Chapter 7@@ Comparative Religion
1. Progressive Revelation
1. He is none other but the Apostle of God Himself, inasmuch as the
Revelation of God may be likened to the sun. No matter how innumerable its
risings, there is but one sun, and upon it depends the life of all things. It
is clear and evident that the object of all preceding Dispensations hath been
to pave the way for the advent of Muhammad, the Apostle of God. These,
including the Muhammadan Dispensation, have had, in their turn, as their
objective the Revelation proclaimed by the Qa'im. The purpose underlying this
Revelation, as well as those that preceded it, has, in like manner, been to
announce the advent of the Faith of Him Whom God will make manifest. And this
Faith-the Faith of Him Whom God will make manifest-in its turn, together with
all the Revelations gone before it, have as their object the Manifestation
destined to succeed it. And the latter, no less than all the Revelations
preceding it, prepare the way for the Revelation which is yet to follow. The
process of the rise and setting of the Sun of Truth will thus indefinitely
continue-a process that hath had no beginning and will have no end.
(Báb: Selections from the Writings of the Báb,
pp. 105-106)
2. The songs which the bird of thine heart had uttered in its great
love for its friends have reached their ears, and moved Me to answer thy
questions, and reveal to thee such secrets as I am allowed to unfold. In thine
esteemed letter thou hadst inquired which of the Prophets of God should be
regarded as superior to others. Know thou assuredly that the essence of all the
Prophets of God is one and the same. Their unity is absolute. God, the Creator,
saith: There is no distinction whatsoever among the Bearers of My Message. They
all have but one purpose; their secret is the same secret. To prefer one in
honor to another, to exalt certain ones above the rest, is in no wise to be
permitted. Every true Prophet hath regarded His Message as fundamentally the
same as the Revelation of every other Prophet gone before Him. If any man,
therefore, should fail to comprehend this truth, and should consequently
indulge in vain and unseemly language, no one whose sight is keen and whose
understanding is enlightened would ever allow such idle talk to cause him to
waver in his belief. The measure of the revelation of the Prophets of God in
this world, however, must differ. Each and every one of them hath been the
Bearer of a distinct Message, and hath been commissioned to reveal Himself
through specific acts. It is for this reason that they appear to vary in their
greatness. Their Revelation may be likened unto the light of the moon that
sheddeth its radiance upon the earth. Though every time it appeareth, it
revealeth a fresh measure of its brightness, yet its inherent splendor can
never diminish, nor can its light suffer extinction.
(Baháfuflláh:
Gleanings from the Writings of Baháfuflláh,
XXXIV, pp. 78-79)
3. "That the divers communions of the earth, and the manifold
systems of religious belief, should never be allowed to foster the feelings of
animosity among men, is, in this Day, of the essence of the faith of God and
His Religion. These principles and laws, these firmly established and mighty
systems, have proceeded from one Source, and are the rays of one Light. That they
differ one from another is to be attributed to the varying requirements of the
ages in which they are promulgated. (Baháfuflláh: Peace: More than an End to War, pp. 122-123)
2. Comparative History of Religions
2.1. Abraham
4. One of those Who possessed this power and was assisted by it was
Abraham. And the proof of it was that He was born in Mesopotamia, and of a
family who were ignorant of the Oneness of God. He opposed His own nation and
people, and even His own family, by rejecting all their gods. Alone and without
help He resisted a powerful tribe, a task which is neither simple nor easy. It
is as if in this day someone were to go to a Christian people who are attached
to the Bible, and deny Christ; or in the Papal Court-God forbid!-if such a one
were in the most powerful manner to blaspheme against Christ and oppose the
people. These people believed not in one God but in many gods, to whom they
ascribed miracles; therefore, they all arose against Him, and no one supported
Him except Lot: His brother's son, and one or two other people of no
importance. At last, reduced to the utmost distress by the opposition of His
enemies, He was obliged to leave His native land. In reality they banished Him
in order that He might be crushed and destroyed, and that no trace of Him might
be left. Abraham then came into the region of the Holy Land. His enemies
considered that His exile would lead to His destruction and ruin, as it seemed
impossible that a man banished from His native land, deprived of His rights and
oppressed on all sides-even though He were a king-could escape extermination.
But Abraham stood fast and showed forth extraordinary firmness-and God made
this exile to be to His eternal honor-until He established the Unity of God in
the midst of a polytheistic generation. This exile became the cause of the
progress of the descendants of Abraham, and the Holy Land was given to them. As
a result the teachings of Abraham were spread abroad, a Jacob appeared among
His posterity, and a Joseph who became ruler in Egypt. In consequence of His
exile a Moses and a being like Christ were manifested from His posterity, and
Hagar was found from whom Ishmael was born, one of whose descendants was
Muhammad. In consequence of His exile the Báb appeared from His posterity, and
the Prophets of Israel were numbered among the descendants of Abraham. And so
it will continue for ever and ever. Finally, in consequence of His exile the
whole of Europe and most of Asia came under the protecting shadow of the God of
Israel. See what a power it is that enabled a Man Who was a fugitive from His
country to found such a family, to establish such a faith, and to promulgate
such teachings. Can anyone say that all this occurred accidentally? We must be
just: was this Man an Educator or not? Since the exile of Abraham from Ur to
Aleppo in Syria produced this result, we must consider what will be the effect
of the exile of Baháfuflláh in His several removes from Tihran to Baghdad, from
thence to Constantinople, to Rumelia and to the Holy Land. See what a perfect
Educator Abraham was!
(eAbdufl-Bahá:
Some Answered Questions, pp.
12-13)
2.2. Krishna
5. "... The origins of this and many other religions that abound
in India are not quite known to us, and even the Orientalists and the students
of religion are not in complete accord about the results of their
investigations in that field. The Bahá'í Writings also do not refer
specifically to any of these forms of religion current in India. So, the
Guardian feels it impossible to give you any definite and detailed information
on that subject. He would urge you however, to carry on your studies in that
field, although its immensity is well-nigh bewildering, with the view of
bringing the Message to the Hindus...."
(On behalf of
Shoghi Effendi: Lights of Guidance,
p. 371)
6. "We cannot be sure of 'the authenticity of the scriptures of
Buddha and Krishna, so we certainly cannot draw any conclusions about virgin
births mentioned in them. There is no reference to this subject in our
teachings so the Guardian cannot pronounce an opinion.h
(On behalf of
Shoghi Effendi, 11/25/50: Lights of
Guidance, pp. 381-382)
7. "Your question concerning Brahma and Krishna; such matters,
as no reference occurs to them in the Teachings, are left for students of
history and religion to resolve and clarify."
(From a
believer of Shoghi Effendi, 11/14/41, to an individual believer:@ Lights of
Guidance, p. 382)
2.3. Moses
8. Moses was for a long time a shepherd in the wilderness. Regarded
outwardly, He was a Man brought up in a tyrannical household, and was known
among men as One Who had committed a murder and become a shepherd. By the
government and the people of Pharaoh He was much hated and detested. It was
such a Man as this that freed a great nation from the chains of captivity, made
them contented, brought them out from Egypt, and led them to the Holy Land.
This people from the depths of degradation were lifted up to the height of
glory. They were captive; they became free. They were the most ignorant of
peoples; they became the most wise. As the result of the institutions that
Moses gave them, they attained a position which entitled them to honor among
all nations, and their fame spread to all lands, to such a degree indeed that
among surrounding nations if one wished to praise a man one said, "Surely
he is an Israelite." Moses established laws and ordinances; these gave
life to the people of Israel, and led them to the highest possible degree of
civilization at that period. To such a development did they attain that the
philosophers of Greece would come and acquire knowledge from the learned men of
Israel. Such an one was Socrates, who visited Syria, and took from the children
of Israel the teachings of the Unity of God and of the immortality of the soul.
