Covenant Library Unified Glossary
Key:
{DBNN} = The Dawn-Breakers, Nabíl's Narrative Glossary
{DBNNi} = The Dawn-Breakers, Nabíl's Narrative Index
{ESW} = Epistle to the Son of the Wolf Glossary
{GL} = Gleanings From The Writings Of Bahá'u'lláh Glossary
{KA} = The Kitáb-i-Aqdas Glossary
{KI} = The Kitáb-i-Íqán Glossary
{ROB1} = The Revelation of Bahá'u'lláh, Volume 1 (Baghdád 1853-63), passim
{ROB2} = The Revelation of Bahá'u'lláh, Volume 2 (Adrianople 1863-68), passim
{ROB3} = The Revelation of Bahá'u'lláh, Volume 3 (Akká, The Early Years 1868-77), passim
{ROB4} = The Revelation of Bahá'u'lláh, Volume 4 (Mazra'ih & Bahjí 1877-92), passim
{TSVATFV} = The Seven Valleys And The Four Valleys, passim{ABBD} = A Basic Bahá'í Dictionary, Wendi Momen, 1989
{BGMG} = Bahá'í Glossary: Persian and Arabic words appearing in the Bahá'í Writings, Marzieh Gail, 1957{CLUG} = Brief version of the entry, or when no source exists
# A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
152 {ROB2: The numerical values of the letters B, H, A, which constitute the word Bahá [بهاء without the 'ء'], are 2, 5 and l respectively. Some Tablets of Bahá'u'lláh are signed in this way by Him. (p. 383n)}A.H. {DBNN: 'After Hijírah'. Date of Muhammad's migration from Mecca to Medina, and basis of Muhammadan chronology.}{ABBD: Anno Hejirae (in the year of the Hijra). Used to signify a date in the Muslim calendar. The Muslim calendar is based on lunar years which in most years are 13 days shorter than solar years. The beginning of this calendar is AD 622, the year of the Hijra (Hejira), the flight of the Prophet Muhammad from Mecca to Medina.}
'Abá {DBNN: A loose outer garment, resembling a cloak, commonly made of camel's hair.}{ROB3: The 'abá was a cloak worn by orientals in those days. It was normally placed over the shoulders, but on cold days it was customary to pull it over one's head. (p. 101n)}
'Abá-Basír, Áqá Naqd-'Alí {DBNNi: Son of Hájí Muhammad-Husayn, who repulsed the 'Iráqí regiment at Zanján}{ESW: Son of a Zanján martyr and himself decapitated for his Faith in that city}
Ábádih {ROB1: A town historic for its burial-place of over two hundred martyrs' heads. These were brought there, via Shíráz, carried aloft on bayonets, and accompanied mainly by the female next of kin who were forced to walk some of the way from the town of Nayríz (over two hundred miles). (p. 77n)}'Abbás-i-Núrí, Mírzá, Mírzá 'Abbás of Núr, Mírzá Buzurg-i-Núrí, Mírzá Buzurg-i-Vazír, Mírzá Buzurg the Vizier {DBNNi: Father of Bahá'u'lláh; one of the wisest administrators among the Vazírs of the King}{ABBD: The father of Bahá'u'lláh. Renowned for, in the words of Mullá Husayn, "his character, his charm, and artistic and intellectual attainments", he served as a Vizier to a son of Fath-'Ali Sháh. Under Muhammad Sháh he was governor of Burújird and Luristán, but lost his official posts and much of his wealth through the antagonism of Hájí Mírzá Áqásí. Bahá'u'lláh was Mírzá Buzurg's third child by his second wife, Khadíjih Khánum. Mírzá Buzurg died in 1839.}
'Abbás-Qulí Khán-i-i-Láríjání {BGMG: Sniper who killed Mullá Husayn (DB 379), Feb. 1, 1849.}'Abbúd, Ilyás {ABBD: A wealthy Christian merchant of 'Akká who owned a home on the edge of what is now called Genoa Square. He was a patron of the Greek Orthodox Church of St George. Bahá'u'lláh and His family lived in the House of 'Údí Khammár which was attached to 'Abbúd's house. Such were the charges of impiety, atheism, terrorism and heresy which were levelled against the Holy Family that 'Abbúd reinforced the partition that separated his house from their dwelling. Eventually, however, he was won over as a friend and offered a room in his house for the use of 'Abdu'l-Bahá and Munírih Khánum. Later he rented the whole house to the Holy Family. 'Abbúd died in 1878.}'Abdu'dh-Dhikr {ABBD: (Arabic) Servant of the Remembrance. A designation of the Báb.}see also Dhikr, Siyyid-i-Dhikr
'Abdu'l-'Alí Hájí, Shaykh {DBNNi: Vahíd's father-in-law, distinguished among the notables of Nayríz.}'Abdu'l-'Ali-Khán-i-Marághiyí {DBNNi: Captain of Prince Hamzih's artillery and a loyal friend to Mullá Husayn at Mashhad.}'Abdu'l-'Azim-i-Khu'í, Siyyid {DBNNi: Surnamed Siyyid-i-Khál-Dár, one of the survivors of Tabarsí.}'Abdu'l-'Azíz {ESW: son of 'Abdu'l-Salám, a famous Muslim ecclesiastic of the Sunní sect}'Abdu'l-'Azíz, Sultan {GL: The Sultan who decreed each of Bahá'u'lláh's three banishments}{BGMG: Sultan of Turkey who "with Násiri'd-Dín Sháh was the author of the calamities heaped upon Bahá'u'lláh and embodied the concentrated power vested in Sultanate and Caliphate. (GPB 225). 1830–1876; ruled 1861–1876.}
{ABBD: Sultán of the Ottoman Turkish Empire (ruled 1861–76) who banished Bahá'u'lláh from Constantinople (Istanbul) to Adrianople (Edirne) in 1863, and finally to 'Akká in 1868. The Sultán's decree condemned Bahá'u'lláh and His companions to permanent banishment and ordered that they be strictly confined and forbidden to associate with each other or with the local inhabitants. Bahá'u'lláh is reported to have said that in banishing Him without reason to the Most Great Prison, 'Abdu'l-'Aziz's tyranny was worse than Násiri'd-Dín Sháh's. Bahá'u'lláh addressed the Sultán in two Tablets including the Súriy-i-Mulúk (Tablet to the Kings), but he did not respond. 'Abdu'l-'Aziz was deposed and assassinated in 1876.}
'Abdu'l-Bahá, Ghusn-i-A'zam (Most Great Branch, Greatest Branch), 'Abbás Effendi {GL: The appointed Successor of Bahá'u'lláh and Center of His Covenant. (1844-1921)}{KA: The 'Servant of Bahá', 'Abbás Effendi (1844-1921), the eldest son and appointed Successor of Bahá'u'lláh, and the Centre of His Covenant}
{BGMG: The Servant of the Glory. The Center of Bahá'u'lláh's Covenant; Exemplar and Interpreter of the Bahá'í Faith. "The Most Great Branch", the "One Whom God hath purposed." (GPB 239). Bahá'u'lláh's "beloved Son … His vicegerent on earth, the Executive of His authority, the Pivot of His Covenant, the Shepherd of His flock, the Exemplar of His faith, the Image of His perfections, the Mystery of His Revelation, the Interpreter of His mind, the Architect of His World Order, the Ensign of His Most Great Peace, the Focal Point of His unerring guidance … occupant of an office without peer or equal in the entire field of religious history …." (GPB 245). (1844-1921)}
{ABBD: Eldest surviving son of Bahá'u'lláh and His designated successor. Named 'Abbás after his grandfather, 'Abdu'l-Bahá was known as 'Abbás Effendi outside the Bahá'í community. Bahá'u'lláh also gave Him the titles Ghusn-i-A'zam (the Most Great Branch), Sirru'lláh (Mystery of God) and Áqá (the Master). He chose the name 'Abdu'l-Bahá (Servant of Bahá) for Himself after the passing of Bahá'u'lláh. 'Abdu'l-Bahá was born in Tihrán, on 23 May 1844. While still a child, He recognized His Father's station even before it had been openly revealed. He shared Bahá'u'lláh's banishment and exile and often served as His Father's deputy when dealing with officials and the public. Bahá'u'lláh described the station of 'Abdu'l-Bahá in the Súriy-i-Ghusn (Tablet of the Branch). In the Kitáb-i-'Ahdí (Book of the Covenant), He named 'Abdu'l-Bahá as His successor and the authorized Interpreter of His Writings. Shoghi Effendi has written: "[T]hough essentially human and holding a station radically and fundamentally different from that occupied by Bahá'u'lláh and His Forerunner, 'Abdu'l-Bahá was the Perfect Exemplar of His Faith...endowed with superhuman knowledge, and to be regarded as the stainless mirror reflecting His light." While not regarding 'Abdu'l-Bahá as a Prophet, Bahá'ís show special respect to His unique station by capitalizing pronouns referring to Him. In about 1873 'Abdu'l-Bahá married Munírih Khánum. Of their nine children, four daughters lived to adulthood. His eldest daughter Díyá'íyyih was the mother of Shoghi Effendi. In 1901 Sultan 'Abdu'l-Hamíd II again ordered 'Abdu'l-Bahá confined to 'Akká but in 1908 He was set free after the Young Turks' revolution. It was 'Abdu'l-Bahá who, at the instruction of Bahá'u'lláh, saw to the transfer of the Báb's remains to the Holy Land and their interment in a permanent Shrine on Mount Carmel in 1909. In 1911 He began His historic journeys to Europe and North America to proclaim His Father's message, returning to the Holy Land in 1913. Renowned outside the Bahá'í community for His humanitarian work, 'Abdu'l-Bahá was knighted in 1920 by the British government for his efforts for the relief of hunger in Palestine during World War I. Among the achievements of the ministry of 'Abdu'l-Bahá were the spread of the Bahá'í Faith to the West and Australia; the building of the first Mashriqu'l-Adhkár in 'Ishqábád and the beginning of the Mother Temple of the West in Wilmette, Illinois, USA; and the establishment of the first institutions of the Bahá'í Administrative Order. In His Will and Testament, 'Abdu'l-Bahá named His grandson, Shoghi Effendi, to succeed Him as Guardian of the Bahá'í Faith. 'Abdu'l-Bahá died in Haifa on 28 November 1921, and is buried in a vault of the Shrine of the Báb.}
{ROB4: During Bahá'u'lláh's Ministry 'Abdu'l-Bahá was known by several titles, including Áqá (Master) and the Most Great Branch. The designation 'Abdu'l-Bahá (Servant of Bahá) was adopted by Himself after the Ascension of His Father. (p. 414n)}
see also Shrine of 'Abdu'l-Bahá, Sarkár-Aqá
'Abdu'l-Báqí, Siyyid {DBNNi: Was noted for his learning, present when the Báb dictated Tablet to Hájí Mírzá Jání at Káshán; afterwards became a believer}'Abdu'l-Hamíd II, Sultan {BGMG: "The Great Assassin". Nephew and successor of 'Abdu'l-'Azíz and with him responsible for 'Abdu'l-Bahá's forty years imprisonment. (PDC 61). 1842–1918; Sultan of Turkey 1876 till deposed 1909.}{ABBD: Sultan of the Ottoman Turkish Empire (ruled 1876– 1909). As a result of the plotting of Mírzá Muhammad-'Alí, in 1901 'Abdu'l-Hamíd restricted 'Abdu'l-Bahá's freedom, confining Him and His family within the city walls of 'Akká. Later the Sultán sent two commissions of inquiry to investigate false charges made against 'Abdu'l-Bahá by Covenant-breakers, and for a time 'Abdu'l-Bahá was in great danger. However, with the Young Turks' revolution in 1908, all religious and political prisoners in the Ottoman Empire were freed and the Sultan was overthrown the following year. He died in 1918.}
'Abdu'l-Husayn-i-'Iráqí, Shaykh, Shaykh 'Abdu'l-Husayn-i-Tihrání {ROB2: A diabolical Muslim divine and an inveterate enemy of Bahá'u'lláh since His days in Baghdád. It is interesting to note that a grandson of the Shaykh embraced the Faith of Bahá'u'lláh and became one of its active teachers. (p. 332 and n)}'Abdu'l-Kháliq-i-Isfáhání {BGMG: Man who cut his throat when Táhirih put aside her veil at the Conference of Badasht.}'Abdu'l-Kháliq-i-Yazdí, Mullá {KI: At first a Jewish priest, he accepted Islám, joined the Shaykhí School and was converted by Mullá Husayn to the Bábí Faith.}see also Shaykh Ahmad
'Abdu'lláh {KI: The father of the Prophet [Muhammad]. He belonged to the family of Háshim, the noblest tribe of the Quraish section of the Arabian race, directly descended from Ishmael.}'Abdu'lláh Khán-i-Turkamán {BGMG: Person first charged by the Sháh to destroy the handful of Bábís who had sought refuge at the Shrine of Shaykh Tabarsí. He recruited an army of 12,000 men and it was thought he could conquer the believers in "the space of two days". (DB 360)}{DBNNi: Head of army ordered by the Sháh to attack Tabarsí.}
'Abdu'lláh Páshá {ABBD: Governor of 'Akká from 1819 to 1831, succeeding Sulaymán Páshá, his father-in-law. "An ambitious and acquisitive young man", he inherited extensive lands outside of 'Akká, including land at al-Bahja and Mazra'ih, and he took over Sulaymán's large property now known as the Baydún estate. He built a third mansion at the tip of Carmel, now forming part of the foundation of the lighthouse there. He used as his Governorate buildings in the northwest corner of 'Akká which had been built around 1810 by his father and which incorporated Crusader buildings in its structure. One commentator writes, "Abdu'lláh Páshá, throughout his stormy days as a ruler of the area, had elevated ideas of his own merits, even going so far as to announce publicly...that he fulfilled in himself the conditions of the true Caliph." The Egyptians invaded Palestine in 1831 and took 'Akká in 1832. 'Abdu'lláh Páshá surrendered and was taken to Egypt. In 1840 the area reverted to Turkish rule and 'Abdu'lláh was freed by Egypt. He returned to Palestine and sold the Stella Maris monastery back to the monks. He then went to Constantinople, and eventually to the Hijáz where he died. Several of the residences that once belonged to 'Abdu'lláh Páshá were occupied by Bahá'u'lláh and His family: the Mansion of Mazra'ih; the original structure of the Mansion of Bahjí, which he built in 1821; and the Governorate in 'Akká.}See also House of 'Abdu'lláh Páshá
'Abdu'lláh-i-Ubayy {GL: An opponent of Muhammad}{KI: A prominent opponent of Muhammad; called 'the prince of hypocrites'.}
{BGMG: Powerful Medinite chief and Muhammad's bitter opponent, whose hopes of sovereignty were defeated when the Medinites sent for the Prophet to rule over them. He was the leader of the Hypocrites (munáfiqún) who secretly thwarted and resisted the Prophet at Medina. (Muir, Sir Wm., The Life of Muhammad, 181).}
'Abdu'l-Majid {BGMG: Sultan of Turkey 1839–1861. Born 1823.}'Abdu'l-Vahháb-i-Shírází {ABBD: A shopkeeper of Shíráz who, as a youth, dreamed of the appearance of the Imám 'Alí. With him in the dream was Mullá 'Alíy-i-Bastámí, one of the Letters of the Living who was sent to 'Iráq. On awakening, 'Abdu'l-Vahháb saw Mullá 'Alíy-i-Bastámí passing and followed him. Mullá Alí tried to persuade the young man to return to his shop but to no avail. 'Abdu'l-Vahháb's father overtook them, ordered his son to return home and beat Mulla 'Alí. On their return to Shíráz, 'Abdu'l-Vahháb related his dream to his father, who was overcome with regret for his actions. Later 'Abdu'l-Vahháb moved to Kázimayn near Baghdád where in 1851 he encountered Bahá'u'lláh who was visiting the sacred shrines there. His dearest wish was now to travel back to Írán in the company of Bahá'u'lláh, but Bahá'u'lláh persuaded him to stay where he was and gave him money to enlarge and extend his trade. 'Abdu'l-Vahháb followed Bahá'u'lláh to Tihrán, where he was caught up in the persecution of the Bábís that followed the attempt on the life of the Sháh. Found giving praise to his Lord in the market-place, he was thrown into the Síyáh-Chál and chained to Bahá'u'lláh. One night he dreamed that he was soaring into a space of infinite vastness and beauty. Bahá'u'lláh told him that that day he would sacrifice himself for the Cause. In the morning the gaoler called for 'Abdu'l-Vahháb. He threw off his chains, sprang to his feet and embraced each of his fellow prisoners. Because he had no shoes, Bahá'u'lláh gave him His own. 'Abdu'l-Vahháb kissed the knees of Bahá'u'lláh, then sang and danced all the way to his execution. His executioner later returned to the cell praising the spirit 'Abdu'l-Vahháb had shown at the hour of his death.}'Abdu'r-Rahmán, Shaykh {BGMG: Leader of Qádiríyyih Order, who had at least 100,000 followers. In reply to his queries, Bahá'u'lláh revealed the Four Valleys. (GPB 122)}Abhá {GL: Bahá means 'glory'. Abhá is its superlative. Both are titles of Bahá'u'lláh and of His Kingdom.}{ABBD: (Arabic) Superlative of 'Bahá' (Glory), meaning 'Most Glorious'.}
Abhá Beauty {ABBD: Bahá'u'lláh.}Abhá Kingdom {ABBD: The 'next world'; the spiritual realm beyond the grave into which the soul passes after death.}see also the Kingdom
Abhá Pen (The Pen of the Most Glorious), Pen of Glory, Supreme Pen {ESW: The power of the Holy Spirit manifested through Bahá'u'lláh's writings}'Ábid, Hájí Siyyid {DBNNi: One of the attendants who accompanied Vahíd to the enemy's camp and to his martyrdom}'Ábíd, Shaykh {BGMG: Tutor at school where the Báb remained five years. (DB 75)}Abjad {KA: The ancient Arabic system of allocating a numerical value to letters of the alphabet, so that numbers may be represented by letters and vice versa. Thus every word has both a literal meaning and a numerical value}{ABBD: (From the four letters of the Arabic alphabet 'A', 'B', 'J' and 'D') The ancient Arabic system of allocating a numerical value to letters of the alphabet, so that numbers may be represented by letters, and not to be confused with numerology (the study of the occult meaning of numbers). Shoghi Effendi explained in a letter written on his behalf: 'In the Semitic languages--both Arabic and Hebrew--every letter of the alphabet had a numerical value, so instead of using figures to denote numbers they used letters and compounds of letters. Thus every word had both a literal meaning and also a numerical value. This practice is no more in use but during the time of Bahá'u'lláh and the Báb it was quite in vogue among the educated classes, and we find it very much used in the Bayán. As the word Bahá also stood for the number nine it could be used interchangeably with it.'}
{BGMG: "The name of an arithmetical arrangement of the alphabet, the letters of which have different powers [numerical values] from one to one thousand. It is in the order of the alphabet as used by the Jews as far as 400, the six remaining letters being added by the Arabians." (Hughes)
Guide to transliteration and pronunciation of the Persian alphabet, together with the Abjad numerical value of the letters -- The non-Arabic letters in the Persian alphabet have no Abjad value.} 
Abraham, Friend of God, Father of the Faithful {KI: See Genesis 11-25; Some Answered Questions, pp. 12-14. Scholars give 2100 B.C.-2000 B.C. as his dates. Regarded by Jews, Christians, and Muslims as the Friend of God, the Father of the Faithful.}{BGMG: "Father of a Multitude". An inhabitant of Ur in Chaldee, who founded the Jewish nation. Ancestor of Bahá'u'lláh through Katurah. This Manifestation of God is also called the Friend of God and the Father of the Faithful. (GPB 94)}
{ABBD: Considered to be the Father of the Jewish people. Bahá'u'lláh was descended from Abraham through his wife Keturah. Abraham is referred to in Bahá'í scriptures as the 'Friend of God' and the 'Father of the Faithful'.}
Abú, Ab {BGMG: Father.}Abú 'Ámír {GL: An opponent of Muhammad}{KI: An opponent of Muhammad; a monk.}
Abú-'Alí Síná, Ibn-i-Síná, Avicenna {ESW: An Arab physician and philosopher born in Persia, known in the West as the Hippocrates and the Aristotle of the Arabs (980-1037 A.D.).}{BGMG: Persian physician and philosopher. The Shifá' and the Qánún or Canon of Medicine are his most famous works.}
Abú-Dhar {ESW: Abú-Dhar Ghifárí, an illiterate shepherd who became an esteemed disciple of Muhammad.}{BGMG: The shepherd who became a Companion of Muhammad; celebrated for piety and asceticism, he preached the equality of all believers and denounced luxury. Claimed as a precursor by Muslim mystics. Bahá'u'lláh speaks of him as becoming "a prince of nations" (SW 19).}
Abú Ismá'íl 'Abdu'lláh Ansárí, Shaykh, Khájih 'Abdu'lláh, of Hirát {TSVATFV: (1006-1088 A.D.) Súfí leader, descended from the Prophet's companion Abú Ayyúb. Chiefly known for his Munáját (Supplications) and Rubá'íyyát (Quatrains).}see also Ansár
Abú-Ja'far {BGMG: This is the Kunyih or designation of the fifth Imám, Muhammad-Báqir (AD. 676–731). (SW 113)}Abú-Ja'far-i-Túsí, Muhammad-Báqir {ESW: Muslim who like Mufaddal handed down traditions from Imám Sadiq}Abú-Jahl {KI: Literally, 'the Father of Folly'; so styled by the Muslims. An implacable enemy of the Prophet [Muhammad].}{BGMG: The Father of Ignorance, Muslim surname of Muhammad's bitter opponent, his uncle and an influential Meccan called Abu'l-Hikam, the Father of Wisdoms. Killed at Badr, he is said to have been called by Muhammad "the Pharaoh of his people."}
Abu'l Qasím, Mírzá {DBNNi: Son-in-law and trusted disciple of the mujtahid, Mírzá Muhammad Taqí.}Abú-Lahab {ROB1: An uncle of Muhammad who refused to acknowledge His Prophethood and was hostile to Him. (p. 156n)}Abu'l-'Aliy-i-Harátí {DBNNi: An enemy of Mullá Husayn.}Abu'l-Fadl-i-Gulpáygání, Mírzá {BGMG: Illustrious Persian Bahá'í scholar, who taught in the United States at the turn of the century; author of The Bahá'í Proofs, The Brilliant Proof, the Fará'id, etc. ''Learned apologist'' (GPB 195).}{ABBD: The most outstanding scholar of the Bahá'í Faith. Born in 1844 in Gulpáygán, Írán, to a family of Muslim religious scholars, at thirty Mírzá Abu'l-Fadl was the master teacher of a Tihrán religious seminary. After years of rejecting the Bahá'í Faith, he was moved to study it after an encounter with a humble Bahá'í blacksmith. In 1876 Abu'l-Fadl became a Bahá'í and devoted the rest of his life to teaching, travelling and writing about the Bahá'í Faith. In Cairo he was the centre of Bahá'í activity. In 1901 'Abdu'l-Bahá sent him to America where he spent nearly four years, making a lasting mark on the American Bahá'í community. Among the books he wrote which have been translated into English are The Bahá'í Proofs, The Brilliant Proof, Miracles and Metaphors and Letters and Essays, 1886-1913. Mírzá Abu'l-Fadl died in Cairo in 1914. Shoghi Effendi named him one of the nineteen Apostles of Bahá'u'lláh.}
{ROB2: His name meant 'the father of learning'. (p. 45n)}
Abu'l-Hasan-'Alí {BGMG: "Last of the Four Gates." (See Abváb-i-Arbá'ih, DB Liii). Dying, he refused to name a successor, saying that God had another plan.}Abu'l-Hasan-i-Ardikání, Hájí Mullá, Hájí Amín, Amín-i-Iláhí (Trusted one of God) {BGMG: First Persian pilgrim to penetrate into 'Akká and glimpse the imprisoned Bahá'u'lláh. (GPB 187).}{ABBD: A Hand of the Cause and an Apostle of Bahá'u'lláh, Abu'l-Hasan became a Bábí shortly after the Martyrdom of the Báb. When Bahá'u'lláh declared His mission, Abu'l-Hasan accepted immediately and travelled throughout Írán teaching other Bábís of the advent of Bahá'u'lláh. Eventually he became the assistant of Hájí Sháh-Muhammad Manshádí, Amínu'l-Bayán, who was Trustee of the Huqúq'u'lláh. Abu'l-Hasan earned his living by trading and by writing letters for those were unable to write, while at the same time he collected the Huqúq'u'lláh and any letters the believers wanted sent to Bahá'u'lláh and distributed Tablets revealed by Bahá'u'lláh. He visited 'Akká whilst Bahá'u'lláh was still a prisoner in the citadel and was the first Bahá'í from the outside world to be able to meet Bahá'u'lláh in 'Akká (in the public baths). On the death of Hájí Sháh-Muhammad Manshádí in 1880, Abu'l-Hasan was appointed Trustee (Amín) of the Huqúq'u'lláh. In 1891 he was imprisoned for three years in Tihrán and Qazvín. He continued his travels during the life of 'Abdu'l-Bahá, visiting Haifa and 'Akká on several occasions. He died in 1928 and was posthumously named a Hand of the Cause by Shoghi Effendi.}
Abu'l-Hasan-i-Bazzáz, Hájí {DBNNi: A traveller with the Báb to Hijáz.}Abu'l-Qásim-i-Káshí {ESW: A learned Bábí from Káshán who was murdered in Baghdád by the followers of Mírzá Yahyá.}{BGMG: A believer martyred through the decrée pronounced by Mírzá Yahyá. (SW 176)}
{ROB4: One of the disciples of the Báb who had attained His presence in Káshán. He went to Baghdád, recognized the station of Bahá'u'lláh and became an ardent lover of the Blessed Beauty. He was murdered in Baghdád on the orders of Mírzá Yahyá. (p. 439)}
Abu'l-Qásim-i-Khurásání, Mírzá {ROB4: The caretaker of the Shrine of Bahá'u'lláh and the gardens. (p. 30n)}Abú-Nasr, Abú-Nasr Farabi, Al-Fárábí {ESW: Persian philosopher and writer who lived about the 4th Century, A.H.}{BGMG: Browne, E. G. calls [him] the "greatest philosopher of Islám before Avicenna." died A.D. 950. Nicholson adds, "He devoted himself to the study of Aristotle, whom Moslems agree with Dante in regarding as 'il maestro di color che sanno' [the master of those who know]."}
Abú-Tálib, Mullá {ABBD: A master mason who came to the Holy Land from Baku, Ádhirbáyján before the passing of Bahá'u'lláh. He had original responsibility, under the supervision of 'Abdu'l-Bahá, for the construction of the Shrine of the Báb, and two doors of the Shrine are named for his two sons, 'Ali-Ashraf and Áqá Bálá. Abú-Tálib originally bought the area of the Ashraf Garden and gave the property to his son 'Ali-Ashraf who later donated it to the Faith.}Abú-Tálib, Siyyid {DBNNi: The kad-khudá of a district in Nayríz and one of the companions of Vahíd.}Abú-Turáb-i-Qazvíní, Shaykh {DBNNi: A native of Ishtihárd, one of the disciples of Siyyid Kázim.}{ROB1: One of the leading disciples of Siyyid Kázim; he died as a Bábí in the prison of Tihrán. (p. 332n)}
Abváb-i-Arbá'ih, 'Bábs', 'Gates' {BGMG: The Four Gates. Successive emissaries, for 69 years after the "disappearance," i.e. death, of the 12th Imám in 260 A.H., between the "Hidden Imám" and the people.}{ABBD: The Twelfth Imám, who was named Muhammad, disappeared in the ninth century AD. He is believed to have gone into concealment but to have continued to communicate with his followers through intermediaries called 'bábs' (gates). Neither the Twelfth Imám nor the last báb named a successor, and the tradition arose that at the time appointed by God, the Twelfth Imám would appear once again, sent by God to guide mankind. He is also called the Mihdí (The Guided One), Hujjat (the Proof), Baqíyyatu'lláh (the Remnant of God) and the Qá'im.}
see also Ghaybat-i-Kubrá, Ghaybat-i-Sughrá, Husayn-Ibn-i-Rúh Naw-Bakhtí, Abu'l-Hasan-'Alí
'Ád {ESW: A powerful Arabian tribe, destroyed, like Thamúd, for its idolatry}{BGMG: Tribe living in Arabia immediately after Noah, and which built large edifices and pillars in "al-Ahqáf" (The Sand Dunes). They grew haughty because of their prosperity and were destroyed for rejecting their Prophet, Húd.}
{ABBD: Traditionally, a fourth generation descendant of Noah, whose people "inhabited a large tract of country in Southern Arabia...His people, who are said to be of a tall race, were idolators and aggressive people...God chose Húd to be a Prophet to the people of 'Ad." The majority of the people of 'Ad rejected the teachings of Húd and they were destroyed by a calamity.}
See also Sálih
Adam {ROB2: According to Bahá'í belief the Biblical story of Adam is allegorical and He was the first Manifestation of God in recorded history. (p. 352n)}{BGMG: Manifestation of God who inaugurated a 6,000 year cycle ending with the Dispensation of the Báb. "The Faith of Bahá'u'lláh should indeed be regarded, if we wish to be faithful to the tremendous implications of its message, as the culmination of a cycle, the final stage in a series of successive, of preliminary and Progressive Revelations. These, beginning with Adam and ending with the Báb, have paved the way and anticipated with an ever-increasing emphasis the advent of that Day of Days in which He Who is the Promise of All Ages should be made manifest." (Shoghi Effendi, WOB 103). The Guardian further writes of "the rise of the Orb of Bahá'u'lláh's most sublime Revelation marking the consummation of the six thousand year cycle ushered in by Adam, glorified by all past Prophets and sealed with the blood of the Author of the Bábí Dispensation." (BN, insert dated Oct. 8, 1952). Adam in Persian means man. The Qur'án uses the same phrase for the creation of Adam as for that of Jesus Christ; cf. 15:29, 66:12, etc.: "breathed of My spirit into him."}
{ABBD: The first Manifestation of God to appear on earth in recorded religious history. His Dispensation began the Adamic Cycle. Adam is also considered to be a collective term for the whole of mankind, as in Genesis 5:1–2: "In the day that God created man, in the likeness of God made he him; Male and female created he them; and blessed them, and called their name Adam, in the day when they were created." 'Abdu'l-Bahá has explained that the Biblical story of Adam and Eve is symbolic: "Therefore this story of Adam and Eve who ate from the tree, and their expulsion from Paradise, must be thought of simply as a symbol. It contains divine mysteries and universal meanings, and it is capable of marvellous explanations...We will explain one of them, and we will say: Adam signifies the spirit of Adam, and Eve his soul. For in some passages in the Holy Books where women are mentioned, they represent the soul of man. The tree of good and evil signifies the human world...The meaning of the serpent is attachment to the human world. This attachment of the spirit to the human world led the soul and spirit of Adam from the world of freedom to the world of bondage, and caused him to turn from the Kingdom of Unity to the human world. When the soul and spirit of Adam entered the human world, he came out from the paradise of freedom and fell into the world of bondage. From the height of purity and absolute goodness, he entered into the world of good and evil...This is one of the meanings of the Biblical story of Adam."}
Adhán {DBNN: Muslim call to prayer.}{ABBD:(Arabic) Announcement. The Muslim call to prayer, made by the muezzin from the minaret of the mosque before each of the five times of obligatory prayer.}
Ádhirbáyján, Ádharbáyján {ABBD: Mountainous province in the northwest of Írán where the Báb was imprisoned. The provincial capital is Tabríz.}Administration, Administrative {ABBD: Colloquial term used by Bahá'ís to refer to the whole Administrative Order of the Bahá'í Faith. Also often used to refer only to the elected part of this structure.}Administrative Order, Bahá'í {ABBD: The structure of Bahá'í institutions, conceived by Bahá'u'lláh, formally established by 'Abdu'l-Bahá in His Will and Testament, and expanded during the Guardianship of Shoghi Effendi. Its 'twin pillars' are the Universal House of Justice and the Guardianship. The Bahá'í Administrative Order includes the Local and National Spiritual Assemblies (in future to be called Houses of Justice) and the Universal House of Justice, the Guardianship and the institution of the Hands of the Cause. Shoghi Effendi described the Bahá'í Administrative Order 'not only as the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind', and as 'the sole framework' of the future Bahá'í Commonwealth. Combining the best features of various secular forms of government without their drawbacks, the Bahá'í Administrative Order is unique in religious history in its structure and origin. Its establishment by the Founder Himself, and the clear provisions set down for its continuation into the future, safeguard it against division and the formation of sects. Bahá'í Administration, Shoghi Effendi has emphasized, is 'an instrument and not a substitute for the Faith of Bahá'u'lláh,...a channel through which His promised blessings may flow' and which 'should guard against such rigidity as would clog and fetter the liberating forces released by His Revelation.'}See also World Order of Bahá'u'lláh
Administrative Rights, Voting Rights {ABBD: The rights belonging to all members enrolled in the Bahá'í community. These include the right to vote in Bahá'í elections, which is, at present, limited to members aged twenty-one and older, as well as other rights including attendance at the Nineteen Day Feast, serving on Bahá'í Administrative bodies, the right to a Bahá'í marriage ceremony and to contribute to the Bahá'í Fund. When a believer persistently and flagrantly breaks Bahá'í law, the National Spiritual Assembly may, after repeated warnings, remove some or all of these administrative rights. Rights may be restored when the person shows repentance and corrects his behaviour.}Adrianople, Edirne, Ard-i-Sirr (Land of Mystery) {ABBD: A city in European Turkey to which Bahá'u'lláh was exiled from Constantinople (Istanbul) in 1863 and where He lived for five years. While in Adrianople He proclaimed His message to the kings and rulers of the earth, and it was there He suffered the rebellion of Mírzá Yahyá. Among the many Tablets Bahá'u'lláh revealed in Adrianople are the Súriy-i-Mulúk, the Lawh-i-Sultán, the Súriy-i-Ghusn, both the Arabic and the Persian Tablet of Ahmad and the prayers for Fasting. Of the Revelations He received in Adrianople Bahá'u'lláh has written: 'In those days the equivalent of all that hath been sent down aforetime unto the Prophets hath been revealed.'}see also Remote Prison
Advent of Divine Justice, The {ABBD: A volume by Shoghi Effendi written as a letter to the Bahá'ís of the United States and Canada in 1938. In it, against the background of the events preceding World War II, he calls upon the Bahá'ís of North America to arise to establish the World Order of Bahá'u'lláh. He describes the opportunities and responsibilities facing the Bahá'ís of North America, their mission and the tasks they are to carry out, and outlines as standards the "essential spiritual requirements" for success: a high sense of moral rectitude, absolute chastity and freedom from racial prejudice, which he terms "the most vital and challenging issue confronting the Bahá'í community at the present stage of its evolution". He calls upon the American Bahá'ís to arise to pioneer and to attain the goals of the Seven Year Plan (1937–44), cites passages from Bahá'u'lláh about the tests ahead of the community and outlines the future role of the American nation in helping to bring about universal peace.}Afchih {BGMG: Village near Tihrán, site of Bahá'u'lláh's summer residence.}Afnán, Twigs {GL: Lit. 'twigs'. Denotes relatives of the Báb.}{ROB1: 'Twigs', a designation used by Bahá'u'lláh to indicate the Báb's kinsmen, who are the descendants of the three maternal uncles of the Báb [Hájí Mírzá Siyyid Muhammad, Hájí Mírzá Siyyid 'Ali, Hájí Mírzá Hasan-'Alí], and of the two brothers of His wife. (p. 134n)}
{ROB2: Descendants of the maternal uncles of the Báb and those of the two brothers and the sister of the wife of the Báb are known as the Afnán. (p. 383n)}
{ABBD: (Arabic) Twigs (of the Sacred Lote-Tree). The descendants of the two brothers of the Báb's wife and of the Báb's maternal uncles (Hájí Mírzá Siyyid Muhammad, Hájí Mírzá Siyyid 'Ali).}
see also Aghsán, Varaqih, Sadratu'l-Muntahá, Genealogy of the Báb
Ages of the Bahá'í Era {ABBD: Broad divisions of the Bahá'í Era corresponding to stages in the development and growth of the Bahá'í Faith. The first century of the Bahá'í Era (1844–1944) may be said to comprise the Heroic, Primitive or Apostolic Age (1-77 BE/AD 1844–1921), which began with the Declaration of the Báb and included three Epochs comprising the Bábí Dispensation and the ministries of Bahá'u'lláh and 'Abdu'l-Bahá; the Formative, Transitional or Iron Age (77 BE/AD 1921–), which began with the passing of 'Abdu'l-Bahá and includes the time in which we live now; and the Golden Age, which shall see the achievement of world civilization and the Most Great Peace, and the establishment of the Kingdom of God on earth.}see also Epoch
Aghsán, Branches {BGMG: Branch. Son or descendant of Bahá'u'lláh. (SW 94; GPB 239).}{ABBD: (Arabic) (plural of 'ghusn') Branches (of the Sacred Lote-Tree). The family of Bahá'u'lláh, specifically His sons and His descendants. 'Abdu'l-Bahá was designated the 'Most Great Branch' (Ghusn-i-A'zam), preceding Mírzá Muhammad-'Alí, 'the Greater Branch' (Ghusn-i-Akbar).}
see also Afnán, Varaqih, Sadratu'l-Muntahá
Ahmad Big Tawfíq {ABBD: The 'sagacious and humane governor' in 'Akká who, in response to a request for permission to render Bahá'u'lláh some service, restored the aqueduct into 'Akká which for some thirty years had been allowed to fall into disuse.}See also Big
Ahmad, Mírzá, Mullá 'Abdu'l-Karím of Qazvín, Mullá 'Abdu'l-Karím-i-Qazvíní {ESW: A devoted follower of the Báb and of Bahá'u'lláh and amanuensis of the Báb, who before His death sent through him His gifts and effects to Bahá'u'lláh.}Ahmad, Tablet of {ABBD: Bahá'u'lláh revealed two Tablets known by this name. The most well-known is the Arabic Tablet of Ahmad, which was revealed around 1865 for a Faithful believer from Yazd. A simple, pure and truthful man, Ahmad travelled throughout Persia telling the Bábís about the coming of Bahá'u'lláh. He would carry with him the original Tablet in Bahá'u'lláh's handwriting and in old age he "spent most of his time reading the Holy Writings, especially his own Tablet which he chanted very often." The Tablet of Ahmad is often read in times of trouble. In it, Bahá'u'lláh promises that "Should one who is in affliction or grief read this Tablet with absolute sincerity, God will dispel his sadness, solve his difficulties and remove his afflictions." A second, more lengthy, Tablet of Ahmad was revealed by Bahá'u'lláh in Persian for Hájí Mírzá Ahmad of Káshán "in order to guide him to the path of faith and belief". However, Hájí Mírzá Ahmad was unfaithful to Bahá'u'lláh, who eventually expelled him from His presence. Almost two-thirds of this Tablet have been translated into English by Shoghi Effendi and appear in Gleanings from the Writings of Bahá'u'lláh.}Ahmad-i-Ahsá'í, Shaykh, Shaykh-i-Ahsá'í, Shaykh Ahmad {ESW: Precursor of the Báb}{KI: The first of the two forerunners of the Báb, born A.D. 1753, founder of the Shaykhí School and author of 96 books. Died 1831}
{ROB1: Shaykh Ahmad-i-Ahsá'í was the founder of the Shaykhí school of Islám. He was followed by Siyyid Kazim-i-Rashtí. Both taught their followers that the coming of the Promised One of Islám was at hand and prepared them for His advent. Most of the early Bábís were from the Shaykhí sect. (p. 169n)}
{BGMG: The first of the ''twin resplendent lights'' who heralded the Báb and Bahá'u'lláh. Born 1753, died near Medina at the age of 81. (GPB 92; DB 42)}
{ABBD: Founder of the Shaykhí School, whose doctrines prepared the way for the Báb. Shaykh Ahmad was born in 1743 in Ahsá in Arabia. He was a respected interpreter of Islamic doctrine in the Shí'ih holy cities of Najaf and Karbilá, where he was named a mujtahid. Shaykh Ahmad attracted many disciples, although his teachings differed from accepted Shí'ah beliefs. He taught that such concepts as Resurrection, Muhammad's Night Journey to heaven, and the signs expected with the coming of the Qá'im, should be interpreted metaphorically and spiritually, rather than literally as physical events. Shaykh Ahmad was certain that the time of the coming of the long awaited Qá'im was near. Shaykh Ahmad travelled to Persia, where in Yazd Siyyid Kázim-i-Rashtí became his disciple and designated successor. On a pilgrimage to Mecca and Medina in 1828, Shaykh Ahmad died at the age of eighty one and was buried near the tomb of Muhammad in Medina.}
Ahmad-i-Azghandí, Mírzá {DBNNi: A learned 'ulamá of Khurásán.}Ahmad-i-Káshání, Hájí Mírzá {ROB2: One of the unfaithful who became a follower of Mírzá Yahyá. (p. 67n)}Akbar {DBNN: 'Greater'}{ABBD: (Arabic) Comparative of 'Kabír' (great), meaning 'greater', 'greatest.}
Akhtar {ESW: 'The Star': A Persian reformist newspaper published in Constantinople and influenced by the Azalís}'Akká, Acre, Achor {DBNNi: Reference to the Most Great Prison. Turkish penal colony, now in the State of Israel.}{ESW: The prison city to which Bahá'u'lláh was finally exiled. He arrived there August 31, 1868.}
{GL: The prison city in Palestine where Bahá'u'lláh was finally exiled. He arrived there on August 31, 1868.}
{BGMG: Prison city north of Mount Carmel, Israel; ancient Ptolemais and the "Strong City" of the Psalms. Site of the Most Great Prison where Bahá'u'lláh was incarcerated. A Tablet of 'Abdu'l-Bahá to Mrs. Ella G. Cooper states: "It is recorded in the Bible: 'Achor shall be a door of hope unto them.' This Achor is the City of 'Akká. Whoever interprets this otherwise is ignorant." (Daily Lessons, by H. S. Goodall and E. G. Cooper; quoted Tablet begins on p. 92; specific reference is to Hosea 2:15; transliteration above modernized). (GPB 184-5). The St. Jean d'Acre of the Crusaders.}
{ABBD: Arabic name for the port city of Akko (known in ancient times as Accho, in the late classical period as Ptolemais, and in the crusader era as St Jean d'Acre), located on the coast of what is now Israel, near Haifa. In the nineteenth century, as a prison-city or penal colony of the Turkish Empire, it was a place so foul that it was said a bird flying over 'Akká would drop dead from the stench. In 1868 Bahá'u'lláh was banished to 'Akká, which, on His arrival, He named the Most Great Prison. For the first two years He and His family were imprisoned in the prison barracks. It was during this period that Bahá'u'lláh suffered the tragic death of his son Mírzá Mihdí, and it was here that Bahá'u'lláh revealed a number of Tablets to rulers including the Lawh-i-Ra'ís, His second Tablet to Napoleon III, and Tablets to Czar Alexander II, Queen Victoria and Pope Pius IX. In 1870 the barracks were needed for housing soldiers, and Bahá'u'lláh was allowed to live in better quarters within the city, first the Houses of Malik, Khavvám and Rábi'ih; then, the House of 'Údí Khammár and the adjacent House of 'Abbúd. In 1877 Bahá'u'lláh left 'Akká for Mazra'ih. After Bahá'u'lláh moved to Mazra'ih, 'Abdu'l-Bahá remained in 'Akká with the other members of the Holy Family. In 1896, after the passing of Bahá'u'lláh, the Holy Family moved from the House of 'Abbúd to the House of 'Abdu'lláh Páshá. The first Western pilgrims visited 'Abdu'l-Bahá in 'Akká in 1898–9. 'Abdu'l-Bahá was reincarcerated in 'Akká from 1901 until His release in 1908. In 1907 He began moving the Holy Family from 'Akká to Haifa and in 1910 He Himself left 'Akká for His new home at the foot of Mount Carmel.}
{ROB2: When incarcerated in the barracks of 'Akká, one evening Bahá'u'lláh revealed a certain Tablet and referred to that evening as 'Laylatu'l-Quds' (Holy Night). But the Lawh-i-Laylatu'l-Quds revealed in Adrianople is not to be confused with that later Tablet. (p. 188n) In the Tablet of Sayyáh Bahá'u'lláh designates 'Akká as the 'vale of Nabíl' -- The numerical value of the word Nabíl is equal to that of 'Akká. (p. 213, 214 and n)}
{ROB3: For fear of being identified as followers of Bahá'u'lláh, most Bahá'ís who attempted to enter 'Akká in the early period of Bahá'u'lláh's banishment to that city adopted some form of disguise. (p. 56n)}
{ROB4: Bahá'u'lláh did not live at Bahjí all the time. He used to go and stay in 'Akká sometimes. (p. 9n)}
'Alí Khán-i-Máh-Kú'í, 'Alí-Khán-i-Máh-i-Kú'í {DBNNi: Warden of the Castle of Máh-Kú.}'Alí Mardán Khán, Fort of {BGMG: Storm-center at Zanján.}'Alí Páshá, Muhammad Amin {ABBD: (1815–71) Grand Vizier of Turkey who helped bring about Bahá'u'lláh's banishment from Baghdád to Constantinople (Istanbul) and thence to Adrianople (Edirne) and eventually to 'Akká. Bahá'u'lláh addressed the Súriy-i-Ra'ís and Lawh-i-Ra'ís to 'Alí Páshá, rebuking him for his cruelty.}'Ali, Hájí Mírzá Siyyid, Khál-i-A'zam (The Greatest Uncle, the Most Great Uncle), Afnán-i-Kabír {ABBD: The maternal uncle of the Báb who brought up the Báb after His father died. Hájí Mírzá Siyyid 'Ali was a leading merchant of Shíráz and the first, after the Letters of the Living, to embrace the Bábí Faith in that city. He devoted the rest of his life to serving his nephew. After visiting the Báb in Chihríq, he went to Tihrán where he was arrested in 1850. With great eloquence he refused to recant his faith, was beheaded, and became known as one of the Seven Martyrs of Tihrán.}see also Hájí Mírzá Siyyid Muhammad
'Alí-Akbar, Mírzá {ESW: A cousin (paternal) of the Báb and intimate friend of Dayyán. Murdered by the followers of Mírzá Yahyá.}'Alí-Akbar-i-Banná, Ustád {ROB3: Ustád 'Alí-Akbar was an outstanding follower of Bahá'u'lláh who was martyred in Yazd in 1903. He lived for some years in 'Ishqábád and rendered notable services to the Faith. His memoirs deal mainly with the history of the Cause and the believers in 'Ishqábád. The Tablet of Tajallíyát was revealed in his honour. (p. 120n)}see also Banná
'Ali-Akbar-i-Sháhmírzádí, Hájí Mullá; Hájí Ákhúnd {ROB3: One of the four Hands of the Cause whom Bahá'u'lláh appointed a few years before the end of His life. (p. 200n)}{ABBD: Hand of the Cause born in Sháhmírzád in about 1842, the son of a Mullá. He attended religious colleges in Mashhad and in about 1861 he encountered the Bábís and became a Bábí. When news of his conversion spread, the religious students rose against him and forced him to leave town. He eventually settled in Tihrán where he became so well known as a Bahá'í that whenever there was an outburst against the Bahá'ís he would wrap himself in his 'abá and wait for the guards to come and arrest him. He died in Tihrán on 4 March 1910.}
Alif. Lám. Mím. (A.L.M.) {KI: These and other disconnected letters appear at the head of twenty-nine Súrihs of the Qur'án.}{BGMG: Cf. Qur'an 2:1. Many Surihs of the Qur'an are prefaced by disconnected letters. Cf. Kitáb-i-Íqán 202: "In the disconnected letters of the Qur'án the mysteries of the divine Essence are enshrined, and within their shells the pearls of His Unity are treasured."}
'Alí-Ján, Mullá {ESW: A believer of Mázindarán; martyred in Tihrán. (God Passes By, p. 201)}Ali-Kuli Khán, Mírzá {ROB3: He rendered notable services to the Faith in the early days of its establishment in the West; among his services were many works of translation.(p. 105n)}{ROB4: A well-known Persian Bahá'í who served the Cause for many years in the United States; noted for his erudition and translations of the Bahá'í Writings into English. (p. 261n)}
see also Marzieh Gail
'Álim {ABBD: (Arabic) One who possesses knowledge ('ilm); a learned scholar.}see also 'Ulamá
'Alíy-i-Baraqání, Mullá {KI: Uncle of Táhirih, one of the most learned and famous members of the Shaykhí community. Being converted to the Bábí Faith, he became in Tihrán one of its most earnest and able expositors.}'Alíy-i-Bastámí, Mullá {KI: One of the Letters of the Living. Sent on a special mission by the Báb from Shíráz in 1844, he became the first to suffer and to lay down his life in the path of this new Faith}{BGMG: Man of learning who recognized the Báb. The first to suffer for His sake. (GPB 10)}
{ABBD: Letter of the Living who was directed by the Báb to go to 'Iráq to teach among the Shaykhís. His presentation of a copy of the Báb's Qayyúmu'l-Asmá' to one of the leading exponents of Shí'ih Islám, Shaykh Muhammad Hasan-i-Najafí, led to a violent debate and eventually to his arrest and transfer to prison in Baghdád. A court of inquiry was held in January 1846 where the Sunnís argued for the death penalty on grounds of heresy while the Shí'ihs argued for banishment or imprisonment. He was eventually transferred to Istanbul where he was apparently sentenced to labour in the docks. He died in prison near the end of 1846, thus making him the first Bábí martyr.}
'Alíy-i-Mírí, Shaykh {BGMG: Mufti of 'Akká and Bahá'í convert.}'Alíy-i-Mudhahhib, Mullá {DBNNi: One of the attendants who bore Vahíd to his martyrdom.}'Alíy-i-Sayyáh {ROB4: A faithful disciple of the Báb and Bahá'u'lláh. (p. 101n)}{BGMG: A disciple of the Báb (DB 432).}
'Alíy-i-Sayyáh, Hájí Muhammad- {ROB4: A two-faced political figure whom Bahá'u'lláh has stigmatized as Jáhil (the Ignorant One). (p. 101)}'Alíy-i-Zunúzí, Siyyid {DBNNi: A notable of Tabríz, Muhammad-'Alíy-i-Zunúzí's stepfather.}'Alíyu'lláhí {BGMG: Islámic sect, found principally in Western Persia and also known as Nisárá and Ahlu'l-Haqq, which teaches that 'Alí is an avatar. (Gobineau, Trois Ans en Asie, 338).}'Alláh {BGMG: God. The most prevalent explanation of this word, given in such works as the Shorter Encyclopedia of Islam, is that the pre-Islámic Arabs worshipped as head of their pantheon a god called Alláh, meaning the iláh, or the god. Muhammad taught: "There is no iláh save the iláh," "Lá iláhá illa'lláh," Allah being thus a combination of the particle "the" (al) and iláh.}{ABBD: (Arabic) God. Originally the name by which Muhammad designated the one God.}
'Alláh-u-Abhá, 'Alláh'u'Abhá {BGMG: God is All-Glorious. The Greatest Name, adopted during the period of Bahá'u'lláh's exile in Adrianople as a greeting among Bahá'ís. (GPB 176). Another form of the Greatest Name--not used as a greeting but an invocation--is Yá Bahá'u'l-Abhá, O Thou the Glory of Glories!}{ABBD: (Arabic) God is Most Glorious, God is All-Glorious. A form of the Greatest Name, used as a greeting among Bahá'ís. It replaced 'Alláh-u-Akbar' (God is Most Great), the greeting of Islám, during the years Bahá'u'lláh lived in Adrianople, although the Báb had approved both of these greetings as well as 'Alláh-u-Ajmal (God is Most Beauteous). Shoghi Effendi directed that 'Alláh-u-Abhá' should not be said at the end of prayers and advised not to use it indiscriminately in public in the West lest it give the impression of the Faith being a strange Oriental sect.}
'Alláh-u-Akbar, 'Alláh'u'-Akbar {ROB1: Literally, 'God is the Greatest'. With these words the followers of the Báb greeted each other. (p. 220n)}{ABBD: (Arabic) God is Most Great. Islámic invocation.}
'Alláh-Yár, Hájí {DBNNi: Who with Sulaymán Khán transfers the Báb's remains to Tihrán}'Amá {BGMG: Light cloud, term symbolizing the First Invisible Substance.}Amalekites {KI: Expelled in early times from Babylonia, they spread through Arabia to Palestine and Syria and as far as Egypt, to which they gave several of its Pharaohs.}Amanuensis {ABBD: Secretary; one who writes from dictation or copies manuscripts. In Bahá'í history it refers to the person who wrote down the words of Revelation as they were spoken by Bahá'u'lláh and the Báb. Siyyid Husayn-i-Yazdí was the Báb's amanuensis. Mírzá Áqá Ján was for many years the amanuensis of Bahá'u'lláh.}{CLUG: A person employed to write what another dictates or to copy what has been written by another, and also refers to a person who signs a document on behalf of another under the latter's authority. The term is often used interchangeably with secretary or scribe.}
Amatu'l-Bahá Rúhíyyih Khánum {ABBD: Born Mary Sutherland Maxwell, to May Bolles Maxwell and Sutherland Maxwell. In 1937 she became the wife of Shoghi Effendi, the Guardian of the Bahá'í Faith. Their marriage 'cemented' the "union of East and West proclaimed by [the] Bahá'í Faith". Appointed by the Guardian as liaison between the International Bahá'í Council and the Guardian, she was named a Hand of the Cause of God in 1952. She served as the Guardian's secretary during his lifetime. Since his death, she has written his biography, The Priceless Pearl (1969) and has undertaken extensive journeys, giving public lectures and visiting villagers and tribal peoples in many parts of the world. She resides in the House of 'Abdu'l-Bahá in Haifa and is a member of the International Teaching Centre.}{CLUG: Rúhíyyih Khánum passed away on January 19, 2000, at the age of 89 in Haifa, Israel. She was buried at the Bahá'í World Centre.}
Amír {DBNN: 'Lord', 'prince', 'commander', 'governor'}{ABBD: (Arabic, Persian) Prince, governor, commander, lord.}
Amru'lláh {BGMG: The Cause of God; also the Command of God.}Ámul {BGMG: Persian town near Caspian, where Bahá'u'lláh was bastinadoed in the presence of the assembled 'ulamás (Nov-Dec. 1848), when He had attempted to join the besieged at Tabarsí. (DB 372).}Anas, Son of Malik {BGMG: One of the most prolific traditionists, from the age of ten a servant of Muhammad.}Anchoretism {CLUG: In Christianity, an anchorite or anchoret (female: anchoress) is someone who, for religious reasons, withdraws from secular society to be able to lead an intensely Prayer-orientated, ascetic life. Anchorites are frequently considered to be a type of hermit, but unlike hermits, they were required to take a vow of stability of place, opting for permanent enclosure in cells often attached to churches.}Ancient of Days {GL: A title of God, peculiar in the Bible to the Book of Daniel.}'Andalíb {ROB4: A devoted follower of Bahá'u'lláh, a gifted poet and a Bahá'í teacher of wide repute. (p. 83n)}Anísá {ABBD: (Arabic) Tree of Life. In the Writings of Bahá'u'lláh it is associated with the Covenant in such passages as: "The Lord, the All-Glorified, hath, beneath the shade of the Tree of Anísá (Tree of Life), made a new Covenant and established a great Testament...".}{ROB1: Bahá'u'lláh. (p. 81)}
Annas {GL: High Priest of the Jews and father-in-law to Caiaphas (John :18.V.13.)}Ansár {BGMG: "Helpers." Title of those Medinites who rallied around Muhammad after His flight from Mecca to Medina; often coupled with al-Muhájirún, the emigrants, title of those Muslims who migrated from Mecca to Medina.}
Antichrist of the Bábí Dispensation, see Hájí Mírzá Áqásí
Antichrist of the Bahá'í Dispensation see Siyyid Muhammad-i-IsfaháníApostles of Bahá'u'lláh {ABBD: Nineteen outstanding early Bahá'ís designated by Shoghi Effendi as Apostles of Bahá'u'lláh.}
Appertain {CLUG: To belong or be connected as a rightful part or attribute.}Áqá {DBNN: 'Master'. Title given by Bahá'u'lláh to 'Abdu'l-Bahá}{ABBD: (Turkish, Persian) Sir, though generally used to mean 'master'. Áqá was the title given specifically to 'Abdu'l-Bahá by Bahá'u'lláh, in which context it is rendered into English as 'the Master'. In modern usage, when affixed to a surname it means 'Mister'.}
see also Sarkár-Aqá
Áqá Ján, Kaj Kuláh (Skew-cap) {ROB2: A retired artillery officer in the Turkish army. This man, who created many troubles for Bahá'u'lláh and His companions both in Adrianople and 'Akká, was a native of Salmás in Ádhirbáyján. (p. 326)}Áqá Ján Khán-i-Khamsih {DBNNi: Known also by the name of Khamsih and Násirí, colonel of the body guard, executioner of the Báb.}see also Martyrdom of the Báb
Áqá Ján, Mírzá, Khádimu'lláh {ABBD: The amanuensis of Bahá'u'lláh. As a youth of sixteen he met Bahá'u'lláh in Karbilá and there became the first to whom Bahá'u'lláh gave a glimpse of His station, years before His public Declaration. For forty years Mírzá Áqá Ján served Bahá'u'lláh as amanuensis and personal attendant, and was given the title Khádim'u'lláh (Servant of God). Bahá'u'lláh often addressed him as 'Abd-i-Hádir (Servant in Attendance). But after the passing of Bahá'u'lláh, Mírzá Áqá Ján broke the Covenant and turned against 'Abdu'l-Bahá. He died in 1901.}{ROB3: Some Tablets of Bahá'u'lláh are composed in such a way that a part of the Tablet is in the words of His amanuensis, but in fact was dictated by Bahá'u'lláh to appear as if composed by the amanuensis. Every word of the Tablet therefore is from Bahá'u'lláh Himself. (p. 45n) It must be noted that although Mírzá Áqá Ján was Bahá'u'lláh's amanuensis, there were also others who were engaged in this task from time to time. (p. 205n) Mírzá Áqá Ján acted as [Bahá'u'lláh's] servant. Bahá'u'lláh usually called him 'Abd-i-Hádir (Servant in Waiting). (p. 304n) [Mírzá Áqá Ján] was in Bahá'u'lláh's service most of the time, but at the end he became a Covenant-breaker and destroyed a forty-year life of service to Bahá'u'lláh. (p. 404n)}
Áqá Khán-i-Núrí, Mírzá {DBNNi: The I'timádu'd-Dawlih who succeeded Mírzá Taqí Khán.}{BGMG: Chief minister of state at time of attempt on Sháh's life by a crazed Bábí (Sádiq-i-Tabrízí), August 1852.}
Áqá Mírzá Áqá, Áqá Mírzá Áqáy-i-Afnán, Jináb-i-Afnán, Núru'd-Din, Núr'u'd-Dín (Light of Faith) {ROB2: Áqá Mírzá Áqá was one of the outstanding members of the Afnán family. He was instrumental in encouraging Hájí Mírzá Siyyid Muhammad, the uncle of the Báb, to proceed to Baghdád and attain the presence of Bahá'u'lláh. He rendered distinguished services to the Faith. Bahá'u'lláh has granted him and his descendants the custodianship of the House of the Báb in Shíráz. (p. 383n)}{ROB3: He was one of the distinguished members of the family of the Báb. He was the only son of the sister of the wife of the Báb, a devoted follower of Bahá'u'lláh and one whose services to the Cause were valued by Him. (p. 202n)}
Áqásí, Hájí Mírzá, Antichrist of the Bábí Dispensation {BGMG: Prime Minister of Persia; the Antichrist of the Bábí Revelation. (GPB 164)}{ABBD: Grand Vizier of Persia under Muhammad Sháh and called by Shoghi Effendi the 'Antichrist of the Bábí Dispensation'. Described as cruel and treacherous, affecting religious piety although intolerant and bigoted, his misrule of Persia brought the country to the edge of ruin. Jealous fear for his own power and position led him to prevent the meeting of Muhammad Sháh and the Báb. He ordered the Báb imprisoned in Máh-Kú and later in Chihríq. Hájí Mírzá Áqásí was also a bitter enemy of Mírzá Buzurg, the father of Bahá'u'lláh, although for a time he admired Bahá'u'lláh. However, his mind became poisoned against Him and he obtained an order from Muhammad Sháh for Bahá'u'lláh's arrest, intending to kill Him. His plan was frustrated by the death of the Sháh and Hájí Mírzá Áqásí fell from power soon afterwards. He died poor and abandoned in Karbilá in 1849.}
Áqáy-i-Rikáb-Sáz, Mírzá {DBNNi: One of those present in the Masjid-i-Vakíl and heard the Báb, he afterwards suffered martyrdom.}Aqdas {ABBD: (Arabic) Comparative of 'quddús' (very holy), meaning 'most holy'.}see also Kitáb-i-Aqdas, Quddús
Aqsá, Mosque of, Masjidu'l-Aqsá, Al-Aqsa, Temple Mount {ESW: Literally, the 'Most Distant' Mosque. The name by which the Temple of Solomon in Jerusalem is referred to in the Qur'án.}{BGMG: ''The Most Remote'' Mosque, at Jerusalem; built on Temple area, and save Mecca alone, the most sacred spot in Islám. Also called as-Sakhrah, ''The Rock,'' also ''The Holy House''. (GPB xiii)}
Aqueduct of Sulaymán {ABBD: An aqueduct carrying water to 'Akká built by Sulaymán Páshá in about 1815 to replace an earlier one destroyed by Napoleon. By the time of the arrival of Bahá'u'lláh in 'Akká in 1868 this aqueduct had fallen into disrepair. When Ahmad Big Tawfíq became Pasha of the city he became attracted to the Faith through his association with 'Abdu'l-Bahá and his perusal of Bahá'í literature. He asked whether there was anything he could do for Bahá'u'lláh and the suggestion was made to him that he repair the aqueduct--this he immediately arose to do. One portion of the aqueduct bisects the Bahá'í property at Mazra'ih and a second segment runs through Bahjí. Both sections are preserved as historic mementoes of settings recalling Bahá'u'lláh's life.}'Arafih {BGMG: Vigil of the Feast of Sacrifice, when the Mecca pilgrims proceed to Mt. 'Arafát. The 9th day of the month of Dhi'l-Hijjih. (DB 32)}Arc {ABBD: An arc cut into Mount Carmel along which the international Administrative buildings of the Bahá'í Faith are being built. In the Tablet of Carmel, Bahá'u'lláh, addressing Carmel, proclaimed, 'Ere long will God sail His Ark upon Thee, and will manifest the People of Bahá who have been mentioned in the Book of Names.' Shoghi Effendi interpreted this not only symbolically but literally to mean that the various institutions associated with the development of the Faith would actually have a physical presence on Mount Carmel. Shoghi Effendi 'began the construction of the Administrative Centre of the Faith, to comprise five buildings in a harmonious style of architecture, standing on a far-flung Arc centering on the Monuments of the Greatest Holy Leaf, her Mother and Brother. The first of these five buildings, the International Archives, was completed in the beloved Guardian's lifetime. The second, the Seat of the Universal House of Justice, now stands at the apex of the Arc. ' In 1987 the Universal House of Justice called for the erection of the remaining three buildings: the Seat of the International Teaching Centre, the Centre for the Study of the Sacred Texts; and the International Bahá'í Library, along with an extension to the International Archives Building and the creation of nineteen monumental terraces surrounding the nearby Shrine of the Báb. The completion of the buildings on the Arc is linked to the beginning of the Lesser Peace.}Archives, Bahá'í International {ABBD: The collection of personal relics of Bahá'u'lláh, the Báb and 'Abdu'l-Bahá, the portraits of both the Báb and Bahá'u'lláh, original manuscripts and Tablets in the handwriting of Bahá'u'lláh and the Báb, and other items associated with the Faith which are housed in the first building to be completed on the Arc of Mount Carmel. Before the completion of the International Archives building in 1957 these mementoes were housed in three rooms adjoining the Shrine of the Báb (the 'Major' Archives) and, later, also in a small house in the gardens near the monument to the Greatest Holy Leaf (the 'Minor' Archives). Shoghi Effendi announced his decision to build the International Archives building in 1952 and by 1954 work was under way. Shoghi Effendi himself approved the Parthenon-like design, and it was while he was staying in London to purchase furnishings for the newly-completed building that he passed away. The furnishing was completed by his widow, Rúhíyyih Khánum. An extension to the present building forms part of the plans for the development of the Arc on Mount Carmel. Bahá'í pilgrims visit the Archives building once during their pilgrimage.}Ardikán {ROB4: A town situated about 100 miles from Yazd. (p. 245n)}Ardishír Mírzá {BGMG: A governor of Tihrán.}'Áríf {BGMG: Mystic knower, gnostic.}Ark {ABBD: 'In the Bahá'í Writings the term 'Ark' is often used to signify the Cause of God, or the Covenant, and Bahá'u'lláh, the Holy Mariner. For example, the Báb in the Qayyúmu'l-Asmá' has lauded the community of the Most Great Name, the Bahá'ís, as the "companions of the Crimson-Coloured Ark.' In the Tablet of Carmel Bahá'u'lláh declares, "Ere long will God sail His Ark upon thee, and will manifest the People of Bahá who have been mentioned in the Book of Names." In this context, Shoghi Effendi has said that the Ark refers to the Law of God and that the "sailing of His Ark" refers to the establishment of the Universal House of Justice.}See also Arc, Tablet of the Holy Mariner
Asadu'lláh, Hájí {DBNNi: A noted merchant of Qazvín, one of the first to be martyred in Qazvín.}Asadu'lláh, Mírzá, Siyyid Asadu'lláh, Dayyán {ESW: Asadu'lláh of Khuy, a devoted and distinguished believer, surnamed Dayyán by the Báb. Was the third to recognize Bahá'u'lláh's true station before His Declaration. Murdered in Baghdád by the followers of Mírzá Yahyá. (See The Dawn-Breakers, p. 303)}{BGMG: Distinguished believer who, with several others, was murdered by decree of Mírzá Yahyá (GPB 124; SW 176).}
