Foreword – By Maliha and Negar Bahai

We are great-granddaughters of Baha’u’llah. As sisters growing up in Haifa, in a house only a few blocks away from the Baha’i shrines on Mount Carmel, we witnessed the growth of the Baha’i faith firsthand. Our cousin, Shoghi Rabbani, was the recognized leader of the Baha’i community, and our home was filled with artifacts of the early days of the faith, such as original calligraphies of Baha’u’llah’s tablets hanging on the walls.

We grew up surrounded by Baha’ism; we believed in the teachings of our distinguished ancestor—yet we, our parents and grandparents, aunts and uncles, and numerous cousins, were not allowed to be mem­bers of the religious organization bearing his name. We were excluded by our own relatives and their followers because of a difference of opin­ion about the religion. We were invisible Baha’is. Our very existence was unknown to most of the Baha’i world.

This did not deter us from practicing our faith. Our lives reflect the international and interfaith spirit of Baha’u’llah’s teachings. Maliha married a Muslim man from India and has four children. One son lives in Canada, one daughter in England, one son in Germany, and one son still lives in the subcontinent. Negar married an Israeli Jew, whose dis­tinguished career as an economist enabled them to travel all over the world during his life. Today, she lives in the same childhood home in Haifa, where she celebrates the holidays of Judaism, Christianity, and Islam with her diverse friends.

Our father, Mousa Bahai, was the head of the land registration of­fice in Haifa, and was president of the Haifa Rotary Club for two years running, during the conflict between the Arabs and Jews in 1947-48.

Rotary wanted a neutral person and he accepted. He was called upon often to make peace between the two communities. We lived in the mixed quarter and the Jewish Haganah (defense) office was next door. Now the building is destined to be a “Diamond Hotel” which is fash­ionable in the German [Templar] Colony, inundated by European tour­ists.

Our mother, Kamar, was a very beautiful woman and had a feisty and assertive personality. She wrote pamphlets and letters to the news­paper about Baha’ism which you will read in this book. Not only that, she took Shoghi Rabbani to court because he had prohibited her and other family members from visiting Baha’u’llah’s tomb. We are proud to say that our mother won; Shoghi settled the case. Because of her courageous action, the whole family now enjoys the right to pray at the Shrine of Baha’u’llah, which is located next to the house where our grandfathers lived much of their lives. Both of our parents were born in this mansion and were married there. We have pictures to that effect.

We are descended from Baha’u’llah on both sides of our family, be­cause our parents were cousins. Marriage between cousins used to be common in the Middle East. In fact, our great-grandmother Fatimah was Baha’u’llah’s cousin and became his second wife. He lived with her and their children in the mansion of Bahji in his later years and called her Mahd-i-‘Ulya, the honorific title of the mother of the Shah of Per­sia. Our great-grandmother held a place of high honor in the Baha’i faith in those days, and Baha’u’llah was closely involved in the upbring­ing of their sons.

Our father was the youngest son of Mohammed Ali, who was the eldest son of Baha’u’llah and Mahd-i-‘Ulya. Our mother was a daughter of Badi Ullah, who was Mohammed Ali’s youngest brother. Both of our grandfathers were therefore half-brothers of Abbas Effendi, who was the eldest son of Baha’u’llah by his first wife.

We remember our elder grandfather, Mohammed Ali, as a quiet and prayerful man, a kind soul who never asked much for himself. Con­trary to Middle Eastern tradition, he insisted that he and our grand­mother not be given any special treatment or deference when they moved in with our parents in their old age; instead, he urged our par­ents to continue living their lives exactly as before.

This self-deprecating and generous spirit was characteristic of his personality. He was mild-mannered and avoided conflict. He rejected traditions that placed one human being above another. He studied the scriptures dutifully and was highly skilled in the art of calligraphy, and he created many beautiful inscriptions of the inspired verses revealed by his father whom he loved and served his whole life. We recall him always being down on his knees in prayer and among his artwork of calligraphy that he loved.
Negar remembers that when she was three years old, one day our grandfather Mohammed Ali was visiting and forgot to bring a gift that he had promised to bring on his visit. Negar was so disappointed that she slapped him in the face! But he asked our mother not to rebuke her, as he had not kept his promise. The same day, he wrote a verse of poetry especially for Negar, and in later years she appreciated it and was very flattered. It says in Persian, “From your visage springs the Spring.”
Our grandmother, Laqa’iyya, was Mohammed Ali’s cousin, the daughter of Baha’u’llah’s faithful brother Moussa Kalim. She was given a choice to marry either him or Abbas Effendi, and according to the story she told, she chose our grandfather because of his mild manner and his wish to avoid religious debates.
At that time, the unfortunate conflict between Baha’u’llah’s sons was already brewing. This was before Baha’u’llah passed from this world. The brothers had very different personalities and this undoubt¬edly contributed to their inability to cooperate with each other after their father’s passing. For years beforehand, the branches of the family were drifting apart and preparing for what seemed like inevitable con¬flict after the unifying and overwhelming personality of the Great Mas¬ter, Baha’uilah, departed from the earth.
Jealousies may have played a significant role in the split between the brothers, because they had different mothers and Baha’u’llah lived with his second wife and second family. The story that has been passed down to us is that the families of Baha’u’llah’s second and third wives were kept at a distance during his funeral, while Abbas Effendi’s family was allowed to approach near to the body of Baha’u’llah. This was ac¬cording to the Shiite custom of primogeniture and the primacy of the first wife, which the supporters of Abbas Effendi emphasized. Mahd-i-  ‘Ulya and her descendants thus saw their position suddenly down-graded and reversed, compared to the egalitarianism and close prox¬imity to Baha’u’llah they enjoyed while he was alive.
Mohammed Ali had many friends of all faiths. One of his best friends was a Christian bishop. He was skeptical of absolute religious authority and did not want to see old patterns of authoritarian religion reemerge in Baha’ism after Baha’u’llah had given his life to free people from the Shi’ite clergy.
This skepticism and concern for individual freedom comes through in his writings, as you will read in this book, but he did not deny that his elder brother, Abbas Effendi, was the legitimate Baha’i leader. He did, however, believe that the focus of Baha’ism should be on the teach¬ings of Baha’u’llah rather than on the charismatic leadership and opin¬ions of any successor. This belief got him into trouble, because in the time and culture of the early Baha’i community—still heavily influ¬enced by Shi’ite Islam—the eldest son was to be obeyed by the rest of the family, not questioned. As often happens between siblings even to¬day, the older brother wanted more authority and respect, while the younger brothers wanted more freedom.
Our grandfather Mohammed Ali has been portrayed in Baha’i lit¬erature as a ruthless man who was obsessed with gaining power for himself and destroying Abbas Effendi. From the perspective of those who knew him personally, this is nothing but a laughable caricature. The man we knew was a gentleman whose religious beliefs were fo¬cused not on power or who should wield it, but on living according to the teachings of his father, Baha’u’llah, in his private life—a life of prayer, meditation, and cultivating a moderate lifestyle and a humble and kindly spirit.
The source of the dispute was in Baha’u’llah’s will, which says that he had chosen Abbas Effendi as his first successor and then Moham¬med Ali. Our grandfather often mentioned Baha’u’llah’s teaching of the virtue of a gentle tongue and the danger of angry speech. Ironically, he was constantly slandered during his lifetime, and his rights and prop¬erty were taken from him because it was not in his nature to fight back. He had opportunities to defend himself and his rights, but his devotion to Baha’u’llah’s teachings was so uncompromising and his personality  so meek that he preferred to endure the injustices he faced with silence and resignation, rather than bringing the Baha’i name into the law courts. This was out of respect, not weakness—respect for the Baha’i faith that was so instilled in his soul.
Our younger grandfather, Badi Ullah, was more outspoken and less willing to tolerate the injustices he saw in his own life and the lives of others in his family. He was a charismatic and gregarious man and re-sembled, both in personality and appearance, his eldest brother Abbas Effendi. Late in life, he wrote a long memoir in Persian about his expe-riences with Baha’u’llah and his elder brothers and how the unfortu¬nate conflict developed between them. It has never yet been translated into English or published, but we hope this will be done in the future. We cannot read it—we could have read it in the modern Persian lan¬guage, but it was written in classical style, which is difficult. We have been told that our grandfather Badi Ullah tells a story which would be very controversial, even shocking, and an important addition to the historical record. We also have a diary by our grandmother Laqa’iyya which we hope will someday be translated.
To sum up, our grandfathers were strong and devoted believers in the Baha’i teachings—just as we are sure our great-uncle Abbas Effendi was as well—and the noble and progressive principles they inherited from Baha’u’llah were passed down to their children and grandchil¬dren. It is sad that all the brothers could not work together for the ad¬vancement of the faith they shared, but we hope this book may help to make a start toward healing the wounds of the past that have hindered the Baha’i faith from understanding its own history and potential.
Within the family of Baha’u’llah, some of the descendants of Abbas Effendi are now on friendly terms with us, after many years of the branches of the family having little or no contact because of the linger¬ing religious dispute. Although they still see things differently from us, and even strongly disagree with much of the content of this book, at least we are able to see each other as fellow Baha’is. We hope that all the Baha’is of the world will be able to follow our example of tolerance and reconciliation. If we can do it, you can do it—it is not necessary that Baha’is must always agree on all points of religion, especially about what happened in the past! Our uncle Shua Ullah, who was our father’s eldest brother, was deeply in love with Abbas Effendi’s daughter Ruha when they were young. He tells this story in the book, as you will read. They wanted to marry each other, but they had to break their engagement because their fathers would not consent to the marriage. The brothers sadly re¬garded each other as straying from the true path of Baha’i faith, and therefore they would not allow their children to be married.
Religious and family quarrels kept apart these young lovers, who continued to cherish each other for the rest of their lives even though they married other people. Ruha Shahid kept in touch with Negar until her dying day. Ruha herself was expelled from the Baha’i community by her own nephew, Shoghi Rabbani, along with all her sisters, children, nieces and nephews—ironically, because some of them married de¬scendants of Baha’u’llah’s third wife, who were also supposed to be shunned.
To think that this happened among Baha’is! And to think that it happened not just among any Baha’is, but among the immediate family of Baha’u’llah! We are all only human; that is the lesson of this disgrace. Even the people who were the closest to the founder of our great faith could not find a way to overcome their religious differences and they made their children suffer for it. If our uncle Shua and cousin Ruha had gotten married, perhaps this could have brought together the estranged brothers and they would have somehow resolved their disagreements, and the two sides of Baha’u’llah’s family would have been reunited and reconciled. Generations of damage and heartbreak could have been avoided.
We will never know if such an alternative history would have been possible, but it is appropriate at this stage that we contemplate such things. It is beneficial that wounds that have been covered over and never fully healed be finally exposed to the open air of public discussion among the Baha’is, that they may achieve true healing once and for all. Allowing ourselves to reenvision the past might open a window to a better future for the Baha’is and for the world at large.
The lesson is that love is more powerful than doctrine; that humans should be human first and religious second. As our beloved grandfather Mohammed Ali wrote, but could neither fully realize in his own life nor find fully manifested in the life of his brother Abbas Effendi: “We are all from one root and we are, therefore, members of one uni¬versal brotherhood; and between brothers nothing should exist which might contradict equity and concord, and from which differences might arise.”
Let the Baha’i faith finally live up to itself. Let it be true to the animating vision of Baha’u’llah—a vision of universal reconciliation for all the people of the world, putting aside the poisonous divisions of religion, the us-versus-them mentality and exclusivity that infects and de¬bases religious organizations. Let the lessons of the past be the foundation of a better future, both for the Baha’is and for all other faiths. In our elder years, that is our hope and our prayer.
Comment by Maliha Bahai
In the mid 1940s, while attending the American University in Beirut, I helped edit and proofread my uncle Shua Ullah’s manuscript about the history and teachings of the Baha’i faith. He wrote it in English with the hope that it should be read widely by a Western audience. After all these years, I am happy that a publisher in the United States has recognized the value of my uncle’s work, and that the effort he put into writing his book can finally bear fruit.
Further Comments by Negar Bahai
In 20061 was interviewed by two Israeli filmmakers for a documentary called Baha’is In My Backyard. They wanted to talk with a descend¬ant of Baha’u’llah and they found me, even though Dr. Moshe Sharon, Chair of the Department of Baha’i Studies at Hebrew University, told them that there are no living descendants.
The Baha’i organization prefers that people not know that Baha’¬u’llah has dozens of descendants living all over the world today. Past leaders of the Baha’i community excommunicated nearly all of Baha’- u’llah’s children, grandchildren and great-grandchildren. Baha’is have been taught by those leaders to believe that the heresy they call “Covenant-breaking”—challenging the absolute authority of the Baha’i leadership—is passed from generation to generation. What is actually passed on are different facts, different memories, and different points of view that the present Baha’is would prefer not to be known and dis¬cussed. Therefore they tell their followers that anyone expelled from the Baha’i community must be shunned by the true believers. So they don’t want to admit that people like me exist. Admitting my existence would be inconvenient for them, because it might cause the Baha’is to ask questions and find out things about the history of their religion that the present leaders don’t want them to know. I think the whole thing is rather childish.
In 2010,1 received a letter from a young American named Eric Stet-son, who explained that he had seen my interview in that film, found my address in an Israeli phone book, and wanted to correspond with me about my family history and the Baha’i faith. He said that he was a former Baha’i who still had an interest in the religion and agreed with many of its teachings. Seeing my interview had caused him to do some research about my grandfather Mohammed Ali and his beliefs and writings, and he was eager to learn more.
Eric and I have corresponded and talked many times since then. I have found him to be humble, open-minded, and a sincere seeker of truth. For many years I had in my possession a manuscript written by my uncle Shua Ullah and pamphlets and letters by my mother—writings that had never been seen by the public—and Eric offered to edit them and find a publisher who would publish them as a book. I am very pleased that he was successful and this book is now in print. After many years, long after they passed from this world, the members of my family can tell their side of the story of the Baha’i faith, and hopefully their story will be heard by Baha’is and independent religious scholars.
I want to thank Eric Stetson for his efforts in editing the manuscripts I provided him, compiling them into this book, and seeing it through the publication process. I also want to thank the publisher, Vox Humri Media, and its president, Brent Mathieu, for agreeing to print this work and funding the project. I owe a debt of gratitude to the fine souls who made this project possible, and of course to my ancestors 1 who wrote down their memories and thoughts about the Baha’i faith and events that happened in their lives, without which this book never could have existed. In my elder years, I can rest in the satisfaction of knowing that their stories will not go untold, their life’s work was not in vain, and future generations will have the opportunity of learning the lessons of their lives and benefiting from their best ideas.
I am not a member of the organized Baha’i community, but that is not identical to the Baha’i Faith—even though they call it by that name, as if the religion were limited to an organization. The spirit of Baha’u’llah and his faith are present in the heart of every person who is a lover of humanity, who associates with the people of all religions with love and kindness, and respects both the diversity and the oneness of the human race. No excommunication is possible from such a broad and beautiful faith.
I was married for many years to Mordechai “Murad” Emsallem. As an Oriental Jew, he understood the Arab culture and spoke the language fluently. He had a company with his Arab friends during the [British] Mandate. Now, as always, I worship God together with my friends who are Jews, Christians, and Muslims. Sometimes I even invite them to hold meetings in my home, and I hold meetings on the Baha’i holy days and my friends attend. In my heart, my soul, my life, and my very genes, I am Baha’i. So were my grandfathers and all my relatives who believed in the faith of Baha’u’llah and lived accordingly.
I know it is difficult for people to change their minds about things they hold dear, especially when it comes to matters of religion and facts about the mythologized figures who were involved in historical dramas. Most people don’t like to see their heroes revealed as less than perfect and their villains rehabilitated—it would ruin the stories they have become used to. I challenge the Baha’is of the world to read this book with an open mind and an unprejudiced heart, as hard as it may be. Readers may find that the story of their faith is actually richer, greater, and more real in light of the perspectives shared by the authors of this book. We cannot know the truth about the Baha’i faith until we are willing to see the important characters of the Baha’i story as human, not as caricatures—whether that means acknowledging their formerly hidden virtues or their flaws—and hear all of their voices.
Although I don’t know whether the Baha’i faith will ever become what I believe my great-grandfather Baha’u’llah intended it to be, the publication of A Lost History of the Baha’i Faith makes it more likely that it could be reformed and the mistakes of its past be corrected. I trust that future histories will record that at least some of its followers and friends were sincere in the pursuit of truth, justice, and the highest principles and ideals.

