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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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| 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. |
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.)
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| © BWAA. CC BY-NC-ND 4.0. Excerpt © BIC. |
“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
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| If you click on images, on some browsers, the images will be clearer. You may also download them. |
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, personally, 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.”
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| Source: The Glad-Tidings. Approved by the Cupertino LSA. Excerpt: © BIC. Image use does not imply NASA's endorsement of such use. |
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).”
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| Source: "The Advent of Divine Justice." (p. 32) © BIC. AI Art by Glenn (CC BY-NC-ND 4.0.) |
“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.)
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| 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.
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| Source: “Promulgation of Universal Peace.” Photo: © BWAA. |
`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.
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| 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.”
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.
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.
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| Shrine of the Báb, Haifa, Israel. BIC. |
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.
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.)
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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.”
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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.)