The Bahá’í Faith (United States NSA)/Text

The Bahá’í Faith (United States NSA)

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[Page 1] The Bahá’í Faith

Its Principles and History [Page 2] The Bahá’í Faith—Its Principles and History Bahá’í Publishing Trust, Wilmette, Illinois 60091-2844 Copyright © 1996, 1997 by the National Spiritual Assembly of the Bahá’ís of the United States of America All rights reserved

Printed in the USA [Page 3]

The Bahá’í Faith

Its Principles and History

Throughout history, God has sent divine Messengers, or Manifestations, Who bring the spiritual light that nourishes our souls. Through Their teachings and by Their example, the Manifestations of God awaken and develop the spiritual life of humanity. Each of the Manifestations—including Moses, Krishna, Jesus Christ, Muḥammad, or Buddha—has brought tailor-made solutions to the problems society was grappling with at the time of His Revelation. Bahá’ís regard Bahá’u’lláh, the Founder of their Faith, as the most recent in this line of Manifestations. He has brought solutions to the challenges of today.

“The All-Knowing Physician hath His finger on the pulse of mankind. He perceiveth the disease, and prescribeth, in His unerring wisdom, the remedy. Every age hath its own problem, and every soul its particular aspiration. The remedy the world needeth in its present-day afflictions can never be the same as that which a subsequent age may require. Be anxiously concerned with the needs of the age ye live in, and center your deliberations on its exigencies and requirements.

“We can well perceive how the whole human race is encompassed with great, with incalculable afflictions. We see it languishing on its bed of sickness, sore-tried and disillusioned. . . . [Page 4] "Incline your ears to the sweet melody of this Prisoner. Arise, and lift up your voices, that haply they that are fast asleep may be awakened. Say: O ye who are as dead! The Hand of Divine bounty proffereth unto you the Water of Life. Hasten and drink your fill. Whoso hath been re-born in this Day, shall never die; whoso remaineth dead, shall never live."

Bahá’u’lláh gave to the East and to the West the glad tidings that the Holy Spirit had come once again to revivify humanity. A new cycle has begun—an age of peace and of unity for those from all races, religions, and backgrounds.

"God... is My witness, O people! I am come to you with a Revelation from the Lord, your God, the Lord of your fathers of old. Look not, O people, at the things ye possess. Look rather at the things God hath sent down unto you. This, surely, will be better for you than the whole of creation, could ye but perceive it. Repeat the gaze, O people, and consider the testimony of God and His proof which are in your possession, and compare them unto the Revelation sent down unto you in this Day, that the truth, the infallible truth, may be indubitably manifested unto you....What would it profit man, if he were to fail to recognize the Revelation of God?"2 [Page 5] Bahá’u’lláh has fulfilled the prophecies of all the major world religions about the Manifestation of God Who would inaugurate the period in history foretold by the prophet Isaiah—the momentous day when nations “shall beat their swords into plowshares, and their spears into pruninghooks.”³

Bahá’u’lláh is “To Israel . . . the incarnation of the ‘Everlasting Father,’ the ‘Lord of Hosts’ come down ‘with ten thousands of saints’; to Christendom Christ returned ‘in the glory of the Father,’ to Shí‘ah Islám the return of the Imám Ḥusayn; to Sunní Islám the descent of the ‘Spirit of God’ (Jesus Christ); to the Zoroastrians the promised Sháh-Bahrám; to the Hindus the reincarnation of Krishna; to the Buddhists the fifth Buddha.”⁴

The Bahá’í Faith recognizes the unity of God and of His Prophets, upholds the principles of an unfettered search after truth, condemns all forms of superstition and prejudice, teaches that the fundamental purpose of religion is to promote concord and harmony, and that it must go hand in hand with science. It constitutes the sole and ultimate basis for a peaceful, ordered, and progressive society. It inculcates the principle of equal opportunity, rights and privileges for both sexes, advocates compulsory education, abolishes extremes of [Page 6] poverty and wealth, exalts work performed in the spirit of service to the rank of worship, recommends the adoption of an auxiliary international language, and provides the necessary agencies for the establishment and safeguarding of a permanent and universal peace.⁵