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A Note on Middle Eastern and Baha’i Terminology

Baha’i is a religion that emerged in the Middle East in the 19th cen-tury—specifically Iran and the Levant—and as such, its history is filled with terminology peculiar to the Islamic society of that region and time. Throughout this book, the reader will notice frequent use of terms that are unfamiliar to most people without a background in the Arabic and Persian languages, Middle Eastern culture, or the Baha’i faith itself.
The word Effendi (e.g. in names such as Abbas Effendi, Shoghi Ef- fendi, etc.) is not actually part of the name, but an honorific title that was used in the Ottoman Empire to mean roughly the equivalent of “Sir.” Similarly, Khanum for women (e.g. in Samadiyya Khanum, Kha- num Jani, etc.) means something like “Lady” or “Madam.”
Mirza is a title that was prefixed to the names of men of Persian ethnic origin in the Baha’i faith (e.g. Mirza Husayn Ali Nuri, Mirza Aqa Jan Kashani, etc.), and simply means “Mister.” In rare cases it is actually a name (e.g. Haji Siyyid Mirza Afhan).
Some names of early Baha’is and others involved in the religion’s history include the titles Aqa, Haji, Mulla, Siyyid, or Shaykh. Aqa (or Agha) means “Master” and is a more honorific version of Mirza. Haji (or Hajji) honors a person who has made the hajj, the Islamic pilgrim¬age to Mecca. Mulla (or Mullah) means a Shi’ite Muslim clergyman. Siyyid (peculiar Baha’i spelling of Sayyid) identifies a descendant of the Prophet Muhammad. Shaykh (or Sheikh) means a revered elder, usu¬ally a Muslim cleric of Arab origin.
Pasha is a Turkish title for an important person, such as a high po-litical official or dignitary (e.g. Namiq Pasha, governor of Ottoman Iraq). It is similar to the British “Lord.”

The Baha’i tradition has also developed its own unique terms for certain concepts and activities. For example, many of Baha’u’llah’s writ¬ings are called “tablets,” and all of his writings are regarded as having been “revealed” by God through the “Supreme Pen” (i.e. Baha’u’llah channeling the divine voice rather than writing of his own accord). Baha’u’llah and other great prophets of history who founded religions (e.g. Moses, Jesus, Muhammad, etc.) are considered to be “Manifesta¬tions of God.” Baha’is often refer to their religion as the “Cause of God” or simply “the Cause,” and call fellow adherents “the Friends” (these terms usually appear in lowercase in this book with the same meaning). Baha’is “teach” the faith rather than preach or proselytize, according to their own terminology, and potential converts who are studying the Baha’i faith are called “seekers.”
Behai is an old-fashioned spelling of Baha’i, and Baha’is were some-times called Behaists (e.g. the Society of Behaists, which was a Baha’i denomination until about 1950). These forms are now obsolete. The term Baha’ism was commonly used through the early to mid 1900s as a noun to refer to the Baha’i religion—and it is used by some of the writ¬ers in this book—but this term fell out of favor, especially among Ba¬ha’is. It continues to be used occasionally by non-Baha’is in academic contexts.
Although Baha’is typically capitalize the word Faith in “the Baha’i Faith,” this book generally refrains from such parochial usage, because the capitalized term is also used by most Baha’is today to refer to their membership-based religious organization, thus conflating the faith tradition with its currently normative administrative form. To refer to the Baha’i religion itself—including any and all organized manifesta¬tions it has had or may have, as well as aspects of the religion that do not depend on any organization—the lowercase Baha’i faith will be used, much as one would commonly refer to the Christian faith or any other faith.
This book mostly defers to established Baha’i spelling conventions in English. Exceptions include cases where the subject is more com¬monly known outside the Baha’i faith by a different spelling or variation of the name; this applies to historical figures and geographical location Also, in cases where individuals are known to have used or pre¬ferred a particular form of their name in English, or if their descendants use it, that choice will be respected and adhered to in this book. For example, the younger sons of Baha’u’llah used the surname Bahai, and their family and Mends spelled their names Mohammed Ali and Badi Ullah when writing in English, and most people appended the title Ef- fendi to their names according to the customary mode of address for gentlemen in early 20th century Palestine. This differs in every respect from how present-day Baha’i publications refer to these men. To assist Baha’i readers who might be confused by such differences, the “official” Baha’i spellings and versions of names are given parenthetically or in footnotes.
Throughout this book, diacritical marks are omitted from com¬monly used words such as Baha’i, Baha’u’llah, the Bab, etc. They are also omitted in cases where their presence would not be particularly helpful or necessary for the average English speaker to pronounce a word cor¬rectly (e.g. Mfrza, ‘Abbas, ‘Ali, Shirazi, etc.), but are retained where their absence would likely lead to mispronunciation.
In all of the primary source documents and out-of-print texts in¬cluded in this book, spelling and capitalization have been regularized according to the standards and practices of this editor as described above. In quotations from sources with active copyrights, the original text is reproduced without change.
—The Editor

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Stories of Baha’i Martyrs – Compiled by Shua Ullah Behai

This chapter is a compilation of stories of some of the most significant martyrs of the Baha’i faith in the late 1800s and the brutal persecution suffered by Baha’is, especially in Iran, during that period. All of these accounts were originally published by the British Orientalist Edward Granville Browne, a professor at Cambridge University, in two of his books about the Babi and Baha’i religions. Prof. Browne is generally regarded as the most important Western scholar of these new Middle Eastern faiths in the late 19th and early 20th century.

