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Bahá’u’lláh: a life seen through its light

Baha'u'llah

21 selections · 21 reading entries · Current subject view ↗

Editorial introduction

How is a Messenger of God recognized? ‘Abdu’l-Bahá points first to what Bahá’u’lláh does in people: He frees them from the darkness of inherited prejudice, draws hostile sects toward one another, and kindles a love that crosses every border. Those who knew Him remember a presence so awe-inspiring that visitors knelt without meaning to, a face on which joy and sorrow were plainly visible, and a man who described Himself simply as unschooled and untraveled, born into the household of a government official. His very existence, one witness said, was itself a miracle. Jesus, too, asked those who questioned Him to look at His works [1], and the comparison invites an attention that weighs words and conduct together. From here the path runs back through the early years of a gifted childhood, down into the darkness of the Síyáh-Chál and the long road of exile, and on toward the Declaration in which He announced Himself as the One the Báb had promised.

Selected passages

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01

Today His Holiness, Baha'u'llah is the Center of this Light, Which saveth the people from the darkness of blind imitations, racial, personal and political prejudices and leadeth (them) to the Oneness of spirit; to the oneness of the heart, and to eternal Love.

(‘Abdu’l-Bahá, 1920-Aug-01, to Alma Knobloch -- AB12287)
02

Had the principles of unity, taught by the Christ, remained in the hearts, men would have refrained from war. Universalism must be retaught. Baha'u'llah has brought the force to unite the most antagonistic sects and bring all nations under one flag.

(‘Abdu’l-Bahá -- ABU2416)
03

Baha'u'llah is the sun of truth; all humanity will be illumined under his protection and whosoever follows his instructions in this day will feel the potency of his protection.

(‘Abdu’l-Bahá -- ABU1348)
04

However, Baha'u'llah is the Promised One of all nations, and the first Teacher and first Educator of the human world. … Baha'u'llah is like a luminous mirror and the Sun of Truth is manifest and apparent in Him.

(‘Abdu’l-Bahá, 1914-Mar ca., to Lottie B Smutt -- AB06723)
05

Know thou verily, Baha'u'llah is the Promised One in all the Books and Tablets, and verily, this servant, is the herald of the Kingdom of God.

(‘Abdu’l-Bahá, 1915 or <, to Maria Hay -- AB02800)
06

It was eloquent and fluent, but it was not in accordance with the ways of 'Abdu'l-Baha, and its content did not conform to the beliefs of 'Abdu'l-Baha, for the true belief of this servant is that the Beauty of Abha--may my spirit be a sacrifice for His loved ones--was the Sun of Truth which, in this cycle, shone forth at its zenith, and that the Exalted Beauty--may my spirit be sacrificed for Him--was the Herald of the Most Great Name and the Supreme Lord of all peoples, and that this servant is the manifestation of pure and utter servitude to the Ancient Beauty, without any interpretation, explanation or allusion.

(‘Abdu’l-Bahá, 1902 ca., to Siyyid Hasan Farahani -- AB07948)
07

He answered 'He is the greatest of the world of humanity. He is peerless. He is beyond my limited Knowledge. I cannot describe him. Do you want any miracle? His very existence is a miracle; his walking is a miracle, his speaking is a miracle. … All his deeds, his words and his conducts are standing miracles.

(‘Abdu’l-Bahá, Words to the Master's entourage, spoken at Hotel Marquardt on 1913-Apr-28 -- ABU0173)
08

Then the Master added the Presence of the Blessed Perfection was awe-inspiring. Those who came into his Presence knelt down against their own will. They could not help themselves. They were awe-struck by the wonderful power and authority which emanated from Him.

(‘Abdu’l-Bahá, Words spoken at Rue St. Didier 30 in Paris, 1913-Feb-13 -- ABU1551)
09

Even the physical sensations of the Blessed Beauty were heightened. When the blessed heart was happy, indescribable joy was visible on the blessed face. Likewise, if the blessed heart was saddened, the traces of sadness would flow from the blessed countenance.

(‘Abdu’l-Bahá, Words spoken on Naw-Ruz at the Shrine of the Bab -- ABU3650)
10

This Servant was not among the learned ones and had not traveled to distant lands, and according to outward appearance was born in the household of one of the government officials and was related to him.