“For Bahá’u’lláh . . . has not only imbued mankind with a new and regenerating Spirit. He has not merely enunciated certain universal principles, or propounded a particular philosophy, however potent, sound and universal these may be. In addition to these He, as well as [His Son] ‘Abdu’l-Bahá after Him, has, unlike the Dispensations of the past, clearly and specifically laid down a set of Laws, established definite institutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for future society, a supreme instrument for the establishment of the Most Great Peace, and the one agency for the unification of the world, and the proclamation of the reign of righteousness and justice upon the earth.”⁶

“The call of Bahá’u’lláh is primarily directed against all forms of provincialism, all insularities and prejudices. If long-cherished ideals and time-honored institutions, if certain social assumptions and religious formulae have ceased to promote the welfare of the gen- [Page 7] erality of mankind, if they no longer minister to the needs of a continually evolving humanity, let them be swept away. . . . Why should these, in a world subject to the immutable law of change and decay, be exempt from the deterioration that must needs overtake every human institution? For legal standards, political and economic theories are solely designed to safeguard the interests of humanity as a whole.

...

“ . . . The principle of the Oneness of Mankind—the pivot round which all the teachings of Bahá’u’lláh revolve—is no mere outburst of ignorant emotionalism or an expression of vague and pious hope. . . . Its implications are deeper, its claims greater than any which the Prophets of old were allowed to advance. Its message is applicable not only to the individual, but concerns itself primarily with the nature of those essential relationships that must bind all the states and nations as members of one human family. . . .

“It represents the consummation of human evolution. . . .”⁷

The ideals of the Bahá’í Faith were explained by ‘Abdu’l-Bahá, the son and appointed Successor of Bahá’u’lláh, in the numerous speeches He made while in America in 1912. He called on humanity to apply the teachings [Page 8] of Bahá’u’lláh regarding:

• The oneness of humankind
• Independent investigation of truth
• The common foundation of all religions
• The essential harmony of science and religion
• The equality of men and women
• The elimination of prejudice of all kinds
• Universal compulsory education
• A spiritual solution to economic problems
• A universal auxiliary language
• Universal peace upheld by a world government

The Oneness of Humankind

"A fundamental teaching of Bahá’u’lláh is the oneness of the world of humanity. Addressing mankind, He says, 'Ye are all leaves of one tree and the fruits of one branch.' By this it is meant that the world of humanity is like a tree, the nations or peoples are the different limbs or branches of that tree and the individual human creatures are as the fruits and blossoms thereof. In this way Bahá’u’lláh expressed the oneness of humankind, whereas in all religious teachings of the past the human world has been represented as divided into two parts: one known as the people of the Book of God, or the pure tree, and the other the people of [Page 9] infidelity and error, or the evil tree. The former were considered as belonging to the faithful, and the others to the hosts of the irreligious and infidel. . . . Bahá’u’lláh removed this by proclaiming the oneness of the world of humanity, and this principle is specialized in His teachings, for He has submerged all mankind in the sea of divine generosity. Some are asleep; they need to be awakened. Some are ailing; they need to be healed. Some are immature as children; they need to be trained. But all are recipients of the bounty and bestowals of God.”⁸

Independent Investigation of Truth

“Furthermore, know ye that God has created in man the power of reason, whereby man is enabled to investigate reality. God has not intended man to imitate blindly his fathers and ancestors. He has endowed him with mind, or the faculty of reasoning, by the exercise of which he is to investigate and discover the truth, and that which he finds real and true he must accept. He must not be an imitator or blind follower of any soul. He must not rely implicitly upon the opinion of any man without investigation; nay, each soul must seek intelligently and independently, arriving at a real conclusion and bound only by that reality. The [Page 10] greatest cause of bereavement and disheartening in the world of humanity is ignorance based upon blind imitation. It is due to this that wars and battles prevail; from this cause hatred and animosity arise continually among mankind.”⁹

The Common Foundation of All Religions

“The central purpose of the divine religions is the establishment of peace and unity among mankind. Their reality is one; therefore, their accomplishment is one and universal—whether it be through the essential or material ordinances of God.”¹⁰ “[Essential ordinances] . . . concern spiritual susceptibilities, the development of moral principles and the quickening of the conscience of man. These are . . . one and the same in all religions. . . . [Material ordinances] which relate to the material affairs of humankind . . . are subject to change in each day of manifestation, according to exigencies of the time, conditions and differing capacities of humanity.”¹¹ “All the Prophets of God . . . appeared in the world for the education of humanity, to develop immature souls into maturity. . . ”¹² “They have taught that men should love and mutually help each other in order that they might progress.”¹³ [Page 11]