Prof. Edward Granville Browne in Middle Eastern garb.

(L to R): Sayyid Hasan and Sayyid Husayn, Baha’i martyrs.

The four stories reproduced here—three from Persia and one from the Russian Empire—were selected by Shua Ullah Behai for inclusion in his book manuscript, appearing in a chapter called “Baha Ullah.” I have divided the text of the first three sections into smaller paragraphs for ease of reading.
Note that in these historical accounts, the term Babis is used to refer to Baha’is, since Baha’ism was still usually considered a sect of Bab- ism at the time of the events described.
—The Editor

In this faith, history repeated itself, and thousands of learned men sacrificed their lives for the enlightenment of their fellow-beings. The young progressive Iranians should realize the greatness of those noble souls, and their martyrdom for the freedom which they are enjoying today.

The following articles are a few examples of the events that occurred.

The Martyrdom of Sayyid Hasan and Sayyid Husayn,101 102    Recounted by ‘Abdu’l-Baha 103

[In 1879] there were amongst the inhabitants of Isfahan two brothers, Seyyids of Tabataba 104,  Seyyid Hasan and Seyyid Huseyn, celebrated in those parts for piety, trustworthiness, and nobility; men of wealth, engaged in commerce, behaving towards all men with perfect kindliness and courtesy. And to all outward appearance no one had observed in either of these two brothers any swerving from what was best, much less any conduct or behaviour which could deserve torment or punishment; for, as is related, they were admitted by all (preeminent) in all praiseworthy and laudable qualities, while their deeds and actions were like exhortations and admonitions.
These had transacted business with Mir Muhammad Huseyn the Imam-Jum‘a  105 of Isfahan; and when they came to make up their accounts it appeared that the sum of eighteen thousand tumans 106  was due to them. They (therefore) broke off (further) transactions, prepared a bond for this sum, and desired it to be sealed. This thing was grievous to the Imam-Jum‘a,   so that he came to the stage of anger and enmity. Finding himself in debt, and having no recourse but to pay, he raised clamour and outcry saying “These two brothers are Babis and deserve severe punishment from the king.” A crowd at once attacked their house, plundered and pillaged all their goods, distressed and terrified their wives and children, and seized and despoiled all their possessions.
Then, fearing that they might refer the punishment to the step of the king’s throne and loose their tongues in demand of redress, he (i.e., the Imam-Jum‘a) fell to thinking how to compass their death and destroy them. He therefore persuaded certain of the doctors [of Islamic law] to co-operate with him, and they pronounced sentence of death. Afterwards they arrested those two brothers, put them in chains, and brought them before the public assembly. Yet seek as they might to fix on them some accusation, find some fault, or discover some pretext, they were unable to do so.
At length they said, “You must either renounce this faith [i.e. Babism and Baha’ism], or else lay down your heads beneath the sword of punishment.” Although some of those present urged them saying, “Say merely ‘We are not of this sect,’ and it is sufficient, and will be the means of your deliverance and protection,” they would by no means consent, but rather confirmed and declared it with eloquent speech and affecting utterance, so that the rage and violence of the Imam- Jum’a boiled over, and, not satisfied with killing and destroying them, they inflicted sundry indignities on their bodies after death to mention which is not fitting, and of which the details are beyond the power of speech.
Indeed  such wise was the blood of these two brothers shed that even the Christian priest of Julfa 107  cried out, lamented, and wept on that day; and this event befell after such sort that every one wept over the fate of those two brothers, for during the whole period of their life they had never distressed the feelings even of an ant, while by general report they had in the time of famine in Persia spent all their wealth in relieving relieving the poor and distressed. Yet, notwithstanding this reputation, were they slain with such cruelty in the midst of the people!

Further Martyrdoms in Isfahan Province, Recounted by Dr. Robert Bruce 108

Aqa Mirza Ashraf of Abada was put to death for his religion in the most barbarous manner in Isfahan about October last [i.e. in 1888]. The hatred of the mullahs was not satisfied with his murder; they mutilated his poor body publicly in the Maydan 109  in the most savage manner, and then burned what was left of it.
Since then we have had two other persecutions of Babis, one in Sidih and the other in Najafabad.110 111    In Sidih, where the Babi community is small, their houses were burned and their wives and children ill- treated. The men saved themselves by flight to Tehran, and I am told that about 25 of them have just returned to Isfahan and are in the Prince’s stables in bast (i.e. sanctuary).
In Najafabad there are about 2,000 Babis. They tried the same game with them, but some hundreds of them took refuge in the English Telegraph Office in Julfa,  and the Prince 112  took their part and banished from Najafabad to Karbala the mujtahid who persecuted them, so the result is that they are freer now than they have ever been. I took very great interest in the poor people, not only for their own sakes, but for the sake of Persia also; as, if liberty is gained for them, it will be a great step towards breaking the power of the mullahs and getting liberty for all.

The Martyrdom of Haji Muhammad Riza, Recounted by Baron Rosen 113

At 7 a.m. on September 8 (August 27, old style 114), 1889, two fanatical Persian Shi’ites, Mashhadi ‘Ali Akbar and Mashhadi Huseyn, threw themselves, dagger in hand, on a certain Haji Muhammad Riza of Isfahan, who was peaceably traversing one of the most frequented streets of Ishqabad, 115  and inflicted on him 72 wounds, to which he succumbed. Haji Muhammad Riza was one of the most respected of the Babis of Ishqabad. The crime was perpetrated with such audacity that neither the numerous witnesses of the occurrence, nor the constable who was on the spot could save the victim of this odious attack.
The assassins yielded themselves up to the police without any resistance; they were placed in a cab and conveyed to the prison. During the transit they fell to licking up the blood which was dripping from their daggers.
The examination, conducted with much energy by the military tribunal, gave as its result that Muhammad Riza had fallen victim to the religious bigotry of the Shi’ites. Fearful of Muhammad Riza’s influence, the Shi’ites of Ishqabad, acting in accordance with the orders of mullahs who had come expressly for this purpose from Khurasan, [Persia] resolved to cut short the Babi propaganda by lolling Haji Muhammad Riza. Knowing well, however, that the crime would not remain unpunished, they left it to chance to determine what persons should sacrifice themselves for the Shi’ite cause. Thus it was that the individuals named above became the assassins of Muhammad Riza, who had never injured them in anyway.
The sentence of the tribunal was severe: ‘Ali Akbar and Huseyn, as well as two of their confederates, were condemned to be hanged, but the penalty of death was commuted by His Majesty the Emperor [Alexander III of Russia] to hard labour for life.
This sentence was hailed by the Babis with an enthusiasm easy to understand. It was the first time since the existence of the sect, i.e. for nearly fifty years, that a crime committed on the person of an adherent of the new religion had been punished with all the rigour of the law. The impression produced on the chief of the sect, Baha[’u’llah], appears to have been equally profound.

The Martyrs of Yazd, Recounted by a Baha’i in that City 116

On the evening of the 23rd of the month of Ramadan A.H. 1308 (May 2, A.D. 1891) two persons, named respectively Aqa ‘Ali Asghar Yuzdaruni and Aqa Gazargahi, went to the mosque of Amir Chaqmaq. 117 The people who were in the mosque recognised these two as Babis, and said to them, “You are Babis; why do you come to the mosque? Curse (the Bab), or we will torment you.” They answered, “We are not Babis.” “If you are not Babis,” said their persecutors, “then curse.” As they refused to curse or revile (the Bab), the people loaded them with abuse, and raised a clamour, crying, “These two men are Babis and have entered our mosque,” and began to insult and maltreat them. Hajji Na’ib, the Farrash bashi 118  of Prince Jalalu’d-Dawla, 119  who was present in the mosque, seized these two men and carried them before the Prince. They were severely beaten, cast into prison, and fined. Three days later they were released.

