Hafiz's Prophetic Intuition About The Bab

AI Art by Glenn (above) CC BY-NC-ND 4.0. Image of stamp below {iii}.

by Glenn Franco Simmons

A passage from a letter written by `Abdu’l-Bahá in 1919 that was addressed to the Bahá’ís in Baku (then part of the Russian Empire, now Azerbaijan) may refer to a prophecy from the famous 14^th-century Persian poet and mystic Ḥáfiẓ.{i}

The letter to the Bahá’ís of Baku:

He is God.

O intimates of the court of the Beloved! O adorers of the countenance of the Beloved! The entire region of Caucasia is regarded as attached to the Araxes River, which in the Qur’án hath been alluded to by the expression “the companions of Ar-Rass.”{ii} A company of prophets, of whom all record hath been lost, were in ancient times raised up in that clime, and perfumed the world of humanity with the fragrant breaths of the All-Merciful.

Likewise, in more recent times, His Holiness the Exalted One — may my life be a sacrifice to Him — was banished to Chihríq and incarcerated within its confines. A savour thereof reached the nostrils of Ḥáfiẓ of Shíráz, who recited this couplet:

O zephyr, shouldst thou pass by the banks of the Araxes,

Implant a kiss on the earth of that valley and make fragrant thy breath.

His Holiness Zoroaster too travelled and ministered awhile in those surrounds. The “Kúh-i-Qáf” (Mount Qáf) which is mentioned in the traditions and chronicles is this same Qafqáz (Caucasus). The Iranians believe it to be the shelter of the Símurgh, and the nest of the Eastern Phoenix. The hope is cherished, therefore, that this Phoenix, which hath spread the wings of sanctity over East and West—by which is meant none other but the wondrous Divine Cause—will make its nest and shelter in the Caucasus.

Praise be to God that the friends of Bákú were, throughout these years of war, at peace with all communities, and, in conformity with the Divine teachings, compassionate unto all. They evinced an ebullient enthusiasm in the Cause of God, and were intoxicated and transported by the wine of the Love of God. Now must they roar like the leviathan, make up for the years of war, and, with a rousing anthem and a rapturous refrain, stir that clime into an ecstasy of motion, in order that Divine illumination may so suffuse men’s hearts that the rays of oneness may shine forth, the shades of estrangement may be banished, and all communities may mingle happily together — may, in love and amity, shed forth an ineffable sweetness and engender such a tumult of rapture and elation that surrounding countries too will be stirred into an ecstasy of motion.

The Glory of Glories rest upon you — men and women alike.

3 July 1919

~ ‘Abdu’l‑Bahá

“‘Abdu’l-Bahá often used such letters to guide, inspire, and educate early Bahá'í communities amid historical upheavals,” Grok noted. “This one was composed shortly after World War I and the Russian Revolution, during a time of regional instability in the Caucasus, which includes areas around Baku near the Araxes (Aras) River. The text draws on spiritual history, Persian mysticism and prophetic symbolism to encourage the recipients to actively promote unity and the Bahá'í teachings in their region, framing it as a sacred land with deep divine significance.”

Breaking it down:

In the letter, `Abdu’l-Bahá mentioned the Báb’s banishment and referenced Ḥáfiẓ’s prophetic words:

“Likewise, in more recent times, His Holiness the Exalted One — may my life be a sacrifice to Him — was banished to Chihríq and incarcerated within its confines. A savour thereof reached the nostrils of Ḥáfiẓ of Shíráz, who recited this couplet: O zephyr, shouldst thou pass by the banks of the Araxes, Implant a kiss on the earth of that valley and make fragrant thy breath.”

The Exalted One refers to the Báb (Siyyid ‘Alí-Muḥammad, 1819–1850), Who proclaimed Himself a Manifestation of God in 1844. He Founded the Bábí Faith (precursor to the Bahá'í Faith) and heralded the advent of Bahá'u'lláh and the Bahá'í Faith), according to Grok.

“In 1848, facing persecution from Persian authorities,” Grok noted, “the Báb was exiled to the isolated fortress of Chihríq in northwestern Iran, near the Araxes River bordering the Caucasus region. His imprisonment there lasted about nine months, marked by continued revelations and spiritual influence despite harsh conditions.

“‘Abdu’l-Bahá uses the metaphor of a ‘savour’ (a spiritual fragrance or essence) to suggest that the sanctity of this {physical incarceration} emanated timelessly, even inspiring the 14th-century poet Ḥáfiẓ (Hafez) of Shiraz (c. 1315–1390) centuries earlier. Ḥáfiẓ’s couplet, from one of his ghazals (lyric poems), personifies the zephyr (a soft wind) as carrying reverence to the Araxes valley.

“In Bahá’í interpretation, this is seen as a prophetic intuition: Ḥáfiẓ, through mystical insight common in Sufi poetry,” Grok continued, “unknowingly alluded to the future divine importance of the area, where the Báb’s presence would ‘sanctify’ the earth like a kiss imparting fragrance. This bridges classical Persian literature with Bahá’í history, emphasizing spiritual continuity and resonance for Persian-speaking audiences.”

Zoroaster (Zarathustra), the Manifestation of God Who founded Zoroastrianism (estimated 1500–1000 BCE), taught His new faith in areas of ancient Iran and the Caucasus, which further underscores the regions’ significance.