Asadu'lláh-i-Isfahání, Mírzá {ROB3: He had married the sister of Munírih Khánum. Dr. Faríd was their son whose contemptible behaviour brought much sorrow to the heart of 'Abdu'l-Bahá and who was eventually announced as a Covenant-breaker. Mírzá Asadu'lláh himself also defected towards the end of his life. (p. 427n)}Ascension of 'Abdu'l-Bahá {ABBD: Bahá'í Holy Day commemorating the passing of 'Abdu'l-Bahá, who died in the early hours of 28 November 1921 in Haifa. His tomb is on Mount Carmel, in a vault within the Shrine of the Báb. The anniversary of His Ascension is observed at 1:00 a.m. Suspension of work is not obligatory on this Holy Day.}see also Shrine of 'Abdu'l-Bahá, Covenant Library Bahá'í Dates Calendar
Ascension of Bahá'u'lláh {ABBD: Bahá'í Holy Day commemorating the anniversary of the passing of Bahá'u'lláh, which occurred in the early hours of the morning of 29 May 1892 at Bahjí. This solemn anniversary is observed at 3:00 a.m., often by the reading or chanting of the Tablet of Visitation. Work is suspended on this Holy Day.}{ROB3: Bahá'ís often refer to the passing of Bahá'u'lláh as His ascension. This signifies the ascension of His Spirit to the spiritual realms of God. (p. 372n)}
See also Shrine of Bahá'u'lláh, Covenant Library Bahá'í Dates Calendar
Ashraf Garden {ABBD: A large garden immediately adjacent to the Ridván and Firdaws Garden in the Holy Land. Originally the property of Mullá Abú-Tálib, the garden was given to his son 'Ali-Ashraf who later donated it to the Faith. The present custodians of all three gardens live on this property.}Ashraf, Áqá Mírzá, Áqá Mírzá Ashraf-i-Ábádi'í {ESW: Áqá Mírzá Ashraf of Ábádih martyred in Isfahán, October, 1888.}Ashraf-i-Zanjání, Siyyid, Áqá Siyyid Ashraf {ESW: martyred with 'Abá-Basír (See God Passes By, p. 199 and Gleanings from the Writings of Bahá'u'lláh, p. 135)}{GL: Siyyid Ashraf, born in the Fort of Zanján during the siege}
{ABBD: A Bahá'í martyr whose steadfastness, as well as that of his mother, known as Umm-i-Ashraf, was often praised by Bahá'u'lláh. Ashraf, the son of a martyr, was born in the besieged fort of Zanján. He was arrested as a Bábí, sentenced to death and brutally beaten, yet refused to recant his faith. His mother was brought to the prison to persuade him to recant in order to save his life, but instead she told her son that she would disown him if he denied his belief. Áqá Siyyid Ashraf was martyred in 1870.}
'Áshúrá {ROB2: The tenth of Muharram, the anniversary of the martyrdom of the Imám Husayn. (p. 210n)}Ásíyih {BGMG: Qur'án 66:11, the wife of Pharaoh. To Muslim one of four perfect women, the others being Sarah, the Virgin Mary, and Fátimih (See GPB 75) N.B. The reference in PUP 1, 170 and index should be corrected to read Ásíyih, not Ayesha. The commentators say that because she believed in Moses, Pharaoh set a rock on her breast, fastened her hands to four stakes and left her in the blazing sun.}Askelon, Ashkelon {ESW: A coast town in Southern Palestine (Judges 14, 19)}Asmá'ul-Husná {BGMG: Most Beauteous Names (of God); phrases occurring in Qur'án 7:179, 17:110, etc. According to a hadíth, Muhammad said, ''Verily there are 99 names of God, and whoever recites them shall enter Paradise.'' The traditions also maintain that the Almighty has a hundredth name, the ''Most Great Name'', and that whoever calls on God by this Name shall obtain all his desires. Down the ages, various mystic orders have striven to, and claimed to, possess the Greatest Name--which was not revealed until the Advent of Bahá'u'lláh. The Greatest Name is referred to as Ism-i-A'zam.}Assembly, The {ESW: That is, the Assembly of the representatives of the people; the Parliament.}see also LSA
Assistants to the Auxiliary Boards {ABBD: Members of the appointed arm of the Administrative Order who help with the work of Auxiliary Board Members. An Assistant's work may either be general, though usually more limited geographically than that of the Auxiliary Board Member he serves, or he may be assigned a particular function, such as working with youth or encouraging the education of children. Unlike other members of the appointed arm, Assistants may simultaneously serve on the elected arm as members of Local or National Spiritual Assemblies or their committees.}Athím {KI: Sinner.}'Attár, Shaykh Farídu'd-Dín {BGMG: (ca. 1150-1230 A.D.) ''the Druggist'', one who deals in attar of roses, etc. Great Persian mystic poet of the twelfth and thirteenth centuries, born Níshápúr. His copious works include the Mantiqu't-Tayr in which the birds, in search of the Símurgh, pass through the seven valleys of Search, Love, Knowledge, Independence, Unification, Amazement, Destitution and Annihilation.}'Attár of Roses, Rose Water {ROB1: In [the time of Bahá'u'lláh and 'Abdu'l-Bahá] it was considered a gracious act for the host to anoint his guests with rose-water. (p. 220n)}{ABBD: An essential oil of rose often used by 'Abdu'l-Bahá to anoint the believers. Although it has no particular Bahá'í significance, Eastern believers occasionally follow this custom.}
Attributes of God {ABBD: Those qualities such as love, mercy, justice and trustworthiness through which man can come to know something of the nature of God. God reveals Himself through His attributes. Further, each created thing has been made the bearer of one of the signs or attributes of God, "so that the whole of creation mirrors forth the beauty of God." Human beings alone among creation have been made the bearers of all the divine attributes, and therefore may be said to be made in the 'image' of God. It is one of man's purposes in this life to acquire and refine these attributes and virtues. However, the chief locus of divine attributes in this world are the Manifestations of God who exemplify most perfectly all God's attributes. Many Bahá'í prayers end with a list of some of the attributes, or names, of God.}Auxiliary Board {ABBD: An institution created by Shoghi Effendi in 1954 to assist the Hands of the Cause of God. In 1968 the Auxiliary Boards were placed under the direction of the Continental Board of Counsellors, who appoint Auxiliary Board Members from among the Bahá'ís living in their geographical zone. In 1973 the Universal House of Justice allowed the Continental Board to authorize Auxiliary Board Members to appoint Assistants. Each zone has two Auxiliary Boards. The Protection Boards protect the Faith from attack by external enemies and Covenant-breakers, encourage believers to deepen their knowledge of and loyalty to the Covenant and promote unity in Bahá'í communities. The Propagation Boards promote teaching work, assist in the achievement of the goals of teaching plans and encourage contribution to the Funds. The Auxiliary Board Members and their Assistants work directly with individuals, groups and Local Spiritual Assemblies. They do not make Administrative decisions or judgements, but offer advice and counsel. Auxiliary Board Members are eligible for any elective office but if elected to a local or National Spiritual Assembly must choose between accepting the post and remaining on the Board. If elected to the Universal House of Justice, the Auxiliary Board Member ceases to be a member of the Board.}'Aválim {KI: A compilation of Shí'ih traditions.}{BGMG: ''Worlds.'' Title of a work prophesying the opposition of the divines to the Promised One.}
'Aynu'l-Baqar {ESW: An ancient spring in 'Akká.}{BGMG: The Spring of the Cow, in 'Akká.}
Ayyám-i-Há (Intercalary Days) {BGMG: Days of Há. The Intercalary Days, so named by Bahá'u'lláh in the Book of Aqdas, where He also ordained that they should immediately precede the month of 'Alá, i.e., the month of Fasting which closes the Bahá'í year. Every 4th year the number of the Intercalary Days is raised from 4 to 5.}{ABBD: Literally, Days of Há (i.e. the letter Há, which in the Abjad system has the numerical value of 5). The four days (five in leap year) before the last month of the Bahá'í year, 'Alá', which is the month of fasting. Bahá'u'lláh designated the Intercalary Days as Ayyám-i-Há in the Kitáb-i-Aqdas and specified when they should be observed; the Báb had left this undefined. The Ayyám-i-Há are devoted to spiritual preparation for the fast, hospitality, feasting, charity and gift giving.}
Ayyám-i-Shidád {BGMG: Days of Stress: the supreme crisis in Adrianople, engineered by the diabolical Siyyid Muhammad. (GPB 163)}Azalí {ABBD: A follower of Mírzá Yahyá}'Azam, A'zam {DBNN: 'The greatest'}{ABBD: (Arabic) Most Great (or Greatest). It is translated as 'universal' in Baytu'l-Adl-i-'Azam ('Universal House of Justice').}
'Azím {DBNNi: Mullá Shaykh 'Alí Mírzá, nephew of the Imám-Jum'ih of the Masjid-i-Vakíl.}{ESW: A believer to whom the Báb revealed the name and the advent of Bahá'u'lláh (God Passes By p. 28)}
{ROB1: One of the disciples of the Báb, a learned divine and intimate friend of Vahíd, who had advised the latter to exercise the utmost consideration towards the Báb lest he should come to regret some act of discourtesy towards Him. (p. 327n)}
'Azím Turshízí {BGMG: Man who publicly confessed his complicity in the attempt on the life of Násiri'd-Dín Sháh.}'Azíz Khán-i-Sardár {BGMG: Slayer of Táhirih.}'Azíz Páshá {ROB2: The Deputy Governor of Adrianople. (p. 167n)}'Azízu'lláh, Shaykh, Paternal uncle of Bahá'u'lláh {ROB2: Bahá'u'lláh had eight paternal uncles. Among those to whom He taught the Faith of the Báb in Núr were some uncles. Shaykh 'Azízu'lláh rejected the Cause of God and actively rose up against it. (p. 205n)}'B' and 'E' {BGMG: Be. Qur'án 3:42 states: ''When He decreeth a thing, He only saith, 'Be,' and it is.'' The reference in Prayers and Meditations, page 85, thus means, ''through His name creation was created.'' The Arabic is 'k' and 'n'--kun.}{ABBD: Be. The English equivalent of the Arabic 'k' and 'n' (kun). Refers to the act of creation, from the Qur'án 3:42: "When He decreeth a thing, He only saith, 'Be', and it is."}
'B' and 'H', Bá and Há {ROB1: The word 'Bahá' in Arabic is composed of three letters. According to 'Abdu'l-Bahá's Interpretation, B and H of the word 'Bahá', means that only two letters out of three (B, H and A) have been revealed in this Dispensation, that the full significance and potency of the Revelation of Bahá'u'lláh which have been symbolically contained within the three letters of His name, have not been disclosed to mankind and that only a limited measure of His light and glory has been shed upon humanity in this age. (p. 83 and n)}Báb, The, Hájí Siyyid 'Alí Muhammad, Mírzá 'Alí-Muhammad {DBNN: 'Gate'. Title assumed by Mírzá 'Alí-Muhammad after the Declaration of His Mission in Shíráz in May, 1844, A.D.}{ESW: The Herald of the Faith (1819-1850)}
{GL: The Herald of the Faith (1819-1850)}
{GL: Born in Shíráz, Persia, on October 20, 1819*; the 'Point of the Bayan' and the 'Báb' and precursor of Bahá'u'lláh}
{KA: Literally the 'Gate', the title assumed by Mírzá 'Alí-Muhammad (1819-1850) after the Declaration of His Mission in Shíráz in May 1844. He was the Founder of the Bábí Faith and the Herald of Bahá'u'lláh.}
{KI: The Qá'im and Mihdí of Islám, and the Forerunner of Bahá'u'lláh. (Birth of the Báb: October 20, 1819*; His Martyrdom: July 9, 1850)}
{ROB1: Literally, 'Gate': One Who is regarded as an intermediary between the faithful and the Promised One. This is a designation well known to the followers of Shí'ah Islám. (p. 222n) The Báb was born on the first day of Muharram 1235 A.H., and Bahá'u'lláh on the second day of the same month in 1233 A.H. These dates are in accordance with the lunar calendar used in the Islámic world. There is a tradition which attributes to Imám 'Alí, the successor of Muhammad, this saying: 'I am two years younger than my Lord'. (p. 294n)}
{ROB2: Although the claim of the Báb was that he was the 'Gate' to a greater revelation than His own, nevertheless the general public recognized the title of the Báb as indicating that He was the intermediary between the Qá'im and the people. In fact, some of His followers lost their faith or were shaken when they heard His claim to be the Qá'im Himself. (p. 86n) Soon after His declaration the Báb instructed His disciples to spread the news but not to disclose His identity until a later date, when it would be announced. (p. 203n)}
{BGMG: The Gate. The Prophet-Herald of Bahá'u'lláh, ''The Manifestation of the Unity and Oneness of God and the Forerunner of the Ancient Beauty'' (BA 11); the return of the Prophet Elijah, of John the Baptist and of the Twelfth Imám (GPB 276, 58); ''My First Name,'' (GPB 57), Whom ''posterity will recognize as standing at the confluence of two Universal Prophetic Cycles, the Adamic...and the Bahá'í...'' (GPB 54). ''The independent Author of a divinely revealed Dispensation...also...the Herald of a New Era and the Inaugurator of a great universal prophetic cycle.'' (GPB 57). Born Shíráz, Oct. 20, 1819*; martyred Tabríz, July 9, 1850.}
{ABBD: Gate. The title assumed by Siyyid 'Alí-Muhammad, the Forerunner of Bahá'u'lláh, and Prophet-Founder of the Bábí Faith. Born in Shíráz on 20 October 1819*, Siyyid 'Alí-Muhammad was raised by His uncle Hájí Mírzá Siyyid 'Ali, a merchant. As a child, He showed uncommon wisdom, although He received little formal schooling. He became a merchant and earned a high reputation for fairness. In 1842 He married Khadíjih-Bagum and they had one son, Ahmad, who died in infancy. Siyyid 'Alí-Muhammad declared Himself to be the Báb, or 'Gate of God', on 23 May 1844, to the Shaykhí disciple Mullá Husayn-i-Bushrú'í, the first of eighteen individuals who sought and discovered the Báb and who are known as the Letters of the Living. The Báb proclaimed Himself to be the Promised One of Islam, the Qá'im, and said that the Mission of His Dispensation was to alert the people to the imminent advent of another Prophet, 'Him Whom God Shall Make Manifest'. As the Báb gained followers, His doctrines inflamed the Shí'ih clergy, who determined to stamp out the new faith. Muhammad Sháh's Grand Vizier, Hájí Mírzá Áqásí, imprisoned the Báb in the fortress of Máh-Kú, then, when sympathy for Him spread there, moved Him to Chihríq. In 1848 the Báb was subjected to a trial before the Muslim divines of Tabríz and punishment by bastinado. While the Báb was imprisoned, a group of Bábís met at the Conference of Badasht. It was here that Táhirih boldly exemplified the break with Islám by appearing unveiled in public and that Bahá'u'lláh demonstrated His leadership. The Báb's followers were subjected to brutal persecution and massacres by the fanatical Shí'ih clergy, along with the forces of the Persian government throughout the country, notably in Mázindarán at the Fort of Shaykh Tabarsí, Zanján, Nayríz and Tihrán. In 1850 Mírzá Taqí Khán, Grand Vizier of the new Sháh, Násiri'd-Dín, ordered the Báb executed. On 9 July 1850 the Báb was brought before a firing squad in the barracks square of Tabríz, along with a young follower. When the smoke cleared, the crowd was amazed that the Báb was nowhere to be seen. He was located in the room He had occupied, finishing a conversation with His amanuensis. The commander of the Armenian regiment, Sám Khán, refused to fire a second time and another regiment had to be found. This time their bullets killed the Báb. His remains were hidden by His followers and in 1899 transferred to Palestine where in 1909 'Abdu'l-Bahá Himself interred them in the sepulchre on Mount Carmel known as the Shrine of the Báb. Among the most important of the Báb's Writings are the Qayyúmu'l-Asmá', the Persian and Arabic Bayán, Dalá'il-i-Sab'ih and the Kitáb-i-Asmá'. Bahá'ís revere the Báb as the Forerunner or Herald of Bahá'u'lláh, but also as a Manifestation of God in His own right, considering His Writings to be Holy Scripture. The beginning of the Bahá'í Era is dated from the day of His Declaration. The Declaration of the Báb, His birth and the day of His Martyrdom are observed as Bahá'í Holy Days on which work is suspended.}
* [Festivals of the Twin Birthdays] '...will now be observed on the first and the second day following the occurrence of the eighth new moon after Naw-Rúz.' UHJsee also Abváb-i-Arbá'ih
Bábí Dispensation, Bábí Revelation {BGMG: Began May 22, 1844 A.D. at two hours and eleven minutes after sunset in Shíráz, Persia. Ended in the year 1280 A.H. (WOB 102; GPB xi).}{ABBD: The period when the Báb's teachings prevailed, beginning on the eve of 23 May 1844 and ending at the Declaration of Bahá'u'lláh in Baghdád at Ridván 1863.}
see also Dispensation
Bábí, The Báb's Revelation {ESW: Followers of the Báb}{ABBD: A follower of the Báb; of or pertaining to His Revelation. The name Bábí continued to be applied to the followers of Bahá'u'lláh for several years after His Declaration as the One whose advent had been foretold by the Báb. But during the later years of Bahá'u'lláh's residence in Adrianople His followers became known as Bahá'ís. The Bábís suffered terrible persecution at the hands of the Muslim clergy and the government of Írán, particularly after the attempt on the life of the Sháh by two Bábís in 1852. Over 20,000 Bábís died as martyrs for the Cause of the Báb.}
see also People of The Bayán
Babí-Dukhtarán {BGMG: Site in Shíráz where the Báb's son is buried.}Bábíyyih {ROB2: An historic house which was once the centre of great activities for the Bábís in Mashhad. (p. 133n)}Bábu'lláh {BGMG: The Gate of God; designation of the Báb.}Baby naming ceremony {ABBD: A ceremony described in a letter written by 'Abdu'l-Bahá to an individual and published in Tablets of 'Abdu'l-Bahá, but which is not obligatory. 'Abdu'l-Bahá wrote: "Thou hast asked regarding the naming of children: When thou wishest to name a babe, prepare a meeting therefor; chant the verses and communes, and supplicate and implore the Threshold of Oneness and beg the attainment of guidance for the babe and wish confirmated firmness and constancy; then give the name and enjoy beverage and sweetmeat. This is spiritual baptism." Shoghi Effendi further clarified this in 1938: "Regarding your question whether there is any special ceremony which the believers should perform when they wish to 'name' a baby: the Teachings do not provide for any ceremony whatever on such occasions. We have no 'baptismal service' in the Cause...There could be no objection, however, for the friends to come together on such happy occasions, provided they do not hold an official public ceremony, and provided also they strictly avoid any uniformity and rigidity in all such practices."}Backbiting, Gossip {ABBD: Saying mean or spiteful things about a person behind his back. Backbiting and calumny are forbidden by Bahá'u'lláh in the Kitáb-i-Aqdas and backbiting is described by Him as "grievous error...inasmuch as backbiting quencheth the light of the heart, and extinguisheth the life of the soul." 'Abdu'l-Bahá wrote of the effects of backbiting on the Bahá'í community: "If any soul speak ill of an absent one, the only result will clearly be this: he will dampen the zeal of the friends and tend to make them indifferent. For backbiting is divisive, it is the leading cause among the friends of a disposition to withdraw." He goes on to say how backbiting can be stopped: "If any individual should speak ill of one who is absent, it is incumbent on his hearers, in a spiritual and friendly manner, to stop him, and say in effect: would this detraction serve any useful purpose?"}Badasht, Conference of {BGMG: Hamlet in a plain on the border of Mázindarán. Conference of, lasted twenty-two days (June-July 1848), and proclaimed the annulment of the old Order. (DB 301, n. 1)}{ABBD: the Báb called a gathering of eighty-one of His followers in the early summer of 1848 in the hamlet of Badasht. The primary purpose of the conference was "to implement the Revelation of the Bayán by a sudden, a complete and dramatic break with the past--with its order, its ecclesiasticism, its traditions, and ceremonials." A second, subsidiary purpose was "to consider the means of emancipating the Báb from His cruel confinement in Chihríq. The first was eminently successful; the second was destined from the outset to fail." During the conference Mírzá Husayn 'Ali (later to become Bahá'u'lláh) gave each participant a new name, designating Himself as 'Bahá', entitling the last Letter of the Living 'Quddús' and giving the title 'Táhirih' to Qurratu'l-Ayn. During the twenty-two-day conference various arguments and counter-arguments were put forward and differences of view and approach arose between Táhirih and Quddús. Eventually Táhirih made a sudden and symbolic gesture which made it clear to all that a new Dispensation had begun: she appeared before the assembled Bábís unveiled, her face uncovered for all to see. This caused consternation among many of the men, some of whom fled in horror while one tried to cut his throat. H. M. Balyuzi writes of this occasion, "At Badasht the faint-hearted fell away. And when those who had remained steadfast left the hamlet it was to go out into a world, for them, greatly changed. That change was in a sense a reflection of the transformation they had experienced. They were determined to assert their freedom from the fetters of the past."}
Badí (Wonderful), Áqá Buzurg of Khurásán, Áqá Buzurg-i-Níshápúrí, Fakhru'sh-Shuhadá' (Pride of the Martyrs) {ESW: Áqá Buzurg of Khurásán, bearer of the Tablet to the Sháh (see God Passes By p. 199)}{ABBD: Unique, wonderful. The title given by Bahá'u'lláh to Áqá Buzurg-i-Níshápúrí, the 17-year-old youth who carried the Lawh-i-Sultán to Násiri'd-Dín Sháh. Though he had been known as a rebellious youth, Áqá Buzurg was touched when Nabíl related to him verses in which Bahá'u'lláh described His sufferings. He walked from Mosul to 'Akká to see Bahá'u'lláh, arriving in 1869. His two audiences with Bahá'u'lláh completely transformed the young man. Though many had sought the honour of carrying Bahá'u'lláh's Tablet to the Sháh, Bahá'u'lláh entrusted it to Áqá Buzurg, whom Bahá'u'lláh named Badí. When Badí returned to Persia and delivered the Tablet to the Sháh, he was tortured by bastinado and branding and finally put to death. Bahá'u'lláh often extolled his heroism, stating in a Tablet that Badí's station was so high that it was beyond description and giving him the title Fakhru'sh-Shuhadá' (Pride of Martyrs). Shoghi Effendi named him an Apostle of Bahá'u'lláh.}
Badí'u'lláh, Mírzá {BGMG: Brother of Mírzá Muhammad-'Alí. He wrote and published a confession testifying to the acts of the Covenant-breakers against 'Abdu'l-Bahá.}Badrí Jan {ROB3: An estranged wife of Mírzá Yahyá. She had left Mírzá Yahyá in the Adrianople days and taken refuge in the house of Áqáy-i-Kalím, the faithful brother of Bahá'u'lláh. She and her brother had journeyed with the companions to 'Akká. [She] joined hands with Siyyid Muhammad and Áqá Ján in a campaign of calumnies against Bahá'u'lláh designed to discredit Him. (p. 225 and n)}Baghdád {KI: Founded by the Caliph at Mansur in A.D. 762 on the site of a Christian village on the western bank of the Tigris. It remained for 500 years the seat of the Abbasid Government.}{BGMG: City where Bahá'u'lláh declared His Mission, to His companions, in 1863. Called by Him the City of God, and (prophetically) in the Qur'án the ''Abode of Peace.'' (10:26; 6:127). (GPB 110)}
{ABBD: The city in 'Iráq to which Bahá'u'lláh went when he was exiled from Persia in 1853 and where He lived until 1863, except for the period between 1854 and 1856 which He spent in the mountains of Sulaymáníyyih. It was just before His departure from Baghdád, during the period now celebrated as the Festival of Ridván (21 April-2 May), that Bahá'u'lláh declared Himself to be the One promised by the Báb. Among the Tablets and Books revealed by Bahá'u'lláh in Baghdád are The Hidden Words, the Kitáb-i-Íqán , The Seven Valleys and The Four Valleys and the Tablet of the Holy Mariner.}
See also Ridván, Garden of, Zahru'l-Kúfih
Bagum, Bigum {ABBD: (Turkish) The feminine form of 'Big'. A lady of rank; a title of respect, placed after a woman's name.}Bahá, بهاء {DBNN: 'Glory', 'splendour', 'light'. Title by which Bahá'u'lláh (Mírzá Husayn-'Alí) is designated.}{GL: A title given to Bahá'u'lláh by the Báb}
{KA: Bahá means Glory. It is The Greatest Name of God and a title by which Bahá'u'lláh is designated. Also, the name of the first month of the Bahá'í year and of the first day of each Bahá'í month.}
{KI: Literally, 'Glory,' 'Splendor,' referring to Bahá'u'lláh (Mírzá Husayn 'Alí) who had not yet declared Himself but had been already designated by this title.}
{ROB3: The numerical value of the word 'Bahá' [بهاء] in Arabic is nine. (p. 316n)}
see also Abhá
Bahá'í Era (B.E.) {BGMG: Began May 22, 1844, at 2 hours and 11 minutes after sunset in Shíráz, Persia. The first century of this Era comprises the ''Heroic, the Primitive, the Apostolic Age...and also the initial stages of the Formative, the Transitional, the Iron Age'' ushered in by 'Abdu'l-Bahá's Will and Testament. (GPB xi-xiii). The Bahá'í Revelation is ''the consummation of all the Dispensations within the Adamic Cycle, inaugurating an era of at least a thousand year's duration, and a Cycle destined to lost no less than five thousand centuries...'' (GPB 100).}{ABBD: The period of the Bahá'í Dispensation beginning with the Declaration of the Báb on 23 May 1844, and ending with the appearance of a new Manifestation of God at some date in the future. The Bahá'í Era is promised by Bahá'u'lláh to last no less than a thousand years. The opening of the Bahá'í Era marks the end of the Adamic Cycle and the beginning of the Era of Fulfilment or Bahá'í Cycle. Shoghi Effendi has identified three phases or 'Ages of the Bahá'í Era'.}
Bahá'í Temple Unity Board {ABBD: A national organization created in Chicago in March 1909 at a Convention of thirty-nine delegates representing thirty-six cities called in pursuance of instructions received from 'Abdu'l-Bahá. The Bahá'í Temple Unity was incorporated as a religious corporation in the state of Illinois and was invested with full authority to hold title to the property of the Temple and to provide ways and means for its construction. This national body was superseded in 1925 by the National Spiritual Assembly of the United States and Canada.}See also Mashriqu'l-Adhkár
Bahá'íyyih Khánum, Bahíyyih Khánum, Varaqatu'l-'Ulyá, Varaqiy-i-'Ulyá (The Greatest Holy Leaf) {ABBD: Daughter of Bahá'u'lláh, sister of 'Abdu'l-Bahá. Designated by Shoghi Effendi as "the outstanding heroine of the Bahá'í Dispensation", she was born in 1846 in Tihrán. She accompanied Bahá'u'lláh on every stage of His exiles. When a young girl she decided to devote herself to the service of the Faith of her Father; therefore she never married. Following the passing of Bahá'u'lláh, she stood by her brother, 'Abdu'l-Bahá, and assisted Him greatly at the time when the activities of the Covenant-breakers were at their height. Perhaps her greatest hour of service was after the passing of 'Abdu'l-Bahá when Shoghi Effendi, overwhelmed by the responsibilities thrust upon him, decided to leave the affairs of the Cause in the hands of Bahíyyih Khánum while he retired to recuperate and contemplate the tasks ahead. Of her character Shoghi Effendi has written: "A purity of life that reflected itself in even the minutest details of her daily occupations and activities; a tenderness of heart that obliterated every distinction of creed, class and colour; a resignation and serenity that evoked to the mind the calm and heroic fortitude of the Báb; a natural fondness of flowers and children that was so characteristic of Bahá'u'lláh; an unaffected simplicity of manners; an extreme sociability which made her accessible to all; a generosity, a love, at once disinterested and undiscriminating, that reflected so clearly the attributes of 'Abdu'l-Bahá's character; a sweetness of temper; a cheerfulness that no amount of sorrow could becloud; a quiet and unassuming disposition that served to enhance a thousandfold the prestige of her exalted rank; a forgiving nature that instantly disarmed the most unyielding enemy--these rank among the outstanding attributes of a saintly life which history will acknowledge as having been endowed with a celestial potency that few of the heroes of the past possessed." The Greatest Holy Leaf passed away on 15 July 1932 and is buried under a shrine in the Monument Gardens on Mount Carmel.}Bahá'u'lláh, Mírzá Husayn-'Alí, Mírzá Husayn-'Alíy-i-Núrí {GL: The Founder of the Bahá'í Faith (1817-1892)}{KA: The 'Glory of God', title of Mírzá Husayn-'Alí (1817-1892), the Founder of the Bahá'í Faith.}
{KI: The Founder of the Bahá'í Faith, the title being recorded in the Persian Bayán of the Báb and meaning the Glory, the Light, and the Splendor of God. (Birth of Bahá'u'lláh: November 12, 1817*; His death: May 29, 1892)}
{BGMG: The Glory of God. ''...an appellation specifically recorded in the Persian Bayán, signifying at once the glory, the light and the splendor of God...'' (GPB 93–94). ''The Supreme Manifestation of God and the Dayspring of His Most Divine Essence.'' (BA 11). ''...never to be identified with that invisible Reality, the Essence of Divinity itself,'' He is ''the complete incarnation of the names and attributes of God.'' (WOB 114, 112). The Promised One of all the ages. Born Tihrán, Persia, Nov. 12, 1817*; ascended Bahjí, Palestine, now Israel, May 29, 1892.}
{ABBD:
Prophet-Founder of the Bahá'í Faith and the Manifestation of God for this Day. He was born Mírzá Husayn-'Ali on 12 November 1817* to a noble family of Núr in Mázindarán, Írán. His mother was Khadíjih Khánum and his father Mírzá Buzurg-i-Vazír, a courtier. Bahá'u'lláh was a descendant of the last Sassanian king, Yazdigird III.{ROB3: Bahá'u'lláh received the modest education customary for the people of His class. He did not attend the schools of higher learning which were set aside for theologians and divines. (p. 246n)}He became a follower of the Báb in 1844 at the age of twenty-seven, when the Báb sent Mullá Husayn to tell Him of the new Revelation. Although Bahá'u'lláh and the Báb never met, they corresponded. As Mírzá Husayn-'Alí, Bahá'u'lláh became known as a Bábí leader, and His leadership was especially shown at the Conference of Badasht, after which He was known by the name of Bahá. Bahá'u'lláh suffered from the persecution waged against the Bábís at the time and was made to endure imprisonment and the bastinado.
After an attempt on the Sháh's life by two misguided Bábís, in 1853 Bahá'u'lláh was imprisoned for four months in an underground prison known as the Síyáh-Chál in Tihrán. It was there He first received a revelation, through a dream of a Maid of Heaven, that He was the One Promised by the Báb.
Bahá'u'lláh was released from prison but banished from Iran. He chose to go to Baghdád accompanied by some members of His family and companions. After their arrival in Baghdád the community of believers was disrupted by the actions of Mírzá Yahyá, Bahá'u'lláh's disloyal brother. Bahá'u'lláh departed for a period of solitary retreat in the mountains of Sulaymáníyyih until He was persuaded to return in March 1856.
Upon His return He became the recognized spiritual leader of the Bábís. His influence spread and the Persian government persuaded the Ottoman Sultan 'Abdu'l-'Azíz to banish Bahá'u'lláh further. On the eve of His departure from Baghdád for Constantinople, in the Garden of Ridván, in April-May 1863, Bahá'u'lláh declared to His followers that He was the Promised One foretold by the Báb. The Ridván Festival is celebrated as the holiest and most significant of Bahá'í Holy Days.
Bahá'u'lláh departed for Constantinople and soon afterwards was banished to Adrianople where He publicly proclaimed His Mission, addressing His proclamation to the kings and rulers of the earth and calling on them to establish world peace, justice and unity.Because of the disloyal Mírzá Yahyá's plotting against Bahá'u'lláh, the Turkish authorities condemned Bahá'u'lláh to perpetual imprisonment in the prison-city of 'Akká.
There He was at first subjected to strict confinement for two years in the barracks, during which time He suffered the death of His son Mírzá Mihdí. In spite of the hardship and isolation, from 'Akká He continued His proclamation to the rulers of the earth and the revelation of the foundation-principles which would bring about a New World Order of society founded on the unity of mankind, equality and justice.
Bahá'u'lláh and His family, including His Son, 'Abdu'l-Bahá, were moved to a succession of houses in the city, notably the House of 'Údí Khammár, and the House of 'Abbúd. In 1877 Bahá'u'lláh took up residence in the Mansion of Mazra'ih for two years, and then moved to the Mansion of Bahjí where He ascended at the age of seventy-four on 29 May 1892. In His Will, the 'Book of My Covenant', Bahá'u'lláh named His eldest son, 'Abdu'l-Bahá, as His successor and authorized Interpreter of His Teachings.
Bahá'u'lláh's Writings are considered by Bahá'ís to be revelation from God and some 15,000 of His Tablets have so far been collected.}
{ROB4: The birth of the Báb occurred on the 1st of Muharram, A.H. 1235, according to the lunar calendar. The birth of Bahá'u'lláh occurred on the second day of the same month, A.H. 1233. These two days Bahá'u'lláh has ordained to be considered as one festival. (p. 334n) Because this month is the month of mourning for Shí'ah Islám, Bahá'u'lláh had advised His followers to exercise great caution in celebrating these festivals lest their enthusiasm and rejoicing upset the Muslims and inflame further their animosity towards the Faith. (p. 335n)}
* [Festivals of the Twin Birthdays] '...will now be observed on the first and the second day following the occurrence of the eighth new moon after Naw-Rúz.' UHJsee also Covenant Library Unified Index (Section I - Tablets and Writings of Bahá'u'lláh)Bahjí {ABBD: Place of Delight. The site on the plain of 'Akká which gives its name to the Mansion which was the last residence of Bahá'u'lláh. Originally built by 'Abdu'lláh Páshá in 1821, it was later restored and expanded by 'Údí Khammár, who completed it in 1870. The Mansion of Bahjí became empty in 1879 when the Khammár family fled an epidemic disease, probably bubonic plague. Bahá'u'lláh took up residence in the Mansion in 1879 and while living there revealed His final major volume, Epistle to the Son of the Wolf. as well as the Tablets of Ishráqát, Bishárát, Tarázát, Tajallíyát, Kalimát-i-Firdawsíyyih, Lawh-i-Aqdas, Lawh-i-Dunyá, and Lawh-i-Maqsúd, writings which Shoghi Effendi described as "among the choicest fruits which His mind has yielded [and which] mark the consummation of His forty-year-long ministry". It was in the Mansion of Bahjí in 1890 that Bahá'u'lláh received the Cambridge orientalist E. G. Browne. On 29 May 1892 Bahá'u'lláh passed away and was interred in the small house adjacent to the Mansion. This small house became His Shrine, the holiest spot on earth, and the Qiblih of the Bahá'í Faith. However, in the years that followed, the Mansion was occupied by Covenant-breakers and allowed to decay. In 1929 Shoghi Effendi regained custody of the building and started the work of restoration. In the early 1950s, with the acquisition of surrounding land, Shoghi Effendi began a programme of beautification including the setting out of extensive gardens surrounding the Mansion. The northwestern quadrant which encloses the Shrine of Bahá'u'lláh itself is called the Haram-i-Aqdas.}Baktásh {ROB2: A Súfí order very powerful at the time of Bahá'u'lláh. (p. 24n)}Balál {ESW: The Ethiopian slave who was one of the very early converts to Islám. The Prophet gave him the task of calling the Faithful to prayer, and he became the first Mu'adhdhin of Islám. As he stammered and mispronounced the Arabic letter 'Shín' as 'Sín', he could not give the call correctly, but the perfection of his heart atoned for the fault of his tongue.}{GL: An Ethiopian slave in Mecca, illiterate and despised, but transformed by his recognition of Muhammad}
Baní-Háshim, Háshimite {KI: The family to which Muhammad belonged}{BGMG: Sons of Háshim, the Prophet Muhammad's great grandfather; family from which Muhammad descended.}
Banná {ROB4: Builder-architect. In the old days in Persia there were no colleges or universities in which students might graduate in the fields of science, art or technology. Those who were described as 'builder-architects' had learned their trade through practical experience working as apprentices to the great master-builders of the time. (p. 118n)}Báqir, Mullá {ESW: A native of Tabríz and a man of great learning, became a Letter of the Living. Was with Bahá'u'lláh in Núr, Mázindarán and Badasht. Outlived all other Letters of the Living}{KI: A brother of Mullá Mihdíy-i-Kandí, martyred at Tabarsí}
Báqirí {BGMG: Sect of the Imámites.}Báqir-i-Shírází, Mírzá {BGMG: One of Bahá'u'lláh's secretaries in Adrianople. (GPB 171)}Baqíyyatu'lláh {DBNN: 'Remnant of God'. Title applied both to the Báb and to Bahá'u'lláh.}{ABBD: (Arabic) Remnant of God. A title of the Twelfth Imám. It is applied to both the Báb and Bahá'u'lláh.}
Bárfurúsh {BGMG: Town where Quddús was publicly martyred by the dregs of the inhabitants, May 1849.}Basír-i-Hindí, Siyyid {DBNNi: Converted to the faith by Shaykh Sa'id-i-Hindí in India.}Bast {BGMG: Right of sanctuary. The law could not touch a fugitive taking sanctuary or bast in Muslim mosques and shrines.}Bastinado {ROB1: The victim is made to lie on his back while his feet, inserted in a loop, are raised and the soles beaten with a cane or a whip. (p. 85n)}{ABBD: Punishment or torture by beating with a wooden rod on the soles of the feet. The bastinado was inflicted upon the Báb by the Shaykhu'l-Islám of Tabríz, Mírzá 'Ali-Asghar, after the Báb's trial by the divines in that city. Bahá'u'lláh suffered the bastinado in Ámul, after He had been arrested on His way to the Fort of Shaykh Tabarsí and had been interrogated by the divines. Bahá'u'lláh had intervened to spare His companions the punishment, requesting that He alone receive it.}
Bathá {KI: Mecca}{BGMG: Mecca, hemmed in by bare hills, lies in an ''ill-ventilated couloir.'' Its center and lowest part is Bathá. Some buildings here were so close to the Ka'bih that their shadows merged with its shadow mornings and evenings.}
Bayán {DBNN: 'Utterance', 'explanation'. Title given by the Báb to His Revelation, particularly to His Books.}{ESW: The chief doctrinal work of the Founder of the Bábí Dispensation}
{GL: The greatest doctrinal work of the Founder of the Bábí Dispensation (lit. 'Exposition')}
{KA: The Bayán ('Exposition') is the title given by the Báb to His Book of Laws, and it is also applied to the entire body of His Writings. The Persian Bayán is the major doctrinal work and principal repository of the laws ordained by the Báb. The Arabic Bayán is parallel in content but smaller and less weighty. References in the annotations to subjects found in both the Persian Bayán and the Arabic Bayán are identified by use of the term 'Bayán' without further qualification.}
{KI: The Bayán (Exposition) is the chief doctrinal work of the Báb. It is described in God Passes By (pp. 24-25) as a 'monumental repository of the laws and precepts of the new Dispensation and the treasury enshrining most of the Báb's references and tributes to, as well as His warning regarding, 'Him Whom God Will Make Manifest'. . . . this Book, of about eight thousand verses, occupying a pivotal position in Bábí literature, should be regarded primarily as a eulogy of the Promised One rather than a code of laws and ordinances designed to be a permanent guide to future generations.' The Báb also wrote 'the smaller and less weighty Arabic Bayán.' }
{ROB4: The Mother Book of the Bábí Dispensation, revealed by the Báb. (p. 305n)}
{ABBD: (Arabic) Explanation, exposition or utterance. The Persian Bayán is the major doctrinal work of the Báb, which Shoghi Effendi has described as a "monumental repository of the laws and precepts of the new Dispensation and the treasury enshrining most of the Báb's references and tributes to, as well as His warning regarding, 'Him Whom God will make manifest'." Revealed in the fortress of Máh-Kú, the Persian Bayán comprises some 8,000 verses and is divided into Váhids. The book, Shoghi Effendi has written, "should be regarded primarily as a eulogy of the Promised One rather than a code of laws and ordinances designed to be a permanent guide to future generations." In the third Váhid the Báb specifically refers to the name of the Promised One and anticipates His World Order: "Well is it with him who fixeth his gaze upon the Order of Bahá'u'lláh, and rendereth thanks unto his Lord. For He will assuredly be made manifest. God hath indeed irrevocably ordained it in the Bayán." This statement, according to Shoghi Effendi, "deserves to rank as one of the most significant statements recorded in any of the Báb's writings". The Arabic Bayán is a "smaller and less weighty" work of the Báb, revealed in the fort of Chihríq during the last months of His life. The term Bayán also refers to the Revelation of the Báb as set down in His Writings.}
Beads {ROB4: It was a custom among the Persians to choose at random a number of beads, and by counting them in a certain manner determine which course of action would be best to follow in a given situation. (p. 243n)}Believers {ABBD: Term commonly used by Bahá'ís to refer to themselves.}Big {DBNN: Honorary title; lower title than Khán}{ROB2: Turkish title meaning a person of high rank, a Lord. (p. 432n)}
{ABBD: (Turkish) A title placed after a man's name, meaning 'lord' or 'prince'.}
see also Bagum
Bihár {KI: Reference to Shí'ih tradition.}Biháru'l-Anvár {KI: A compilation of Shí'ih traditions.}{ROB2: Mullá Muhammad Báqir-i-Majlisí, A famous divine, the author of a series of books known as Biharu'l-Anvár containing traditions of Islám and other accounts. The Shí'ah cherish this series as an encyclopedia of Shí'ah religious knowledge. (p. 348 and n)}
{BGMG: Seas of Lights, a compilation of Shí'ah traditions.}
Birds of Heaven {ROB1: The Manifestations of God. (p. 186n)}Birds of the Night {ROB1: This alludes to Mírzá Yahyá and his associates. (p. 245n)}Bishárát (Glad-Tidings) {ABBD: A Tablet of Bahá'u'lláh revealed in 'Akká, containing fifteen passages on subjects including the abolition of ordinances and practices of the past such as holy war, monastic seclusion, and the confession of sins; statements on the establishment of a universal auxiliary language and the Lesser Peace; work as worship; the role of the House of Justice; and the 'majesty of kingship'.}Bismi'lláhi'r-Rahmáni'-Rahím {BGMG: In the Name of God, the Compassionate, the Merciful. Used at the head of every Súrih of the Qur'án except the ninth. Used at beginning of meals, putting on new clothes, beginning a new undertaking (by Muslims).}Black Standard {ROB4: The significance of the Black Standard comes from the Hadíth of Islám which states that whenever it was unfurled at Khurásán, it would signalize the advent of God's new Revelation on earth. (p. 209n)}{ABBD: The flag of which Muhammad said, "Should your eyes behold the Black Standards proceeding from Khurásán, hasten ye towards them, even though ye should have to crawl over the snow, inasmuch as they proclaim the advent of the Promised Mihdí, the Vicegerent of God." Quddús had been arrested in Mázindarán, and Mullá Husayn was instructed by the Báb to go to his aid with the Black Standard unfurled before him. Many Bábís accompanied him, with more joining on the way. They found many new supporters as they raised the call of the New Day, but they also met with much hostility. It was this march under the Black Standard which marked the beginning of the episode at Fort of Shaykh Tabarsí.}
Black Stone {BGMG: Hajaru'l-Aswad. Set about five feet from the ground in NE corner of the Ka'bih, the stone is an irregular oval about seven inches in diameter, reddish brown. Encircled by a gold or silver band, it has an undulated surface and is composed of about fifteen smaller stones joined by cement and surrounded by a brownish border. Sacred object of great antiquity (and never one of the pagan Arabs' idols) it is kissed during the rites of the Hájj.}Bower {CLUG: A pleasant place under the branches of a tree in a wood or garden.}Branding {ROB3: Branding a person was a common form of torture in [the days of Bahá'u'lláh] in Persia. Rods of iron were placed in a brazier full of burning coal. When the rods became red hot they were placed on the naked body of a person and kept in that position until they got cold. (p. 190n)}Brazier {ROB2: Portable fireplace made of cast iron in which charcoal is burnt. (p. 170n)}Breakwell, Thomas {ABBD: The first English Bahá'í. Thomas Breakwell held a responsible post in a cotton mill in the south of the United States. He was introduced to the Faith by May Bolles Maxwell while visiting Paris on holiday in 1901. He later travelled to 'Akká to visit 'Abdu'l-Bahá. "He told 'Abdu'l-Bahá the nature of his profession, that his work was worthwhile and his earnings were considerable, but he added that now he had misgivings because the organization that he served was buttressed by child labour. 'Abdu'l-Bahá advised him: 'Cable your resignation.' He did. He went back to Paris and made it his home." Breakwell, who was battling against advanced consumption, wrote regularly to 'Abdu'l-Bahá. One day, although no news had been sent to 'Abdu'l-Bahá, He said to his secretary, "Breakwell has passed away. I am grieved, very grieved. I have written a prayer of visitation for him." 'Abdu'l-Bahá's lengthy and moving eulogy reveals the esteem with which he was regarded. Shoghi Effendi called him a "luminary in the firmament of the Faith of Bahá'u'lláh."}Browne, Edward Granville, E. G. Browne {ABBD: The Cambridge orientalist who studied and wrote about the Bábí and Bahá'í Faiths and who met Bahá'u'lláh in 1890 at Bahjí. Browne wrote: "The face of him on whom I gazed I can never forget, though I cannot describe it. Those piercing eyes seemed to read one's very soul; power and authority sat on that ample brow; while the deep lines on the forehead and face implied an age which the jet-black hair and beard flowing down in indistinguishable luxuriance almost to the waist seemed to belie. No need to ask in whose presence I stood, as I bowed myself before one who is the object of a devotion and love which kings might envy and emperors sigh for in vain!" Disappointed that the Bahá'ís refused to become involved in Íránian politics, Browne transferred his interest to the Azalís. Browne recognized he had a unique opportunity to study and record at first hand the birth of a faith which "whatever its actual destiny may be, is of that stuff whereof world-religions are made", although some of his colleagues belittled his interest in the subject. One judged Browne's translation of A Traveller's Narrative "quite unworthy of the learning and labour which the author has brought to bear upon it...and concluded: "There are no signs that Mírzá 'Ali Muhammad will leave any permanent mark on religious or political history...Time may vindicate the author: but for the present we can only record our belief that the prominence given to the 'Báb' in this book is an absurd violation of historical perspective; and the translation of the Traveller's Narrative a waste of the powers and opportunities of a Persian scholar."}Buddha {ABBD: A title meaning 'Enlightened One', given to Siddhartha Gautama, the founder of the religion of Buddhism. Bahá'ís accept Buddha as a Manifestation of God and believe that prophecies attributed to Buddha about the coming of the Buddha Maitreya, the Buddha of universal fellowship, refer to Bahá'u'lláh.}Buq'atu'l-Khadrá {ROB2: The Afnán family in Yazd built a private cemetery not far from the Castle [Government headquarters]. This was later offered for use as a Bahá'í burial ground. Bahá'u'lláh designated it the Buq'atu'l-Khadrá (The Verdant Spot). Several of the Afnáns, Bahá'í martyrs, and eminent Bahá'ís are buried there. The cemetery is no longer in use. (p. 363n)}Burial, Bahá'í {ABBD: The body is the temple of the spirit, therefore it must be respected and treated with honour. Its burial in the earth after death and its gradual decomposition is natural. Thus, according to Bahá'í law, cremation of the dead is forbidden and the body must not be transported more than one hour's journey from the place of death. The body should be wrapped in a shroud of silk or cotton, and on its finger should be placed a ring bearing the inscription, ''I came forth from God, and return unto Him, detached from all save Him, holding fast to His Name, the Merciful, the Compassionate''; and that the coffin should be of crystal, stone or hard fine wood. A specific Prayer for the Dead is ordained, to be said before interment...The formal prayer and the ring are meant to be used for those who have attained the age of maturity.}see also Death, Nature of
Burning Bush {GL: See Exod. 3.V.2. Symbolic of God's presence in the heart of Moses.}see also Sadrah
Búshihr {BGMG: Persian town near north end of Persian Gulf.}Buzurg {ABBD: (Persian) Great. A title of respect accorded a man of rank.}Caiaphas {GL: High Priest and President of the Court that condemned Jesus}{KI: The Jewish high priest who presided at the court which tried and condemned Jesus}
Cain and Abel {KI: The two sons of Adam and Eve. See Genesis 4 and Qur'án, Súrih 5}Calamity {ABBD: Sometimes called 'the calamity' although not necessarily one single event. World-shaking catastrophic events and upheaval destined to afflict mankind before the establishment of world peace as part of the simultaneous two-fold processes of the collapse and disintegration of the old world order and the rise and development of the New World Order. Shoghi Effendi explained that "Adversity, prolonged, worldwide, afflictive, allied to chaos and universal destruction, must needs convulse the nations, stir the conscience of the world, disillusion the masses, precipitate a radical change in the very conception of society" before world unity can be achieved.}Calendar, Bahá'í {ROB1: Bahá'u'lláh specified that the Bahá'í calendar should begin in A.D. 1844 (the year of the Declaration of the Báb), and He also determined the position of the intercalary days. Nabíl-i-A'zam was asked by Bahá'u'lláh, about A.D. 1871, to transcribe the text of the Badí' Calendar and instruct the believers in its details. (p. 117n)}{ABBD: Also called the Badí' calendar. The Bahá'í calendar was established by the Báb in the Kitáb-i-Asmá' and approved by Bahá'u'lláh, who stated that it should begin in 1844. It is based on the solar year of 365 days, five hours and some fifty minutes. Each year is divided into nineteen months of nineteen days each with four Intercalary Days (five in leap year), called Ayyám-i-Há, which Bahá'u'lláh specified should precede the nineteenth month. New Year's Day (Naw-Rúz) falls on the Spring Equinox. The Bahá'í day of rest is Istiqlál (Friday), and the Bahá'í day begins and ends at sunset.}
Caliphs, Khalífih, Khalífah {KI: Literally, 'successors' or 'vicegerents.' The Shí'ihs hold that the successors of the Prophet must be the members of His own family, but they do not use the title Khalífih or 'Caliph.' The Sultán of Turkey assumed this title early in the 16th century}{BGMG: Self-styled vicar of the Prophet of Islám (PDC 99). Sultanate and Caliphate were ''the twin pillars of Sunní Islám.'' (WOB 173). The Caliphate, now abolished, was ''the mightiest institution of Islám.'' (WOB 196). The founders of the Caliphate ''usurped the authority of the lawful successors'' of Muḥammad (WOB 178). ''The cardinal point wherein the Shi'ites (as well as the other sects included under the more general term of Imamites) differ from the Sunnites is the doctrine of the Imámate. According to the belief of the latter, the vicegerency (khiláfat) of the Prophet is a matter to be determined by the choice and election of his followers, and the visible head of the Musulmán world is qualified for the lofty position which he holds less by any special divine grace than by a combination of orthodoxy and administrative capacity. According to the Imámite view, on the other hand, the vicegerency is a matter altogether spiritual; an office conferred by God alone, first by His Prophet, and afterwards by those who so succeeded him, and having nothing to do with the popular choice or approval...the Caliph...is merely the outward and visible Defender of the Faith: the Imám of the Shi'ites is the divinely-ordained successor of the Prophet, one endowed with all perfections and spiritual gifts, one whom all the faithful must obey, whose decision is absolute and final, whose wisdom is super-human, and whose words are authoritative.'' Browne, E. G., A Traveller's Narrative, 296.}
{ABBD: A successor of Muhammad as the head of Islám. Shoghi Effendi calls the Caliph "the self-styled vicar of the Prophet of Islam" who "exercised a spiritual sovereignty, and was invested with a sacred character" and who "usurped the authority of the lawful successors of the Apostle of God (the Imáms)". The Caliphate is an institution of Sunní Islam.}
Calligraphy {ABBD: Generally, beautiful and elegant penmanship; specifically, the drawing-like renderings of Arabic and Persian words, phrases or text. Many of the writings of Bahá'u'lláh and the Báb were executed in fine calligraphy. The best-known Bahá'í calligrapher was Mishkín-Qalam, whose calligraphy of The Greatest Name is widely used among Bahá'ís as a symbol of their Faith.}Calumny {ABBD: Uttering false charges with malicious intent, in order to damage another person's reputation. Along with backbiting, calumny is specifically prohibited in the Kitáb-i-Aqdas. Bahá'u'lláh wrote: "Material fire consumeth the body, whereas the fire of the tongue devoureth both heart and soul. The force of the former lasteth but for a time, whilst the effects of the latter endure a century."}Camphor, Káfúr {BGMG: Camphor; in Qur'án 76:5, a camphor fountain for the righteous in Paradise.}{CLUG: Camphor is a white aromatic and crystalline substance with a bitter smell and taste which is obtained by boiling crumbled pieces of the stalks and stems of the camphor tree and letting it evaporate. Besides having a good smell, camphor has also been prescribed as an effective medicine for different diseases. The Fountain of Camphor (Ayn al Káfúr) is in Paradise from which the slaves of 'Alláh drink directly. Camphor overwhelms and whoever enters into it becomes totally absorbed and one with the camphor. The Fountain of Camphor is the place of annihilation, intoxication and Divine Love. The Fire of Divine Love turns into the Light of Divine Knowledge and the lover is then also the knower and is in perfect balance.}
Caravan {ROB1: A number of camels or donkeys travelling together carrying passengers from one place to another. (p. 111n)}Caravanserai {BGMG: Inn for caravans.}Carmel, Mount {ESW: The mountain in Israel where Bahá'u'lláh pitched His tent and where the Shrine of the Báb is situated}{GL: One of the sacred spots in Bahá'í history, where are the Shrines of the Báb and of 'Abdu'l-Bahá and memorials to other members of 'Abdu'l-Bahá's family}
{ABBD: The mountain spoken of by Isaiah as the mountain of the Lord. Site of the Bahá'í World Centre including several Bahá'í Holy Places, the most important of which are the Shrine of the Báb and the Monument Gardens. Mount Carmel is also the location of the Bahá'í world Administrative institutions: the Seat of the Universal House of Justice, the International Archives building, and the other present and future institutions of the World Bahá'í Administrative Order, including the International Teaching Centre, the Centre for the Study of the Sacred Texts and the International Bahá'í Library as well as the Mashriqu'l-Adhkár of Haifa which will one day stand on Mount Carmel on a site already designated.}
see also Arc, Ark, Lawh-i-Karmil
Cemetery, Bahá'í {ABBD: Plots of land set aside by some Bahá'í communities for the burial of Bahá'ís. This is done particularly in places where all other cemeteries are used exclusively by other religious groups, or where Bahá'ís are not allowed to be buried in a particular cemetery. No special dedication or consecrating ceremony is necessary for land to become a Bahá'í cemetery. The Bahá'í cemetery in Haifa is situated at the tip of the promontory of Mount Carmel as its northern face plunges to the plain. It is a six acre plot purchased at the behest of 'Abdu'l-Bahá. Its first recorded burial was in August 1911. Several early Bahá'ís are buried there including Hájí Mírzá Haydar-'Alí and many Hands of the Cause.}Central Figures {ABBD: According to Shoghi Effendi, the Báb, Bahá'u'lláh and 'Abdu'l-Bahá are regarded as the 'Central Figures' of the Bahá'í Faith.}Centre of the Covenant {ABBD: 'Abdu'l-Bahá was the Centre of the Covenant and Interpreter, who stated: "In accordance with the explicit text of the Kitáb-i-Aqdas Bahá'u'lláh hath made the Centre of the Covenant the Interpreter of His Word..." and further, "I am the Interpreter of the Word of God..." In His Will and Testament 'Abdu'l-Bahá appointed Shoghi Effendi as the Centre of the Covenant and 'expounder of the words of God' after Him. Apart from 'Abdu'l-Bahá and Shoghi Effendi, no one can authoritatively interpret the Writings. Currently The Universal House of Justice is the Centre of the Covenant, and has "power to enact laws that are not expressly recorded in the Book".}see also Kitáb-i-'Ahdí, City of the Covenant
Century of Light {ABBD: The twentieth century, so designated by 'Abdu'l-Bahá in a Tablet known as Seven Candles of Unity: "...the unity of all mankind can in this day be achieved. Verily this is none other but one of the wonders of this wondrous age, this glorious century. Of this past ages have been deprived, for this century--the century of light--has been endowed with unique and unprecedented glory, power and illumination."}Chant {ABBD: The unaccompanied musical rendering of the holy scriptures in any language. Generally, however, Bahá'ís use this term to refer to forms of devotional song, adapted from traditional Islámic practices, using the original Persian and Arabic texts of the sacred Writings, the prayers of Shoghi Effendi, and other devotional poems and songs.}see also Download Center
Chase, Thornton {ABBD: Designated by 'Abdu'l-Bahá as "the first American believer" and surnamed 'Thábit' (Steadfast), Thornton Chase became a Bahá'í in 1894 in Chicago. He travelled extensively for his employers, and wherever he went he taught and served the Faith, not only by speech and dissertation but also by the radiance of his person. 'Abdu'l-Bahá said of him, "He served the Cause faithfully and his services will ever be remembered throughout future ages and Cycles...For the present his worth is not known, but in the future it will be inestimably dear. His sun will ever be shining, his star will ever bestow the light." Thornton Chase died in Los Angeles in 1912 just before 'Abdu'l-Bahá arrived in California.}Cherubim {KI: In the Bible the Cherubim appear as distinct from the angels who are Jehovah's messengers, while the Cherubim are found where God is personally present: e.g. 'And he [God] rode upon a cherub.' (Psalms 18: 10). Figures of Cherubim were wrought into the hangings of the Holy of Holies and were represented above the Mercy Seat within. In later tradition, the Cherubim were included among the nine orders of angels.}Chihríq {BGMG: Fortress to which the Báb was transferred about April 10, 1848; designated by Him Jabal-i-Shadíd.}{ABBD: A fortress in Ádhirbáyján, northeastern Írán, where the Báb was imprisoned for almost all of the last two years of His life. Because He was more strictly confined there than He had been in Máh-Kú, the Báb named Chihríq 'Jabal-i-Shadíd' (the Grievous Mountain). Many of His writings were revealed in Chihríq, including the Arabic Bayán and His Tablet to Hájí Mírzá Áqásí. One of the purposes of the Conference of Badasht was to find a way to free the Báb from His imprisonment in Chihríq.}
Chinár-Súkhtih {BGMG: ''Burnt Plane-Tree'' quarter, native quarter of Vahíd at Nayríz.}Chrysolite {CLUG: Known as olivine and peridot, chrysolite means “gold stone”. It is mentioned in the bible in the list of gemstones set in the breastplate of Aaron (Book of Exodus) and in the list of foundation stones for the New Jerusalem (in Revelation). Olivine dates back to the Pharaohs in Egypt. It occurs in a light green to olive green gemstone. Olivine is found in meteorites, the moon, mars and infant stars.}City of Certitude {GL: A condition of high spiritual attainment.}City of the Covenant {ABBD: On 19 June 1912 'Abdu'l-Bahá named New York the City of the Covenant. At a gathering there, He spoke of Bahá'u'lláh's Tablet of the Branch (Súriy-i-Ghusn) and declared His own station to be the 'Centre of the Covenant'.}Civilization, Divine {ABBD: The civilization which will be brought about by the establishment of the World Order of Bahá'u'lláh, "the foundations of which the unerring hand of Bahá'u'lláh has laid, and the essential elements of which the Will and Testament of 'Abdu'l-Bahá has disclosed." "The emergence of a world community, the consciousness of world citizenship, the founding of a world civilization and culture...should, by their very nature, be regarded, as far as this planetary life is concerned, as the furthermost limits in the organization of human society..."}Clergy {ABBD: The Bahá'í Faith has no clergy. "We have no priests," Shoghi Effendi stated in a letter written on his behalf, therefore the service once rendered by priests to their religions is the service every single Bahá'í is expected to render individually to his religion. He must be the one who enlightens new souls, confirms them, heals the wounded and weary upon the road of life, and gives them to quaff from the chalice of everlasting life...the knowledge of the Manifestation of God in His Day." In His writings, Bahá'u'lláh forbids the monastic practices of asceticism and living in seclusion, bids priests to marry and prohibits the confession of sins.}see also 'Ulamá