After his return to Greece, he promulgated these teachings. Later the people of
Greece rose in opposition to him, accused him of impiety, arraigned him before
the Areopagus, and condemned him to death by poison. Now, how could a Man Who
was a stammerer, Who had been brought up in the house of Pharaoh, Who was known
among men as a murderer, Who through fear had for a long time remained in
concealment, and Who had become a shepherd, establish so great a Cause, when
the wisest philosophers on earth have not displayed one thousandth part of this
influence? This is indeed a prodigy. A Man Who had a stammering tongue, Who
could not even converse correctly, succeeded in sustaining this great Cause! If
He had not been assisted by divine power. He would never have been able to
carry out this great work. These facts are undeniable. Materialist
philosophers, Greek thinkers, the great men of Rome became famous in the world,
each one of them having specialized in one branch of learning only. Thus Galen
and Hippocrates became celebrated in medicine. Aristotle in logic and
reasoning, and Plato in ethics and theology. How is it that a shepherd could
acquire all of this knowledge? It is beyond doubt that He must have been
assisted by an omnipotent power. Consider also what trials and difficulties
arise for people. To prevent an act of cruelty, Moses struck down an Egyptian
and afterward became known among men as a murderer, more notably because the
man He had killed was of the ruling nation. Then He fled, and it was after that
that He was raised to the rank of a Prophet! In spite of His evil repute, how
wonderfully He was guided by a supernatural power in establishing His great
institutions and laws!
(eAbdufl-Bahá:
Some Answered Questions, pp.
14-15)
2.4. Zoroaster
9. gThou hadst written that in the sacred books of the followers of
Zoroaster it is written that in the latter days, in three separate
Dispensations, the sun must needs be brought to a standstill. In the first
Dispensation, it is predicted, the sun will remain motionless for ten days; in
the second for twice that time; in the third for no less than one whole month.
The interpretation of this prophecy is this: the first Dispensation to which it
refers is the Muhammadan Dispensation during which the Sun of Truth stood still
for ten days. Each day is reckoned as one century. The Muhammadan Dispensation
must have, therefore, lasted no less than one thousand years, which is
precisely the period that has elapsed from the setting of the Star of the
Imamate to the advent of the Dispensation proclaimed by the Báb. The second
Dispensation referred to in this prophecy is the one inaugurated by the Báb
Himself, which began in the year 1260 A.H. and was brought to a close in, the
year 1280 A .H. As to the third Dispensation-the Revelation proclaimed by
Baháfuflláh-inasmuch as the Sun of Truth when attaining that station shineth in
the plenitude of its meridian splendor its duration hath been fixed for a
period of one whole month, which is the maximum time taken by the sun to pass
through a sign of the Zodiac. From this thou canst imagine the magnitude of the
Baha'i cycle-a cycle that must extend over a period of at least five hundred
thousand years."
(eAbdufl-Bahá:
The World Order of Baháfuflláh,
pp. 101-102)
10. Regarding your questions: The only reason there is not more
mention of the Asiatic prophets is because their names seem to be lost in the
mists of ancient history. Buddha is mentioned and Zoroaster in our
scriptures-both non-Jewish prophets or non-semitic prophets. We are taught
there always have been Manifestations of God, but we do not have any record of
their names."
(On behalf of
Shoghi Effendi, 10/4/50, to an individual believer: Lights of Guidance, p. 381)
2.5. Buddha
11. @Buddha also established a
new religion, and Confucius renewed morals and ancient virtues, but their
institutions have been entirely destroyed. The beliefs and rites of the
Buddhists and Confucianists have not continued in accordance with their
fundamental teachings. The founder of Buddhism was a wonderful soul. He
established the Oneness of God, but later the original principles of His
doctrines gradually disappeared, and ignorant customs and ceremonials arose and
increased until they finally ended in the worship of statues and images.
(eAbdufl-Bahá:
Some Answered Questions, p. 165)
12. The real teaching of Buddha is the same as the teaching of Jesus
Christ. The teachings of all the Prophets are the same in character. Now men
have changed the teaching. If you look at the present practice of the Buddhist
religion, you will see that there is little of the Reality left. Many worship
idols although their teaching forbids it.
(eAbdufl-Bahá:
eAbdufl-Bahá in London, p. 63)
13. The teaching of Buddha was like a young and beautiful child, and
now it has become as an old and decrepit man. Like the aged man it cannot see,
it cannot hear, it cannot remember anything. Why go so far back? Consider the
laws of the Old Testament: the Jews do not follow Moses as their example nor
keep his commands. So it is with many other religions.
(eAbdufl-Bahá:
eAbdufl-Bahá in London, p. 64)
14. "There are prophecies concerning this Manifestation
(Baháfuflláh)-in the Buddhistic books, but they are in symbols and metaphors,
and some spiritual conditions are mentioned therein, but the leaders of
religion do not understand. They think these prophecies are material things;
yet those signs are foreshadowing spiritual occurrences."
('Abdu'l-Bahá:
Tablets of 'Abdu'l-Bahá, Vol.
III, p. 565)
15. gThe Buddha was a Manifestation of God, like Christ, but his
followers do not possess His authentic writings.h@
(From a
letter written on behalf of the Guardian to the National Spiritual Assembly of
Australia and New Zealand, December 26, 1941: Lights
of Guidance, p. 369)
16. "In reply to your letter of 10 November 1980 addressed to the
Universal House of Justice, we are instructed to convey the following to you.
"You ask if the Báb or Baháfuflláh ever referred to the Manifestation of
the Buddha in Their Writings, and if not, whether 'Abdu'l-Baha or the beloved
Guardian ever explained the reason for this. No specific reference to Buddha
has been found in the Writings of either the Báb or Bahá'u'lláh although, as
you are no doubt aware, both 'Abdu'l-Baha and Shoghi Effendi have identified
Buddha as the Founder of a divinely revealed religion."@
(From a
letter written on behalf of the Universal House of Justice to Mrs. Jung-Sook
Lord, November 30, 1980: Lights of Guidance,
p. 361)
2.6. Christ
17. CHRIST - AFTERWARD Christ came, saying, "I am born of the
Holy Spirit." Though it is now easy for the Christians to believe this assertion,
at that time it was very difficult. According to the text of the Gospel the
Pharisees said, "Is not this the son of Joseph of Nazareth Whom we know?
How can He say, therefore, I came down from heaven?" Briefly, this Man,
Who, apparently, and in the eyes of all, was lowly, arose with such great power
that He abolished a religion that had lasted fifteen hundred years, at a time
when the slightest deviation from it exposed the offender to danger or to
death. Moreover, in the days of Christ the morals of the whole world and the
condition of the Israelites had become completely confused and corrupted, and
Israel had fallen into a state of the utmost degradation, misery and bondage.
At one time they had been taken captive by the Chaldeans and Persians; at
another time they were reduced to slavery to the Assyrians; then they became
the subjects and vassals of the Greeks; and finally they were ruled over and
despised by the Romans. This young Man, Christ, by the help of a supernatural
power, abrogated the ancient Mosaic Law, reformed the general morals, and once
again laid the foundation of eternal glory for the Israelites. Moreover, He
brought to humanity the glad tidings of universal peace, and spread abroad
teachings which were not for Israel alone but were for the general happiness of
the whole human race. Those who first strove to do away with Him were the
Israelites, His own kindred. To all outward appearances they overcame Him and
brought Him into direst distress. At last they crowned Him with the crown of
thorns and crucified Him. But Christ, while apparently in the deepest misery
and affliction, proclaimed, "This Sun will be resplendent, this Light will
shine, My grace will surround the world, and all My enemies will be brought
low." And as He said, so it was; for all the kings of the earth have not
been able to withstand Him. Nay, all their standards have been overthrown,
while the banner of that Oppressed One has been raised to the zenith. But this
is opposed to all the rules of human reason. Then it becomes clear and evident
that this Glorious Being was a true Educator of the world of humanity, and that
He was helped and confirmed by divine power.
(eAbdufl-Bahá:
Some Answered Questions, pp.
16-17)
2.7. Muhammad
18. @Now we come to Muhammad.