Bahá'ís believe Zoroaster is one of a series of Divine Educators Who include Abraham, Moses Krishna, Buddha, Jesus, Muhammad, the Báb, and Bahá'u'lláh.

“The ‘Kúh-i-Qáf’ (Mount Qáf) is a mythical mountain in Islamic and Persian folklore,” according to Grok, “often depicted as encircling the world or serving as a boundary between the earthly and spiritual realms, referenced in texts like the Qur’án (e.g., Surah 50:1) and epic poems such as the ‘Shahnameh.’  Here, ‘Abdu’l-Bahá identifies it with the Caucasus Mountains (Qafqáz in Persian), elevating the region’s status from geographical to metaphysical. Iranian myths portray it as the abode of the Símurgh (a benevolent, phoenix-like bird symbolizing wisdom and healing in Persian literature … and the ‘Eastern Phoenix’ (echoing renewal and enlightenment themes). This symbolism underscores the Caucasus as a cradle of spirituality.”

The hope for the Divine Cause: “The hope is cherished, therefore, that this Phoenix, which hath spread the wings of sanctity over East and West — by which is meant none other but the wondrous Divine Cause — will make its nest and shelter in the Caucasus,” Grok explained. “Building on the phoenix metaphor, ‘Abdu’l-Bahá interprets it as the ‘Divine Cause’ (the Bahá'í Faith), which has already influenced East and West through its teachings of unity, peace and Progressive Revelation. He expresses optimism that it will ‘nest’ (take root and flourish) in the Caucasus, transforming the region into a center of spiritual renewal post-war. This is a call to action for the Bahá'ís in Baku to embody this phoenix-like revival.”

Praise for the Bahá'ís in Baku and encouragement: “‘Abdu’l-Bahá commends the Baku Bahá'ís for maintaining peace and compassion during World War I (1914–1918), aligning with core Bahá'í principles like the oneness of humanity and avoidance of conflict.

“The ‘wine of the Love of God’ is a poetic metaphor for spiritual ecstasy, drawn from Sufi imagery. He urges them to intensify their efforts now — ‘roar like the leviathan’ (a Biblical sea creature symbolizing immense power, from Job 41) — to compensate for lost time, using vibrant, musical language (‘rousing anthem,’ ‘rapturous refrain,’ ‘ecstasy of motion’) to inspire dynamic teaching and community-building. The goal is universal unity: illuminating hearts with ‘rays of oneness,’ eliminating division, and fostering joy that radiates to neighboring areas. This reflects Bahá'í emphasis on world peace and interfaith harmony.”

“The Glory of Glories rest upon you—men and women alike.” “{This is a} standard Bahá'í benediction invoking Divine blessings equally on all genders, dated during `Abdu’l-Bahá’s leadership period (He passed away in 1921).”

“Overall, the letter weaves history, prophecy, and mysticism to affirm the Caucasus’ sacred role in divine unfolding, while motivating the Baku community to pioneer the Faith’s growth amid post-war recovery. It exemplifies `Abdu’l-Bahá’s style: eloquent, metaphorical and focused on practical spirituality to build a unified world.”

---

i `Abdu’l-Bahá’s spelling of Ḥáfiẓ is retained.

ii See Qur’án, 25:38 and 50:12

iii Stamp. Public domain. Source, Wikipedia user: Matsievsky. Soviet Union 1971.

Viewing 'The Rapture' As Symbolic, Not Literal

A symbolic, artistic representation of gems inspired by the book titled “Gems of Divine
Mysteries” by Bahá'u'lláh, Founder of the Bahá’í Faith. CC BY-NC-ND 4.0./BWAA.
Clicking on the image may be clearer on some browsers for some reason.

by Glenn Franco Simmons

While Evangelical Christians and Bahá’ís interpret some Bible verses differently, understanding each other’s beliefs is important in a society that is in desperate need of an authentic relationship with God and needs all the religion it can get.

The Bahá’í Faith does not employ the term “Rapture,” a concept rooted in 19th-century Christian theology. Rather, the Bahá’í teachings, as I understand them, interpret associated biblical prophecies — concerning resurrection, ascension, and meeting Christ “in the clouds” — as symbolic representations of spiritual realities.

1 Thessalonians 4:16-17 states: “16 For the Lord himself will descend from heaven with a shout, with the voice of the archangel and with God’s trumpet. The dead in Christ will rise first, 17 then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air. So, we will be with the Lord forever.” 

“Bahá'ís view this not as a literal physical rapture or evacuation from Earth but as a metaphor for the spiritual awakening and collective recognition of the returned Christ (fulfilled in Bahá'u'lláh) by believers, both ‘dead’ (those from past ages who symbolically ‘rise’ through renewed understanding) and ‘alive’ (contemporary souls transformed by the new Revelation),” Grok explained. “The ‘clouds’ symbolize veils or obscurations that hide divine glory — such as human prejudices, outdated laws, or worldly attachments — that prevent immediate recognition of the Manifestation. The ‘shout’ or ‘trumpet’ represents the proclamation of the new divine Message, calling souls to spiritual ascent. Once recognized, believers are ‘caught up’ into a state of rapture-like ecstasy and unity with the divine, entering the ‘City of Love and Rapture’ through spiritual re-creation.”