Coins {ROB2: In [the days of Bahá'u'lláh], money was only in the form of coins and there were no banking facilities. People used to carry the coins in bags. Wealthy people often had to carry their bags of money on horses. On all His journeys for the promotion of the Cause of God in Persia, Bahá'u'lláh was accompanied by the friends and servants and it was He who provided all the finance and entertained His guests. (p. 177n)}Collins, Amelia {ABBD: American Hand of the Cause who accepted the Faith in 1919. She served for many years on the National Spiritual Assembly of the United States and Canada and in 1951 was appointed to the first International Bahá'í Council as its Vice-President. In December 1951 she was made a Hand of the Cause. She passed away on 1 January 1962.}Collins Gate {ABBD: Large wrought-iron gate erected by Shoghi Effendi at the northern approach to the Shrine of Bahá'u'lláh. It is named after Hand of the Cause Amelia Collins.}'Comb' {ROB1: Interpreted by 'Abdu'l-Bahá as the Covenant of Bahá'u'lláh. (p. 82)}Commonwealth, World; Bahá'í Commonwealth {ABBD: A world community of nations governed by a world federation to which all national governments will be accountable: "The unity of the human race, as envisaged by Bahá'u'lláh, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded." "Some form of world Super-State must needs be evolved, in whose favour all the nations of the world will have willingly ceded every claim to make war, certain rights to impose taxation and all rights to maintain armaments, except for purposes of maintaining internal order within their respective dominions. Such a State will have to include within its orbit an International Executive...a World Parliament whose members shall be elected by the people in their respective countries and whose election shall be confirmed by their respective governments; and a Supreme Tribunal..."}Community, Bahá'í {ABBD: The term often used by Bahá'ís to describe those Bahá'ís who live in a particular Administrative unit, locally or nationally. It may also refer to the followers of the Bahá'í Faith worldwide.}Community, Bahá'í International, World Bahá'í Community {ABBD: The official name of the worldwide Bahá'í community in its relations with the outside world. That community "represents a cross-section of humanity, the four million adherents coming from virtually every nationality, racial or ethnic group, religious background, culture and social class." "Under the guidance of the Universal House of Justice, its governing authority, the Bahá'í International Community comprises 148 national affiliates (the National Spiritual Assemblies). At the international level it operates through branches specialized for different aspects of its work. At the present time these are three in number: the Secretariat, located at the World Centre of the Faith in Israel; the United Nations Office, based in New York City with a branch in Geneva; and the Office of Public Information, with its headquarters in Israel and a bureau in New York. Both the United Nations Office and the Office of Public Information have representatives in a number of major centres of the world." The relationship of the world Bahá'í community to the United Nations began in 1948 when the eight National Spiritual Assemblies then existing were recognized collectively by the UN Office of Public Information as an international non-governmental organization (NGO) under the name 'Bahá'í International Community'. Today, the Bahá'í International Community is accredited in consultative status with the United Nations Economic and Social Council (ECOSOC) and with the United Nations Children's Fund (UNICEF). It also has a working relationship with the UN Environment Programme (UNEP), the Centre for Human Settlements, the Centre for Human Rights, the Centre for Social Development and Humanitarian Affairs, the Department of Disarmament Affairs and the Peace Studies Unit, the UN Regional Commissions, and other members of the UN system. It is continually increasing its contact with several of the UN specialized agencies such as the World Food Council (WFC), the World Health Organization (WHO), the UN Educational, Scientific and Cultural Organization (UNESCO) and the Food and Agricultural Organization (FAO). In addition, the Bahá'í International Community has representation with the South Pacific Commission and has kept in close touch with the European Parliament and the Council of Europe during the recent persecutions of the Bahá'ís in Írán. It works closely with other nongovernmental organizations at the UN, through membership in many NGO/UN committees in New York, Geneva, Vienna and Santiago. Believing that the United Nations represents a major effort in the unification of the planet, Bahá'ís have supported its work in every way possible. During its participation in conferences, congresses and seminars the United Nations Office makes contributions to those aims of the United Nations that are kindred to the teachings of the Bahá'í Faith, such as the status of women and particularly their role in the achievement of world peace; economic justice and cooperation; racial equality; religious tolerance; universal education; minority rights; human rights generally; crime prevention; the control of narcotic drugs; the welfare of children and the family; the movement towards disarmament; and the protection of the environment. In 1987 the Bahá'í International Community became the sixth major religion to join the World Wide Fund for Nature in its initiative for the Conservation of Nature and the Environment. The Office of Public Information was appointed in 1986. It gathers and prepares information about the Bahá'í Faith and coordinates its dissemination to international and national entities, prominent persons, leaders of thought, the mass media and the general public. It seeks to foster a climate of understanding about the aims and achievements of the Bahá'í Faith and to correct misinformation. It also works with national Bahá'í information agencies to help them mobilize their energies in support of international objectives.}see also International Bahá'í Bureau
Conclave of the Hands of the Cause {ABBD: Meetings in the Holy Land of all the Hands of the Cause. The first of these was held in November 1957 after the passing of Shoghi Effendi when nine Hands of the Cause were chosen to serve as Custodians of the Bahá'í Faith residing in the Holy Land.}Concourse {CLUG: A crowd or assembly of people}Consolidation {ABBD: Term used by Bahá'ís to describe the process of Bahá'í community development whereby the Bahá'ís increasingly understand the teachings of the Faith, abide by its precepts, and take on the responsibilities of teaching and Administration.}Constantinople, Istanbul, The Great City {BGMG: Called by Muslim ''The Dome of Islám.'' The traditional seat of both Sultanate and Caliphate.}{ABBD: The city in Turkey, and former capital of the Ottoman Empire, to which Bahá'u'lláh went from Baghdád at the request of the Turkish government in 1863. He arrived in Constantinople on 16 August and remained there for about four months, after which time He was exiled to Adrianople.}
see also Sublime Porte
Consultation {ABBD: A form of discussion between individuals and within groups. It is the method by which Bahá'ís make decisions within their Administrative bodies. Bahá'ís are also encouraged to use consultation in making personal or family decisions. It is "a process for producing change in order to accomplish some definite purpose. This involves a sharing and interaction of thoughts and feelings in a spirit of love and harmony." Consultation is one of the 'two luminaries' of the heaven of divine wisdom', the 'lamp of guidance'. Bahá'u'lláh enjoined, "Take ye counsel together in all matters, inasmuch as consultation is the lamp of guidance which leadeth the way, and is the bestower of understanding." Consultation requires the "subjugation of all egotism and unruly passions, the cultivation of frankness and freedom of thought as well as courtesy, openness of mind, and wholehearted acquiescence in a majority decision".}Continental Board of Counsellors {ABBD: An institution created in 1968 by the Universal House of Justice as a means of developing "the institution of the Hands of the Cause with a view to extension into the future of its appointed functions of protection and propagation," as the House had already indicated that it saw "no way in which additional Hands of the Cause of God" could be appointed. The duties of the Counsellors include "directing the Auxiliary Boards in their respective areas, consulting and collaborating with National Spiritual Assemblies, and keeping the Hands of the Cause and the Universal House of Justice informed concerning the conditions of the Cause in their areas." Counsellors are appointed for terms of five years and function as Counsellors only when in the continent to which they have been appointed, unless they are appointed to the International Teaching Centre. Counsellors are not eligible for any elective office, except the Universal House of Justice. If elected to the Universal House of Justice, the Counsellor ceases to be a member of the Board of Counsellors.}Convention {ABBD: A gathering of delegates for the purpose of electing an Administrative body or for electing delegates who will in turn elect that body. Unit, district, state or other sub-national conventions are held to elect delegates who will in turn vote for the National Spiritual Assembly. All the adult Bahá'ís in a given geographic locality will comprise the delegates for a particular sub-national convention, which takes place annually. They elect one of their number to serve as a delegate to the National Convention. The number of delegates to the National Convention is determined by the Universal House of Justice and advised to the national assembly which draws up the electoral units. The National Convention is generally held annually during the Ridván period (21 April-2 May). The delegates to the National Convention vote for the members of the national assembly. They are free to vote for any adult Bahá'í in the country and are not limited to voting for other delegates. Apart from this election, the function of the Convention is to consult with the incoming national assembly. Shoghi Effendi wrote: "It is the vital duty of the delegates to unburden their hearts, state their grievances, disclose their views, and explain their motives. It is the duty of the National Assembly to give earnest, prompt and prayerful consideration to the views of the delegates, weigh carefully their arguments and ponder their considered judgements, before they resort to voting and undertake to arrive at a decision according to the dictates of their conscience. They should explain their motives and not dictate: seek information and invite discussion." The International Convention takes place in Haifa during the Ridván period, at present once every five years. Its purpose is to elect the members of the Universal House of Justice. The delegates to this convention are the members of the National Spiritual Assemblies currently serving. They are free to vote for any adult male Bahá'í in the world and are not limited to voting for other national assembly members. In addition to the election, delegates also consult on a variety of topics of importance to the Faith.}Copt {KI: The Copts were descendants of the ancient Egyptian stock. They were unbelievers in the time of Moses. The Septs were the tribes of Israel.}Covenant of Bahá'u'lláh {ABBD: The divinely-ordained 'instrument' provided by Bahá'u'lláh, as Shoghi Effendi wrote: "to direct and canalize these forces let loose by this Heaven-sent process [the Revelation of Bahá'u'lláh], and to ensure their harmonious and continuous operation after His Ascension." In the Kitáb-i-'Ahdí, Bahá'u'lláh clearly appointed 'Abdu'l-Bahá as His successor, identifying Him as 'Him Whom God hath purposed', to whom all should turn after Bahá'u'lláh's passing. 'Abdu'l-Bahá is the Centre of the Covenant. The intention of the Covenant is the protection of the unity of the Bahá'í Faith: "The purpose of the Blessed Beauty in entering into this Covenant and Testament was to gather all existent beings around one point so that the thoughtless souls, who in every Cycle and generation have been the cause of dissension, may not undermine the Cause." 'Abdu'l-Bahá has called the appointment of the Centre of the Covenant "the most great characteristic of the revelation of Bahá'u'lláh." "By this appointment and provision He has safeguarded and protected the religion of God against differences and schisms, making it impossible for anyone to create a new sect or faction of belief. To ensure unity and agreement He has entered into a Covenant with all the people of the world, including the interpreter and explainer of His teachings, so that no one may interpret or explain the religion of God according to his own view or opinion and thus create a sect founded upon his individual understanding of the divine Words." The Covenant of Bahá'u'lláh is unique in religious history, as 'Abdu'l-Bahá wrote: "So firm and mighty is this Covenant that from the beginning of time until the present day no religious Dispensation hath produced its like." Further, the Covenant provides the basis for the primary social teaching of the Bahá'í Revelation: "It is indubitably clear that the pivot of the oneness of mankind is nothing else but the power of the Covenant."}see also Center of His Covenant; Covenant, Greater and Lesser; Crimson Ark; Anísá
Covenant, Greater and Lesser {ABBD: In a letter written on his behalf, Shoghi Effendi explained that there were "two forms of Covenant both of which are explicitly mentioned in the literature of the Cause. First is the Covenant that every Prophet makes with humanity or, more definitely, with His people that they will accept and follow the coming Manifestation who will be the reappearance of His reality. The second form of Covenant is such as the one Bahá'u'lláh made with His people that they should accept the Master. This is merely to establish and strengthen the succession of the series of Lights that appear after every Manifestation. Under the same category falls the Covenant the Master made with the Bahá'ís that they should accept His Administration after Him." The first of these is known as the Greater Covenant, the second as the Lesser Covenant.}Covenant-breaker {ABBD: One who publicly denies the line of succession (i.e. Bahá'u'lláh, 'Abdu'l-Bahá, Shoghi Effendi, the Universal House of Justice) or who rebels against the Centre of the Covenant and actively works to undermine the Covenant. In the time of 'Abdu'l-Bahá the arch-breaker of the Covenant was His half-brother Mírzá Muhammad-'Alí. The decision to expel someone from the community as a Covenant breaker is taken, at present, by the Hands of the Cause with the approval of the Universal House of Justice. It is a very rare occurrence. It is forbidden for Bahá'ís to associate with Covenant-breakers. 'Abdu'l-Bahá explains the reason for this: "...just as the bodily diseases like consumption...are contagious, likewise the spiritual diseases are also infectious. If a consumptive should associate with a thousand safe and healthy persons, the safety and health of these thousand persons would not affect the consumptive and would not cure him of his consumption. But when this consumptive associates with those thousand souls, in a short time the disease of consumption will infect a number of those healthy persons." However, Bahá'ís are to pray for Covenant-breakers, as "these souls are not lost forever".}Cradle of the Administration {ABBD: America (Amríká). Shoghi Effendi wrote: "the role played by the American Bahá'í community, since the passing of 'Abdu'l-Bahá until the termination of the first Bahá'í century, has been such as to lend a tremendous impetus to the development of the Faith throughout the world...Indeed so preponderating has been the influence of its members in both the initiation and the consolidation of Bahá'í Administrative institutions that their country may well deserve to be recognized as the cradle of the Bahá'í Administrative Order which Bahá'u'lláh Himself has envisaged..."}Cradle of the Faith {ABBD: Írán (Persia).}Crimson Ark, Safíniy-i-Hamrá {ESW: Each of the past Dispensations was referred to as an 'Ark.' This refers to the Cause of Bahá'u'lláh.}{BGMG: Ordained by God in the Qayyúmu'l-Asmá' for the People of Bahá. (SW 139; WOB 84 -- ''Ark of Bahá'u'lláh's Covenant'').}
{ABBD: The Covenant. In the Kitáb-i-Aqdas Bahá'u'lláh writes of the companions of the Crimson Ark which God has prepared for the people Of Bahá.}
Crimson Pillar {KI: An allusion to the religion of Bahá'u'lláh, crimsoned with the blood of martyrs.}Crimson Spot (Buq'atu'l-Hamrá') {ABBD: A hill called Samaríyyih near Bahjí where red flowers grew in abundance in the time of Bahá'u'lláh. Today it is occupied by the army. "In the springtime when the hill was verdant and covered with red flowers such as poppies and anemones, Bahá'u'lláh would have His tent pitched there. Many years later, when 'Abdu'l-Bahá was again incarcerated within the city walls of 'Akká, He would wistfully ask those who had gone to visit the Shrine of His Father: "Were red, red flowers blooming on Buq'atu'l-Hamrá'?" }Cursing {ROB4: Cursing is a common practice among the Persians, especially among the clergy who pride themselves in pronouncing a person to be Mal'ún (accursed) with a guttural sound of the letter 'U'. By doing so, not only has the clergy put a curse on someone, but by pronouncing the letter 'U' with a guttural sound he proudly puts himself in the category of a scholar of the Arabic language. Thus he makes a great impression upon the untutored multitude who never know how to use a guttural sound and are lost in admiration for one who does. (p. 341n)}Cycle, Adamic, Prophetic Cycle, Prophetic Era {BGMG: Cycle ''stretching back as far as the first dawnings of the world's recorded religious history...'' and ending with the Dispensation of the Báb.}{ABBD: The great period of time, approximately six thousand years, beginning with the Revelation of Adam and ending with the Declaration of the Báb, during which many Manifestations appeared who prophesied the advent of Bahá'u'lláh. The Adamic Cycle included a series of successive divine revelations which gave rise to the religions of Hinduism, Buddhism, Zoroastrianism, Judaism, Christianity and Islám. As Shoghi Effendi wrote, the Declaration of the Báb in 1844 marked the end of the Adamic Cycle and the beginning of the 'Bahá'í Cycle' or 'Era of Fulfilment'.}
See also Progressive Revelation, Universal Cycle, Universal Manifestation
Cycle, Bahá'í, Era of Fulfilment {BGMG: Began May 22, 1844, at 2 hours and 11 minutes after sunset, in Shíráz, Persia. Destined to last for no less than 5,000 centuries. (GPB xi, 55, 100)}{ABBD: A period of time beginning with the Declaration of the Báb, including the Bahá'í Dispensation (the Bahá'í Era) and extending beyond it into the future, to include the dispensations of future Manifestations of God who shall be under the shadow of Bahá'u'lláh. In a letter interpreting a Zoroastrian prophecy, 'Abdu'l-Bahá described the Bahá'í Cycle as lasting "at least five hundred thousand years". The Bahá'í Cycle is also called by Shoghi Effendi the 'Era of Fulfilment', which succeeded the 'Prophetic Era' or 'Adamic Cycle'.}
See also Progressive Revelation
Cycle, Universal {ABBD: A long period of time during which several Manifestations appear, each with his own Laws and commandments which prevail for a certain time or cycle. When a universal cycle is completed, as 'Abdu'l-Bahá has written: "important events and great occurrences will take place which entirely efface every trace and every record of the past; then a new universal cycle begins in the world."}see also Universal Manifestation
Dakhmih {ROB3: An open tower, usually built outside the city in which the dead bodies of Zoroastrians are placed and exposed to nature. After the flesh has been devoured by vultures, the bones are thrown into a deep well. (p. 272n)}Dalá'il-i-Sab'ih (The Seven Proofs) {ABBD: A book revealed by the Báb during His imprisonment in Máh-Kú. As Shoghi Effendi wrote, it is "the most important of the polemical works of the Báb...Remarkably lucid, admirable in its precision, original in conception, unanswerable in its argument, this work, apart from the many and divers proofs of His mission which it adduces, is noteworthy for the blame it assigns to the 'seven powerful sovereigns ruling the world' in His day, as well as for the manner in which it stresses the responsibilities, and censures the conduct, of the Christian divines of a former age who, had they recognized the truth of Muhammad's mission, He contends, would have been followed by the mass of their co-religionists."}Dárúghih {DBNN: 'High constable'.}{BGMG: Police magistrate.}
Darvísh, Dervish {ROB1: A Muslim, often a mystic, who renounces the world and communes with God, subsisting on the charity of his fellow men. (p. 76n)}{ROB2: Súfís from various orders in Persia are categorically referred to as dervishes. (p. 24n)}
{ROB4: Dervishes were in the habit of chanting the praise of the Lord in public. They were identified as Súfís. Very few of them became Bahá'ís. (p. 51n) A Persian mendicant who usually lives on alms and roams the country freely. Sometimes men of culture and means also dressed as dervishes in order to enjoy freedom of movement. Often these men, by virtue of their knowledge and erudition, became the centre of attraction for those who inclined towards Súfism. (p. 177n)}
{ABBD: (Persian) Literally, beggar (Arabic, Faqír). More specifically, a travelling religious mendicant of one of several Súfí orders or other Muslim mystic traditions.}
Darvish Muhammad-i-Írání {ABBD: The name taken by Bahá'u'lláh when he sought seclusion in the mountains of Sulaymáníyyih in 1856.}Dawlih {DBNN: 'State', 'government'}Dawn-Breakers {ABBD: The heroes and martyrs of the earliest days of the Bábí-Bahá'í Dispensation, so-called because of their association with the beginning of a new age: "The call of the Báb was a call to awakening, a claim that a New Day had dawned." Their story is told in The Dawn-Breakers: Nabíl's Narrative of the Early Days of the Bahá'í Revelation by Muhammad-i-Zarandí (Nabíl-i-A'zam), translated from the Persian by Shoghi Effendi. The Dawn-Breakers is the main account of the events of the period beginning with the missions of Shaykh Ahmad and Siyyid Kázim, and including the Revelation of the Báb and His Martyrdom, the Conference of Badasht and the deeds of many heroes and martyrs including Mullá Husayn, Quddús, Táhirih, Vahíd and Hujjat. The volume describes the role of Bahá'u'lláh during the Bábí Dispensation and ends with His banishment to Baghdád. Shoghi Effendi, in a letter written on his behalf, said about The Dawn-Breakers that "The life of those who figure in it is so stirring that every one who reads those accounts is bound to be affected and impelled to follow their footsteps of sacrifice in the path of the Faith. The Guardian believes, therefore, that it should be studied by the friends, especially the youth who need some inspiration to carry them through these troubled days."}Day of God {ABBD: Generally, the Dispensation of each Manifestation. Specifically, the period, or Universal Cycle, ushered in by Bahá'u'lláh, as Adib Taherzadeh wrote: "whose advent has been hailed in the Heavenly Books as the advent of the Day of God Himself". Bahá'u'lláh Himself states: "Great indeed is this Day! The allusions made to it in all the sacred Scriptures as the Day of God attest its greatness. The soul of every Prophet of God, of every Divine Messenger, hath thirsted for this wondrous Day. All the divers kindreds of the earth have, likewise, yearned to attain it." "This is the King of Days, the Day that hath seen the coming of the Best-beloved, Him Who through all eternity hath been acclaimed the Desire of the World." "It is evident that every age in which a Manifestation of God hath lived is divinely ordained and may, in a sense, be characterized as God's appointed Day. This Day, however, is unique and is to be distinguished from those that have preceded it. The designation 'Seal of the Prophets' fully reveals and demonstrates its [this Day's] high station."}Day of the Covenant {ABBD: Festival observed on 25/26 November to commemorate Bahá'u'lláh's appointment of 'Abdu'l-Bahá as the Centre of the Covenant. 'Abdu'l-Bahá had instructed that His own birthday should not be celebrated because it falls on the Declaration of the Báb and that day should be devoted to the Báb's anniversary. At the believers' request 'Abdu'l-Bahá gave them the Day of the Covenant to observe in His honour. It is also known as the Greatest Festival (Jashn-i-A'zam). Suspension of work is not obligatory on this Holy Day.}Dayspring of Revelation {ABBD: The Manifestation of God, specifically Bahá'u'lláh.}see also Revelation
Daystar, Day-Star, Day-Star of Revelation, Day-Star of the World {ABBD: The sun. Literary allusion to the Manifestation of God, specifically Bahá'u'lláh.}Day Star of Muhammad {GL: Symbol of the Prophet Muhammad as enlightening the world}Death, Life After {ABBD: In the Bahá'í teachings death is regarded as the passage of the soul to another plane of existence, which is spiritual rather than physical. The concept of death as annihilation is regarded as a mistaken idea, for even the physical elements of which the body is composed do not cease to exist, but rather undergo a transformation. While the physical body of man decomposes after death, the soul or spirit is indestructible and goes on to another existence where the soul continues on its journey towards God. The nature of this level of existence cannot be comprehended, except in the most elementary way by analogy: "The world beyond", Bahá'u'lláh states, "is as different from this world as this world is different from that of the child while still in the womb of its mother." In the physical existence of life on earth the soul progresses through its own efforts; in the spiritual world beyond it is dependent for its development on the mercy of God and intercession through the prayers of other souls. 'Abdu'l-Bahá was asked, "How should one look forward to death?" He answered: "How does one look forward to the goal of any journey? With hope and with expectation. It is even so with the end of this earthly journey." Bahá'u'lláh wrote, "O Son of the Supreme! I have made death a messenger of joy to thee. Wherefore dost thou grieve? I made the light to shed on thee its splendour. Why dost thou veil thyself therefrom?"see also Abhá Kingdom; Heaven and Hell; Resurrection; Burial, Bahá'í
Death, Nature of {ABBD: The separation of the soul from the body. In The Hidden Words Bahá'u'lláh reveals, "I have made death a messenger of joy to thee." In the Hurúfát-i-'Állín (The Exalted Letters), here paraphrased by Adib Taherzadeh, Bahá'u'lláh "directs His attention to physical death and dwells on the afflictions which befall the human temple. At this point the vehicle of so precious an entity as the soul becomes useless, is discarded and buried under the dust...The perfect union which for a lifetime brought the soul and the body together is now ended, as one is elevated to great heights and the other abased and condemned to perish. In this Tablet Bahá'u'lláh refers to death as an affliction for the body and confirms that since the spiritual worlds of God are hidden from the eyes of men, it is difficult for those who are bereaved by the death of their loved ones not to feel the anguish of separation in their hearts. He therefore counsels them to fix their attention on the spiritual realms of God and the immortality of the soul."}Declaration {ABBD: The statement of belief made by one who wishes to become a Bahá'í, including acceptance of the stations of Bahá'u'lláh as the Manifestation of God for this day, of the Báb as His Forerunner and of 'Abdu'l-Bahá as the Centre of Bahá'u'lláh's Covenant and Perfect Exemplar of His Faith, as well as acceptance of all that they have revealed. The Universal House of Justice has stated: "The declarants need not know all the proofs, history, Laws, and principles of the Faith, but in the process of declaring themselves they must, in addition to catching the spark of faith, become basically informed about the Central Figures of the Faith, as well as the existence of laws they must follow and an Administration they must obey."}see also Administrative Order; Enrolment; Age of Maturity
Declaration of Bahá'u'lláh see Ridván, Feast or Festival ofDeclaration of the Báb {ABBD: A Bahá'í Holy Day commemorating the Declaration of the Báb to Mullá Husayn that the Báb was the Promised One. This event occurred at two hours and eleven minutes after sunset on the evening of 22 May 1844 in the House of the Báb in Shíráz. It is considered to mark the opening of the Bahá'í Dispensation and the beginning of the Bahá'í Era. ''This night'', said the Báb to Mullá Husayn, ''this very hour will, in the days to come, be celebrated as one of the greatest and most significant of all festivals.'' The Declaration of the Báb is observed about two hours after sunset on 22/23 May and work is prohibited on this Holy Day (23/24 May).}Deepening {ABBD: The study of the Bahá'í Faith in all its aspects. Shoghi Effendi has stated, in a letter written on his behalf: "To deepen in the Cause means to read the writings of Bahá'u'lláh and the Master so thoroughly as to be able to give it to others in its pure form." In addition to the thorough study of the history, literature and teachings of the Bahá'í Faith, to deepen in the Faith also means to "assimilate its Laws and principles, ponder its admonitions, tenets and purposes, commit to memory certain of its exhortations and prayers, master the essentials of its Administration, and keep abreast of its current affairs and latest developments." In 1967 the Universal House of Justice, in its Ridván message, wrote a lengthy description of the nature of deepening and the imperative need for the Bahá'ís to deepen in the Cause: "A detailed and exact knowledge of the present structure of Bahá'í administration, or of the bylaws of National and Local Spiritual Assemblies, or of the many and varied applications of Bahá'í law under the diverse conditions prevailing around the world, while valuable in itself, cannot be regarded as the sort of knowledge primarily intended by deepening. Rather it is suggested a clearer apprehension of the purpose of God for man, and particularly His immediate purpose as revealed and directed by Bahá'u'lláh, a purpose as far removed from current concepts of human well-being and happiness as is possible...this is the theme we must pursue in our efforts to deepen in the Cause. What is Bahá'u'lláh's purpose for the human race? For what ends did He submit to the appalling cruelties and indignities heaped upon Him? What does he mean by "a new race of men"? What are the profound changes He will bring about? The answers are to be found in the Sacred Writings of our Faith and in their interpretation by 'Abdu'l-Bahá and our beloved Guardian. Let the friends immerse themselves in this ocean, let them organize regular study classes for its constant consideration, and, as reinforcement to their effort, let them remember conscientiously the requirements of daily prayer and reading of the Word of God enjoined upon all Bahá'ís by Bahá'u'lláh." Deepening forms the basis for individual steadfastness and faith, for teaching through both word and deed and for the establishment and functioning of the institutions of the Administrative Order.}Deputization {ABBD: The provision of financial support for a pioneer or teacher by another person. "Centre your energies", Bahá'u'lláh wrote, "in the propagation of the Faith of God. Whoso is worthy of so high a calling, let him arise and promote it. Whoso is unable, it is his duty to appoint him who will, in his stead, proclaim this Revelation..."}see also Funds
Detachment {ABBD: To submit one's will to the will of God and to seek His good pleasure above one's own. Attachment to this world can be described as anything which prevents the soul from drawing nearer to God. Detachment does not mean renunciation of the world, mendicancy or asceticism. Bahá'u'lláh has stated, "Should a man wish to adorn himself with the ornaments of the earth, to wear its apparels, or partake of the benefits it can bestow, no harm can befall him, if he alloweth nothing whatever to intervene between him and God, for God hath ordained every good thing, whether created in the heavens or in the earth, for such of His servants as truly believe in Him." Possession of earthly goods is not the only form of attachment. Pride in one's accomplishments, knowledge, position or own self can also be a barrier between oneself and God. Ridding oneself of these is also detachment.}{ROB3: From the Bahá'í point of view, [detachment] is completely opposite to the ideas of renunciation of the world, mendicancy or asceticism. (p. 287n)}
Dhabíh, Siyyid Ismá'íl-i-Zavári'í, Hájí Muhammad Ismá'íl-i-Dhabíh of Káshán {GL: Ishmael, famous Bahá'í and brother of Hájí Mírzá Jání of Káshán (see The Dawn-Breakers). Given this title (Sacrifice) by Bahá'u'lláh.}{ROB1: Bahá'u'lláh has extolled Dhabíh as the 'King and Beloved of Martyrs'. He is reported to have said that 'No blood has, till now, been poured upon the earth as pure as the blood he shed'. Dhabíh should not be confused with the brothers Mírzá Muhammad-Hasan and Mírzá Muhammad-Husayn, who were designated by Bahá'u'lláh the 'King of the Martyrs' and the 'Beloved of the Martyrs', respectively. (p. 103 and n)}
{ROB2: He passed away in Tabríz around 1297-8 A.H. (1880-81). (p. 413n)}
{BGMG: The Sacrifice. Surname of Siyyid Ismá'íl-i-Zavári'í, extolled by Bahá'u'lláh as King and Beloved of Martyrs. (GPB 136)}
{BGMG: Immortal follower of Bahá'u'lláh, formerly a noted divine, who offered up his life as a sacrifice. (SW 75; GPB 130; 136)}
Dhákirín {BGMG: Rememberers. Performers of a dhikr, the religious ceremony practised by various mystic orders.}Dhikr {BGMG: Remembrance, commemoration, mention; praise or glorification of God; recital of His names; religious exercise or ceremony. Plural, adhkár.}{ABBD: (Arabic) Remembrance, mention; praise or glorification. Dhikru'lláh (Remembrance of God) is a title the Báb took in the early days of His ministry.}
see also 'Abdu'dh-Dhikr, Siyyid-i-Dhikr
Dhi'l-Jawshan {ESW: An Arabian term meaning 'clad in armor' applied to Mullá 'Abdu'lláh the arch-killer of Imám Husayn.}{BGMG: Possessor of the coat of mail. Shimr, leader of Yazíd's army that martyred the Imám Husayn at Karbilá. Prototype of cruelty, he is represented in the passion plays as dressed in chain-armor.}
Disciples of 'Abdu'l-Bahá {ABBD: Nineteen eminent Western Bahá'ís, men and women, designated by this title by Shoghi Effendi. They were also entitled 'Heralds of the Covenant'.}
Dispensation {ABBD: The period of time during which the authority of a Manifestation of God's social or temporal teachings endure. (The eternal, spiritual truths taught by each Manifestation are not abrogated but affirmed by subsequent Manifestations.) A Prophet's dispensation begins with the declaration of His prophetic mission and ends with the declaration of the next Manifestation of God, whose Teachings supersede those of the former prophet. The Dispensation of the Báb, which began on 23 May 1844, is closely linked to that of Bahá'u'lláh and is considered part of the Bahá'í Era. The Dispensation of the Báb ended at Ridván 1863 when Bahá'u'lláh declared His Mission in Baghdád. Bahá'u'lláh has stated in the Kitáb-i-Aqdas that the Bahá'í Dispensation shall last no less than a thousand years.}Divine Elixir {GL: Symbol of the power of faith to confer eternal life upon man; from 'elixir', an imaginary liquor supposed to prolong human life indefinitely}{KI: Symbolic reference to the Elixir of the alchemists, that was supposed to transform base metals into gold}
see also Philosopher's Stone
Divine Messenger {GL: Prophet of God. The Great soul, the All-Perfect One through whom such a Revelation is given.}Divine Messiah {GL: The Divine King and Deliverer expected by the Hebrews.}Divine Springtime {ROB1: Associated with the appearance of the Manifestation of God. (p. 183n)}Díyá'íyyih Khánum {ROB2: Daughter of 'Abdu'l-Bahá. The wishes of the wife of the Báb were fulfilled with Díyá'íyyih Khánum's marriage to Mírzá Hádíy-i-Afnán. They were the parents of Shoghi Effendi. (p. 387 and n)}Dízvá {BGMG: Village near Fort Tabarsí.}Dragoman, Tarjumán {BGMG: Interpreter.}Du'á {BGMG: prayer.}Economic Problems, Spiritual Solution to {ABBD: One of the principles or tenets of Bahá'í social teaching, it includes the abolition of extremes of wealth and poverty, to be achieved through taxation as well as the spiritual transformation of attitudes so that the rich engage in philanthropy from inner conviction. 'The essence of the matter', said 'Abdu'l-Bahá, 'is that divine justice will become manifest in human conditions and affairs, and all mankind will find comfort and enjoyment in life. It is not meant that all will be equal, for inequality in degree and capacity is a property of nature. Necessarily there will be rich people and also those who will be in want of their livelihood, but in the aggregate community there will be equalization and readjustment of values and interests. In the future there will be no very rich nor extremely poor.' One of the institutions established to bring this principle into effect is the Huqúq'u'lláh. The Bahá'í Faith provides the spiritual stimulus and framework necessary for the complete restructuring of human society, of which economics is a part. It does not provide a complete economic system or programme of reform: 'There are practically no technical teachings on economics in the Cause, such as banking, the price system, and others. The Cause is not an economic system...The contribution of the Faith to this subject is essentially indirect, as it consists of the application of spiritual principles to our present-day economic system. Bahá'u'lláh has given us a few basic principles which should guide future Bahá'í economists in establishing such institutions which will adjust the economic relationships of the world...' However, there are several practical solutions to specific economic problems to be found in the Bahá'í Writings, such as the creation of a general storehouse of agricultural goods for a community, profit-sharing, the voluntary sharing of one's property with others, the redistribution of wealth so that there are no extremes of wealth and poverty, justice in opportunity, graduated taxation, recognition of the importance of agriculture and the abolition of war.}Education, Nature of {ABBD: That process which enables a person to understand God, the Manifestation, and his own self, as well as to acquire particular skills and knowledge useful to himself and to the world. Bahá'u'lláh writes: 'The Prophets and Messengers of God have been sent down for the sole purpose of guiding mankind to the straight Path of Truth. The purpose underlying their revelation hath been to educate all men, that they may, at the hour of death, ascend, in the utmost purity and sanctity and with absolute Detachment, to the Throne of the Most High.' 'We have decreed, O people, that the highest and last end of all learning be the recognition of Him Who is the Object of all knowledge...' 'Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom.' 'It is not desirable that a man be left without knowledge or skills, for he is then but a barren tree.' 'The learned of the day must direct the people to acquire those branches of knowledge which are of use, that both the learned themselves and the generality of mankind may derive benefits therefrom.'}Education, Universal {ABBD: One of the principles or tenets of Bahá'í social teaching. 'Abdu'l-Bahá explained: 'Bahá'u'lláh has announced that inasmuch as ignorance and lack of education are barriers of separation among mankind, all must receive training and instruction. Through this provision the lack of mutual understanding will be remedied and the unity of mankind furthered and advanced. Universal education is a universal law. It is, therefore, incumbent upon every father to teach and instruct his children according to his possibilities. If he is unable to educate them, the body politic, the representative of the people, must provide the means for their education.' And: 'education is essential, and all standards of training and teaching throughout the world of mankind should be brought into conformity and agreement; a universal curriculum should be established, and the basis of ethics be the same.' 'Daughters and sons must follow the same curriculum of study, thereby promoting unity of the sexes.' 'Furthermore, the education of woman is more necessary and important than that of man, for woman is the trainer of the child from its infancy...If the educator be incompetent, the educated will be correspondingly lacking...The mothers are the first educators of mankind; if they be imperfect, alas for the condition and future of the race.'}Effendi {BGMG: A Turkish honorific signifying ''sir, master'', and applied to officials and scholars, etc. in some parts of the Middle East.}{ABBD: (Turkish) A term of respect meaning 'sir' or 'mister' affixed to a person's name.}
Elections {ABBD: The selection of membership of Local and National Spiritual Assemblies and the Universal House of Justice. All Bahá'í elections are conducted by secret ballot without nominations, canvassing or any form of electioneering. The election process requires the elector to write down the names of those individuals (presently nine for Local and National Spiritual Assemblies and the Universal House of Justice, generally one for election of delegates to the National Convention) whom he feels are the most suitable for service. There is no discussion of personalities before an election. Those people with the highest number of votes assume office. Local and National Assemblies elect their officers from among their own number. The election of officers is conducted as other Bahá'í elections, except that a person must receive at least five votes to be elected to a particular office. All adult Bahá'ís in good standing in a specific locality are eligible to vote for, and to be elected to, the Local Spiritual Assembly. All adult Bahá'ís in good standing in a particular electoral unit are eligible to vote for, or to be elected as, a delegate to the National Convention. Delegates to the National Convention vote for the members of the National Spiritual Assembly, the members of which are drawn from all adult Bahá'ís in the country, and not merely from the body of the delegates. National Spiritual Assembly members elect the members of the Universal House of Justice from among the adult Bahá'í males of the world community.}Endowed With Constancy {BGMG: Title given to those Prophets Who revealed a Faith and instituted religious laws. ''The independent Prophets are the lawgivers and the founders of a new cycle...The other Prophets are followers and promoters...they are like the moon, which...receives its light from the sun.'' 'Abdu'l-Bahá (SAQ 188).}Enrolment {ABBD: The Administrative process by which a person who has declared his or her belief in Bahá'u'lláh officially becomes a member of the Bahá'í community, enjoying the rights and privileges of membership including voting in Bahá'í elections, attending Nineteen Day Feasts and serving in elective and appointed administrative positions. Each National Spiritual Assembly determines the manner for registering new believers. In most countries this involves signing a card stating one's desire to become enrolled in the Bahá'í community.}see also Declaration
Epigrammatic {CLUG: Pointed saying tersely expressed.}Epistle {ABBD: A letter. Often refers to major Writings of Bahá'u'lláh addressed to particular individuals, as Epistle to the Son of the Wolf.}{CLUG: An elegant and formal letter directed or sent to a person or group of people, usually intended to teach moral instruction}
Epistle to the Son of the Wolf {ABBD: The last volume revealed by Bahá'u'lláh, in 1891 in Bahjí. It was addressed to Shaykh Muhammad-Taqí, the son of an enemy of the Bahá'í Faith whom Bahá'u'lláh had named 'The Wolf'. In this Epistle Bahá'u'lláh calls upon Shaykh Muhammad-Taqí to repent his evil deeds, quotes selected passages from His own writings and describes the deeds of the Covenant-breakers in Constantinople.}Epoch {ABBD: Period or division of the three Ages through which the Bahá'í Faith must pass. The Heroic, Primitive or Apostolic Age, "fell into three distinct epochs, of nine, of thirty-nine and of twenty-nine years" duration, associated respectively with the Bábí dispensation and the ministries of Bahá'u'lláh and of 'Abdu'l-Bahá. The first epoch of the Formative Age (1921–44/46) witnessed the "birth and the primary stages in the erection of the framework of the Administrative Order of the Faith." The second epoch (1946–63) witnessed the "formulation of a succession of teaching plans designed to facilitate the development of the Faith beyond the confines of the Western Hemisphere and the continent of Europe". The second epoch also witnessed the "appointment of the Hands of the Cause, the introduction of Auxiliary Boards and the establishment of the International Bahá'í Council. The culminating event of the epoch was the election of the Universal House of Justice in 1963." The third epoch (1963–86) witnessed "the emergence of the Faith from obscurity and the initiation of activities designed to foster the social and economic development of communities". The institution of the Continental Board of Counsellors was brought into existence leading to the establishment of the International Teaching Centre. Assistants to the Auxiliary Boards were also introduced. The Seat of the Universal House of Justice was designed and built in this epoch. The fourth epoch (1986–) saw the beginning of the process whereby "the specific goals for each national community will be formulated, within the framework of the overall objectives of the [Six Year Teaching] Plan, by means of consultation between the particular National Spiritual Assembly and the Continental Board of Counsellors." In addition, the term 'epoch' was also used by Shoghi Effendi to refer to the phases in the unfoldment of 'Abdu'l-Bahá's Divine Plan. The first epoch of this Plan began in 1937 with the inception of the First Seven Year Plan by the North American Bahá'í community and concluded with the completion of the Ten Year Crusade in 1963. The second epoch began in 1964 with the inauguration of the Nine Year Plan of the Universal House of Justice.}see also The Tablets of the Divine Plan, Covenant Library Bahá'í Dates Calendar
Equality of Men and Women {ABBD: One of the principles or tenets of Bahá'í social teaching. Bahá'u'lláh has stated: 'Praised be God, the Pen of the Most High hath lifted distinctions from between His servants and handmaidens and...hath conferred upon all a station and rank on the same plane.' 'Abdu'l-Bahá spoke much about this principle when touring the West in 1911–13. While in America He spoke at a Woman's Suffrage Meeting in New York, stating: 'In past ages it was held that woman and man were not equal--that is to say, woman was considered inferior to man, even from the standpoint of her anatomy and creation. She was considered especially inferior in intelligence, and the idea prevailed universally that it was not allowable for her to step into the arena of important affairs. In some countries man went so far as to believe and teach that woman belonged to a sphere lower than human. But in this century, which is the Century of Light and the revelation of mysteries, God is proving to the satisfaction of humanity that all this is ignorance and error; nay, rather, it is well established that mankind and womankind as parts of composite humanity are coequal and that no difference in estimate is allowable, for all are human. The conditions in past centuries were due to woman's lack of opportunity. She was denied the right and privilege of education and left in her undeveloped state. Naturally, she could not and did not advance. In reality, God has created all mankind, and in the estimation of God there is no distinction as to male and female. The one whose heart is pure is acceptable in His sight, be that one man or woman. God does not inquire, ''Art thou woman or art thou man?'' He judges human actions. If these are acceptable in the threshold of the Glorious One, man and woman will be equally recognized and rewarded. Furthermore, the education of woman is more necessary and important than that of man, for woman is the trainer of the child from its infancy. If she be defective and imperfect herself, the child will necessarily be deficient; therefore, imperfection of woman implies a condition of imperfection in all mankind, for it is the mother who rears, nurtures and guides the growth of the child. This is not the function of the father. If the educator be incompetent, the educated will be correspondingly lacking. This is evident and incontrovertible. Could the student be brilliant and accomplished if the teacher is illiterate and ignorant? The mothers are the first educators of mankind; if they be imperfect, alas for the condition and future of the race...The world of humanity consists of two parts: male and female. Each is the complement of the other. Therefore, if one is defective, the other will necessarily be incomplete, and perfection cannot be attained. There is a right hand and a left hand in the human body, functionally equal in service and Administration. If either proves defective, the defect will naturally extend to the other by involving the completeness of the whole; for accomplishment is not normal unless both are perfect. If we say one hand is deficient, we prove the inability and incapacity of the other; for single-handed there is no full accomplishment. Just as physical accomplishment is complete with two hands, so man and woman, the two parts of the social body, must be perfect. It is not natural that either should remain undeveloped; and until both are perfected, the happiness of the human world will not be realized.'}see also Women, Status of
Esslemont, Dr John Ebenezer {ABBD: Hand of the Cause of God, born in Aberdeenshire, Scotland, in 1874. He was introduced to the Bahá'í Faith in 1914. His major book, Bahá'u'lláh and the New Era, the first nine chapters of which he wrote during the First World War, was submitted to 'Abdu'l-Bahá for approval. Esslemont visited 'Abdu'l-Bahá in 1919–20 and returned to the Holy Land in 1925 to undertake work for Shoghi Effendi. He died there in November 1925 and was posthumously named a Hand of the Cause. Bahá'u'lláh and the New Era has been translated into many languages and has become one of the most widely used of the introductory books to the Bahá'í Faith.}Evil {ABBD: 'Evil' is explained in the Bahá'í Writings as being the absence of good, in the same way that darkness is the absence of light. Evil is not seen as an independent force in its own right. 'Abdu'l-Bahá explained: '...the intellectual realities, such as all the qualities and admirable perfections of man, are purely good, and exist. Evil is simply their non-existence. So ignorance is the want of knowledge, error is the want of guidance, forgetfulness is the want of memory, stupidity is the want of good sense. All these things have no real existence.' Although the creation of God is entirely good, man's free will allows him the capacity to use his natural gifts for positive good or to pervert them to evil uses, by following his selfish, baser desires. In a letter written on his behalf, Shoghi Effendi further explained: 'We know absence of light is darkness, but no one would assert darkness was not a fact. It exists even though it is only the absence of something else. So evil exists too, and we cannot close our eyes to it, even though it is a negative existence. We must seek to supplant it by good, and if we see an evil person is not influenceable by us, then we should shun his company for it is unhealthy.' However, Bahá'ís do not believe that people are inherently evil.}see also Satan
Evolution {ABBD: The change and development of the physical or spiritual self. 'Abdu'l-Bahá states: 'Know that nothing which exists remains in a state of repose, that is to say, all things are in motion. Everything is either growing or declining, all things are either coming from non-existence into being, or going from existence into non-existence.' As to spiritual evolution, 'Abdu'l-Bahá says, '...as the spirit continues to exist after death, it necessarily progresses or declines; and in the other world, to cease to progress is the same as to decline; but it never leaves its own condition, in which it continues to develop.' Regarding physical evolution, Bahá'ís do not believe that man was once another species, although in physical form man may have resembled other species of animals. 'Abdu'l-Bahá states: '...as man in the womb of the mother passes from form to form, from shape to shape, changes and develops, and is still the human species from the beginning of the embryonic period--in the same way man, from the beginning of his existence in the matrix of the world, is also a distinct species, that is, man, and has gradually evolved from one form to another. Therefore this change of appearance, this evolution of members, this development and growth, even though we admit the reality of growth and progress (i.e. if we admit, for example, that man had formerly been a quadruped, or had had a tail), does not prevent the species from being original. Man from the beginning was in this perfect form and composition, and possessed capacity and aptitude for acquiring material and spiritual perfections, and was the manifestation of these words, ''We will make man in our image and likeness.'' He has only become more pleasing, more beautiful, and more graceful.'}Expansion {ABBD: The growth and development of the Bahá'í Faith resulting from the introduction of new people to it.}see also Teaching
Fádil {ROB2: Literally 'an erudite man of great eminence'; an appellation by which Nabíl-i-Akbar was often known. (p. 42n)}Faith {ABBD: Belief in God. Faith has two aspects: belief and action. Bahá'u'lláh writes: "True belief in God and recognition of Him cannot be complete save by acceptance of that which He hath revealed and by observance of whatsoever hath been decreed by Him and set down in the Book by the Pen of Glory." There is no implication of faith being blind; faith must be balanced by knowledge: "Regarding the 'two wings' of the soul: These signify wings of ascent. One is the wing of knowledge, the other of faith, as this is the means of the ascent of the human soul to the lofty station of divine perfections." "If religion is opposed to reason and science, faith is impossible; and when faith and confidence in the divine religion are not manifest in the heart, there can be no spiritual attainment." Every created thing has 'faith' in that it must respond to the Laws of God. Man's soul also has this sort of faith. However, it is better for a man to choose to know and worship God: "Know thou that faith is of two kinds. The first is objective faith that is expressed by the outer man, obedience of the limbs and senses. The other faith is subjective, and unconscious obedience to the will of God...This condition of unconscious obedience constitutes subjective faith. But the discerning faith that consists of true knowledge of God and the comprehension of divine words, of such faith there is very little in any age." Faith is personal and must be personally cultivated. Bahá'u'lláh writes: "...the faith of no man can be conditioned by any one except himself", and: "The essence of faith is fewness of words and abundance of deeds..."}{CLUG: Synonym for 'religion', as in Bahá'í 'Faith'. Writings of the Faith = Writings of the Bahá'í Faith}
see also Harmony of Religion and Science
Faqih {ABBD: (Arabic) (Pl. fuqahá) A Muslim jurist.}Faqír {BGMG: Poor, i.e., in need of God's mercy, poor in the sight of God. These are divided into two great classes, those who live by Qur'ánic law and those who, though calling themselves Muslims, live without the law. A member of the former is known as a traveler (sálik) on the pathway (taríqat) to heaven. The latter are ázád (free), or majdhúb (rapt, abstracted, attracted). There are many orders of faqírs, practising many, and often secret, ceremonies. Their doctrines are Súfí, and their religious ceremonies are called dhikrs.}Fárán {ROB2: Bahá'u'lláh has designated new names for certain towns and villages in the Province of Khurásán: Fárán (Párán) for Tún. Bahá'í writers use the new designations in their writings. (p. 114n)}Faraqlít, Paraclete {BGMG: This refers to Muhammad. Cf. Tablet of 'Abdu'l-Bahá to Charles Mason Remey, S of W, vol. 3, No. 7: ''His Holiness the Christ took the Covenant of the 'Paraclete'--which means His Holiness Muhammad--and announced the glad-tidings of His appearance.'' Islámic doctrine is that this is the original of the word translated ''Ahmad'' in Qur'án 61:6. Nicholson translates ''Ahmad'' laudatissimus.}Farmán, Firmán {DBNN: 'Order', 'command', 'royal decree'.}{ABBD: (Persian) In Persia or Turkey, a royal decree or edict.}
Farmán Farmá {ESW: Title of Prince Firaydún Mírzá, the son of Prince 'Abbás Mírzá, and brother of Muhammad Sháh.}Farrásh {DBNN: 'Footman', 'lictor', 'attendant'}{ABBD: (Persian) Literally, carpet-spreader; attendant, footman.}
Farrásh-Báshí {DBNN: The head farrásh.}{ROB1: Chief police officer. (p. 90n)}
{ABBD: (Persian) Head farrásh. The farrásh-báshí to the Sháh was able, at times, to exert power and influence.}
Farsakh, Farsang {DBNN: Unit of measurement. Its length differs in different parts of the country according to the nature of the ground, the local interpretation of the term being the distance which a laden mule will walk in the hour, which varies from three to four miles. Arabicised from the old Persian 'parsang,' and supposed to be derived from pieces of stone (sang) placed on the roadside.}{BGMG: 3 to 4 miles; i.e., distance laden mule walks in 1 hour.}
Farsi, Pársí {CLUG: The Persian language, also known by its endonym Farsi, is spoken and used officially within Írán, Afghanistan, and Tajikistan in three mutually intelligible standard varieties, namely Iranian Persian (officially known as Persian), Dari Persian (officially known as Dari since 1964) and Tajiki Persian (officially known as Tajik since 1999). It is also spoken natively in the Tajik variety by a significant population within Uzbekistan, as well as within other regions with a Persianate history in the cultural sphere of Greater Iran. It is written officially within Iran and Afghanistan in the Persian alphabet, a derivation of the Arabic script, and within Tajikistan in the Tajik alphabet, a derivation of the Cyrillic script. Historically it has been natively known as Parsi. However, because of Arab conquest, the name Farsi began to emerge, since Arabs could not pronounce P as a sound, since the Arabic language has no P sound. As such, the name Farsi became more prominent. Modern Persian is a continuation of Middle Persian, an official language of the Sasanian Empire (224–651 CE), itself a continuation of Old Persian, which was used in the Achaemenid Empire (550–330 BCE). It originated in the region of Pars (Persia) in southwestern Iran. Its grammar is similar to that of many European languages. Throughout history, Persian was considered prestigious by various empires centered in Western Asia, Central Asia, and South Asia. New Persian literature was first recorded in the ninth century, after the Muslim conquest of Persia, since then adopting the Perso-Arabic script. Persian was the first language to break through the monopoly of Arabic on writing in the Muslim world, with Persian poetry becoming a tradition in many eastern courts. It was used officially as a language of bureaucracy even by non-native speakers, such as the Ottomans in Anatolia, the Mughals in South Asia, and the Pashtuns in Afghanistan. It influenced languages spoken in neighboring regions and beyond, including other Iranian languages, the Turkic, Armenian, Georgian, and Indo-Aryan languages. It also exerted some influence on Arabic, while borrowing a lot of vocabulary from it in the Middle Ages. Some of the world's most famous pieces of literature from the Middle Ages, such as the Shahnameh by Ferdowsi, the works of Rúmí, the Rubáiyát of Omar Khayyám, the Panj Ganj of Nizámí Ganjavi, The Divan of Hafez, The Conference of the Birds by Attar of Níshápúr, and the miscellanea of Gulistan and Bustan by Saadi Shirazi, are written in Persian. There are approximately 110 million Persian speakers worldwide, including Lurs, Tajiks, Hazaras, Iranian Azeris, Iranian Kurds, Balochs, Tats, Afghan Pashtuns and Aimaqs.}{BGMG: Zoroastrian Persians who emigrated to India after the Arab Conquest.}
see also Pure Persian
Fasting {ABBD: The abstinence from food and drink between sunrise and sunset in the month of 'Alá'. 'It is essentially a period of meditation and prayer, of spiritual recuperation, during which the believer must strive to make the necessary readjustments in his inner life, and to refresh and reinvigorate the spiritual forces latent in his soul. Its significance and purpose are, therefore, fundamentally spiritual in character. Fasting is symbolic, and a reminder of abstinence from selfish and carnal desires'.}Fath-'Ali Sháh {BGMG: Qájár Sháh who reigned 1798–1834. Notorious among other things for wives, concubines, and ''incalculable progeny.'' (PDC 68).}{ABBD: Qájár Sháh of Írán who reigned from 1798 to 1834. He bestowed the name 'Mírzá Buzurg' on the father of Bahá'u'lláh principally on account of his calligraphic prowess.}