Americans and Europeans have heard a number of stories about the Prophet which
they have thought to be true, although the narrators were either ignorant or
antagonistic: most of them were clergy; others were ignorant Muslims who
repeated unfounded traditions about Muhammad which they ignorantly believed to
be to His praise. Thus some benighted Muslims made His polygamy the pivot of
their praises and held it to be a wonder, regarding it as a miracle; and
European historians, for the most part, rely on the tales of these ignorant
people. For example, a foolish man said to a clergyman that the true proof of
greatness is bravery and the shedding of blood, and that in one day on the
field of battle a follower of Muhammad had cut off the heads of one hundred
men! This misled the clergyman to infer that killing is considered the way to
prove one's faith to Muhammad, while this is merely imaginary. The military
expeditions of Muhammad, on the contrary, were always defensive actions: a
proof of this is that during thirteen years, in Mecca, He and His followers
endured the most violent persecutions. At this period they were the target for
the arrows of hatred: some of His companions were killed and their property
confiscated; others fled to foreign lands. Muhammad Himself, after the most
extreme persecutions by the Qurayshites, who finally resolved to kill Him, fled
to Medina in the middle of the night. Yet even then His enemies did not cease
their persecutions, but pursued Him to Medina, and His disciples even to
Abyssinia. These Arab tribes were in the lowest depths of savagery and
barbarism, and in comparison with them the savages of Africa and wild Indians
of America were as advanced as a Plato. The savages of America do not bury
their children alive as these Arabs did their daughters, glorying in it as
being an honorable thing to do. Thus many of the men would threaten their
wives, saying, "If a daughter is born to you, I will kill you." Even
down to the present time the Arabs dread having daughters. Further, a man was
permitted to take a thousand women, and most husbands had more than ten wives
in their household. When these tribes made war, the one which was victorious
would take the women and children of the vanquished tribe captive and treat
them as slaves. When a man who had ten wives died, the sons of these women
rushed at each other's mothers; and if one of the sons threw his mantle over
the head of his father's wife and cried out, "This woman is my lawful
property," at once the unfortunate woman became his prisoner and slave. He
could do whatever he wished with her. He could kill her, imprison her in a
well, or beat, curse and torture her until death released her. According to the
Arab habits and customs, he was her master. It is evident that malignity,
jealousy, hatred and enmity must have existed between the wives and children of
a household, and it is, therefore, needless to enlarge upon the subject. Again,
consider what was the condition and life of these oppressed women! Moreover,
the means by which these Arab tribes lived consisted in pillage and robbery, so
that they were perpetually engaged in fighting and war, killing one another,
plundering and devastating each other's property, and capturing women and
children, whom they would sell to strangers. How often it happened that the
daughters and sons of a prince, who spent their day in comfort and luxury,
found themselves, when night fell, reduced to shame, poverty and captivity.
Yesterday they were princes, today they are captives; yesterday they were great
ladies, today they are slaves. Muhammad received the Divine Revelation among
these tribes, and after enduring thirteen years of persecution from them, He
fled. But this people did not cease to oppress; they united to exterminate Him
and all His followers. It was under such circumstances that Muhammad was forced
to take up arms. This is the truth: we are not bigoted and do not wish to
defend Him, but we are just, and we say what is just. Look at it with justice.
If Christ Himself had been placed in such circumstances among such tyrannical
and barbarous tribes, and if for thirteen years He with His disciples had
endured all these trials with patience, culminating in flight from His native
land-if in spite of this these lawless tribes continued to pursue Him, to
slaughter the men, to pillage their property, and to capture there women and
children-what would have been Christ's conduct with regard to them? If this
oppression had fallen only upon Himself, He would have forgiven them, and such
an act of forgiveness would have been most praiseworthy; but if He had seen
that these cruel and bloodthirsty murderers wished to kill, to pillage and to
injure all these oppressed ones, and to take captive the women and children, it
is certain that He would have protected them and would have resisted the
tyrants. What objection, then, can be taken to Muhammad's action? Is it this,
that He did not, with His followers, and their women and children, submit to
these savage tribes? To free these tribes from their bloodthirstiness was the
greatest kindness, and to coerce and restrain them was a true mercy. They were
like a man holding in his hand a cup of poison, which, when about to drink, a
friend breaks and thus saves him. If Christ had been placed in similar
circumstances, it is certain that with a conquering power He would have
delivered the men, women and children from the claws of these bloodthirsty
wolves. Muhammad never fought against the Christians; on the contrary, He
treated them kindly and gave them perfect freedom. A community of Christian
people lived at Najran and were under His care and protection. Muhammad said,
"If anyone infringes their rights, I Myself will be his enemy, and in the
presence of God I will bring a charge against him." In the edicts which He
promulgated it is clearly stated that the lives, properties and honor of the
Christians and Jews are under the protection of God; and that if a Muhammadan
married a Christian woman, the husband must not prevent her from going to
church, nor oblige her to veil herself and that if she died, he must place her
remains in the care of the Christian clergy. Should the Christians desire to
build a church, Islam ought to help them. In case of war between Islam and her
enemies, the Christians should be exempted from the obligation of fighting,
unless they desired of their own free will to do so in defense of Islam,
because they were under its protection. But as a compensation for this
immunity, they should pay yearly a small sum of money. In short, there are
seven detailed edicts on these subjects, some copies of which are still extant
at Jerusalem. This is an established fact and is not dependent on my
affirmation. The edict of the second Caliph still exists in the custody of the
orthodox Patriarch of Jerusalem, and of this there is no doubt. Nevertheless,
after a certain time, and through the transgression of both the Muhammadans and
the Christians, hatred and enmity arose between them. Beyond this fact, all the
narrations of the Muslims, Christians and others are simply fabrications, which
have their origin in fanaticism, or ignorance, or emanate from intense
hostility. For example, the Muslims say that Muhammad cleft the moon, and that
it fell on the mountain of Mecca: they think that the moon is a small body
which Muhammad divided into two parts and threw one part on this mountain, and
the other part on another mountain. Such stories are pure fanaticism. Also the
traditions which the clergy quote, and the incidents with which they find
fault, are all exaggerated, if not entirely without foundation. Briefly,
Muhammad appeared in the desert of Hijaz in the Arabian Peninsula, which was a
desolate, sterile wilderness, sandy and uninhabited. Some parts, like Mecca and
Medina, are extremely hot; the people are nomads with the manners and customs of
the dwellers in the desert, and are entirely destitute of education and
science. Muhammad Himself was illiterate, and the Qurfán was originally written
upon the bladebones of sheep, or on palm leaves. These details indicate the
condition of the people to whom Muhammad was sent. The first question which He
put to them was, "Why do you not accept the Pentateuch and the Gospel, and
why do you not believe in Christ and in Moses?" This saying presented
difficulties to them, and they argued, "Our forefathers did not believe in
the Pentateuch and the Gospel; tell us, why was this?" He answered,
"They were misled; you ought to reject those who do not believe in the
Pentateuch and the Gospel, even though they are your fathers and your
ancestors. " In such a country, and amidst such barbarous tribes, an
illiterate Man produced a book in which, in a perfect and eloquent style, He
explained the divine attributes and perfections, the prophethood of the
Messengers of God, the divine laws, and some scientific facts. Thus, you know
that before the observations of modem times-that is to say, during the first
centuries and down to the fifteenth century of the Christian era-all the
mathematicians of the world agreed that the earth was the center of the
universe, and that the sun moved. The famous astronomer who was the protagonist
of the new theory discovered the movement of the earth and the immobility of
the sun. Until his time all the astronomers and philosophers of the world
followed the Ptolemaic system, and whoever said anything against it was
considered ignorant. Though Pythagoras, and Plato during the latter part of his
life, adopted the theory that the annual movement of the sun around the zodiac
does not proceed from the sun, but rather from the movement of the earth around
the sun, this theory had been entirely forgotten, and the Ptolemaic system was
accepted by all mathematicians. But there are some verses revealed in the
Qur'án contrary to the theory of the Ptolemaic system. One of them is "The
sun moves in a fixed place," which shows the fixity of the sun, and its
movement around an axis. Again, in another verse, "And each star moves in
its own heaven." Thus is explained the movement of the sun, of the moon,
of the earth, and of other bodies. When the Qur'án appeared, all the
mathematicians ridiculed these statements and attributed the theory to
ignorance. Even the doctors of Islam, when they saw that these verses were
contrary to the accepted Ptolemaic system, were obliged to explain them away.