The Essential Harmony of Science and Religion

“. . .Religion must reconcile and be in harmony with science and reason. If the religious beliefs of mankind are contrary to science and opposed to reason, they are none other than superstitions and without divine authority, for the Lord God has endowed man with the faculty of reason in order that through its exercise he may arrive at the verities of existence. Reason is the discoverer of the realities of things, and that which conflicts with its conclusions is the product of human fancy and imagination.”¹⁴ “[Religion] must agree with scientific fact and proof so that science will sanction religion and religion fortify science.”¹⁵

The Equality of Men and Women

“In proclaiming the oneness of mankind [Bahá’u’lláh] taught that men and women are equal in the sight of God and that there is no distinction to be made between them. The only difference between them now is due to lack of education and training. If woman is given equal opportunity of education, distinction and estimate of inferiority will disappear. The world of humanity has two wings, as it were: One is the female; the other is the male. If one [Page 12] wing be defective, the strong perfect wing will not be capable of flight. . . . [God] has endowed both sexes with perfections and intelligence . . . without differentiation or distinction as to superiority; therefore, why should woman be considered inferior? This is not according to the plan and justice of God. He has created them equal; in His estimate there is no question of sex. The one whose heart is purest, whose deeds are most perfect, is acceptable to God, male or female.”¹⁶

The Elimination of Prejudice of All Kinds

“Other sources of human dissension are political, racial and patriotic prejudices. These have been removed by Bahá’u’lláh. He has said, and has guarded His statement by rational proofs from the Holy Books, that the world of humanity is one race, the surface of the earth one place of residence and that these imaginary racial barriers and political boundaries are without right or foundation. Man is degraded in becoming the captive of his own illusions and suppositions. The earth is one earth, and the same atmosphere surrounds it. No difference or preference has been made by God for its human inhabitants; but man has laid the foundation of prejudice, hatred and discord [Page 13] with his fellowman by considering nationalities separate in importance and races different in rights and privileges.”¹⁷

Universal Compulsory Education

“Bahá’u’lláh has ‎anounced announced‎ that inasmuch as ignorance and lack of education are barriers of separation among mankind, all must receive training and instruction. Through this provision the lack of mutual understanding will be remedied and the unity of mankind furthered and advanced. Universal education is a universal law.”¹⁸ “Through the broadening spirit of education illiteracy will disappear, and misunderstandings due to ignorance will pass away.”¹⁹

A Spiritual Solution to the Economic Problem

“. . . The readjustment and equalization of the economic standards of mankind . . . deals with the question of human livelihood. It is evident that under present systems and conditions of government the poor are subject to the greatest need and distress while others more fortunate live in luxury and plenty far beyond their actual necessities. This inequality of portion and privilege is one of the deep and vital problems of human society. That [Page 14] there is need of an equalization and apportionment by which all may possess the comforts and privileges of life is evident. The remedy must be legislative readjustment of conditions. The rich too must be merciful to the poor, contributing from willing hearts to their needs without being forced or compelled to do so.”²⁰

“. . . Bahá’u’lláh set forth principles of guidance and teaching for economic readjustment. Regulations were revealed by Him which ensure the welfare of the commonwealth. As the rich man enjoys his life surrounded by ease and luxuries, so the poor man must, likewise, have a home and be provided with sustenance and comforts commensurate with his needs.”²¹

A Universal Auxiliary Language

“Today the greatest need of the world of humanity is discontinuance of the existing misunderstandings among nations. This can be accomplished through the unity of language. Unless the unity of languages is realized, . . . the oneness of the human world cannot be effectively organized and established because the function of language is to portray the mysteries and secrets of human hearts. The heart is like a box, and language is the key. Only by using the key can we open the box and observe the gems it contains.”²² [Page 15]

Universal Peace Upheld by a World Government

“. . . Universal peace will be established among the nations of the world by international agreement. The greatest catastrophe in the world of humanity today is war. . . . Implements of war and death are multiplied and increased to an inconceivable degree, and the burden of military maintenance is taxing the various countries beyond the point of endurance. Armies and navies devour the substance and possessions of the people; the toiling poor, the innocent and helpless are forced by taxation to provide munitions and armament for governments bent upon conquest of territory and defense against powerful rival nations. There is no greater or more woeful ordeal in the world of humanity today than impending war. Therefore, international peace is a crucial necessity. An arbitral court of justice shall be established by which international disputes are to be settled. Through this means all possibility of discord and war between the nations will be obviated.”²³