Fátimih, Chaste One, Daughter of Muhammad {KI: The daughter of Muhammad and Khadíjih. She married 'Alí, the cousin of Muhammad, and had three sons. One died in infancy and from the other two, Hasan and Husayn, are descended the posterity of the Prophet known as Siyyids.}{BGMG: Daughter of Muhammad, consort of 'Alí, ancestress of the Báb, known among other titles as ''The Chaste One'' and ''The Lady of Light.'' To Muslims, one of the four perfect women.}
Fátimih, Book Of, The Hidden Words of Bahá'u'lláh (Kalimát-i-Maknúnih) {ESW: The book revealed by Gabriel for Fátimih as consolation after her Father's death and believed by Shí'ih Islám to be in the Qá'im's possession. Identified with The Hidden Words}{BGMG: Revealed by Bahá'u'lláh as He paced the banks of the Tigris, 1274 A.H. It was originally designated by Him the Hidden Book of Fátimih. Shoghi Effendi refers to it as ''this dynamic spiritual leaven cast into the life of the world for the reorientation of the minds of men, the edification of their souls and the rectification of their conduct...'' (GPB 140).}
{ABBD: A collection of passages revealed by Bahá'u'lláh in Baghdád in 1858. The Hidden Words, which Shoghi Effendi termed a "marvelous collection of gem-like utterances" were revealed as Bahá'u'lláh "paced, wrapped in His meditations, the banks of the Tigris". The book consists of seventy-one passages in Arabic and eighty-two in Persian, and was originally called the 'Hidden Book of Fátimih'. In Shí'ah Islam, the 'Hidden Book of Fátimih' is believed to have been dictated to the Imám 'Alí by the Angel Gabriel to console Muhammad's daughter Fátimih after the Prophet's death. The 'Hidden Book of Fátimih' is thought to be in the possession of the awaited Qá'im.}
Fátimih, The Báb's second wife {ROB1: In nineteenth-century Persia the way of life differed radically from present-day life in the West. Social and religious circumstances in Muslim countries almost required a man (especially if he were an eminent person) to take more than one wife. During His six-months' sojourn in Isfahán, the Báb took a second wife, Fátimih, who was a sister of Mullá Rajab 'Alíy-i-Qahír, a Bábí from Isfahán. (p. 249n)}Fátimih, the Immaculate {ROB4: Sister of the eighth Imám, Imám Ridá, she was buried in [Qum] AD 816. (p. 187n)}Fatvá {BGMG: Sentence or judgment by Muslim muftí.}Feast, Nineteen Day {ABBD: The principal gathering of Bahá'ís of a particular locality. The Nineteen Day Feast is, ideally, held on the first day of every Bahá'í month, and brings together the members of the Bahá'í community for worship, consultation and fellowship. The programme for each Feast is divided into three parts to correspond to these purposes. The devotional portion of the feast consists of reading primarily from the Writings of Bahá'u'lláh, the Báb and 'Abdu'l-Bahá or, occasionally, from the sacred scriptures of other religions. The purpose of the consultative portion of the Feast "is to enable individual believers to offer any suggestion to the Local Assembly which in its turn will pass it to the [National Spiritual Assembly]". The social portion of the Feast consists in the serving of refreshments. Attendance at the Feast is not obligatory but very important. In general, only Bahá'ís are permitted to attend the Nineteen Day Feast.}see also Unity Feast
Fifth Tablet of Paradise {ROB1: 'Abdu'l-Bahá has clearly indicated that none of these Tablets [Ruby Tablet, Fifth Tablet of Paradise] or lines has been revealed in this world. They are preserved in the Kingdom of God and in the realms of heaven. (p. 82)}Fín {BGMG: Palace near Káshán, where the minister responsible for the death-sentence of the Báb was killed by royal order.}Findiriski, Mír-Abu'l Qásim, Siyyid of Findirisk {ESW: A noted Persian poet and thinker, who lived in the 16th Century, A.D.}{BGMG: Poet and metaphysician of Isfahán (middle Safaví period). Mullá Sadra was his pupil.}
Firdaws Garden {ABBD: (Paradise Garden) A garden lying to the west of the Ridván Garden in the Holy Land. It covers an extensive agricultural area. Bahá'u'lláh once pitched His tent near a pool in the garden. In 1881 the garden was purchased in the name of Bahá'u'lláh.}Fireside {ABBD: A meeting held in one's home for the purpose of teaching the Bahá'í Faith. According to Shoghi Effendi, "The principle of the fireside meeting, which was established in order to permit and encourage the individual to teach in his own home, has been proven the most effective instrument for spreading the Faith." "The most effective method of teaching is the Fireside group, where new people can be shown Bahá'í hospitality, and ask all the questions which bother them. They can feel there the true Bahá'í spirit..." Bahá'ís are encouraged to hold a fireside once every nineteen days.}Firmament {CLUG: In Biblical cosmology, the firmament is the vast solid dome created by God during his creation of the world. Today it survives as a synonym for 'sky', 'heaven', or world viewed as a collection of people.}First Leaf Of Paradise {ESW: Quotation is from Bahá'u'lláh's Tablet 'Words of Paradise' which has eleven numbered sections, each called a 'leaf'.}Fírúz Mírzá {BGMG: Governor of Shíráz in 1850.}Fírúz-Kúh {BGMG: Persian town east of Tihrán.}Fisherman {ROB4: A reference to Peter, the Disciple of Christ.}Formative Age, Iron Age, Transitional Age {ABBD: Corresponding to the period since the passing of 'Abdu'l-Bahá in 1921. As described by Shoghi Effendi, the phase or age of the Bahá'í Era, "ushered in by ['Abdu'l-Bahá's] Will and Testament, which defines its character and establishes its foundation." This age is to "witness the crystallization and shaping of the creative energies" released by the Revelation of Bahá'u'lláh. The Formative Age is divided into Epochs which mark stages in the development of the Bahá'í community and its institutions. The first epoch (1921–44/46) saw the formation of local and international institutions in all five continents, the first Seven Year Plan and several national plans. The second epoch (1946-63) witnessed the development, through a series of teaching plans, of the Bahá'í Faith in East and West and the development of the World Centre. The third epoch (1963–86) included three world teaching plans under the direction of the Universal House of Justice and saw the emergence of the Faith from obscurity and the beginning of the social and economic development of Bahá'í communities. The fourth epoch, which began in 1986 with the Six Year Plan, marks a new stage in the development of the Bahá'í Administrative Order. The Formative Age will see its ultimate flowering in the Golden Age.}see also Ages of the Bahá'í Era, Covenant Library Bahá'í Dates Calendar
Four and Twenty Elders {ROB1: 'Abdu'l-Bahá has designated [Hájí Mírzá Muhammad-Taqíy-i-Afnán] as one of the '...four and twenty elders which sat before God on their seats...', mentioned in the Revelation of S. John the Divine. Of the other twenty-three 'elders', only nineteen have been named, i.e., the Báb and eighteen Letters of the Living. (p 201 and n)}see also Apostles of Bahá'u'lláh
Free Will {ABBD: The freedom given to man by God to choose whether or not to acknowledge Him and obey His commands. 'Abdu'l-Bahá states, 'the choice of good and evil belongs to the man himself.' 'Some things are subject to the free will of man, such as justice, equity, tyranny, and injustice, as well as all the good and evil actions; it is evident and clear that these actions are, for the most part, left to the will of man. But there are certain things to which man is forced and compelled: such as sleep, death, sickness, decline of power, injuries, and misfortunes; these are not subject to the will of man, and he is not responsible for them, for he is compelled to endure them. But in the choice of good and bad actions he is free, and he commits them according to his own will.'}Frequented Fane, Baytu'l-Ma'múr {BGMG: Qur'án 52:4. In Islám, the Ka'bih or its archetype in heaven.}{ABBD: In Islám, the Ka'bih or its archetype in heaven. Bahá'u'lláh refers to it in one of the prayers for the Fast: "...this Revelation whereby darkness hath been turned into light, through which the Frequented Fane hath been built...".}
Friends {ABBD: Name by which Bahá'ís often address each other collectively.}Funds, 'Lifeblood of the Cause' {ABBD: The moneys contributed by the Bahá'ís to the different institutions of the Faith. Shoghi Effendi wrote: "And as the progress and execution of spiritual activities is dependent and conditioned upon material means, it is of absolute necessity that immediately after the establishment of Local as well as National Spiritual Assemblies, a Bahá'í Fund be established, to be placed under the exclusive control of the Spiritual Assembly. All donations and contributions should be offered to the Treasurer of the Assembly, for the express purpose of promoting the interests of the Cause throughout that locality or country. It is the sacred obligation of every conscientious and faithful servant of Bahá'u'lláh who desires to see His Cause advance, to contribute freely and generously for the increase of that Fund..." The amount given to the Funds is not important: "Contributing to the Fund is a service every believer can render, be he poor or wealthy; for this is a spiritual responsibility in which the amount given is not important. It is the degree of the sacrifice of the giver, and the love with which he makes his gift, and unity of all the friends in this service which brings spiritual confirmations..." Contributions to the Bahá'í funds are not accepted from non Bahá'ís. "One of the distinguishing features of the Cause of God is its principle of non-acceptance of financial contributions for its own purposes from non-Bahá'ís: support of the Bahá'í Fund is a bounty reserved by Bahá'u'lláh to his declared followers." There are several Bahá'í Funds. Each Local Spiritual Assembly will establish its own Fund which is used to support local teaching, proclamation and consolidation activities; similarly, each National Spiritual Assembly will administer a National Fund which supports activities on a national level. The Continental Fund supports the work of the Hands of the Cause, the Continental Board of Counsellors and the Auxiliary Board Members, while the International Fund, administered by the Universal House of Justice, supports Bahá'í work on an international level. There are also funds for various projects, such as the building of a House of Worship and the building of the Arc on Mount Carmel, for deputizing travel teachers or pioneers to undertake these activities in one's stead, and for assisting those believers who have suffered from persecution in Írán.}Fúrúgh {ROB2: Bahá'u'lláh has designated new names for certain towns and villages in the Province of Khurásán: Fúrúgh (Brightness) for Dúgh-Ábád. Bahá'í writers use the new designations in their writings. (p. 114n)}Fúrúghíyyih Khánum {ROB2: A daughter of Bahá'u'lláh, Fúrúghíyyih Khánum and her husband, Hájí Siyyid 'Alíy-i-Afnán (son of the 'Great Afnán', Hájí Mírzá Siyyid Hasan) both became Covenant-breakers during the ministry of 'Abdu'l-Bahá. (p. 387 and n) Knowing that he had no chance of securing this marriage on his own, and knowing also how eager the wife of the Báb was to attain the presence of Bahá'u'lláh, Hájí Siyyid 'Alí promised that he would accompany her to 'Akká if she arranged this marriage for him. But he did not fulfil his promise. (p. 387n)}Futúhát-i-Makíyyih {BGMG: Celebrated work by Shaykh Ibnu'l-'Arabí, containing Muhammad's prediction that all the Qá'im's companions would be slain, except one who would reach the plain of 'Akká.}Gabriel {GL: Said to be the highest of the angels, and to hover over the throne of God and shelter it with his wings.}{KI: The highest of all the angels, the Holy Spirit. It is his duty to write down the decrees of God; through him the Qur'án was revealed to Muhammad}
{ROB1: The angel who embodied the Holy Spirit for Muhammad. (p. 173n)}
"Gathering Beneath the Shade of the 'Tree of Life' " {ROB1: 'Abdu'l-Bahá interpreted the meaning of the gathering beneath the shade of the 'tree of life' as the establishment of the Covenant of Bahá'u'lláh. 'The Lord, the All-Glorified,' in the words of 'Abdu'l-Bahá, 'hath, beneath the shade of the Tree of Anísá [tree of life], made a new Covenant and established a great Testament...' That this Covenant was established at so early a stage in the ministry of Bahá'u'lláh is one of the mysteries of Divine Revelation. Indeed, in a Tablet 'Abdu'l-Bahá stated that when the day-star of the Revelation of Bahá'u'lláh dawned upon humanity, the first ray which shed its light upon those gathered beneath the 'tree of life' was that of the Covenant of Bahá'u'lláh. (p. 81)}Generation of the Half-Light {ABBD: People living today, that is, before the establishment of the Bahá'í Commonwealth. Shoghi Effendi wrote: "the 'generation of the half-light', living at a time which may be designated as the period of the incubation of the World Commonwealth envisaged by Bahá'u'lláh...We stand on the threshold of an age whose convulsions proclaim alike the death-pangs of the old order and the birth-pangs of the new."}Getsinger, Lua {ABBD: (née Louisa A. Moore) American Bahá'í to whom 'Abdu'l-Bahá gave the name Livá (Banner)--Banner of the Cause. Shoghi Effendi designated her as 'the mother teacher of the West'. Lua Getsinger travelled extensively in order to teach the Bahá'í Faith. In 1898 she was among the first Western pilgrims to visit 'Abdu'l-Bahá in 'Akká. She died in Cairo in 1916.}Geyserville Bahá'í School {ABBD: Property in northern California given to the Bahá'í Faith by John Bosch and used for the first time as a summer school in 1927. The school was superseded by the Bosch School.}Ghawth {BGMG: Title of head of Men of the Unseen, indicating saintship. Analogous term, Qutb -- pole, pivot.}see also Men of the Unseen, Rijálu'l-Ghayb
Ghaybat {BGMG: Occultation; the whole period of the Hidden Imám's Imámate.}Ghaybat-i-Kubrá {BGMG: Major Occultation. Period from the death of the Fourth Gate till the return of the Twelfth Imám. During this period all communication between the Imám and his Church ceased.}Ghaybat-i-Sughrá {BGMG: Minor Occultation. 69-year period, beginning in 260 A.H., during which the Twelfth Imám was still accessible through the Four Gates.}Ghulám-Ridá-i-Yazdí {DBNNi: Accompanied Vahíd to Nayríz; one of the martyrs of Khazíh.}Ghulam-Ridáy-i-Kúchik {DBNNi: Accompanied Vahíd to Nayríz.}Gílán {BGMG: Persian province on Caspian Sea.}God, Divinity, Mystery of Mysteries, Unknowable Essence, Creator {ABBD: The deity. Bahá'ís believe there is only one God, unknowable in His essence, who is the creator and absolute ruler of the universe. "All existence is dependent upon Him, and from Him all beings derive their sustenance. He is independent of all things. He is alone and without equal. No being can know or approach Him." It is not possible to describe God. Bahá'u'lláh wrote: "To every discerning and illuminated heart it is evident that God, the unknowable Essence, the Divine Being, is immensely exalted beyond every human attribute, such as corporeal existence, ascent and descent, egress and regress. Far be it from His glory that human tongue should adequately recount His praise, or that human heart comprehend His fathomless mystery. He is, and hath ever been, veiled in the ancient eternity of His Essence, and will remain in His Reality everlastingly hidden from the sight of men." However, man's purpose is to 'know' and to 'worship' God. This paradox lies in the centre of the Bahá'í conception of God. One can come to know God only through His attributes and signs, particularly through His word and command as revealed through His Manifestations. In the world of creation, God's attributes are revealed through created things. Each created thing has been made the bearer of some sign of divine reality, so that the whole of creation mirrors forth the beauty of God. Human beings have been made the bearers of all the divine names and attributes, so that they may be said to be made in the 'image of God'. However, the chief locus of the attributes of God in this world is the Manifestation of God, who exemplifies most perfectly God's attributes and provides a channel for the Revelation of His command.}{ROB1: The Báb explained in His Writings that attaining 'unto the presence of God', as Promised in the Holy Books, would be none other than attaining the presence of 'Him Whom God Shall Make Manifest'. (p. 299n}
{ROB2: Since it is not possible to know God in His essence, man attains to the knowledge of God when he knows His Manifestation. (p. 36n)}
see also 'Alláh
God Passes By {ABBD: Volume by Shoghi Effendi, first published in 1944, outlining events in the history of the first hundred years of the Bahá'í Faith including the Mission of the Báb, the Revelation of Bahá'u'lláh, the Ministry of 'Abdu'l-Bahá and the development of the Bahá'í Administrative Order.}Golden Age {ABBD: A future age of the Bahá'í Era, the arrival of which will be signalized by the establishment of the World Order of Bahá'u'lláh. The Golden Age of the Bahá'í Era will, Shoghi Effendi writes, "witness the unification of all the peoples and nations of the world, the establishment of the Most Great Peace, the inauguration of the Kingdom of the Father upon earth, the coming of age of the entire human race and the birth of a world civilization, inspired and directed by the creative energies released by Bahá'u'lláh's World Order..."}see also Ages of the Bahá'í Era
Government, Obedience to {ABBD: One of the laws of Bahá'u'lláh is that Bahá'ís must obey the laws of the government of the land in which they live. They are forbidden to take part in subversive movements. In His Will and Testament 'Abdu'l-Bahá has stated: ''According to the direct and sacred command of God...we must obey and be the well-wishers of the governments of the land, regard disloyalty unto a just king as disloyalty to God Himself and wishing evil to the government a transgression of the Cause of God.'' 'Abdu'l-Bahá has further written, '...each and every one is required to show obedience, submission and loyalty to his own government...the Bahá'ís are the well-wishers of the government, obedient to its laws and bearing love towards all peoples.'' And, ''Let them willingly subject themselves to every just king, and to every generous ruler be good citizens. Let them obey the government and not meddle in political affairs...'' Shoghi Effendi, in a letter written on his behalf, has explained that, ''What the Master's statement really means is obedience to a duly constituted government, whatever that government may be in form. We are not the ones, as individual Bahá'ís, to judge our government as just or unjust--for each believer would be sure to hold a different viewpoint, and within our own Bahá'í fold a hotbed of dissension would spring up and destroy our unity.'' However, Shoghi Effendi stated in a letter to the Bahá'ís of Germany and Austria in 1934 written on his behalf: ''...whereas the friends should obey the government under which they live, even at the risk of sacrificing all their Administrative affairs and interests, they should under no circumstances suffer their inner religious beliefs and convictions to be violated and transgressed by any authority whatever. A distinction of fundamental importance must, therefore, be made between spiritual and administrative matters. Whereas the former are sacred and inviolable and hence cannot be subject to compromise, the latter are secondary and can consequently be given up and even sacrificed for the sake of obedience to the laws and regulations of the government...In matters of belief, however, no compromise whatever should be allowed, even though the outcome of it be death or expulsion.''}Great Announcement, A'n-naba'u'l-'Azím {BGMG: This refers to the advent of the Day of the Lord. (SW 141-3). See Qur'án 78:1–2.}Greater Plan of God, Major Plan of God {ABBD: God's purpose for mankind in this age, which is "one and indivisible, whose Source is God, whose author is Bahá'u'lláh, the theatre of whose operations is the entire planet, and whose ultimate objectives are the unity of the human race and the peace of all mankind." "...two great processes are at work in the world: [the first is] the great Plan of God, tumultuous in its progress, working through mankind as a whole, tearing down barriers to world unity and forging humankind into a unified body in the fires of suffering and experience. This process will produce, in God's due time, the Lesser Peace..." The various teaching plans of Shoghi Effendi and the Universal House of Justice are parts of the Greater Plan and may be called the Minor or Lesser Plan.}Green Acre Bahá'í School {ABBD: Property in Eliot, Maine, USA, given to the Bahá'í Faith by Sarah Farmer for use as a summer school. The first Bahá'í summer school was established there in 1929.}Gregory, Louis {ABBD: Hand of the Cause born in Charleston, South Carolina, USA, in 1874, the son of a freed slave. He attended Fisk University and later studied law at Howard University. He practised law until 1906 when he took a position in the United States Treasury Department. Louis Gregory first heard about the Bahá'í Faith in 1908. He visited 'Abdu'l-Bahá in Egypt and later in Haifa and 'Akká. He travelled extensively throughout the United States teaching the Bahá'í Faith and was for thirty-five years the mainspring behind the work for Race Amity. He was a member of the National Spiritual Assembly of the United States for many years. Louis Gregory passed away in 1951 and was designated by Shoghi Effendi as the first Hand of the Cause of his race.}Groups, Bahá'í {ABBD: Communities of Bahá'ís whose adult members number less than nine. Bahá'í groups have no Administrative status but are encouraged to hold their own Nineteen Day Feasts and to teach. When a Bahá'í group increases to nine or more members, generally a Local Spiritual Assembly will be formed at the next Ridván. Occasionally there are Bahá'í groups of more than nine where it is impossible by law, or inadvisable to form a local spiritual assembly.}Guardian, Guardian of the Cause of God, Valíy-i-Amru'lláh {ABBD: The Guardianship as an institution was anticipated in the Kitáb-i-Aqdas and formally stated in 'Abdu'l-Bahá's Will and Testament, in which He named Shoghi Effendi as 'the guardian of the Cause of God' and 'the expounder of the words of God', whose word was to be infallible and binding on all. His successor was to be appointed by him from his descendants. The Guardian was to act as sole Interpreter of the Bahá'í Scriptures, while power to legislate on questions not mentioned in the Sacred Texts was given exclusively to the Universal House of Justice as whose permanent head he was to serve. When Shoghi Effendi died in 1957, however, the Universal House of Justice had not yet been elected. The successor to the Guardian was to be his first-born son or another male member of the family of Bahá'u'lláh. However, Shoghi Effendi died without children and was unable to appoint a successor from among the members of Bahá'u'lláh's family as they had all broken the Covenant. In 1963 the Universal House of Justice sent the following cable to the Bahá'ís of the world: "After prayerful and careful study of the Holy Texts bearing upon the question of the appointment of the successor to Shoghi Effendi as Guardian of the Cause of God, and after prolonged consultation...the Universal House of Justice finds that there is no way to appoint or legislate to make it possible to appoint a second Guardian to succeed Shoghi Effendi." Thus in one sense the institution of the Guardianship came to an end, because there could be no new Guardians; but in another sense the institution continues on, as the voluminous writings of Shoghi Effendi set a lasting standard of guidance for the future.}Guardianship, Viláyat {ABBD: Institution created by 'Abdu'l-Bahá in His Will and Testament to carry on into the future the function of authoritative interpretation of the Sacred Writings and the care and protection of the Bahá'í Faith provided by 'Abdu'l-Bahá. The Guardian is the "sacred head and the distinguished member for life" of the Universal House of Justice. The Guardian and the Universal House of Justice are "under the care and protection of the Abhá Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One..." 'Abdu'l-Bahá appointed his grandson Shoghi Effendi as the first Guardian. He provided that "after him will succeed the first-born of his lineal descendants" or, if his child should not manifest the necessary characteristics, that the Guardian would "choose another branch to succeed him". Shoghi Effendi had no children nor did he appoint a successor from among the family of Bahá'u'lláh and therefore no further Guardians can be appointed. The institution of the Guardianship, however, continues. The Universal House of Justice wrote in 1977: "...the word 'guardianship'; is used with various meanings in different contexts. In certain contexts it indicates the office and function of the Guardian himself, in others it refers to the line of Guardians, in still others it bears a more extended meaning embracing the Guardian and his attendant institutions...In the specific sense of referring to the office and function of the Guardian himself, the House of Justice finds that the prerogatives and duties vested in him are of three kinds. First...there are a number of functions and objects which the Guardianship shares with the Universal House of Justice and which the House of Justice must continue to pursue. Secondly, there are functions of the Guardianship which, in the absence of a Guardian devolve upon the Universal House of Justice, for example the Headship of the Faith, the responsibility for directing the work of the Institution of the Hands of the Cause and of ensuring the continuing discharge of the functions of protection and propagation vested in that Institution, and the right to administer the Huqúq'u'lláh. Thirdly, there are those prerogatives and duties which lie exclusively within the sphere of the Guardian himself and, therefore, in the absence of a Guardian, are inoperative except insofar as the monumental work already performed by Shoghi Effendi continues to be of enduring benefit to the Faith. Such a function is that of authoritative interpretation of the Teachings."}Gunjishk {BGMG: Sparrow.}Gurgín Khán {BGMG: Ruthless deputy governor of Isfahán in the days of the Mu'tamidu'd-Dawlih.}Há {KI: The letter H, the number of which is 5, and which is sometimes used as a symbol of Bahá'u'lláh: see Four Valleys, p. 59 n.}{BGMG: The letter 'h'. The numerical value of this letter is identical with that of 'Báb' (5).}
see also Ayyám-i-Há
Habíbu'lláh Mírzá {BGMG: Persian prince martyred for the Faith in Dawlat-Ábád.}Habíbu'lláh-i-Afnán, Hájí Mírzá, Hájí Mírzá Habíb'u'lláh-i-Afnán {ROB2: A devoted follower of Bahá'u'lláh who for some time was custodian of the House of the Báb in Shíráz. (p. 383n)}Hádí {DBNNi: Hujjat's infant son, killed at Zanján.}Hádí Dawlat-Ábádí, Hájí Mírzá, Mírzá Hádíy-i-Dawlatábádí {ESW: A noted divine from Isfahán who became a prominent follower of Mírzá Yahyá, later identified as his successor.}{BGMG: Notorious Azalí who ultimately denounced Azal. (SW 86; GPB 233)}
{ROB4: Publicly recanted his faith in the Báb, yet was installed as the successor to Mírzá Yahyá. (p. 438)}
Hadíqatu'r-Rahmán {BGMG: Place where the heads of the martyrs of Nayríz are buried.}Hadíth-i-Jábir {BGMG: Well-known sacred tradition authenticated by Bahá'u'lláh in the Kitáb-i-Íqán. (GPB 80).}see also Jábir
Hadíth-i-Qudsí {BGMG: A hadíth ''which relates a revelation from God in the language of the Prophet.'' Here is an example from the Mishkátu'l-Masábíh, a well-known book of Sunní traditions: ''Abú Hurayra said, 'The Prophet of God related these words of God, ''The sons of Adam vex Me, and abuse the age, whereas I am the Age itself: In My hands are all events: I have made the day and night.'' ' '' (Cf. Hughes).}Hadrat {ABBD: (Persian) Holiness. In Persian it is impolite not to use the word Hadrat before the name of the Manifestation or other figures with a high spiritual station such as 'Abdu'l-Bahá, but this is generally not translated in the English translations of the Bahá'í scriptures.}Hadrat-i-A'lá {ABBD: His Holiness the Most Exalted One, His Supreme Highness. A title of the Báb.}Háfíz, Shamsu'd-Dín Muhammad, of Shíráz {BGMG: Persian mystic poet, A.D. 1320–1390, author of unsurpassed odes in the ghazal form.}Haifa {ABBD: Town in the north of Israel on a large bay, four times visited by Bahá'u'lláh. The area of Haifa was assigned by Jacob and Joshua to the Tribe of Zebulon. In the late 1860s and 1870s a German sect from Württemberg, the Temple Society, settled in Haifa. The town continued to expand in the twentieth century with the opening of a railroad between Haifa and Damascus and the Hijáz in 1905 coupled with the decision of the British to make Haifa their principal Middle Eastern naval and oil port. Today Haifa is a major commercial city and port. Bahá'u'lláh first landed in Haifa on 31 August 1868 after His journey of eleven days from Gallipoli by steamer. He and His companions were transferred from the steamer to a sailing vessel which carried them to 'Akká. Bahá'u'lláh visited Haifa three more times: in August 1883, in April 1890, and in the summer of 1891 for about three months. It was during this last visit that He revealed the Tablet of Carmel and pointed out to 'Abdu'l-Bahá "the site which was to serve as the permanent resting-place of the Báb, and on which a befitting mausoleum was later to be erected". 'Abdu'l-Bahá made this prophecy about Haifa: "In the future the distance between 'Akká and Haifa will be built up, and the two cities will join and clasp hands, becoming the two terminal sections of one mighty metropolis...The mountain and the plain will be dotted with the most modern buildings and palaces. Industries will be established and various institutions of philanthropic nature will be founded. The flowers of civilization and culture from all nations will be brought here to blend their fragrances together and blaze the way for the brotherhood of man. Wonderful gardens, orchards, groves and parks will be laid out on all sides. At night the great city will be lighted by electricity. The entire harbour from 'Akká to Haifa will be one path of illumination. Powerful searchlights will be placed on both sides of Mount Carmel to guide the steamers. Mount Carmel itself, from top to bottom, will be submerged in a sea of lights. A person standing on the summit of Mount Carmel, and the passengers of the steamers coming to it, will look upon the most sublime and majestic spectacle of the whole world." 'Abdu'l-Bahá built the Shrine of the Báb on the site pointed out to Him by Bahá'u'lláh, and the remains of the Báb were interred there on Naw-Rúz 1909. Shoghi Effendi later embellished the shrine with the golden-domed superstructure. Shoghi Effendi also began the construction of the Arc, around which the Administrative offices of the Faith are being built. Haifa thus serves both as a spiritual centre and point of pilgrimage and as the international administrative centre of the Bahá'í Faith.}Hájj, Háj {ABBD: (Arabic) pilgrimage to Mecca instituted in the Qur'án.}Hájí {DBNN: A Muhammadan who has performed the pilgrimage to Mecca}{ABBD: (Persian) One who has made the pilgrimage to Mecca. The term is placed before the person's name, preceding other titles such as Mírzá, Siyyid or Shaykh.}
Hájíbu'd-Dawlih {BGMG: Persian official who devised hideous tortures for the Bábís and is described by Browne, E. G. as ''infamous monster.'' (DB, 617; A Traveller's Narrative, 52, n.1)}Hakím {ROB3: The title of Hakím was given to people who were skilled physicians and were endowed with wisdom and divine knowledge. (p. 265n)}{BGMG: Man's name; wise, also doctor.}
'Hallowed and Blessed Surroundings' {ROB1: 'Hallowed and blessed surroundings', 'Abdu'l-Bahá stated, refers to the heart of the individual. (p. 81)}Hámán {ESW: Chief Minister of Pharaoh.}Hamzih {KI: 'Prince of martyrs,' the title given to Muhammad's uncle.}Hands of the Cause of God {ABBD: Individuals appointed first by Bahá'u'lláh, and later by Shoghi Effendi, who were charged with the specific duties of protecting and propagating the Faith. Bahá'u'lláh appointed four individuals to this position: Mírzá 'Alí-Muhammad (Ibn-i-Asdaq), Hájí Mullá 'Ali-Akbar-i-Sháhmírzádí (Hájí Ákhúnd), Mírzá Muhammad-Taqí (Ibn-i-Abhar) and Mírzá Hasan-i-Adíb (Adíb). 'Abdu'l-Bahá did not appoint any living Hands of the Cause, but in Memorials of the Faithful named four people as having been Hands of the Cause: Áqá Muhammad-i-Qá'iní (Nabíl-i-Akbar), Mírzá 'Ali-Muhammad-i-Varqá, Shaykh Muhammad Ridáy-i-Yazdí and Mullá Sádiq-i-Muqaddas (Ismu'lláhu'l-Asdaq). In His Will and Testament, 'Abdu'l-Bahá developed the institution of the Hands of the Cause: "The Hands of the Cause of God must be nominated and appointed by the Guardian of the Cause of God. All must be under his shadow and obey his command...The obligations of the Hands of the Cause are to diffuse the Divine Fragrances, to edify the souls of men, to promote learning, to improve the character of all men and to be, at all times and under all conditions, sanctified and detached from earthly things. They must manifest the fear of God by their conduct, their manners, their deeds and their words. This body of the Hands of the Cause of God is under the direction of the guardian of the Cause of God." One of the responsibilities of the Hands of the Cause is to protect the Faith from those wishing to harm it and to expel those who attack it: "...the Hands of the Cause of God must be ever watchful and so soon as they find anyone beginning to oppose and protest against the guardian of the Cause of God cast him out from the congregation of the People of Bahá and in no wise accept any excuse from him." Further, the Hands of the Cause must assent to the choice of a successor to the guardian. They "must elect from their own number nine persons that shall at all times be occupied in the important services in the work of the guardian of the Cause of God. The election of these nine must be carried either unanimously or by majority from the company of the Hands of the Cause and these, whether unanimously or by a majority vote, must give their assent to the choice of the one whom the guardian of the Cause of God hath chosen as his successor." Several people were posthumously appointed Hands of the Cause by Shoghi Effendi, among them Martha Root, John E. Esslemont and Louis Gregory. In December 1951 he appointed the first contingent of living Hands of the Cause, twelve in number. A second contingent of seven Hands was appointed in February 1952. Five Hands were appointed singly between March 1952 and March 1957, and a final contingent of eight Hands was appointed in October 1957. In the letter appointing this final contingent, Shoghi Effendi referred to the Hands of the Cause as the "Chief Stewards of Bahá'u'lláh's embryonic World Commonwealth". It was this phrase which enabled the Hands of the Cause legally to take charge of the Bahá'í properties in the Holy Land on the unexpected death of Shoghi Effendi in November 1957. In the period between the passing of Shoghi Effendi in 1957 and the election of the Universal House of Justice in 1963, the Hands of the Cause directed the affairs of the Faith, enabled the Bahá'ís to complete the Ten Year Crusade and called for the election of the House of Justice, for which they decreed themselves ineligible. This period is known as the Interregnum of the Hands of the Cause. In November 1964 the Universal House of Justice made the following announcement: "There is no way to appoint, or to legislate to make it possible to appoint, Hands of the Cause of God." The functions of the institution of the Hands of the Cause were extended into the future by the creation in 1968 of the Continental Board of Counsellors. The Universal House of Justice stated in 1964 that "the exalted rank and specific functions of the Hands of the Cause of God make it inappropriate for them to be elected or appointed to Administrative institutions, or to be elected as delegates to national Conventions." All of the Hands are, however, members of the International Teaching Centre based in the Holy Land.}Haqíqat {BGMG: Truth, the goal of the mystic wayfarer.}Haram {BGMG: Sanctuary at Mecca, a sacred area where no blood may be spilled.}Haram-i-Aqdas {ABBD: Most holy sanctuary (or precincts). The northwestern quadrant of the gardens at Bahjí immediately around and enclosing the Shrine of Bahá'u'lláh. It was designed and constructed by Shoghi Effendi with five gates and nine paths.}Haram-i-Ma'súmih {BGMG: Shrine of Fátimih, d. 816 A.D., the sister of Imám Ridá, at Qum.}Hasan And Husayn, King of Martyrs (Sultánu'sh-Shuhadá'), and Beloved of Martyrs (Mahbúbu'sh-Shuhadá') {ESW: Two brothers, honored and wealthy citizens of Isfahán, Siyyids, who were martyred as Bahá'ís at the instance of the Imám-Jum'ih of that city.}{ABBD: Mírzá Muhammad-Hasan and Mírzá Muhammad-Husayn, two brothers of Isfahán who were condemned to death by Shaykh Muhammad-Báqir after they were denounced as 'Bábís' by Mír Muhammad-Husayn, who owed them a sum of money. The King and Beloved of Martyrs were successful merchants and were held in high esteem in Isfahán. Their prosperity enabled them to alleviate some of the hardships of Bahá'u'lláh and the Holy Family during their exiles and confinements, and they were also generous to the poor. The Imám-Jum'ih put his financial affairs in the hands of these two brothers who were 'the most trustworthy persons he could find'. Eventually, however, he discovered that he owed the two brothers a considerable sum of money for the work they had done for him, and he decided that rather than pay this he would take their lives. He realized that this would not be difficult, as the two brothers were Bahá'ís, and all that had to be done was for a mujtahid to write their death warrant. Shaykh Báqir, the leading mujtahid of the city, plotted with the Imám-Jum'ih to do just this. They approached the Prince, who was the Governor of Isfahán, and asked him to implement their plans. The two brothers were arrested and taken to government headquarters where they were interviewed by the Prince. The Sháh then asked that they be transferred to Tihrán, but the Prince did not comply. On the sixth day of their imprisonment, 17 March 1879, the King and Beloved of Martyrs were executed in Isfahán. Bahá'u'lláh lamented their loss for many years and revealed many Tablets in their honour.}
Hasan-i-Adíb, Hájí Mírzá, Adíb, Adíbu'l-'Ulamá {ABBD: Hand of the Cause and Apostle of Bahá'u'lláh born in Talaqán in 1848, the son of an eminent cleric. He was given the title Adíbu'l-'Ulamá (litterateur of the 'ulamá) for his services to Islámic literature and was a poet of considerable talent. He became a Bahá'í about 1889 after prolonged discussions with Nabíl-i-Akbar and soon afterwards was designated by Bahá'u'lláh a Hand of the Cause. After the passing of Bahá'u'lláh he was much involved with dealing with the activities of the Covenant-breakers. Between 1897 and 1898 he participated in the meetings of the Hands of the Cause which evolved over several years into the Central Spiritual Assembly of Tihrán, the precursor of the Iranian National Spiritual Assembly. He was chairman of this body, and he also played an important part in the founding of the Tarbíyat Schools in Tihrán. He was briefly imprisoned in Isfahán in 1903 during the upheaval there. He travelled to 'Akká where 'Abdu'l-Bahá instructed him to travel through India and Burma with the American Bahá'í Sidney Sprague. He died in Tihrán in 1919.}Hasan-i-Mázindarání, Muhammad Hasan {ESW: A believer from the ancestral province of Bahá'u'lláh. He is a son of Mírzá Zaynu'l-'Ábidín, a paternal uncle of Bahá'u'lláh.}Hasan-i-Zunúzí, Shaykh {BGMG: Believer whom the Báb sent to Karbilá ''inasmuch as you are destined to behold, with your own eyes, the beauteous countenance of the Promised Husayn.'' A prophecy fulfilled October 5, 1851, when he first saw Bahá'u'lláh. (DB 31–32)}Haydar-'Alí, Hájí Mírzá, Angel of Mount Carmel {ESW: A devoted Bahá'í who, under Bahá'u'lláh and then 'Abdu'l-Bahá travelled widely in the service of the Cause and suffered much persecution. Died in Haifa, 1920 A.D. Author of the interesting narrative Bahjatus Sudour [Bihjatu's Sudúr].}{ABBD: Born into a Shaykhí family of Isfahán, Haydar-'Alí was for a time a disciple of Karím Khán, the Shaykhí opponent of the Báb. But after studying the Báb's Writings and seeing the behaviour of the martyrs, Haydar-'Alí became a Bábí. When Bahá'u'lláh declared Himself to be the Promised One, Haydar-'Ali accepted Him and met Bahá'u'lláh in Adrianople. He was sent to Egypt where the Persian consul had him arrested. At the end of ten years' imprisonment in the Sudan, he was sent by Bahá'u'lláh to Persia and 'Iráq where he spent some twenty-five years travelling throughout the land, encouraging and inspiring the Persian Bahá'ís. After the passing of Bahá'u'lláh, Haydar-'Ali devoted himself to 'Abdu'l-Bahá and was a staunch defender of the Covenant. He spent his last years in Haifa where he became known as 'the Angel of Mount Carmel' and wrote his memoirs, The Delight of Hearts. He died in 1920 and is buried in the Bahá'í cemetery at the foot of Mount Carmel.}
Hazíratu'l-Quds, Bahá'í Center {BGMG: The Sacred Fold. Official title designating headquarters of Bahá'í Administrative activity. This institution is complementary in its functions to those of the Mashriqu'l-Adhkár, which is ''exclusively reserved for Bahá'í worship.'' (GPB 339)}{ABBD: (Arabic) The Sacred Fold. The 'official and distinctive title' of the headquarters of Bahá'í administrative activity, whether on a local or national level. The national Hazíratu'l-Quds is the seat of the National Spiritual Assembly and "the pivot of all Bahá'í administrative activity." As Shoghi Effendi wrote: "Complementary in its functions to those of the Mashriqu'l-Adhkár...this institution, whether local or national, will, as its component parts, such as the Secretariat, the Treasury, the Archives, the Library, the Publishing Office, the Assembly Hall, the Council Chamber, the pilgrims' Hostel, are brought together and made jointly to operate in one spot, be increasingly regarded as the focus of all Bahá'í administrative activity, and symbolize, in a befitting manner, the ideal of service animating the Bahá'í community in its relation alike to the Faith and to mankind in general."}
Healing {ABBD: In the Kitáb-i-Aqdas Bahá'u'lláh counsels his followers to "consult competent physicians when ill". 'Abdu'l-Bahá, in a discussion about healing in 1904–6, said: "The science of medicine is still in a condition of infancy; it has not reached maturity; but when it has reached this point, cures will be performed by things which are not repulsive to the smell and taste of man...it is possible to cure by foods, aliments, and fruits; but as today the science of medicine is imperfect, this fact is not yet fully grasped. When the science of medicine reaches perfection, treatment will be given by foods, aliments, fragrant fruits, and vegetables, and by various waters, hot and cold in temperature." Healing is possible through physical medicine, psychological treatment and spiritual means, through prayer. Of healing through prayer, 'Abdu'l-Bahá wrote: "The prayers which were revealed to ask for healing apply both to physical and spiritual healing. Recite them, then, to heal both the soul and the body. If healing is right for the patient, it will certainly be granted; but for some ailing persons, healing would only be the cause of other ills, and therefore wisdom doth not permit an affirmative answer to the prayer." Bahá'ís are encouraged to apply the appropriate treatment, physical or spiritual, for their illnesses: "Disease is of two kinds: material and spiritual. Take for instance a cut hand; if you pray for the cut to be healed and do not stop its bleeding, you will not do much good; a material remedy is needed." However, "Physical healing cannot be complete and lasting unless it is reinforced by spiritual healing. And this last one can be best obtained through obedience to the Laws and commandments of God as revealed to us through His Manifestations." "Healing through purely spiritual forces is undoubtedly as inadequate as that which materialist physicians and thinkers vainly seek to obtain by resorting entirely to mechanical devices and methods. The best result can be obtained by combining the two processes, spiritual and physical."}Heart {ABBD: The symbolic centre of an individual's spirituality. In The Hidden Words Bahá'u'lláh says, "Thy heart is My home; sanctify it for My descent." "O Son of Spirit! My first counsel is this: Possess a pure, kindly and radiant heart, that thine may be a sovereignty ancient, imperishable and everlasting" "O friends! In the garden of thy heart plant naught but the rose of love..."}Heaven and Hell {ABBD: The highest and lowest conditions a human soul can experience. In the Bahá'í Writings these terms are used in a spiritual rather than a literal, material sense. These conditions of 'heaven' and 'hell' are not limited to life after death. 'Abdu'l-Bahá stated: "the Paradise and hell of existence are found in all the worlds of God, whether in this world or in the spiritual heavenly worlds." 'Heaven' is the state of perfection and nearness to God, achieved by a soul who has striven to acquire virtues during its life on earth, while 'hell' is the condition of imperfection, remoteness and the awareness of the deprivation one has brought by one's actions. Bahá'u'lláh wrote, "They say: 'Where is Paradise, and where is Hell?' Say: 'The one is reunion with Me; the other thine own self...' " Bahá'u'lláh explains in the Kitáb-i-Íqán that the use of the word 'heaven' in earlier prophecies such as the 'cleaving asunder of the heaven' is metaphorical not literal.}see also Paradise
Herald of the Covenant {ROB3: The title 'Herald of the Covenant' was sometimes given by 'Abdu'l-Bahá and Shoghi Effendi to outstanding promoters of the Covenant. (p. 361n)}Herod {KI: Herod I ('The Great'). An Idumaean by race, but brought up a Jew. He was appointed by the Roman Senate in 40 B.C. as King of Judea. He rebuilt the Temple in Jerusalem}see also Yahyá (John the Baptist)
Heroic Age, Apostolic Age, Primitive Age {ABBD: Corresponding roughly with the first eighty years of the first Bahá'í century (1844-1944). It commences with the Declaration of the Báb, includes the mission of Bahá'u'lláh and terminates with the passing of 'Abdu'l-Bahá or, more particularly, with the passing of Bahíyyih Khánum in 1932.}see also Ages of the Bahá'í Era
Hijáz {KI: A region in southwestern Arabia which may be considered the holy land of the Muslims since it contains the sacred cities of Medina and Mecca and many other places connected with the history of Muhammad. The 'language of Hijáz' is Arabic}{BGMG: ''Barrier''. Southwestern Arabia. Language of: Arabic.}
Hijra, Hijírah, Hijrat, Hejira, Hejirae, Hegira {BGMG: The "flight"--properly emigration or severing of relations--of Muhammad from Mecca to Medina in 622 A.D., subsequently established as the first year of the Muslim era.}see also Mi'ráj
Hill And Haram {ESW: Haram means 'sanctuary'. It refers to two areas near the Kaaba in which blood revenge was forbidden, and also to four months in the Arabic Calendar to which the same prohibition applied.
-Hill means the unprotected area and the unprotected months.
-The quotation from the poem here made (p. 17) means 'the judge has condemned me to death both in Haram and Hill'.}{BGMG: [Hill is] the area outside the Haram or Sanctuary. Blood may be shed at Hill, as the sanctity of the Haram does not extend to it. The verse quoted in SW 17 expresses Bahá'u'lláh's willingness to give up His life anywhere.}
Hín, After Hín {ROB1: In the Arabic Bayán, it is stated, 'After Hín a Cause shall be given unto you which ye shall come to know.' Numerically, Hín is equal to 68, which means the year 1268. 'After Hín' indicates the beginning of the year 1269. This prophecy concerning Bahá'u'lláh originated from Shaykh Ahmad-i-Ahsá'í. (p. 299 and n)}{BGMG: Time. Shaykh Ahmad's prophecy of the Advent. In the Abjad notation 68, and it was in 1268 that Bahá'u'lláh, confined in the Síyáh-Chál of Tihrán, received the first intimations of His Divine Mission. Odes which He revealed in that year hint of this (DB 18).}
Hisámu's-Saltanih {ESW: Title of Prince Murad Mírzá, grandson of Fath-'Ali Sháh.}Holley, Horace Hotchkiss {ABBD: Hand of the Cause born in 1887 in Torrington, Connecticut, USA. In 1909 he read Abbas Effendi, His Life and Teachings by Myron H. Phelps and accepted the Bahá'í Faith. He met 'Abdu'l-Bahá in France in 1911. Holley wrote many books of poetry and in 1913 wrote the first of his books on the Bahá'í Faith, Bahá'ísm – The Modern Social Religion. In 1923 he was elected a member of the American National Spiritual Assembly. He served on that body until 1959, for 34 years as its secretary. Shoghi Effendi greatly valued Holley's qualities and abilities. He often expressed the wish that Holley would some day come to assist him in the Holy Land but the time was never right for this. It was Holley who titled the general letters of Shoghi Effendi to the Bahá'ís of America and the West, picking out such phrases as 'The Promised Day is Come', 'The Goal of a New World Order' and 'The Dispensation of Bahá'u'lláh'. He also put subtitles throughout the texts to facilitate their study, a practice of which Shoghi Effendi approved. In 1951 Shoghi Effendi appointed Holley a Hand of the Cause. In 1959 he went to the Holy Land as one of the nine Hands of the Cause serving there. He died in July 1960 and is buried in the Bahá'í cemetery at the foot of Mount Carmel.}Holy Family {ABBD: Generally, the family of Bahá'u'lláh. However, this term has meant different things at different periods of Bahá'í history. In the time of Bahá'u'lláh the whole of Bahá'u'lláh's family was considered to be the Holy Family. Today, however, Bahá'ís generally include only Bahá'u'lláh, Navváb and their children ('Abdu'l-Bahá, Bahíyyih Khánum and Mírzá Mihdí) and not 'Abdu'l-Bahá's half-brothers and half-sister. In the time of 'Abdu'l-Bahá the 'Holy Family' referred to 'Abdu'l-Bahá, Munírih Khánum, and their daughters and grandchildren.}{ROB3: Including the wife of 'Abdu'l-Bahá, His sister, daughters and other female members of His household. (p. 83n)}
Holy Land {ABBD: The area associated with present-day Israel. Bahá'u'lláh calls it "the nest of all the Prophets of God", "the Vale of God's unsearchable Decree, the snow-white Spot, the Land of unfading splendour". Shoghi Effendi says it is "the Land promised by God to Abraham, sanctified by the Revelation of Moses, honoured by the lives and labours of the Hebrew patriarchs, judges, kings and prophets, revered as the cradle of Christianity, and as the place where Zoroaster, according to 'Abdu'l-Bahá's testimony, had 'held converse with some of the Prophets of Israel', and associated by Islám with the Apostle's night-journey, through the seven heavens, to the throne of the Almighty."}Holy Places {ABBD: Places linked with important events in Bahá'í history. The residences of the Báb, Bahá'u'lláh and 'Abdu'l-Bahá and their shrines, as well as those of other holy souls and martyrs, are considered Holy Places to Bahá'ís. The most sacred spot on earth for Bahá'ís is the Shrine of Bahá'u'lláh in Bahjí. 'Abdu'l-Bahá explained in a Tablet that "Holy places are undoubtedly centres of the outpouring of Divine grace, because on entering the illumined sites associated with martyrs and holy souls, and by observing reverence, both physical and spiritual, one's heart is moved with great tenderness. But there is no obligation for everyone to visit such places, other than the three, namely: the Most Holy Shrine, the Blessed House in Baghdád, and the venerated House of the Báb in Shíráz...These three Holy Places are consecrated to pilgrimage. But as to the other resting places of martyrs and holy souls, it is pleasing and acceptable in the sight of God if a person desires to draw nigh unto Him by visiting them; this, however, is not a binding obligation."}Holy Spirit {ABBD: The entity which acts as an intermediary between God and His Manifestations. Adib Taherzadeh wrote: "This link is similar to the rays of the sun by which energy is transmitted to the planets." It is impossible for man to understand the nature of the Holy Spirit. In all Dispensations "the Holy Spirit manifested itself to the Founders of the great world religions and enabled them to reveal the teachings of God to humanity." In order for the Manifestation to convey to His followers that He was animated by the power of God, He has used symbolic language concerning the appearance of the Holy Spirit to Him. Thus Moses heard the voice of God through the Burning Bush, the Dove descended upon Jesus, Muhammad saw the Angel Gabriel, and Bahá'u'lláh refers to the Maid of Heaven proclaiming to Him His mission.}Hosts, Heavenly Hosts {CLUG: A literary or biblical term for the angels}see also Lord of Hosts
House of 'Abbúd {ABBD: The house in 'Akká, once belonging to Ilyás 'Abbúd and adjacent to the House of 'Údí Khammár (the two connected houses are known today as the House of 'Abbúd). It was occupied by Bahá'u'lláh and His family in late 1873 and He lived there until June 1877 when He left the city of 'Akká for Mazra'ih. The family of 'Abdu'l-Bahá continued to live in the House of 'Abbúd, and Bahá'u'lláh returned to visit it a number of times. It was here that 'Abdu'l-Bahá wrote The Secret of Divine Civilization and A Traveller's Narrative. Bahá'u'lláh's wife Navváb died in the House of 'Abbúd in 1886.}House of 'Abdu'l-Bahá {ABBD: A house designed and built by 'Abdu'l-Bahá in the German colony at the foot of Mount Carmel in Haifa on a lane later to be called Persian (Haparsim) Street. It was completed in 1908, although from 1907 'Abdu'l-Bahá began the transfer of the Holy Family to it. In the next few years all the Holy Family moved from 'Akká, including the Greatest Holy Leaf and Shoghi Effendi, and in August 1910 'Abdu'l-Bahá Himself moved to the house and it became His official residence. On His return from His travels in the West, this house became the place of reception of pilgrims. the Master ascended to the Abhá Kingdom in the room on the right as one enters the house. An apartment was built on the roof in the early 1920s for Shoghi Effendi, and this was expanded in 1937 after his marriage to Rúhíyyih Khánum. More recently, the reception room directly opposite the entrance door has been used by her to receive pilgrims and guests.}House of 'Abdu'lláh Páshá {ABBD: A group of buildings in 'Akká, built by 'Ali Páshá around 1810, and later serving as the Governorate of 'Abdu'lláh Páshá. It was the home of 'Abdu'l-Bahá from 1896 to 1910, and the birthplace of Shoghi Effendi. The remains of the Báb were concealed there for ten years before being moved to the Shrine on Mount Carmel. It was in the House of 'Abdu'lláh Páshá that the first group of Western pilgrims met 'Abdu'l-Bahá in 1898, and where Laura Clifford Barney recorded His table talks, which were later published as Some Answered Questions. 'Abdu'l-Bahá wrote the first part of His Will and Testament while residing in the House of 'Abdu'lláh Páshá. In 1975 the property was purchased by the Bahá'ís and restored as a place of pilgrimage.}House of Bahá'u'lláh in Baghdád, Baghdád House, Bayt-i-A'zam (Most Great House), Most Holy House {BGMG: The Most Great House of Bahá'u'lláh in Baghdád, known at one time as House of Mírzá Músá, the Bábí. (GPB 129); ''situated in the Karkh quarter, in the neighborhood of the western bank of the river...'' (Ibid., 130).}{ABBD: The 'extremely modest' house in which Bahá'u'lláh resided during nearly all of His ten year exile in 'Iráq from 1853 to 1863. It is situated in the Karkh quarter of the city, near the western bank of the river. Named by Him the 'Most Great House' and the 'House of God', it is designated in the Kitáb-i-Aqdas as a place of pilgrimage and is considered a holy shrine by Bahá'ís. During the 1920s the House was seized by Shí'ih enemies of the Faith and although the Council of the League of Nations upheld the Bahá'ís' claim to it, this ruling was never carried out and the House has not yet been returned to the Bahá'ís. Bahá'u'lláh, in His Tablets, prophesied the abasement and future exaltation of the House.}
House of Justice {ABBD: The Administrative and governing institution of a Bahá'í community. Local and National (or Secondary) Houses of Justice are presently called spiritual assemblies, but Shoghi Effendi has stated that these will eventually evolve into and be named 'Houses of Justice'. At the international level, however, the name of the supreme authority in the Bahá'í world is the Universal House of Justice. The House of Justice was first ordained in the Kitáb-i-Aqdas of Bahá'u'lláh. Bahá'u'lláh calls for the formation of a House of Justice wherever "shall gather counsellors to the number of Bahá (9)". 'Abdu'l-Bahá laid down that they should be elected bodies: the local Houses of Justice to be elected by all the Bahá'ís in an area; the national body through indirect election by delegates; and the Universal House of Justice by the national bodies. Among the functions of the House of Justice are the following: to promulgate the Cause of God; to educate the souls of men; to preserve the law; to make the land prosperous; to administer social affairs; to educate the children; and to take care of the old, the weak and the ill who have fallen into poverty.}{ROB4: In the absence of spiritual assemblies, Bahá'í teachers, or the Afnáns, or Bahá'ís with deeper knowledge of the Faith took counsel together on the affairs of the community. (p. 119n)}
House of the Báb {ABBD: The House of the Báb in Shíráz designated by Bahá'u'lláh in the Kitáb-i-Aqdas as a centre for pilgrimage. It was in this House that the Báb declared His mission to Mullá Husayn on the eve of 23 May 1844. Mullá Husayn recounts that it was 'of modest appearance'. Shoghi Effendi wrote The House "was by order of 'Abdu'l-Bahá and through His assistance, restored, and that it became increasingly a focus of Bahá'í life and activity for those who were deprived by circumstances of visiting either the Most Great House in Baghdád or the Most Holy Tomb in 'Akká." In 1942–3 it was damaged by fire in an attack by enemies of the Faith, and in 1955 was destroyed by persecutors, but later restored. In 1979 the focal point of the persecution mounted against the Bahá'ís by the Iranian revolutionaries was the attack and desecration of the House of the Báb. The demolition of the House took place between 8 and 10 September 1979 and in 1981 the site was made into a road and public square.}House of 'Údí Khammár {ABBD: House belonging to 'Údí Khammár adjacent to the House of 'Abbúd in 'Akká, occupied by Bahá'u'lláh and His family from September 1871 to late 1873. It was here, in 1873, that Bahá'u'lláh revealed the Kitáb-i-Aqdas, His Book of Laws and it was also in this house that 'Abdu'l-Bahá married Munírih Khánum. However, during the period of Bahá'u'lláh's residence in this house antagonism broke out anew against the exiles after seven Bahá'ís murdered three Azalís, including Siyyid Muhammad-i-Isfahání. As a result of this, Bahá'u'lláh was imprisoned and interrogated. In late 1873 the adjacent House of 'Abbúd was acquired and the two houses joined into one residence. The two combined houses are known today as the House of 'Abbúd.}Howdah {DBNN: A litter carried by a camel, mule, horse, or elephant for travelling purposes.}{ABBD: A seat or covered pavilion accommodating two persons, carried by a mule, camel or other animal. Bahá'u'lláh travelled in a howdah for much of the caravan journey of His exile from Baghdád to Constantinople. On the last day of the ten-day land journey, as they approached the Black Sea, Mírzá Áqá Ján asked Bahá'u'lláh to reveal a Tablet on the occasion. From inside His howdah, Bahá'u'lláh revealed the Tablet known as the Tablet of the Howdah. In it He warned of tests ahead, which would come from Mírzá Yahyá.}
Húd {ESW: A Prophet sent to the tribe of 'Ád, which was descended from Shem and was highly civilized. He summoned the people to the worship of One God, but was rejected. (Qur'án 7, 63-70 etc.)}{KI: A prophet sent to the tribe of 'Ád. He was descended from Noah and is referred to in the Qur'án in Súrih 7:63-70; Súrih 11:52-63; and in Súrih 26:123-139}
{BGMG: Sale identifies Húd with Heber.}
{ABBD: A prophet of God who appeared before Abraham to the people of 'Ad. He is said to have been a fourth-generation descendant of Noah. Adib Taherzadeh wrote: He "proclaimed to his people that God had chosen him as a prophet, and preached to them the one true God and the destruction of their idols. But they rejected him, and only a few became his followers." A calamity took place in which all perished except Húd and his followers. According to tradition, Húd is buried in Hadhramaut in the south of the Arabian peninsula. There is a chapter of the Qur'án known as the Súrih of Húd. Bahá'u'lláh refers to Húd in the Kitáb-i-Íqán and the Lawh-i-Burhán.}