Three days after their release, Prince Jalalu’d-Dawla again demanded them at the hands of the Farrash-bashi, who set himself to discover them. One Mahdi by name, the son of Ustad Baqir the druggist, offered his services to the Farrash-bashi, saying, “I know where they are, and will point them out to you.” So he accompanied the Farrash-bashi, together with ten farrashes, as a guide, and led them to the house of Ustad ‘Abdu’r-Rahim Mushld-baf, where they arrested these two men and five others who were with them in the house. The seven they seized and brought before the Prince-governor, Jalalu’d- Dawla, striking them often on the way about the face and head, and finally casting them into prison. The names of the other five prisoners were, Mulla ‘Ali of Sabzawar, Asghar, Hasan, Aqa Baqir, and Mulla Mahdi.
Next day Prince Jalalu’d-Dawla summoned them before him and interrogated them, bidding them curse and revile (the Bab), that he might set them free. They refused to do this, and frankly avowed that they were Babis.
The clergy, who have ever been mischief-makers and are always eager to provoke trouble and bloodshed, hastened to avail themselves of this opportunity, and urged Prince Jalalu’d-Dawla to kill these seven men. So far as can be ascertained, the Prince wrote his consent and desired the clergy to ratify it with their seals and signatures. So they agreed to make these seven pass beneath the sword of cruelty and injustice. While the Prince was interrogating them, some of his own attendants who were in his presence were filled with wonder and amazement, saying to themselves, “These have done nothing for which they deserve to incur wrath and punishment!”
On the morning of Monday the 9th of Shawwal (May 18,1891) the following members of the clergy, Shaykh Hasan of Sabzawar, Shaykh Muhammad Taqi of Sabzawar, Mirza Sayyid ‘Ali Mudarris, Mulla Hasan of Ardakan, and Mulla Husayn of Ardakan came to Prince Jalalu’d- Dawla’s palace. They were concealed behind a curtain, and the seven Babis were then brought in. The Prince said to them, “I wish to set you free. Now by my head I conjure you to tell me truly whether you are Babis or not.” “Yes,” they replied, “we are Babis,” confessing and acknowledging it. The clergy who were concealed behind the curtain of deceit heard their avowal, and at once wrote out and sealed the warrant for their death. The executioner was summoned forthwith and ordered to slay them. ‘Ali Asghar was strangled with the bow-string in the Prince’s presence in the most cruel manner. The other six were led through the bazaars with music and beating of drums to the market¬place, where they were killed one after another. The rabble of the people mobbed them, striking them with sticks, spitting on them, reviling them and mocking them. As the throat of each one was cut, the mob tore open the body to look at the heart, saying, “How bold they are in the presence of death and the death-warrant and the headsman! With what strength of heart do they yield up their life, while no word of cursing or reviling escapes their lips! We must see what sort of hearts they have.”
When they had slain all the seven, they poured tar over their bodies and set fire to them. Never before this day have such behaviour, such malevolence and wickedness, been seen in any people as are seen amongst these Shiites in Persia. One of the Babis (he who was named Asghar) they bound to a tree in the marketplace, cut off his hands with the sword, then ripped open his belly, and finally beheaded him. Another, Hasan, they wounded in the head with swords and sticks, driving him about the marketplace and bidding him curse and revile (the Bab). “What should I say?” he answered, “do whatever is commanded you.” So they cut him in pieces.
Till sunset of that day the bodies of these seven were in the hands of the roughs and rabble of the populace, and they brutally pelted them with stones, set fire to them, and burned them. After they had killed them and burned their bodies they asked permission of Prince Jalalu’d- Dawla to illuminate the city, and he gave them permission for two nights, but such was the disorderly conduct of the roughs and the exultation of the clergy on the first night that permission for the next night was withdrawn.
The widows and children of these seven men dared not, for fear of the mob, leave their houses or enter the bazaars even to obtain food and drink, and so remained without water or food until at length some Christian merchants of the Dutch nation sent provisions to them.
After the blood of these seven had been shed, a Babi named Hajji Mulla Muhammad Ibrahim Mas’ilagu, who had gone to a place ten hours distant from the city towards the mountains, was followed and arrested by Hajji Na’ib the Farrash-bashi, severely beaten, brought back with every indignity to the city, carried before Prince Jalalu’d-Dawla, and cast into prison. His wife and children went to the Dutch merchants and entreated them to intercede and deliver him from the cruel clutches of his persecutors. These accordingly went before the Prince, but he would not admit their mediation, and declared that he had already sent the man to Tehran. On the following night he slew him with his own hands and had the body cast into a well.
By reason of these events many persons have fled into the surrounding country, and a strange commotion and disquietude prevail. The authorities have made it a pretext for extorting money, and have fined and mulcted many persons. They have also arrested several more, who are still in prison. They seized one named Aqa Husayn, a silk-merchant, who had in his possession nearly five hundred turnons’ (£15o) 120 worth of silk belonging to himself and others, all of which they took from him. The clergy and Prince Jalalu’d-Dawla have made this thing a means of obtaining money, and have extorted large sums from all (the Babis), leaving their wives and children without bread.
Never before has such injustice been seen. Why should loyal and obedient subjects, who have been guilty of no offence, and who seek but to reform men’s morals and to increase the welfare of the world, be subjected to such cruel persecutions by order of the foolish ones of the earth who show themselves under a garb of knowledge? Why should they be compelled to flee as outlaws and to wander as beggars from door to door, or be scattered abroad in mountains and deserts? Loyalty forbids us to appeal to foreign powers, and we can but cry in our anguish, “O God! We submit with patience and resignation to what we suffer at the hands of these godless, merciless and cruel people!” Thus do we tell our sorrow to our God, praying Him to take away from us the wickedness and oppression of the forward and ignorant ones of the earth. We have no helper but God, and none to support and succour us save Him.

101. In the mid 1900s, when Mr. Behai was writing, Iranian society and government were becoming more liberal and secular. This progress came to an end with the Islamic Revolution in 1979, which re established the political supremacy of conservative Shi’ite Muslim clergy. Since then, Baha’is in Iran have again faced severe persecution.
  

102.These brothers are usually known to Baha’is as the Nurayn-i-Nayyirayn (“Twin Shining Lights”), and by the titles given to them by Baha’u’llah after their martyrdom, namely, Sultanu’sh-Shuhadd (“King of Martyrs”) and Mah- bubu’sh-Shuhada (“Beloved of Martyrs”), respectively.

103. Edward G. Browne (Translator), A Traveller’s Narrative: Written to Illustrate the Episode of the Bab, Volume II. English Translation and Notes (Cambridge: University Press, 1891), pp. 167-169.

104. The Tabataba’i (also spelled Tabatabaei) are a family descended from Imam Hasan, the second of the Twelve Imams of Shi’ite Islam.
105.The imam who leads the congregational prayers in one of Iran’s major urban mosques.
106. The translator notes that this amount of the Iranian currency at the time (also spelled tomans) was worth “about £5400” in 1891. In 2014 U.S. dollars, this would be nearly 5800,000.
107.The Armenian quarter of the city of Isfahan. Present-day New Julfa.

108.Rev. Dr. Robert Bruce was an Irish Protestant evangelist and humanitarian worker for the Church Missionary Society, who lived in Julfa, Isfahan, in the late 1800s. This account of events in the area is an extract from a September 6, 1889 letter he wrote to Edward G. Browne. Published in Prof. Browne’s book, Materials for the Study of the Babi Religion (Cambridge: University Press, 1918), pp. 291-292.

109.The Maidan-e Naqsh-e Jahan (“Image of the World Square”), also called the Imam Square or Shah Square, is a large open plaza at the center of the city of Isfahan.

110.Sidih was a village and Najafabad is a small city, both located near Isfahan.
111. According to Sir Walter Townley, a British diplomat serving in Persia at the time, “On the return of these men to their homes about six weeks ago they were met and attacked by a mob headed by a man called Aqa Najafi, and seven or eight of them were killed and their bodies burnt with oil.” (From a letter to Edward G. Browne, April 13,1890, quoted in Materials for the Study of the Babi Religion, p. 294.)
112.Mass’oud Mirza, known as the Zill-i Sultan (“Shadow of the King”), was the governor of Isfahan. He was the eldest son of Naser al-Din Shah, but was not the heir to the throne because his mother was not from the Qajar family.
113. Baron Victor Rosen (Viktor Romanovich Rozen) was a Russian Orientalist and professor of Arabic, who was one of the first Europeans to study the Babi and Baha’i faiths academically. This account of the assassination of a Baha’i in Russia was reproduced by Edward G. Browne in A Traveller’s Narrative: Written to Illustrate the Episode of the Bab, Volume II. English Translation and Notes (Cambridge: University Press, 1891), pp. 411-412.
114.The Julian calendar, which was superseded by the Gregorian calendar which is used today. Russia remained on the Julian calendar until 1918.
115.Present-day Ashgabat, Turkmenistan. This city was near the border between Persia and the Russian Empire. It was under Persian control until 1881, when it was ceded to Russia.

116.This account is reproduced by Edward G. Browne in Materials for the Study of the Babi Religion (Cambridge: University Press, 1918), pp. 304-308. Prof. Browne identifies it as a “translation of a letter written from Yazd on Shawwal 15 A.H. 1308 (May 24, 1891) by one Husayn to Hajji Sayyid ‘Ali Shirazi at ‘Ishqabad; and by him communicated to me.” Its description of the persecu¬tion of Baha’is in Yazd, Iran, is similar to three other letters received and repro¬duced by Prof. Browne in the same book, including letters from Baha’u’llah’s sons Abbas Effendi ‘Abdu’l-Baha and Badi Ullah Bahai.
117. A major mosque in the city of Yazd. Also spelled Amir Chakhmaq.

118. Chief of the farrashes (jail-keepers).
119. Soltan Hossein Mirza Jalal ed-Dawleh was the son of Prince Mass’oud Mirza Zill-i Sultan and thus the grandson of Naser al-Din Shah. He was the governor of  Yazd.

120.About S20,ooo in 2014 U.S. dollars.

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Baha’i Principles – By Shua Ullah Behai

This chapter contains most of the last chapter of Shua Ullah Behai’s book manuscript. It is a summary of the basic principles of the Baha’i faith as understood by Mr. Behai.
Many of the quotations from Baha’u’llah’s writings in this chapter are translations by Ali Kuli Khan published in the early 1900s, with mi¬nor changes. Some other quotations appear to be original translations by Shua Ullah Behai, or are from sources this editor was not able to determine.
For the most part, the author’s presentation of Baha’i principles is similar to what would be found in any introduction to the Baha’i religion, but on two points, some significant differences can be observed. Firstly, he includes “Religion Without Clergy” as one of the most important teachings. Although this is a principle held by all Baha’is, it is not usually given such emphasis, perhaps because the Baha’i community has developed organizational hierarchies which approximate some of the roles traditionally played by clergy in other religions. 74 

74.The Continental Boards of Counsellors and their subordinate bodies, the Auxiliary Boards for Propagation and Protection of the faith, are Baha’i insti­tutions whose officials throughout the world are appointed to evangelize for the religion and to investigate and discipline adherents who dissent from standard Baha’i doctrine and practice. This system and its positions were es­tablished by the Universal House of Justice, the head of the Baha’i community, in 1968.

Mr. Behai cites historical examples of clerical leaders acquiring too much power,and places the blame for religious dissension and conflict on “the orthodoxy of religious organizations”—a stance that reflects his more liberal perspective compared to the mainstream Baha’i tradition which has, conversely, blamed those who resisted orthodoxy for disputes within the faith.
In the section prescribing a “Universal Tribunal,” the author quotes one of Baha’u’llah’s writings about the House of Justice, an institution which has usually been interpreted as a specifically Baha’i administrative body, but which Mr. Behai seems to have believed should also be a model for a world court as part of a secular international government. Some prominent Baha’is in the mainstream tradition have suggested that the supreme governing body of their own religious organization, the Universal House of Justice, should someday rule a global theocracy; 75  but Shua Ullah Behai, in contrast, presents Baha’u’llah’s vision of the House of Justice as an inspiration for non-religious international political institutions such as the League of Nations (later revived as the United Nations), which he favors. Various statements by Mr. Behai throughout this book confirm his strong belief in the separation of religion and state.

75. In fact, the proponents of this view have even included members of the UHJ itself, as discussed in Juan Cole’s article entitled “Fundamentalism in the Con-temporary U.S. Baha’i Community.” Originally published in Review of Religious Research, Vol. 43, No. 3 (March 2002): 195-217. Available online at http://www- http://ift.tt/1pWq0gY. As Dr. Cole explains, the modern Baha’i belief in theocracy has little support in Baha’i scripture, which for the most part, actually contradicts it.
—The Editor

This is the century of progress. The human mind is greatly ad¬vanced, education is universal, freedom of speech and the press is granted, and above all the freedom of thought and belief. But with all this progress we observe that Baha’ism, the most progressive move¬ment of this age, has been shrouded by vagueness and generalities
without due regard to the authentic teachings of the founder Baha’u’l- lah. Therefore some explanation is essential.