Bahá’ís acknowledge the enormity of the task that lies ahead of them as they attempt to implement these principles throughout the world. “And yet,” as Bahá’u’lláh explains, “is not [Page 16] the object of every Revelation to effect a transformation in the whole character of mankind, a transformation that shall manifest itself, both outwardly and inwardly, that shall affect both its inner life and external conditions? For if the character of mankind be not changed, the futility of God’s universal Manifestation would be apparent.²⁴

Shoghi Effendi, great-grandson of Bahá’u’lláh and appointed Guardian of His Faith, points to the readiness of the world to institute these principles in order to safeguard its own well-being.

“Surely the world, contracted and transformed into a single highly complex organism by the marvelous progress achieved in the realm of physical science, by the world-wide expansion of commerce and industry, and struggling, under the pressure of world economic forces, amidst the pitfalls of a materialistic civilization, stands in dire need of a restatement of the Truth underlying all the Revelations of the past in a language suited to its essential requirements. And what voice other than that of Bahá’u’lláh—the Mouthpiece of God for this age—is capable of effecting a transformation of society as radical as that which He has already accomplished in the hearts of those men and women, so di- [Page 17] versified and seemingly irreconcilable, who constitute the body of His declared followers throughout the world?" 25

‘Abdu’l-Bahá explains the futility of trying to effect this organic change in thought and deed through any other means save the love of God: "This transformation of morals, this improvement of conduct and of words, are they possible otherwise than through the love of God? No, in the name of God. If, by the help of science and knowledge, we wished to introduce these morals and customs, truly it would take a thousand years, and then they would not be spread throughout the masses.

"Today, thanks to the love of God, they are arrived at with the greatest facility." 26

A Brief History of the Central Figures of the Bahá’í Faith and its Supreme Governing Body

"Siyyid ‘Alí-Muḥammad, known to Bahá’ís as "The Báb," is the inaugurator of the Bahá’í Dispensation and the Herald of Bahá’u’lláh. Born in 1819 in the city of Shiraz, Persia (now Iran), He was a descendant of the Prophet Muhammad. From childhood the Báb was known for His exceptional devoutness, wisdom, and nobility. [Page 18] "On May 23, 1844, during a period when people in many lands expected a new messiah, Siyyid ‘Ali-Muhammad announced to Mullá Husayn, His first disciple, that He was the Báb (meaning ‘the Gate’ of God), the Promised One of Islám. In the Bayán, which is known as the Mother Book of the Báb’s Dispensation, He boldly proclaimed the vision of a new society...stressing a high moral standard and purity of heart and motive.... But the central theme in all of the Báb’s writings and teachings was that He had come to prepare the way for the advent of ‘Him Whom God will make manifest.’ He foretold the appearance of another, greater Manifestation of God, Who would usher in the age of universal peace promised in every world religion....

"The Báb’s teachings spread through Persia like wildfire. They attracted many followers and had a dramatic influence on many prominent and powerful countrymen. But the rapid growth of His Cause angered many religious and government authorities, who saw Him as a dangerous heretic and a threat to their position....His followers, known as Bábís, were brutally persecuted. Over twenty thousand of them sacrificed their lives for His Cause.

"After a brief six-year ministry, the Báb" [Page 19] was executed... on July 9, 1850, in the city of Tabriz....

"On November 12, 1817, Bahá’u’lláh [the Glory of God] was born to a noble family in Tehran, the capital of Persia. His given name was Mírzá Husayn-’Alí. He was the eldest son of a wealthy minister of state, and many of His relatives held important positions in the Persian government or military....

"From childhood Bahá’u’lláh was extremely kind and generous and had a magnetic personality. He received no formal schooling or training, yet even in His early years He showed extraordinary wisdom and knowledge....

"When Bahá’u’lláh was twenty-two, His father passed away, and the government asked Him to take His father’s influential ministerial position. Bahá’u’lláh chose to forego the life of luxury... and instead devoted Himself to helping the poor. His acts of service were so remarkable that by the 1840s He was widely known as ‘Father of the Poor.’