Hujah {BGMG: His reverence, eminence, etc.}Huqúq'u'lláh, Huqúqu'lláh {KA: The 'Right of God'. Instituted in the Kitáb-i-Aqdas, it is an offering made by the Bahá'ís through the Head of the Faith for the purposes specified in the Bahá'í Writings.}Husayn Khán, Hájí Mírzá, Mushíru'd-Dawlih {ESW: The Persian Ambassador at the Sublime Porte through whose influence Bahá'u'lláh was transferred from Baghdád to Constantinople. (God Passes By, pp. 146, 159)}{BGMG: Persian ambassador to Constantinople, who calumniated Bahá'u'lláh. (SW 68)}
Husayn Khán-i-Írvání Ájúdán Báshí, Nizámu'd-Dawlih {DBNNi: Governor of the province of Fárs; surnamed Ájúdán Báshí and generally designated in those days as Sahib Ikhtíyár}Husayn-i-Áshchí {ROB4: He was a cook in the household of Bahá'u'lláh. (p. 244n)}Husayn-i-Bushrú'í, Mullá, Bábu'l-Báb (Gate of the Gate) {KI: The first to believe in the Báb, the first 'Letter of the Living,' the 'Bábu'l-Báb'-meaning 'the Gate of the Gate,' a title given him by the Báb. Born in 1813, he was for nine years a student of Siyyid Kázim and for five a follower of the Báb. He was martyred at the Fort of Shaykh Tabarsí, on February 2, 1849}{ROB1: A distinguished man of learning, foremost among the disciples of Siyyid Kázim. He was the first to believe in the Báb and is the great hero of the Bábí Dispensation. (p. 191n)}
{BGMG: The first to believe in the Báb. Called by Shoghi Effendi ''the lion-hearted.'' (GPB 90)}
{ABBD: The one to whom the Báb declared His mission and the first to believe in the Báb as the Promised One. Mullá Husayn was born in Bushrúyih, Khurásán. At the age of eighteen he became a disciple of Siyyid Kazim. After Siyyid Kazim's death Mullá Husayn went to Shíráz to search for the Promised One. There, on 22 May 1844, he encountered the Báb and, during a dramatic interview with Him, declared his belief. Designated the Bábu'l-Báb (Gate of the Gate), Mullá Husayn was the first of eighteen Letters of the Living or disciples of the Báb. He was a leader of the Bábís during savage persecution in Iran and fell as a martyr at the Fort of Shaykh Tabarsí on 2 February 1849 at the age of thirty-five. Nabíl writes of him: "The traits of mind and of character which, from his very youth, he displayed, the profundity of his learning, the tenacity of his Faith, his intrepid courage, his singleness of purpose, his high sense of justice and unswerving devotion, marked him as an outstanding figure among those who, by their lives, have borne witness to the glory and power of the new Revelation."}
see also The Declaration of the Báb, Abváb-i-Arbá'ih
Husayn-i-Khurtúmí, Mírzá, of Shíráz, Mírzá Husayn-i-Shírází {ROB2: He accompanied Hájí Mírzá Haydar-'Alí to Egypt. Both were taken prisoner, together with five others, and sent to the Súdán. This man later became a Covenant-breaker. (p. 200n) Known as Khártumí, he was promised by Bahá'u'lláh that he would attain His presence. It should be noted that Mírzá Husayn's deeds in Khartoum and later in India were unworthy of a true Bahá'í. After the passing of Bahá'u'lláh, he became a Covenant-breaker. (p. 447n)}Husayn-i-Turshízí, Siyyid {DBNNi: A native of Turshíz (a village in Khurásán), and one of the Seven Martyrs of Tihrán}Husayn-i-Yazdí, Siyyid, Siyyid Husayn,'Azíz {DBNNi: One of the Letters of the Living, and the Báb's amanuensis in Máh-Kú and Chihríq}{BGMG: ''The Báb's trusted amanuensis and chosen repository of His last wishes.'' (GPB 90).}
Husayn-Ibn-i-Rúh Naw-Bakhtí {BGMG: Third of the Four Gates. Learned and holy Shaykh, died A.D. 937–8. (Browne, E. G., A Traveller's Narrative, 302).}Husayníyyih {BGMG: Place where martyrdom of Husayn is mourned, or where Muslim passion plays may be presented. Designation given by Shí'ahs to Bahá'u'lláh's Most Great House in Baghdád, forcibly occupied by them. (GPB 357)}-i- {BGMG: Of, from.}í {BGMG: Pertaining to, belonging to.}ibn {ABBD: (Arabic) Son.}Ibn-i-Abhar, Mullá Muhammad Taqí {ABBD: Hand of the Cause appointed by Bahá'u'lláh, born in Abhar, Írán. His father became a Bábí, and because of persecution the family moved to Qazvín. In about 1868 the family became Bahá'ís. After the death of his father in 1874, Ibn-i-Abhar moved to Zanján where he reinvigorated the Bábí community and caused most of them to become Bahá'ís. He was imprisoned in Zanján for fourteen months, after which he travelled throughout Iran. In 1886 he visited the Holy Land and was appointed a Hand of the Cause. He travelled extensively in Iran, Caucasia, Turkmenistan and India. From 1890 to 1894 he was imprisoned in Tihrán and for a time wore the same chains as Bahá'u'lláh had worn as a prisoner in the Síyáh-Chál. After his release he went to the Holy Land and then to 'Ishqábád. He participated in the 1897 gathering of Hands in Tihrán which led to the formation of the Central Spiritual Assembly there. He finally settled in Tihrán where he assisted with the establishment of the Tarbíyat Bahá'í School. His wife, Munírih Khánum, the daughter of Hájí Ákhúnd, helped to found the Girls' School. In 1907 he travelled in India with Harlan Ober, Hooper Harris and Mírzá Mahmúd Zarqání. Ibn-i-Abhar passed away in 1917.}Ibn-i-Anas and Asbahí {ESW: Two Arab zealots who directly took part in the murder of Imám Husayn.}Ibn-i-Asdaq, Mírzá 'Ali-Muhammad {ABBD: Hand of the Cause appointed by Bahá'u'lláh. He was the son of Mullá Sádiq-i-Muqaddas-i-Khurásání, a veteran of the Bábí Faith. As a boy Ibn-i-Asdaq was, with his father, confined in the dungeon of Tihrán. While still a youth he met Bahá'u'lláh in Baghdád, and again met Him in the Most Great Prison. Ibn-i-Asdaq longed for martyrdom, and Bahá'u'lláh designated him Shahid Ibn-i-Shahíd (Martyr, son of the Martyr) in 1882. He then travelled extensively, teaching the Faith. The first mention of the concept of Hand of the Cause is within a Tablet revealed by Bahá'u'lláh in his honour in April 1887. His marriage to a great-granddaughter of Fath-'Ali Sháh brought him into contact with highly placed people, to whom he gave the message of Bahá'u'lláh's coming. He continued to travel widely, in India, Turkistan and Burma, as well as in Írán. After the passing of Bahá'u'lláh he worked to counter the activities of the Covenant-breakers. He, with the other Hands of the Cause, was appointed by 'Abdu'l-Bahá to the Spiritual Assembly of Tihrán, which eventually became the National Spiritual Assembly of Iran. Together with Ahmad Yazdání, Ibn-i-Asdaq delivered in person the Tablet addressed by 'Abdu'l-Bahá to the Central Organization for a Durable Peace at the Hague. Ibn-i-Asdaq died in 1928 in Tihrán.}Ibn-i-Hájib {BGMG: Author of two well-known Arabic grammars, the Káfiyá and the Sháfíya; d. 1248 A.D.}Ibn-i-Malik {BGMG: Author of a versified grammar, the Alfíyyih; from Jaen, d. 1273 A.D.}Ibn-i-Mas'úd {ESW: 'Abdu'lláh Ibn-i-Mas'úd, one of the early Arab Muslims at the time of Muhammad.}{BGMG: Noted companion of Muhammad; said to be one of ten whom Muhammad assured of Paradise. A leading authority on text of Qur'án. Fought at Badr, etc. Died Medina A.H. 32, aged 60.}
Ibn-i-Mihríyár {BGMG: One who reportedly communicated with the Hidden Imám during the Minor Occultation. Browne, E. G., A Traveller's Narrative, 302.}Ibn-i-Súríyá {KI: A learned Jewish Rabbi at the time of Muhammad.}{BGMG: Rabbi chosen by the people of Khaybar at Muhammad's request to cite a point of Jewish law. (Kitáb-i-Íqán, 84).}
Ibráhím, Siyyid {ESW: Surnamed 'Khalíl' by the Báb. A deeply trusted disciple of the Báb from the earliest days. Later in Baghdád recognized the true station of Bahá'u'lláh, Who protected him against Yahyá's designs.}{BGMG: Believer praised by the Báb as ''My Friend'', and denounced by Mírzá Yahyá. (SW 176).}
{ROB4: He was a native of Tabríz, a learned divine of the Shaykhí sect, a disciple of the Báb who attained His presence in Ádhirbáyján and received several Tablets from Him. He attained the presence of Bahá'u'lláh in Baghdád. Mírzá Yahyá endeavoured to have him killed, but did not succeed. (p. 440)}
'Ibrání {BGMG: Hebrew, i.e., ''the language of the crossing.''}Idhá {BGMG: If or when.}Íl {BGMG: Clan.}Ílkhání Garden {BGMG: Site of Táhirih's martyrdom, strangled with her own silken kerchief which she had reserved for the purpose.}Imám {BGMG: Prayer leader, not to be confused with the Twelve Imáms.}{ABBD: In Islám, the divine who leads the prayers in the mosque; a religious leader.}
Imám, Holy (in Shí'ih Islám) {DBNN: Title of the twelve Shí'ah successors of Muhammad. Also applied to Muslim religious leaders.}{ESW: Title of the twelve Shí'ah successors of Muhammad}
{BGMG: ''...divinely-ordained successor of the Prophet, one endowed with all perfections and spiritual gifts...whose decision is absolute and final, whose wisdom is super-human, and whose words ore authoritative.'' (Browne, E. G., A Traveller's Narrative 296). The word means one who stands before or is followed; head, chief, leader.}
{ABBD: One of the twelve legitimate, hereditary successors of Muhammad, beginning with 'Alí and ending with the Hidden Imám.}
see also Caliph
Imám, Holy, 1. Imám 'Alí, 'Ali Ibn Abí Tálib, Commander of the Faithful, Lion of God, Lord of Saintship {GL: The first Imám; cousin and first disciple of Muhammad and married to His daughter Fátimih}{GL: The first Imám, and son-in-law of the Prophet}
{KI: The cousin and first disciple of Muhammad; husband of Muhammad's daughter, Fátimih; and through his son Husayn, ancestor of Siyyid 'Alí Muhammad, the Báb}
{KI: The son-in-law of the Prophet, the first of the twelve Imáms}
{ROB3: 'Alí, the son-in-law of Muhammad, was according to Bahá'í belief the legitimate successor of Muhammad, and the first Imám. Ten of his descendants succeeded him and are known as the holy Imáms. The Qá'im is believed by Shí'ah Islám to be the return of the Twelfth Imám. (p. 301n)}
{BGMG: The first Imam, the rightful successor of Muhammad; also the fourth Caliph. Cousin of Muhammad and husband of Fátimih, he is known by titles including the Commander of the Faithful, the Lion of God, and the Lord of Saintship. Saint and warrior, brilliant writer and administrator, he was killed at Kufa by Ibn-i-Muljam (A.D. 661, 40 A.H.). Amír-'Alí states: "Ali was its [chivalry's] beau-idéal--an impersonation of gallantry, of bravery, of generosity; pure, gentle, and learned, 'without fear and without reproach,' he set the world the noblest example of chivalrous grandeur of character." (The Spirit of Islám, 254).}
{ABBD: Cousin and son-in-law of the Prophet Muhammad; to Shí'ih Muslims, the Prophet's chosen successor and first of the Twelve Imáms.}
Imám, Holy, 2. Imám Hasan {BGMG: Son of 'Alí and Fátimih. Martyred 50 A.H., 670 A.D.}Imám, Holy, 3. Imám Husayn, Prince of Martyrs {ESW: Son of 'Alí, The third Imám (A.H. 61)}{GL: The third Imám, the martyr of Karbilá}
{KI: The third Imám. Son of 'Alí and Fátimih}
{BGMG: To Shí'ih Islám, Bahá'u'lláh is the return of the Imám Husayn. (GPB 94). Martyred 61 A.H., 680 A.D.}
{ABBD: The third Imám, in Shí'ah Islám, son of 'Ali and Fátimih, grandson of the Prophet Muhammad. He was martyred at Karbilá in 680 AD.}
{ROB3: Bahá'u'lláh revealed a Tablet of Visitation for Imám Husayn which is very moving. (p. 303n)}
Imám, Holy, 4. Imám 'Alí {BGMG: Son of Husayn and Shahr-Bánú. Martyred.}Imám, Holy, 5. Imám Muhammad-Báqir, Abú-Ja'far {BGMG: Son of Fourth Imám. Martyred.}Imám, Holy, 6. Abú-'Abdi'lláh, Ábí-'Abdi'lláh, Jaafar Sádiq, Ja'far-i-Sádiq {ESW: Arabic term used in reference to Imám Jaafar Sadiq, the sixth Shí'ih Imám (83-148 A.H.)}{KI: Designation of the sixth Imám, Ja'far-i-Sádiq (the Veridical), great-grandson of al-Husayn. Died A.D. 765, poisoned by Mansúr, the 'Abbáside Caliph.}
{KI: The sixth of the Shí'ih Imams}
Imám, Holy, 7. Imám Músá-Kázim {BGMG: Son of 6th Imám. Martyred by Hárúnu'r-Rashíd, 183 A.H. Buried in Kázimayn.}Imám, Holy, 8. Imám Ridá, 'Alí-ibn-i-Músá {BGMG: Buried Mashhad. Martyred 203 A.H.}Imám, Holy, 9. Imám Muhammad-Taqí {BGMG: Son of 8th Imám. Martyred 220 A.H. Buried in Kázimayn.}Imám, Holy, 10. Imám 'Alí Naqí {BGMG: Son of 9th Imám. Martyred 254 A.H.}Imám, Holy, 11. Imám Hasan 'Askarí {BGMG: Son of 10th Imám. Martyred 260 A.H.}Imám, Holy, 12. Imám Muhammad, Twelfth Imám, Hidden Imám {BGMG: Son of 11th Imám. Died A.H. 260, aged five. Bore not only the same name but the same kunya (designation) as the Prophet: Abu'l-Qásim; according to Shí'ahs only the Prophet may bear these two names together. Shí'ahs hold he did not die, but disappeared and would return.}{BGMG: Promised One of Shí'ah Islám, the 12th Imám who is to re-appear at the time of the end and fill all the earth with justice. Fulfilled by the Báb, 1844, (1260 A.H.), exactly one thousand years after the death of the 12th Imám.}
{ABBD: According to Shí'ih Islám, the last of twelve successors of the Prophet Muhammad. The Twelfth Imám, who was named Muhammad, disappeared in the ninth century AD. He is believed to have gone into concealment but to have continued to communicate with his followers through intermediaries called 'Bábs' (Gates). Neither the Twelfth Imám nor the last báb named a successor, and the tradition arose that at the time appointed by God, the Twelfth Imám would appear once again, sent by God to guide mankind. He is also called the Mihdí (The Guided One), Hujjat (the Proof), Baqíyyatu'lláh (the Remnant of God) and the Qá'im.}
Imám-Jum'ih {DBNN: The leading imám in a town or city; chief of the Mullás}{ROB2: The religious dignitary of the city who leads men in prayer in the mosque. It was the practice to bring any one accused of being a Bahá'í to the presence of a mujtahid, where he would be required to recant his faith if he wished to be set free. The mujtahids would pass the death sentence on those who refused to recant. But quite often (upheaval in Yazd), the attackers killed their victims before going through this procedure. (p. 360n)}
{BGMG: Chief of the mullás, who recites the Friday prayers for the sovereign.}
{ABBD: The leader of the Friday prayers in the mosque.}
Imám-Zádih {BGMG: Tomb of Muslim saint; descendant of an imám.}see also Zádih
Imám-Zádih Hasan, Shrine of {ABBD: Shrine in Tihrán where the Báb's body was kept at the instruction of Bahá'u'lláh.}{ROB2: On the outskirts of Tihrán. (p. 176n)}
see also Zádih; Mírzá Músá
Imám-Zádih Ma'súm, Shrine of {BGMG: Shrine where for a time the Báb's body was concealed, until 1867–68 when a Tablet was received from Bahá'u'lláh directing that the remains immediately be transferred elsewhere; not long after, this Shrine was rebuilt.}see also Zádih
Imám-Zádih Zayd, Shrine of {ABBD: Shrine where the Báb's body was kept for a time. The casket containing the remains of the Báb was buried beneath the floor of the inner sanctuary.}see also Zádih
'Imárat-i-Khurshíd {BGMG: Structure of the Sun; the Governor's private residence in Isfahán, where the Báb resided four months.}'Imrán {KI: The father of Moses and Aaron; Qur'án, Súrih 3:30 and Bible, Exodus 6:20}{BGMG: Name of the father of Moses and Aaron, and also of the Virgin Mary (Her mother's name was Hannah--Anna or Anne). The commentators state that Mary was called sister of Aaron (Qur'an 19:29) because she was of the Levitical race. (See Qur'án 3:31).}
Infallibility {ABBD: Free from error. The doctrine of the 'Most Great Infallibility' of the Manifestation of God was enunciated by Bahá'u'lláh in the Kitáb-i-Aqdas and expanded upon in the Tablet of Ishráqát. He makes a distinction between 'conferred' and 'the Most Great Infallibility' and asserts that the Most Great Infallibility is the inherent and exclusive right of the Prophet. The former derives its authority from the latter. Bahá'u'lláh Himself possessed the Most Great Infallibility while He conferred infallibility upon 'Abdu'l-Bahá, Shoghi Effendi and the Universal House of Justice. In His Will and Testament 'Abdu'l-Bahá states that "God hath ordained" the Universal House of Justice "as the source of all good and freed from all error". A letter written on behalf of Shoghi Effendi further elucidates this doctrine of infallibility: "The infallibility of the Guardian is confined to matters which are related strictly to the Cause and interpretation of the teachings; he is not an infallible authority on other subjects, such as economics, science, etc."}{TSVATFV: Great Infallibility ('Ismat-i-Kubrá), the invariable attribute of the Divine Manifestation.}
Inshá'lláh, Insha'Alláh {ABBD: (Arabic) If God wills.}Institutes, Teaching {ABBD: Instructional sessions designed to assist Bahá'ís to deepen their knowledge of the Faith to prepare them for teaching work. In some countries teaching institutes are conducted in Bahá'í centres or in rented facilities, while in other countries permanent institutes offer regular courses. Subjects taught at institutes include Bahá'í history, Laws and teachings, and the Bahá'í Administrative Order. Special emphasis is given to living the Bahá'í life, the importance of teaching, prayer, fasting, Nineteen Day Feasts, Bahá'í elections and contribution to the Funds.}Intellect {ABBD: The capacity for knowledge, for rational thought; the power to know. 'Abdu'l-Bahá states that 'the light of the intellect is the highest light that exists, for it is born of the Light Divine...The light of the intellect enables us to understand and realize all that exists.' However, though all people possess intelligence and capacities, the intelligence, the capacity, and the worthiness of men differ".}Intercession {ABBD: prayer or entreaty to God on behalf of another. 'Abdu'l-Bahá has revealed, "In this Most Great Dispensation Thou dost accept the intercession of children in behalf of their parents. This is one of the infinite bestowals of this Dispensation." 'Abdu'l-Bahá has stated, "The wealth of the other world is nearness to God. Consequently it is certain that those who are near the Divine Court are allowed to intercede, and this intercession is approved by God. But intercession in the other world is not like intercession in this world; it is another thing, another reality, which cannot be expressed in words." And He has stated, "The progress of man's spirit in the divine world...is through the bounty and grace of the Lord alone, or through the intercession and the sincere prayers of other human souls, or through the charities and important good works which are performed in its name."}International Bahá'í Bureau {ABBD: An office set up in Geneva in 1925 following a visit to Haifa of Mrs. Stannard. It was designed to promote in Europe the affairs of the Faith as well as to stimulate its international functions throughout the world. The work of the Bureau was encouraged and directed by Shoghi Effendi, who wrote of it: "Geneva is auxiliary to the Centre in Haifa. It does not assume the place of Haifa, but is auxiliary. It exercises no international authority; it does not try to impose, but helps and acts as intermediary between Haifa and other Bahá'í centres." The Bureau was recognized by the League of Nations and its bulletin, Messager Bahá'í, was published in English, French and German. The work of the International Bahá'í Bureau was largely taken over by the Bahá'í International Community.}International Bahá'í Council {ABBD: An institution created by Shoghi Effendi in 1951 as the forerunner of the Universal House of Justice. It was invested with three functions: to forge links with the authorities in the newly-emerged State of Israel, to assist Shoghi Effendi in the erection of the superstructure of the Shrine of the Báb, and to conduct negotiations related to matters of personal status with the civil authorities. To these were added further functions as the Council developed. The members of the first Council were appointed by Shoghi Effendi: its President was Charles Mason Remey and its Vice-President Amelia Collins. The Council was enlarged to eight members in 1952 and to nine in 1955. Following the passing of Shoghi Effendi the Council continued to perform its duties at the World Centre under the direction of the Hands of the Cause residing in the Holy Land. At Ridván 1961 the Council was elected for the first time. Its nine members were elected by the members of all the national and regional spiritual assemblies in the Bahá'í world by postal ballot. The Hands of the Cause ruled that they themselves were not eligible for election to this body. The following people were elected: Jessie Revell, 'Ali Nakhjavání, Lutfu'lláh Hakím, Ethel Revell, Charles Wolcott, Sylvia Ioas, Mildred Mottahedeh, Ian Semple and H. Borrah Kavelin. These members served until the election of the Universal House of Justice in 1963.}International Teaching Centre {ABBD: An institution established in 1973 by the Universal House of Justice to bring to fruition the work of the Hands of the Cause and to provide for its extension into the future. Its duties are "to coordinate, stimulate and direct the activities of the Continental Board of Counsellors and to act as liaison between them and the Universal House of Justice"; to be fully informed of the state of the Cause in all parts of the world, to make reports and recommendations to the House of Justice based on this information and to give advice to the Counsellors; to be alert to the possibility of extending the teaching work into receptive or needy areas and to make recommendations for action; and "to determine and anticipate needs for literature, pioneers and travelling teachers and to work out teaching plans, both regional and global, for the approval of the Universal House of Justice." All the Hands of the Cause were members of the Teaching Centre, plus those Counsellors so appointed by the Universal House of Justice. The permanent seat of the International Teaching Centre is on the Arc on Mount Carmel.}Interpretation, Interpreter {ABBD: Providing an explanation of the Sacred Writings. The function of authoritative interpretation of the Bahá'í Scriptures is limited to 'Abdu'l-Bahá and the Guardian of the Bahá'í Faith. Bahá'u'lláh designated 'Abdu'l-Bahá as the only authorized Interpreter of His Teachings: "When the Mystic Dove will have winged its flight from its Sanctuary of Praise and sought its far-off goal, its hidden habitation, refer ye whatsoever ye understand not in the Book to Him Who hath branched from this mighty stock." In the Kitáb-i-'Ahdí Bahá'u'lláh states: " 'When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root.' The object of this sacred Verse is none other except the most Mighty Branch ['Abdu'l-Bahá]." In His Will and Testament 'Abdu'l-Bahá appointed His grandson to be the Interpreter: "After the passing of this wronged one, it is incumbent upon the Aghsán, the Afnán of the Sacred Lote-Tree, the Hands of the Cause of God and the loved ones of the Abhá Beauty to turn unto Shoghi Effendi...as he is the sign of God, the chosen branch, the guardian of the Cause of God...He is the expounder of the words of God..." As no further Guardians could be appointed after the passing of Shoghi Effendi, the function of authoritative interpretation ceased: "there are those prerogatives and duties which lie exclusively within the sphere of the Guardian himself and, therefore, in the absence of a Guardian, are inoperative except insofar as the monumental work already performed by Shoghi Effendi continues to be of enduring benefit to the Faith. Such a function is that of authoritative interpretation of the Teachings." The exclusive nature of authoritative interpretation does not preclude individuals from having their own understandings of the Writings: "A clear distinction is made in our Faith between authoritative interpretation and the interpretation or understanding that each individual arrives at for himself from his study of its teachings. While the former is confined to the Guardian, the latter, according to the guidance given to us by the Guardian himself, should by no means be suppressed. In fact such individual interpretation is considered the fruit of man's rational power and conducive to a better understanding of the teachings, provided that no disputes or arguments arise among the friends and the individual himself understands and makes it clear that his views are merely his own."}Interregnum {ABBD: The period between the passing of Shoghi Effendi in 1957 and the election of the Universal House of Justice in 1963 when the affairs of the Bahá'í Faith were under the care of the Hands of the Cause.}Írán {BGMG: The Persians' name for Persia. ''Iran, Eran, Airan, the Airiyana of the Avesta, is the land of the Aryans (Ariya, Airiya of the Avesta, Sanskrit Arya [excellent, honorable]). (Browne, E. G., L. Hist. I, 4n.)}{ABBD: Country in southwest Asia bordering the Caspian Sea and the USSR on the north, the Persian Gulf and the Gulf of Oman on the south, 'Iráq on the west and Afghanistan and Pakistan on the east. Also known as Persia, its capital is Tihrán. Iran is the homeland of both the Báb and Bahá'u'lláh.}
'Iráq {KI: Part of the Turkish Empire in 1862 when the Kitáb-i-Íqán was revealed. Now an Arab Kingdom with Baghdád as its capital.}{ROB1: Some of the Imáms of Shí'ah Islám, including Imám Husayn, are buried in Karbilá, Najaf, Kázimayn and Sámarrá. (p. 156n))}
{ABBD: Country in southwest Asia in Mesopotamia bordering Turkey on the north, Saudi Arabia and Kuwait on the south, Syria and Jordan on the west and Írán on the east. Its capital is Baghdád, where Bahá'u'lláh was in exile for ten years. It was in Iraq, in the Garden of Ridván near Baghdad, that Bahá'u'lláh made the public proclamation of His mission in 1863. The House of Bahá'u'lláh in Baghdád is the site of formal pilgrimage for Bahá'ís.}
Isaiah, Book of {GL: See Isaiah 2.V.10}Isfahán {ESW: An important city in central Persia.}{BGMG: In 1592 Sháh 'Abbás the Great moved his court from Qazvín to Isfáhán. Of this ancient capital city, the Persians say Isfáhán nisf-i-jihán--half the world is Isfáhán.}
{ABBD: City in west central Írán, formerly the capital. The Báb stayed four months in the private residence of the Governor of Isfahán, Manúchihr Khán.}
Isfandíyár {BGMG: Bahá'u'lláh's servant, referred to by 'Abdu'l-Bahá as virtually ''a perfect man.'' (PUP 421–422).}{ABBD: The black servant of Bahá'u'lláh and 'Abdu'l-Bahá who paid the debts of the Holy Family when Bahá'u'lláh was imprisoned in Tihrán. In the Holy Land, 'Abdu'l-Bahá had another servant named Isfandíyár who for many years drove 'Abdu'l-Bahá's carriage.}
'Ishqábád, Ashkabad, Ashkhabad {BGMG: The City of Love, in Russian Turkistán. Site of first Bahá'í House of Worship, initiated by 'Abdu'l-Bahá about 1902. (GPB 300).}{ABBD: A city in Russian Turkistan, once the location of a large Bahá'í community and the site of the first Mashriqu'l-Adhkár of the Bahá'í world. Begun in 1902 and carried out at the instruction of 'Abdu'l-Bahá, "this enterprise must rank", Shoghi Effendi writes, "not only as the first major undertaking launched through the concerted efforts of His followers in the Heroic Age of His Faith, but as one of the most brilliant and enduring achievements in the history of the first Bahá'í century." Its dependent institutions included two Bahá'í schools, a traveller's hostel, a medical dispensary and Hazíratu'l-Quds. In 1928 it was seized by the Soviet government, in 1938 converted into a museum, then after being damaged by earthquake, it was demolished by government order in 1963.}
see also Hájí Mírzá Muhammad-Taqí
Ishráqát {ABBD: (Arabic) Splendours. A Tablet of Bahá'u'lláh addressed to Jalíl-i-Khu'í, a coppersmith, revealed in answer to his questions, particularly those on the subject of Supreme Infallibility.}Islám {GL: Lit. 'Obedience to the will of God,' the name given to the religion of Muhammad}{BGMG: Surrender of one's own will to the will of God; name of the religion founded by the Prophet Muhammad.}
Ismá'íl {BGMG: Son of Abraham, also called the Sacrifice. Qur'án 37:101 tells of Abraham's dream in which He was instructed to sacrifice His firstborn son, who according to Muslim tradition, was Ismá'íl. (Gl. 75)}Ismá'íl, Shaykh {BGMG: Leader of Khálidíyyih Order, who requested Bahá'u'lláh to reside at his seminary in Sulaymáníyyih.}Ismá'íl, Siyyid {ESW: A believer from the time of the Báb, who sacrificed his life for love of Bahá'u'lláh, and was given the title of 'Zabih'.}Ismá'ílí, Seveners {BGMG: Shí'ah sect who accept the line of Imáms to the death of Imám Ja'far-i-Sádiq, the sixth. Imám Ja'far disinherited his eldest son, Ismá'íl, for inebriety, appointing Músá in his stead. The Ismá'ílís, also called Seveners, adhere to Ismá'íl's son Muhammad as the inaugurator of the Seventh Prophetic Period, the other six being those of Adam, Noah, Abraham, Moses, Jesus and Muhammad.}'Ismat-i-Kubrá {BGMG: Bahá'u'lláh's doctrine of the ''Most Great Infallibility'' of the Manifestation of God. (GPB 214)}Ism-i-A'zam (The Greatest Name, Most Great Name) {GL: A title of Bahá'u'lláh}{BGMG: The Greatest Name. Term applied to each of the following: Alláh-u-Abhá (God is All-Glorious) or Yá Bahá'u'l-Abhá (O Thou the Glory of Glories!), the first of which become the Bahá'í greeting during Bahá'u'lláh's exile in Adrianople (1863–1868) (GPB 176). Also, a title of Bahá'u'lláh (GPB 194).}
{ABBD: In Islám there is a tradition that among the various names of God, one is the greatest. However, the identity of this Greatest Name is hidden. Bahá'ís believe that the Greatest Name of God is Bahá, which means glory, splendour or light. Bahá, or any of its derivatives such as Abhá, as well as certain phrases such as 'Alláh-u-Abhá, Yá Bahá'u'lláh, or Yá Bahá'u'l-Abhá, are all referred to as the Greatest Name. The Ringstone Symbol is another representation of the Greatest Name.}
Ismu'llahu'l-Ákhar, Ismu'lláhi'l-Ákhir {DBNNi: the Báb bestowed upon Quddús the name of Ismu'llahu'l-Ákhar: literally "The Last Name of God"; the last Letter of the Living.}{ABBD: (Arabic) The Last Name of God. This was the title given by the Báb to Quddús.}
Isráfíl {BGMG: Angel who sounds the trumpet on the Day of Judgement.}'Izrá'íl, Azrael, Malak ul-Maut {CLUG: Literally 'angel of death' in Abrahamic religions, namely Islám and Christian popular culture. Taking the soul of the dead to heaven or hell in the intermediary realm 'Barzakh' (a place separating the living from the hereafter or a phase/'stage' between an individual's death and their resurrection in the hereafter. It also considered as a place where soul rest until the day of judgement). Azrael holds a benevolent role as God's angel of death, and does not act independently, but is only informed by God when time is up to take a soul. Some Western adaptions extended the physical description of Azrael, hence the poet Leigh Hunt depicts Azrael as wearing a black-hooded cloak. Although lacking the eminent scythe, his portrayal nevertheless resembles the Grim Reaper.}Ithná-'Asharíyyih {BGMG: The Twelvers; those Shí'ahs who believe in the succession of the 12 Imáms and the return of the 12th.}{ABBD: Twelver Shí'ihs, who believe in the succession of the twelve Imáms after Muhammad and who expect the return of the Twelfth Imám.}
Jabal-i-Básit {BGMG: The Open Mountain; name given by the Báb to Máh-Kú. The numerical value of Básit equals that of Máh-kú (72).}Jabal-i-Shadíd {BGMG: The Grievous Mountain; name given by the Báb to Chihríq. The numerical value of shadíd is the same as that of Chihríq (318).}Jabarút {TSVATFV: The Empyrean Heaven.}{BGMG: Heaven; a degree in mystical life. World of Divine omnipotence.}
Jábilíyyih {BGMG: Age of Ignorance; term denoting heathenism prevailing in Arabia prior to the advent of Muhammad.}Jábir, Jábir Ibn 'Abdi'lláh al-Ansárí {ESW: Muslim who like Mufaddal handed down traditions from Imám Sadiq}{BGMG: An early Muslim who accompanied the Prophet in battle, and died at Medina A.H. 78, aged 94.}
see also Hadíth-i-Jábir
Jábir Ibn-i-Hayyán {BGMG: Pupil of Imám Ja'far-i-Sádiq; wrote a book of his sayings.}Jábulqá and Jábulsá {BGMG: Mysterious cities where Shí'ahs believe the 12th Imám to be living with his chosen companions, waiting to come forth in the fullness of time and fill the earth with justice.}Jadhbá {ROB2: Bahá'u'lláh has designated new names for certain towns and villages in the Province of Khurásán: Jadhbá (Ecstasy) for Tabas. Bahá'í writers use the new designations in their writings. (p. 114n)}Jalálu'd-Dawlih {ROB2: Prince Mahmúd Mírzá, the Jalálu'd-Dawlih, a son of Prince Mas'úd Mírzá, the Zillu's-Sultán. He tried to stop the massacre of Bahá'ís but failed. [In one of the most grievous upheavals in Yazd in the summer of 1903] For three days he lost effective control and during this time many lost their lives. Some years later he was in London at the time when 'Abdu'l-Bahá visited that city. He went especially to attain the presence of 'Abdu'l-Bahá, threw himself at His feet and asked for forgiveness. (p. 361n)}{BGMG: A son of Zillu's-Sultán, as governor of Yazd he ordered the frightful deaths of seven believers in a single day. Stigmatized by Bahá'u'lláh as ''The Tyrant of Yazd.'' (GPB 232).}
Jamál {ABBD: (Arabic) Beauty.}Jamál Páshá {BGMG: Defeated Turkish commander-in-chief in Syria, who had sworn to raze Bahá'u'lláh's Tomb to the ground and crucify 'Abdu'l-Bahá in a public square in Constantinople.}Jamál-i-Burújirdí {ROB3: Ranked foremost among teachers of the Faith, [and was] only cast out of the community when [he] became a Covenant-breaker. (p. 234n) The proud and egotistical Jamál asked Bahá'u'lláh to make him exempt from obedience to the laws of the Kitáb-i-Aqdas. Bahá'u'lláh granted him his wish and conveyed to him that he was free and did not have to obey any of the laws of that Book. (p. 280n)}Jamál-i-Mubárak {ABBD: The Blessed Beauty. Bahá'u'lláh. A title sometimes applied to Him by Bahá'ís.}see also Jamál
Jamál-i-Qidam {ABBD: (Arabic) The Ancient Beauty. A title of Bahá'u'lláh.}see also Jamál
Javád, Hájí Siyyid Javád-i-Karbilá'í, entitled 'Mirror of My generosity' by the Báb {ESW: Brought up in Karbilá, a disciple of Siyyid Kázim Rashtí's, and a friend of the Báb's great uncle, he met the Báb as a child and later through Mullá 'Alí Bastammi [Bastámí] became a Bábí. He recognized Bahá'u'lláh before His Declaration, in Baghdád, and was known because of his sanctity as 'Siyyih-i-Núr'. He passed away in Kirmán, Persia.}{GL: One of the earliest Bábís, extolled by both the Báb and later by Bahá'u'lláh whom he met in Baghdád}
{ROB1: An eminent divine of great learning who became a devoted follower of the Báb in the first year of His Declaration, and later recognized the station of Bahá'u'lláh and embraced His Faith. (p. 155n)}
Javáhiru'l-Asrár {BGMG: Writing of Bahá'u'lláh prior to His Declaration ('Iráq).}{ABBD: Tablet of Bahá'u'lláh revealed in Baghdád dealing with verses from the Bible.}
Jayhún, Jayhoun, Jaihun, Jayhoon, Dzhaykhun {BGMG: The Oxus River.}{CLUG: The Amu Darya, also called the Amu, Amo River, and historically known by its Latin name Oxus, is a major river in Central Asia and Afghanistan. The river was regarded as the boundary of Greater Írán with "Turan", which roughly corresponded to present-day Central Asia. Islamic sources call the river Jayhoun which is derived from Gihon, the biblical name for one of the four rivers of the Garden of Eden. River Amu Darya passes through one of the world's highest deserts.}
Jazíriy-i-Khadrá {BGMG: Verdant Isle. Reference to Mázindarán; also the Garden of Na'mayn. (DB 325; GPB 193).}Jesus, Christ {ABBD: Founder of the religion of Christianity and accepted by Bahá'ís as a Manifestation of God. Bahá'ís believe that Jesus' promise to return 'in the glory of the Father' was fulfilled by the coming of Bahá'u'lláh. As in the Qur'án, in the Bahá'í Writings Jesus is often referred to as the 'Spirit of God' and 'the Son'.}Jináb {BGMG: Courtesy title sometimes translated ''His Honor.''}{ABBD: (Arabic) Honour or Excellency. A term of respect prefixed to a person's name. After the Conference of Badasht Bahá'u'lláh was known among the Bábís as 'Jináb-i-Bahá'.}
Jináb-i-Munír {BGMG: Bahá'í exile who died at Smyrna en route to the 'Akká Prison.}Joseph {KI: The son of Jacob, and in the Qur'án an inspired Prophet}{BGMG: Reference to Bahá'u'lláh in the Báb's Qayyúmu'l-Asmá'. (GPB 23)}
see also Súrih of Joseph
Jubbih, Jubbah, Jubbeh {DBNN: An upper coat}{ABBD: (Persian) Outer coat, overcoat.}
Judgement, Day of {ABBD: In Islám and Christianity, an awaited day when the dead would be raised, good and evil separated, and the return of Jesus and the coming of the Mihdí would occur. It is also known as the 'Day of Resurrection', the 'Last Day' and 'the Hour'. Bahá'ís interpret this event spiritually rather than physically and believe that it refers to the appearance of the Manifestation of God on earth.}Júk, Book of {BGMG: Collection of early historical records referred to in Gl. 174; probably Yogi traditions reported in such works as the Dabistánu'l-Madháhib, a treatise composed in India about the middle of the 17th century.}Junaynih Garden {ABBD: An extensive garden northwest of Mazra'ih owned by several Bahá'ís which Bahá'u'lláh often visited. In 1901 it was registered under the names of 'Abdu'l-Bahá, and a brother. E. G. Browne mentions seeing Bahá'u'lláh at this garden during his visit in 1890.}Kaaba, Ka'bih, Koba {DBNN: Ancient shrine at Mecca. Now recognised as the most holy shrine of Islám.}{ESW: Literally, 'a cube.' The cube-like building in the center of the Mosque at Mecca, which contains the Black Stone.}
{GL: The Shrine which holds the Black Stone in the Mosque at Mecca}
{KI: Literally, a 'cube.' The cube-like building in the center of the Mosque at Mecca, which contains the Black Stone}
{BGMG: Cube-like, stone building at Mecca, containing the Black Stone. Traditionally built by Adam and reconstructed after the Flood by Abraham and Ishmael, it is the Qiblih and holiest spot in the Muslim world. ''The first temple that was founded for mankind, was that in Becca, [place of crowding, i.e., Mecca] Blessed, and a guidance for all creatures.'' Qur'án 3:90}
{ABBD: (Arabic) Literally, cube. The cube-like building in the court of the Great Mosque at Mecca containing the sacred Black Stone. It is the Qiblih of Islam and the goal of pilgrimage for Muslims. In the Bahá'í Writings the term is used metaphorically and refers to Bahá'u'lláh.}
Ka'b-ibn-i-Ashraf {GL: An implacable foe of Muhammad whose life he sought}{KI: Conspired with the Prophet's archenemy, Abú Sufyán, to compass the Prophet's death}
{BGMG: Name of a Medinite divine and poet who opposed Muhammad, entering into a Meccan alliance with Abú Sufyán after the Muslim defeat at Uhud. Cf. Qur'án 59:2.}
Kad-Khudá {DBNN: Chief of a ward or parish in a town; headman of a village}{ROB2: The chief officer of a district. (p. 364n)}
{BGMG: Alderman; bailiff. Head man of a village.}
{ABBD: In Írán, the head man of a village or the chief of a section of a town.}
Káfí {KI: An important collection of Shí'ih traditions, Jábir being the authority for the quotation given on p. 245}{BGMG: Sufficing, an attribute of God (Qur'án 39:37). Title of a book of sacred traditions collected by Abú-Ja'far Muhammad-ibn-i-Ya'qúb (A.H. 328) and accepted by Shí'ahs.}
Kalántar {DBNN: 'Mayor'}{ABBD: In Írán, a mayor or magistrate.}
Kalím {DBNN: 'One who discourses.'}Kalimát {ABBD: (Arabic) Words.}Kalimát-i-Firdawsíyyih {ABBD: Words of Paradise. A Tablet revealed by Bahá'u'lláh in honour of Hájí Mírzá Haydar-'Alí. It contains eleven passages called 'Leaves of the Most Exalted Paradise' which include exhortations to the rulers, the peoples of the world and the believers to show justice, wisdom, unity and moderation, and to abandon ascetic practices. In it Bahá'u'lláh instructs the House of Justice to 'take counsel together regarding those things which have not outwardly been revealed in the Book, and to enforce that which is agreeable to them', assuring that 'God will verily inspire them with whatsoever He willeth'. In this Tablet, Bahá'u'lláh warns against weapons of destruction, adding: 'Strange and astonishing things exist in the earth but they are hidden from the minds and the understanding of men. These things are capable of changing the whole atmosphere of the earth and their contamination would prove lethal.'}Kamál, Hájí Mírzá Kamál-i-Dín {GL: Hájí Mírzá Kamál, a famous Bábí of high education who met and recognized the station of Bahá'u'lláh in Baghdád before His Declaration. He wished to tell the News to everyone and was sent back to Persia.}{BGMG: Hájí Mírzá Kamál-i-Dín, who requested Bahá'u'lláh to write on Qur'án 3:87.}
Kamál Páshá {ESW: One of the Turkish dignitaries at the Court of Sultan 'Abdu'l-'Azíz.}{BGMG: Turkish official who in Constantinople was directed by Bahá'u'lláh to lay the matter of promoting an international language before his government (August-December, 1863).}
Kámrán Mírzá, Prince, the Náyibu's-Saltanih {ROB2: A son of Násiri'd-Dín Sháh. He was Governor of Tihrán for some years. (p. 412n)}{ROB4: He was a son of Násiri'd-Dín Sháh, and an influential personality. (p. 297n)}
Kangávar {BGMG: Persian town west of Mt. Alvand and Hamadán.}Karbilá {GL: The city in 'Iráq where the Imám Husayn was martyred and where he is buried. One of the two 'supreme shrines,' the other being Najaf.}{KI: A city about 55 miles southwest of Baghdád on the Euphrates}
{ROB2: [One of] Two holy cities of Shí'ah Islám where clergymen receive the rank of mujtahid. (p. 100n)}
{BGMG: City in 'Iráq, site of martyrdom (Oct. 10, 680 A.D.) and sepulchre of Imám Husayn. Also called Mashhadu'l-Husayn. ''Karb and Balá'' -- anguish and calamity -- Husayn reportedly said of this name.}
see also Taff (land of), Najaf
Karbilá'í {DBNN: A Muhammadan who has performed the pilgrimage to Karbilá}{BGMG: Pilgrim who has been to Karbilá.}
Karbilá'í Zamán, Paternal uncle of Bahá'u'lláh {ROB2: Bahá'u'lláh had eight paternal uncles. Among those to whom He taught the Faith of the Báb in Núr were some uncles. Karbilá'í Zamán became [an] ardent believer. (p. 205n)}Karím {KI: Honorable}Karím Khán, Hájí Mírzá, Hájí Mírzá Muhammad-Karím Khán-i-Kirmání. {KI: A pretender to knowledge, author of a book 'Guidance to the Ignorant' ('Irshádu'l-'Avám'), whose works perished with him}{BGMG: Writer condemned by Bahá'u'lláh for advocating the study of the science of metaphysical abstractions, of alchemy and natural magic, which Bahá'u'lláh refers to as ''vain and discarded learnings.'' (Cf. Kitáb-i-Íqán, 186). Author of a vicious attack on the Bábí Faith, written by request of the Sháh. (GPB 91)}
Karkh {BGMG: A quarter of Baghdád.}Káshán {BGMG: City in north central Persia, traditionally the native home of the Three Wise Men (A. V. W. Jackson, Persia Past and Present, 412–413).}{ROB2: A native of Káshán is referred to as Káshí or Káshání. Persians often make fun of the Káshís alleging them to be faint-hearted and timid. This of course is purely fictitious. (p. 405n)}
Kashkúl {BGMG: Alms-basket carried by dervishes. Hollowed-out receptacle ''of about the size and shape of a cocoa-nut'', around opening of which two chains are attached at four points, making a handle.}Kawthar {GL: A river in Paradise, and the source of all other rivers}{KI: A river of Paradise from which all the others flow. Part of its waters are led into a great lake on the shores of which the souls of the Faithful rest when they have crossed the terrible bridge which is laid over the midst of Hell}
{ROB1: Literally, a river in Paradise; symbolically, the life-giving waters of the Revelation of God. (p. 196n)}
{BGMG: Abundance. Cf. Qur'án 108:1–3; traditionally, lake or river in Paradise which Anas relates Muhammad saw on the night of His Mi'ráj (q.v.) as ''a river of water on each side of which there were domes, each formed of a hollow pearl.''}
{ABBD: (Arabic) Abundance. According to Islámic tradition, the lake or river in Paradise which Muhammad saw on his mystic night journey.}
see also Súrih of Kawthar
Kázim, Mullá {ESW: Mullá Kázim martyred in Isfahán. (See A Traveller's Narrative, p. 400 note)}Kázimayn {ROB2: Kázimíyyah, near Baghdád. (p. 259n)}{BGMG: Town three miles north of Baghdád, where the ''two Kázims'', the 7th and 9th Imáms, are buried.}
Kázim-i-Rashtí, Siyyid {KI: Chief disciple of Shaykh Ahmad and his successor. Husayn and other distinguished Bábís were among his students. Died December 31, 1843}{BGMG: The second of the ''twin resplendent lights'' who heralded the Báb and Bahá'u'lláh. Died at Karbilá, Dec. 31, 1843. (DB 44)}
{ABBD: The disciple and chosen successor of Shaykh Ahmad. Born in Rasht, Írán, in 1793, as a boy he showed great intellect and spirituality. At the age of twenty-two he went to Yazd, became a disciple of Shaykh Ahmad and was designated to succeed him and continue the work of preparing his disciples to recognize the Promised Qá'im. After Shaykh Ahmad's death, the tide of opposition to Shaykhí doctrines rose and Siyyid Kazim was attacked and denounced by the 'ulamá. Siyyid Kazim knew the identity of the Promised One and alluded to it clearly when Siyyid 'Alí-Muhammad (the Báb) attended his lecture one day in Karbilá. Seeing Him, Siyyid Kazim fell silent. As Nabíl wrote: When asked to continue his discourse he said: "What more shall I say?...Lo, the Truth is more manifest than the ray of light that has fallen upon that lap!" But none understood his meaning. Towards the end of his life, feeling that the advent of the Qá'im was at hand, he charged his disciples to scatter and search for the Promised One. One of those who arose in response was Mullá Husayn, the first to find the Báb. Siyyid Kazim died on 31 December 1843.}
Kázim-i-Samandar, Shaykh {ROB2: One of the Apostles of Bahá'u'lláh. (p. 175n)}{ROB3: Bahá'u'lláh conferred the title of Samandar (A legendary bird supposed to live in fire) upon Shaykh Kázim. (p. 89 and n)}
Khadíjih {BGMG: First wife of Muhammad. Considerably older than the Prophet, she remained His only wife for twenty-five years, when she died. He was then in His fifty-first year.}Khadíjih-Bagum {ABBD: The wife of the Báb. Khadíjih-Bagum and Siyyid 'Ali-Muhammad, the Báb, were neighbours and playmates as children in Shíráz. Before their betrothal Khadíjih-Bagum dreamed that Fátimih, daughter of Muhammad, asked for her hand in marriage to her son, the Imám Husayn. The Báb and Khadíjih-Bagum were married in the House of the Báb in Shíráz in August 1842. They had one child, a son Ahmad, who died in infancy. The Báb revealed to Khadíjih-Bagum His station as the Qá'im even before making His Declaration to Mullá Husayn. Nabíl writes: "The wife of the Báb, unlike His mother, perceived at the earliest dawn of His Revelation the glory and uniqueness of His Mission and felt from the very beginning the intensity of its force. No one except Táhirih, among the women of her generation, surpassed her in the spontaneous character of her devotion nor excelled the fervour of her Faith. To her the Báb confided the secret of His future sufferings, and unfolded to her eyes the significance of the events that were to transpire in His Day." The Báb revealed for her the prayer known as the 'Remover of Difficulties' and directed her to recite it before going to sleep, promising He Himself would appear to her to banish her anxiety. When Khadíjih-Bagum learned Bahá'u'lláh had declared Himself to be the Promised One of the Bayán, Whose advent the Báb had foretold, she gave Him her allegiance instantly. She died in 1882.}{ROB2: In some of His Tablets Bahá'u'lláh has addressed Khadíjih-Bagum as the Exalted Leaf. (p. 383n) One of [her] three sisters was a half-sister who married Hájí Mírzá Siyyid 'Ali, the uncle of the Báb who was martyred in Tihrán. (p. 384n)}
Khadíjih Khánum {ABBD: The mother of Bahá'u'lláh. Khadíjih Khánum was a widow and had one son and two daughters by her first marriage when she became the second wife of Mírzá Buzurg. They had two daughters-–Sárih Khánum and Nisá' Khánum--and three sons--Bahá'u'lláh, Mírzá Músá and Mírzá Mihdí (who died within his father's lifetime).}Khájih, Fort of {BGMG: Storm center of Nayríz upheaval.}Khálidíyyih Order {BGMG: The eminent leader of this Order was completely won over by Bahá'u'lláh during His sojourn in Kurdistán. (GPB 122).}Khalíl {ROB2: Literally 'Friend', a designation by which Abraham is known in Islám. (p. 260n)}Khammár, 'Údí {BGMG: In 'Údí Khammár's house, Bahá'u'lláh revealed the Kitáb-i-Aqdas, ca. 1873. (GPB 213). He was also the owner of the Palace of Bahjí. (GPB 193)}{ABBD: A successful Christian merchant of 'Akká. His house in 'Akká backed onto that of Ilyás 'Abbúd, and he also owned a mansion in the countryside which had been built by 'Abdu'lláh Páshá. 'Údí Khammár vacated his town house to live in his country mansion and the Holy Family was able to move into the house in 'Akká. This house faces onto Genoa (then "'Abbúd'") Square in the former Genoese quarter of 'Akká. The house was so insufficient to the needs of the Holy Family that at one time thirteen people lived in one room. It was in the House of 'Údí Khammár that Bahá'u'lláh revealed the Kitáb-i-Aqdas. 'Údí Khammár restored the mansion in the countryside at great expense and inscribed in Arabic this verse over the door: "Greetings and salutation rest upon this Mansion which increaseth in splendour through the passage of time. Manifold wonders and marvels are found therein, and pens are baffled in attempting to describe them." The area round about this mansion was known as al-Bahja, Place of Delight. 'Údí Khammár and his family moved to the mansion by mid-1871; but in 1879 an epidemic disease, probably bubonic plague, struck 'Akká and the Khammár family, fleeing from it, left the mansion. It was rented to 'Abdu'l-Bahá for the use of Bahá'u'lláh and was known as Bahjí. 'Údí Khammár died in 1879 and was buried in a room of the eastern housing complex, at the southeast corner of the mansion wall.}
Khán {DBNN: 'Prince'. 'lord'. 'nobleman'. 'chieftain'}{BGMG: Mongolian title of kings, princes, nobles. In modern times, originally a title of the nobility or of chiefs or tribes, by extension an honorific denoting gentleman.}
{ABBD: Originally, from the Mongolian term for a ruler; a title meaning prince, chieftain or man of rank. Also, (Arabic) a caravanserai, or inn for travellers.}
{ROB2: Eastern inn with a large court-yard. (p. 52n)}
Khánum {ABBD: The feminine form of 'Khán'. A lady. Also, a title conveying respect; when placed after the name, it denotes 'lady' or 'madam'.}Khasá'il-i-Sab'ih {BGMG: Writing of the Báb, altering the sacrosanct formula of the Muslim call to prayer. (GPB 10)}Khaybar {KI: The name of a famous oasis, and of its principal settlement, near Medina, where significant events in the ministry of Muhammad took place}{BGMG: ''rich vale of Khaybar'' studded with villages and fortresses on the way to Syria north from Medina. (Muir's description of the region in Muhammad's time).}
Kheiralla (Khayru'lláh), Dr. Ibráhím George {ABBD: The first Bahá'í teacher in America. Born in 1849, he was a Syrian Orthodox Christian who was converted to the Bahá'í Faith in Cairo. In 1892–3 he went to the United States to promote one of his business ventures, but when it failed he remained to open a faith healing practice in Chicago and teach the Bahá'í Faith. He converted a large number of people in Chicago, Illinois, and Kenosha, Wisconsin, through his 'Truth Seeker' classes. However, his presentation of "Bahá'í" teachings included a number of erroneous doctrines and beliefs of his own. When 'Abdu'l-Bahá refused to sanction them, or to give him authority over the Bahá'í community in the West, Kheiralla broke with 'Abdu'l-Bahá, becoming a Covenant-breaker. He died in 1929.}Khidr {ESW: Name of a legendary immortal saint. (Qur'án 18.62 note)}{BGMG: Lit. ''The Green One.'' His name does not occur in the Qur'án, but most of the commentators identify him with the mysterious personage referred to in Qur'án 18:59–81. He is often referred to as having discovered and partaken of the fountain of life, and is called its custodian. He also symbolizes the true guide. ''...he stands pre-eminently for the inner light of saintship as opposed to the intellectual, legalistic, and apostolic aspects of prophecy...Like the Súfí Pír [murshid], he claims silent and unquestioning obedience to his authority...'' (Nicholson, Commentary, 1, 25).}
Khiláfat {BGMG: Vicegerency of the Prophet Muhammad.}Khirqiy-i-Sharíf {BGMG: Name of mosque near which, on arrival in Constantinople (Aug. 16, 1863), Bahá'u'lláh and His family were first imprisoned. (GPB 157)}Khurásán, Land of Khá {BGMG: Province in north east Persia.}Khutbih {BGMG: Sermon delivered Fridays at noon. Cf. Qur'án 62:9; The ''congregation day'' is Friday in Islám and ''remembrance of God'' is understood to mean the sermon.}Khutbiy-i-Tutúnjíyyih, Khutbiy-i-Tutújíyyih {ESW: Title of a sermon delivered by Imám 'Alí.}Khuy, Khoy {BGMG: Town in Northwest Persia, West of Tabríz.}Kinar-gird {BGMG: Fortress about 30 miles from Tihrán. A station on the old Isfahán road.}King of Glory {ABBD: Bahá'u'lláh.}Kingdom, The {ABBD: Often used to refer to the 'next world'; the spiritual realm beyond the grave into which the soul passes after death. As 'Abdu'l-Bahá wrote: "The outer expression used for the Kingdom is heaven; but this is a comparison and similitude, not a reality or fact, for the Kingdom is not a material place, it is sanctified from time and place." It is also used to refer to the World Order of Bahá'u'lláh where the people of the world will live under the Laws of God and the world is transformed into a Paradise.}see also Abhá Kingdom
Kingdoms of God {ABBD: The levels of creation: mineral, vegetable, animal, human. Each manifests some of the qualities of God, except man, who potentially manifests them all. Bahá'u'lláh wrote: "...whatever is in the heavens and whatever is on the earth is a direct evidence of the revelation within it of the attributes and names of God...To a supreme degree is this true of man...For in him are potentially revealed all the attributes and names of God to a degree that no other created being hath excelled or surpassed." Lower kingdoms do not bear all of the characteristics of higher ones, nor can lower kingdoms comprehend higher ones. 'Abdu'l-Bahá wrote: "An inferior degree can never comprehend a higher degree or kingdom. The mineral, no matter how far it may advance, can never attain knowledge of the vegetable. No matter how the plant or vegetable may progress, it cannot perceive the reality of the animal kingdom--in other words, it cannot grasp a world of life that is endowed with the power of the senses. The animal may develop a wonderful degree of intelligence, but it can never attain the powers of ideation and conscious reflection which belong to man...This being so, how can the human reality, which is limited, comprehend the eternal, unmanifest Creator?"}Kings, Tablets to the {ABBD: Letters written by Bahá'u'lláh to the various kings and rulers of the time proclaiming His advent and instructing them in how to achieve the Most Great Peace. Bahá'u'lláh began His proclamation to the kings and rulers with His first Tablet to Sultán 'Abdu'l-'Aziz of Turkey, revealed while Bahá'u'lláh was in Constantinople. He revealed three other Tablets towards the end of His stay in Adrianople. One major Tablet, the Súriy-i-Mulúk, is addressed to all the kings and rulers collectively. Others revealed in this period are addressed to Násiri'd-Dín Sháh and Napoleon III. Bahá'u'lláh continued His Tablets to the kings and rulers with the Revelation of the Kitáb-i-Aqdas in the first few years of His imprisonment in 'Akká. Kings and rulers addressed at this time included Kaiser Wilhelm I, Napoleon III (a second Tablet), Francis Joseph of Austria and Hungary, Pope Pius IX, Czar Alexander II and Queen Victoria.}Kirmán {BGMG: City in South central Persia.}Kirmánsháh {BGMG: City in West Persia, near frontier of Turkey.}Kissing of Hands, Feet {ROB2: Muslim showed great respect towards the priests who used to display their hands for the public to kiss. Bahá'u'lláh has forbidden the kissing of hands. (p. 266n)}{ROB3: To prostrate oneself at someone's feet and kiss them was considered by the people of the Orient to be the profoundest expression of humility. (p. 397n)}
Kitáb {ABBD: (Arabic) Book.}Kitáb-i-'Ahdí, Book of My Covenant, Book of the Covenant, Crimson Book, Most Great Tablet {ESW: Bahá'u'lláh's Book of the Covenant. See God Passes By, p. 238.}{BGMG: Referred to in SW 32 as capable of fully disclosing and redoubling ''that force which is hid in men''; identified as Bahá'u'lláh's Book of My Covenant in GPB 238.}
{ABBD: Bahá'u'lláh's Will and Testament, written entirely in His own hand and unsealed on the ninth day after His passing. Referred to by Him as the 'Most Great Tablet' and 'the Crimson Book', it designates 'Abdu'l-Bahá as Bahá'u'lláh's successor and the one to whom all should turn for guidance after Bahá'u'lláh's Ascension. As a written Covenant clearly stating the succession of authority by a Manifestation of God, this document is unique in religious scripture. The Will and Testament of Bahá'u'lláh, Shoghi Effendi has written, together with the Kitáb-i-Aqdas and those Tablets describing the station of 'Abdu'l-Bahá, "constitute the chief buttresses designed by the Lord of the Covenant Himself to shield and support, after His Ascension, the appointed Centre of His Faith and the Delineator of its future institutions".}
Kitáb-i-Aqdas, The Most Holy Book {ESW: The Most Holy Book, the chief work of Bahá'u'lláh containing His law and constituting the Charter of His New World Order (1873)}{GL: The greatest of Bahá'u'lláh's works containing His laws and ordinances (1873)}
{BGMG: The ''Most Holy Book'' of Bahá'u'lláh. ''...the Charter of His World Order, the chief repository of His laws, the Harbinger of His Covenant, the Pivotal Work containing some of His noblest exhortations, weightiest pronouncements, and portentous prophecies...'' (PDC 24) Revealed in 'Akká, circa 1873, ''during the full tide of His tribulations, at a time when the rulers of the earth had definitely forsaken Him...'' (GPB 213)}
{ABBD: Bahá'u'lláh's book of laws, revealed in 'Akká in 1873 while He resided in the House of 'Údí Khammár. The Kitáb-i-Aqdas, revealed in Arabic, sets forth the laws and ordinances of Bahá'u'lláh's Dispensation but is much more than "a mere code of laws". Shoghi Effendi has described it as "the Mother Book of His Dispensation", the "Charter of His New World Order", and as the "Charter of the future world civilization". In it Bahá'u'lláh sets forth the succession of 'Abdu'l-Bahá and His authority as Interpreter, anticipates the Guardianship and ordains the institution of the House of Justice and its functions and revenues. He reveals laws, ordinances and exhortations concerning subjects including prayer, fasting, marriage, divorce, burial, wills and inheritance, pilgrimage, the Huqúq'u'lláh, the Mashriqu'l-Adhkár, the Bahá'í Calendar, Feasts and holy days, the age of maturity, the obligation to work and its elevation to worship, obedience to government, and education. He sets forth prohibitions including the institution of priesthood and its practices including confession of sins; forbids slavery; condemns mendicancy, idleness, cruelty to animals, backbiting and calumny, gambling, the use of drugs and intoxicants; and outlines the punishment for certain crimes. In addition the Kitáb-i-Aqdas contains many exhortations by Bahá'u'lláh to His followers as to the high standard of conduct they should follow in their individual lives and in carrying out their responsibilities towards family, society and their Faith, as well as statements directed to the rulers and peoples of the world. Bahá'u'lláh sets forth the Infallibility of the Manifestation of God and fixes the duration of His Dispensation at no less than a thousand years. After the Revelation of the Kitáb-i-Aqdas Bahá'u'lláh continued to reveal supplementary ordinances and explanations of the laws in the Aqdas such as those contained in the Questions and Answers. Not all of the provisions of the Kitáb-i-Aqdas are in practice at the present time. Bahá'u'lláh Himself urged the Bahá'ís to implement the laws gradually with tact and wisdom. Shoghi Effendi explained, in a letter written on his behalf, that to avoid disturbance and dissension, the laws of the Kitáb-i-Aqdas "are, whenever practicable and not in direct conflict with the Civil Laws of the land, absolutely binding on every believer or Bahá'í institution whether in the East or in the West. Certain laws, such as fasting, Obligatory Prayers, the consent of parents before marriage, avoidance of alcoholic drinks, monogamy, should be regarded by all believers as universally and vitally applicable at the present time. Others have been formulated in anticipation of a state of society destined to emerge from the chaotic conditions that prevail today."}
Kitáb-i-Asmá', The Book of Names {ABBD: A work written by the Báb counselling His followers to remain unified, to be sincere in their allegiance to 'Him Whom God Shall Make Manifest', and warning them not to let anything, even the Bayán, keep them from recognizing the Promised One when He should appear. The Kitáb-i-Asmá' is the source of the Bahá'í Calendar.}Kitáb-i-Badí' {BGMG: By Bahá'u'lláh, Adrianople, ''refuting the arguments of the People of The Bayán.'' (WOB 124). ''His apologia...corresponding to the Kitáb-i-Íqán, revealed in defense of the Bábí Revelation...'' (GPB 172)}Kitáb-i-Íqán, The Book of Certitude {ESW: The chief religious work of Bahá'u'lláh, revealed in Baghdád, 1862}{BGMG: ''...of unsurpassed preeminence among the writings of the Author of the Bahá'í Revelation.'' Revealed in 1862, in fulfillment of the Báb's prophecy that the Promised One would complete the unfinished Persian Bayán, and in reply to questions asked by the Báb's as yet unconverted maternal uncle. (GPB 138).}
{ROB4: The followers of Mírzá Yahyá had shamefully circulated the rumour that the author of this Book was Mírzá Yahyá. (p. 438)}