It was not until after the fifteenth century of the Christian era, nearly nine
hundred years after Muhammad, that a famous astronomer made new observations
and important discoveries by the aid of the telescope, which he had invented.
The rotation of the earth, the fixity of the sun, and also its movement around
an axis, were discovered. It became evident that the verses of the Qurfán
agreed with existing facts, and that the Ptolemaic system was imaginary. In
short, many Oriental peoples have been reared for thirteen centuries under the
shadow of the religion of Muhammad. During the Middle Ages, while Europe was in
the lowest depths of barbarism, the Arab peoples were superior to the other
nations of the earth in learning, in the arts, mathematics, civilization,
government and other sciences. The Enlightener and Educator of these Arab
tribes, and the Founder of the civilization and perfections of humanity among
these different races, was an illiterate Man, Muhammad. Was this illustrious
Man a thorough Educator or not? A just judgment is necessary.
(eAbdufl-Bahá:
Some Answered Questions, pp.
18-24)
19. "There is much misunderstanding about Islam in the West in
general that you have to dispel. Your task is rather difficult and requires a
good deal of erudition. Your chief task is to acquaint the friends with the
pure teachings of the Prophet as recorded in the Qurfán, and then to point out
how these teachings have, through succeeding ages, influenced nay guided the
course of human development. In other word, you have to show the position and
significance of Islam in the history of civilization. "The Baháfí view on
that subject is that the Dispensation of Muhammad, like all other Divine
Dispensations, has been foreordained, and that as such forms an integral part
of the Divine plan for the spiritual, moral and social development of mankind.
It is not an isolated religious phenomenon, but is closely and historically
related to the Dispensation of Christ, and those of the Báb and Baháfuflláh. It
was intended by God to succeed Christianity, and it was therefore the duty of
the Christians to accept it as firmly as they had adhered to the religion of
Christ. gYou should also cautiously emphasize the truth that due to the
historical order of its appearance, and also because of the obviously more advanced
character of its Teachings, Islam constitutes a fuller revelation of Godfs
purpose for mankind.@ The so-called
Christian civilization of which the Renaissance is one of the most striking
manifestations is essentially Muslim in its origins and foundations.@ When medieval Europe was plunged in darkest
barbarism, the Arabs regenerated and transformed by the spirit released by the
religion of Muhammad, were busily engaged in establishing a civilization the
like of which their contemporary Christians in Europe had never witnessed
before.@ It was eventually through Arabs
that civilization was introduced to the West.@
It was through them that the philosophy, science and culture which the
old Greeks had developed found their way to Europe.@ The Arabs were the ablest translators and
linguists of their age, and it is thanks to them that the writings of such
well-known thinkers as Socrates, Plato, and Aristotle were made available to
the Westerners.@ It is wholly unfair to attribute
the effloresance of European culture during the Renaissance period to the
influence of Christianity.@ It was mainly
the product of the forces released by the Muhammadan Dispensation. From the
standpoint of institutionalism Islam far surpasses true Christianity as we know
it in the Gospels.@ There are infinitely
more laws and institutions in the Qurfán stresses the importance of
society.@ This social emphasis acquires
added importance and significance in the Baháfí Revelation.@ When carefully and impartially compared, the
Qurfán marks a definite advancement on the Gospel, from the standpoint of
spiritual and humanitarian progress. The truth is that western historians have
for many centuries distorted the facts to suit their religious and ancestral
prejudices.@ The Baháfís should try to study
history anew, and to base all their investigations first and foremost on the
written scriptures of Islam and Christianity.h@
(From a
letter written on behalf of Shoghi Effendi to an individual believer, 4/27/36: Lights of Guidance, pp. 371-372)
20. "Islam attained a very high spiritual state, but western
scholars are prone to judging it by Christian standards. One cannot call one
world Faith superior to another, as they all come from God; they are
progressive, each suited to certain needs of the times.h@
(From a
letter written on behalf of the Guardian by his secretary to an individual
believer November 19, 1945: Lights of
Guidance, p. 371)
21. There is certainly an element of truth at the basis of the
organization of the Christian Church. For instance, the primary of Peter and
his right to succession after Jesus have been established by the latter,
through only orally and not in an explicit and definite language.@ The real reason why Christ did not make some
explicit statement regarding His succession is not known, and cannot be
known.@ For how can we, poor humans,
claim to unravel the mysteries of Godfs mind and purpose, and to grasp the
inscrutable dispensation of His providence.@
The utmost we can do is to give some explanations, but these must
necessarily fail to give the fundamental reason to the problem we seek to
solve.@ gWhat contribution the
Reformation did really make was to seriously challenge, and partly undermine,
the edifice which the Fathers of the Church had themselves reared, and to
discard and demonstrate the purely human origin of the elaborate doctrines,
ceremonies, and institutions which they had devised.@ The Reformation was a right challenge to the
man-made organization of the Church, and as such was a step in advance.@ In its origins, it was a reflection of the
new spirit which Islam had released, and a God-sent punishment to those who had
refused to embrace its truth.h@@@@@@
(From a
letter written on behalf of the Guardian to an individual believer, December
28, 1936: Lights of Guidance, p.
373)
22. "As to the question...concerning the best English translation
of the Qurfán; the Guardian would recommend Sales' translation, which is the
most accurate rendering available, and is the most widespread."@
(From a
letter written on behalf of the Guardian to the National Spiritual Assembly of
the United States and Canada. April 14, 1938: Lights
of Guidance, p. 373)
23. "It is certainly most difficult to thoroughly grasp all the
Surihs of the Qurfán, as it requires detailed knowledge of the social, religious
and historical background of Arabia at the time of the appearance of the
Prophet.@ The believers cannot possibly
hope, therefore, to understand the Surihs after the first or even second or
third reading.@ They have to study them
again and again, ponder over their meaning, with the help of@certain
commentaries and explanatory notes as found, for instance in the admirable
translation made by Sale, endeavor to acquire as clear and correct
understanding of their meaning and import as possible.@ This is naturally a slow process, but future
generations of believers will certainly come to grasp it.@ For the present, the Guardian agrees, that it
would be easier and more helpful to study the book according to subjects, and
not verse by verse and also in the light of Báb, Baháfuflláh and eAbdufl-Bahafs
interpretations which throw such floods of light on the whole of the Qurfán.h@@@@@@
(From a
letter written on behalf of the Guardian to and individual believer, August 22,
1939: Lights of Guidance, pp.
373-374)
2.8. Báb
24. @As for the Báb---may my
soul be His sacrifice!---at a youthful age, that is to say, when He had reached
the twenty-fifth year of His blessed life, He stood forth to proclaim His
Cause.[1]@ It was universally admitted by the Shifis
that He had never studied in any school and had not acquired knowledge from any
teacher; all the people of Shiraz bear witness to this. Nevertheless, He
suddenly appeared before the people, endowed with the most complete erudition.
Although He was but a merchant. He confounded all the 'ulamá of Persia.[2]
All alone, in a way which is beyond imagination, He upheld the Cause among the
Persians, who are renowned for their religious fanaticism. This illustrious
Soul arose with such power that He shook the supports of the religion, of the
morals, the conditions, the habits and the customs of Persia, and instituted
new rules, new laws and a new religion. Though the great personages of the
State, nearly all the clergy, and the public men arose to destroy and
annihilate Him, He alone withstood them and moved the whole of Persia. Many
'ulamá and public men, as well as other people, joyfully sacrificed their lives
in His Cause, and hastened to the plain of martyrdom.@ The government, the nation, the doctors of
divinity and the great personages desired to extinguish His light, but they
could not do so. At last His moon arose, His star shone forth, His foundations
became firmly established, and His dawning-place became brilliant. He imparted
divine education to an unenlightened multitude and produced marvelous results
on the thoughts, morals, customs and conditions of the Persians. He announced
the glad tidings of the manifestation of the Sun of Baha to His followers and
prepared them to believe. The appearance of such wonderful signs and great results;
the effects produced upon the minds of the people, and upon the prevailing
ideas; the establishment of the foundations of progress; and the organization
of the principles of success and prosperity by a young merchant, constitute the
greatest proof that He was a perfect Educator. A just person will never
hesitate to believe this.