In “Gems of Divine Mysteries,” Bahá'u'lláh wrote: “When once the seeker hath ascended unto this station, he will enter the City of Love and Rapture, whence he will never turn away. His sense of transience will vanish, even as the wayside dust which children throw up with their feet as they skip along and reckon it not.”

The Bahá’í view contrasts with Evangelical Christian interpretations.

“The general Evangelical Christian view of 1 Thessalonians 4:16-17 centers on the doctrine of ‘The Rapture,’ a future event where Jesus Christ will return to gather believers,” Grok explained. “These verses describe the Lord descending from Heaven with a shout, accompanied by the archangel’s voice and the trumpet of God, at which point the dead in Christ will rise first, followed by living believers who will be ‘caught up’ together with them in the clouds to meet Jesus in the air. Evangelicals typically interpret this as a literal, future event marking the sudden removal of the church from earth before a period of tribulation, emphasizing hope in Christ’s return and eternal life with Him. While some debate the timing (pre-tribulation, mid-tribulation, or post-tribulation), the passage is seen as a promise of resurrection and reunion with Christ for believers.”

“The Rapture” concept originated with British preacher John Nelson Darby around 1827–1833 as part of his Dispensationalism. The term traces back to Latin and Greek and means “to snatch away,” Grok stated.

“Before Darby, mainstream Christian theology — spanning Catholic, Orthodox and early Protestant traditions — interpreted 1 Thessalonians 4:16-17 as part of Christ’s singular return, not a distinct pre-tribulation event,” Grok stated. “… The structure of Darby’s doctrine and remain debated.

“The Rapture gained a foothold in the United States during the Second Great Awakening, amplified by Revivalists like D.L. Moody and the widespread influence of the Scofield Bible. Its popularity surged in the 20th century through Hal Lindsey’s ‘The Late Great Planet Earth’ (1970) and the ‘Left Behind’ series, embedding the concept in American Evangelical culture. Yet globally, ‘The Rapture’ remains a minority view, with many Christian denominations dismissing it as a non-biblical innovation tied to Dispensationalism.”

(Note: This article was assisted by Grok, xAI's AI model. Use does not imply endorsement of such use.)

Abdul-Baha Says 'Be Like The Butterfly'

I am unable to find this translation in the new Authoritative Reference Library, but because it was approved for use in the past in my artwork, I am still using it with the stipulation that the translation must have been updated.

“Therefore, man must be the seeker after the Reality, and he will find that Reality in each of the Sanctified Souls. He must be fascinated and enraptured, and attracted to the divine bounty; he must be like the butterfly who is the lover of the light from whatever lamp it may shine, and like the nightingale who is the lover of the rose in whatever garden it may grow.”

~ `Abdu’l-Bahá

Source

Nightingale Of Paradise Will Warble Its Melody

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by Glenn Franco Simmons

The war hysteria being discussed in world media and by various nations’ leaders is truly alarming. 

It is reminiscent of the eras of disquiet before the 20th Century’s two world wars.

And it brings to mind an excerpt from “Gleanings from the Writings of Bahá’u’lláh”: “The world is in travail, and its agitation waxeth day by day. Its face is turned towards waywardness and unbelief. Such shall be its plight, that to disclose it now would not be meet and seemly. Its perversity will long continue. And when the appointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake. Then, and only then, will the Divine Standard be unfurled, and the Nightingale of Paradise warble its melody.”

In explaining its understanding of the excerpt, Grok wrote: “The passage describes a world in a state of turmoil (‘in travail’) and increasing agitation, marked by moral and spiritual decline (‘waywardness and unbelief’). Bahá’u’lláh suggests that the world’s condition is so dire that fully revealing its future state at the time of writing would be inappropriate (‘not meet and seemly’). This implies a period of prolonged moral and social decay (‘its perversity will long continue’).

“The ‘appointed hour’ refers to a divinely ordained time when a transformative event or revelation will occur, shaking humanity to its core (‘cause the limbs of mankind to quake’). This event will mark the unveiling of the ‘Divine Standard,’ a symbol of divine guidance or truth, and the ‘Nightingale of Paradise’ will ‘warble its melody,’ signifying a message of spiritual renewal and divine revelation.”

One of my first memories is seeing the term “nightingale of paradise” in the writings. I had never seen a nightingale until today when I looked one up. I guess I got so used to visualizing a bird in my head before the Internet made it so easy to find out information, that I never thought to look it up when praying or reading the Writings.

“In Bahá’í writings, the ‘Nightingale of Paradise’ is a poetic metaphor often used to represent Bahá’u’lláh Himself or the divine message he brings,” Grok explained. “The nightingale, a bird known for its beautiful song, symbolizes the messenger of God who delivers a transformative, soul-stirring message to humanity. ‘Paradise’ indicates the divine or spiritual realm from which this message originates. The ‘melody’ signifies the teachings or revelation that will guide humanity toward unity, peace, and spiritual awakening. In this context, the Nightingale’s song is the call of Bahá’u’lláh’s revelation, which is intended to awaken humanity from its spiritual slumber and guide it toward a new era of divine guidance, once the world reaches the "appointed hour" of readiness or necessity.