{ABBD: Volume revealed by Bahá'u'lláh in Baghdád two years before His Declaration. It was written in answer to questions posed to Him by an uncle of the Báb, Hájí Mírzá Siyyid Muhammad, who was not convinced as yet that his nephew fulfilled all the prophecies concerning the Promised Qá'im. In the Kitáb-i-Íqán, which was written in two days and two nights, Bahá'u'lláh proclaims the oneness of God, the station of His Manifestations as 'mirrors' through whom alone man can obtain knowledge of God, and the essential unity of their teachings. He describes how the Prophets of the past faced opposition and denial through the blindness and greed of religious leaders and presents the essential qualities of the 'true seeker' after religious truth. Bahá'u'lláh further explains the spiritual meaning of prophecies about the return of Christ, the coming of the Qá'im and such terms as 'Resurrection', 'return' and 'Day of Judgement'. He presents proofs of the divine character of the Báb's revelation and alludes to His own revelation, anticipating the opposition He Himself would face. Shoghi Effendi described the Kitáb-i-Íqán as the 'Foremost among the priceless treasures cast forth from the billowing ocean of Bahá'u'lláh's Revelation', and stated that it fulfilled the Báb's prophecy that the Promised One would complete the text of the Persian Bayán. It 'occupies a position unequalled by any work in the entire range of Bahá'í literature, except the Kitáb-i-Aqdas'. 'Well may it be claimed that of all the books revealed by the Author of the Bahá'í Revelation, this Book alone, by sweeping away the agelong barriers that have so insurmountably separated the great religions of the world, has laid down a broad and unassailable foundation for the complete and permanent reconciliation of their followers.'}
Kitáb-i-Panj-Sha'n {BGMG: The Book of Five Ranks; one of the last works of the Báb, foretelling His Own Martyrdom (GPB 51).}Kitábu'r-Rúh {BGMG: Book of the Spirit, a 700-Súrih work revealed by the Báb.}Knight of Bahá'u'lláh {ABBD: Title initially given by Shoghi Effendi to those Bahá'ís who arose to open new territories to the Faith during the first year of the Ten Year Crusade and subsequently applied to those who first reached those still-unopened territories at a later date. Shoghi Effendi wrote: "I hail with feelings of joy and wonder the superb feats of the heroic company of the Knights of the Lord of Hosts in pursuance of their sublime mission for the spiritual conquest of the planet." "The Concourse on High will continue to applaud the highly meritorious services rendered by future volunteers arising to reinforce the historic work so nobly initiated by the Knights of Bahá'u'lláh in the far-flung, newly opened territories." Shoghi Effendi kept a Roll of Honour of all the Knights of Bahá'u'lláh. A few more Knights of Bahá'u'lláh remain to be named, as there are a few territories not yet open to the Faith.}Krishna {ABBD: In Hinduism, generally regarded to be the eighth or ninth avatar of the god Vishnu. 'Abdu'l-Bahá, in one of his talks, mentioned Krishna as one of the blessed souls "who were the cause of the illumination of the world of humanity". Shoghi Effendi has indicated that to Hindus Bahá'u'lláh is the reincarnation of Krishna.}Kúfih {KI: A city on the west bank of the Euphrates, which has now entirely disappeared.}{BGMG: City on west bank of Euphrates, founded 636 A.D. The more ancient characters of Arabic writing are called Kúfic, after this one-time seat of learning.}
Kuláh {DBNN: The Persian lambskin hat, which differentiated the clergy from the laity, and was worn invariably by state officials and civilians.}{BGMG: Persian hat, brimless, of lambskin or felt, long worn by government officials, civilians, etc. The term ''hatted'' refers to laymen while ''turbaned'' indicates the clergy or learned.}
Kull-i-Shay', Kullu-Shay', Kullu Shay' {ABBD: (Arabic) Literally, 'all things'. In the Bahá'í Calendar, a period of 361 years composed of nineteen cycles (Váhids) of nineteen years each. The numerical value of Kull-i-Shay' is 361.}Kullu't-ta-'ám {BGMG: ''All food,'' a Tablet revealed by Bahá'u'lláh concerning Qur'án 3:87 (''All food was allowed to the children of Israel.''), in 'Iráq, after Mírzá Yahyá had proved incompetent to write on the subject. In it Bahá'u'lláh identifies Israel and his children with the Báb and His followers. (GPB 116–17).}Kumayl {BGMG: Tradition of; cf. Gl 178.}Kurd {BGMG: Member of race numbering over two millions, and living principally in Kurdistán.}Kurdistán {BGMG: In Turkey, 'Iráq and Northwest Persia, ''a region whose sturdy and warlike people were known for their age-long hostility to the Persians...'' (GPB 120)}Kurúr {BGMG: A crore; this equals 500,000.}Láhút {TSVATFV: the Heavenly Court.}{BGMG: Divinity; the plane of Divinity, the ''inward, eternal aspect of Reality,'' contrasted with Nasút.}
Lamp of God {GL: The spiritual light shed by God's Prophet.}Language, Universal Auxiliary {ABBD: The establishment of an international language to be taught in all the schools of the world, in addition to the native tongue, is ordained by Bahá'u'lláh in the Kitáb-i-Aqdas and mentioned in various Tablets. Its achievement would be one of the signs of the 'coming of age of the human race'. Bahá'u'lláh has stated, 'We have enjoined upon the Trustees of the House of Justice either to choose one language from among those now existing or to adopt a new one, and in like manner to select a common script, both of which should be taught in all the schools of the world. Thus will the earth be regarded as one country and one home.'}{ROB4: In one of His Tablets (Nafahát-i-Quds), Bahá'u'lláh emphasizes the importance of adopting the auxiliary international language ordained in the Kitáb-i-Aqdas...Bahá'u'lláh praises the Arabic language for its expressiveness and eloquence, and remarks that no other language can match its vast possibilities. He further states that God would be pleased if all the peoples of the world were to speak the Arabic language. But He does not require humanity necessarily to adopt it as the international language; rather He leaves the choice to the appropriate institutions. (p. 159-60)}
Lavásán {ESW: A rural district lying to the east of Tihrán.}Law of God {ABBD: Commandments of God revealed by the Manifestations. There are two degrees of law: eternal laws, spiritual in nature, which never alter, such as the law requiring man to acknowledge and worship God, and the laws of unity, harmony and attraction; and social laws particular to the Dispensation, such as the law forbidding the eating of pork in the time of Moses and the laws governing marriage in the Dispensation of Bahá'u'lláh. Both are divine in origin and must be obeyed, but succeeding Manifestations may change or modify the social laws espoused by previous Manifestations.}Lawh-i-Burhán {BGMG: Tablet of the Proof, by Bahá'u'lláh (Holy Land); addressed to ''The Wolf'', Shaykh Muhammad-Báqir.}Lawh-i-Dunyá, Tablet of the World {ROB3: Revealed in honour of Mírzá Áqáy-i-Afnán. (p. 85n)}Lawh-i-Fu'ád {ESW: A Tablet revealed by Bahá'u'lláh and addressed to Shaykh Kázim-i-Samandar, in which reference is made to Fu'ád Páshá, after his death.}{ROB2: This Tablet was revealed in 1869 in 'Akká. (p. 375n)}
{BGMG: Tablet of Bahá'u'lláh prophesying the fall of the Sultán. Fu'ád Páshá, prematurely dead, had been the Turkish Minister of Foreign Affairs. (GPB 208) (Holy Land)}
Lawh-i-Hawdaj {BGMG: Tablet of the Howdah, revealed by Bahá'u'lláh when, on His journey, He first sighted the Black Sea.}Lawh-i-Hikmat {BGMG: Tablet of Wisdom, by Bahá'u'lláh (Holy Land), setting forth ''the fundamentals of true philosophy.'' (GPB 219)}Lawh-i-Húríyyih {BGMG: Tablet of the Maiden, prophetic writing of Bahá'u'lláh.}Lawh-i-Húrúfát {BGMG: Tablet of the Letters, revealed by the Báb in honor of Dayyán, and unraveling the mystery of the Mustagháth. (GPB 27, 69)}Lawh-i-Karmil, Tablet of Carmel {ROB3: The Tablet of Carmel revealed by Bahá'u'lláh may be considered as the Charter for building the World Centre of the Faith. (p. 215n)}{ABBD: Tablet revealed in Arabic by Bahá'u'lláh on Mount Carmel, probably on His fourth visit to that spot in 1891. It is considered to be one of the most momentous revealed during His ministry. The Tablet contains significant allusions to the establishment of the World Centre of the Bahá'í Faith and is stated by Shoghi Effendi to be its charter.}
Lawh-i-Madínatu't-Tawhíd {BGMG: Tablet of the City of Unity, by Bahá'u'lláh, prior to His Declaration ('Iráq).}Lawh-i-Mahfúz {BGMG: Guarded or Preserved Tablet. Occurs only once in Qur'án, 85:21–22: ''It is a glorious Qur'án written on the preserved table.'' Nicholson, Commentary on the Mathnawí, I, 85, says ''the heavenly Lawh-i-Mahfúz on which all things are recorded from eternity to everlasting.'' BW V, 491 says this ''denotes the Knowledge of God and of His Manifestation.''}Lawh-i-Malláhu'l-Quds, Tablet of the Holy Mariner {BGMG: Tablet of the Holy Mariner, ''in which Bahá'u'lláh prophesies the severe afflictions'' that were to befall Him. ('Iráq). (GPB 140)}{ABBD: A Tablet revealed by Bahá'u'lláh on the fifth day after Naw-Rúz 1863, not long before leaving Baghdád for Constantinople. In it Bahá'u'lláh prophesied 'the severe afflictions' that were to befall Him. Its 'gloomy prognostications...aroused the grave apprehensions of His Companions...' 'Oceans of sorrow surged in the hearts of the listeners when the Tablet of the Holy Mariner was read aloud to them.'}
Lawh-i-Maryam {BGMG: Bahá'u'lláh's Tablet of Mary, addressed to His kinswoman. Herein He pronounces the period of His retirement in Kurdistán as ''the most perfect and conclusive evidence'' of the truth of His Revelation. (GPB 124).}Lawh-i-Qad-Ihtaraqa'l-Mukhlisún, Tablet of Ihtiráq, The Fire Tablet {ROB2: This Tablet is also known by its opening verse as Qad-Ihtaraqa'l-Mukhlisún. It has become known among the English-speaking believers as the Fire Tablet. (p. 275n)}Lawh-i-Ra'ís {ESW: Bahá'u'lláh's Tablet to the Grand Vizier 'Alí Páshá.}{ROB2: In Persian, revealed in 'Akká and addressed to 'Álí Páshá. (p. 411n)}
{ROB3: As a child, Bahá'u'lláh attended the wedding feast of one of his brothers in Tihrán. There He saw a puppet-show which he recounts in the Lawh-i-Ra'ís. (p. 99n)}
{BGMG: Bahá'u'lláh's Tablet to Ra'ís, ''revealed on the morrow of its Author's final banishment from Adrianople to 'Akká.'' (PDC 63). It strongly denounces 'Alí Páshá, Prime Minister of Turkey.}
see also Súriy-i-Ra'ís
Lawh-i-Ru'yá {BGMG: Tablet of the Vision, by Bahá'u'lláh (Holy Land, 1873), in which the ''Luminous Maid'' bode Him hasten to His ''other dominions.'' (GPB 221).}Lawh-i-Sultán {BGMG: Bahá'u'lláh's Tablet to the Sháh of Persia, despatched from 'Akká and His lengthiest Epistle to any single sovereign. (PDC 40). The recipient put its bearer to death.}see also Badí
Lawh-i-Yáqútí {BGMG: The Ruby Tablet, mentioned in Persian Hidden Words No. 48.}{ROB1: 'Abdu'l-Bahá has clearly indicated that none of these Tablets [Ruby Tablet, Fifth Tablet of Paradise] or lines has been revealed in this world. They are preserved in the Kingdom of God and in the realms of heaven.}
Laylí {ABBD: In a Persian folktale, the beloved of Majnún, the classic loved one. Bahá'u'lláh uses the story of Laylí and Majnún as a symbol for the search of the true seeker for God and His Manifestation.}Learned, The {ABBD: The appointed branch of the Bahá'í Administrative Order. Bahá'u'lláh wrote: "Blessed are the rulers and the learned among the People of Bahá. They are My trustees among My servants and the manifestations of My commandments amidst My people." The Institution of the 'learned' includes the Hands of the Cause, the Continental Board of Counsellors and the Auxiliary Boards and their Assistants. The function of the 'learned' within the Bahá'í Administrative Order is advisory and inspirational, in contrast to that of the elected branch, the 'rulers'. The members of this institution are appointed and function as individuals rather than as a body.}{ROB3: In the early days of the Faith, in the absence of proper communication, the Bábís were easily misled by rumours and false propaganda. There was nothing more assuring than meeting those who were truly learned and had first-hand knowledge of the Revelation of Bahá'u'lláh. (p. 359n)}
Lesser Plan of God, Minor Plan of God {ABBD: That process which will 'breathe life' into the unified body of mankind brought about by the Major Plan of God. "The second process, the task of breathing life into this unified body--of creating true unity and spirituality culminating in the Most Great Peace--is that of the Bahá'ís, who are labouring consciously...to erect the fabric of the Kingdom of God on earth...The working out of God's Major Plan proceeds mysteriously in ways directed by Him alone, but the minor Plan that He has given us to execute, as our part in His grand design for the redemption of mankind, is clearly delineated." The teaching plans of Shoghi Effendi and the Universal House of Justice are the guidelines for the Minor Plan.}Letters of the Living, Hurúf-i-Hayy {BGMG: Letters of the Living, the Báb's first eighteen disciples; the nineteenth Letter was the Báb Himself, the twentieth Bahá'u'lláh. (DB xvii). The term denotes letters of the alphabet, not epistles.}{ABBD: The first eighteen follower of the Báb who independently searched for and found the Báb and became believers in His Revelation. 'Hayy', meaning 'living', is numerically equal to eighteen.}
Letters of Unity {KI: Apostles of the Prophet [Muhammad].}Leviathan {KI: An unidentified aquatic monster; whale or serpent}Liberty {ABBD: Freedom from constraint, the power to do as one pleases. Bahá'u'lláh condemns the idea of absolute liberty for man. Freedom can only be exercised within the limits of the law, ultimately the Law of God. Bahá'u'lláh wrote: "Liberty must, in the end, lead to sedition, whose flames none can quench...That which beseemeth man is submission unto such restraints as will protect him from his own ignorance and guard him against the harm of the mischief-maker...True liberty consisteth in man's submission unto My commandments...Were men to observe that which We have sent down unto them from the Heaven of Revelation, they would, of a certainty, attain unto perfect liberty."}Local Spiritual Assembly {ROB2: Apart from the Universal House of Justice, the supreme body of the Faith, Bahá'u'lláh has ordained the establishment of local Houses of Justice in every town or village. These bodies are functioning today in their embryonic form--the Local Spiritual Assemblies. (p. 272n)}{ABBD: The local Administrative body of the Bahá'í community. The nine members are directly elected from among the body of the believers in a community every Ridván and serve for a period of one year. All adult believers in a given community are eligible for election to the local spiritual assembly. The assembly elects its own officers for the year and meets as often as it sees necessary. The local assembly oversees the teaching and other work of the Bahá'í community, conducts marriages and funerals, provides for the Bahá'í education of the children in its community, ensures the holding of the Bahá'í Holy Days and the Nineteen Day Feast, and provides advice, guidance and assistance for those in difficulty. All its decisions are made after consultation. Bahá'u'lláh called for the creation of local spiritual assemblies in the Kitáb-i-Aqdas: "The Lord hath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of Bahá (9)..." The Local House of Justice is presently called the local spiritual assembly, but it is clear that the two institutions are the same: "...the Spiritual Assemblies of today will be replaced in time by the Houses of Justice, and are to all intents and purposes identical and not separate bodies..." "For reasons which are not difficult to discover, it has been found advisable to bestow upon the elected representatives of Bahá'í communities throughout the world the temporary appellation of Spiritual Assemblies..." Shoghi Effendi has characterized the local spiritual assemblies thus: "instituted, without any exception, in every city, town, and village where nine or more adult believers are resident; annually and directly elected, on the first day of the greatest Bahá'í Festival (Ridván] by all adult believers, man and woman alike; invested with an authority rendering them unanswerable for their acts and decisions to those who elect them; solemnly pledged to follow, under all conditions, the dictates of the "Most Great Justice"...charged with the responsibility of promoting at all times the best interests of the communities within their jurisdiction, of familiarizing them with their Plans and activities, and of inviting them to offer any recommendations they might wish to make...supported by local Funds to which all believers voluntarily contribute..."}
see also National Spiritual Assembly
Lord of Hosts {ABBD: Bahá'u'lláh. 'Abdu'l-Bahá writes: "The blessed Person of the Promised One is interpreted in the Holy Book as the Lord of Hosts--the heavenly armies. By heavenly armies those souls are intended who are entirely freed from the human world, transformed into celestial spirits and have become divine angels."}Luqmán {ESW: A famous legendary figure noted for his wisdom. (See Qur'án, Súrih 31)}{BGMG: Sage for whom Qur'án 31 is named. Rúmí refers to him as a Negro slave. He is often identified with Aesop, which Hughes reads Aethiops, i.e., Ethiopian.}
Lur {BGMG: Tribe in western Persia.}Ma'ání {ESW: A reference to the Imáms as the repositories of the inner meanings of the Word of God.}{BGMG: Significances.}
Madakhil {BGMG: Perquisite, squeeze, douceur.}Ma'dan-Nuqrih {BGMG: ''Silver Mine''; place on upper Euphrates where Bahá'u'lláh and those with Him suffered from intense cold.}Madhhab {BGMG: Religion.}Madínatu'l-Khadrá {ROB2: Bahá'u'lláh has designated new names for certain towns and villages in the Province of Khurásán: Madínatu'l-Khadrá (the Verdant City) for Sabzivár. Bahá'í writers use the new designations in their writings. (p. 114n)}Madínatu'n-Nabí {BGMG: The City of the Prophet, i.e., Medina; it is the pre-Islámic Yathrib, and is also called ''The Illuminated''.}Madínatu'r-Ridván {ROB2: Bahá'u'lláh has designated new names for certain towns and villages in the Province of Khurásán: Madínatu'r-Ridván (City of Paradise) for Níshápúr. Bahá'í writers use the new designations in their writings. (p. 114n)}Madrisih {DBNN: Religious college}{ABBD: (Arabic) School, especially a religious school or seminary.}
Magi, Majús {KI: A caste of priests and sages among the ancient Persians.}{BGMG: The Wise Men of the New Testament. Persian mugh and majús, English Magus, defined as a priestly caste or order of ancient Media and Persia. Zoroaster may have been a Magus; Persians use the term to mean Zoroastrian. Cf. also Qur'án 22:17.}
Mahbúb {BGMG: The Beloved One.}Máh-Kú, Mákú {BGMG: Fortress where the Báb was imprisoned, near Mt. Ararat. Referred to by Him as Jabal-i-Básit.}{ABBD: Four-towered fortress near a village of the same name in northwestern Ádhirbáyján in which the Báb was imprisoned for nine months and named by Him Jabal-i-Basít. Shoghi Effendi writes, "No more than one companion and one attendant from among his followers were allowed to keep Him company in those bleak and inhospitable surroundings...So grievous was His plight while in that fortress that, in the Persian Bayán, He Himself has stated that at night-time He did not even have a lighted lamp, and that His solitary chamber, constructed of sunbaked bricks, lacked even a door, while, in His Tablet to Muhammad Sháh, He has complained that the inmates of the fortress were confined to two guards and four dogs."}
see also Chihríq
Mahmúd {BGMG: Praised One.}{TSVATFV: An attribute of God and one of the titles of Muhammad.}
Mahmúd Khan-i-Kalantar {BGMG: ''False-hearted and ambitious'' mayor of Tihrán in 1852. Táhirih was placed in his custody.}Mahmúd, Shaykh, Shaykh Mahmúd-i-'Arrábí {ROB1: A Muslim divine of 'Akká who later embraced the Faith. He made a compilation of all the traditions attributed to the Prophet of Islám concerning the sacredness of the city of 'Akká. In response to a request by him, Bahá'u'lláh revealed a Tablet in which, commenting on the 'Súriy-i-Va'sh-Shams' in the Qur'án, He disclosed heavenly vistas of knowledge concerning the Word of God. (p. 32 and n)}}Mahmúd-i-Afnán, Hájí Mírzá {ROB2: Son of the illustrious Hájí Mírzá Muhammad-Taqí, the Vakílu'd-Dawlih, a cousin of the Báb. (p. 358 and n)}Maiden of Heaven, Maid of Heaven {BGMG: Maidens of Paradise described in Qur'án 55:56. In the Bahá'í Faith, the symbol of the Most Great Spirit, respectively symbolized in the Zoroastrian, the Mosaic, the Christian and Muhammadan Dispensations by the Sacred Fire, the Burning Bush, the Dove and the Angel Gabriel. (GPB 101; 121)}{ROB1: In the Writings of Bahá'u'lláh, He has used the 'Maid of Heaven' to refer to Himself or to one of the Attributes of God, and sometimes as the personification of the 'Most Great Spirit'. (p. 242)}
{ABBD: (Húrí, or Houri; literally, white one). A houri, according to Islám one of the maidens dwelling in Paradise who would consort with the souls of the blessed. In Bahá'u'lláh's writings the houri, often described as clothed in white, is used as a symbol of the Spirit of God, a personification of the Spirit which descended upon Bahá'u'lláh. It was in the Síyáh-Chál prison in Tihrán that the Holy Spirit first appeared to Him in the form of a maiden. Quoting Bahá'u'lláh, Shoghi Effendi writes: "While engulfed in tribulations I heard a most wondrous, a most sweet voice, calling above My head. Turning My face, I beheld a Maiden -- the embodiment of the remembrance of the name of My Lord -- suspended in the air before Me. So rejoiced was she in her very soul that her countenance shone with the ornament of the good-pleasure of God, and her cheeks glowed with the brightness of the All-Merciful. Betwixt earth and heaven she was raising a call which captivated the hearts and minds of men. She was imparting to both My inward and outer being tidings which rejoiced My soul, and the souls of God's honoured servants. Pointing with her finger unto My head, she addressed all who are in heaven and all who are on earth, saying: 'By God! This is the Best-Beloved of the worlds, and yet ye comprehend not. This is the Beauty of God amongst you, and the power of His sovereignty within you, could ye but understand. This is the Mystery of God and His Treasure, the Cause of God and His glory unto all who are in the kingdoms of Revelation and of creation, if ye be of them that perceive.' "}
Majdhúb {BGMG: Dervish who was among the first to recognize the station of Bahá'u'lláh (DB 118). This word is a technical Súfí term for an attracted, or rapt, seeker.}{TSVATFV: That attribute of God which draws all creatures to Him.}
Majdi'd-Dín, Mírzá, Majdu'd-Din {ROB1: Son of Mírzá Músá, Áqáy-i-Kalím, Bahá'u'lláh's faithful brother, who for a time transcribed the Tablets of Bahá'u'lláh, but later became 'the most redoubtable adversary of 'Abdu'l-Bahá''. He was a staunch supporter of Mírzá Muhammad-'Alí, the arch-breaker of the Covenant. (p. 316n)}{BGMG: Brother-in-law of Mírzá Muhammad-'Alí. A Covenant-breaker who aroused the Turkish Government against the Master so that His confinement was re-imposed.}
Majnún {TSVATFV: Literally, Majnún means "insane." This is the title of the celebrated lover of ancient Persian and Arabian lore, whose beloved was Laylí, daughter of an Arabian prince. Symbolizing true human love bordering on the divine, the story has been made the theme of many a Persian romantic poem, particularly that of Nizámí, written in 1188-1189 A.D.}{ABBD: Insane. Name of the classical Persian lover who searches for his beloved Laylí. Bahá'u'lláh uses the symbol of Laylí and Majnún to demonstrate the patience and thoroughness the seeker must have when searching for God and His Manifestation.}
Malakút {TSVATFV: The Kingdom of the Angels.}{BGMG: ''The infinite realm of the Divine attributes'' contemplated by ''the God-illumined mystic.'' The word has been defined as ''that by which a thing subsists.'' See Nicholson; also Qur'án 36:83: ''Glory be to Him in Whose hands is the malakút of all things.'' Rodwell translates ''sway over all things''; A. Yúsuf-'Ali translates: ''dominion of all things.''}
{ABBD: (Arabic) Angelic realm.}
Manifestation, Manifestation of God, Divine Messenger of God {GL: One who is the 'express image' of the perfections and attributes of God}{KI: The nature of a Prophet or the Manifestation of God is thus described in Gleanings from the Writings of Bahá'ulláh (pp. 66-67): '. . . since there can be no tie of direct intercourse to bind the one true God with His creation, and no resemblance whatever can exist between the transient and the Eternal, the contingent and the Absolute, He hath ordained that in every age and Dispensation a pure and stainless soul be made manifest in the kingdoms of earth and heaven. . . These Essences of Detachment, these resplendent Realities are the channels of God's all-pervasive grace. Led by the light of unfailing guidance, and invested with Supreme Sovereignty, they are commissioned to use the inspiration of Their words, the effusions of Their infallible grace and the sanctifying breezes of Their Revelation for the cleansing of every longing heart and receptive spirit from the dross and dust of earthly cares and limitations.'}
{ABBD: The great Prophets of God, His chosen Messengers, who appear in each age: "He...hath caused those luminous Gems of Holiness to appear out of the realm of the spirit, in the noble form of the human temple, and be made manifest unto all men, that they may impart unto the world the mysteries of the unchangeable Being and tell of the subtleties of His imperishable Essence...All the Prophets of God, His well-favoured, His holy and chosen Messengers are, without exception, the bearers of His names and the embodiments of His attributes..." The Manifestations of God are not God descended to earth, but are rather perfect reflections of His attributes, just as a mirror reflects the sun but is not the sun itself: "These Tabernacles of Holiness, these primal Mirrors which reflect the Light of unfading glory, are but expressions of Him Who is the Invisible of Invisibles." "These sanctified Mirrors...are one and all the exponents on earth of Him Who is the central Orb of the universe, its essence and ultimate purpose. From Him proceed their knowledge and power; from Him is derived their sovereignty. The beauty of their countenance is but a reflection of His image, and their revelation a sign of His deathless glory." All the Manifestations have the same spirit, although their outward forms are different and they manifest different attributes of God relevant to the needs and circumstances of the age in which they appear: "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...They all abide in the same tabernacle, soar in the same heaven, are seated upon the same throne, utter the same speech, and proclaim the same Faith...They only differ in the intensity of their revelation and the comparative potency of their light...That a certain attribute of God hath not been outwardly manifested by these Essences of Detachment doth in no wise imply that they Who are the Day-Springs of God's attributes and the Treasuries of His holy names did not actually possess it." The Bahá'í Writings identify several Manifestations, among them Abraham, Noah, Buddha, Zoroaster, Christ, Moses, Muhammad, the Báb and Bahá'u'lláh. The Hindu figure of Krishna is also considered a Manifestation, although not much is known about Him. In the Kitáb-i-Íqán Bahá'u'lláh mentions other Prophets, such as Húd and Sálih. Bahá'ís believe there have been other Manifestations but that there is no record of their names. Bahá'u'lláh has stated that another Manifestation will not arise before the lapse of a thousand years.}
{ROB3: An important mission of the Manifestations of God in the past was to give prophecies of the coming of the Day of God. The last one to do so was the Prophet Muhammad, known as the 'Seal of the Prophets'. (p. 305n)}
see also Prophets, Greater; Prophets, Lesser
Manshád {ROB2: A large village about forty miles from Yazd, well known for its Bahá'ís and Bahá'í martyrs. (p. 99n)}Manúchihr Khán, Mu'tamidu'd-Dawlih {BGMG: Governor of Isfahán who was devoted to the Báb. A Georgian Christian by origin, who wished to will all his fortune to the Báb.}Man-Yuzhiruh'lláh, Him Whom God Shall Make Manifest {DBNN: 'He whom God will make manifest'. Title given by the Báb to the Promised One. Reference to Bahá'u'lláh.}{ABBD: In His writings, the Báb frequently refers in this way to a figure who will come in the future. Bahá'ís believe that this is a reference to Bahá'u'lláh.}
Maqám {BGMG: Station.}Marhabá {ABBD: (Arabic) Exclamation used in the same sense as 'well done' or 'bravo!'}Marie, Queen {ABBD: (1875–1938) Queen of Rumania from 1914 to 1927, queen dowager from 1927 to 1938. Granddaughter of Queen Victoria, she was the first crowned head to be a supporter of the Bahá'í Faith. She learned of the Bahá'í Faith through Martha Root.}Marriage {ABBD: According to the Kitáb-i-Aqdas, marriage is 'highly recommended but not obligatory'. Plurality of wives is forbidden, both partners must be at least fifteen years of age and both parties must consent, as well as their parents. Bahá'ís must be married in a Bahá'í ceremony, witnessed by two representatives of a Spiritual Assembly. The only requirement for the Bahá'í ceremony is the recitation by bride and groom of the Bahá'í marriage vow. The engagement period must not exceed ninety-five days. The Kitáb-i-Aqdas also specifies the payment of a dowry to be given by the man to the woman. When one partner is not a Bahá'í it is permissible to participate in the ceremony of another faith as long as it does not involve a declaration of faith in another religion and as long as the ceremony occurs in the same twenty-four-hour period as the Bahá'í ceremony.}{ROB2: In [the days of Bahá'u'lláh] it was the custom for mothers, sisters or close female relatives of a man who wished to get married to propose to the parents of a girl. Once the agreement was reached, the girl would be informed and later married. (p. 384n) Engagement was a family affair. It was improper for a man engaged to a woman to associate with her until married. In any case it was not permitted even to see the face of his fiancée until after marriage. Of course a couple who were close relatives would have seen each other before. (p. 385n)}
Martyr Originally (in both English and Arabic), witness: one who bears witness to a belief by submitting to death rather than renouncing one's Faith. The first martyr of the Bahá'í Era was Mullá 'Alíy-i-Bastámí. He was followed by, in the words of Shoghi Effendi, "no less than twenty thousand martyrs" who gave their lives in the early days of the Bahá'í Era and who continue to do so to this day. The designation of martyr has occasionally been given to others who have sacrificed their lives for the Faith, though not through death.}see also Martyrdom
Martyrdom {ABBD: The giving up of one's life for the Cause of God. In one of His Tablets Bahá'u'lláh explains that "martyrdom is not confined to the shedding of blood", that it is possible to live and still be counted as a martyr in the sight of God. After the martyrdom of Badí, Bahá'u'lláh advised the believers not to volunteer to give their lives: as Adíb Taherzadeh notes, "martyrdom in the path of God is undoubtedly the greatest bounty provided it takes place through circumstances beyond one's control". Bahá'u'lláh has further ordained that teaching the Cause is as meritorious as dying for the Cause.}Martyrdom of the Báb {ABBD: Bahá'í Holy Day observed on 9/10 July commemorating the day the Báb was martyred in the barracks square of Tabríz in 1850. When Mírzá Taqí Khán, Grand Vizier of Násiri'd-Dín Sháh, found he was unable to stamp out the Bábí Faith, he determined to put the Báb to death. The Báb was taken to Tabríz and the Armenian regiment of Urúmíyyih, commanded by the Christian colonel Sám Khán, was ordered to carry out the execution. When the smoke cleared after the 750 rifles had fired, the Báb was nowhere to be seen and His companion, Mírzá Muhammad Alí, was standing unharmed. The bullets had only cut the ropes that bound them. The Báb was found in the room He had occupied the night before, continuing a conversation with His amanuensis which had been interrupted. Sám Khán refused to carry out the execution a second time and ordered his regiment to leave the barracks. The colonel of the bodyguard, Áqá Ján Khán-i-Khamsih, volunteered to carry out the order and this time the bullets of his Násirí regiment killed the Báb. The anniversary of the martyrdom of the Báb is observed at noon on 9 July. Work is suspended on this Holy Day.}Marzieh Gail {CLUG: (1 April 1908 – 16 October 1993), born Marzieh Nabíl Khán, was a Persian-American Bahá'i writer and translator. She was one of the three children of Mírzá Ali Kuli Khan and Florence Breed Khan. Her father was a diplomat from Írán; her mother was an American Bahá'i convert and diplomatic hostess. As a child, Marzieh lived in Washington, D.C., Paris, Tehrán, Istanbul, and Tbilisi, because of her father's work. She attended Vassar College, Mills College, and Stanford University, graduating from the last of these in 1929. She earned a master's degree in English in 1932, at the University of California, Berkeley. Marzieh was an early admirer of Shoghi Effendi, longtime head of the Bahá'i Faith. She and her first husband went to Iran to teach Bahá'i classes. Gail was an early woman journalist in Tehran. After her husband's death, she concentrated on translating Bahá'i texts. From 1936 to 1939, she taught summer classes at Louhelen Baháʼí School in Michigan. During World War II, she did translation work for the Office of War Information. In the 1950s, with her second husband, she worked on Bahá'i projects in France, Austria, and the Netherlands. Some of Marzieh's writing included: Six Lessons in Islám (1953), Bahá'i Glossary (1955) {BGMG}, The Sheltering Branch (1959), Khanum, The Greatest Holy Leaf (1981), translated The Seven Valleys and The Four Valleys (1945), The Secret of Divine Civilization (1957, with her father), Memorials of the Faithful (1971), Selections from the Writings of 'Abdu'l-Bahá (1976), My Memories of Bahá'u'lláh (1982). Marzieh Khan married Howard Luxmoore Carpenter, a medical doctor, in 1929. Carpenter was paralyzed by polio while the couple were living in Iran. He died in 1935. She married again in 1939, to Harold Gail. They lived in California. She was widowed again when he died in 1992; she died in 1993, aged 85 years, in San Francisco.}Mashhad {BGMG: Capitol of Khurásán; Shrine of Imám Ridá which is the ''special glory of the Shí'ah world.'' (PDC 98). The word means place of martyrdom.}{ABBD: (literally, place of martyrdom) Capital of Khurásán, Írán, and shrine city of the Imám Ridá, the eighth Imám.}
Mashhadí {DBNN: A Muhammadan who has performed the pilgrimage to Mashhad.}Mashriqu'l-Adhkár, Mashriq'ul-Adhkár, Bahá'í House of Worship {KA: Literally 'the Dawning-place of the praise of God', the designation of the Bahá'í House of worship and its dependencies}{BGMG: Dawning-place of the Praises or ''Remembrances'' of God. Bahá'í House of Worship, ''Symbol and precursor of a future world civilization.'' (GPB 350). The first two have been built respectively at 'Ishqábád, Turkistán, and Wilmette, Illinois.}
{ABBD: (Arabic) Dawning-place of the praises or remembrances or mention of God. Generally, the Bahá'í House of Worship or Temple and the dependencies clustered around it. In the Kitáb-i-Aqdas Bahá'u'lláh reveals: "Blessed is he who directeth his steps towards the Mashriqu'l-Adhkár at the hour of dawn, communing with Him, attuned to His remembrance, imploring His forgiveness. And having entered therein, let him sit in silence to hearken unto the verses of God.. the Mashriqu'l-Adhkár is in truth any House raised in towns or villages, for mention of Me." The term Mashriqu'l-Adhkár is used primarily to refer to buildings which conform to particular architectural requirements and which are reserved for devotions and reading from the revealed Word of God. However, the term Mashriqu'l-Adhkár is also used to refer to any building or room which is reserved for devotions; devotional meetings, particularly dawn prayers; and the heart of the sincere worshipper. The Mashriqu'l-Adhkár is a nine-sided building surmounted by a dome. 'Abdu'l-Bahá delineated its general design: "It has nine avenues, nine gardens, nine fountains, so it is nine on nine, all nines...That is the way it should be." Bahá'u'lláh has forbidden the display of pictures or statues within its walls and the use of musical instruments. Only the human voice may be used to sing, chant or read the Word of God in the House of Worship. 'Abdu'l-Bahá stated that the House of Worship is "also connected with a hospital, a drug dispensary, a travellers' hospice, a school for orphans, and a university for advanced studies. Every Mashriq'ul -Adhkár is connected with these five things." Shoghi Effendi writes, "From the Mashriqu'l-Adhkár...the representatives of Bahá'í communities, both local and national, together with the members of their respective committees, will as they gather daily within its walls at the hour of dawn, derive the necessary inspiration that will enable them to discharge...their duties and responsibilities..."}
{ROB2: Literally, 'The Dawning-Place of the mention of God', a Bahá'í House of Worship. Although there were not 'Houses of Worship' in Yazd, the believers gathered at someone's home and referred to it as the Mashriqu'l-Adhkár. Bahá'u'lláh has particularly indicated the merits of attending the service before dawn; prayers said at that time have a special potency. (p. 358n)}
Masjid {DBNN: Mosque, temple, place of worship}{BGMG: Mosque, lit. place of prostration.}
Masjid-i-Jámí' {BGMG: Mosque at Nayríz where Vahíd addressed the congregation. This was the city's cathedral mosque, where the Khutbih is delivered to large crowds on Fridays.}Masjid-i-Sháh {ESW: A great Mosque in Tihrán built by Fath-'Ali Sháh.}Masjid-i-Vakíl {BGMG: Mosque in Shíráz where the Báb addressed the congregation, stating that He was neither ''a representative of the Imám'' nor ''the Gate thereof.'' (DB 154)}Masjidu'l-Haram {BGMG: ''The Sacred Mosque,'' at Mecca; the Temple in whose enclosure is the Ka'bih, the Well of Zamzam, and the Maqám-i-Ibráhím.}Materialism {ABBD: Excessive attachment to material goods and possessions; a preoccupation with material things: the belief that the highest values lie in material well-being. Shoghi Effendi has stated that the world is 'enervated by a rampant and brutal materialism'. 'The materialistic civilization of our age has so much absorbed the energy and interest of mankind that people in general do no longer feel the necessity of raising themselves above the forces and conditions of their daily material existence...The universal crisis affecting mankind is, therefore, essentially spiritual in its causes.' One of the primary evils of our world today is the 'crass materialism, which lays excessive and ever-increasing emphasis on material wellbeing, forgetful of those things of the spirit on which alone a sure and stable foundation can be laid for human society. It is this same cancerous materialism...which Bahá'u'lláh in unequivocal and emphatic language denounced in His Writings, comparing it to a devouring flame...'}Mathnaví, Mathnawí {BGMG: Verse form of Persian invention, in which noted Persian narrative poems have been composed. The Mathnaví par excellence always refers to one of the world's greatest poems, composed in six books sometime between A.D. 1246 and 1273 by Jalál-i-Dín Rúmí. See the erudite text, translation and commentary by R. A. Nicholson.}Maturity, age of {ABBD: The minimum age at which a person is expected to obey the Laws of the Kitáb-i-Aqdas in regard to prayer, fasting, marriage, etc. Bahá'u'lláh has set this age at fifteen. Shoghi Effendi has explained that it does not apply to Administrative functions, such as voting and serving on spiritual assemblies, the minimum age for which is, at present, set at twenty-one. Children of Bahá'í parents under the age of fifteen are considered to be Bahá'ís and should observe the Bahá'í Holy Days, not attending school on these days if it can be arranged. A person may declare his belief in Bahá'u'lláh at any age; it is not necessary to wait until the age of fifteen. Some National Assemblies require children to wait until they reach fifteen before enrolling in the Faith but this is not universal.}see also Declaration, Enrolment
Mawlaví, Mawláná (our Master), Jaláli'd-Dín-i-Rúmí, Jalálu'-d-Dín-i-Rumí, {ROB2: The author of the Mathnaví. (p. 285n). Verses of the Súriy-i-Ghusn and the Mathnaví ... glorify the station of 'Abdu'l-Bahá. (p. 395n)}{BGMG: Persia's greatest mystic poet, (1207–1273), who settled in Rúm (Asia Minor) and authored the Mathnaví.}
{BGMG: Order of dancing dervishes founded in the 13th century A.D. by Jalál-i-Dín Rúmí. Their name derives from his title, Mawlá (mow-law), Turkish Mevla, meaning Master.}
Maxwell, May Ellis Bolles {ABBD: Born in Englewood, New Jersey, USA, in January 1870. She heard of the Faith from Lua Getsinger while in Paris and was among the first party of Western pilgrims to meet 'Abdu'l-Bahá in 1898–9. 'Abdu'l-Bahá instructed her to remain in Paris and teach the Faith there. This she did, making Paris the first Bahá'í centre on the European continent. In 1902 she married Sutherland Maxwell, the architect of the Shrine of the Báb. May Maxwell served the Faith selflessly for forty years as a teacher and administrator. In 1940 she responded to an appeal of the Guardian for pioneers to go to South America and went to Buenos Aires where she died shortly after her arrival. Shoghi Effendi elevated her to the rank of a martyr on her death. May Maxwell is the mother of Amatu'l-Bahá Rúhíyyih Khánum.}Maydán {DBNN: A subdivision of a farsakh/farsang. A square or open place.}{BGMG: Square, open place.}
Mázindarán, 'land of Mím' {ESW: A province in northern Persia}{BGMG: Native province of Bahá'u'lláh, on the Caspian Sea. (GPB 78). Mím is the letter ''M'', standing for Mázindarán.}
Mazra'ih {ABBD: (literally, farm) The country house or summer mansion at Mazra'ih, four miles north of 'Akká, once belonging to 'Abdu'lláh Páshá, which 'Abdu'l-Bahá rented and prepared for Bahá'u'lláh. It took the repeated pleadings of Shaykh 'Alíy-i-Mírí to persuade Bahá'u'lláh, who was still technically a prisoner in the city of 'Akká, to take up residence at Mazra'ih in June 1877. Bahá'u'lláh lived there for two years, after which He moved to the Mansion of Bahjí.}{ROB4: Bahá'u'lláh did not live at Mazra'ih all the time. He used to go and stay in 'Akká sometimes. (p. 9n)}
Mazra'iy-i-Vashásh {BGMG: Place on outskirts of Baghdád where Bahá'u'lláh celebrated Naw-Rúz, 1863.}Mecca, Becca (place of crowding) {GL: The city where Muhammad was born and where he declared Himself}{KI: The capital of Arabia, the birthplace of Muhammad, the site of the Ka'bih, and the most sacred city of Islám}
Medina, Al-Medina, Medinat un-Nabi {GL: The city which sheltered Muhammad and where He is buried; esteemed as second only to Mecca in sanctity}{KI: Literally, 'the city,' so called as giving shelter to Muhammad: formerly Yathrib. The burial place of Muhammad; second only to Mecca in sanctity}
Meditation {ABBD: Quiet reflection, especially on a passage of Sacred Scripture: "Do thou meditate on that which we have revealed unto thee," writes Bahá'u'lláh, "that thou mayest discover the purpose of God, thy Lord, and the Lord of all worlds. In these words the mysteries of Divine wisdom have been treasured." "Meditation is the key for opening the doors of mysteries," 'Abdu'l-Bahá has said. "...in that state man withdraws himself from all outside objects; in that subjective mood he is immersed in the ocean of spiritual life and can unfold the secrets of things-in-themselves." "The meditative faculty is akin to the mirror; if you put it before earthly objects it will reflect them...But if you turn the mirror of your spirits heavenwards, the heavenly constellations and the rays of the Sun of Reality will be reflected in your hearts, and the virtues of the Kingdom will be obtained." There is no set form of meditation in the Bahá'í Writings and the manner of meditating is left entirely to the individual. Shoghi Effendi, in a letter written on his behalf, advised that "it would be wiser for the Bahá'ís to use the Meditations given by Bahá'u'lláh, and not any set form of meditation recommended by someone else." Although individuals are free to seek "their own level of communion with God" through the practice of meditation, they should "guard against superstitious or foolish ideas creeping into it".}Midian {KI: A city and district on the Red Sea, southeast of Mt. Sinai, occupied by the descendants of Midian, son of Abraham and Keturah. Qur'án, Súrih 7:83}Mihdí, Mahdí {DBNN: Title of the Manifestation expected by Islám}{GL: Title of the Manifestation expected by Islám}
{ABBD: The Guided One. The Twelfth Imám, or Qá'im.}
Mihdí, Mírzá, The Purest Branch {ROB2: The youngest brother of 'Abdu'l-Bahá, who later died in 'Akká. His death is regarded by Bahá'u'lláh as His own sacrifice. (p. 266n)}{BGMG: Twenty-two year old son of Bahá'u'lláh who died as a sacrifice in 'Akká, June 23, 1870. Praying, he fell from the roof of the Prison, and supplicated Bahá'u'lláh to accept his life as a ransom for those who were prevented from attaining the presence of their Beloved. (GPB 188).}
{ABBD: The son of Bahá'u'lláh, surnamed by Him 'the Purest Branch', born in 1848. He accompanied His Father into exile and served Him as an amanuensis. In 1870, in the Most Great Prison, Mírzá Mihdí was pacing the roof, wrapped in devotions, when he fell through a skylight. Mortally wounded, his dying wish to his Father was that his life might be a ransom for those who were prevented from attaining Bahá'u'lláh's presence. In a prayer revealed by Bahá'u'lláh in Mírzá Mihdí's memory, Bahá'u'lláh speaks of the sacrifice of His son: "I have, O my Lord, offered up that which Thou hast given Me, that Thy servants may be quickened, and all that dwell on earth be united." In another Tablet Bahá'u'lláh reveals: "Blessed art thou, and blessed he that turneth unto thee, and visiteth thy grave, and draweth nigh, through thee, unto God...Thou art, verily, the trust of God and His treasure in this land. Erelong will God reveal through thee that which He hath desired...When thou wast laid to rest in the earth, the earth itself trembled in its longing to meet thee...Were we to recount the mysteries of thine ascension, they that are asleep would waken, and all beings would be set ablaze with the fire of the remembrance of My Name, the Mighty, the Loving." Mírzá Mihdí was buried outside the city walls near a local shrine, but in 1939 Shoghi Effendi transferred his remains to the Monument Gardens on Mount Carmel near the Shrine of the Báb.}
Mihdí-Qulí Mírzá {BGMG: Commander of the army of Mázindarán; brother of Muhammad Sháh. Prince who perjured himself at Tabarsí.}Mihdíy-i-Dahají, Siyyid {ROB3: Ranked foremost among teachers of the Faith, [and was] only cast out of the community when [he] became a Covenant-breaker. (p. 234n)} /blockquote>Mihdíy-i-Khu'í, Mullá {KI: A close companion of Bahá'u'lláh and tutor to the children of His household. martyred at Tabarsí.}Mihrab {DBNN: The principal place in a mosque, where the imám prays with his face turned towards Mecca}{BGMG: Prayer niche in a mosque, where the Imám or prayer-leader leads the prayer. This niche shows the direction of Mecca.}
Mihr-'Alí Khán, Shujá'u'l-Mulk {BGMG: Persecutor of the Bábís at Nayríz, who was struck dumb. (GPB 84)}Mihríz {ROB2: A village almost half-way between Yazd and Manshád. (p. 103n)}Mind {ABBD: That which in the individual feels, thinks, perceives, wills and reasons. 'Abdu'l-Bahá has said that the "human spirit which distinguishes man from the animal is the rational soul; and these two names--the human spirit and the rational soul--designate one thing...the mind is the power of the human spirit. Spirit is the lamp; mind is the light which shines from the lamp. Spirit is the tree, and mind is the fruit. Mind is the perfection of the spirit, and its essential quality, as the sun's rays are the essential necessity of the sun."}Miracles {ABBD: Occurrences and events for which there is no apparent scientific explanation and which may indicate the intervention of God. Bahá'ís do not deny the possibility of miracles occurring but believe that they are valuable proofs of the Manifestation of God only for those who witness them. What is more important is the inner significance of the miracle, its spiritual meaning. 'Abdu'l-Bahá states that Bahá'u'lláh performed numerous miracles and supernatural acts and that all the Manifestations are able to perform them. For Bahá'ís, however, the greatest miracle of the Manifestation is that He changes the hearts of people and creates a new civilization merely through the influence of His word.}{ROB1: Bahá'u'lláh has deprecated the attributing of miracles to Himself, as this would degrade the station of the Manifestation of God. (p. 291n)}
Mi'ráj {DBNN: 'Ascent'; used with reference to Muhammad's ascension to heaven}{KI: The night journey of Muhammad with Gabriel}
{BGMG: ''Ascent'' of Muhammad. See Qur'án 17:1, describing the mystic vision of the night journey in which the Prophet is transported from Mecca to Jerusalem and is shown the signs of God. An extensive Hadíth literature exists on the Mi'ráj, the influence of which has affected medieval European literature including the Divine Comedy. Cf. the writings of Miguel Asin Palacios, Arabic professor at the University of Madrid.}
{CLUG: The Isra' and Mi'raj are the two parts of a Night Journey that Muhammad took during a single night around the year 621. In the Isra' part of the journey, Muhammad is said to have traveled to the Al-Aqsá Mosque where He leads other Prophets in prayer. In the next part of the journey, the Mi'raj, He ascends into heaven where He individually greets the prophets and later, speaks to 'Alláh, who gives Muhammad instructions to take back to the Muslims regarding the details of prayer.}
see also Hijírah
Mir'átu'l-Azalíyyih {BGMG: Everlasting Mirror (Mírzá Yahyá), who, himself a ''Mirror'', condemned all the Mirrors to death. ''Mirrors'', ''Guides'' and ''Witnesses'' comprised the Bábí hierarchy. (GPB 90, 114, 165).}Mír-Chaqmáq {ROB2: An important square in Yazd with a famous mosque and minaret. It was a centre of religious festivities. (p. 366n)}Mirrors, of the Bábí Dispensation {ROB2: The Báb had bestowed the title 'Mirror' upon several of His followers. (p. 376n)}Mírzá {DBNN: A contraction of Amír-Zádih, meaning son of Amír. When affixed to a name, it signifies prince; when prefixed, simply Mr.}{ABBD: (Persian) (from Amír-Zádih, 'son of a prince') A title which when placed before a name means 'Mister' and when placed after a name means 'prince'.}
Mishkín-Qalam (Musk-scented Pen) {ABBD: Name by which Áqá Husayn-i-Isfahání, a calligrapher of the first rank, was known. He first heard of the Faith in Isfahán, but it was in Baghdád that he learned more about it. In Adrianople he met Bahá'u'lláh and became His follower. When Bahá'u'lláh and His companions were exiled to 'Akká, Mishkín-Qalam was sent to Cyprus. He was eventually freed and came to the Holy Land in 1886. After travelling in Egypt, Damascus and India, 'Abdu'l-Bahá asked him to come back to the Holy Land, where he passed away in about 1912. It is Mishkín-Qalam's calligraphic rendering of The Greatest Name which Bahá'ís most commonly use as its symbol.}Mithqál {KA: A unit of weight, equivalent to a little over 3 1/2 grammes, used in the Kitáb-i-Aqdas with reference to quantities of gold or silver for various purposes, usually in amounts of 9, 19 or 95 mithqáls. The equivalents of these in the metric system and in troy ounces (which are used in the measurement of precious metals), are as follows:9 mithqáls = 32.775 grammes = 1.05374 troy ounces{ROB4: Each mithqáls is equal to 3.6416666 grams. (p. 251n)}
19 mithqáls = 69.192 grammes = 2.22456 troy ounces
95 mithqáls = 345.958 grammes = 11.12282 troy ouncesThis computation is based on the guidance of Shoghi Effendi, conveyed in a letter written on his behalf, which states 'one mithqál consists of nineteen nakhuds. The weight of twenty-four nakhuds equals four and three-fifths grammes. Calculations may be made on this basis.' The mithqál traditionally used in the Middle East had consisted of 24 nakhuds but in the Bayán this was changed to 19 nakhuds and Bahá'u'lláh confirmed this as the size of the mithqál referred to in the Bahá'í Laws (Q&A 23). }
{ABBD: A unit of weight used in Islámic countries for weighing gold and silver. It derives originally from the Roman unit of gold coinage. It is specified by the Báb and by Bahá'u'lláh in the Kitáb-i-Aqdas as the unit for determining certain required payments of gold and silver, including the dowry and Huqúq'u'lláh, and is set at a little over 3.5 grammes.}
Months, Bahá'í {ABBD: The names of the months in the Bahá'í Calendar were given by the Báb, who drew them from the nineteen names of God invoked in a prayer said during the month of Fasting in Shí'ih Islám. Each of the days of the month is also given the name of one of the attributes of God. The names are the same as those of the nineteen months; thus, Naw-Rúz, the first day of the first month, would be considered the day of Bahá, of the month Bahá'. If it fell on a Saturday, the first day of the Bahá'í week, it would also be the 'day of Jalál'.}Monument Gardens {ABBD: Beautifully landscaped gardens in the vicinity of the Shrine of the Báb where beneath befitting monuments are buried the Greatest Holy Leaf, Navváb, the Purest Branch and the Holy Mother.}Moses, 'He Who Discoursed with God', Son of 'Imrán {KI: One of the six great Prophets, according to the Muhammadans. See Exodus 4:16, where God says to Moses: 'thou shalt be to him instead of God'; and Exodus 7:1: 'I have made thee a god to Pharaoh.' Moses led the exodus from Egypt, which is now dated about 1440 B.C.}{ABBD: Prophet of Judaism, born in Egypt, who led the people of Israel out of slavery to the Promised Land, and to whom, on Mount Sinai, God gave the Ten Commandments. Bahá'ís accept Moses as a Manifestation of God. In the Bahá'í Writings Moses is sometimes referred to as 'He Who conversed with God'.}
Most Exalted Leaf {ABBD: A title given by Bahá'u'lláh to His wife Ásíyih Khánum and His daughter Bahíyyih Khánum, who is known in English as the Greatest Holy Leaf.}Most Great Branch, Greatest Branch (Ghusn-i-A'zam) {ABBD: A title given by Bahá'u'lláh to 'Abdu'l-Bahá in the Kitáb-i-'Ahdí. In the Tablet of the Branch (Súriy-i-Ghusn), Bahá'u'lláh describes the station of 'Abdu'l-Bahá in relation to Himself.}Most Great Pillar {TSVATFV: Maqám-i-Mahmúd--Praiseworthy Station--is the rank of Prophets endowed with constancy.}Most Great Prison {ABBD: The prison at 'Akká. Bahá'u'lláh has written: "Know thou, that upon Our arrival at this Spot, We chose to designate it as the 'Most Great Prison'."}Most Great Spirit {ROB1: The Manifestations of God have used different terms to describe the descent of the Spirit of God upon Them. In Christianity, the term 'Holy Spirit' is used, while Bahá'u'lláh designates this as the 'Most Great Spirit', signifying thereby the Revelation of God in its fullness. (p. 10f)}Mother Book, Ummu'l-Kitáb {BGMG: ''The heavenly original of the Scriptures revealed to the Prophets, inscribed on the 'Preserved Tablet'...'' Cf. Qur'án 13:39: ''With Him (God) is the Mother of the Book.'' Also Qur'án 3:5 and 85:21. The Mother Book is ''also the Book of Divine Knowledge and Foreordainment.'' (Nicholson, R. A., Commentary on the Mathnawí, I, 32). The word ''umm''--mother--means source, basis, chief part. Mother Book is also defined as ''the original copy of the Book with 'Alláh in heaven, from which the revelations of the Qur'án come...'' (Sh. Enc. of Is.) It is the archetypal Book, Qur'án 43:3; the source of Revelation, Qur'án 13:39.}{ABBD: The archetype of the Holy Scriptures, the source of the Revelation. In Islám, it is the original copy of the Book with Alláh in heaven, from which the revelations of the Qur'án come. The Mother Book of the Bábí Dispensation is the Persian Bayán; the Mother Book of the Bahá'í Dispensation is the Kitáb-i-Aqdas.}
Mother Temple {ABBD: The first Bahá'í House of Worship to be built in a particular geographical area. For example, the Temple in Wilmette, Illinois, USA, is the 'Mother Temple of the West' and the one near Frankfurt, Germany, is the 'Mother Temple of Europe'.}Mu'abbirín {BGMG: Soothsayers.}Mu'adhdhin, Muezzin {BGMG: Caller of the Adhán or summons to prayer. The first muezzin was Balál, the Ethiopian.}{DBNN: The one who sounds the Adhan, the Muhammadan call to prayer}
{ABBD: (Arabic) Muezzin; in Islám, the one who calls the Faithful to prayer.}
Mu'ávíyih {BGMG: Son of Vahháb (Kitáb-i-Íqán 246).}Mudarrisín {BGMG: Professors.}Mudír {ROB1: District prefect. (p. 285n)}Mufaddal {ESW: A devoted follower of Imám Sadiq, who has handed down many Muslim traditions from the AMAM (Imam)}{KI: Reference to Shí'ih tradition}
{BGMG: Contemporary of Imám Sádiq, who prophesied to him concerning the ''Year 60'' (1844). (SW 112; Íqán 253)}
Mufti {ROB1: Expounder of Muslim law who rule on points of religious jurisprudence. (p. 285n)}{ROB3: The religious leader of the city who usually wielded greater influence and authority than a governor. (p. 410n)}
{BGMG: Expounder of Muslim law; gives a Fatvá or sentence on a point of religious jurisprudence.}
{ABBD: In Sunní Islám, a consulting canon lawyer, who delivers legal opinions on points of Islamic law to the qádí.}
Muhammad, The Praised One, The Friend {GL: Lit. 'The Praised One.' The Founder of Islám, the son of 'Abdu'lláh of the family of Háshim, born in Mecca in (it is said) the year 570 A.D.}{KI: The Prophet of Islám and Revealer of the Qur'án. Born August A.D. 570. Declared His Mission A.D. 613. Fled to Medina A.D. 622. See Some Answered Questions, pp. 22-29. Foretold by Moses, Deut. 18:15; by St. John the Divine, Rev. 11 (see Some Answered Questions, p. 53 ff.)}
{TSVATFV: Muhammad, Ahmad and Mahmúd are names and titles of the Prophet, derived from the verb "to praise," "to exalt."}
{BGMG: 570–632 A.D. Prophet of God, Revealer of the Qur'án, Founder of Islám. His name means valde laudatus or laudandus--highly praised or to be praised; foretold by Jesus as Paraclete (Faraqlít). Called by Bahá'u'lláh God's ''Well-Beloved One.'' (Gl. 221). Referred to in Qur'án 33:40 as the Seal of the Prophets. Speaking of the new Day, Bahá'u'lláh states: ''The designation 'Seal of the Prophets' fully revealeth its [this Day's] high station. The Prophetic Cycle hath verily ended. The Eternal Truth is now come.'' (WOB 167)}
{ABBD: The Prophet-Founder of the religion of Islam, Muhammad was born circa 570 AD in Mecca and died in 632 in Medina. His Revelation is contained in the Qur'an. Bahá'ís accept Muhammad as a Manifestation of God. As the 'Seal of the Prophets', Muhammad's references to the 'Great Announcement', 'Day of Judgement' and Day on which 'thy Lord shall come and the angels rank on rank' refer to the coming of Bahá'u'lláh. In the Bahá'í Writings Muhammad is sometimes referred to as the 'Friend of God' and 'the Apostle'.}
Muhammad Sháh {ABBD: Sháh of Persia (reigned 1834-48). After putting to death the Grand Vizier, the Qá'im-Maqám, who had raised him to the throne (for which act the Sháh was chastised by Bahá'u'lláh in the Kalimát-i-Firdawsíyyih), the Sháh raised his tutor Hájí Mírzá Áqásí to that office. During his reign he left much of the government in Áqásí's hands, to the extreme detriment of the country. Muhammad Sháh sent Siyyid Yahyáy-i-Dárábí (later known as Vahíd) to investigate the claims of the Báb, whereupon the latter became a fervent Bábí. The Sháh summoned the Báb to the capital but allowed his Grand Vizier to order instead that the Báb be imprisoned in Máh-Kú, thus preventing their meeting. Muhammad Sháh died in 1848.}Muhammad, Hájí Mírzá Siyyid, Khal-i-Asghar {ABBD: One of the maternal uncles of the Báb. It was in answer to his questions that Bahá'u'lláh revealed the Kitáb-i-Íqán. Hájí Mírzá Siyyid Muhammad had not been entirely convinced that his nephew was the Promised Qá'im and, during a visit to Baghdád, asked Bahá'u'lláh to clarify how the traditions and prophecies were fulfilled by the Báb. Bahá'u'lláh told him to make a list of his questions. In the next two days and nights Bahá'u'lláh revealed the Kitáb -i-Íqán in answer. His doubts were dispelled, and he acknowledged the truth of both the Báb and Bahá'u'lláh.}see also Hájí Mírzá Siyyid 'Ali
Muhammad-'Alí, Hájí Shaykh, Nabíl Ibn-i-Nabíl {ESW: A Bahá'í merchant from Qazvín, Persia, known as Nabíl Ibn-i-Nabíl; he lived in Istanbul from 1882 and committed suicide in that city on the 9th of Rajab 1307 (March 1, 1890).}Muhammad-'Alí, Mírzá, Ghusn-i-Akbar (Greater Branch) {BGMG: Arch-Breaker of Bahá'u'lláh's Covenant; half-brother of 'Abdu'l-Bahá. (GPB 246, 249)}{ABBD: A son of Bahá'u'lláh and half-brother of 'Abdu'l-Bahá who became the Arch-Breaker of Bahá'u'lláh's Covenant. Bahá'u'lláh had given Muhammad Ali, called the 'Greater Branch' (Ghusn-i-Akbar), a rank second to 'Abdu'l-Bahá, but after Bahá'u'lláh's Will was read, the jealous Muhammad-Alí tried to discredit and subvert both the Will and its object, 'Abdu'l-Bahá. He began a campaign of lies, calumnies and forgery; he even plotted against 'Abdu'l-Bahá's life and intrigued to have 'Abdu'l-Bahá imprisoned again by the Turkish authorities. Those who followed Muhammad-Ali are considered Covenant-breakers. Muhammad-Alí died alone and unsupported, repudiated by the Bahá'í community, and was buried by Muslim rites in an unmarked grave.}
see also Kitáb-i-'Ahdí.