(eAbdufl-Bahá:
Some Answered Questions, pp.
25-26)
25. "The Báb said that whenever 'He Whom God will make manifest'
appears, accept Him. He never said don't accept Him until after the lapse of
1000 years. Also Baháfuflláh says that in the year 9 of the Bábi Dispensation
the time was ripe for the Revelation of 'He Whom God will make manifest.' As
the Báb was not only a Manifestation but a Herald of this Baháfí Faith, the
interval between His revelation and that of Baháfuflláh was of shorter
duration. His Dispensation in a sense will last as long as Baháfuflláh's
lasts."
(From a
letter written on behalf of the Guardian to the National spiritual Assembly of
India, December 27, 1941: Lights of
Guidance, pp. 349)
26. "In the Bayan the Báb says that every religion of the past
was fit to become universal. The only reason why they failed to attain that
mark was the incompetence of their followers. He then proceeds to give a
definite promise that this would not be the fate of the revelation of 'Him Whom
God would make manifest', that it will become universal and include all the
people of the world. This shows that we will ultimately succeed. But could we
not through our shortcomings, failures to sacrifice and reluctance to
concentrate our efforts in spreading the Cause, retard the realization of that
ideal. And what would that mean? It shall mean that we will be held responsible
before God, that the race will remain longer in its state of waywardness, that
wars would not be so soon averted, that human suffering will last
longer."@
(From a
letter written on behalf of Shoghi Effendi to the National Spiritual Assembly
of the United States and Canada, February 20, 1932: Lights of Guidance, pp. 349-350)
27. "cThe severe laws and injunctions revealed by the Báb can be
properly appreciated and understood only when interpreted in the light of His
own statements regarding the nature, purpose and character of His own
Dispensation. As these statements clearly reveal, the Bábi Dispensation was
essentially in the nature of a religious and indeed social revolution, and its
duration had therefore to be short, but full of tragic events, of sweeping and
drastic reforms. These drastic measures enforced by the Báb and His followers
were taken with the view of undermining the very foundations of Shi'ah
orthodoxy, and thus paving the way for the coming of Baháfuflláh. ' To assert
the independence of the new Dispensation, to prepare also the ground for the
approaching Revelation of Baháfuflláh the Báb had therefore to reveal very
severe laws, even though most of them were never enforced. But the mere fact
that He revealed them was in itself a proof of the independent character of His
Dispensation and was sufficient to create such widespread agitation, and excite
such opposition on the part of the clergy that led them to cause His eventual
martyrdom."
(From a
letter written on behalf of Shoghi Effendi to the National Assembly of India,
2/17/39: Lights of Guidance, p.
350)
28. "The Báb specified that the 'Bayan' is not completed and that
'He Whom God would manifest' (Baháfuflláh) would complete it, though not in its
actual form, but only spiritually in the form of another book. The 'Iqan' is
believed to be its continuation."
(From a
letter written on behalf of the Guardian to the National Spiritual Assembly of
India, 2/17/39: Lights of Guidance, p.
350)
2.9. Baháfuflláh
29. Baháfuflláh[3]
appeared at a time when the Persian Empire was immersed in profound
obscurantism and ignorance and lost in the blindest fanaticism. In the European
histories, no doubt, you have read detailed accounts of the morals, customs and
ideas of the Persians during the last centuries. It is useless to repeat them.
Briefly, we will say that Persia had fallen so low that to all foreign
travelers it was a matter of regret that this country, which in former times
had been so glorious and highly civilized, had now become so decayed, ruined
and upset, and that its population had lost its dignity. It was at this time that
Baháfuflláh appeared. His father was one of the viziers, not one of the 'ulamá.
As all the people of Persia know, He had never studied in any school, nor had
He associated with the 'ulamá or the men of learning. The early part of His
life was passed in the greatest happiness. His companions and associates were
Persians of the highest rank, but not learned men. As soon as the Báb became
manifested, Baháfuflláh said, "This great Man is the Lord of the
righteous, and faith in Him is incumbent upon all." And He arose to assist
the Bib and gave many proofs and positive evidences of His truth, in spite of
the fact that the eulamá of the state religion had constrained the Persian
government to oppose and resist Him and had further issued decrees ordering the
massacre, pillage, persecution and expulsion of His followers. In all the
provinces they began to kill, to burn, to pillage the converts and even to
assault the women and children. Regardless of this, Baháfuflláh arose to
proclaim the word of the Báb with the greatest firmness and energy. Not for one
moment was He in concealment; He mixed openly with His enemies. He was occupied
in showing forth evidences and proofs and was recognized as the Herald of the
Word of God. In many changes and chances He endured the greatest misfortunes,
and at every moment He ran the risk of being martyred. He was put into chains
and confined in an underground prison. His vast property and inheritance were
pillaged and confiscated. He was exiled four times from land to land and found
rest only in the "Greatest Prison."[4]
In spite of all this He never ceased for one instant His proclamation of the
greatness of the Cause of God. He manifested such virtue, knowledge and
perfections that He became a wonder to all the people of Persia. So much so
that in Tihran, Baghdad, Constantinople, Rumelia, and even in 'Akka, every one
of the learned and scientific men who entered His presence, whether friend or
enemy, never failed to receive the most sufficient and convincing answer to
whatever question was propounded. All frequently acknowledged that He was alone
and unique in all perfections. It often happened that in Baghdad certain
Muhammadan eulamá, Jewish rabbis and Christians met together with some European
scholars, in a blessed reunion: each one had some question to propose, and
although they were possessed of varying degrees of culture, they each heard a
sufficient and convincing reply, and retired satisfied. Even the Persian 'ulamá
who were at Karbila and Najaf chose a wise man whom they sent on a mission to
Him; his name was Mulla Hasan 'Amu. He came into the Holy Presence, and
proposed a number of questions on behalf of the eulamá, to which Baháfuflláh
replied. Then Hasan eAmu said, "The eulamá recognize without hesitation
and confess the knowledge and virtue of Baháfuflláh, and they are unanimously
convinced that in all learning he has no peer or equal; and it is also evident
that he has never studied or acquired this learning; but still the 'ulamá say,
'We are not contented with this; we do not acknowledge the reality of his
mission by virtue of his wisdom and righteousness. Therefore, we ask him to
show us a miracle in order to satisfy and tranquilize our hearts.fh Baháfuflláh
replied, "Although you have no right to ask this, for God should test His
creatures, and they should not test God, still I allow and accept this request.
But the Cause of God is not a theatrical display that is presented every hour,
of which some new diversion may be asked for every day. If it were thus, the
Cause of God would become mere child's play. "The 'ulamás must, therefore,
assemble, and, with one accord, choose one miracle, and write that, after the
performance of this miracle they will no longer entertain doubts about Me, and
that all will acknowledge and confess the truth of My Cause. Let them seal this
paper, and bring it to Me. This must be the accepted criterion: if the miracle
is performed, no doubt will remain for them; and if not We shall be convicted
of Imposture." The learned man, Hasan 'Amu, rose and replied, "There
is no more to be said"; he then kissed the knee of the Blessed One
although he was not a believer, and went. He gathered the 'ulamá and gave them
the sacred message. They consulted together and said, "This man is an
enchanter; perhaps he will perform an enchantment, and then we shall have
nothing more to say." Acting on this belief, they did not dare to push the
matter further.[5]
This man, Hasan 'Amu, mentioned this fact at many meetings. After leaving
Karbila he went to Kirmanshah and Tihran and spread a detailed account of it
everywhere, laying emphasis on the fear and the withdrawal of the eulamá.