“The passage reflects a Bahá’í perspective on the cyclical nature of human history and Divine Revelation. It suggests that humanity must pass through a period of crisis and moral decline before it is ready to receive a new divine message. The "quaking" of mankind’s limbs implies a profound, collective awakening or upheaval — potentially through global challenges or crises — that prepares the world for spiritual renewal. The ‘Divine Standard’ and the Nightingale’s melody represent the establishment of God’s will through a new revelation, which Bahá’ís believe is fulfilled in Bahá’u’lláh’s teachings, emphasizing unity, justice, and the oneness of humanity. The ‘Nightingale of Paradise’ symbolizes Bahá’u’lláh or his Divine Message, which will bring spiritual renewal to a troubled world at a divinely appointed time. The passage portrays a world in decline, awaiting a transformative moment when humanity, shaken by crises, will be ready to embrace this message of hope and unity.”

(Editor’s notes: This article was assisted by Grok, xAI's AI model. Use does not imply endorsement of such use. Please note the disclaimer near the bottom of this page about discussing the writings. Whenever anything on this blog contradicts an authoritative source, please default to the authoritative source and kindly notify me of my error or errors, so that I may immediately correct them. I am not an authority on the Writings; just a layman trying to learn more and chronicle my journey as I go.)

Bahá’í Teachings Emphasize Religious Unity

Source: The Glad-Tidings. Approved by the Cupertino LSA. Excerpt: © BIC.
Image use does not imply NASA's endorsement of such use.

by Glenn Franco Simmons 

Today, I asked Grok about Bahá’ís visiting other houses of worship as guests. The answers are surprisingly accurate, from my point of view. 

“The Bahá’í teachings emphasize the unity of all religions, viewing them as successive revelations from the same divine source,” Grok noted. “Visiting houses of worship of other faiths — such as churches, mosques, synagogues, or temples — can foster this sense of unity by promoting mutual understanding, respect, and fellowship among diverse religious communities. 

“It allows Bahá’ís to demonstrate the principle of the oneness of humanity in practice, building bridges and reducing prejudices without any intent to convert others or diminish their beliefs. This aligns with the broader Bahá’í goal of contributing to an ever-advancing civilization through harmonious interfaith interactions.” 

The Bahá’í Faith’s Founder, Baha'u'llah, wrote in the Second Glad Tidings (1): “It is permitted that the peoples and kindreds of the world associate with one another with joy and radiance. O people! Consort with the followers of all religions in a spirit of friendliness and fellowship. Thus hath the daystar of His sanction and authority shone forth above the horizon of the decree of God, the Lord of the worlds. 

His words encourage “active association with people of other faiths, which naturally includes participating in or visiting their places of worship to express genuine goodwill,” Grok noted.  

“The Universal House of Justice, the Bahá’í Faith’s international governing council ordained by Bahá’u’lláh, has provided guidance that supports such activities,” Grok stated. “In a compilation on cultural diversity, it states: ‘Further, there is no objection for Bahá’ís to attend religious marriage ceremonies of their friends and relatives or take part in festivities usually connected with these events.’ 

“While this specifically addresses marriage ceremonies, it reflects a broader permissiveness toward attending religious events in other traditions’ settings, as long as it does not involve formal membership or affiliation with another religious organization (Bahá’ís are required to withdraw from such memberships upon enrolling in the Faith).” 

Source: "The Advent of Divine Justice." (p. 32) © BIC. AI Art by Glenn (CC BY-NC-ND 4.0.)

“Community experiences and interpretations, informed by these writings, further indicate that attending worship services in other houses of worship is not only allowed but can be beneficial for personal spiritual growth and social harmony,” Grok added. “The emphasis is always on respect and avoiding any actions that could be seen as proselytizing, ensuring the experience remains comfortable for all involved. 

“No strict obligation exists in the writings to visit other houses of worship, but the encouragement stems from the Faith's core principles of unity and consultation. National Spiritual Assemblies, under the guidance of the Universal House of Justice, often promote interfaith dialogues and events that include visits to various religious sites as part of community-building efforts, though specific directives may vary by region.”

1 “The Glad Tidings are Bahá’u’lláh’s teachings for creating a peaceful, united, and better world, based on kind and practical ideas,” according to Grok. “To learn more, you can read his book, “Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas,” which includes the Bishárát (Glad Tidings).”

(This article was assisted by Grok, xAI's AI model. Use does not imply endorsement of such use.)

Shoghi Effendi Diagnoses Causes Of Divisions

Source: Promulgation of Universal Peace. Image use does not imply NASA’s endorsement of use.

by Glenn Franco Simmons

As the world grapples with escalating divisions and moral decay, Shoghi Effendi’s writings offer exacting diagnoses of these ailments.

