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| AI Art © Glenn Franco Simmons. CC BY-NC-ND 4.0. |
Excerpt © Bahá’í International Community. Used in accordance with BIC terms.
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| Photo adapted by Bahá’í Writings As Art. |
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| AI Art by Glenn (above) CC BY-NC-ND 4.0. Image of stamp below {iii}. |
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 14th-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 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.
“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.
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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 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 said. “… The structure of Darby’s doctrine 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.
(Note: This article was assisted by Grok, xAI's AI model. Use does not imply endorsement of such use.)