Briefly, all His adversaries in the Orient acknowledged His greatness,
grandeur, knowledge and virtue; and though they were His enemies; they always
spoke of Him as "the renowned Baháfuflláh. At the time when this great
Light suddenly arose upon the horizon of Persia, all the people, the ministers,
the eulamá and men of other classes rose against Him, pursuing Him with the
greatest animosity, and proclaiming "that this man wishes to suppress and
destroy the religion, the law, the nation and the empire." The same was
said of Christ. But Baháfuflláh alone and without support resisted them all,
without ever showing the least weakness. At last they said, "As long as
this man is in Persia, there will be no peace and tranquility; we must banish
him, so that Persia may return to a state of quietude." They proceeded to
use violence toward Him to oblige Him to ask for permission to leave Persia,
thinking that by this means the light of His truth would be extinguished, but
the result was quite the contrary. The Cause became magnified, and its flame
more intense. At first it spread throughout Persia only, but the exile of
Baháfuflláh caused the diffusion of the Cause throughout other countries.
Afterward His enemies said, " 'Iraq-i-'Arab[6]
is not far enough from Persia; we must send him to a more distant
kingdom." This is why the Persian government determined to send
Baháfuflláh from 'Iraq to Constantinople. Again the event proved that the Cause
was not in the least weakened. Once more they said, "Constantinople is a
place of passage and of sojourn for various races and peoples; among them are
many Persians." For this reason the Persians had Him further exiled to
Rumelia; but, when there, the flame became more powerful, and the Cause more
exalted. At last the Persians said, "Not one of these places is safe from
his influence; we must send him to some place where he will be reduced to
powerlessness, and where his family and followers will have to submit to the
direst afflictions." So they chose the prison of 'Akka, which is reserved
especially for murderers, thieves and highway robbers, and in truth they
classed Him with such people. But the power of God became manifested: His word
was promulgated, and the greatness of Baháfuflláh then became evident, for it
was from this prison and under such humiliating circumstances that He caused
Persia to advance from one state into another state. He overcame all His
enemies and proved to them that they could not resist the Cause. His holy
teachings penetrated all regions, and His Cause was established. Indeed, in all
parts of Persia His enemies arose against Him with the greatest hatred,
imprisoning, killing and beating His converts, and burning and razing to the
ground thousands of dwellings, striving by every means to exterminate and crush
the Cause. In spite of all this, from the prison of murderers, highway robbers
and thieves, it became exalted. His teachings were spread abroad, and His
exhortations affected many of those who had been the most full of hatred, and
made them firm believers.@ Even the
Persian government itself became awakened and regretted that which had arisen
through the fault of the eulamá. When Baháfuflláh came to this prison in the
Holy Land, the wise men realized that the glad tidings which God gave through
the tongue of the Prophets two or three thousand years before were again
manifested, and that God was faithful to His promise; for to some of the Prophets
He had revealed and given the good news that "the Lord of Hosts should be
manifested in the Holy Land." All these promises were fulfilled; and it is
difficult to understand how Baháfuflláh could have been obliged to leave
Persia, and to pitch His tent in this Holy Land, but for the persecution of His
enemies, His banishment and exile. His enemies intended that His imprisonment
should completely destroy and annihilate the blessed Cause, but this prison was
in reality of the greatest assistance and became the means of its development.
The divine renown of Baháfuflláh reached the East and the West, and the rays of
the Sun of Truth illuminated all the world. Praise be to God! though He was a
prisoner, His tent was raised on Mount Carmel, and He moved abroad with the
greatest majesty. Every person, friend or stranger, who came into His presence
used to say, "This is a prince, not a captive." Upon His arrival in
prison[7]
He addressed an epistle to Napoleon,[8]
which He sent through the French ambassador. The gist of it was, "Ask what
is Our crime, and why We are confined in this prison and this dungeon."
Napoleon made no reply. Then a second epistle was issued, which is contained in
the Stiriy-i-Haykal.[9]
The epitome of it is: "Oh Napoleon, as thou hast not listened to My
proclamation, and as thou hast not answered it, thy dominion will before long
be taken away from thee, and thou wilt be utterly destroyed." This epistle
was sent to Napoleon by post, through the care of Cesar Ketaphakou,[10]
as was known to all the companions of His exile. The text of this warning
reached the whole of Persia, for it was at that time that the Kitab-i-Haykal
was spread in Persia, and this epistle was among the contents of this book.
This happened in A.D. 1869, and as this Suriy-i-Haykal was circulated in Persia
and India and was in the hands of all believers, they were waiting to see what
would come to pass. Not long after, in A.D. 1870, the war between Germany and
France broke out; and though no one at that time expected the victory of Germany,
Napoleon was defeated and dishonored; he surrendered to his enemies, and his
glory was changed into deep abasement. Tablets[11]
were also sent to other kings, and among them was the letter to H. M.
Nasiri'd-Din Shah. In that epistle Baháfuflláh said, "Have Me summoned,
gather the eulamá, and ask for proofs and arguments, so that the truth and
falsehood may become known." H. M. Nasiri'd-Din Shah sent the blessed
epistle to the eulamá and proposed to them that they should undertake this
mission, but they dared not do so. Then he asked seven of the most celebrated
among them to write an answer to the challenge. After some time they returned
the blessed letter, saying, "This man is the opposer of religion and the
enemy of the Shah." His majesty the Shah of Persia was much vexed, and
said, "This is a question for proofs and arguments, and of truth or
falsehood: what has it to do with enmity to the government? Alas! how much we
respected these eulamá, who cannot even reply to this epistle." Briefly, all
that was recorded in the Tablets to the Kings is being fulfilled: if from the
year A.D. 1870 we compare the events that have occurred, we will find
everything that has happened has appeared as predicted; only a few remain which
will afterward become manifested. So
also foreign peoples, and other sects who were not believers, attributed many
wonderful things to Baháfuflláh. Some believed that He was a saint,[12]
and some even wrote treatises about Him. One of them, Siyyid Davudi, a Sunnite
savant of Baghdad, wrote a short treatise in which he related certain
supernatural acts of Baháfuflláh. Even now, in all parts of the East, there are
some people who, though they do not believe in His manifestation, nevertheless
believe Him to be a saint and relate miracles attributed to Him. To sum up,
both His antagonists and His partisans, as well as all those who were received
in the sacred spot, acknowledged and bore witness to the greatness of
Baháfuflláh. Though they did not believe in Him, still they acknowledged His
grandeur, and as soon as they entered the sacred spot, the presence of
Baháfuflláh produced such an effect on most of them that they could not utter a
word. How many times it happened that one of His most bitter enemies would
resolve within himself, "I will say such and such things when I reach His
presence, and I will dispute and argue thus with Him," but when he entered
the Holy Presence, he would become amazed and confounded, and remain
speechless. Baháfuflláh had never studied Arabic; He had not had a tutor or teacher,
nor had He entered a school. Nevertheless, the eloquence and elegance of His
blessed expositions in Arabic, as well as His Arabic writings, caused
astonishment and stupefaction to the most accomplished Arabic scholars, and all
recognized and declared that He was incomparable and unequaled. If we carefully
examine the text of the Torah, we see that the Divine Manifestation never said
to those who denied Him, "Whatever miracle you desire, I am ready to
perform, and I will submit to whatever test you propose." But in the
Epistle to the Shah, Baháfuflláh said clearly, "Gather the eulamá, and
summon Me, that the evidences and proofs may be established."[13]@ For fifty years Baháfuflláh faced His enemies
like a mountain: all wished to annihilate Him and sought His destruction. A
thousand times they planned to crucify and destroy Him, and during these fifty
years He was in constant danger. In this day Persia is in such a state of
decadence and ruin that all intelligent men, whether Persians or foreigners,
who realize the true state of affairs, recognize that its progress, its
civilization and its reconstruction depend upon the promulgation of the
teachings and the development of the principles of this great Personage.
Christ, in His blessed day, in reality only educated eleven men: the greatest
of them was Peter, who, nevertheless, when he was tested, thrice denied Christ.