He wrote in one of seven letters in the World Order of Bahá’u’lláh, “The recrudescence of religious intolerance, of racial animosity, and of patriotic arrogance; the increasing evidences of selfishness, of suspicion, of fear and of fraud; the spread of terrorism, of lawlessness, of drunkenness and of crime; the unquenchable thirst for, and the feverish pursuit after, earthly vanities, riches and pleasures; the weakening of family solidarity; the laxity in parental control; the lapse into luxurious indulgence; the irresponsible attitude towards marriage and the consequent rising tide of divorce; the degeneracy of art and music, the infection of literature, and the corruption of the press; the extension of the influence and activities of those “prophets of decadence” who advocate companionate marriage, who preach the philosophy of nudism, who call modesty an intellectual fiction, who refuse to regard the procreation of children as the sacred and primary purpose of marriage, who denounce religion as an opiate of the people, who would, if given free rein, lead back the human race to barbarism, chaos, and ultimate extinction—these appear as the outstanding characteristics of a decadent society, a society that must either be reborn or perish.”

Nationalism is one of the most-nefarious ills humanity faces because, at its core, nationalism is a belief in superiority. Such deleterious “us vs. them” mindsets fuel bigotry, discrimination, prejudice and xenophobia toward other nations or regions.

Source: “Promulgation of Universal Peace.” Photo: © BWAA.

In its most frenzied state, nationalism often results in war.

`Abdu’l-Bahá cautions readers in “The Promulgation of Universal Peace” about this obstinate allegiance to national and other bigotries: “Prejudices of all kinds — whether religious, racial, patriotic or political — are destructive of divine foundations in man. All the warfare and bloodshed in human history have been the outcome of prejudice. This earth is one home and native land.” “The fifth principle or teaching of Bahá’u’lláh is the abandoning of religious, racial, patriotic and political prejudices, which destroy the foundations of human society,” `Abdu’l-Bahá wrote elsewhere in “The Promulgation of Universal Peace”:

“All mankind are creatures and servants of the one God. The surface of the earth is one home; humanity is one family and household. Distinctions and boundaries are artificial, human. Why should there be discord and strife among men? All must become united and coordinated in service to the world of humanity.” Equally destructive is the soul-deadening race to riches at the earth’s and humanity’s expense, in pursuit of raw materials that feed mass consumerism at the expense of unsustainable environmental exploitation.

At the time this artwork was completed and approved by the Cupertino LSA, the text was from the prior Bahá’í Reference Library. Translations have since been updated, but because this was approved by the Cupertino LSA, I use it. However, please note, I can no longer find this quote in the current Authoritative Bahá’í Reference Library. 

In Persian Hidden Word 24, Bahá’u’lláh counseled:

“O ye that are foolish, yet have a name to be wise! Wherefore do ye wear the guise of shepherds, when inwardly ye have become wolves, intent upon My flock? Ye are even as the star, which riseth ere the dawn, and which, though it seem radiant and luminous, leadeth the wayfarers of My city astray into the paths of perdition.” Only the Breath of The Holy Spirit wafting through humanity can cure these ills, but an unrepentant humanity must take the corrective steps common to any penitent: prayer, asking for forgiveness, etc. `Abdu’l-Bahá also emphasized, in “Some Answered Questions,” The Holy Spirit’s sublime significance: “Without the spirit the world of mankind is lifeless, and without this light the world of mankind is in utter darkness.”

Bab Fulfilled Ancient Prophecies

by Glenn Franco Simmons

Shoghi Effendi’s writings are profoundly significant to the Bahá’í Faith and humanity, with a depth that is difficult to fully grasp. Here, I will share an excerpt that captivates me and offer Grok’s unofficial insights into its meaning.

In “God Passes By,” Shoghi Effendi (below, © BIC) “eloquently describes the Báb as a Divine Messenger and Herald of Bahá’u’lláh, portraying him as the “Essence of Essences” and “Primal Point” whose revelation surpasses all previous prophets,” according to Grok. 

“He depicts the Báb’s mission as fulfilling ancient prophecies across multiple religious traditions, marking the transition from the Prophetic Cycle to the Cycle of Fulfillment, and ushering in a new era of spiritual awakening and divine revelation, despite facing persecution and martyrdom,” Grok concluded. 

Following is an excerpt that has fascinated me since I first began reading about the Faith so many years ago. It is authored by Shoghi Effendi in “God Passes By”: 