"Bahá’u’lláh was twenty-six years old when the Báb announced His mission in 1844. Within a year Bahá’u’lláh learned of the Báb’s Cause. At the age of twenty-seven... Bahá’u’lláh fearlessly identified Himself with the Báb’s teachings and arose to dedicate His [Page 20] life to promoting them. He quickly distinguished Himself as an outstanding Bábí leader. He spared no effort and made many sacrifices to spread the Báb’s message....

"At the time of the Báb’s martyrdom in 1850, Bahá’u’lláh was becoming well known as one of the Báb’s leading supporters. Two years later in 1852, two misguided Bábís tried to kill the Shah of Persia to avenge the Báb’s execution. Bahá’u’lláh was accused of instigating the attempt because of His position of leadership....He was imprisoned without trial for four months in 1852, in a foul, vermin-infested dungeon called the Siyah-Chál, or 'Black Pit.'

"... During the four months He was imprisoned He became aware of His prophetic mission to unify the human race and to establish an age of universal peace. ...

"Immediately after Bahá’u’lláh was released from the Siyah-Chál, He was banished from Persia. This banishment began a long series of exiles that were meant to put an end to His ministry. Instead, they served to spread His fame far and wide and to fulfill prophecies found in the Old and New Testaments...."

On April 22, 1863, while in exile in Baghdad, Bahá’u’lláh publicly declared His mis- [Page 21] sion to His family and members of the Bábí community in the Garden of Riḍván (Paradise). "From Baghdad, Bahá’u’lláh was banished to Constantinople (now Istanbul), the capital of the Turkish empire. He was to remain there only a short time. His enemies feared that the respect and loyalty He had won in Baghdad would arise again in Constantinople, where it would pose an even greater threat to their position. They soon conspired to have Him sent farther west to the city of Adrianople (now Edirne, Turkey). . . .

"Further plotting by Bahá’u’lláh’s enemies brought about a fourth and final banishment. In 1868 He was sent to the walled prison-city of Akka, Palestine. ...

"Bahá’u’lláh spent the remaining twenty-four years of His life in the city of Akka and the surrounding area. He continued proclaiming His mission and revealing the teachings that set forth the laws and ordinances and the basic tenets and principles of His Dispensation....

"On May 29, 1892, at the age of seventy-five, Bahá’u’lláh... ascended."

"The last Tablet Bahá’u’lláh revealed before His passing was His will and testament, which He called the Book of the Covenant. In this extraordinary document Bahá’u’lláh [Page 22] appointed His eldest son, ‘Abdu’l-Bahá, as His Successor and the divinely inspired authoritative Interpreter of His writings....

"Like Bahá’u’lláh, ‘Abdu’l-Bahá spent many years in prison. He wrote a number of books and penned many letters to Bahá’ís around the world to explain His Father’s teachings. When He was freed from prison, He visited Europe and North America to establish the Faith there. Upon Bahá’u’lláh’s ascension in 1892, ‘Abdu’l-Bahá became the Head of the Bahá’í Faith. He served in that capacity until His own passing in 1921....

"The Will and Testament of ‘Abdu’l-Bahá established the institution of the Guardianship. In that same document ‘Abdu’l-Bahá appointed His beloved grandson Shoghi Effendi as the Guardian of the Cause of God and ‘the expounder of the words of God.’

"The Guardian’s chief functions are to interpret the writings of Bahá’u’lláh, the Báb, and ‘Abdu’l-Bahá and to serve as the permanent head of the Universal House of Justice. Shoghi Effendi devoted his ministry to developing the Bahá’í World Center on Mount Carmel, translating and interpreting the sacred writings of the Faith, and carrying out the plans of ‘Abdu’l-Bahá....

"... When [Shoghi Effendi] died in 1957, [Page 23] the Hands of the Cause of God—eminent believers named by Bahá’u’lláh, ‘Abdu’l-Bahá, and Shoghi Effendi as the Faith’s chief stewards—guided and protected the Faith until the election of the Universal House of Justice in 1963....

"... The duties and powers of the Universal House of Justice are to ensure the unity and progress of the Cause of God, to ensure the preservation of the Bahá’í sacred texts and safeguard their inviolability, to advance the interests of the Faith of God, to enact laws and ordinances not expressly recorded in the sacred texts, to promulgate and apply the laws and principles of the Faith....

"... Its nine members are elected every five years by the members of the National Spiritual Assemblies around the world at an international convention."

Words of Wisdom—Aṣl-i-Kullu’l-Khayr

In the Name of God, the Exalted, the Most High

The source of all good is trust in God, submission unto His command, and contentment with His holy will and pleasure. [Page 24] The essence of wisdom is the fear of God, the dread of His scourge and punishment, and the apprehension of His justice and decree.

