you the torch of faith, for through it you will surely find guidance, strength and eventual success.” 6
“Speak, therefore; speak out with great courage at every meeting. When thou art about to begin thine address, turn first to Bahá’u’lláh, and ask for the confirmations of the Holy Spirit, then open thy lips and say whatever is suggested to thy heart; this, however, with the utmost courage, dignity and conviction.” 7
“The Bahá’í teacher must be all confidence. Therein lies his strength and the secret of his success. Though single-handed, and no matter how great the apathy of the people around you may be, you should have faith that the hosts of the Kingdom are on your side, and that through their help you are bound to overcome the forces of darkness that are facing the Cause of God. Persevere, be happy and confident, therefore.” 8
“The teaching work should under all conditions be actively pursued by the believers because divine confirmations are dependent upon it. Should a Bahá’í refrain from being fully, vigorously and wholeheartedly involved in the teaching work he will undoubtedly be deprived of the blessings of the Abhá Kingdom. Even so, this activity should be tempered with wisdom—not that wisdom which requireth one to be silent and forgetful of such an obligation, but rather that which requireth one to display divine tolerance, love, kindness, patience, a goodly character, and holy deeds.” 9
“‘Not everything that a man knoweth can be disclosed, nor can everything that he can disclose be regarded as timely, nor can every timely utterance be considered as suited to the capacity of those who hear it.’ Such is the consummate wisdom to be observed in thy pursuits. Be not oblivious thereof, if thou wishest to be a man of action under all conditions. First diagnose the disease and identify the malady, then prescribe the remedy, for such is the perfect method of the skillful physician.” 10
“Should any one among you be incapable of grasping a certain truth, or be striving to comprehend it, show forth, when conversing with him, a spirit of extreme kindliness and good-will. Help him to see and recognize the truth, without esteeming yourself to be, in the least, superior to him, or to be possessed of greater endowments.” 11
“Consort with all men, O people of Bahá, in a spirit of friendliness and fellowship. If ye be aware of a certain truth, if ye possess a jewel, of which others are deprived, share it with them in a language of utmost kindliness and good-will. If it be accepted, if it fulfill its purpose, your object is attained. If any one should refuse it, leave him unto himself, and beseech God to guide him. Beware lest ye deal unkindly with him. A kindly tongue is the lodestone of the hearts of men. It is the bread of the spirit, it clotheth the words with meaning, it is the fountain of the light of wisdom and understanding.” 12
“If they arise to teach My Cause, they must let the breath of Him Who is the Unconstrained, stir them and must spread it abroad on the earth with high resolve, with minds that are wholly centered in Him, and with hearts that are completely detached from and independent of all things, and with souls that are sanctified from the world and its vanities. It behooveth them to choose as the best provision for their journey reliance upon God, and to clothe themselves with the love of their Lord, the Most Exalted, the All-Glorious. If they do so, their words shall influence their hearers.” 13
“These shall labor ceaselessly, by day and by night, shall heed neither trials nor woe, shall suffer no respite in their efforts, shall seek no repose, shall disregard all ease and comfort, and, detached and unsullied, shall consecrate every fleeting moment of their lives to the diffusion of the divine fragrance and the exaltation of God’s holy Word.” 14
“Cry out and summon the people to Him Who is the Sovereign Lord of all the worlds, with such zeal and fervor that all men may be set on fire by thee.” 15
“. . . let us arise to teach His Cause with righteousness, conviction, understanding and vigor. Let this be the paramount and most urgent duty of every Bahá’í. Let us make it the dominating passion of our life.” 16
“The teacher, when teaching, must be himself fully enkindled, so that his utterance, like unto a flame of fire, may exert influence and consume the veil of self and passion. He must also be utterly humble and lowly so that others may be edified, and be totally self-effaced and evanescent so that he may teach with the melody of the Concourse on high—otherwise his teaching will have no effect.” 17