By delving carefully into the teachings of Baha’u’llah we discover numerous principles which, if practiced, will cause the betterment of humanity and the progress of mankind.
We, the Baha’is, should practice the same before preaching to others to do so.
For the enlightenment of the reader and a reminiscence to the Baha’is throughout the world, I hereby explain some of the major principles and precepts of Baha’u’llah.

The Oneness and Singleness of God
Before acknowledging the Oneness and Singleness of God, we must know what is the meaning of this word “God.” In the dictionary it is explained thus: “God, god: The Supreme Being; a being possessing divine power; a divinity, a deity.” From these definitions it appears that God is a name the English-speaking nations have given for the Supreme Ruler of the Universe.
From antiquity to this age, that great power which is behind every-thing movable and immovable has been called Supreme Being. The wise men, and the great Teachers that appeared on this earth from the beginning which had no beginning to this twentieth century, have called Him by different names and attributes. The Hindus, [“Brahma” or] “Buddha”; the Parsees, “Mah-Abad”; the Jews, “Jehovah”; the Christians, “Spirit of Truth”; and the Arabs, “Allah.” That Great Power is a reality which is beyond the comprehension of man. We know Him not but by His traces, and His traces are His Messengers and their teachings which have been given to us from time to time.
With careful study of the life and teachings of the past Messengers we will observe that each one had an object in his appearance and a message for us. Adam spoke of the creation of the Universe and its beauties. Enoch taught eternal life. Noah saved humanity from the deluge of ignorance, restoring them to the Ark of knowledge. Moses saved the Israelites from Pharaoh. Buddha taught the brotherhood of man.
Zaradusht 76  guided the Iranians to the light of Truth. Jesus sacrificed his life for the sake of unity amongst humanity, and Muhammad saved the Arabs from idolatry. All of them bowed in reverence to the Supreme Ruler of the Universe, “God,” and the essence of their teachings is the same: the elevation of the thoughts and morals of mankind.

76. The Farsi name for Zoroaster, the great prophet of ancient Persia.

According to archaeological research, man has progressed considerably from the stone age to this age of steel and electricity. With unbiased study we will observe that the great teachers, messengers, philosophers, and scientists have been immensely responsible for our progress of today. But from time immemorial, from antiquity, the cause of development of the minds of humanity has been the inspired teachings and belief in the Supreme Being—even when the sun was considered the example of that Great Power, and the idols representatives of the Supreme Ruler of the Universe.
If our progress of today seems useless in some way, we are to blame for misapplication. Everything in existence is good but can become evil through our actions. The power of speech is one of the faculties of man, through which we know his innermost. Truth and lies both are considered speech, and its creation was good, but when misused becomes evil. Fire produces heat, and it is very beneficial in our daily life, but dangerous when improperly used. Poison’s nature is destruction, but also beneficial when used properly. It is true that mankind has progressed greatly scientifically, but has decreased considerably spiritually, through the misguidance of the leaders and the superstition driven into their minds by theologians: the belief that God is a certain personality sitting somewhere above, directing the affairs of the universe. This and other similar dogmas have kept people away from all creeds and finally caused the revolt against theology and religion.

Doubtless the progressive students will agree with me that the Great Power, the Cause of All Causes which is governing this universe, is worthy of our reverence, respect, adoration and love.
Baha’u’llah, the Great Sage of this age said, [speaking in the divine voice]:
My outward speaketh to My innermost and My innermost to My outward, that there is no one else in the Kingdom beside Me… Verily the Branches (sons) who branched from the Tree [Baha’u’l- lah] are My fingerposts amidst My creatures, and My fragrances between heaven and earth. Do ye see that there is a partner or an equal to God, your Lord? By the Lord of the world, No! Therefore say not that which God doth not permit, fear the Merciful, and be of those who reason. 77

77. Shua Ullah Behai identifies the source of these verses as the Book of Haykal, a book compiled by Baha’u’llah which contained his Suriy-i-Haykal (“Surah of the Temple”) and various other writings. However, these verses do not appear in the English translation of that work which has been published by the Baha’i community under the title The Summons of the Lord of Hosts. Mr. Behai’s fa-ther, Mohammed Ali, quoted the same passage but referred to its source as simply “a tablet” by Baha’u’llah, without identifying which one (see the section entitled “Sons and Successors of Baha’u’llah Are Not His Equal” in Chapter 17). Therefore, it seems likely that Shua Ullah Behai was mistaken about the source of the text. However, it is also possible that the published translation of the Book of the Temple is incomplete, and that these verses do appear in the orig-inal version of that document. According to Mr. Behai, the original was 520 pages in length (see Appendix A: List ofWritings of Baha’u’llah); but the trans-lation in The Summons of the Lord of Hosts contains only 276 paragraphs, along with some other writings of Baha’u’llah which have been added. Multiple sources confirm that some of the verses included in the first printed edition of the Book of the Temple—which do not appear in the published translation— were recognized as authentic writings of Baha’u’llah only by the Unitarian Baha’is, but not in the mainstream Baha’i tradition (e.g., see the account of this controversy in Chapter 23, in the section entitled “Abbas Effendi Favors Those Who Most Exaggerate His Position”).

The Oneness of Mankind
The students of science and religion both agree on this principle. Science’s theory is that we are the evolved and developed issue of the first Atom. Religious belief is that we are the offspring of the first Adam. Therefore it is a fact that the origin was one but with diverse explanations. Our difference in color is due to the climatic conditions of various parts of the globe, and the superiority of a race or nation over another is the consequence of its advance in education. Extreme orthodoxy in religious belief and lack of learning often have kept a race or nation backward. To this, history bears witness.

Baha’u’llah said:

O children of man! Do ye know why We have created you from one clay, that no one should glorify himself over the other? Be ye ever mindful of how ye were created. Since We created you all from the same substance, ye must be as one soul, walking with the same feet, eating with one mouth, and living in one land, that ye may manifest with your being, and by your deeds and actions, the signs of unity and the spirit of oneness. This is My counsel to you, O people of light. Therefore follow it, that ye may attain the fruits of holiness from the Tree of Might and Power.78

78. The Hidden Words, Arabic #68.

The most splendid fruit of Tree of Knowledge is this exalted word:
Ye are all the fruits of one tree and leaves of one branch. Glory is not his who loveth his own country, but glory is his who loveth his kind. In this connection We have formerly revealed that which is the means for the prosperity of the world and the unification of nations. Blessed are those who attain! Blessed are those who practice! 79

79.Lawh-i-Ishraqat (“Tablet of Splendors”), Sixth Ishraq. Translated by Ali Kuli Khan in Tablets of Baha’u’llah Revealed at Acca, Syria (Chicago: Bahai Publish­ing Society, 1917), p. 128.

Equality of Races
Although we differ in our color, creed, habits, morals, mentality and belief, yet in humanity we are one and we should be on terms of equality. If some of us happen to be more fortunate in knowledge than others, it is the result of education; and we should share the same with the less fortunate, and with the language of love and kindness direct them to the fountainhead of truth, instead of avoiding them and glorifying ourselves over them.

Baha’u’llah said:
The word of God in the Sixth Leaf of the Exalted Paradise:
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 people. In this exalted word, the sea of God’s wisdom is moving; all the books of the world are not sufficient to contain its interpretation.If the world is adorned with this mantle, the sun of the saying “On that day God will satisfy them with His abundance” will appear and shine from the horizon of the heaven of the world. Know ye the station of this utterance, for it is from the loftiest of the Tree of the Supreme Pen. Happy is he who heareth and attaineth!
Truly I say, all that hath descended from the heaven of the Di¬vine Will is conducive to the order of the world, and to the furtherance of unity and harmony among its people. Thus hath the tongue of this Wronged One spoken in His great prison (Acre).
The word of God in the Seventh Leaf of the Exalted Paradise:
O ye wise men among nations! Turn your eyes away from foreignness and gaze unto oneness, and hold fast to means conducive to the tranquility and security of the people of the whole world. This span-wide world is but one native land and one locality. Abandon that glory which is the cause of discord, and turn unto that which promoteth harmony. To the people of Baha, glory is in knowledge, good deeds, good morals and wisdom—not in one’s native land or station. O people of the earth: Appreciate the worth of this heavenly word, for it is like unto a ship for the sea of knowledge, and is as the sun to the universe of perception. 80

80.Kalimat-i-Firdawsiyyih (“Words of Paradise”). Ibid., pp. 52-53.

Equality of Men and Women
Readers of the world news are aware of the hardship that women have experienced in the most progressive republic, the United States of America, for the passage of the law of women’s suffrage. They labored with great energy for years until they succeeded after the First World War, in 1920. 81

81. The Nineteenth Amendment to the United States Constitution, which prohibits any U.S. citizen from being denied the right to vote on the basis of sex,was ratified on August 18,1920, after several decades of activism by advocates for women’s equality.

About forty years earlier, Baha’u’llah said:
The blessing of God be upon you, O members of the Exalted Household.( Baha’u’llah’s family)  Khanumi (Khanumi means “my lady” Baha’u’llah is referring to his daughter with a re­spectful title rather than using her given name) (Samadiyya Khanum, second daughter of Baha’u’llah) should hold fast to the rope of the Oneness (of God) and be happy in the Divine Providence.

Woman and man, before God, occupy one (equal) station.
The most beloved people, before God, are those who are steadfast and upright. Peace and glory be upon you, O members of the Household….

All should know and in this matter be enlightened by the lights of the sun of certainty. Females and males are one (equal) before God. The Dawning-place of the Light of God diffuseth its effulgence equally on all. He created them for one another. (From an unidentified tablet.)

Harmony of Science and Religion
With careful analytical study of this little planet we call the world, its conditions and changes, we will observe that everything in existence had an origin and a maker.
There is no product without a producer, no building without a builder, and no invention without an inventor. Likewise the earth and its contents testify to the mighty power of a Creator whom the theologians call God, and the scientists Nature.
To the intellectual observer, both are pointing to the Supreme Architect of the Universe, the Mighty Power, the Great Governor of this cradle earth, who causes the mineral to mature through the processes of natural chemistry, vegetation to grow through the power of the sun, air and water, producing livelihood for the birds and animals, and blessing human beings with life and dominion over all.