The Báb, acclaimed by Bahá’u’lláh as the “Essence of Essences,” the “Sea of Seas,” the “Point round Whom the realities of the Prophets and Messengers revolve,” “from Whom God hath caused to proceed the knowledge of all that was and shall be,” Whose “rank excelleth that of all the Prophets,” and Whose “Revelation transcendeth the comprehension and understanding of all their chosen ones,” had delivered His Message and discharged His mission. He Who was, in the words of ‘Abdu’l‑Bahá, the “Morn of Truth” and “Harbinger of the Most Great Light,” Whose advent at once signalized the termination of the “Prophetic Cycle” and the inception of the “Cycle of Fulfillment,” had simultaneously through His Revelation banished the shades of night that had descended upon His country, and proclaimed the impending rise of that Incomparable Orb Whose radiance was to envelop the whole of mankind. He, as affirmed by Himself, “the Primal Point from which have been generated all created things,” “one of the sustaining pillars of the Primal Word of God,” the “Mystic Fane,” the “Great Announcement,” the “Flame of that supernal Light that glowed upon Sinai,” the “Remembrance of God” concerning Whom “a separate Covenant hath been established with each and every Prophet” had, through His advent, at once fulfilled the promise of all ages and ushered in the consummation of all Revelations. He the “Qá’im” (He Who ariseth) promised to the Shí‘ahs, the “Mihdí” (One Who is guided) awaited by the Sunnís, the “Return of John the Baptist” expected by the Christians, the “Úshídar-Máh” referred to in the Zoroastrian scriptures, the “Return of Elijah” anticipated by the Jews, Whose Revelation was to show forth “the signs and tokens of all the Prophets”, Who was to “manifest the perfection of Moses, the radiance of Jesus and the patience of Job” had appeared, proclaimed His Cause, been mercilessly persecuted and died gloriously. The “Second Woe,” spoken of in the Apocalypse of St. John the Divine, had, at long last, appeared, and the first of the two “Messengers,” Whose appearance had been prophesied in the Qur’án, had been sent down. The first “Trumpet-Blast”, destined to smite the earth with extermination, announced in the latter Book, had finally been sounded. “The Inevitable,” “The Catastrophe,” “The Resurrection,” “The Earthquake of the Last Hour,” foretold by that same Book, had all come to pass. The “clear tokens” had been “sent down,” and the “Spirit” had “breathed,” and the “souls” had “waked up,” and the “heaven” had been “cleft,” and the “angels” had “ranged in order,” and the “stars” had been “blotted out,” and the “earth” had “cast forth her burden,” and “Paradise” had been “brought near,” and “hell” had been “made to blaze,” and the “Book” had been “set,” and the “Bridge” had been “laid out,” and the “Balance” had been “set up,” and the “mountains scattered in dust.” The “cleansing of the Sanctuary,” prophesied by Daniel and confirmed by Jesus Christ in His reference to “the abomination of desolation,” had been accomplished. The “day whose length shall be a thousand years,” foretold by the Apostle of God in His Book, had terminated. The “forty and two months,” during which the “Holy City,” as predicted by St. John the Divine, would be trodden under foot, had elapsed. The “time of the end” had been ushered in, and the first of the “two Witnesses” into Whom, “after three days and a half the Spirit of Life from God” would enter, had arisen and had “ascended up to heaven in a cloud.” The “remaining twenty and five letters to be made manifest,” according to Islamic tradition, out of the “twenty and seven letters” of which Knowledge has been declared to consist, had been revealed. 

Shrine of the Báb, Haifa, Israel. BIC.

Grok’s Explanation  

The passage you shared poetically and profoundly summarizes the life, mission and cosmic significance of the Báb.

From a Bahá’í perspective, this text emphasizes the Báb’s role as a pivotal figure in Divine Revelation, marking the transition from previous religious dispensations to a new era of unity and fulfillment for humanity.

Grok explains key concepts, titles and references in straightforward terms, drawing on Bahá’í teachings.

1. The Báb's Titles

Key Phrase:  “The Báb, acclaimed by Bahá’u’lláh as the ‘Essence of Essences,’ the ‘Sea of Seas,’ the ‘Point round Whom the realities of the Prophets and Messengers revolve,’ ‘from Whom God hath caused to proceed the knowledge of all that was and shall be,’ Whose ‘rank excelleth that of all the Prophets,’ and Whose ‘Revelation transcendeth the comprehension and understanding of all their chosen ones,’ had delivered His Message and discharged His mission.”  

Explanation: In Bahá’í belief, Manifestations of God (like Abraham, Moses, Jesus, Muhammad, and others) are Divine Educators who bring progressive revelations suited to humanity's evolving needs. The Báb is described here with exalted titles from Bahá’u’lláh's writings (e.g., in the Kitáb-i-Íqán or Book of Certitude), portraying Him as the ultimate source and pivot of all prophetic knowledge. 

This isn't literal superiority over past Prophets in essence — all Manifestations are seen as reflections of the same divine light — but highlights the Báb's unique station in initiating a new cycle. 

His “mission” refers to His declaration in 1844 in Shiraz, Iran, where He revealed new laws, scriptures (like the Bayán), and prepared the way for Bahá’u’lláh. Bahá’ís view this as a fulfillment of divine promise, where the Báb’s revelation is so profound it surpasses human grasp, emphasizing spiritual humility.  

2. The Báb as Herald and Transition Point  

Key Phrase: “He Who was, in the words of ‘Abdu’l‑Bahá, the ‘Morn of Truth’ and ‘Harbinger of the Most Great Light,’ Whose advent at once signalized the termination of the ‘Prophetic Cycle’ and the inception of the ‘Cycle of Fulfillment,’ had simultaneously through His Revelation banished the shades of night that had descended upon His country, and proclaimed the impending rise of that Incomparable Orb Whose radiance was to envelop the whole of mankind.” 

Explanation: ‘Abdu’l-Bahá calls the Báb the “Morn of Truth,” symbolizing dawn breaking after a long night of spiritual darkness. The “Prophetic Cycle” (or Adamic Cycle) spans from Adam to Muhammad, encompassing all prior religions’ promises of a future redeemer. 

The “Cycle of Fulfillment” (or Baha'i Cycle) begins with the Báb and is consummated by Bahá’u’lláh, whose revelation brings global unity, peace, and justice. The “shades of night” allude to the moral and social decay in 19th-century Persia (modern Iran), plagued by corruption and religious fanaticism. 