“In accordance with the divine teachings in this glorious dispensation we should not belittle anyone and call him ignorant, saying: ‘You know not, but I know.’ Rather, we should look upon others with respect, and when attempting to explain and demonstrate, we should speak as if we are investigating the truth, saying: ‘Here these things are before us. Let us investigate to determine where and in what form the truth can be found.’ The teacher should not consider himself as learned and others ignorant. Such a thought breedeth pride, and pride is not conducive to influence. The teacher should not see in himself any superiority; he should speak with the utmost kindliness, lowliness and humility, for such speech exerteth influence and educateth the souls.” 18
“Perhaps the reason why you have not accomplished so much in the field of teaching is the extent you looked upon your own weaknesses and inabilities to spread the Message. Bahá’u’lláh and the Master have both urged us repeatedly to disregard our own handicaps and lay our whole reliance upon God. He will come to our help if we only arise and become an active channel for God’s grace. Do you think it is the teachers who make converts and change human hearts? No, surely not. They are only pure souls who take the first step, and then let the spirit of Bahá’u’lláh move them and make use of them. If any one of them should even for a second consider his achievements as due to his own capacities, his work is ended and his fall starts. This is in fact the reason why so many competent souls have after wonderful services suddenly found themselves absolutely impotent and perhaps thrown aside by the Spirit of the Cause as useless souls. The criterion is the extent to which we are ready to have the will of God operate through us.
“Stop being conscious of your frailties, therefore; have a perfect reliance upon God; let your heart burn with the desire to serve His mission and proclaim His call; and you will observe how eloquence and the power to change human hearts will come as a matter of course.
“Shoghi E ffendi will surely pray for your success if you should arise and start to teach. In fact the mere act of arising will win for you God’s help and blessings.” 19 “
You look into the writings and read the guidance of the Universal House of Justice which states that expansion and consolidation are “twin processes that must go hand in hand.” 20
After all, the Universal House of Justice has said that “success in this one goal will greatly enrich the quality of Bahá’í life” and will “heighten the capacity of the Faith to deal with entry by troops”. 21
“They must be neither provocative nor supine, neither fanatical nor excessively liberal, in their exposition of the fundamental and distinguishing features of their Faith. They must be either wary or bold, they must act swiftly or mark time, they must use the direct or indirect method, they must be challenging or conciliatory, in strict accordance with the spiritual receptivity of the soul with whom they come in contact, whether he be a nobleman or a commoner, a northerner or a southerner, a layman or a priest, a capitalist or a socialist, a statesman or a prince, an artisan or a beggar. In their presentation of the Message of Bahá’u’lláh they must neither hesitate nor falter. They must be neither contemptuous of the poor nor timid before the great. In their exposition of its verities they must neither overstress nor whittle down the truth which they champion, whether their hearer belong to royalty, or be a prince of the church, or a politician, or a tradesman, or a man of the street. To all alike, high or low, rich or poor, they must proffer, with open hands, with a radiant heart, with an eloquent tongue, with infinite patience, with uncompromising loyalty, with great wisdom, with unshakable courage, the Cup of Salvation at so critical an hour . . .” 22
“Let us too bear in mind the example which our beloved Master has clearly set before us. Wise and tactful in His approach, wakeful and attentive in His early intercourse, broad and liberal in all His public utterances, cautious and gradual in the unfolding of the essential verities of the Cause, passionate in His appeal yet sober in argument, confident in tone, unswerving in conviction, dignified in His manners—such were the distinguishing features of our Beloved’s noble presentation of the Cause of Bahá’u’lláh.” 23
We are told to tear away the “curtain of foreignness” and to “know all as friends”. We are expected to “befriend all nations and communities”, not look upon “violence, force, evil intentions, persecutions or hostility”, but raise our eyes to “the horizon of glory” and consider each of God’s creatures as “a sign of the Lord”.
We are called upon to “associate and sympathize with both friends and strangers”, “with infinite kindness and love”, and not to look “at all upon the merits and capabilities” of others.