Saadi, the great Persian philosopher-poet said: “The clouds, the air, the moon and the sun are laboring so you may earn a loaf of bread and enjoy with gratefulness. All are humble under your command, there¬fore it is unjust of you to be disobedient.”
Religion and science are two channels through which mankind has been endeavoring to reach the truth. Religion is based upon faith and its principles have been the same throughout the ages, only renewed in each cycle by the inspired teachers. Science works upon theory and has contradicted its discoveries from time to time.
Doubtless there is nothing in existence without an origin; there¬fore, a creator. If we take it for granted that all in existence originated itself, it must be thus: either it was in existence and became existent, or it was not in existence and still became existent. The first is unreasonable, and the latter is impossible, as from nothing comes nothing. If we consider that one of the substances in existence originated the others, it is also unreliable as each atom of matter individually testifies to its weakness.
If we claim the strongest atom among all types of matter produced the others, and all in existence depend on this, it is also unreliable, for the human being, though small in stature, possesses the highest station of all the creatures in existence, and should be called a creator, an originator, yet we observe his weakness also, for he cannot depend on his earthly existence a second hence. If we consider that one group of at¬oms originated the others, this also is impossible, for the four kingdoms—mineral, vegetable, animal and human—though equal in the line of progress, vary in function. If we claim a group of the strongest atoms originated the others individually or in units, this is also impossible, for if the said group possessed such a power, they should be able to prevent self-destruction.
It is an actual fact that we cannot produce something from nothing. We need a seed to produce a plant, an egg to produce a bird, etc. Science could not produce the numerous modern discoveries and achievements without some substance to work with, such as chemistry. Even the past sages did not produce the so-called miracles without an origin. The great Master Jesus produced wine from the water; the great personage Moses produced water from the earth.
Regardless of the arguments of our friends, the theologians, and the scientists, for whom I have the greatest admiration, we must con¬fess that the Mighty Power which is governing this universe is worthy of our honor, devotion, adoration and love. To that great invisible power, which today is visible to the intellectual mind, we must be grateful for our progress and the knowledge that we have attained through His sages from time to time.
Religion and science both guide humanity to one great object, the Originator, the Beginner, the Creator; and both agree to the oneness and singleness of that object, The Mighty Architect of the Universe, Jehovah, Everlasting Father, The Prince of Peace.
If the students of theology and science could see the truth through each other’s spectacles, without prejudice, they would reach perfect harmony and understanding, revering both disciplines, and with united effort labor on the greatest work before them: the progress of mankind.

Baha’u’llah said:
The Third Tajalli [“Effulgence”] is concerning sciences, crafts and arts. Knowledge is like unto wings for the being (of man), and is as a ladder for ascending. To acquire knowledge is incumbent on all, but [only] of those [types of knowledge] which may profit the people of the earth, and not such sciences as begin in mere words and end in mere words. The possessors of sciences and arts have a great right among the people of the world, where unto testifieth the Mother of Divine Utterance in the Day of Return. Joy unto those who hear! Indeed, the real treasury of man is his knowledge. Knowledge is the means of honor, prosperity, joy, gladness, happiness, and exaltation. Thus hath the Tongue of Grandeur spoken in this great prison. 82
The Eleventh Glad-Tidings: To study sciences and arts of all descriptions is allowable; but such sciences as are profitable, which lead and are conducive to the elevation of mankind. Thus hath the
matter been decreed on the part of God, the Commander, the Wise.83

82. Lawh-i-Tajalliyat (“Tablet of Effulgences”). Translated by Ali Kuli Khan in Tablets of Baha’o’llah Revealed at Acca, Syria (Chicago: Bahai Publishing Soci¬ety, 1917), pp. 76-77.

83. Lawh-i-Bisharat (“Tablet of Glad-Tidings”). Ibid., p. 88.

And We permitted you to study of the sciences that which benefiteth you, and not that which endeth in dispute. This is more advantageous to you, were ye of those who know. 84

84. Kitab-i-Aqdas (“Most Holy Book”), paragraph 77.

Religion Without Clergy
To the multitude such a venture seems impracticable—nay! unachievable—as we are accustomed by heritage to listen to the clergy¬men reading and explaining the Gospel rather than to study the Bible ourselves. In the dark ages, on account of the limitation of education, readers and instructors were essential. Today we are living in the age of progress. Education is compulsory and universal. We are able to read and study with reason, therefore we have no need for an explanator or interpreter of the words of God. We should study them carefully, analyze them cautiously and acquire the knowledge contained therein.
To appreciate the greatness of this principle, “Religion Without Clergy, ” we should study the past events of history. Thus we will observe that through the orthodoxy of religious organizations, dissension and strife has arisen amongst the followers after the departure of every Manifestation, usually ending with religious wars and the bloodshed of innocent individuals. The inspired teachings, which were revealed for the uplifting of humanity, became the whips of religious leaders, to fulfill their selfish desires and to rule over the oppressed masses.
Christianity made great progress during its early days. The monies collected the offerings from those who willingly gave and delivered them to those who were in need, even to the extent of carrying the offerings on their backs to the needy. Thus they performed the principles which Jesus commanded. As such, a period of time elapsed, until they began to build palaces called monasteries and lived the life of luxury and ease at the expense of the faithful followers, compelling them to accept their commands as supreme, equivalent to the words of the Master Jesus.
Not content with the spiritual rule which they possessed, the Christian clergy began to interfere with the affairs of state until they became the Supreme Ruler over the rulers. Then came the revolt of the state against the Church. King Henry VIII violated the law of the Vatican and proclaimed himself the head of the Church of England. Napoleon Bonaparte acted likewise, which eventually caused the division of state and church throughout the world. Martin Luther protested against the supremacy of the Holy See and founded the Protestantism of today, which in number of followers almost equals the Mother Church.
Islam also experienced the same phenomenon and its consequences, even to the extent of taking the life of the two grandsons of Muhammad. Hasan was poisoned and Hussein was beheaded. Caliph after caliph took control and in the name of religion ruled nearly fourteen hundred years, until the First World War, when the title of Caliph was abolished for the head of state, thus ending the Ottoman Dynasty.
All the past religions met the same fate after the departure of the Manifestation, through the selfishness of religious leaders, who corrupted the inspired teachings by misinterpretation and misguided the innocent masses. Grant us a survey of several churches on a Sunday morning. We will observe that each preacher is selecting a verse from the Gospel and interpreting it to harmonize with his sermon. The result is that many contradictory explanations of the same verse from the pulpit are causing confusion in the minds of the listeners.
According to the teachings of Baha’u’llah, the principles he commanded and the foundation he laid, the Baha’i organization should be composed of not less than nine members in each community, 85  elected by the vote of the members and subject to recall by popular vote. This duly-elected body shall appoint one of its members to be in charge of distribution of educational literature, free lectures, and promulgation of the teachings which are easy to understand and useful in our daily life, thus eliminating the need for clergy.

85.See the Kitab-i-Aqdas, paragraph 30, in which Baha’u’llah writes: “The Lord hath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of Baha [i.e. nine], and should it exceed this number it doth not matter.”

Baha’u’llah said:
If ye differ in a matter, bring it to God, so long as the Sun is shining from the Horizon of this Heaven [i.e. while Baha’u’llah is alive on earth], but when He setteth, bring it to what was uttered by Him [i.e. his scriptures]. Verily it sufficeth the worlds.
Whosoever explaineth what hath descended from the Heaven of Revelation contrary to its obvious meaning, is of those who alter- eth the Supreme Word of God, and becometh of the losers in the manifest Book (the record of truth). 86 87
Blessed is he who cometh to the Mashriqu’l-Adhkar (rising- place of commemoration) in the early morning to glorify and praise God and ask forgiveness, and as he entereth in, he should sit down in silence and listen to the chanting of the scripture of God, the King, the Mighty, the Glorified. Verily the Mashriqu’l- Adhkar is every house built for My commemoration in cities and villages. Thus it was named on the part of the Throne, were ye of those who know.
Those who chant the scriptures of the Merciful in beautiful melodies shall attain therefrom that which could not be equaled by the kingdoms of heavens and earths. By this they shall inhale the fragrance of My words which none knoweth today save those who are given the keen sight from this Beautiful Watchtower. Lo, verily they (the scriptures) attract the pure hearts into the spiritual realm, which could not be expressed, neither by writing nor by symbolizing. Blessed are those who hear.
O people, help My chosen ones who rise up to commemorate Me amidst My creatures and elevate My Word in My Kingdom. They are the stars of the heaven of My Providence and the lamps of My guidance to all the people of creation. Whosoever teacheth contrary to what was revealed in My tablets is not of Me. Beware, lest ye follow every wicked claimant. The tablets are adorned by the beautiful ornament of the Seal of the Breaker of Dawns, who speaketh amidst heavens and earths. Hold fast to My safe girdle and to the rope of My straight and firm command. 88

86. Kitab-i-Aqdas (“Most Holy Book”), paragraph 53.
87.Ibid., paragraph 105.
88. Ibid., paragraphs 115-117

 Ye are forbidden from ascending upon pulpits. Whosoever wisheth to read to you from the scriptures of his God, let him sit down on a chair upon the platform and commemorate God, his Lord and the Lord of the worlds.  89

89. Ibid., paragraph 154.

It is decreed unto you to pray singly, whereas the congregational prayer 90  is abolished, save the prayer for the burial of the dead. Verily, He is the Commander, the Wise.91

Universal Tribunal
The establishment of a World Court is recommended here. The formation of the League of Nations was the fulfillment of this principle but unfortunately did not succeed, as it was without military power to enforce the laws agreed upon.

We hope that the present political leaders of the world will realize the importance of this principle and reestablish the Society of Nations for the sake of safeguarding the interest of the smaller nations.  92

Baha’u’llah said:

The Eighth Ishraq [“Splendor”]:
This passage is written, at this time, by the Supreme Pen and is accounted [as part] of the Book of Aqdas.
The affairs of the people are in the charge of the men of the House of Justice of God. They are the trustees of God among His servants and the sources of command in His countries.93
O people of God! The trainer of the world is Justice, for it consisted! of two pillars, Reward and Retribution. These two pillars are two fountains for the life of the people of the world.
Inasmuch as for each day and time a particular decree or order is expedient, affairs are therefore entrusted to the House of Justice, so that it may execute that which it deemeth advisable at the time. Those souls who arise to serve the cause sincerely to please God shall be inspired by the invisible inspiration of God. It is incumbent upon all to obey (them, i.e. the House of Justice).
Administrative affairs are all in the charge of the House of Justice, but devotional acts must be observed according as they are revealed in the Book.
O people of Baha! Ye are dawning-places of the love and day- springs of the favor of God. Defile not the tongues with cursing and execrating anyone and guard your eyes from that which is not
worthy. Show forth that which ye possess (truth, etc.). If it is accepted, the aim is attained; if not, interference (with or rebuke of those who reject it) is not allowable. Leave him to himself, and advance toward God, the Protector, the Self-Subsistent. Be not the cause of sorrow (to anyone), how much less of sedition and strife!
It is hoped ye may be trained under the shadow of the tree of divine favor and act in [accordance with] that which God desireth.
Ye are all leaves of one tree and drops of one sea. 94

90. Muslims traditionally have been encouraged to recite their daily prayers to¬gether in unison, led by an imam, at the mosque. Baha’u’llah abrogated this practice and directed Baha’is to pray individually. This, along with his ban of preaching from pulpits, indicates that Baha’u’llah envisioned the Baha’i faith as more of a personal spiritual practice rather than a religion with hierarchical forms.