In spite of this, the Cause of Christ subsequently permeated the world. At the
present day Baháfuflláh has educated thousands of souls who, while under the
menace of the sword, raised to the highest heaven the cry of "Ya
Baha'u'l-Abha";[14]
and in the fire of tests, their faces became illuminated like gold. Then
reflect what will take place in the future. Finally, we must be just and
acknowledge what an Educator this Glorious Being was, what marvelous signs were
manifested by Him, and what power and might have been realized in the world
through Him. (eAbdufl-Bahá: Some Answered
Questions, pp. 27-35)
30. "As to questions thou has asked: Concerning Malachi, chapter
3 verses 16, 17 and 18 refer to the friends of God, and in St. Matthew chapter
25, the object of verses 31, 32 and 33 is the Blessed Beauty. As to Micah,
chapter 5, the 4th verse refers to Christ. In Zephaniah chapter 1, verses 14,
15, 16, 17 and 18, and in Zechariah, chapter 2, verses 10, 11, 12 and 13 and in
St. Luke chapter 21, verses 20 to the end-all these refer to the century of the
Blessed Beauty.
(eAbdu'l-Bahá:
Star of the West, Vol. X, No. 12,
p. 232)
31. "Just as in the past the Prophets have been persecuted and
their Mission was ridiculed, so has the message of Baháfuflláh been scoffed at
as a mere impractical idealism. From His earliest youth He was put in chains,
expatriated and persecuted. But what do we observe in this Day?c the principles
He advocated are the only solution for practical politics, the spiritual truths
He voiced are the crying needs of man and the very thing he requires for his
moral and spiritual development. "He does not ask us to follow Him
blindly; as He says in one of His Tablets, God has endowed man with a mind to
operate as a torchlight and guide him to the truth. Read His Words, consider
His teachings and measure their value in the light of contemporary problems and
the truth will surely be revealed to you. Read books such as the Iqan, Some
Answered Questions, Nabilfs Narrative, and you will appreciate the truth of His
mission, as well as the true spirit He creates in whosoever follows His
ways.h@
(From a
letter written on behalf of Shoghi Effendi to an individual believer, 2/26/33: Lights of Guidance, p. 355)
32. To Him Isaiah, the greatest of the Jewish prophets, had alluded as
the "Glory of the Lord"
the "Everlasting Father,"
the "Prince of Peace,"
the "Wonderful," the "Counselor," the "Rod come forth out of the stem of Jesse"
and the "Branch grown out of His
roots," Who "shall be
established upon the throne of David," Who "will come with strong hand,"
Who "shall judge among the
nations," Who "shall
smite the earth with the rod of His mouth, and with the breath of His lips slay
the wicked," and Who "shall
assemble the outcasts of Israel, and gather together the dispersed of Judah
from the four corners of the earth." Of Him David had sung in
his Psalms, acclaiming Him as the "Lord
of Hosts" and the "King
of Glory." To Him Haggai had referred as the "Desire of all nations," and
Zechariah as the "Branch"
Who "shall grow up oat of His
place," and "shall
build the Temple of the Lord." Zechariah had extolled Him as
the "Lord" Who "shall be king over all the earth,"
while to His day Joel and Zephaniah had both referred as the "day of Jehovah," the latter
describing it as "a day of wrath, a day
of trouble and distress, a day of wasteness and desolation, a day of darkness
and gloominess, a day of clouds and thick darkness, a day of the trumpet and
alarm against the fenced cities, and against the high towers."
His Day Ezekiel and Daniel had, moreover, both acclaimed as the "day of the Lord," and Malachi
described as "the great and dreadful
day of the Lord" when "the
Sun of Righteousness" will "arise,
with healing in His wings," whilst Daniel had pronounced His
advent as signalizing the end of the "abomination
that maketh desolate." To His Dispensation the sacred books of
the followers of Zoroaster had referred as that in which the sun must needs be
brought to a standstill for no less than one whole month. To Him Zoroaster must
have alluded when, according to tradition, He foretold that a period of three
thousand years of conflict and contention must needs precede the advent of the
World-Savior Shah-Bahram, Who would triumph over Ahriman and usher in an era of
blessedness and peace. He alone is meant by the prophecy attributed to Gautama
Buddha Himself, that "a Buddha named
Maitreye, the Buddha of universal fellowship" should, in the
fullness of time, arise and reveal "His
boundless glory." To Him the Bhagavad-Gita of the Hindus had
referred as the "Most Great
Spirit," the "Tenth
Avatar," the "Immaculate
Manifestation of Krishna." To Him Jesus Christ had referred as
the "Prince of this world,"
as the "Comforter" Who
will "reprove the world of sin and of
righteousness, and of judgment," as the "spirit of Truth" Who "will guide you into all truth,"
Who "shall not speak of Himself, but
whatsoever He shall hear, that shall He speak," as the "Lord of the Vineyard" and as
the "Son of Man" Who "shall come in the glory of His Fatherh gin the
clouds of heaven with power and great glory," with "all the holy angels" about Him,
and "all nations"
gathered before His throne. To Him the Author of the Apocalypse had alluded as
the "Glory of God," as "Alpha and Omega," "the Beginning and the End," "the
First and the Last."
(Shoghi
Effendi: God Passes By, pp.
94-95)
3. Other Religions and Thoughts
33. "Regarding your question concerning Joseph Smith and the
'Book of Mormon'; as the Baháfí Teachings quite clearly outline the succession
of Prophets from the days of Christ as being Muhammad, the Báb, and finally
Baháfuflláh, it is obvious that Joseph Smith is not a Manifestation of God.
"The Baháfís should deal with the members of all religious sects, however,
with the greatest tolerance and friendliness, and try to point out to them the
significance of the Revelation of Baháfuflláh to the world in this great Day.
The Guardian would advise you to teach the Mormons like everyone else, the
Faith, when you find them receptive. They have many good principles, and their
teachings regarding chastity, not drinking or smoking, etc., are quite similar
to ours, and should form a point of common interest,"
(From a letter
written on behalf of the Guardian to an individual believer, 2/21/42: Lights of Guidance, pp. 379-380)
34. "The Mormons are a people with high principles and ideals,
and the step spiritually into the Cause is not as difficult for them as for
many others not possessing their faith and devotion. However, the very zeal
with which they serve their own Faith makes it difficult for them to grasp the
greater vision of our Holy Cause."
(From a
letter written on behalf of the Guardian to an individual believer: cited in a
letter written on behalf of the Universal House of Justice to an individual
believer, 2/16/76: Lights of Guidance,
p. 380)
35. "c..As for the status of Joseph Smith, founder of the Mormon
Faith, he is not considered by Baháfís to be a prophet, minor or otherwise. But
of course he was a religious teacher sensitive to the spiritual currents
flowing in the early 19th century directly from the appearance of the Báb and
Baháfuflláh and the Revelation of Their Messages of hope and divine Guidance.
In this respect you might find chapter ten in the late Hand of the Cause George
Townsend's book, Christ and Baháfuflláh, interesting."
(From a
letter written on behalf of the Universal House of Justice to an individual
believer, 2/7/77: Lights of Guidance,
p. 380)
36.Regarding
your questions: We cannot possibly add names of people we (or anyone else)
think might be Lesser Prophets to those found in the Quran, the Bible, and our
own Scriptures. For only these can be considered authentic Books. Therefore,
Joseph Smith is not in our eyes a Prophet.@
(From letter written on behalf of the Guardian to an individual
believer. March 13, 1950, Lights of Guidance,
#1028, p. 380)
37. With
regard to your inquiry about teaching Jehovah Witnesses; the Guardian feels
that this is a matter which should be the subject of consultation between you
and the Local Assembly, so that the best method of teaching might be
determined, in view of local circumstances." (From a letter written on
behalf of the Guardian to an individual believer, 11/22/52: Lights of Guidance, p. 381)
38. As there
were no followers of the Báb or Baháfuflláh derived from the religions of the
Far East in Their days, this may be the reason that they did not address any
Tablets directly to these people. Also we must remember that every religion
springs from some root, and just as Christianity sprang from Judaism, our own
religion sprang from Islám, and that is why so many of the teachings deduct
their proofs from Islám.h
(From a
letter written on behalf of the Guardian to an individual believer, 11/22/52: Lights of Guidance, p. 382)
39. The
teachings bear no reference to any genealogical tie between the Prophets of the
Near and Far East."