(Bahá’u’lláh -- BH11395)
11

Abdul Baha: The father of the Blessed Beauty was born in Nur. But also his mother.

(‘Abdu’l-Bahá, Words to Mr Chant, Fugeta, et al, spoken on 1919-Dec-26 -- ABU1012)
12

Q. Was Baha'u'llah a descendent of Cyrus the Great?

A. Baha'u'llah was a descendent of Abraham.

(‘Abdu’l-Bahá, Words to Helen Goodall and Ella Cooper spoken in Jan. 1908 -- ABU3637)
13

The president of last night's gathering stated that Baha'u'llah was the greatest of God's Manfiestations, and spoke of the greatness of the Cause of God.

(‘Abdu’l-Bahá, Words spoken at Rue St. Didier 30 in Paris, 1913-Feb-14 -- ABU3744)
14

I inquired as to the genealogy of Bahaiuillah, and 'Abduil-Baha said that He was of Abrahamis blood---not through Isaac or Ishmael, but through one of his other sons by Katurah by whom he had six sons.

(‘Abdu’l-Bahá, Words to Charlotte Bingham, spoken on 1907-Oct-14 -- ABU3542)
15

Regarding the Blessed Beauty, He was not born of the line of Ishmael but was, rather, a descendant of one of the other brothers who had migrated to Persia and the Afghan territories. For, apart from Isaac and Ishmael, Abraham had six sons who all moved to Persia and to the Afghan regions.

(‘Abdu’l-Bahá, 1906 ca., to Charles J Ragna -- AB05725)
16

When we were exiled from Persia our family was in a most sad condition, though formerly Baha'u'llah had enjoyed great affluence. By exiling us and confiscating all our estates the government hoped to blot out the family.

(‘Abdu’l-Bahá, Words spoken on 1912-Oct-14 in San Francisco -- ABU0980)
17

The old Hebrew Bible says that it is a strange tongue. Baha'u'llah did not speak one word in Arabic, although He wrote it.

(‘Abdu’l-Bahá, Words to E.C. Getsinger, spoken on 1900-Sep-29 -- ABU1641)
18

These are days the like of which the eye of creation hath never seen, and in the like of which none of God's Messengers hath appeared save this most wondrous and incomparable Revelation. Through this Revelation is the decree of origination made manifest, were ye of them that are assured, and through this Revelation hath the power of God been established among His servants and His sovereignty manifested unto all possessed of keen insight and knowledge.

(Bahá’u’lláh, to Mulla Muhammad Qa'ini (Nabil-i-Akbar) -- BH00425)

Further quotations · supplied wording and references

19

The Blessed Perfection, Baha'u'llah, belonged to the nobility of Persia. From earliest childhood He was distinguished among His relatives and friends. They said, "This child has extraordinary power." In wisdom, intelligence and as a source of new knowledge, He was advanced beyond His age and superior to His surroundings. All who knew Him were astonished at His precocity.

PUP.025, Ruhi4.3.1

Catalogue reference: ABU0223 · passage alignment is approximate; supplied wording retained.

20

Dominating the entire range of this fascinating spectacle towers the incomparable figure of Baha'u'llah, transcendental in His majesty, serene, awe-inspiring, unapproachably glorious.

WOB.097

Supplied quotation · catalogue passage not verified

21

The second period (1853-1892) derives its inspiration from the august figure of Baha'u'llah, preeminent in holiness, awesome in the majesty of His strength and power, unapproachable in the transcendent brightness of His glory. GPB.xiv

Source reference not supplied

Supplied quotation · catalogue passage not verified

Sentence boundary needs source review; the supplied wording is retained.

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For thought and discussion

Questions to carry forward

  1. How do the opening passages about overcoming prejudice shape the meaning of the later descriptions of majesty and power?
  2. What can personal recollections disclose that a statement of spiritual station alone might leave unexplored?
  3. How does distinguishing a revealed text, an interpretation, and a reported recollection affect the way this collection is read?
  4. What might it mean to investigate a religious claim through the relation between teaching, conduct, and effects upon others?
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A new window onto the Bahá'í Writings.

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