Muhammad-'Álíy-i-Zanjání, Mullá, Mullá Muhammad 'Alí, Hujjat (The Proof) {KI: 'One of the ablest and most formidable champions of the Faith' (God Passes By, p. 44), the leader of the Bábís in what Lord Curzon called 'the terrific siege and slaughter' they suffered at Zanján where he with 1800 fellow disciples was martyred}{ABBD: He was called Hujjatu'l-Islám, "an appellation given to highly-placed and well recognized divines". the Báb gave him the designation Hujjat-i-Zanjání. Hujjat sent Mullá Iskandar to investigate the claims of the Báb. On Mullá Iskandar's return, he acquainted himself with the Writings of the Báb and from the pulpit directed his disciples to embrace the Báb's cause. He was detained in Tihrán and kept under surveillance. Upon his return to Zanján he was the target of concealed hostility on the part of the authorities. Zanján split into two opposing camps and Hujjat and his companions were forced to seek safety in a nearby fort. About three hundred of Hujjat's supporters held the fort against repeated attack and siege for almost nine months. Hujjat was wounded after a final month-long siege and his wife and baby son were killed. Hujjat himself died a few days later. In a fierce attack the Bábís were finally overcome, the survivors being tortured, killed and their bodies mutilated. The body of Hujjat was exposed for three days to dishonour in the public square, after which it was carried away by unknown hands.}
Muhammad-'Alíy-i-Zunúzí, Mirza, Anís {BGMG: Disciple who was executed bound to, and shielding, the Báb.}{ABBD: The youth of Tabríz who shared martyrdom with the Báb.}
see also Martyrdom of the Báb; Siyyid 'Alíy-i-Zunúzí
Muhammad-Báqir, Shaykh, Dhi'b (The Wolf) {BGMG: The ''Wolf'', to whom Bahá'u'lláh addressed His Lawh-i-Burhán and to whom He referred as ''the last trace of sunlight upon the mountain-top''. (GPB 232)}{ABBD: A notorious divine of Isfahán who pronounced the death sentence on two brothers known as the King of Martyrs and the Beloved of Martyrs. Bahá'u'lláh addressed his Lawh-i-Burhán (Tablet of the Proof) to Shaykh Muhammad-Báqir. 'The Wolf' died alone and deserted in 'Iráq in 1884.}
see also Shaykh Muhammad-Taqí
Muhammad-Hádíy-i-Farhádí, Áqá {ROB2: He served Táhirih in many ways, and was among those who accompanied her to Badasht and there acted as a guard at the gate of the garden which was assigned to her by Bahá'u'lláh. (p. 174n) The husband of Khátún Ján. (p. 175n)}Muhammad-Hasan-i-Sabzivárí, Shaykh {ROB2: The leading mujtahid of Yazd who was one of the greatest enemies of the Faith. He passed the death sentence on many believers who were martyred in that area. (p. 103n)}Muhammad-Husayn, Mír, Raqshá (She-Serpent), Imám-Jum'ih of Isfahán {ESW: Mír Muhammad Husayn, 'the She-Serpent' (successor in this post to his brother Mír Siyyid Muhammad who befriended the Báb). He, with 'the Wolf', Shaykh Muhammad-Báqir, persecuted the Bahá'ís and brought about the death of Mírzá Muhammad Hasan and Mírzá Muhammad Husayn (The King and the Beloved of Martyrs), who were decapitated together.}{ABBD: In Epistle to the Son of the Wolf, Bahá'u'lláh addresses the Imám-Jum'ih of Isfahán, Mír Muhammad-Husayn, as Raqshá. He is condemned for his instigation of the martyrdom of the King and Beloved of martyrs, to whom he owed a sum of money. He died in 1881 of a disease so loathsome that even his family would not touch him.}
see also Shaykh Muhammad-Taqí
Muhammad-Husayn-i-Marághi'í, Muhammad-Husayn-i-Marághih'í {BGMG: One of the Seven Martyrs of Tihrán.}Muhammad-i-Isfahání, Siyyid, Siyyid Muhammad, Siyyid of Isfahán, Antichrist of the Bahá'í Dispensation {ESW: 'The Anti-Christ of the Bahá'í Dispensation' who instigated the villainies of Mírzá Yahyá}{ABBD: Siyyid Muhammad of Isfáhán was a Bábí of unsavoury character and personal ambition who induced Mírzá Yahyá to oppose Bahá'u'lláh and to claim prophethood for himself. Although an Azalí, Siyyid Muhammad was included by the Turkish authorities in the group of exiles sent to 'Akká with Bahá'u'lláh. There he continued to agitate and plot against Bahá'u'lláh. When he tried to instigate a mob attack against Bahá'u'lláh's house, seven of the Bahá'í exiles killed him, to the anguish of Bahá'u'lláh. This action placed Bahá'u'lláh in peril and caused Him to be subjected to imprisonment and interrogation.}
Muhammad-Qulí, Mírzá {ABBD: Faithful half-brother of Bahá'u'lláh who shared His exile.}Muhammad-Ridá of Manshád, Mullá, Mullá Muhammad-Ridáy-i-Manshádí, Rada'r-Rúh {DBNNi: One of the enlightened 'ulamás of Manshád, Bahá'u'lláh gave him the name of Rada'r-Rúh.}{ROB1: A notable divine from the village of Manshád, near Yazd, who embraced the Bábí Faith in the early days and went to Baghdád where he attained the presence of Bahá'u'lláh. (p. 39n)}
{ROB2: One of the outstanding martyrs of Manshád. Bahá'u'lláh said once, when Hájí Muhammad-Táhir was in His presence, that He liked Manshád because of Rada'r-Rúh. (p. 99n)}
{ROB3: The date of his martyrdom is not clearly known but was probably around the time that Bahá'u'lláh arrived in 'Akká and sent him the [Tablet revealed soon after His arrival in 'Akká]. (p. 7 and n)}
Muhammad-Ridá, Hájí {ESW: A highly respected Bahá'í of 'Ishqábád, martyred 1889.}{BGMG: 70-year old Bahá'í stabbed to death in broad daylight in 'Ishqábád at the instigation of the Shí'ahs, whose guilt was subsequently established by the Czar's military court. The aggrieved Bahá'ís intervened on behalf of the murderers and had their sentences commuted to a lighter punishment. (SW 77; GPB 202)}
Muhammad-Taqí, Hájí, Ayyúb {ROB1: An eminent personage of Nayríz and an ardent follower of the Báb. (p. 139). The momentous Súriy-i-Sabr (Lawh-i-Ayyúb) was revealed to his imperishable memory. (p. 141 and n) When Hájí Muhammad-Taqí travelled to Baghdád, he was accompanied by his wife, son and daughter. This son, Muhammad 'Alí, while still a youth, was killed in Baghdád. He himself died a few years later in that city and Bahá'u'lláh honoured him by attending his funeral. Knowing that Hájí Muhammad-Taqí's wife was grief-stricken at the tragic loss of both son and husband, Bahá'u'lláh arranged for a certain Ahmad 'Alí, a youth of beautiful character, to go with her to Nayríz and live there as an adopted son. (p. 269n)}Muhammad-Taqí, Hájí Mírzá, the Vakílu'd-Dawlih {ROB1: A cousin of the Báb, the son of Hájí Mírzá Siyyid Muhammad for whom Bahá'u'lláh revealed the Kitáb-i-Íqán. (p. 198n)}{BGMG: Cousin of the Báb and chief builder of the Temple at 'Ishqábád, to which he dedicated his entire resources. His state title was Vakílu'd-Dawlih. (GPB 268, 300)}
{ABBD: A cousin of the Báb whom 'Abdu'l-Bahá assigned the task of raising the Mashriqu'l-Adhkár in 'Ishqábád.}
Muhammad-Taqí, Shaykh, Shaykh Muhammad-Taqíy-i-Najafi, Áqá Najafi, Ibn-i-Dhi'b (The Son of the Wolf) {ESW: A priest of Isfahán whose father had caused the death of the King of Martyrs and the Beloved of the Martyrs}{ABBD: Like his father, Shaykh Muhammad-Báqir, he was a notorious divine and an enemy of the Bahá'í Faith who brought about the persecution and martyrdom of Bahá'ís. Bahá'u'lláh addressed his last book, Epistle to the Son of the Wolf, to Shaykh Muhammad-Taqí. He died in 1914.}
{ABBD: Shaykh Muhammad-Taqí, known as Áqá Najafi, the son of Shaykh Muhammad-Báqir, who was stigmatized by Bahá'u'lláh as the "Wolf". Áqá Najafí was an opponent of the Cause of Bahá'u'lláh, evil-minded and vicious. He collaborated with his father in the policy of murdering the Bahá'ís, and it was through his instigation that the great upheavals against the Bahá'ís occurred in Isfahán and Yazd.}
Muhammad-Taqíy-i-Juvayní, Mírzá {BGMG: Early Bahá'í who threw away sum of silver and gold as a symbol of sacrifice.}Muharram {BGMG: First ten days of first month of Muslim year, observed by Shí'ahs as part of their mourning period for the Imáms; the tenth day, 'Áshúrá, is the day of the Martyrdom of Husayn.}Muhddithín {BGMG: Narrators (of Hadíth--traditionally reported acts and words of Muhammad, etc.)}Muhít-i-Kirmání, Mírzá {BGMG: Outstanding exponent of the Shaykhí school, to whom in Mecca the Báb, facing the Black Stone, declared His Mission. (DB 134)}Muhyi'd-Dín, Shaykh {BGMG: The Seven Valleys was revealed in answer to the questions of this qádí.}Mujtahid {ROB2: Doctor of Islámic law who has the authority to exercise independent initiative in enforcing the laws of Islám. (p. 99n)}{DBNN: Muhammadan doctor of law. Most of the mujtahids of Persia have received their diplomas from the most eminent jurists of Karbilá and Najaf.}
{ABBD: Literally, 'one who strives'. In Shí'ih Islám, the highest rank of divine, with the right to make authoritative pronouncements and decisions on points of law in the name of the Hidden Imám.}
Mullá {DBNN: Muhammadan priest}{ABBD: Islámic cleric, theologian, judge.}
Muná {BGMG: Place where Mecca pilgrim sacrifices cattle according to his means on the Day of Nahr.}Munájátháy-i-Síyám {BGMG: ''Prayers for Fasting, written by Bahá'u'lláh in anticipation of the Book of His Laws...'' (Adrianople). (GPB 172)}Munírih Khánum, Fátimih Khánum, The Holy Mother {ABBD: Wife of 'Abdu'l-Bahá. She was the daughter of Mírzá Muhammad-'Alíy-i-Nahrí by his second wife. The first wife of Mírzá Muhammad-Alí had borne no children, and the second wife was also childless until the Báb intervened. At a banquet in honour of the Báb, the brother of Mírzá Muhammad-Alí asked the Báb to intercede on his brother's behalf so that the couple might have a child. As Nabíl has written, the Báb took a portion of his food and directed that it be taken to Mírzá Muhammad- Ali and his wife. "Let them partake of this; their wish will be fulfilled." In due course a baby daughter was born to the couple, whom they named Fátimih. Bahá'u'lláh later on gave her the name Munírih (Illumined). She married 'Abdu'l-Bahá in about 1873 and passed away in 1938.}Munzaví {BGMG: Recluse.}Muqaddasín {BGMG: Saints.}Murád V {BGMG: Immediate successor of Sultan 'Abdu'l-'Azíz. Soon deposed, his mind having been reduced to a nullity by intemperance and long seclusion in the ''Cage'' -- i.e., the Grand Seraglio prison where Turkish princes were kept under lock and key.}Murgh-Mahallih {BGMG: Bahá'u'lláh's summer residence north of Tihrán.}Murtadá, Siyyid {BGMG: One of the Seven Martyrs of Tihrán.}Murtadáy-i-Ansárí, Shaykh {BGMG: Leading mujtahid extolled by Bahá'u'lláh in the Lawh-i-Sultán. (GPB 143)}Músá, Mírzá, Áqáy-i-Kalím {ESW: A Faithful brother of Bahá'u'lláh}{BGMG: Noble brother of Bahá'u'lláh, commonly called Áqáy-i-Kalím. ''His staunch supporter and ablest of His brothers and sisters.'' (SW 166)}
{ABBD: A younger brother of Bahá'u'lláh who remained devoted and faithful to Bahá'u'lláh and served Him to the end of his life. After the Martyrdom of the Báb, Mírzá Músá, at Bahá'u'lláh's instructions, hid the casket containing the remains of the Báb in the Shrine of Imám-Zádih Hasan. Mírzá Músá accompanied Bahá'u'lláh into exile and often served as His deputy in meeting with government officials and religious leaders, until 'Abdu'l-Bahá took on this function. Shoghi Effendi designated him one of the Nineteen Apostles of Bahá'u'lláh. Mírzá Músá died in 'Akká in 1887.}
Musakhkhirín {BGMG: Muhammadan spirit-subduers.}Musalláy-i-Safdar-Khán, Musallá {ROB2: A mosque in Yazd. (p. 362n)}Musíbát-i-Hurúfát-i-'Álíyát {BGMG: Writing of Bahá'u'lláh prior to His Declaration ('Iráq).}Muslim, Musulmán, Muhammadan {BGMG: Follower of Islám.}Mustafa Big-i-Sanandají {DBNNi: A dervish, surnamed Majdhúb, one of the first to recognize the station of Bahá'u'lláh.}see also Big
Mustafá, Mírzá , of Naráq {ESW: One of the followers of the Báb who was executed in Tabríz. (See Memorials of the Faithful, pp. 148-50)}Mustagháth {GL: Lit. 'He who is invoked'. By reference to the numerical value of this word, the Báb reveals the ninth year of this Era (A.D. 1853) as the date of Bahá'u'lláh's manifestation.}{KI: Literally, 'He who is invoked.' Referring to the appearance of Bahá'u'lláh at the time announced by the Báb}
{BGMG: ''He Who is invoked.'' The Cycle of every Divine Dispensation. Specifically, the time of Mustagháth is the day of the Latter Resurrection, i.e., the Advent of Bahá'u'lláh. (Kitáb-i-Íqán 229; 248). The letters total according to the Abjad reckoning 2001 -- the limit of time assigned by the Báb for the advent of the Promised One. With these words of the Báb, Bahá'u'lláh refutes those who claimed that the Promised One would not appear until 2,001: ''For none knoweth the time of the Revelation except God. Whenever it appeareth, all must acknowledge the Point of Truth, and render thanks unto God.'' (SW 157).}
Mutavallí {BGMG: Muhammadan custodian or manager of a religious foundation.}Mutisarrif {ROB1: Provincial governor. (p. 285n)}Muzaffari'd-Dín Sháh {BGMG: ''Weak and timid'' 5th Qájár Sháh.}Mystery of God, Sirru'lláh {ABBD: A title given by Bahá'u'lláh to 'Abdu'l-Bahá. Shoghi Effendi states that this designation "...while it does not by any means justify us to assign to Him ['Abdu'l-Bahá] the station of Prophethood, indicates how in the person of 'Abdu'l-Bahá the incompatible characteristics of a human nature and superhuman knowledge and perfection have been blended and are completely harmonized."}Nabíl {BGMG: Excellent; noble, etc. Term often used as a Bahá'í title; this name has the same numerical value as Muhammad (92); it is also equal in numerical value to 'Akká, referred to as the ''Vale of Nabíl'' in Bahá'u'lláh's Lawh-i-Sayyáh, revealed during His first years in Adrianople. (GPB 171, 184)}Nabíl-i-Akbar, Fádil-i-Qá'iní {BGMG: Erudite early Bahá'í who taught in Samaqand and Bukhárá.}{ABBD: Hand of the Cause Áqá Muhammad-i-Qá'iní, whose title was conferred on him by Bahá'u'lláh. Also known as Fádil-i-Qá'iní (the Learned One of Qá'in). He was arrested as a Bábí, a charge which he denied. The incident started him thinking, however, and he studied the writings of the Báb and became a believer. He became an eminent mujtahid and met Bahá'u'lláh. At first he did not recognize Bahá'u'lláh's station, but after listening to a discourse of Bahá'u'lláh, he became a Bahá'í. He taught the Faith widely and was arrested three times. It was to Nabíl-i-Akbar that Bahá'u'lláh's Tablet of wisdom (Lawh-i-Hikmat) was addressed. He died in Bukhárá in 1892. 'Abdu'l-Bahá designated him a Hand of the Cause and Shoghi Effendi included him among the Apostles of Bahá'u'lláh.}
{ROB2: Nabíl-i-Akbar, in his earlier days, had mastered the subjects of divine philosophy and metaphysics. It was later in his life that he went to 'Iráq, became a renowned mujtahid and acquired great fame. (p. 342n)}
Nabíl-i-A'zam {GL: The Bahá'í title of Muhammad-i-Zarandí, a devoted follower of the Báb and Bahá'u'lláh, author of the historical work known as Nabíl's Narrative}{BGMG: Title of Mullá Muhammad-i-Zarandí, author of the Dawn-Breakers. It means the Most Great Nabíl. Nabíl is also called Bahá'u'lláh's Poet-Laureate. (GPB 130)}
{ABBD: Surname of Mullá Muhammad-i-Zarandí who wrote the lengthy history of the Faith, The Dawn-Breakers. He became a Bábí, and after the Martyrdom of the Báb put forward a claim to the leadership of the Bábí community. When he later visited Baghdád, he recognized the station of Bahá'u'lláh and put aside his own claims. From Baghdád and Adrianople he was sent to Írán by Bahá'u'lláh to alert the Bábís of the advent of 'Him Whom God Shall Make Manifest'. On the passing of Bahá'u'lláh he was so overcome with grief that he ended his own life by throwing himself into the sea and drowning.}
Nadr-ibn-i-Hárith {GL: An opponent of Muhammad.}{KI: An opponent of Muhammad.}
{BGMG: Name of an influential pagan opposed to the Prophet Muhammad. He preferred Persian romances to the Message of God.}
Nahr, Day of {BGMG: Day of Sacrifice, 10th day of Mecca pilgrimage; after casting 7 stones each at 3 pillars of Muná, the pilgrim concludes his pilgrimage with a sacrifice of sheep, goat, cow or camel.}Na'ím, Mírzá {BGMG: Accomplice of Mihr-'Alí Khán.}Najaf {ROB2: [One of] Two holy cities of Shí'ah Islám where clergymen receive the rank of mujtahid. (p. 100n)}{BGMG: One of the 2 holiest Shrines in the Shí'ah world. In 'Iráq, south of Karbilá .}
Najaf-'Alí {ESW: One of the 44 survivors of Zanján who were brought to Tihrán and all of them executed save Najaf 'Alí, on whom an officer took pity. But some years later he was arrested again and beheaded. (See God Passes By, p. 178)}Najis, Defiled {CLUG: Ritually unclean. Contact with najis things brings a Muslim into a state of ritual impurity. Ritual purification is then required before religious duties such as regular prayer are performed.}{ROB2: The clergy had introduced this practice that if a Muslim touched a Bábí, he would be defiled. (p. 343n)}
Nakhud {KA: A unit of weight.}see also Mithqál
Namáz-khánih {BGMG: Prayer house.}Námiq Páshá {BGMG: Governor of Baghdád in 1863.}Naqshbandíyyih Order {BGMG: Powerful Súfí Order founded A.D. 1319 by Pír Muhammad. It has many adherents in India.}Nárín, Fort of {BGMG: Fort in Yazd (DB 470).}Nasír, Hájí, of Qazvín {ESW: A merchant; full name Hájí Muhammad-Nasír; martyred at Rasht in 1300 A.H. (1882-83)}Násiri'd-Dín Sháh, Tyrant of Persia {BGMG: ''The helper of the Faith.'' Notorious ruler of Persia A.D. 1848–1896 (born 1831). Mightiest potentate of Shí'ah Islám. Stigmatized by Bahá'u'lláh as ''Prince of Oppressors.'' (GPB 197)}{ABBD: Sháh of Írán 1848–96. During his reign, and under his orders, the Báb was executed and Bahá'u'lláh was imprisoned and exiled. He vowed to strangle the Faith in Iran. Bahá'u'lláh called him the 'Prince of Oppressors'. He was assassinated on the eve of his jubilee in 1896.}
see also Sádiq-i-Tabrízí, 'Azím Turshízí
Nasút, Násút {TSVATFV: The mortal world.}{BGMG: Humanity. The ''outward, phenomenal aspect [of Reality] from which the mystic 'passes away' in moments of ecstasy.'' The ''Divine aspect of humanity.''}
National Spiritual Assembly, Secondary House of Justice {ABBD: The national Administrative body of the Bahá'í Faith. 'Abdu'l-Bahá in His Will and Testament wrote: "in all countries a secondary House of Justice must be instituted, and these secondary Houses of Justice must elect the members of the Universal one." The secondary House of Justice is for the present called the National Spiritual Assembly. Shoghi Effendi has outlined the election, work and responsibilities of the National Spiritual Assemblies: "In countries where the local Bahá'í communities had sufficiently advanced in number and in influence measures were taken for the initiation of National Assemblies, the pivots round which all national undertakings must revolve. Designated by 'Abdu'l-Bahá in His Will as the 'Secondary House of Justice', they constitute the electoral bodies in the formation of the International House of Justice, and are empowered to direct, unify, coordinate and stimulate the activities of individuals as well as Local Assemblies within their jurisdiction. Resting on the broad base of organized local communities, themselves pillars sustaining the institution which must be regarded as the apex of the Bahá'í Administrative Order, these Assemblies are elected, according to the principle of proportional representation, by delegates representative of Bahá'í local communities assembled at Convention during the period of the Ridván Festival; are possessed of the necessary authority to enable them to insure the harmonious and efficient development of Bahá'í activity within their respective spheres; are freed from all direct responsibility for their policies and decisions to their electorates; are charged with the sacred duty of consulting the views, of inviting the recommendations and of securing the confidence and cooperation of the delegates and of acquainting them with their Plans, problems and actions; and are supported by the resources of national Funds to which all ranks of the Faithful are urged to contribute."}see also Bahá'í Temple Unity
Nationalism {ABBD: Loyalty and devotion to a nation; especially a sense of national consciousness exalting one nation above all others and placing primary emphasis on the promotion of its culture and interests as opposed to those of other nations or supranational groups. The attitude of the Bahá'ís to nationalism 'implies neither the slightest indifference to the cause and interests of their own country, nor involves any insubordination on their part to the authority of recognized and established governments. Nor does it constitute a repudiation of their sacred obligation to promote, in the most effective manner, the best interests of their government and people. It indicates the desire cherished by every true and loyal follower of Bahá'u'lláh to serve, in an unselfish, unostentatious and patriotic fashion, the highest interests of the country to which he belongs, and in a way that would entail no departure from the high standards of integrity and truthfulness associated with the teachings of his Faith.' Shoghi Effendi writes that 'the fury of a capricious and militant nationalism' must be 'transmuted into an abiding consciousness of world citizenship'. The purpose of the World Order of Bahá'u'lláh is not, however, 'to stifle the flame of a sane and intelligent patriotism in men's hearts, nor to abolish the system of national autonomy so essential if the evils of excessive centralization are to be avoided...It calls for a wider loyalty...It insists upon the subordination of national impulses and interests to the imperative claims of a unified world.'}Navváb {BGMG: Highness; nabob.}Navváb, Ásíyih Khánum {BGMG: Saintly wife of Bahá'u'lláh, whose children included the Master, the Most Exalted Leaf and the Purest Branch. She was entitled by Him the ''Most Exalted Leaf'' and His ''perpetual consort in all the worlds of God.'' (GPB 108)}{ABBD: The wife of Bahá'u'lláh, Ásíyih Khánum, entitled by Him the 'Most Exalted Leaf'. Navváb shared Bahá'u'lláh's exile for nearly forty years and was the mother of 'Abdu'l-Bahá, the Greatest Holy Leaf and the Purest Branch. Shoghi Effendi wrote: She evinced a "fortitude, a piety, a devotion and a nobility of soul which earned her from the Pen of her Lord the posthumous and unrivalled tribute of having been made His 'perpetual consort in all the worlds of God'". She passed away in the House of 'Abbúd in 1886. Shoghi Effendi transferred the remains of Navváb from the cemetery in 'Akká to the Monument Gardens of Haifa in 1939.}
Naw-Rúz {BGMG: New Day. Bahá'í New Year's Day, which falls on the vernal equinox. Íránian tradition ascribes the Naw-Rúz to Jamshíd, pre-Deluge ruler in a golden age, who established the solar year. Although the Persians adopted the lunar calendar of Islám, they never abandoned the celebration of Naw-Rúz.}{DBNN: 'New Day'. Name applied to the Bahá'í New Year's Day; according to the Persian calendar, the day on which the sun enters Aries.}
Nayríz {ESW: A town in southern Persia, near Shíráz}{ABBD: Village in the southwest of Írán in the province of Fárs. Following the visit of Vahíd there in 1850 many people became Bábís, provoking opposition from the government. An upheaval followed, resulting in the martyrdom of many Bábís, including Vahíd.}
Nebuchadnezzar {KI: King of Babylon. In 599 B.C. he captured Jerusalem, and in 588 B.C. he destroyed the city and removed most of the inhabitants to Chaldaea.}New Era {ABBD: The present stage of mankind's spiritual and social development ushered in by Bahá'u'lláh.}see also Ages of the Bahá'í Era
New Race of Men {ABBD: People whose personal characters have been transformed in conformity with the spiritual values taught by the Manifestation of God. Bahá'u'lláh wrote: "Is it not the object of every Revelation to effect a transformation in the whole character of mankind, a transformation that shall manifest itself, both outwardly and inwardly, that shall affect both its inner life and external conditions? For if the character of mankind be not changed, the futility of God's Universal Manifestation would be apparent." Shoghi Effendi wrote: "A race of men, incomparable in character, shall be raised up which, with the feet of Detachment, will tread under all who are in heaven and on earth, and will cast the sleeve of holiness over all that hath been created from water and clay." "...the supreme and distinguishing function of His Revelation...is none other than the calling into being of a new race of men..."}Nightingale {ABBD: One of a variety of thrushes known for the sweetness of its nocturnal song. Used in the Bahá'í Writings to symbolize the Manifestation of God, particularly Bahá'u'lláh.}{ROB2: [In the 'story of the Nightingale and the Crow', the nightingale] signifies a faithful lover of Bahá'u'lláh, who has truly recognized Him. (p. 242n) Bahá'u'lláh portrays Himself as a mystic Rose appearing in the Garden of Paradise. The Rose, the object of adoration of the nightingale, calls out to its lovers to come and be united with the deathless beauty of the Beloved. (p. 241)}
Ni'matu'lláh-i-Mázindarání, Mullá {KI: A Bábí martyred at the Fort of Shaykh Tabarsí.}Nimrod {GL: The persecutor of Abraham.}{KI: In Muhammadan commentaries represented as the persecutor of Abraham.}
Nísáb {BGMG: Fixed amount of property on which Zakát is due.}Níshápúr {BGMG: Town in northeast Persia west of Mashhad.}Níyálá {BGMG: Persian village near which Bahá'u'lláh was stoned. (DB 299; GPB 68)}Níyávarán {ESW: A village in which there is a royal residence.}{BGMG: Village in Shimírán.}
Nizámí {BGMG: Poet of Ganja, (A.D. 1140–1202), author of the Panj Ganj (Five Treasures).}Noah {KI: A Prophet to whom Muhammadans give the title of the 'Prophet of God,' see Gen. 6:10 and Qur'án, Súrihs 11, 71, for an account of his life and of the Flood}Nudbih, Prayer of {KI: A 'Lamentation' of the Imám 'Alí.}Nuqtih {DBNN: 'Point'.}Núr {ABBD: A district of Mázindarán in northern Írán, the ancestral home of Bahá'u'lláh.}Nusayrí {BGMG: Syrian sect named after Nusayr, an adherent of 'Alí, which preaches the divinity of 'Alí. For a long period this sect held that ''woman was the incarnation of the evil spirit or Satan, and that man alone was the manifestation of God...'' ('Abdu'l-Bahá, Promulgation of Universal Peace, I, 71)}Olinga, Enoch {ABBD: Hand of the Cause born in 1926 in the village of Abaango, Uganda--Africa's only native Hand of the Cause. He became a Bahá'í in 1952, the third Ugandan to accept Bahá'u'lláh and the first of the Teso tribe. He taught the Faith widely, particularly among his own tribe. He pioneered to Cameroon during the Ten Year Crusade, thus becoming a Knight of Bahá'u'lláh. For his work in confirming 300 new believers and founding five spiritual assemblies Shoghi Effendi named him 'Abu'l-Futúh--the Father of Victories. Enoch Olinga was appointed a Hand of the Cause in October 1957. He and several members of his family were brutally murdered by gunmen in their Kampala home in 1979.}Oneness of Mankind, unity of Mankind {ABBD: The central principle of the Bahá'í Faith: Bahá'u'lláh wrote: "The earth is but one country, and mankind its citizens." It is the "pivot round which all the teachings of Bahá'u'lláh revolve". Shoghi Effendi wrote: "Its appeal is not to be merely identified with a reawakening of the spirit of brotherhood and good-will among men, nor does it aim solely at the fostering of harmonious cooperation among individual peoples and nations...It implies an organic change in the structure of present-day society...It calls for the reconstruction and demilitarization of the whole civilized world--a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units. It represents the consummation of human evolution..." The oneness of mankind is the foundation upon which all the other social principles and teachings of Bahá'u'lláh are based.}see also Seven Candles of Unity, Unity in Diversity
Ottoman Empire {ROB2: Bahá'u'lláh wrote: ''The day is approaching when the Land of Mystery, and what is beside it shall be changed, and shall pass out of the hands of the king, and commotions shall appear, and the voice of lamentation shall be raised, and the evidences of mischief shall be revealed on all sides, and confusion shall spread by reason of that which hath befallen these captives at the hands of the hosts of oppression. The course of things shall be altered, and conditions shall wax so grievous, that the very sands on the desolate hills will moan, and the trees on the mountain will weep, and blood will flow out of all things. Then wilt thou behold the people in sore distress.'' These prophecies, and others which were uttered by Bahá'u'lláh in 'Akká, foreshadowing the downfall of Sultan 'Abdu'l-'Azíz, 'Alí Páshá and Fu'ád Páshá were remarkably fulfilled. The Russian troops occupied Adrianople, Serbia, Montenegro and Rumania and announced their independence; Cyprus and Egypt were occupied; Eastern Rumelia was ceded to Bulgaria which became a self-governing state. In brief the Ottoman Empire was dismembered. (p. 414 and n)}Owl {ROB2: The owl in Persian and Arabic literature is a symbol of doom and ruin. (p. 241n)}Pahlaván {DBNN: 'Athlete', 'champion'. Term applied to brave and muscular men.}Pantheism {TSVATFV: Pantheism, a Súfí doctrine derived from the formula: ''Only God exists; He is in all things, and all things are in Him.''}Paradise {KI: A heavenly garden; a state of bliss. The Manifestation is 'The Nightingale of Paradise'; His Revelation, 'the rustling of the leaves of Paradise'; 'the love of God' is itself Paradise}{ABBD: Literally, a place of bliss, happiness or delight; heaven. Paradise is not a place but a spiritual state of nearness to God. Bahá'u'lláh reveals, "They say: 'Where is Paradise, and where is Hell?' Say: 'The one is reunion with Me; the other thine own self...' " "As to Paradise: It is a reality and there can be no doubt about it, and now in this world it is realized through love of Me and My good-pleasure. Whosoever attaineth unto it God will aid him in this world below, and after death He will enable him to gain admittance into Paradise whose vastness is as that of heaven and earth." 'Abdu'l-Bahá said that earth can be a paradise: "The Lord of all mankind hath fashioned this human realm to be a Garden of Eden, an earthly paradise. If, as it must, it findeth the way to harmony and peace, to love and mutual trust, it will become a true abode of bliss, a place of manifold blessings and unending delights. Therein shall be revealed the excellence of humankind, therein shall the rays of the Sun of Truth shine forth on every hand."}
see also Abhá Kingdom, Heaven and Hell, Ridván
Párán {GL: A mountain-range north of Sinai, used to typify a place of Revelation.}{KI: Párán is a mountain range north of Sinai and south of Seir; all are sacred as places of revelation. Teman lies in northwest Edam, not far from Párán. See Habakuk 3:3. Moses himself uses 'Párán' with special reference to Muhammad and 'Seir' to Jesus Christ: 'And he said, The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Párán, and he came with ten thousands of saints: from His right hand went a fiery law for them.' (Deut. 33:2). Here Moses foretells the coming of three revelations and three Prophets after himself, the last being Bahá'u'lláh. Ishmael (Gen. 21:21) founded the Arabian peoples in Párán.}
{BGMG: Mountain in Arabia. The wilderness of Párán is in Trans-Jordan. Bible references to Mt. Párán and the descendants of Ishmael refer to Muhammad and the Arabs. Deut. 18:18 refers to the Arabs and Muhammad (prophesying of brethern; had the prophecy designated Christianity the term would have been seed). Deut. 33:2 refers respectively to the Mosaic, Christian, Islámic and Bahá'í Dispensations.}
Páshá {BGMG: Honorary title formerly given to officers of high rank in Turkey. There were three classes of Páshás, distinguished by one, two, or three horsetails borne on a standard.}Patience {ROB1: In the Súriy-i-Sabr Bahá'u'lláh throws light upon patience, one of the most important virtues which God has bestowed on man. He extols the station of those believers who endured hardships and calamities with patience and resignation. Through their fortitude and constancy, their forbearance and long-suffering, these souls attained to such a lofty position that the Concourse on High seek their companionship and long for their blessings. Bahá'u'lláh urges the People of The Bayán to do likewise, counselling them to adorn their beings with the mantle of resignation, to be steadfast in the Cause of God, and never to be dismayed or disheartened by adversity. And He reminds them that, whereas God rewards every good deed in accordance with its merit, in the case of patience and long-suffering, as attested in the Qur'án, the recompense is limitless: 'Those who patiently persevere will truly receive a reward without measure.' (p. 271 and n)}Peace, Lesser, Great Peace {ESW: The outward Peace which the nations will establish by their own efforts. Distinguished from The Most Great Peace}{ABBD: A political peace to be established by the nations of the world in order to bring about an end to war. In the nineteenth century, when the kings and rulers addressed by Bahá'u'lláh did not heed his summons, which could have brought the Most Great Peace, he advised them to "hold ye fast unto this, the Lesser Peace, that haply ye may in some degree better your own condition and that of your dependents". Its establishment will prepare the way for the Most Great Peace. In 1985, in a statement to the peoples of the world, The Promise of World Peace, the Universal House of Justice called upon the nations of the world to bring about this 'Great Peace'.}
Peace, Most Great {ABBD: A condition of permanent peace and world unity to be founded on the spiritual principles and institutions of the World Order of Bahá'u'lláh. Its establishment shall follow the 'Lesser Peace', and unlike that purely political peace, brought about to avoid war, the Most Great Peace will be the "consequence of the spiritualization of the world and the fusion of its races, creeds, classes and nations", based on the teachings of Bahá'u'lláh and the establishment of His World Order. The Most Great Peace, signalizing mankind's coming of age, shall fulfil the promises of the past concerning the establishment of ' the Kingdom of the Father', a reign of sustained peace on earth, and shall be the Golden Age of the Bahá'í Era.}Pentateuch {GL: The first five books of the Bible, attributed to Moses}{KI: Literally, 'the fivefold volume,' referring to the first five books of the Bible}
see also Torah
People of Bahá, Bahá'í {ESW: Followers of Bahá'u'lláh}{ABBD: Followers of Bahá'u'lláh. Of or pertaining to Bahá'u'lláh's Revelation. The designation "Bahá'í" began to be applied to the followers of Bahá'u'lláh during the later years of Bahá'u'lláh's residence in Adrianople. By 1988 there were some four million Bahá'ís in the world.}
{ROB4: For many years in Persia Bahá'ís were known as 'Bábís'. (p. 64n)}
People of the Bayán {ESW: Followers of the Báb, Bábís}see also Bayán
People of the Book, Ahlu'l-Kitáb {BGMG: Qur'ánic term explained by Bahá'u'lláh, Kitáb-i-Íqán, 16: "It is evident that by the 'people of the Book,' who have repelled their fellow-men from the straight path of God, is meant none other than the divines of that age..." Cf. Qur'an 3:70; 3:71; 3:99.}{ABBD: An Islámic term denoting the followers of any of the Prophets of God who revealed a Holy Book. Usually refers to Jews and Christians, as well as to the Muslims themselves.}
People of the Son {ABBD: The followers of Christ, Christians.}Persecution {ABBD: The harassment of individuals or a group with a view to causing injury, grief, affliction or death; specifically, to cause such individuals or groups to suffer because of their beliefs. Bahá'ís in several parts of the world, particularly the Middle East and most notably Írán, have suffered persecution. The Bahá'ís, and before them the Bábís, in Iran have been persecuted by succeeding governments from the beginning of their history. The latest persecutions in Iran began with the Islámic Revolution in 1979 and have prevented Bahá'ís from working, from receiving pensions, and from attending school and university, with extreme forms of persecution being imprisonment, torture and execution.}Pharaoh {KI: The common title of the kings of Egypt. The Pharaoh of the oppression is usually held to be Ramesis II (about 1340 B.C.), and his son and successor Merenptah, the Pharaoh of the Exodus, but this is highly uncertain and the birth of Moses is dated as early as 1520 B.C.}Philosopher's Stone {KI: An imaginary substance which the alchemists formerly sought as a means of converting baser metals into gold.}see also Divine Elixir
Pilgrim {ABBD: One who travels to a holy shrine or place, specifically with the intention of paying one's respects or worshipping there. In the Bahá'í Faith, a pilgrim is one who visits the House of Bahá'u'lláh in Baghdád, the House of the Báb in Shíráz or the Holy Shrines and places in the Holy Land. Early Bahá'í pilgrims visited Bahá'u'lláh and 'Abdu'l-Bahá.}Pilgrim House {ABBD: The houses near the Shrine of the Báb and Shrine of Bahá'u'lláh where pilgrims gather for rest and refreshment during their visits to these Shrines. A caravanserai in 'Akká, the Khán-i-'Avámíd, was the first place used by pilgrims as a pilgrim house. Two of its rooms were frequently used by pilgrims who had travelled to the Holy Land to meet Bahá'u'lláh. About 1892 'Abdu'l-Bahá rented the house at Bahjí which is now known as the Pilgrim House. The property was acquired about 1956 from the Israeli Government in exchange for other land owned by the Bahá'ís in Ein Gev. This house is now used by pilgrims visiting the Shrine of Bahá'u'lláh. Soon after 'Abdu'l-Bahá interred the remains of the Báb on Mount Carmel, Mírzá Ja'far Rahmání of 'Ishqábád asked 'Abdu'l-Bahá to allow him to build a pilgrim house near the Shrine of the Báb. 'Abdu'l-Bahá agreed and this believer personally supervised its construction and paid all the expenses. It is a stone building which for decades housed the pilgrims from Írán, hence its name 'Eastern Pilgrim House'. A pilgrim house for the use of pilgrims from the West was begun in 1919 on land donated by a Persian believer and partly paid for by William Harry Randall. Amelia Collins provided the funds for the rest of the building in 1923 and when it was finished a few years later it became the Western Pilgrim House. In 1951 it became the seat of the International Bahá'í Council, later the first Seat of the Universal House of Justice, and the temporary seat of the International Teaching Centre.}Pilgrimage {ABBD: A journey made to a shrine or holy place. In the Kitáb-i-Aqdas Bahá'u'lláh ordains pilgrimage for Bahá'ís to the Most Great House in Baghdád and to the House of the Báb in Shíráz. After the passing of Bahá'u'lláh 'Abdu'l-Bahá added to these the Shrine of Bahá'u'lláh at Bahjí. For Bahá'ís, pilgrimage to these three places is, 'Abdu'l-Bahá has stated, "obligatory if one can afford it and is able to do so, and if no obstacle stands in one's way". In a Tablet to a believer 'Abdu'l-Bahá wrote concerning pilgrimages: "You have asked about visiting Holy Places and the observance of marked reverence toward these resplendent spots. Holy places are undoubtedly centres of the outpouring of Divine grace, because on entering the illumined sites associated with martyrs and holy souls, and by observing reverence, both physical and spiritual, one's heart is moved with great tenderness. But there is no obligation for everyone to visit such places, other than the three, namely: the Most Holy Shrine, the Blessed House in Baghdád and the venerated House of the Báb in Shíráz. To visit these is obligatory if one can afford it and is able to do so, and if no obstacle stands in one's way...These three Holy Places are consecrated to pilgrimage. But as to the other resting places of martyrs and holy souls, it is pleasing and acceptable in the sight of God if a person desires to draw nigh unto Him by visiting them; this, however, is not a binding obligation." Under present circumstances, Bahá'ís are able to make pilgrimage only to the Shrine of Bahá'u'lláh. The only person to have performed completely the obligation of Bahá'í pilgrimage to all the designated places in accordance with all of the instructions pertaining thereto was Nabíl-i-A'zam.}Pioneer, Muhájir {ABBD: "Any believer who arises and leaves his home to journey to another country for the purpose of teaching the Cause is a pioneer." "The duties of teaching and pioneering are enjoined upon all believers...Any Bahá'í who spreads the Message of Bahá'u'lláh is a teacher, any Bahá'í who moves to another area to spread the Faith is a pioneer. No special training is required for a pioneer."}Píshkish {BGMG: Present, tip, douceur.}Plans, Teaching {ABBD: Organized campaigns, local, national or international in their scope, in which Bahá'ís are encouraged to take the Bahá'í message to particular countries, territories or peoples, to translate the Bahá'í literature into various languages, and to develop certain aspects of Bahá'í community life. All such teaching plans are based on, and are supplementary to, the Divine Plan outlined by 'Abdu'l-Bahá in The Tablets of the Divine Plan. The first plan was developed by Shoghi Effendi for the North American Bahá'ís. Called the First Seven Year Plan (1937–44), it had three elements: to complete the exterior ornamentation of the Wilmette House of Worship, to establish one Local Spiritual Assembly in every state of the United States and every province of Canada, and to create one centre in each Latin American republic. After the inauguration of the First Seven Year Plan, plans were developed in various parts of the world at different times: a Six Year Plan in Britain, a Five Year Plan in Germany and Austria, a Nineteen Month Plan, Two Year, Three Year, Forty-Five Month, Four-and-a-half Year, and other plans. After the successful completion of the First Seven Year Plan, Shoghi Effendi launched the Second Seven Year Plan (1946–53), again assigned to the North American believers. The objectives of this Plan were: consolidation of the work throughout the Americas; the completion of the interior ornamentation of the Wilmette House of Worship; the election of three National Spiritual Assemblies in Canada, Central and South America; and a systematic teaching campaign in Europe aimed at establishing spiritual assemblies in the Iberian Peninsula, the Low Countries, Scandinavia and Italy. The British, in conjunction with the United States, Egypt and Írán, were called upon to undertake a two-year Africa campaign (1951–3). In 1953 Shoghi Effendi launched the Ten Year World Crusade, with tasks assigned to each of the twelve National Spiritual Assemblies then in existence. Of it Shoghi Effendi wrote: "The avowed, the primary aim of this Spiritual Crusade is none other than the conquest of the citadels of men's hearts. The theatre of its operations is the entire planet. Its duration a whole decade." This Plan had four objectives: development of the institutions at the Bahá'í World Centre, consolidation of the home fronts of the twelve participating National Assemblies, consolidation of the territories already opened to the Faith, and the opening of the remaining chief territories of the planet. Shoghi Effendi passed away in 1957, before the midpoint of the Plan; nevertheless, the Hands of the Cause directed the National Spiritual Assemblies to the successful completion of the plan in 1963 and supervised the election of the Universal House of Justice in that year. The Universal House of Justice has continued the work begun by Shoghi Effendi. In 1964 it launched a Nine Year Plan, in 1974 a Five Year Plan, in 1979 a Seven Year Plan, and in 1986 a Six Year Plan. Each of these has resulted in a further geographic spread of the Bahá'í Faith, the development of the Bahá'í World Centre, the translation of more literature, the inauguration of various social and economic development projects and an increase in the number of Bahá'ís.}see also Lesser Plan of God
Politics {ABBD: The art or science of government, of winning and holding control over a government, particularly the competition between different groups or individuals for power and leadership. The Bahá'í Faith is, in the words of Shoghi Effendi, "essentially nonpolitical, supranational in character, rigidly non-partisan, and entirely dissociated from nationalistic ambitions, pursuits, and purposes". Bahá'ís are prohibited from participating in partisan politics: "Let them refrain", Shoghi Effendi wrote, "from associating themselves, whether by word or by deed, with the political pursuits of their respective nations, with the policies of their governments and the schemes and programmes of parties and factions. In such controversies they should assign no blame, take no side, further no design, and identify themselves with no system prejudicial to the best interests of that worldwide Fellowship which it is their aim to guard and foster." As to voting in political elections, in a letter written on behalf of Shoghi Effendi, it is stated: "The friends may vote, if they can do it without identifying themselves with one party or another...It remains for the individuals so to use their right to vote as to keep aloof from party politics, and always bear in mind that they are voting on the merits of the individual, rather than because he belongs to one party or another." Shoghi Effendi has stated, however, that Bahá'ís may hold government posts which are not political or linked to partisan politics: "It is their duty to strive to distinguish as clearly as they possibly can...such posts and functions as are either diplomatic or political from those that are purely administrative in character, and which under no circumstances are affected by the changes and chances that political activities and party government, in every land, must necessarily involve." The Bahá'í attitude to politics "implies neither the slightest indifference to the cause and interests of their own country, nor involves any insubordination on their part to the authority of recognized and established governments. Nor does it constitute a repudiation of their sacred obligation to promote, in the most effective manner, the best interests of their government and people. It indicates the desire cherished by every true and loyal follower of Bahá'u'lláh to serve, in an unselfish, unostentatious and patriotic fashion, the highest interests of the country to which he belongs..."}Prayer {ABBD: Supplication to, or communion with, God. In the Kitáb-i-Aqdas Bahá'u'lláh reveals: "We have commanded you to pray and fast from the beginning of maturity; this is ordained by God, your Lord and the Lord of your forefathers." Bahá'ís are enjoined by Bahá'u'lláh to pray every morning and evening: "Recite ye the verses of God every morning and evening. Whoso reciteth them not hath truly failed to fulfil his pledge to the Covenant of God..." Bahá'u'lláh and 'Abdu'l-Bahá revealed many prayers which Bahá'ís are encouraged to use. Bahá'ís may also use their own words in private prayer. In addition to these personal prayers, Bahá'u'lláh has stipulated that Bahá'ís should recite one of three Obligatory Prayers every day. However, Bahá'u'lláh states that one should not pray to excess: "Take heed lest excessive reading and too many acts of piety in the daytime and in the night season make you vainglorious. Should a person recite but a single verse from the Holy Writings in a spirit of joy and radiance, this would be better for him than reciting wearily all the Scriptures of God, the Help in Peril, the Self-Subsisting. Recite ye the verses of God in such measure that ye be not overtaken with fatigue or boredom. Burden not your souls so as to cause them exhaustion and weigh them down, but rather endeavour to lighten them, that they may soar on the wings of revealed Verse unto the dawning-place of His signs. This is conducive to nearer access unto God, were ye to comprehend." Prayers are usually said in private or with one's family, although there are occasions when community worship is appropriate, such as in the devotional part of the Nineteen Day Feast or at the observances of Bahá'í Holy Days. Special gatherings for prayers may also be held but are not obligatory. "One of the characteristics of the Bahá'í society will be the gathering of the believers each day during the hours between dawn and two hours after sunrise to listen to the reading and chanting of the Holy Word." Prayers are also offered in the Mashriqu'l-Adhkár and at the Holy Shrines. It is a common practice among Bahá'ís to begin and end meetings with prayers, but this also is not obligatory. Except for the Obligatory Prayers, there are no special gestures or positions one must take up for prayer. Prayers may be read, recited, chanted or sung. There is no congregational prayer in the Bahá'í Faith, except for the Prayer For the Dead, when the prayer is recited by one person while all others present stand. Bahá'ís do not generally recite prayers in unison, although the singing of a short prayer by a small group of believers is not forbidden. Bahá'ís may pray directly to God or through Bahá'u'lláh. Bahá'ís may also pray to other departed souls to intercede on their behalf.}{ROB2: Congregational prayer (with the exception of the Prayer for the Dead) is forbidden by Bahá'u'lláh. Tablets in the original language are chanted by an individual. Occasionally, when there is a refrain in a Tablet, it has been customary for others to join in the refrain if it is suitable to do so. (p. 19n)}
{ROB3: The reading of the words of Bahá'u'lláh is not to be confused with saying of prayers which is a different commandment altogether. (p. 323n)}
see also Intercession, Meditation
Prayer, Obligatory {ABBD: The daily recital of one of three specific prayers revealed by Bahá'u'lláh is binding on Bahá'ís from the age of maturity, which is fifteen years. The believer is free to choose one of the three prayers, to be said privately. The short obligatory prayer is to be recited once a day at noon (between noon and sunset), the medium obligatory prayer three times daily, and the long obligatory prayer once in twenty-four hours. The Kitáb-i-Aqdas specifies other requirements and exceptions related to the obligatory prayers, including the performance of ablutions and facing the Qiblih while praying.}Prayer Tile {ROB3: The faithful Muslim praying in the mosque performs certain genuflections. One of these is prostration, when the worshipper lies with face to the ground as a token of submission and humility. There is a custom among Shí'ah Muslims when they lie prostrate, to place their foreheads upon a small tile supposed to be made of holy dust gathered from the vicinity of one of their shrines. (p. 355n)}Prejudice, Elimination of All Forms of {ABBD: A basic principle of Bahá'í social teaching. "Prejudice and fanaticism," 'Abdu'l-Bahá explained, "whether sectarian, denominational, patriotic or political--are destructive to the foundation of human solidarity; therefore man should release himself from such bonds in order that the oneness of the world of humanity may become manifest." 'Abdu'l-Bahá has condemned prejudice of all sorts as a major cause of war: "...as to religious, racial, national and political bias: all these prejudices strike at the very root of human life; one and all they beget bloodshed, and the ruination of the world. So long as these prejudices survive, there will be continuous and fearsome wars." Further, 'Abdu'l-Bahá described how prejudices can be eliminated: "there is need of a superior power to overcome human prejudices, a power which nothing in the world of mankind can withstand and which will overshadow the effect of all other forces at work in human conditions. That irresistible power is the love of God."}see also Racism
Preserved Tablet {ROB2: A symbol for the knowledge of God Who 'knoweth all things and is known of none'. (p. 16n)}Primal Point, Nuqtiy-i-Úlá {BGMG: The Báb--the Primal Point ''from which have been generated all created things.'' (GPB 4) He is also called His Holiness the Exalted One.}{ABBD: ("...from which have been generated all created things...") the Báb, who also had the title 'Point of the Bayán'. In Persian mysticism, all writing is said to originate from a 'Nuqtih'.}
Primal Will, First Mind, First Will {KI: 'The first thing which emanated from God is that universal reality . . . which the People of Bahá call the 'First Will.' ' (Some Answered Questions, p. 203)}Prince Shujá'u'd-Dawlih {ESW: A Persian Prince attached to the Embassy at Istanbul during reign of Sultan 'Abdu'l-'Azíz}Principles, Bahá'í {ABBD: A term used for those fundamental tenets of Bahá'í social teaching excerpted from the Writings of Bahá'u'lláh and expounded by 'Abdu'l-Bahá during His talks in Europe and America in 1911–13, as recorded in The Promulgation of Universal Peace and other books. These principles, 'Abdu'l-Bahá said, "embody the divine spirit of the age and are applicable to this period of maturity in the life of the human world." He further states, the teachings of Bahá'u'lláh are the very healing of the sick world, the remedy for every need and condition. In them may be found the realization of every desire and aspiration, the cause of the happiness of the world of humanity, the stimulus and illumination of mentality, the impulse for advancement and uplift, the basis of unity for all nations, the fountain source of love amongst mankind, the centre of agreement, the means of peace and harmony, the one bond which will unite the East and the West."}Proclamation {ABBD: Term used to describe the initial presentation of the Bahá'í teachings to those unfamiliar with them. Proclamation activities may include the holding of public meetings, advertising, participation in fêtes and parades, mounting exhibitions, donating Bahá'í books to libraries, and presenting Bahá'í literature to dignitaries, often at special dinners. The intention of proclamation is to introduce the Bahá'í Faith to new people, after which it is left to those individuals who are interested to seek further information from the Bahá'ís.}see also Proselytizing, teaching
Progressive Revelation {ABBD: The concept that Divine Revelation is not final, but continuing. The concept of progressive revelation is founded on the belief that all the Greater Prophets of the past were Manifestations of God who appeared in different ages with teachings appropriate to the needs of the time. Bahá'u'lláh writes: "in every Dispensation the light of Divine Revelation hath been vouchsafed unto men in direct proportion to their spiritual capacity." Each succeeding Revelation is greater than the one that preceded it, as the capacity of the people to comprehend increases. With each dispensation social evolution has advanced, as the scope of man's sense of loyalty to a group has become wider--from the family to the clan, tribe, city-state, nation and ultimately to the recognition of the oneness of mankind, the distinguishing feature of the Revelation of Bahá'u'lláh. Bahá'ís believe the great religions of the past were all "different stages in the eternal history and constant evolution of one religion, Divine and indivisible", and that in not less than a thousand years, another prophet will appear, to bring further divine guidance to mankind. Concerning future Manifestations, 'Abdu'l-Bahá said, "in so far as their relation to the source of their inspiration is concerned they are under the shadow of the Ancient Beauty (Bahá'u'lláh]. In their relation, however, to the age in which they appear, each and every one of them "doeth whatsoever He willeth".}see also Adamic Cycle, Bahá'í Cycle
Promise of World Peace, The {ABBD: Statement addressed to the peoples of the world, issued by the Universal House of Justice in 1985 in response to Bahá'u'lláh's injunction to its members to promote the Lesser Peace and as its contribution to the UN Year of Peace (1986). It states that peace is inevitable: it will be established either after 'unimaginable horrors' or as a result of 'an act of consultative will'. The Promise of World Peace outlines the favourable signs for peace; defines the role of religion as a source of order; examines the root causes of war; sets out the obstacles to peace such as racism, the inordinate disparity between rich and poor, unbridled nationalism and the lack of full equality between the sexes; states that world order can be founded only on a consciousness of the oneness of mankind, offers the Bahá'í community as a model of the unity necessary for peace, and calls for the holding of a 'mighty convocation' of the leaders of all nations that will lay the foundations of universal peace. The Promise of World Peace has been presented to heads of state and government in most countries, as well as to other national and civic leaders. By 1988 it had been presented to over one million people.}Promised One {ABBD: The Promised One of the Bayán, 'Him Whom God Shall Make Manifest': Bahá'u'lláh. The Promised One of Islám, the Qá'im: the Báb. Generally, the Promised One of all religions: Bahá'u'lláh.}Prophets, Greater {ABBD: The independent Prophets, or Manifestations, who are the, as 'Abdu'l-Bahá wrote: "lawgivers and the founders of a new Cycle...They are like the sun which is luminous in itself; the light is its essential necessity; it does not receive light from any other star." They are also termed "Prophets endowed with constancy".}Prophets, Lesser {ABBD: Followers, promoters of the Greater Prophet. They are not independent. 'Abdu'l-Bahá wrote: "they receive the bounty of the independent Prophets, and they profit from the light of the Guidance of the universal Prophets. They are like the moon, which is not luminous and radiant in itself, but receives its light from the sun." The prophets of Israel and the Old Testament, such as Solomon, David, Isaiah, Jeremiah and Ezekiel, are not regarded as "Prophets endowed with constancy".}Proselytizing {ABBD: To make someone convert from one religion or belief to another. Proselytizing, or trying to induce someone to become a believer, is not permitted. Bahá'ís are enjoined to teach their Faith, but with "tolerance, love, kindness, patience, a goodly character, and holy deeds". "Do not argue with anyone," 'Abdu'l-Bahá writes, "and be wary of disputation. Speak out the truth. If your hearer accepteth, the aim is achieved. If he is obdurate, you should leave him to himself and place your trust in God."}see also Proclamation
Public Bath {ROB2: In the days of Bahá'u'lláh it was necessary for most people in the Middle East to visit public baths as there were no bathing facilities in their houses. Public baths, which were set aside for men on certain days of the week, and for women on others, were mostly of the kind known as Turkish baths. People often visited them once a week and remained inside for many hours in order to wash and relax in the warm and steamy atmosphere. At the same time the gathering of people in one place created a social occasion where they exchanged news and discussed many topics. Often friends visited the bath together so that they could spend some hours with each other. Public baths provided customers with attendants who washed them and performed other services such as applying henna to the hair or shaving. Important people often had their own bath attendants. According to custom, a barber could often be a bath attendant also. (p. 155n)}{ROB3: As there were no baths in houses in those days, practically everyone had to go to a public bath. These were similar to what is known in the west as Turkish baths--warm with a steamy atmosphere. People would be partly-clad in a cotton towel, as nudity was considered immoral. People often spent hours washing and relaxing in public baths. Certain days of the week were allocated to men and certain days to women. The gathering of people in one place created a social atmosphere, and it was possible to meet one's friends and acquaintances there. (p. 74n)}
Public Cistern {ROB2: Public cisterns with cooling towers built in each district of the city used to supply drinking water to the public. People filled jugs of water at the cistern and took them home. (p. 364n)}{ROB2: In Yazd people used to carry drinking water from a public cistern to their homes. Each district in the city had a public cistern. (p. 303n)}
Publishing Trust {ABBD: The publishing arm of National Spiritual Assemblies and working under their direction. The Publishing Trusts are primarily responsible for the publication and dissemination of Bahá'í Scripture but they also publish books of commentary, biography and so on.}Pure Persian {ROB3: When Islám became the main religion of Persia, Arabic words were introduced into the Persian language. The present Persian language incorporates many Arabic words, which have become part of the Persian vocabulary. As against this, there is the 'pure Persian' which is not commonly spoken, but is occasionally written. Some scholars have excelled themselves in this field: Mírzá Abu'l-Fadl was one. But pure Persian is not in general use. In most of Bahá'u'lláh's Writings in Persian, Arabic and Persian words are used together. Only a small number of Bahá'u'lláh's Writings, those addressed to Zoroastrian believers, are mainly revealed in pure Persian. (p.270n)}see also Farsi
Qádí {DBNN: Judge: civil, criminal, and ecclesiastical.}Qádiríyyih Order {BGMG: Order of dervishes founded by 'Abdu'l-Qádir-i-Gílání 1077–1166 A.D. Descendant of 'Alí, patron saint of the Kurds, venerated among Indian Sunnís, called ''Ghawth-i-A'zam'', his influence extends to India and China.}Qahviy-i-Awlíyá {BGMG: School attended by the Báb, Shíráz.}Qá'im, Hujjatu'lláh (The Proof of God) {BGMG: He Who ariseth. The Báb. ''When the Qá'im ariseth, that day is the Day of Resurrection.'' (Kitáb-i-Íqán, 144)}{DBNN: 'He Who shall arise'. Title designating The Promised One of Islám.}
{ESW: Lit. 'He Who shall arise.' The Promised One of Islám}
{GL: The Promised One of Islám}
{KI: The promised one of Islám}
{ROB2: It is believed by the majority of Shí'ah Islám that the promised Qá'im is living, but hidden away from the sight of men. (p. 68n) After the death of Muhammad the Imáms were the spiritual governors of the Faith of Islám and elucidated its teachings. The last Imám died in the year 260 A.H. According to Bahá'í belief, a verse of the Qur'án anticipated that the promised Qá'im would appear a thousand years after this date, i.e. in 1260 A.H. (A.D. 1844). 'He governeth the Cause [of God] from heaven to earth; hereafter shall It return to Him for one day, whose length shall be a thousand years of those which you compute.' Qur'án, xxxii. 5. (p. 75n) In Shí'ah Islám, it is believed that after the advent of the Qá'im, Imám Husayn will return. The name of Bahá'u'lláh was Husayn-'Alí. (p. 212n)}
{ABBD: (Qá'im-i-Al-i-Muhammad) He who shall arise (of the family of Muhammad). The Twelfth Imám, the Mihdí, awaited by Shí'ih Muslims, who was to return in the fullness of time and bring a reign of righteousness to the world. The Báb declared Himself to be the Qá'im and also the Gate (Báb) to a greater Divine Messenger, 'Him Whom God Shall Make Manifest'.}
see also Sáhibu'z-Zamán, Abváb-i-Arbá'ih
Qá'im-Maqám {ROB1: Viceregent. (p. 285n)}{BGMG: Title, specifically of illustrious first minister strangled by Muhammad Sháh Qájár. (PDC 68)}
{ABBD: In Írán, a local governor.}
Qájár {BGMG: Turkoman tribe who usurped Persian throne and reigned 1795–1925. This Dynasty was founded by the atrocious eunuch Áqá Muhammad Khán. (PDC 67)}{ABBD: Turkoman tribe which gained the Íránian throne in 1795 and reigned throughout the lifetimes of the Báb, Bahá'u'lláh and 'Abdu'l-Bahá until it was itself overthrown in 1925.}
Qalandar {BGMG: Order of wandering dervishes often referred to in Persian literature. Their origin is obscure.}Qalyán {DBNN: A pipe for smoking through water}{BGMG: Smoking-pipe which draws the smoke through water in an attached vase.}
Qará-Guhar {ABBD: The name given to one of two dreaded chains (the other was Salásil) by which Bahá'u'lláh was fettered in the Síyáh-Chál dungeon in 1852. In Epistle to the Son of the Wolf Bahá'u'lláh states that He was 'tormented and chained by one or the other of them' for the four months He was imprisoned in that subterranean gaol.}{ROB1: Qará-Guhar, heavier than Salásil, weighed about seventeen 'man' (fifty-one kilos/112.5 lb). (p. 9f)}
Qárún {ESW: A cousin of Moses, who having believed in Moses, turned against Him and with his fellow-rebels was destroyed by the wrath of God. (See Numbers Ch. 16)}{BGMG: This individual and the keys to his treasures are mentioned in Qur'án 28:76 etc. He is identified by the commentators with the Korah of the Scriptures. His riches are proverbial; forty mules (or elsewhere, three hundred) were reportedly required to carry the keys to his treasure chambers.}
Qasídiy-i-'Izz-i-Varqá'íyyih, Qasídiy-i-Varqá'íyyih {BGMG: ''The Nightingale Ode'', reduced by Bahá'u'lláh to 127 verses and widely read among Arabic speaking Bahá'ís. This Arabic ode was revealed by Bahá'u'lláh in the mountains of Kurdistán. (GPB 123)}{ABBD: While Bahá'u'lláh resided in Sulaymáníyyih, at the request of the local Súfís, He composed the poem called Qasídiy-i-'Izz-i-Varqá'íyyih, which originally consisted of 2000 couplets, only 127 of which Bahá'u'lláh allowed to be preserved.}
Qawlavayh {BGMG: Historian.}Qawthíyyih {BGMG: Sermon by the Imám 'Alí.}Qayyúm {BGMG: Siyyid Kázim's reference to Bahá'u'lláh, the promised Husayn, the second of the twin Manifestations which he foretold as imminent. (DB 41).}{ABBD: (Arabic) Bahá'u'lláh. Siyyid Kázim foretold the coming of the Qayyúm: "Verily I say, after the Qá'im [the Báb] the Qayyúm will be made manifest. For when the star of the Former has set, the sun of the beauty of Husayn will rise..."}
Qayyúmu'l-Asmá', Qayyúm-i-Asmá {ESW: Explanation of the 'Súrih of Joseph': the first work written by the Báb}{GL: One of the chief works of the Báb}
{KA: The Báb's commentary on the Súrih of Joseph in the Qur'án. Revealed in 1844, this work is characterized by Bahá'u'lláh as 'the first, the greatest, and mightiest of all books' in the Bábí Dispensation.}
{KI: A commentary on the Súrih of Joseph in the Qur'án, written by the Báb in 1844, and regarded by the Bábís as in effect their Qur'án. (For an outline of its contents, see God Passes By, p. 23)}
{BGMG: The Báb's Commentary on the Súrih of Joseph (Qur'án 12). It was regarded by the Bábís as their Qur'án. The first of its 111 chapters was revealed by the Báb on His Declaration night in the presence of Mullá Husayn. Táhirih translated it into Persian. The fundamental purpose of this Book -- '' 'The first, the greatest, and mightiest of all books' in the Bábí Dispensation'' -- was to forecast what Bahá'u'lláh would have to endure from His faithless brother. (GPB 23)}
{ABBD: The Báb's commentary on the Súrih of Joseph, the first chapter of which was revealed in the presence of Mullá Husayn on the evening of 22 May 1844. Before setting out in search of the Promised One, Mullá Husayn had decided that one of the proofs by which he would judge any man who might claim to be the awaited Messenger would be his ability to reveal without hesitation a commentary on the Súrih of Joseph. On the evening of 22 May 1844, when Mullá Husayn was in the presence of the Báb, the Báb revealed, unasked, His commentary on that subject. The Qayyúmu'l-Asmá' was, according to Bahá'u'lláh, "the first, the greatest, and mightiest of all books" of the Báb. Written in Arabic, the Qayyúmu'l-Asmá' is composed of over 9300 verses divided into 111 chapters, each of which is a commentary on one verse of the Súrih of Joseph. Its fundamental purpose, Shoghi Effendi has written, "was to forecast what the true Joseph (Bahá'u'lláh) would, in a succeeding Dispensation, endure at the hands of one who was at once His arch-enemy and blood brother." The Bábís regarded the Qayyúmu'l-Asmá' as their 'Qur'án'. Some of its pages were taken to Bahá'u'lláh by Mullá Husayn, whereupon Bahá'u'lláh immediately became a follower of the Báb. In contrast, Shoghi Effendi writes, the book "inflamed the hostility of Husayn Khán and precipitated the initial outbreak of persecution in Shíráz..." The entire text was translated into Persian by Táhirih.}
Qiblih {ROB2: The point of adoration, the direction towards which the faithful turn at the time of devotion and prayers. For the followers of Muhammad, this is the Ka'bah at Mecca. For Bahá'ís, it was the Person of Bahá'u'lláh during His lifetime, and since His passing it has been the Shrine of Bahá'u'lláh outside 'Akká. (p. 60n)}{DBNN: The direction to which people turn in prayer; especially Mecca, the Qiblih of all Muhammadan.}
{KI: The direction in which the face must be turned in prayer. Qur'án, Súrih 2:136-145, establishes Mecca as the Qiblih for Muslim.}
{BGMG: Point of Adoration; prayer-direction, toward which the faithful turn in prayer. The Most Holy Tomb of Bahá'u'lláh at Bahjí is the Heart and Qiblih of the Bahá'í world. (GPB 110, 277)}
Quaff {CLUG: Drink heartily.}Qúch-Hisár {ROB2: Village owned by Bahá'u'lláh. (p. 177n)}Quddús, Hájí Muhammad-'Alíy-i-Bárfurúshí, Ismu'llahu'l-Ákhar, Ismu'lláhi'l-Ákhir, Nuqtíy-i-Ukhrá (The Last Point) {ROB3: The last but the greatest of the company of the Báb's disciples. (p. 255n)}{BGMG: Last of the 18 Letters of the Living, second only to the Báb in rank, identified with one of the ''Messengers charged with imposture'' (Qur'án 36:13) and one of the two 'Witnesses'' of St. John the Divine. (GPB 49; SAQ 54-5)}
{ABBD: The Most Holy. Title given by the Báb to Hájí Muhammad-'Alíy-i-Bárfurúshí, the last Letter of the Living, "the beloved disciple whose primacy was unquestioned". He accompanied the Báb to Mecca and attended the Conference of Badasht. He joined the Bábís in the Fort of Shaykh Tabarsí and was taken from there to his native town at Bárfurúsh. There he was tortured, and in May 1849 in the public square, he was struck down with an axe, dismembered and burnt.}
see also Aqdas
Questions and Answers {ABBD: An explanatory appendix to the Kitáb-i-Aqdas, composed of the questions posed by Jináb-i-Zaynu'l-Muqarrabín to Bahá'u'lláh regarding the text of the Kitáb-i-Aqdas, along with Bahá'u'lláh's replies.}Quintessence {GL: The last or highest essence of an object.}{KI: An imagined fifth 'essence of heaven' in addition to the four elements of earth: hence, the last or highest essence of anything.}