The essence of religion is to testify unto that which the Lord hath revealed, and follow that which He hath ordained in His mighty Book.

The source of all glory is acceptance of whatsoever the Lord hath bestowed, and contentment with that which God hath ordained.

The essence of love is for man to turn his heart to the Beloved One, and sever himself from all else but Him, and desire naught save that which is the desire of his Lord.

True remembrance is to make mention of the Lord, the All-Praised, and forget aught else beside Him.

True reliance is for the servant to pursue his profession and calling in this world, to hold fast unto the Lord, to seek naught but His grace, inasmuch as in His Hands is the destiny of all His servants.

The essence of detachment is for man to turn his face towards the courts of the Lord, to enter His Presence, behold His Countenance, and stand as witness before Him.

The essence of understanding is to testify to one’s poverty, and submit to the Will of the Lord, the Sovereign, the Gracious, the All-Powerful.

The source of courage and power is the pro- [Page 25] motion of the Word of God, and steadfastness in His Love.

The essence of charity is for the servant to recount the blessings of his Lord, and to render thanks unto Him at all times and under all conditions.

The essence of faith is fewness of words and abundance of deeds; he whose words exceed his deeds, know verily his death is better than his life.

The essence of true safety is to observe silence, to look at the end of things and to renounce the world.

The beginning of magnanimity is when man expendeth his wealth on himself, on his family and on the poor among his brethren in his Faith.

The essence of wealth is love for Me; whoso loveth Me is the possessor of all things, and he that loveth Me not is indeed of the poor and needy. This is that which the Finger of Glory and Splendor hath revealed.

The source of all evil is for man to turn away from his Lord and set his heart on things ungodly.

The most burning fire is to question the signs of God, to dispute idly that which He hath revealed, to deny Him and carry one’s self proudly before Him. [Page 26] The source of all learning is the knowledge of God, exalted be His glory, and this cannot be attained save through the knowledge of His Divine Manifestation.

The essence of abasement is to pass out from under the shadow of the Merciful and seek the shelter of the Evil One.

The source of error is to disbelieve in the One true God, rely upon aught else but Him, and flee from His Decree.

True loss is for him whose days have been spent in utter ignorance of his self.

The essence of all that We have revealed for thee is Justice, is for man to free himself from idle fancy and imitation, discern with the eye of oneness His glorious handiwork, and look into all things with a searching eye. . . .²⁸

—BAHÁ’U’LLÁH

My God, my Adored One, my King, my Desire! What tongue can voice my thanks to Thee? I was heedless, Thou didst awaken me. I had turned back from Thee, Thou didst graciously aid me to turn towards Thee. I was as one dead, Thou didst quicken me with the water of life. I was withered, Thou didst revive me with the heavenly stream of Thine utterance which hath flowed forth from the Pen of the All-Merciful.

O Divine Providence! All existence is begotten by Thy bounty; deprive it not of the waters [Page 27] of Thy generosity, neither do Thou withhold it from the ocean of Thy mercy. I beseech Thee to aid and assist me at all times and under all conditions, and seek from the heaven of Thy grace Thine ancient favor. Thou art, in truth, the Lord of bounty, and the Sovereign of the kingdom of eternity.²⁹ —BAHÁ’U’LLÁH

Create in me a pure heart, O my God, and renew a tranquil conscience within me, O my Hope! Through the spirit of power confirm Thou me in Thy Cause, O my Best-Beloved, and by the light of Thy glory reveal unto me Thy path, O Thou the Goal of my desire! Through the power of Thy transcendent might lift me up unto the heaven of Thy holiness, O Source of my being, and by the breezes of Thine eternity gladden me, O Thou Who art my God! Let Thine everlasting melodies breathe tranquillity on me, O my Companion, and let the riches of Thine ancient countenance deliver me from all except Thee, O my Master, and let the tidings of the revelation of Thine incorruptible Essence bring me joy, O Thou Who art the most manifest of the manifest and the most hidden of the hidden! ³⁰ —BAHÁ’U’LLÁH