91.Kitab-i-Aqdas (“Most Holy Book”), paragraph 12.
92.This part of the manuscript can thus be dated prior to 1945, when the United Nations was formed. The International Criminal Court has also been created since then. It is worth noting that the Baha’i vision of global governance is broader than any current or historical political institution, and has been interpreted in various ways.

93. It is not clear whether Baha’u’llah envisioned the House of Justice to be a quasi-governmental or judicial body for only the Baha’is, or for all people regardless of religion. At the time when Baha’u’llah was writing, the Ottoman Empire had what was called the Millet system (from the Arabic word milla, “nation”), in which each religious group was viewed as a distinct national community which could manage its own affairs and exercise authority over its members in personal matters such as marriage, divorce, inheritance, etc. Religious courts were therefore a commonly accepted feature of life in the 19th century Middle East, and Baha’u’llah’s conception of the Bayt al-Adl (House of Justice) may have been simply the Baha’i analogue of this institution. However, some passages in his writings also indicate that he envisioned a global assembly that would be interfaith or secular in nature, perhaps as a House of Justice for all humanity. For example, in the Lawh-i-Maqsud he wrote: “The time must come when the imperative necessity for the holding of a vast, an all-embracing assemblage of men will be universally realized. The rulers and kings of the earth must needs attend it, and, participating in its deliberations, must consider such ways and means as will lay the foundations of the world’s Great Peace amongst men.” (Gleanings From the Writings of Baha’u’llah, 1990 pocket- size edition, section CXVII, p. 249).

94.Lawh-i-Ishraqat (“Tablet of Splendors”). Translated by Ali Kuli Khan in Tablets of Baha’u’llah Revealed at Acca, Syria (Chicago: Bahai Publishing Society, 1917), pp. 129-130.

Universal Language
Indeed this is the first cornerstone for the erection of the great temple of unity amongst humanity. The following are the commands of Baha’u’llah to the leaders of the world for the fulfillment of this principle:
O people of the courts [of state, i.e. political officials] throughout the countries! Select one of the languages whereby all those who are on the earth should speak, and likewise one [script for] writing. Verily God elucidate unto you that which benefiteth you and maketh you independent of others. Verily He is the Bounteous, the All-Knowing, the All-Wise. This is the cause of union, were ye of those who know, and the greatest means of concord and civilization, were ye of those who conceive. 95

95. Kitab-i-Aqdas (“Most Holy Book”), paragraph 189.

The Sixth Ishraq is concerning union and harmony among servants [of God] (i.e. mankind). Through union the regions of the world have ever been illuminated with the light of the (divine) cause. The greatest means (for this end) is that the peoples should be familiar with each other’s writing and language.
We have formerly commanded, in the tablets, that the trustees of the House of Justice must select one tongue out of the present languages, or a new language, and likewise select one among
the various scripts and teach them to children in the schools of the world, so that the whole world may thereby be considered as one native land and one place. 96

96.Lawh-i-Ishraqat (“Tablet of Splendors”). Translated by Ali Kuli Khan in Tab­lets of Baha’u’llah Revealed at Acca, Syria (Chicago: Bahai Publishing Society, 1917), pp. 127-128.

Universal Peace
Advanced humanity is eagerly seeking universal peace and good will amongst mankind. The hearts are filled with the spirit of brotherly love, longing for lasting peace. The leaders of the world should realize the importance of this universal desire and use their efforts to bring it into being. Behold what became of the Egyptian, Persian, Roman, Macedonian, Babylonian and other great empires: The earth absorbed them all. Their empires were doomed, and their palaces ruined. A Persian philosopher-poet said, “Gaze with the eyes of recollection upon the palace of King Kesra; the cobwebs replaced the golden draperies and the owl is the lone musician.” 97
This land was given to us to live on it in peace and happiness, to produce from it our livelihood, to enjoy what nature has provided for us, and not to exploit or seek to possess it. The duration of our lives on this earth is limited, and sooner or later we will be absorbed by it, whether we are seated on the throne of gold and glory or on a ragged carpet.
Blessed is he who departs from this earth with a clear conscience and unstained hands. Blessed is he who leaves behind a monument of good acts and deeds. Blessed is he who shepherds the human flock to the pasture of knowledge and the pond of truth. Blessed is he who has sheltered the unfortunate under the dome of glory and served them with spiritual food. Blessed is he who crowned his head with the crown of justice, and adorned his temple with the garment of kindness.
Blessed is he who occupied the throne of love and devoted his life to the service of his kind. Blessed is he who performed his duties to man¬kind and helped the needy generously. The glory of the Most Splendorous shall be with him forever and ever.

Baha’u’llah said:
The Second Ishraq:
We have commanded [the advent of] the Most Great Peace, 98  which is the greatest means for the protection of mankind. The rulers of the world must, in one accord, adhere to this command which is the main cause for the security and tranquility of the world. They (i.e. rulers) are day-springs of the power and dawning  places of the authority of God. We beg of God to assist them in that which is conducive to the peace of the servants (i.e. people).
The account of this subject hath been previously revealed from the Supreme Pen. Blessed are those who act accordingly. 99
The word of God in the Ninth Leaf of the Exalted Paradise:
Truly I say: Moderation is desirable in every affair, and when it is exceeded it leadeth to detriment. Consider the civilization of the people of the Occident, how it hath occasioned commotion and agitation to the people of the world. There hath appeared an infernal instrument, and such atrocity is displayed in the destruction of life, the like of which was not [before] seen by the eyes of the world, nor heard by the ears of  nations. It is not possible to reform (or remove) these violent, overwhelming evils, except if the peoples of the world become united in affairs, or in one religion. Hearken ye unto the voice of this Oppressed One, and adhere to the Most Great Peace!

A strange and wonderful instrument existeth in the earth; but it is concealed from minds and souls. It is an instrument which hath the power to change the atmosphere of the whole earth, and its infection causeth destruction. 100
With careful study of the aforesaid principles, we the Baha’is should realize that we possess an ocean full of pearls of wisdom from which to gain knowledge, and a universe full of shining stars with which to be enlightened. Therefore we should meditate on the teachings and earnestly follow them.

97. According to legend, Kesra (also spelled Kisra or Kasra) was a great king of Persia who had an immense, lavish tomb like a palace. Today, the ruins of the Taq-i Kisra still stand near the town of Salman Pak, Iraq, as the only remains of Ctesiphon, the ancient capital of the Parthian and Sasanian Empires.

98. The Baha’i concept of the “Most Great Peace” is a condition of the world in which all nations have united in a permanent accord, abandoning war and regarding all countries as one home for all. This alludes to the Biblical eschatological vision of a final, ultimate peace on earth brought about through the potent inspiration or presence of God.
99.Lawh-i-Ishraqat (“Tablet of Splendors”). Translated by Ali Kuli Khan in Tab¬lets of Baha’u’llah Revealed at Acca, Syria (Chicago: Baha’i Publishing Society, 1917), p. 126.
100.Kalimat-i-Firdawsiyyih (“Words of Paradise”). Ibid., p. 54. The “infernal,” “strange and wonderful” instrument spoken of by Baha’u’llah is generally re­garded by Baha’is as a prophecy of nuclear energy and nuclear weapons.

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A Brief Biography of Baha’u’llah – By Mohammad Ali Bahai

Mohammed Ali Bahai (December 16,1853 – December 10,1937) was the eldest son of Baha’u’llah’s second wife, and the second son of Baha’u’llah who survived him. Baha’is today usually refer to him as Mirza Muhammad ‘Ali.
This essay, originally titled “The Biography of Baha’u’llah,” was written in June 1934 and translated into English by Mohammed Ali’s son Shua Ullah. The translation was published in the United States in a magazine called Behai Quarterly, a publication of the Society of Behaists. It was also included in Shua Ullah Behai’s book manuscript, as part of a chapter called “Baha Ullah.”
—The Editor

Whenever a mighty personage appears on earth and the news of his greatness spreads throughout the world, the intellectual people seek eagerly to be enlightened with the knowledge of his daily actions of life and his teachings.
In the past, many pilgrims, especially historians, who came to this sacred land and visited me, displayed an urgent fascination to know of the early life and actions of Baha’u’llah, Glory be to Him, and received such answers as time permitted on each occasion.
Of late, more inquiries have reached me through the mail from friends far and near. Therefore I deem it necessary to impart to the people of the world my experiences, through my constant personal contact with Baha’u’llah during the period of years from my childhood to the years that I had the privilege to serve Him as the inscriber of His utterances and promulgator of His teachings throughout the world.
Thus I will record herein His lineage, His early life and habits, His verbal messages to me and some of His teachings which I have copied from the numerous original volumes of His utterances in my possession. May the spirit of truth penetrate unto the citadels of the hearts, and the Sun of reality illumine the minds of men.
His Lineage
Needless to speak of the lineage of Baha’u’llah, His life and teachings are sufficient proof of His greatness and far above family connections; but knowing the fascination of past inquirers and for the guidance of future historians, I will state it briefly.
He was a descendant of the royal dynasty of Kian, who ruled in Persia centuries ago. The well-known Persian historian Mirza Abul-Fazl1 Gulpaygani, after careful search of records available during his visit to Mazandaran,the home of Baha’u’llah’s forefathers, speaks with conviction of the family connection with the Kian Dynasty. Indeed the prophecy of Zoroaster was fulfilled as he spoke of the coming of “Mah Abad from the Kian Dynasty.”
The father of Baha’u’llah was Mirza Abbas Nuri, better known as Mirza Buzurg (“The Great”)—scholar, theologian, and diplomat, politically powerful and socially prominent. He was connected with the [government] ministry and the court for years, during the Qajar Dynasty, and to his last days served his country gallantly. He was calm, kind and fearless, always ready to help the needy, and made hosts of friends during his life.
The mother of Baha’u’llah was Khanum Jani.63  Well known socially in the capital of Persia, she was a great help to her spouse during his life and career, and very active in the progress of her sex.

 60. Also spelled Abu’l-Fadl.
 61. A province of northern Iran, on the southern coast of the Caspian Sea.
 62. The Kian or Kianian Dynasty is an ideal, possibly mythological dynasty of ancient Persia, from which all the historically recorded Persian kings claimed to descend. Mah-Abad, in Persian tradition, was the most ancient prophet of the current world age, regarded as the “father of mankind.” Thus, the prophecy that Mr. Bahai is speaking of presumably was that Mah-Abad would return at the end of the age as an ideal king, completing the great cycle of history that he had begun. This may be a variant of the prophecy of the Shah Bahrain, a messianic figure of Zoroastrian eschatology. Baha’u’llah claimed to be the messiah of Zoroastrianism as well as the “King of Kings” prophesied in the Bible.