The Báb's message “banished” this by calling for renewal, while heralding Bahá’u’lláh as the “Incomparable Orb” whose teachings would illuminate all humanity, promoting oneness of God, religions and peoples.  

3. The Báb's Self-Descriptions and Universal Fulfillment  

Key Phrase: “He, as affirmed by Himself, ‘the Primal Point from which have been generated all created things,’ ‘one of the sustaining pillars of the Primal Word of God,’ the ‘Mystic Fane,’ the ‘Great Announcement,’ the ‘Flame of that supernal Light that glowed upon Sinai,’ the ‘Remembrance of God’ concerning Whom ‘a separate Covenant hath been established with each and every Prophet’ had, through His advent, at once fulfilled the promise of all ages and ushered in the consummation of all Revelations.”

Explanation: These are titles the Báb used in His own writings (e.g., the Persian Bayán), portraying Himself as the origin of creation's spiritual essence and a link to God’s eternal word. The “Mystic Fane” evokes a sacred temple, and the “Flame... upon Sinai” references Moses’ burning bush, tying the Báb to biblical prophecy. 

The “Covenant” idea is central in Bahá’í teachings: each Prophet establishes a covenant with followers to recognize the next Manifestation. The Báb fulfills all past promises (e.g., the Messiah’s return) and consummates revelations by pointing to Bahá’u’lláh, creating a twin-manifestation dynamic unique to this age.  

4. Fulfillment of Prophecies Across Religions  

Key Phrase: “He the ‘Qá’im’ (He Who ariseth) promised to the Shí‘ahs, the ‘Mihdí’ (One Who is guided) awaited by the Sunnís, the ‘Return of John the Baptist’ expected by the Christians, the ‘Úshídar-Máh’ referred to in the Zoroastrian scriptures, the ‘Return of Elijah’ anticipated by the Jews, Whose Revelation was to show forth ‘the signs and tokens of all the Prophets’, Who was to ‘manifest the perfection of Moses, the radiance of Jesus and the patience of Job’ had appeared, proclaimed His Cause, been mercilessly persecuted and died gloriously.” 

Explanation: Bahá’í teachings generally emphasize symbolic and spiritual interpretations of religious prophecies rather than literal ones, viewing them as conveying deeper truths about spiritual renewal and divine revelation. 

However, there are instances where Bahá’ís accept certain prophecies as having a more direct, literal fulfillment, particularly when specific historical events or figures align closely with prophetic expectations. 

Bahá’ís recognize the Báb as the Promised One across various faiths: the Qá’im/Mahdi in Shí‘ah and Sunni Islam, fulfilling eschatological hopes; the return of John the Baptist or Elijah in Christianity and Judaism, heralding the Messiah; and Úshídar-Máh, a savior in Zoroastrianism. His life reflected the virtues of past Prophets — Moses’ legislative perfection, Jesus’ spiritual brilliance, and Job’s steadfastness in suffering. 

5. Apocalyptic and Scriptural Symbolism  

Key Phrase: The rest of the passage references symbols from the Qur’an (e.g., “Second Woe,” Trumpet-Blast,” “The Catastrophe,” “Resurrection,” heaven cleft, stars blotted out), the Bible (Revelation’s “two Messengers” or “Witnesses,” Daniel’s “cleansing of the Sanctuary,” the “day... a thousand years,” “forty and two months”), and Islamic tradition (e.g., “twenty and five letters” from the 27 letters of knowledge).  

Explanation: In Bahá’í teachings, these aren't literal cataclysms but spiritual metaphors for transformation. 

The Báb’s advent is the “First Trumpet-Blast or “Second Woe” (from Revelation and Qur’an), signaling the end of an old-world order and the birth of a new one. The “two Witnesses” are the Báb and Bahá’u’lláh, who “ascend to heaven” through their revelations’ enduring impact. 

Time prophecies like “forty and two months” (1,260 days) or “a thousand years” are interpreted using the lunar calendar (e.g., 1,260 lunar years from Muhammad's Hijra in 622 CE lands in 1844, the Báb’s declaration). 

The “cleansing of the Sanctuary” (Daniel) refers to purifying religion from corruption. 

Islamic tradition’s “letters of knowledge” symbolize divine sciences: Muhammad revealed two (e.g., law and spirituality), leaving 25 for future Manifestations like the Báb and Bahá’u’lláh. 

Overall, these signify the “Resurrection” as humanity's spiritual awakening, not physical end-times.  

In summary, from a Bahá’í viewpoint, this passage celebrates the Báb as a divine turning point, bridging past religions and inaugurating an era of fulfillment through Bahá’u’lláh. 

It underscores themes of progressive revelation, unity of religions, and symbolic interpretation of prophecy, encouraging believers to see history as guided by God’s plan for global harmony.

(Editor’s note: This article was assisted by Grok, xAI's AI model. Use does not imply endorsement of such use.)

'No Distinction' Among Manifestations

Image courtesy of NASA, MSFC. Image use does not imply NASA's endorsement of such use.

Bahá’u’lláh elaborates on the unity of the Manifestations of God in ‘Gleanings from the Writings of Bahá’u’lláh:

“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.”

AI Art by Glenn.