(From a
letter written on behalf of the Guardian to an individual believer, 03/31/41: Lights of Guidance, p. 382)
40. Regarding
Lao-tse; the Baháfís do not consider him a prophet, or even a secondary prophet
or messenger, unlike Buddha or Zoroaster, both of whom were divinely appointed
and fully independent Manifestations of God."
(From a
letter written on behalf of the Guardian to an individual believer, 11/10/39: Lights of Guidance, p. 382)
41. Confucius
was not a Prophet. It is quite correct to say he is the founder of a moral
system and a great reformer." (Ibid.)
(From a
letter written on behalf of the Guardian to the National Assembly of Australia
and New Zealand, 12/26/41: Lights of
Guidance, p. 369)
4. Manifestations or Prophets of God
42. (Question: How many kinds of Prophets are there?)
(Answer) Universally, the Prophets are of two kinds. One are the independent
Prophets Who are followed; the other kind are not independent and are
themselves followers. The independent Prophets are the lawgivers and the
founders of a new cycle. Through Their appearance the world puts on a new
garment, the foundations of religion are established, and a new book is
revealed. Without an intermediary They receive bounty from the Reality of the
Divinity, and Their illumination is an essential illumination. They are like
the sun which is luminous in itself the light is its essential necessity; it
does not receive light from any other star. These Dawning-places of the morn of
Unity are the sources of bounty and the mirrors of the Essence of Reality. The
other Prophets are followers and promoters, for they are branches and not
independent, they receive the bounty of the independent Prophets, and they
profit by the light of the Guidance of the universal Prophets. They are like
the moon, which is nor luminous and radiant in itself, but receives its light
from the sun. The Manifestations of universal Prophethood Who appeared
independently are, for example, Abraham, Moses, Christ, Muhammad, the Báb and
Baháfuflláh. But the others who are followers and promoters are like Solomon,
David, Isaiah, Jeremiah and Ezekiel. For the independent Prophets are founders;
They establish a new religion and make new creatures of men; They change the
general morals, promote new customs and rules, renew the cycle, and the Law.
Their appearance is like the season of spring which arrays all earthly beings
in a new garment, and gives them a new life. With regard to the second sort of
Prophets who are followers, these also promote the Law of God, make known the
Religion of God, and proclaim His word. Of themselves they have no power and
might, except what they receive from the independent Prophets.
(Question: To which category do Buddha and
Confucius belong?)
(Answer) Buddha also established a new religion, and Confucius renewed
morals and ancient virtues, but their institutions have been entirely
destroyed. The beliefs and rites of the Buddhists and Confucianists have not
continued in accordance with their fundamental teachings. The founder of
Buddhism was a wonderful soul. He established the Oneness of God, but later the
original principles of His doctrines gradually disappeared, and ignorant
customs and ceremonials arose and increased until they finally ended in the
worship of statues and images. Now, consider: Christ frequently repeated that
the Ten Commandments in the Pentateuch were to be followed, and He insisted
that they should be maintained. Among the Ten Commandments is one which says:
"Do not worship any picture or image."[15]
At present in some of the Christian churches many pictures and images exist. It
is, therefore, clear and evident that the Religion of God does not maintain its
original principles among the people but that it has gradually changed and
altered until it has been entirely destroyed and annihilated. Because of this
the manifestation is renewed, and a new religion established. But if religions
did not change and alter, there would be no need of renewal. In the beginning
the tree was in all its beauty, and full of blossoms and fruits, but at last it
became old and entirely fruitless, and it withered and decayed. This is why the
True Gardener plants again an incomparable young tree of the same kind and
species, which grows and develops day by day, and spreads a wide shadow in the
divine garden, and yields admirable fruit. So it is with religions through the
passing of time they change from their original foundation, the truth of the
Religion of God entirely departs, and the spirit of it does not stay; heresies
appear, and it becomes a body without a soul. That is why it is renewed. The
meaning is that the Buddhists and Confucianists now worship images and statues.
They are entirely heedless of the Oneness of God and believe in imaginary gods
like the ancient Greeks. But in the beginning it was not so; there were
different principles and other ordinances.
(eAbdufl-Bahá:
Some Answered Questions, pp.
164-166)
43. gThe Prophets are pre-existent. The soul or spirit of the individual
comes into being with the conception of the physical body. The Prophets, unlike
us, are pre-existent. The soul of Christ existed in the spiritual world before
His birth in this world. We cannot imagine what that world is like, so words
are inadequate to picture His state of being. We cannot know God directly only
through His prophets. We see perfection of God through His Prophets. Time and space
are physical things: God, the Creator, is not in a 'place' as we conceive of
place in physical terms. God is Infinite Essence, the Creator. We cannot
picture Him or His state: If we did, we would be His equals, not His creatures.
God is never flesh, but mirrored in the attributes of His Prophets. We see His
divine characteristics and perfections...."
(From letter
written on behalf of Shoghi Effendi to an individual believer, 10/9/47: Lights of Guidance, p. 375)
44. gThe
Manifestations no doubt had some consciousness of Their station, but what the
nature of that consciousness was we do not know.h
(From letter
written on behalf of the Guardian to an individual believer 11/18/45: Lights of Guidance, p. 376)
45.h... as we
suffer these misfortunes we must remember that the Prophets of God Themselves
were not immune from these things which men suffer. They knew sorrow, illness
and pain too. They rose above these things through Their spirits, and that is
what we must try and do too, when afflicted. The troubles of this world pass,
and what we have left is what we have made of our souls; so it is to this we
must look-to becoming more spiritual, drawing nearer to God, no matter what our
human minds and bodies go through."
(From a
letter written on behalf of the Guardian to an individual believer, 08/5/49: Lights of Guidance, pp. 218-219)
46. gThe
Prophets 'regarded as one and the same person' include the Lesser Prophets as
well, and not merely those who bring a 'Book'. The station is different, but
They are Prophets and Their nature thus different from that of ours.h@
(Letter
written on behalf of the Guardian to an individual believer 2/8/49: Lights of Guidance, pp. 368-369)
[1] The Báb is here
designated by His title Hadrat-i-Afla, His Supreme Highness; but for the
convenience of the reader we shall continue to designate Him by the name under
which He is known throughout Europe-i.e., the Báb.
[2] Doctors of the
religion of Islám.
[3] Jamal-i-Mubarak,
the Blessed Beauty, the title which is here given to Baháfuflláh. He is also
called Jamil-i-Qidam, the Preexistent, or Ancient Beauty. But we shall
designate Him as Baháfuflláh, the title by which He is known in the West.
[4] Exiled first to
Baghdad, then to Constantinople, then to Adrianop]e, He was imprisoned in 'Akka
(Acre), "the Greatest Prison," in 1868.
[5] The penetrating
judgment of Baháfuflláh upon this occasion overcame the malignity of His
enemies, who, it was certain, would never agree in choosing what miracle to ask
for.
[6] elraq; as
opposed to that district of lran known then as 'Iraq-i-A'zam and now called
Arak.
[7] Adrianople
[8] Napoleon III.
[9] One of Baháfuflláh's
works written after His declaration
[10] Son of a French
Consul in Syria with whom Baháfuflláh had friendly relations.
[11] Name given to
the epistles of Baháfuflláh.
[12] Vali.
[13] In giving such
importance to this example of the good sense of Baháfuflláh, eAbdu'l-Baha means
to emphasize the uselessness of miracles as a proof of the truth of the
Manifestations of God.
[14] A
cry used as a declaration of faith by the Baháfís, literally, "Oh Thou the
Glory of Glories!"
[15] Cf. Exod. 20:4-5; Deut. 5:8-9.