O Thou forgiving Lord! Thou art the shelter of all these Thy servants. Thou knowest the secrets and art aware of all things. We are all [Page 28] helpless, and Thou art the Mighty, the Omnipotent. We are all sinners, and Thou art the Forgiver of sins, the Merciful, the Compassionate. O Lord! Look not at our shortcomings. Deal with us according to Thy grace and bounty. Our shortcomings are many, but the ocean of Thy forgiveness is boundless. Our weakness is grievous, but the evidences of Thine aid and assistance are clear. Therefore, confirm and strengthen us. Enable us to do that which is worthy of Thy holy Threshold. Illumine our hearts, grant us discerning eyes and attentive ears. Resuscitate the dead and heal the sick. Bestow wealth upon the poor and give peace and security to the fearful. Accept us in Thy kingdom and illumine us with the light of guidance. Thou art the Powerful and the Omnipotent. Thou art the Generous. Thou art the Clement. Thou art the Kind.

—‘ABDU’L-BAHÁ

O Thou compassionate Lord, Thou Who art generous and able! We are servants of Thine sheltered beneath Thy providence. Cast Thy glance of favor upon us. Give light to our eyes, hearing to our ears, and understanding and love to our hearts. Render our souls joyous and happy through Thy glad tidings. O Lord! Point out to us the pathway of Thy kingdom and resuscitate all of us through the breaths of the Holy Spirit. [Page 29] Bestow upon us life everlasting and confer upon us never-ending honor. Unify mankind and illumine the world of humanity. May we all follow Thy pathway, long for Thy good pleasure and seek the mysteries of Thy kingdom. O God! Unite us and connect our hearts with Thy indissoluble bond. Verily, Thou art the Giver, Thou art the Kind One and Thou art the Almighty.³²

—‘ABDU’L-BAHÁ

Some Bahá’í Books

Bahá’u’lláh and the New Era By J. E. Esslemont.

This is perhaps the most widely read introductory book on the Bahá’í Faith. In just under three hundred pages, the author delivers a comprehensive overview of its history, practices, and beliefs. It gives the reader an idea of the purpose and scope of the Bahá’í Revelation.

The Divine Art of Living

Selections from the Bahá’í sacred writings emphasizing the steps to be taken to support one’s spiritual development. This compilation contains passages that discuss, among other things, one’s relationship with God, with self and family, and with society at large. [Page 30]

Gleanings from the Writings of Bahá’u’lláh

This major compilation of the writings of Bahá’u’lláh covers subjects such as the nature of religion, the soul and its immortality, the spiritual foundations of peace and the new world order, and the means for the transformation of both individual and society. It is an excellent source for those who wish to gain an appreciation of the full range of topics addressed by Bahá’u’lláh.

Some Answered Questions

‘Abdu’l-Bahá’s informal responses to a wide variety of spiritual and philosophical questions, including questions about the station and influence of the Prophets, the nature of humanity, and certain Biblical subjects. [Page 31] 1. Gleanings from the Writings of Bahá’u’lláh, page 213 2. Gleanings from the Writings of Bahá’u’lláh, page 146 3. Isaiah 2:4 4. See God Passes By, ‎pages page‎ 94 5. See God Passes By, pages 281–282 6. World Order of Bahá’u’lláh, page 19 7. World Order of Bahá’u’lláh, pages 42–43 8. Promulgation of Universal Peace, page 454 9. Promulgation of Universal Peace, page 291 10. Promulgation of Universal Peace, page 98 11. Promulgation of Universal Peace, page 106 12. Promulgation of Universal Peace, page 40 13. Promulgation of Universal Peace, page 32 14. Promulgation of Universal Peace, page 316 15. Promulgation of Universal Peace, page 175 16. Promulgation of Universal Peace, page 174 17. Promulgation of Universal Peace, page 232 18. Promulgation of Universal Peace, page 300 19. Promulgation of Universal Peace, page 317 20. Promulgation of Universal Peace, page 107 21. Promulgation of Universal Peace, page 181 22. Promulgation of Universal Peace, page 60 23. Promulgation of Universal Peace, page 317 24. Kitáb-i-Íqán, pages 240–241 25. World Order of Bahá’u’lláh, page 47 26. Some Answered Questions, page 305 27. So Great An Honor, pages 11–12, 14–15, 16, 17–18, 19, 24–25 28. Tablets of Bahá’u’lláh, pages 155–157 29. Bahá’í Prayers, pages 19–20 30. Bahá’í Prayers, pages 142–143 31. Bahá’í Prayers, pages 82–83 32. Bahá’í Prayers, page 100

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