Each age has its own spiritual and material requirements.

“The measure of the revelation of the Prophets of God in this world, however, must differ,” Bahá’u’lláh stated in “Gleanings.” “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.

“It is clear and evident, therefore, that any apparent variation in the intensity of their light is not inherent in the light itself, but should rather be attributed to the varying receptivity of an ever-changing world. Every Prophet Whom the Almighty and Peerless Creator hath purposed to send to the peoples of the earth hath been entrusted with a Message, and charged to act in a manner, that would best meet the requirements of the age in which He appeared. God’s purpose in sending His Prophets unto men is twofold. The first is to liberate the children of men from the darkness of ignorance, and guide them to the light of true understanding. The second is to ensure the peace and tranquility of mankind, and provide all the means by which they can be established.”

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“The Prophets of God should be regarded as physicians whose task is to foster the well-being of the world and its peoples, that, through the spirit of oneness, they may heal the sickness of a divided humanity,” Bahá’u’lláh continued in “Gleanings.”

“To none is given the right to question their words or disparage their conduct, for they are the only ones who can claim to have understood the patient and to have correctly diagnosed its ailments. No man, however acute his perception, can ever hope to reach the heights which the wisdom and understanding of the Divine Physician have attained.

“Little wonder, then, if the treatment prescribed by the physician in this day should not be found to be identical with that which he prescribed before. How could it be otherwise when the ills affecting the sufferer necessitate at every stage of his sickness a special remedy?

“In like manner, every time the Prophets of God have illumined the world with the resplendent radiance of the Daystar of Divine knowledge, they have invariably summoned its peoples to embrace the light of God through such means as best befitted the exigencies of the age in which they appeared. They were thus able to scatter the darkness of ignorance, and to shed upon the world the glory of their own knowledge. It is towards the inmost essence of these Prophets, therefore, that the eye of every man of discernment must be directed, inasmuch as their one and only purpose hath always been to guide the erring, and give peace to the afflicted. …

“These are not days of prosperity and triumph. The whole of mankind is in the grip of manifold ills. Strive, therefore, to save its life through the wholesome medicine which the almighty hand of the unerring Physician hath prepared.”

(Editor’s note: This essay is not an official Bahá’í publication. Paragraph breaks have been added for ease of reading. Please visit the Bahá’í International Community’s main website for more information about the Bahá’í  Faith and/or its authoritative online library. This article was assisted by Grok, xAI's AI model. Such use does not imply Grok, xAI’s or AI’s endorsement of such use.)

God's Manifestations Regarded As One Soul

Buildings on The Arc on Mount Carmel in Haifa, Israel.

by Glenn Franco Simmons

Rather than the major world’s religions being separate, what if they were a part of a single, progressively revealed religion, akin to chapters in a book?

“The Bearers of the Trust of God are made manifest unto the peoples of the earth as the Exponents of a new Cause and the Revealers of a new Message. Inasmuch as these Birds of the celestial Throne are all sent down from the heaven of the Will of God, and as they all arise to proclaim His irresistible Faith, they, therefore, are regarded as one soul and the same person. For they all drink from the one Cup of the love of God, and all partake of the fruit of the same Tree of Oneness,” wrote Bahá’u’lláh  in “Gleanings from the Writings of Bahá’u’lláh.”

“These Manifestations of God have each a twofold station,” He explained. “One is the station of pure abstraction and essential unity. In this respect, if thou callest them all by one name, and dost ascribe to them the same attributes, thou hast not erred from the truth. Even as He hath revealed: ‘No distinction do We make between any of His Messengers.’ For they, one and all, summon the people of the earth to acknowledge the unity of God, and herald unto them the Kawthar of an infinite grace and bounty. They are all invested with the robe of prophethood, and are honored with the mantle of glory. 

“The other station is the station of distinction, and pertaineth to the world of creation, and to the limitations thereof,” Bahá’u’lláh continued. “In this respect, each Manifestation of God hath a distinct individuality, a definitely prescribed mission, a predestined revelation, and specially designated limitations. Each one of them is known by a different name, is characterized by a special attribute, fulfills a definite mission, and is entrusted with a particular Revelation. …”

In “Epistle to the Son of the Wolf,” Bahá’u’lláh further elaborated on the Messengers’ unity.

“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,” He wrote. “These principles and laws, these firmly established and mighty systems, have proceeded from one Source, and are rays of one Light. That they differ one from another is to be attributed to the varying requirements of the ages in which they were promulgated.”

He also had a message specifically for Bahá’ís.

“Gird up the loins of your endeavor, O people of Bahá, that haply the tumult of religious dissension and strife that agitateth the peoples of the earth may be stilled, that every trace of it may be completely obliterated. For the love of God, and them that serve Him, arise to aid this sublime and momentous Revelation. Religious fanaticism and hatred are a world-devouring fire, whose violence none can quench. The Hand of Divine power can, alone, deliver mankind from this desolating affliction. …”

(Editor’s note: This essay is not an official Bahá’í publication. Please visit the Bahá’í International Community’s main website or more information about the Bahá’í  Faith and its authoritative online library. This article was assisted by Grok, xAI's AI model. Such use does not imply Grok, xAI’s or AI’s endorsement of such use.)