63.  Baha’u’llah’s mother is known to have been named Khadijah, so the name Jani is either a second name or nickname.

His Birth and Early Life

Baha’u’llah was born in the city of Tehran, the present capital of Persia [now Iran], on November 12,1817, and in the same city grew to manhood.

As a young man He associated with nobilities, court officials, and the celebrities of the day, and always served His father faithfully. He spent some of His early days in Mazandaran in the Nur district, the original home of His forefathers.

When the Bab proclaimed himself the New Teacher, his message appealed to Baha’u’llah and He became an active worker for the new cause, and left Tehran for Karbala, where He remained a few months, then returned to Tehran.

The message of the Bab awakened the minds of the Persians, and thousands of learned people became his followers. This roused the an­ger of the mullahs, and fearing the loss of their leadership, they labored with all their might against this progressive new movement which was spreading rapidly throughout the land. Finally they succeeded in in­ducing the government to arrest the Bab and his devoted secretary and put them in prison, then suspend them both on a pole in the middle of the square in the city of Tabriz, and riddle their chests with hundreds of bullets.

After the Bab was put to death and two of his followers attempted the life of Shah Naser al-Din, through the influence of the same agita­tors, Baha’u’llah was arrested by the government and imprisoned for a period of four months.

Then, through the protest of the Russian ambassador, Baha’u’llah was released and officially vindicated of all accusations, but was requested to leave His native land, to satisfy the desire of the mullahs.
By mutual agreement between Russia, Turkey, and Persia, He was sent to Baghdad, which is located near the border of Persia. Baha’u’llah remained in Baghdad nearly twelve years. While in Iraq He secluded himself in the mountains of Sulaymaniyah for two years, during which His whereabouts were unknown to all.
His Later Life and Ministry
After His return to Baghdad, Baha’u’llah proclaimed Himself to be the promised one of whom the Bab had spoken, “He Whom God Shall Manifest,” the Glory of God. This proclamation renewed the new movement and the cause spread rapidly, in spite of the persecutions. In His tablet to the Shah of Persia, Baha’u’llah said, “I was asleep on my couch: the breaths of my Lord the Merciful passed over me and awakened me from sleep; to this bear witness the denizens of the realms of His Power and His Kingdom, and the dwellers in the cities of His Glory, and Himself the True.”
After receiving this inspired message, Baha’u’llah arose with great power and energy, and devoted forty years of His life in revealing tab¬lets and uttering verses, through which He commanded His followers to hold fast to the garment of the Everlasting Father and worship God alone, to live in love and unity with each other and with all the people of the world.
He suffered hardship, calamity, and banishment to bring us from the darkness of ignorance to the light of knowledge. Through the influence of the ambassador of Persia in the Ottoman capital, engineered by the same agitating group of mullahs, Baha’u’llah was invited to come to Constantinople, then the capital of Turkey, where He resided three months as the guest of the government, then was sent to Adrianapolis 64  where He remained five years. He was then banished to the fortress of Akka, 65  residing there for twenty-five years, until the time of His departure [from this world] on May 28,  1892. 66

His Dignity in Exile
Baha’u’llah was reared in luxury while living in Tehran, and on ac-count of the high station of His father in government circles, He had the respect of all His associates. After He was divested of all earthly possessions and was requested to leave Persia, though in financial dis¬tress, He made the journey from Tehran to Baghdad with great dignity. He was contented under all conditions and invested Himself with the garment of patience at all times.
Responding to the order of the government, Baha’u’llah, accompanied by His household and some of His followers, proceeded from the city of Baghdad to the other side of the [Tigris] river, remaining in the Garden of Najib Pasha 67  for a period of twelve days, delivering the New Message to all who came.
During these twelve days, thousands of persons of all classes, government officials, representatives of other nations, theologians, merchants, and the masses as well, came to His presence, paying Him homage and wishing Him farewell.
The news of His departure spread rapidly and caused such a commotion amongst the populace that Namiq Pasha, then governor of Iraq, deemed it his duty to pay Him his respects also, calling on Him in per¬son, accompanied by another high official, though Baha’u’llah was his prisoner.

64. Adrianople, present-day Edirne, Turkey.

65. Akka is the Arabic name for the city of Acre, Israel.

66.May 29 is the officially recognized date of Baha’u’llah’s passing, but several credible sources report it as a day earlier. In addition to Mr. Bahai, Baha’u’llah’s nephew Majdeddin bin Moussa Irani and early Baha’i historians Mohammed Jawad Gazvini and Mirza Abu’l-Fadl Gulpaygani give the date as May 28 in their writings.

67. Muhammad Najib Pasha was the wali (governor) of Baghdad from 1842 to 1847. He built a palace and the attached garden, which came to be known to Baha’is as the Garden of Ridvan (“Paradise”). When Baha’u’llah and his entou­rage camped there in 1863, the garden had passed to Najib Pasha’s heirs. Today, a hospital complex stands on the site.

During the journey from Baghdad to Constantinople, which lasted about four months, He was cordially received by the people of the countryside wherever He camped, and was respected and loved by all. While confined in the fortress of Akka, not being permitted to leave the city gate, He was in great distress. However, He commanded His followers to be patient and satisfied with the Will of God; and to His last days on earth, He taught us to free ourselves from the bondage of earthly pos¬sessions, and to direct our efforts to the progress of mankind.

His Language
The native language of Baha’u’llah was modern Persian (Farsi). He also spoke the Arabic language fluently. The numerous volumes of His utterances which He left for the world bear witness to this statement. He spoke Mazandarani also, which is Persian of a different dialect, spoken in the Mazandaran province of His forefathers.
His Raiment
As far back as I can remember, Baha’u’llah adorned His head with a high-crowned round hat called a taj, made of fine felt, covered with materials embroidered with silk of the same shade—some were all white, others all red, green or gray—wound at the lower part with a small white turban. For informal occasions He wore a small cap called an arakchm, similar to the taj except shorter and lighter in weight.
He dressed in soft, light and pleasing shades. His outer robe, called a jobba, was of fine camel hair in natural or gray color. Under this He wore a second robe called a ghaba in white or gray, wound at the waist¬line with a white Persian belt called a chaal. His undergarments consisted of two pieces, always in white, white hose and handmade slippers.
His Nutriments
Baha’u’llah was very moderate in food. He partook of Persian prepared food consisting of sweets, fruits, vegetables, and some meat. He drank tea, milk, fruit juice, and very little coffee.
In His early days He smoked a Persian water pipe called a nargilet, 68  but no cigarettes. However, while still a young man, He began to abstain from smoking entirely. I remember when we were brought to the prison of Akka, and housed in the army barrack, He addressed me one day and said, “Do not get the smoking habit.” Although this was but advice, it impressed me so strongly that I never had any desire for smoking.
His Recreation
Baha’u’llah enjoyed the open spaces, fresh air and natural views. In the spring when the hills and valleys were covered with a green carpet, occasionally we were fortunate enough to spend the entire day with Him either in the garden of Ridvan 69 or the orchard called Junayna, usually leaving at daybreak and returning after sunset, and often in the moonlight. I recollect many such wonderful days which I was privileged to arrange. He admired fragrant roses and used attar of rose and rose water frequently.
Baha’u’llah spent most of His last twelve years in the Palace of Bahja (“Joy”), 70 which is located on a hill near Akka, surrounded with miles of open fields. Here He passed unto Eternity and His shrine is located next to the palace which He occupied.
His Daily Routine
Baha’u’llah was an early riser, usually at daylight. His breakfast consisted of a small cup of tea and dry rusk, 71  served after sunrise. The pilgrims were then called to His presence, the audience lasting for an hour or longer. This was followed by the appearance of the inscriber, to take dictations, until the approach of lunch time.

68. A type of hookah or narghile.
69. Ridvan, originally called Namayn, and Junayna (also spelled Junaynih) were garden retreats near Acre, frequented by Baha’u’llah after he was allowed to leave the prison fortress. The Garden of Ridvan in Israel is not to be confused with the historical location in Baghdad which was given the same name by Baha’is.
70. Usually called the Mansion of Bahji, or simply Bahji, by Baha’is today. The area where the mansion is located was known as Al-Bahja, meaning “Place of Delight.”    

71. A biscuit or twice-baked bread.

While revealing utterances to the inscriber, Baha’u’llah walked slowly back and forth in the large chamber He occupied. On other occasions, He wrote His tablets in His own handwriting, while sitting on a divan.
After lunch He retired a while; then the inscriber was called to His presence again for dictation, lasting until afternoon tea was served. Again friends and pilgrims came to His presence to receive counsel, ad¬vice, and instructions.
Supper always was served around 9 p.m., and generally He retired before midnight.
This was His daily routine. In His later years, only the followers were granted the privilege to come to the presence of Baha’u’llah, as His entire time was devoted to revealing tablets and uttering verses for the enlightenment of mankind.
Conclusion
I    hereby invite my brothers in humanity and all seekers after truth throughout the world, to come and partake of the spiritual food that is hidden in the volumes of the teachings of Baha’u’llah in my possession still unpublished.72  My entire library is open for your study, and today the people of the world are in need of the knowledge contained therein. In this invitation my desire lies only in the elevation of the thoughts of mankind, and the progress of my brothers in humanity.

72. See Appendix A for a list of volumes of Baha’u’llah’s writings as compiled by Mohammed Ali Bahai’s son Shua Ullah. Some of the writings are well known to Baha’is, but numerous tablets of Baha’u’llah remain unpublished. Mr. Bahai’s granddaughter, Negar Bahai Emsallem, has said that she thinks his private collection of Baha’i scriptures was passed down to one of her cousins, but is unsure of their present ownership or location.

Baha’u’llah said:
O people of Baha, ye have been and are the rising-places of love
and the dawning-places of the grace of God. Pollute not the
tongue with execration and reviling anyone, and protect the eye from that which is unseemly. Show what ye possess; if it is accepted, the aim is attained. If otherwise, opposition would be futile; leave him to himself and face God, the Protector, the Eternal.
Be not the cause of grief and much less the cause of corruption and strife. It is hoped that ye be brought up under the protection of the tree of Divine Grace and do that which God hath wished. Ye are all the leaves of one tree and the drops of one sea.73

73.Lawh-i-Ishraqat (“Tablet of Splendors”), Eighth Ishraq. )

With careful study of His utterances, humanity will realize Baha’u’llah’s greatness. His teachings are in harmony with science, useful in our daily affairs, and satisfying our every need.

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