If a soul is “seeking to quarrel”, we should ask for “reconciliation”. If he blames us, we should “praise” him. If he gives us a “deadly poison”, we should bestow an “all-healing antidote”. If he creates “death”, we should administer “eternal life”. If he becomes a “thorn”, we should change into “roses and hyacinths”.
We should endeavor so that “all the nations and communities of the world, even the enemies, put their trust, assurance and hope” in us. If a person “falls into errors a hundred-thousand times”, he should be able to “turn his face” to us, “hopeful” that we will forgive him; for he must not become “hopeless, neither grieved nor despondent.” We must “powerfully sustain one another and seek for everlasting life”, and become “the mercies and the blessings sent forth” by God.
We are told to be “in sympathy” with others. “In great tenderness” should we “blow the breath of life” into them and “call them to God”. We should “consider love and union as a delectable paradise, and count annoyance and hostility as the torment of hell-fire.”
We must be careful not to “harm any soul, or make any heart to sorrow”. We should not “offend the feelings of another, even though he be an evil-doer”. We are urged not to look “upon the creatures”, but to turn ourselves to “their Creator”.
We are called upon to “sacrifice” ourselves for the “well-being of the people” and to be a “kind comforter to all the inhabitants of the world.” We should weep “at the misfortunes” of God’s creatures and become “grieved at the distress” of God’s children. We should be “kind to all people and pained at the sight of the calamities of the inhabitants of the world.”
We are called upon to be “loving fathers to the orphan, and a refuge to the helpless, and a treasury for the poor, and a cure for the ailing.” We are to be “the helpers of every victim of oppression, the patrons of the disadvantaged.” We should think “at all times of rendering some service to every member of the human race.”
We should “exert” ourselves to “purify the hearts” as much as we can, and “bestow abundant effort in rejoicing the souls.” We should “do some good to every person whose path” we cross and “be of some benefit to him.” We must endeavor to “improve the character of each and all, and reorient the minds of men.” Ours is the task to “summon” the people to God and “invite” humanity to “follow the example of the Company on high.”
If we desire to “soften the hearts” and bring our friends “under the shadow of the Tree of Life”, we should show forth “firmness and integrity”. Our “sincerity and severance” should “day by day increase” until “by the power of the Truth” shall we “soften and subdue the hearts” and “awaken the souls”. We should “show forth such power, such endurance, as to astonish all beholders.”
We are called upon to bring “life to the dead, and awaken those who slumber.” “In the darkness of the world” we are to be “radiant flames”. “In the sands of perdition” we are to be “well-springs of the water of life” and “guidance from the Lord God.”
“As for you, O ye lovers of God, make firm your steps in His Cause, with such resolve that ye shall not be shaken though the direst of calamities assail the world. By nothing, under no conditions, be ye perturbed. Be ye anchored fast as the high mountains, be stars that dawn over the horizon of life, be bright lamps in the gatherings of unity, be souls humble and lowly in the presence of the friends, be innocent in heart. Be ye symbols of guidance and lights of godliness, severed from the world, clinging to the handhold that is sure and strong, spreading abroad the spirit of life, riding the Ark of salvation. Be ye daysprings of generosity, dawning-points of the mysteries of existence, sites where inspiration alighteth, rising-places of splendors, souls that are sustained by the Holy Spirit, enamored of the Lord, detached from all save Him, holy above the characteristics of humankind, clothed in the attributes of the angels of heaven, that ye may win for yourselves the highest bestowal of all, in this new time, this wondrous age.” 24
“Whoso ariseth among you to teach the Cause of his Lord, let him, before all else, teach his own self, that his speech may attract the hearts of them that hear him. Unless he teacheth his own self, the words of his mouth will not influence the heart of the seeker.” 25
“One thing and only one thing will unfailingly and alone secure the undoubted triumph of this sacred Cause, namely the extent to which our own inner life and private character mirror forth in their manifold aspects the splendor of those eternal principles proclaimed by Bahá’u’lláh.” 26
“Whoso ariseth, in this Day, to aid Our Cause, and summoneth to his assistance the hosts of a praiseworthy character and upright conduct, the influence flowing from such an action will, most certainly, be diffused throughout the whole world.” 27
“Let your actions cry aloud to the world that you are indeed Bahá’ís, for it is actions that speak to the world and are the cause of the progress of humanity.
“If we are true Bahá’ís speech is not needed. Our actions will help on the world, will spread civilization, will help the progress of science, and cause the arts to develop. Without action nothing in the material world can be accomplished, neither can words unaided advance a man in the spiritual Kingdom. It is not through lip-service only that the elect of God have attained to holiness, but by patient lives of active service they have brought light into the world.” 28
“It is at such times that the friends of God avail themselves of the occasion, seize the opportunity, rush forth and win the prize. If their task is to be confined to good conduct and advice, nothing will be accomplished. They must speak out, expound the proofs, set forth clear arguments, draw irrefutable conclusions establishing the truth of the manifestation of the Sun of Reality.” 29
“Then look thou not at the degree of thy capacity, look thou at the boundless favor of Bahá’u’lláh; all-encompassing is His bounty, and consummate His grace.” 30
“Turn thy face toward the Kingdom of God, ask for the bestowals of the Holy Spirit, speak, and the confirmations of the Spirit will come.” 31
“O ye beloved of God! Repose not yourselves on your couches, nay bestir yourselves as soon as ye recognize your Lord, the Creator, and hear of the things which have befallen Him, and hasten to His assistance. Unloose your tongues, and proclaim unceasingly His Cause. This shall be better for you than all the treasures of the past and of the future, if ye be of them that comprehend this truth.” 32
“If the friends always waited until they were fully qualified to do any particular task, the work of the Cause would be almost at a standstill! But the very act of striving to serve, however unworthy one may feel, attracts the blessings of God and enables one to become more fitted for the task.
“Today the need is so great on the part of humanity to hear of the Divine Message, that the believers must plunge into the work, wherever and however they can, heedless of their own shortcomings, but ever heedful of the crying need of their fellow-men to hear of the Teachings in their darkest hour of travail.” 33
“And when, under His encouraging sympathy, the interviewer became emptied of his words, there followed a brief interval of silence. There was no instant and complete outpouring of explanation and advice. He sometimes closed His eyes a moment as if He sought guidance from above Himself; sometimes sat and searched the questioner’s soul with a loving, comprehending smile that melted the heart.” 34
“And He never argued, of course. Nor did He press a point. He left one free. There was never an assumption of authority, rather He was ever the personification of humility. He taught ‘as if offering a gift to a king.’ He never told me what I should do, beyond suggesting that what I was doing was right. Nor did He ever tell me what I should believe. He made Truth and Love so beautiful and royal that the heart perforce did reverence. He showed me by His voice, manner, bearing, smile, how I should be, knowing that out of the pure soil of being the good fruit of deeds and words would surely spring.
“There was a strange, awe-inspiring mingling of humility and majesty, relaxation and power in His slightest word or gesture which made me long to understand its source. What made Him so different, so immeasurably superior to any other man I had ever met?” 35
“I have mentioned several times the impression He always made upon me of an all-embracing love. How rarely we receive such an impression from those around us, even from our nearest and dearest, we all know. All our human love seems based upon self, and even its highest expression is limited to one or to a very few. Not so was the love which radiated from ‘Abdu’l-Bahá. Like the sun it poured upon all alike and, like it, also warmed and gave new life to all it touch.” 36
“No matter what subject was brought up He was perfectly at home in its discussion, yet always with an undercurrent of modesty and loving consideration for the opinions of others. I have before spoken of His unfailing courtesy. It was really more than what that term usually connotes to the Western mind. The same Persian word is used for both reverence and courtesy. He ‘saw the Face of His Heavenly Father in every face’ and reverenced the soul behind it. How could one be discourteous if such an attitude was held towards everyone!” 37