Qum {ROB4: The shrine city of Fátimih 'the Immaculate'. (p. 187n)}Qur'án {GL: The Scripture of the Muhammadans, written in the Arabic language}{KI: (Arabic, 'reading'), the holy scriptures of the Muhammadan faith, revealed by Muhammad. The verses are built up into chapters called Súrihs. It contains 77,974 words and is slightly longer than the New Testament; it was composed over a period of 21 years. The whole book was not arranged until after the Prophet's death, but He is believed to have Himself divided the Súrihs and given most of them their present titles. Translation into English by G. Sale (1734) is the most authoritative, but that by J. M. Rodwell (Everyman's Series) is recommended as the best. See also A. J. Arberry, The Koran Interpreted}
{BGMG: The Reading; That which ought to be read. The Book revealed by Muhammad, and called by Bahá'u'lláh the ''unerring Book.'' (Gl. 221). It is said to have 55 special titles, including The Firm Handle, The Rope and The Bayán.}
{ABBD: The sacred book of Islám, containing the collected Revelations of Muhammad. The Qur'an comprises 114 chapters called 'Súrihs' or 'Súras', each of which represents a separate revelation. Shoghi Effendi urged the Bahá'ís to "make a thorough study of the Qur'an as the knowledge of this Sacred Scripture is absolutely indispensable for every believer who wishes to adequately understand and intelligently read the Writings of Bahá'u'lláh."}
{ROB2: In the days of Bahá'u'lláh, one of the first books children learnt to read was the Qur'án, followed by other books on the Islámic religion and poetry. (p. 348n)}
Qurbán {DBNN: 'sacrifice'.}Qurbán-'Alí, Mírzá {BGMG: Pious, esteemed dervish, one of the Seven Martyrs of Tihrán.}Qurrá {BGMG: Intoners. Those acquainted with the science of reading the Qur'án ('ilmu't-tajvíd).}Qurratu'l-'Ayn {BGMG: Solace of the Eyes, a title given to Táhirih by her teacher, Siyyid Kázim. The term is used for a beloved object.}Rabbání {ABBD: (Persian) Divine. 'Abdu'l-Bahá gave this surname to Shoghi Effendi in the early years of his study in Haifa so that he would no longer be confused with his cousins, as they were all called Afnán. This name was also used by Shoghi Effendi's brothers and sisters.}see also Genealogy of the Báb
Racism {ABBD: A belief that human values are determined by race, that one race has supremacy over another; prejudice or discrimination based on race. The Universal House of Justice has stated: "Racism, one of the most baneful and persistent evils, is a major barrier to peace. Its practice perpetrates too outrageous a violation of the dignity of human beings to be countenanced under any pretext. Racism retards the unfoldment of the boundless potentialities of its victims, corrupts its perpetrators, and blights human progress. Recognition of the oneness of mankind, implemented by appropriate legal measures, must be universally upheld if this problem is to be overcome."}Radio Bahá'í {ABBD: Local radio stations established initially to enable Bahá'ís in remote areas to keep in touch with one another, to deepen in their Faith through specially designed broadcasts, and to teach the Bahá'í Faith. Through their broadcasting of local news, indigenous music, and relevant agricultural information, the stations rapidly became a major influence in the lives of indigenous people in their broadcast areas. The first such station, Radio Bahá'í Ecuador, began full-time broadcasting in Otavalo, Ecuador, in 1977. It was followed by radio stations in Peru, Bolivia, Ecuador, Chile, Panama, South Carolina and Liberia.}Rajab 'Alíy-i-Qahír, Mullá {ROB2: A brother of the second wife of the Báb and a follower of Mírzá Yahyá. (p. 70n)}Rashh-i-'Amá {BGMG: Sprinkling from the Light Cloud, a poem revealed by Bahá'u'lláh in Tihrán. (GPB 121)}see also 'Amá
Rasht {ESW: A city in the Province of Gílán in northern Persia.}{BGMG: Persian city near the Caspian seaport of Pahlaví.}
Rawdih-khání {BGMG: Traditional lamentation for the Imám Husayn. Also jeremiad.}{ABBD: (Persian) In Shí'ih Islám, the traditional recital of the sufferings of the martyred Imám Husayn.}
Rayy, Rhages {KI: An ancient city near which Tihrán was built.}Rectitude of Conduct {ABBD: Moral uprightness enjoined on Bahá'ís, particularly, though not exclusively, on their elected representatives. "This rectitude of conduct, with its implications of justice, equity, truthfulness, honesty, fair-mindedness, reliability, and trustworthiness, must distinguish every phase of the life of the Bahá'í community."}Religion {ABBD: "Religion is the outer expression of the divine reality". "Religion...is not a series of beliefs, a set of customs; religion is the teachings of the Lord God, teachings which constitute the very life of humankind, which urge high thoughts upon the mind, refine the character, and lay the groundwork for man's everlasting honour." Religion has two main purposes: the personal spiritual development of the individual and to establish order in the world: "...the fundamental purpose of all religions...is to bring man closer to God, and to change his character..." Bahá'u'lláh writes, "Religion is verily the chief instrument for the establishment of order in the world and of tranquillity amongst its peoples." "The purpose of religion as revealed from the heaven of God's holy Will is to establish unity and concord amongst the peoples of the world...Religion bestoweth upon man the most precious of all gifts, offereth the cup of prosperity, imparteth eternal life, and showereth imperishable benefits upon mankind." "...in truth, religion is a radiant light and an impregnable stronghold for the protection and welfare of the peoples of the world, for the fear of God impelleth man to hold fast to that which is good, and shun all evil. Should the lamp of religion be obscured, chaos and confusion will ensue, and the lights of fairness and justice, of tranquillity and peace cease to shine."}Religion and Science, Harmony of {ABBD: A fundamental principle of Bahá'í social teaching. 'Abdu'l-Bahá explained: "...religion and science are in complete agreement. Every religion which is not in accordance with established science is superstition. Religion must be reasonable. If it does not square with reason, it is superstition and without foundation. It is like a mirage, which deceives man by leading him to think it is a body of water. God has endowed man with reason that he may perceive what is true. If we insist that such and such a subject is not to be reasoned out and tested according to the established logical modes of the intellect, what is the use of the reason which God has given man?".}Religion, as a Cause of Harmony {ABBD: A fundamental principle of Bahá'í social teaching, that "religion must be the cause of unity, harmony and agreement among mankind. If it is the cause of discord and hostility, if it leads to separation and creates conflict, the absence of religion would be preferable in the world."}Religion, Unity of {ABBD: One of the basic principles of the Bahá'í Faith. All religions are divine in origin and teach the same great spiritual truths. "The religion of God is one religion..." The recognition of this principle by all the people is necessary for the happiness and progress of the world: "That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith."}see also Unity
Remote Prison {ABBD: Adrianople.}Resurrection {ABBD: In Islám and Christianity, the raising of the dead on the Day of Judgement. Bahá'ís interpret this event spiritually as the coming of the Manifestation of God. As to the resurrection of Christ, 'Abdu'l-Bahá has explained its meaning: "the disciples were troubled and agitated after the martyrdom of Christ. The Reality of Christ, which signifies His teachings, His bounties, His perfections and His spiritual power, was hidden and concealed for two or three days after His martyrdom, and was not resplendent and manifest. No, rather it was lost, for the believers were few in number and were troubled and agitated. The Cause of Christ was like a lifeless body; and when after three days the disciples became assured and steadfast, and began to serve the Cause of Christ, and resolved to spread the divine teachings, putting His counsels into practice, and arising to serve Him, the Reality of Christ became resplendent and His bounty appeared; His religion found life; His teachings and His admonitions became evident and visible."}Revelation {GL: The Unveiling by God to men of something which hitherto He had hidden from them}{ABBD: The Laws, teachings or message of God transmitted through His Manifestations to mankind. Adib Taherzadeh has commented, "The mystical intercourse between God, as the Father, and His chosen Mouthpiece, the Prophet, as the Mother, gives birth to Divine Revelation which in turn brings forth the Word of God. It is not possible for man to understand the nature of this sacred relationship, a relationship through which God is linked with His manifestation...The revealed Word has an inner spirit and an outer form. The innermost spirit is limitless in its potentialities; it belongs to the world of the uncreated and is generated by the Holy Spirit of God. The outer form of the Word of God acts as a channel through which the stream of God's Holy Spirit flows."}
Revelation of Bahá'u'lláh, Bahá'í Revelation, Dispensation of Bahá'u'lláh {BGMG: Revelation from God ''signalizing the end of the Prophetic Era and the beginning of the Era of Fulfillment...'' (GPB 100).}{ABBD: The writings of Bahá'u'lláh and His recorded sayings. May also refer to the Bahá'í Faith and the Dispensation of Bahá'u'lláh.}
Revelation Writing {ABBD: When Bahá'u'lláh revealed Tablets, the speed of Revelation was so fast that the handwriting of his amanuensis, Mírzá Áqá Ján, was almost illegible. Only Mírzá Áqá Ján could decipher this revelation writing, and he occasionally had to seek the help of Bahá'u'lláh before it could be transcribed. After approving these Tablets Bahá'u'lláh sometimes authenticated them with one of His seals.}Ridá-Qulí, Mírzá {ESW: One of Bahá'u'lláh's brothers who could not recognize His station}{BGMG: A brother of Bahá'u'lláh. (SW 170)}
{ABBD: Half-brother of Bahá'u'lláh who kept apart from Bahá'u'lláh and who tried to conceal the fact of their relationship.}
Ridván {GL: The custodian of Paradise. Used to denote Paradise itself}{KI: The name of the custodian of Paradise. Bahá'u'lláh uses it to denote Paradise itself}
{ABBD: (Arabic) Paradise. Name given by Bahá'u'lláh to the Najíbíyyih Garden at Baghdád, the Garden of Na'mayn near 'Akká, and the twelve-day festival commemorating Bahá'u'lláh's Declaration of His mission to His companions in 1863.}
Ridván, Feast or Festival of, Declaration of Bahá'u'lláh {ABBD: The twelve-day festival commemorating Bahá'u'lláh's Declaration of His mission to His companions. Bahá'u'lláh acclaimed Ridván as the 'Most Great Festival', the 'King of Festivals', the 'Festival of God' and has referred to it as the Day whereon "the breezes of forgiveness were wafted over the entire creation". "Of the exact circumstances attending that Epoch-making Declaration we, alas, are but scantily informed. The words Bahá'u'lláh actually uttered on that occasion, the manner of His Declaration, the reaction it produced, its impact on Mírzá Yahyá, the identity of those who were privileged to hear Him, are shrouded in an obscurity which future historians will find it difficult to penetrate." The first, ninth and twelfth days of Ridván are celebrated as Holy Days on which work is suspended. Local Spiritual Assemblies are elected annually on the first day of Ridván while National Spiritual Assemblies are elected during the Ridván period. The Universal House of Justice is elected every five years during the Ridván period.}Ridván, Garden of (Najíbíyyih) {BGMG: Garden of Najíb Páshá, situated at Baghdád on the east bank of the Tigris. Arriving here on a Wednesday afternoon, April 22, 1863, Bahá'u'lláh tarried twelve days on the first stage of His four month's journey to Constantinople. During these days, designated the Ridván Festival, He declared His world Mission to His companions.}{ABBD: The garden of Najib Páshá, situated on the outskirts of Baghdád, across the River Tigris from the House of Bahá'u'lláh. In April-May 1863 Bahá'u'lláh spent twelve days in the Najíbíyyih Garden immediately before His exile from Baghdád to Constantinople. It was here that He made the public Declaration of His mission. The Garden subsequently became known among Bahá'ís as the Garden of Ridván.}
Ridván, Garden of (Na'mayn) {BGMG: Small island east of 'Akká, called Ridván and ''The New Jerusalem'' and ''Our Verdant Isle.'' (GPB 193)}{ABBD: A 'verdant knoll', less than a kilometre from the walls of 'Akká, around which the Na'mayn River divides before it empties into the sea. It is located at the southeast corner of the Tell of 'Akká at Shahuta (the Place Apart). 'Abdu'l-Bahá rented this island in 1875 for Bahá'u'lláh as a place of rest and beauty for Him. Bahá'u'lláh named it Ridván (Paradise), and called it the 'New Jerusalem' and 'Our Verdant Isle'. Bahá'u'lláh may have first visited the garden in June 1877 when He left the city of 'Akká for Mazra'ih. Afterwards He visited it frequently and it became one of His 'favourite retreats'. In 1881 it was purchased in His name. In the Tablet of Tarázát He relates: "One day of days We repaired unto Our Green Island. Upon Our arrival, We beheld its streams flowing, and its trees luxuriant, and the sunlight playing in their midst. Turning Our face to the right, We beheld what the pen is powerless to describe; nor can it set forth that which the eye of the Lord of Mankind witnessed in that most sanctified, that most sublime, that blest, and most exalted Spot."}
Ridvánu'l-'Adl {BGMG: Paradise of Justice: writing of Bahá'u'lláh prophesying the advent of just kings. (PDC 75)}Rijálu'l-Ghayb, Men of the Unseen {BGMG: Súfís believe in an invisible hierarchy of saints, fixed in number, thanks to whose intercessions the cosmic order endures. Their supreme hierophant is called a Qutb (axis) or Ghawth (succorer).}Rik'ats {KI: Prostrations}{BGMG: Prostration in prayer.}
Ringstone Symbol {ABBD: A form of The Greatest Name, designed by 'Abdu'l-Bahá, used on Bahá'í rings. Bahá'ís are not obliged to wear a ring carrying this emblem, as there is no specific law of Bahá'u'lláh's requiring it. However, 'Abdu'l-Bahá told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of an Islámic law. The symbol has two elements: the design itself and the letters it contains. As to the design, the three horizontal strokes represent, from the top, the world of God, the Creator; the world of the Manifestation, the Cause or Command; and the world of man, the creation. The vertical line is a repeat of the second horizontal line, the world of the Manifestation, thus joining the world of the Creator to that of His creation. The two stars represent the human body, as well as the two Manifestations, the Báb and Bahá'u'lláh, for this day. As to the letters of the symbol, these are 'B' and 'H'. 'B' stands for the name 'Bahá' and 'h' for the name 'Báb'.}
Risáliy-i-Furú'-i-'Adlíyyih {BGMG: Arabic treatise revealed by the Báb. (GPB 24)}Ritual {ABBD: An action performed according to a prescribed manner. Bahá'u'lláh eliminated elaborate religious rites, although He prescribed certain simple ones such as the marriage ceremony and the observances connected with burial and the Obligatory Prayers. Shoghi Effendi, through his secretary, explained: "Bahá'u'lláh has reduced all ritual and form to an absolute minimum in His Faith. The few forms that there are – like those associated with the two longer obligatory prayers, are only symbols of the inner attitude."}Root, Martha {ABBD: Hand of the Cause, whom, in 1942, Shoghi Effendi called "that archetype of Bahá'í itinerant teachers and the foremost Hand raised by Bahá'u'lláh since 'Abdu'l-Bahá's passing" and to whom he awarded the title of "Leading Ambassadress of His Faith and Pride of Bahá'í teachers, whether men or women, in both the East and the West". Martha Root was the first to arise in response to the call of 'Abdu'l-Bahá in The Tablets of the Divine Plan. She travelled around the world four times over a period of twenty years, travelling four times to China and Japan, three times to India, and visiting every major city in South America. She spoke of the Bahá'í Faith to "kings, queens, princes and princesses, presidents of republics, ministers and statesmen, publicists, professors, clergymen and poets, as well as a vast number of people in various walks of life, and contacted, both officially and informally, religious congresses, peace societies, Esperanto associations, socialist congresses, Theosophical societies, women's clubs and other kindred organizations..." Her eight successive audiences with Queen Marie of Rumania resulted in the Queen becoming a Bahá'í. Her death in Honolulu in September 1939 "brought to a close a life which may well be regarded as the fairest fruit as yet yielded by the Formative Age of the Dispensation of Bahá'u'lláh."}Rubábih {ROB2: During one of the most grievous upheavals in Yazd in the summer of 1903 when a great number of Bahá'ís were savagely martyred, Hájí Mírzáy-i-Halabí-Sáz was violently dragged out of his house. The crowd attacked him fiercely, so much that he fell on the ground dazed and bleeding all over. The wife of Hájí Mírzá, in desperation, pushed her way through the crowd and threw herself on the wounded body of her husband. But the crowd beat her with sticks and chains, and wounded her badly. Rubábih, who was known to be a prostitute, went to her home, brought an old chádur, spread it over the injured woman and tried in vain to revive her. Hájí Mírzá's children were sobbing unceasingly; their grief knew no bounds. Rubábih did all she could to comfort them, and carried their mother on her back to her home. In this incident Rubábih showed great courage in going to help the victim. Normally in such circumstances, no one dared to extend assistance to a Bahá'í, for he himself would then be accused of being one. In this case, it appears that Rubábih, herself an outcast because she was a prostitute, did not fear retaliation from the public. (p. 358-61 and n)}Rúhu'lláh (Spirit of God), Jesus {ABBD: (Arabic) Jesus. The name by which He is mentioned in the Qur'án and in the Bahá'í Writings.}Rúhu'lláh, Son of Hand of the Cause Varqá {ABBD: The twelve-year-old son of Mírzá 'Alí-Muhammad (Varqá ), who was martyred in Írán after the assassination of Násiri'd-Dín Sháh. Even after Rúhu'lláh had been made to watch the brutal murder of his father, the boy refused to renounce his Faith and was strangled by the executioner.}
Rukn {BGMG: Angle in which is set the Black Stone of the Ka'bih.}Rulers {ABBD: The elected branch of the Bahá'í Administrative Order which includes the "Local, National and International" Houses of Justice. The function of the institution of the 'rulers', in contrast to that of the 'learned', is decision-making and legislative.}Rustam-'Alí {CLUG: Disappointed to find their ideal man in the real world, ancient Íránians created a mythical hero, named as Rustam, whose life and work was immortalized by the 10th-century Persian poet Ferdowsi in the Shahnameh, or Epic of Kings, which contains pre-Islámic Iranian folklore and history. Rustam was always represented as the mightiest of Iranian holy warriors. He rode the legendary stallion Rakhsh and wore a special suit named Babr-e Bayan in battles. But after coming of Islam, Iranians respect for Rustam was associated with their love for 'Alí who, unlike Rustam, was not an imaginary hero in the world of myths, but a man who had lived on this earth among the other men. In Persian poetry, before the establishment of Safavíd dynasty in 11th century A.D., 'Alí appears frequently with Rustam as a symbol of courage and bravery. On the whole, Iranians have sought to join these two supermen of mythology and history together, and thus they have combined their religious beliefs with their old ideals.}Rúz-bih, Salmán {KI: A Persian who embraced Christianity and being told a Prophet was about to arise in Arabia journeyed thither and meeting Muhammad at Koba in His flight to Medina recognized His station and became a Muslim.}{BGMG: Later named Salmán; the Herald of Muhammad. Persian believer who taught the Muslims trench warfare. First foreign Muslim permitted by the Prophet to say his prayers in his own tongue. The earliest Persian convert, and revered ''Companion'', he is included by the Nusayrís in their mystical Trinity denoted by the letters A M S ('Alí, the Idea -- Muhammad, the Name --Salmán, the Gate). (Browne, L. Hist. I, 203).}
Sabzih-Maydán {BGMG: Market place.}Sacrifice {ABBD: To give up, suffer the loss of, or renounce something for the sake of God, an ideal or belief. "This is the reason why the Universal Manifestation of God unveil Their countenances to man, and endure every calamity and sore affliction, and lay down Their lives as a ransom; it is to make these very people, the ready ones, the ones who have capacity, to become dawning points of light, and to bestow upon them the life that fadeth never. This is the true sacrifice: the offering of oneself, even as did Christ, as a ransom for the life of the world." Adib Taherzadeh wrote: "In one of His Tablets, 'Abdu'l-Bahá explains that not until a seed completely disintegrates under the soil can it produce a tree. It is then that the object as insignificant as a seed, by sacrificing itself completely, will be transformed into a mighty tree with branches, fruits and flowers. It is the same when man sacrifices something of his own." "Self-sacrifice means to subordinate this lower nature and its desires to the more Godly and noble side of ourselves. Ultimately, in its highest sense, self-sacrifice means to give our will and our all to God to do with as He pleases. Then He purifies and glorifies our true self until it becomes a shining and wonderful reality."}Sád of Samad {BGMG: Commentary by Quddús, written in part at Tabarsí and eulogizing Bahá'u'lláh. It is six times longer than the Qur'án. (GPB 40; 69).}Sa'dí, Muslihu'd-Dín of Shíráz {BGMG: 1184-1291 A.D. One of Persia's pre-eminent writers and teachers; author of the Gulistán (Rose Garden).}Sád-i-Isfahání {ESW: Refers to Sadru'l-'Ulamá of Isfahán, a follower of Mírzá Yahyá.}{ROB4: Mírzá Murtidá the Sadru'l-'Ulamá, a clergyman of low intelligence who became a Bábí and fell under the spell of Siyyid Muhammad-i-Isfahání. (p. 435)}
Sádiq-i-Muqaddas-i-Khurásání, Mullá, Mullá Muhammad-Sádiq-i-Khurásání, Mullá Sádiq-i-Khurásání, Ismu'lláhu'l-Asdaq {DBNNi: Formerly known as Muqaddas and surnamed by Bahá'u'lláh, Ismu'lláhu'l-Asdaq.}{BGMG: Eminent Bábí, publicly tortured with Quddús and another believer.}
{ROB2: One of the outstanding followers of the Báb and Bahá'u'lláh. (p. 110n)}
{CLUG: Hand of the Cause of God Appointed by 'Abdu'l-Bahá, and father of Hand of the Cause of God, Ibn-i-Asdaq.}
Sádiq-i-Tabátabá'í, Siyyid {BGMG: Mujtahid denounced by Bahá'u'lláh as ''the Liar of Tihrán''. He authored the decree condemning every Persian male Bahá'í to death, and every Bahá'í woman to deportation. (GPB 232)}Sádiq-i-Tabrízí {BGMG: Half-crazed Bábí youth who made an attempt on the life of Násiri'd-Dín Sháh, Aug. 15, 1852.}Sadrá, Mullá {BGMG: Great Persian philosopher of the middle Safaví period (AD 1500–1736). He is called Akhúnd (Master, par excellence).}Sadrah {ESW: Reference to the Sadratu'l-Muntahá or the Burning Bush: 'Him Who taught it,' i.e., God Himself.}Sadratu'l-Muntahá, Divine Lote Tree {ESW: The name of a tree planted by the Arabs in ancient times at the end of a road to serve as a guide. As a symbol, a Manifestation of God.}{GL: The name of a tree planted at the end of a road to serve as a guide; a symbol of a Manifestation}
{KI: The name of a tree planted by the Arabs in ancient times at the end of a road, to serve as a guide. As a symbol it denotes the Manifestation of God in His Day}
{ROB4: The symbol of the Manifestation of God, to which no one has access. (p. 436)}
{BGMG: The Divine Lote Tree; the Tree beyond which there is no passing (i.e., the Manifestation of God). A title of Bahá'u'lláh (GPB 94). The Lote-tree of the extremity (Qur'án 53:8–18). The Sidrah-tree which marks the boundary. The zizyphus jujuba. Tree seen by Muhammad in the 7th firmament during the Mi'ráj.}
{ABBD: (Arabic) The "Tree beyond which there is no passing". Originally the tree which, in ancient times, the Arabs planted to mark the end of a road. In the Bahá'í Writings, a symbol of the Manifestation of God, the "Tree beyond which neither men nor angels can pass"; specifically, Bahá'u'lláh. Sometimes called the Blessed, Divine or Sacred Lote Tree. 'Twin Lote Trees': the Báb and Bahá'u'lláh.}
Sadrih {KI: Literally, Branch.}{ABBD: (Arabic) Tree.}
Sadru'd-Dawlih {BGMG: Demoted by the Sháh for failing to defeat the Bábís at Zanján.}Sadru'd-Dawlíy-i-Isfáhání {DBNNi: Grandson of Hájí Muhammad-Husayn Khán-i-Isfáhání and a general in the imperial army.}Safá, Mírzá {ESW: Hájí Mírzá Hasan-i-Safá, an accomplice of Mírzá Husayn Khán, in active hostility towards Bahá'u'lláh in Constantinople.}Safaví {BGMG: Persian dynasty (1500–1736 A.D.)}Safí Qulí Big, Paternal uncle of Bahá'u'lláh {ROB2: Bahá'u'lláh had eight paternal uncles. Among those to whom He taught the Faith of the Báb in Núr were some uncles. Safí Qulí Big rejected the Cause of God and actively rose up against it. (p. 205n)}Sáhibu'z-Zamán {DBNN: 'Lord of the Age'. One of the titles of the Promised Qá'im.}{BGMG: The Lord of the Age. Title of the Promised One of Shí'ah Islám: the Báb. Preceded by Yá, the battle-cry of the Dawn-Breakers.}
{ABBD: A title of the Imám Mihdí, whom Bahá'ís believe to be the Báb.}
Sahífiy-i-baynu'l-Haramayn {BGMG: Book between the Two Sanctuaries; work revealed by the Báb between Mecca and Medina.}Sahífiy-i-Shattíyyih {BGMG: Writing of Bahá'u'lláh prior to His Declaration ('Iráq).}Sa'íd Khán, Mírzá {BGMG: Foreign minister of Persia in 1863. Wrote authorities in Constantinople to exile Bahá'u'lláh from Baghdád.}Sa'ídu'l-'Ulamá {BGMG: Diabolical cleric who caused the martyrdom of Quddús. ''...the fanatical, the ferocious and shameless mujtahid of Bárfurúsh.'' (GPB 39, 42, 83).}Sakhrah, as-Sakhrah {BGMG: The Rock. Sacred Rock at Jerusalem, revered by Jews, Christians and Muslims alike as the omphalos of the world. The Dome of the Rock is in the sanctuary of the Aqsá Mosque.}Saláhi'd-Dín Ayyúbí {BGMG: Saladin (1137–1193 A.D.) Sultán of Egypt and Syria 1174–93, conquered and drove out the Crusaders. The great Jewish philosopher Maimonides (Abú 'Imrán Músá b. Maymún of Cordova) was Saladin's physician.}Salám {BGMG: Peace; salutation. Muslim greeting; word used to end a thesis.}Salásil {BGMG: One of the two heavy chains by which Bahá'u'lláh was tormented in the Black Pit at Tihrán. (SW 77)}see also Qará-Guhar
Sálih {ESW: An Arabian Prophet of later date than Húd, who gave a similar summons. He, too, was cast out by the people.}{KI: An ancient prophet to the Arabs, mentioned in the Qur'án, Súrih 7:71-77. Some commentators identify him with the Sálih of Genesis 11:13}
{BGMG: Prophet of God sent to the tribe of Thamúd. Sale states that this Prophet lived between Húd and Abraham, and identifies him with Phaleg. (Prelim. Disc.) He identifies Húd (q.v.) with Heber.}
{ABBD: Prophet of God who appeared before Abraham and who was sent to the tribe of Thamúd in Arabia. He exhorted the people to believe in God and to stop worshipping idols, and warned them that if they did not respond to his message, they would be struck by a calamity and would be punished by God. Eventually an earthquake wiped out the whole tribe except Sálih and his followers.}
Salmán, Shaykh Salmán {GL: Born in southern Persia, an illiterate, he became one of the most beloved and most devoted disciples of Bahá'u'lláh who entrusted him with many dangerous and important missions}{ROB3: Honoured by Bahá'u'lláh by the appellation 'Messenger of the Merciful', Shaykh Salmán carried His Tablets to the believers and brought back their letters to Him. He performed this service for several decades. (p. 175n)}
Salsabíl {GL: A fountain in Paradise.}{KI: Literally, softly flowing. A fountain of Paradise.}
{BGMG: Name of a river or fountain in Paradise. Qur'án: 76:18: ''From the fount therein whose name is Salsabíl (the softly flowing).'' Thus Rodwell. A. Y. 'Alí gives the literal meaning as ''Seek the Way.''}
Salván (Siloam) {ESW: A spring in Mecca.}Sám Khán {DBNNi: Colonel of the Christian regiment of Urúmiyya, begged the Báb to release him from his duty}{BGMG: Christian colonel of Armenian regiment ordered to execute the Báb. When his regiment's seven hundred and fifty bullets did not touch the Báb, Sám Khán refused to fire on the Manifestation of God again.}
{ABBD: The colonel who commanded the Armenian regiment of Urúmiyyih which was ordered to execute the Báb in the barracks square of Tabríz in July 1850. Sám Khán was so impressed by the Báb and affected by the treatment He had received that he feared the wrath of God if he shed the Báb's blood. He told the Báb that he was a Christian and held no ill will against Him, and asked to be freed from the obligation to execute Him. The Báb instructed him to follow his orders, and if his intentions were sincere, God would relieve his perplexity. When the bullets of the regiment's 750 rifles failed to harm the Báb or His companion, Sám Khán ordered his regiment to leave the barracks and vowed not to proceed with the executions, even if it cost him his life.}
see also Martyrdom of the BábSamandar, Phoenix {KI: A bird fabled to exist single, to be consumed by fire by its own act, and to rise again from its ashes.}Sámarrá, Surra-man-Ra'á {BGMG: City in 'Iráq whose name means 'Gladdened is he who hath beheld it'--where, Shí'ahs hold, the 12th Imám disappeared in an underground passage in A.H. 329.}Sámirí {KI: A magician employed by Pharaoh as a rival to Moses. According to Muslims, it was he, not Aaron, who made the golden calf.}{BGMG: Name in Qur'án 20:85 etc. of the man who tempted the Israelites to the sin of the golden calf.}
Saná'í {BGMG: Persia's first great mystic poet, author of the Hadíqatu'l-Haqíqat or ''Garden of Truth.'' (A.D. 1131). From Ghazna or Balkh. Persia's other great mystic writers in the Mathnaví form are 'Attár and Rúmí; the last-named humbly wrote: '' 'Attár was the Spirit, and Saná'í its two eyes; We come after Saná'í and 'Attár.''}Saqqá {ROB2: Water supplier. Since there was no running water in the houses, there were men whose occupation it was to carry skins full of water for household use and sometimes gardening. (p. 333 and n)}{ROB3: In those days in the Middle East, there was no running water in houses. Water had to be carried from springs or rivers; there were water carriers in every town. The most common method was to carry large leather skins filled with water on one's back. (p. 178n)}
Sarah {BGMG: Wife and maternal aunt of Abraham. One of four pre-eminent women. (PUP II, 359).}Sardár 'Azíz Khán {ESW: He was present with the Sháh's troops attacking Bábís at Zanján. (See A Traveller's Narrative, p. 181 note.) During his tenure as governor of Tabríz several believers were executed in that city.}Sarkár-Aqá {BGMG: The Honorable Master. A title of 'Abdu'l-Bahá.}see also Áqá
Sásáníyán Dynasty {BGMG: Persian dynasty (226–651) reigning when Muhammad was born (570 A.D.)}Satan, Satanic, Evil One {ABBD: In the Bahá'í Writings, the terms 'Satan' and 'satanic' are used metaphorically to refer to the lower, base, selfish side of human beings, in contrast to their higher, virtuous, selfless side. Bahá'ís do not believe evil originates in a creature called Satan but that the capacity for 'satanic' actions, like the capacity for good, exists within man himself. Bahá'u'lláh explains: "Know verily that Knowledge is of two kinds: Divine and Satanic. The one welleth out from the fountain of divine inspiration; the other is but a reflection of vain and obscure thoughts. The source of the former is God Himself; the motive-force of the latter the whisperings of selfish desire."}Satan, Island of {BGMG: Turkish name for Cyprus where Mírzá Yahyá was exiled.}Science {ABBD: In the Bahá'í teachings, the study of sciences must have as its goal the welfare and benefit of mankind. Bahá'u'lláh writes, "Knowledge is as wings to man's life, and a ladder for his ascent. Its acquisition is incumbent upon everyone. The knowledge of such sciences, however, should be acquired as can profit the peoples of the earth, and not those which begin with words and end with words. Great indeed is the claim of scientists and craftsmen on the peoples of the world...In truth, knowledge is a veritable treasure for man, and a source of glory, of bounty, of joy, of exaltation, of cheer and gladness unto him." And again Bahá'u'lláh writes, "It is permissible to study sciences and arts, but such sciences as are useful and would redound to the progress and advancement of the people."}see also Religion and Science, Harmony of
Seal of the Prophets {GL: A title of Muhammad, referring to the approaching close of the Prophetic Cycle}{KI: One of the titles of Muhammad}
{BGMG: Muhammad; Qur'án 33:40. Last Manifestation of the Prophetic Cycle, before the advent of the Day of God. (PDC 83).}
{ABBD: Muhammad. Muhammad was the last of the Manifestations to prophesy the coming of Bahá'u'lláh, and His Dispensation the last of the prophetic cycle of religion. With the appearance of the Báb, this cycle closed. The Báb's Mission was not to foretell the Day of God but to announce it.} />
Sealed Choice Wine {ROB4: The reference to choice wine, sealed, may be found in the Qur'án (see 83:22-6). The significance of 'sealed' is that the true meanings of the Words of God in former Dispensations were not disclosed until the advent of Bahá'u'lláh (see vol. 1, pp. 160-61, on this prophecy of Daniel). The unsealing of the Choice Wine signifies the revelation of the Word of God in this age, disclosing to mankind new teachings and new laws. Bahá'u'lláh declares in the Kitáb-i-Aqdas, 'Think not that We have revealed unto you a mere code of laws. Nay rather We have unsealed the Choice Wine with the fingers of might and power.' [The Kitáb-i-Aqdas, ¶5]. (p. 433)}Seat of the Universal House of Justice {ABBD: The building on the Arc of Mount Carmel which houses the council chamber and offices of the Universal House of Justice. The Universal House of Justice wrote that the Seat "will not only serve the practical needs of a steadily consolidating Administrative centre but will, for centuries to come, stand as a visible expression of the majesty of the divinely ordained institutions of the Administrative Order of Bahá'u'lláh." The building, designed by architect Husayn Amanat, was begun in 1972 and completed in 1982. Its design is classical with a marble exterior and a colonnade of fifty-eight pillars. The interior is "simple, open, and adaptable to the evolving functions of a long future in service to the Faith."}Sects {CLUG: A group of people with somewhat different religious beliefs (typically regarded as heretical) from those of a larger group to which they belong.}{BGMG: According to a hadíth Muhammad prophesied that His people would be divided into 73 sects, one being true. (There are, however, many more Muslim sects). The Children of Israel were also divided into 72 sects. Cf. 'Umar Khayyám: ''The Grape that can with Logic absolute The Two-and-Seventy jarring Sects confute...''}
Service {ABBD: Helpful or useful act, helping others. To become a servant of God, one must serve mankind. Bahá'u'lláh has stated: "That one indeed is a man who, today, dedicateth himself to the service of the entire human race. The Great Being saith: Blessed and happy is he that ariseth to promote the best interests of the peoples and kindreds of the earth." Adib Taherzadeh wrote: "In His Teaching Bahá'u'lláh has made it clear that there are only three stations in this world of existence. First, the station of God which is beyond our comprehension, then the station of the Manifestation of God which is exalted above the world of humanity, and lastly the station of man which is that of servitude."}see also Work
Seven Candles of Unity {ABBD: A Tablet by 'Abdu'l-Bahá in which He describes how in this 'Century of Light' world unity shall come about, like the illumination of candles, one by one (although not necessarily in this order): "The first candle is unity in the political realm, the early glimmerings of which can now be discerned. The second candle is unity of thought in world undertakings, the consummation of which will ere long be witnessed. The third candle is unity in freedom which will surely come to pass. The fourth candle is unity in religion which is the corner-stone of the foundation itself, and which, by the power of God, will be revealed in all its splendour. The fifth candle is the unity of nations – a unity which in this century will be securely established, causing all the peoples of the world to regard themselves as citizens of one common fatherland. The sixth candle is unity of races, making of all that dwell on earth peoples and kindreds of one race. The seventh candle is unity of language, i.e. the choice of a universal tongue in which all peoples will be instructed and converse. Each and every one of these will inevitably come to pass, inasmuch as the power of the Kingdom of God will aid and assist in their realization."}Seven Valleys and The Four Valleys {ABBD: The Two mystical works revealed by Bahá'u'lláh in Baghdád after He returned from Sulaymáníyyih. The Seven Valleys (Haft-Vádí) was written to answer the questions of Shaykh Muhyi'd-Dín, a Súfí. It describes the seven stages of the journey of the soul towards God, as set forth by the 12th-century Súfí poet 'Attár in his poem 'Language of the Birds'. Bahá'u'lláh speaks of these stages as the valleys of Search, Love, Knowledge, unity, Contentment, Wonderment, and True Poverty and Absolute Nothingness. The Four Valleys (Chahar-Vádí) was written to Shaykh 'Abdu'r-Rahmán of Karkúk who had become an admirer of Bahá'u'lláh in Sulaymáníyyih. This work also describes in mystical language the journey towards the divine goal, in four stages or valleys.}Sháh {GL: Násiri'd-Dín Sháh}{BGMG: King, especially of Persia.}
Sháhansháh {BGMG: King of Kings (contraction of Sháhán-sháh which by inversion is sháh-i-sháhán).}Sháh-'Abbás, the Great {BGMG: Safaví monarch (1557–1628); ruled Persia from 1586.}Sháh 'Abdu'l-'Azim {BGMG: Muslim town and Shrine 5 or 6 miles south of Tihrán. Long a ''bast'' where the largely-criminal population was safe from arrest, although the area of protection dwindled inversely with the enormity of the crime; a murderer, for instance, could not leave the mosque courtyard, while debtors could roam at will. (Cf. Brown's A Year Amongst the Persians). The Shrine has a great golden dome.}Sháh-Bahrám {BGMG: World Savior and Promised One of the Zoroastrian. Fulfilled by Bahá'u'lláh.}{ABBD: The World Saviour promised by the Prophet Zoroaster: He foretold that 3,000 years of conflict would precede the coming of the Sháh-Bahrám, who would triumph over Ahriman, the personification of evil, and bring an Era of blessedness and peace. Bahá'ís believe this prophecy refers to the coming of Bahá'u'lláh.}
Sháh-Chirágh {BGMG: Site where the Báb's wife is buried, in Shíráz.}Sháh-Muhammad-i-Amín, Hájí, Hájí Sháh-Muhammad-i-Manshádí, Amín'l-Bayán {ROB3: The first Trustee of Bahá'u'lláh. (p.183n)}{BGMG: One of the Persian believers who guarded the remains of the Báb. (GPB 274)}
Sháh-Rúd {BGMG: Persian town located northeast of Tihrán.}Sháh Sultán Khánum, Khánum Buzurg {ROB4: Sister of Bahá'u'lláh who became a follower of Mírzá Yahyá. (p. 438)}Sháh Tahmasp I {BGMG: Sháh who, in the 16th century A.D., made Qazvín his capitol. The city is said to have been founded in the 4th century by the Sásáníyán king Sháhpúr II. (PDC 98).}Sháh-Zádih {BGMG: Prince.}Shahid {DBNN: 'Shahid' is martyr. The plural of martyr is 'Shuhadá'.}Shahr-Bánú {BGMG: Daughter of Yazdigird III. Consort of Husayn. Mother of the Fourth Imám.}Shamsí Big {BGMG: Official instructed by Bahá'u'lláh to deliver His Tablet to Turkey's Grand Vizier. Bahá'u'lláh and His family were entertained at Shamsí Big's house on first reaching Constantinople. (GPB 157; 160).}Shams-i-Tabríz {BGMG: Rúmí's spiritual director, a comparatively illiterate but powerful mystic, killed at Qonya in a riot, A.D. 1246.}{TSVATFV: the Súfí who exerted a powerful influence on Jalálu'd-Dín Rúmí, diverting his attention from science to mysticism. A great part of Rúmí's works are dedicated to him.}
Shar' {BGMG: In Persia, Muslim religious law, based on Islámic Scriptures, administered by ecclesiastical tribunals. (DB lv).}Sharh-i-Qasídiy-i-Lámíyyih, Sharh-i-Qasidih {BGMG: Writing by Siyyid Kázim alluding to the name ''Bahá''.}Sharí'at, Sharí'a, Sharí'ah {BGMG: Muslim canonical law. The Law, the Path and the Truth are Súfí terms concerning the journey of the soul toward God. A saying attributed to Muhammad is: ''The Law is My words, the Path is My works, and the Truth is My inward state.'' (SV 40).}{ABBD: Islámic religious law including parts of the Qur'án as well as other laws. The Sharí'at was abrogated by the laws revealed by the Báb and Bahá'u'lláh.}
Shaykh {GL: Referring to Shaykh Salmán}{ROB1: Elder or chief. (p. 285n)}
{BGMG: Venerable old man; man of authority; elder, chief, professor, superior of a dervish order.}
{ABBD: (Arabic) A title of respect which was generally given to an old man, denoting reverence, especially referring to one who is a venerated teacher or the head of an order of Súfís.}
Shaykh Effendi {ROB2: Bahá'u'lláh. (p. 297n)}Shaykhí {BGMG: School founded by Shaykh Ahmad-i-Ahsá'í. Among his doctrines, in addition to the imminent dual Advent, were that the Prophet Muhammad's material body did not ascend on the night of the Mi'ráj; that the Imáms were creative forces (a belief based on Qur'án 23:14: ''God, the Best of Creators''); that 'Alí should be particularly venerated.}{ABBD: A follower of Shaykh Ahmad-i-Ahsá'í and his successor Siyyid Kazim-i-Rashtí, who taught that the Resurrection, Muhammad's Night Journey, and the signs accompanying the coming of the Qá'im, were allegorical events with a spiritual meaning rather than physical occurrences, and that the time of the coming of the Qá'im was near.}
Shaykhu'l-Islám {DBNN: Head of religious court, appointed to every large city by the Sháh}{ROB2: The highest religious dignitary of the Islámic community. (p. 55n) The head of the Muslim ecclesiastical institution in the city. (p. 296n)}
{BGMG: Muhammadan high-priest; title of highest degree in Muslim religion. Head of religious court, and appointed to every large city by the Sháh.}
{ABBD: In Shí'ih Islam, a leading Muslim divine; the head of a religious court, a position appointed by the sháh though sometimes passed from father to son. When the Báb was interrogated by the divines of Tabríz, it was the Shaykhu'l-Islám himself, Hájí Mírzá 'Ali Asghar, who inflicted the bastinado on Him when the guards refused to do so.}
Shaykhu'r-Ra'ís {ROB2: Prince Abu'l-Hasan Mírzá, the Shaykhu'r-Ra'ís, was a poet of remarkable talent, a literary man of great eloquence, who because of his rank and personality was able to carry on his public function and at the same time associate with the Bahá'ís. He attained the presence of 'Abdu'l-Bahá in the Holy Land and has written many moving poems in glorification of Bahá'u'lláh and 'Abdu'l-Bahá. (p. 132n)}Sheba {KI: A town in southern Arabia, referred to in Genesis 10:28; I Kings 10; II Chronicles 9. Symbolically it stands for a dwelling place, a home.}Shíbavayh, Síbavayh {BGMG: Illustrious Persian grammarian of the Basrah school, died A.D. 793. His grammar is titled ''The Book of Síbavayh''.}Shidád, Stress {ROB1: The numerical value of Shidád is 309 meaning 1309 A.H. (A.D. 1892), the year of the Ascension of Bahá'u'lláh. (p. 136n)}Shí'ih, Shí'í, Shí'ah, Shí'ite {ESW: One of the two great sects of Islám, which is dominant in Persia}{GL: A Muhammadan sect distinguished by its spiritual doctrine of the Imámate and represented by the Sháh}
{KI: The problem of succession divides Islám generally into two schools of opinion. According to one view, represented chiefly by the Shí'ihs, the regency is a spiritual matter determined by the Prophet and by those who so succeed Him. According to the other view, that of the Sunnites, the succession goes by popular choice. The Caliph of the Sunnites is the outward and visible Defender of the Faith. The Shí'ih Imám is divinely ordained and gifted with more than human wisdom and authority}
{BGMG: Party (of 'Alí). Partisan of 'Alí and of his descendants as the sole lawful ''Vicars of the Prophet''. The Shí'ahs reject the first three Caliphs, believing that the successorship in Islám belonged rightfully to 'Alí (first Imám and fourth Caliph) and to his descendants by divine, right. Originally, the successorship was the vital point of difference, and Islám was divided because Muhammad's (albeit verbal) appointment of 'Alí was disregarded.}
{ABBD: One of the two major branches of Islam. Shí'ah Muslims believe in the succession of 'Alí after Muhammad and in the Imamate, and many are waiting for the appearance of the Twelfth or Hidden Imám. The Shí'ah Muslims are regarded by the Báb and Bahá'u'lláh as the followers of the true sect of Islam.}
see also Sunní
Shikastih {BGMG: ''Broken'' or cursive script said to have been invented by the Safaví governor of Herat, Murtadá Qulí-Khán Shamlú. Derived from Nasta'líq script, invented by Mír 'Alí Tabrízí, scribe of the 7th century A.H.}Shimírán, Gate Of {ESW: A district in the northern section of Tihrán.}{BGMG: Hill villages 6 miles or more north of Tihrán, serving as summer resorts.}
Shimr {BGMG: Yazíd's General, who slew the Imám Husayn. Shimr is a prototype of cruelty and brutality.}Shín {BGMG: This letter (''sh'') stands for Shíráz.}Shír-Gáh {BGMG: Persian village connected with the Mázindarán upheaval. (DB 362)}Shíráz, Shín {KI: The capital of the Province of Fárs in Persia; the place of the Báb's birth and the scene of His Declaration in 1844}{ABBD: The city in Írán which saw the opening of the Bahá'í Era with the Declaration of the Báb to Mullá Husayn in the House of the Báb in Shíráz on the evening of 22 May 1844.}
Shoeb {KI: Priest of Midian (Exodus 2:16-21). Moses married his daughter; Exodus 18 gives his name as Jethro}Shoghi, Shawq {BGMG: ''Yearning''.}Shoghi Effendi Rabbání, Ghusn-i-Mumtaz (The Chosen Branch) {GL: Grandson of 'Abdu'l-Bahá and Guardian of the Bahá'í Faith}{KA: Shoghi Effendi Rabbání (1897-1957), Guardian of the Bahá'í Faith from 1921-1957. He was the eldest grandson of 'Abdu'l-Bahá and was appointed by Him as the Head of the Faith.}
{BGMG: Guardian of the Bahá'í Faith; 'Abdu'l-Bahá's eldest grandson, the Chosen Branch appointed in His Will and Testament as ''Guardian of the Cause of God'', authorized Interpreter of the Teachings and permanent Head of the Universal House of Justice. ''He is the expounder of the words of God and after him will succeed the first born of his lineal descendants.'' The Guardian resided at the World Center of the Faith, Haifa, Israel.}
{ABBD: The Guardian of the Bahá'í Faith, born on 1 March 1897 in 'Akká, the son of Díyá'íyyih Khánum, the eldest daughter of 'Abdu'l-Bahá, and Mírzá Hádí Shírází, a relative of the Báb. He was educated at the American University at Beirut and Balliol College, Oxford. While at Oxford, Shoghi Effendi was informed of the passing of 'Abdu'l-Bahá and hurried back to Haifa, where he learned that he had been appointed Guardian of the Cause of God in 'Abdu'l-Bahá's Will and Testament: "After the passing away of this wronged one, it is incumbent upon the Aghsán, the Afnán of the Sacred Lote-Tree, the Hands of the Cause of God and the loved ones of the Abhá Beauty to turn unto Shoghi Effendi...as he is the sign of God, the chosen branch, the guardian of the Cause of God...He is the expounder of the words of God..." Unable to bear his grief over the passing of 'Abdu'l-Bahá and crushed by the weight of the responsibilities so unexpectedly thrust upon him, Shoghi Effendi retired for some time from Haifa leaving Bahíyyih Khánum in charge. After about a year he returned to take up his office. He married Mary Maxwell, Amatu'l-Bahá Rúhíyyih Khánum, in 1937. Among the achievements of his ministry, the following stand out as the most notable: the establishment of the Administrative Order of the Bahá'í Faith (both its elected bodies and the appointed side of the Administration); the spread of the Faith to all parts of the globe in a series of organized Plans; the elaboration of many aspects of the Faith and the guidance of the world Bahá'í community through the writing of numerous letters; the defence of the Faith from the actions of the Covenant-breakers; the translation of numerous passages from the Writings of Bahá'u'lláh; the writing of books such as God Passes By and the translation of Nabil's Narrative; the acquisition of land and the planning and supervision of the laying out of the Bahá'í gardens in the Haifa, Akká area; the supervision of the building of the Shrine of the Báb and the International Archives building. Shoghi Effendi passed away on 5 November 1957 while in London and is buried in the New Southgate Cemetery there.}
see also Guardianship
Shoghi Effendi, Resting Place of {ABBD: Shoghi Effendi is buried in the New Southgate Cemetery (previously the Great Northern Cemetery) in north London. His grave is built of white Carrara marble. It consists of a marble column, crowned by a Corinthian capital surmounted by a globe, with the map of Africa facing forward. On this globe is a large gilded bronze eagle, a reproduction of a Japanese sculpture he much admired. Many Bahá'ís visit the resting place of Shoghi Effendi to say prayers.}Shrill Voice, of the Most Exalted Pen {ROB1: The Persian and Arabic scripts are commonly written with reed pens. This type of pen often makes a shrieking sound when moved in a certain way. The calligrapher could control this sound to a certain extent. For instance, he could allow the sound to accompany the writing of a particular stroke or curve throughout. This sound not only revealed the extent to which a single letter had been drawn out, but also aroused feelings of excitement in the calligrapher and the onlookers. Bahá'u'lláh has, in many of His Tablets, referred to the Most Exalted Pen, signifying thereby the Manifestation of God and His Revelation. He has also referred to the shrill voice of that same Pen. This expression is symbolic of the proclamation of His Message among the peoples of the world. (p 35n)}Shrine of 'Abdu'l-Bahá {ABBD: The three rooms on the north side of the Shrine of the Báb presently serve as the Shrine of 'Abdu'l-Bahá until such time as His own Shrine can be built. 'Abdu'l-Bahá is buried in the central room, while the western and eastern antechambers are places of prayer and visitation.}{CLUG: The location in Israel wherein the remains of 'Abdu'l-Bahá will be interred. Under construction since 2019, no specific conclusion date for the project has been set as of 2022.}
Shrine of Bahá'u'lláh {ABBD: The resting place of Bahá'u'lláh's mortal remains. On the day of Bahá'u'lláh's Ascension, 29 May 1892, He was laid to rest beneath the floor of a room in the house adjacent to the Mansion of Bahjí. The Shrine of Bahá'u'lláh is the holiest spot on earth to Bahá'ís, a place of pilgrimage and the Qiblih of the Bahá'í Faith.}see also Haram-i-Aqdas
Shrine of the Báb {ABBD: Nine-roomed monument built on Mount Carmel, overlooking the Bay of Haifa, in the central room of which the remains of the Báb are buried. In 1891 Bahá'u'lláh pointed out to 'Abdu'l-Bahá the site where the remains of the Báb were to be placed. In 1898 'Abdu'l-Bahá instructed that the remains of the Báb be brought from their hiding place in Tihrán to the Holy Land; they arrived in 'Akká in January 1899. In that same year 'Abdu'l-Bahá laid the foundation-stone of the edifice, and a few months later construction began. About the same time, the marble sarcophagus designed to receive the body of the Báb, a gift from the Bahá'ís of Rangoon, was shipped to Haifa. There were many difficulties in completing the building of the Shrine: long negotiations with the owner of the building site; the exorbitant price at first demanded for the opening of a road leading to the site; the objections raised by officials; the false accusations brought by the Covenant-breakers as to the purpose of the building; 'Abdu'l-Bahá's enforced absences from Haifa and His consequent inability to supervise the building work. The initial six-roomed building was completed in 1909 and on the first of Naw-Rúz in that year 'Abdu'l-Bahá had the sarcophagus transported to the vault prepared for it. In the evening he laid within it the wooden casket containing the remains of the Báb. This done, 'Abdu'l-Bahá cast aside His turban, removed His shoes, threw off His cloak, and bent low over the open sarcophagus. He rested His forehead on the border of the wooden casket and wept aloud. Shoghi Effendi had a further three rooms built onto the Shrine, which now also housed the remains of 'Abdu'l-Bahá. In 1942 Shoghi Effendi asked architect Sutherland Maxwell to design a superstructure for the Shrine. The design was developed in close collaboration with the Guardian and in May 1944 a model was displayed for the first time. In April 1948 contracts were placed in Italy for the granite columns and the work of preparing the foundations was begun. In 1949 construction began and in October 1953 the work was completed. The superstructure consists of a colonnade and arcade, an octagon above, the drum of the dome with eighteen lancet windows honouring the Letters of the Living, and finally the crown and dome with golden tiles and lantern. Around the Shrine Shoghi Effendi designed beautiful gardens. Shoghi Effendi saw the Shrine of the Báb and the remains of the Báb within it as the focus of a planetary spiritual system: "The outermost circle in this vast system...is none other than the entire planet. Within the heart of this planet lies the 'Most Holy Land'...Within this Most Holy Land rises the Mountain of God of immemorial sanctity...Reposing on the breast of this holy mountain are the extensive properties permanently dedicated to, and constituting the sacred precincts of, the Báb's holy Sepulchre. In the midst of these properties...is situated the most holy court, an enclosure comprising gardens and terraces...Embosomed in these lovely and verdant surroundings stands in all its exquisite beauty the mausoleum of the Báb, the shell designed to preserve and adorn the original structure raised by 'Abdu'l-Bahá...Within this shell is enshrined the Pearl of Great Price, the holy of holies, those chambers which constitute the tomb itself, and which were constructed by 'Abdu'l-Bahá. Within the heart of this holy of holies is the tabernacle, the vault wherein reposes the most holy casket. Within this vault rests the alabaster sarcophagus in which is deposited that inestimable jewel, the Báb's holy dust." 'Abdu'l-Bahá acclaimed the tomb housing the dust of the Báb as the "spot round which the Concourse on High circle in adoration".}see also Mullá Abú-Tálib
Shu'á'u'lláh, Mírzá {BGMG: Son of Mírzá Muhammad-'Alí.}Shuhadáy-i-Khamsih {BGMG: A group of five believers who were among those martyred during 'Abdu'l-Bahá's ministry.}Sifter of Wheat {ROB4: This is an allusion to Mullá Muhammad Ja'far Gandum-Pák-Kun, the first person in Isfahán to accept the Faith of the Báb [Kitáb-i-Aqdas, ¶166], see The Dawn-Breakers, p. 99, p. 421. (p. 433)}Síghih {BGMG: Legalized concubinage or temporary marriage which may be contracted in Shí'ah Islám for varying lengths of time.}Símurgh {BGMG: ''Thirty Birds'', a mythical bird dwelling in the emerald mountains of Qáf which according to ancient Arabian cosmography encircled the world.}Sinai {ESW: The mountain where the law was revealed by God to Moses}{GL: The Mountain where God gave the tables of the Law to Moses; sometimes an emblem of the human heart which is the place of God's descent}
{KI: The mountain where God gave the Law to Moses (Qur'án, Súrih 7:139 and Exodus 19)}
Sirát {KI: Literally, bridge or support; denotes the religion of God.}{BGMG: Impassable to sinners, symbolic bridge over which the believer must pass to heaven. In Islámic tradition it is finer than a hair, sharper than the edge of a sword. Paradise lies beyond it, hell stretches beneath. It is referred to in PDC 88. (Bridge). Lit., Path.}
{ROB2: Literally 'road'. It is believed in Islám that on the Day of Judgement a very long bridge will be established and only those who are able to cross it will be saved. This bridge, according to tradition, is sharper than a sword, hotter than fire and thinner than a hair. All this signifies that when the Supreme Manifestation of God appears men will be severely tested and only those who pass the tests will attain to His glory. (p. 74n)}
Sirru'lláh, The Mystery of God {BGMG: A title conferred by Bahá'u'lláh on 'Abdu'l-Bahá, the only son of Bahá'u'lláh accorded by Him the privilege of being called ''the Master''. (GPB 242)}Síyáh-Chál {KA: Literally 'the Black Pit'. The dark, foul-smelling, subterranean dungeon in Tihrán where Bahá'u'lláh was imprisoned for four months in 1852.}{BGMG: Black Pit in the slums of Tihrán, where (in August, 1852) Bahá'u'lláh was chained in the darkness three flights of stairs underground, with some 150 thieves and assassins. Here He received the intimations of His world Mission. Holiest place in Persia's capital. (DB 599; BN June 1954).}
{ABBD: The Black Pit. The subterranean dungeon in Tihrán where Bahá'u'lláh was imprisoned along with many other Bábís in the summer of 1852 following an attempt on the life of the Sháh by misguided Bábís. Bahá'u'lláh described it: "Upon Our arrival We were first conducted along a pitch-black corridor, from whence We descended three steep flights of stairs to the place of confinement assigned to Us. The dungeon was wrapped in thick darkness, and Our fellow-prisoners numbered nearly a hundred and fifty souls; thieves, assassins and highwaymen...No pen can depict that place, nor any tongue describe its loathsome smell. Most of these men had neither clothes nor bedding to lie on. God alone knoweth what befell Us in that most foul-smelling and gloomy place!" The Bábís were chained to one another and each day one would be taken out and killed. It was here in the Síyáh-Chál that Bahá'u'lláh received His divine Revelation when the Holy Spirit appeared to Him in the form of a Maiden of Heaven.}
Síyáh-Dihán {BGMG: Village near Qazvín, Persia.}Siyyid {DBNN: Descendant of the Prophet Muhammad}{BGMG: Descendant of the Prophet Muhammad. The word means lord, chief, prince. Lord Curzon says of them in his Persia and the Persian Question, ''an intolerable nuisance to the country, deducing from their alleged descent and from the prerogative of the green turban, the right to an independence and insolence of bearing from which their countrymen, no less than foreigners, are made to suffer.'' (DB xlvi). Contrast noble Siyyids ''of a pure lineage.''}
{ABBD: A descendant of the Prophet Muhammad through his daughter Fátimih, with the right to wear the green turban distinguishing his ancestry. A title prefixed to a man's name, denoting descent from the Prophet. the Báb was a siyyid.}
Siyyid-i-Báb {BGMG: Name by which the Persian people referred to the Báb.}Siyyid-i-Dhikr {BGMG: Designation of the Báb.}{ABBD: Lord of Remembrance. A designation of the Báb.}
see also Dhikr, 'Abdu'dh-Dhikr
Some Answered Questions {ABBD: A volume first published in 1908 comprising questions posed to 'Abdu'l-Bahá by Laura Clifford Barney during several visits to 'Akká in 1904–6, along with 'Abdu'l-Bahá's answers and explanations. Topics touched upon include God, His Prophets, various Christian subjects, evolution, the soul, immortality, healing, the non-existence of evil and reincarnation. Shoghi Effendi termed Laura Clifford Barney's effort in compiling the volume 'imperishable' and frequently mentioned this book as one of those which "should be mastered by every Bahá'í".}Son of God {ABBD: Christ.}Soul {ABBD: The inner and essential reality of man which is not composed of physical matter and thus continues to exist after death. In the Bahá'í Writings the soul has been compared to a rider where the body is only the steed; to a light, independent of the lamp within which it shines; and to a caged bird which continues to exist after the cage is broken. Just as the bird, when released, is freed from constraints, the power of the soul is stronger without the intermediary of the body. While distinct from the body and its physical limitations, the soul is affected by occurrences and itself can affect the body physically. As in the embryonic world the physical being acquires what is needed for life in the world, so in the physical world the soul must prepare itself for the next existence by acquiring spiritual virtues through knowledge and love of God, philanthropic deeds and self-sacrifice. After death the soul retains the spiritual attributes it has acquired during life in the physical body, and after it is freed from the body it progresses according to the mercy of God. Through the intercession and prayers of other human souls, or through charity performed in its name, it continues to progress until it attains the presence of God.}Speaker on Sinai {ROB2: One of Bahá'u'lláh's designations. (p. 196n)}Special Event Days {ABBD: In the United States and elsewhere, certain days, apart from the Bahá'í Holy Days, set aside (1) for proclamation or (2) to support United Nations observances. Bahá'í-initiated special event days such as World Religion Day and Race Unity Day (second Sunday in June) are observed with the purpose of proclaiming the Faith and encouraging local government bodies to recognize the importance of these issues. United Nations-sponsored and -initiated days supported by Bahá'í communities include United Nations Day (24 October), Human Rights Day (10 December) and International Day of Peace (third Tuesday in September) which in 1985 replaced the Bahá'í-initiated World Peace Day. UN special event days are observed to show support for UN activities, not to seek direct Bahá'í proclamation.}see also Bahá'í International Community
Star of the West {ABBD: First Bahá'í magazine in the Western world, published in North America from 1910 to April 1924.}Study Classes {ABBD: Meetings organized for the study of the Bahá'í Writings and literature. Bahá'ís are urged to make a thorough and profound study of the history, tenets and Sacred Writings of the Faith.}see also Deepening
Sublime Porte {BGMG: Formerly, the Ottoman court. Government of the Turkish Empire from the gate (porte) of the Sultán's palace where justice was anciently administered.}{ABBD: The Ottoman court, the government of the Turkish Empire. Taken from the gate or 'porte' of the Sultán's palace where in ancient times justice was dispensed. Generally refers to Constantinople (Istanbul).}
Súf {BGMG: Wool; the practice of wearing the woollen robe, i.e. garb of Muslim mystic, is one definition of Súfism.}Súfís {KI: An order of Muhammadan mystics.}{BGMG: This word, probably derived from the Arabic for wool, denotes the mystics in Islám. Divided into innumerable sects, differing in customs, dress, observances, their common goal is to rejoin the Godhead from which all things emanate, through ecstasy (vajd) and contemplation. Life to them is a journey (safar) having various stages (manázil); the soul is an exile, a traveller going homeward, seeking reunion (vasl) with God, and thus achieving nothingness--(faná)--''total absorption into the Deity, extinction.'' Bahá'u'lláh teaches: ''By self-surrender and perpetual union with God is meant that men should merge their will wholly in the Will of God, and regard their desires as utter nothingness beside His purpose.'' (Gl. 337). 'Ishq, love (of God) has been termed ''the one distinguishing feature of Súfí mysticism.'' Cf. Hughes, Dict. of Is.}
Súfí Literature {BGMG: Written in its special terminology, this literature assigns spiritual meanings to a long list of words such as wine, love, the cypress, the letter alif, the Ka'bih, etc.}Sulaymán Khán, Hájí {BGMG: Martyr who danced and recited poetry in the streets of Tihrán as lighted candles burned into his flesh. (GPB 78; DB 618)}Sulaymáníyyih {BGMG: Town in Northeast 'Iráq; Bahá'u'lláh lived in retirement two years in Kurdistán, first on an isolated mountain named Sar-Galú, later in the town of Sulaymáníyyih at a theological seminary. (April 10, 1854–March 19, 1856)}{ABBD: A town in Kurdish Iraq; it was in the mountains surrounding Sulaymáníyyih that Bahá'u'lláh resided from April 1854 to 1856. As a result of the dissension among the Bábís in Baghdád and the sedition of Mírzá Yahyá, Bahá'u'lláh had decided to retire to the wilderness and left Baghdád, living in seclusion on a mountain called Sar-Galú. During this period, Áqá Abu'l-Qasím-i-Hamadání was His only companion. To conceal His identity, Bahá'u'lláh dressed as a dervish and took the name Darvish Muhammad-i-Írání. The inhabitants of the area came to revere Him, particularly the local Súfís, who sought Him out for explanations of mystical works. At their request He composed the poem called Qasídiy-i-'Izz-i-Varqá'íyyih.}
Sultán {CLUG: A Muslim sovereign.}{GL: Sultan 'Abdu'l-'Azíz.}
Summer Schools, Bahá'í {ABBD: Instructional sessions, often of a week or longer, during which Bahá'ís learn more about their Faith and have an opportunity to live together for a short time in accordance with Bahá'í ideals. Many summer schools are residential and some are owned by the Bahá'ís. The subjects studied include Bahá'í history, Bahá'í Administration, the moral and spiritual teachings of Bahá'u'lláh and Bahá'í law. Shoghi Effendi has said that they will develop into the universities of the future.}Sun of Truth {ROB2: The Manifestation of God. (p. 150n)}Sunní, Sunnites {GL: The larger and more powerful of the two great Islámic sects, represented by the Sultán, the outward and visible Defender of the Faith}{BGMG: From Sunna (the Way or Practice of the Prophet, as reported in the hadíth). By far the largest sect of Islám, this includes the four so-called orthodox sects: Hanbalites, Hanafites, Malikites, Shafiites. These four principle schools of Muslim jurisprudence are founded to a considerable extent on the Sunna. Sunnites regard the first Caliphs as legitimate successors of Muhammad and accept the ''six authentic'' books of tradition. They believe the Caliph must be elected and must be a member of the Quraysh--the Prophet's tribe.}
{ABBD: The majority sect of Islam, which accepts the Caliphs as the deputies of Muhammad and heads of Islam, denying the authority to succession claimed by the hereditary Imáms.}
see also Shí'ih
Supreme Concourse, Concourse on High, Celestial Concourse {ROB2: The gathering of holy souls in the Kingdom of God. (p. 274n)}{ROB3: The company of the souls of the Prophets and Holy Ones in the next world. (p. 180n)}
{ABBD: The 'Hosts of the Supreme Concourse of heaven'. The gathering of the Prophets and holy souls in the next world or spiritual realm.}
Súrih, Súra {DBNN: Name of the chapters of the Qur'án}{KI: A row or course, as of bricks in a wall. A term used exclusively for the chapters of the Qur'án of which there are one hundred and fourteen}
{ABBD: (Arabic) Literally, a row or series. In Islám, the chapters of the Qur'an. In certain Writings of Bahá'u'lláh it denotes 'Tablet'.}
Súrih of Joseph {ABBD: A chapter of the Qur'án relating the story, from Genesis, of Jacob's son Joseph, who was sold into slavery by his brother but was elevated by Pharaoh to rule over Egypt. The Súrih of Joseph is said to have been revealed by Muhammad in order to prove the truth of His Mission, in response to a challenge.}see also Qayyúmu'l-Asmá'
Súrih of Kawthar {ABBD: A Súrih of the Qur'án. Muhammad Sháh sent Siyyid Yahyáy-i-Dárábí (later known as Vahíd), a prominent Muslim divine, to investigate the claim of the Báb. After two interviews with the Báb, Siyyid Yahyá determined to set a test for the Báb which he thought impossible: if the Báb, unasked, would reveal a commentary on the Súrih which the Siyyid had in mind the (Súrih of Kawthar) in a style different from the commentators of the time, Siyyid Yahyá would accept the Báb's claim. When the Báb did so, Siyyid Yahyá, overwhelmed, immediately became a Bábí.}{ROB1: According to the "Kashfu'l-Ghitá" (p. 81), no less than two thousand verses were revealed on that occasion by the Báb. The bewildering rapidity of this revelation was no less remarkable in the eyes of Siyyid Yahyá than the matchless beauty and profound meaning of the verses contained in that commentary. According to the Báb's testimony, He revealed the Word of God at the rate of one thousand verses in six hours. (p. 329n)}
Súrih of Tawhíd {ESW: The name of the first Súrih of the Qur'án in which the oneness of God is explained.}Súrih of Va'l-'Asr {BGMG: Súrih 103 of the Qur'án, translated by Rodwell ''The Declining Day'', on which the Báb revealed a commentary.}Súriy-i-Amr {BGMG: Tablet of Bahá'u'lláh unmistakably affirming His Mission, and formally read aloud to Mírzá Yahyá. (GPB 166) (Adrianople)}Súriy-i-Asháb {BGMG: Súrih of the Companions, by Bahá'u'lláh (Adrianople).}Súriy-i-Damm {BGMG: Súrih of Blood by Bahá'u'lláh (Adrianople).}Súriy-i-Ghusn, Tablet of the Branch {BGMG: By Bahá'u'lláh, in which He writes of 'Abdu'l-Bahá, ''There hath branched from the Sadratu'l-Muntahá this sacred and glorious Being, this Branch of Holiness...'' (WOB 135) (Adrianople)}{ABBD: A Tablet of Bahá'u'lláh revealed in Adrianople, addressed to Mírzá 'Ali-Ridáy-i-Mustawfi, a Bahá'í of Khurásán. It describes the station of 'Abdu'l-Bahá, to Whom Bahá'u'lláh had given the title of Most Great Branch (Ghusn-i-A'zam). In this Tablet Bahá'u'lláh writes: "Verily the Limb of the Law of God hath sprung forth from this Root which God hath firmly implanted in the Ground of His Will, and Whose Branch hath been so uplifted as to encompass the whole of creation...Whoso turneth towards Him hath turned towards God, and whoso turneth away from Him hath turned away from My Beauty, hath repudiated My Proof, and transgressed against Me...They who deprive themselves of the shadow of the Branch, are lost in the wilderness of error, are consumed by the heat of worldly desires, and are of those who will assuredly perish."}
Súriy-i-Hajj {BGMG: Súrih of the Pilgrimage, by Bahá'u'lláh (Adrianople).}Súriy-i-Haykal, Súratu'l-Haykal, Tablet of the Temple {ESW: A Tablet of Bahá'u'lláh, at the end of which followed The Tablets to the Kings, the whole being written in the shape of a five-pointed star, the symbol of man}{BGMG: Súrih of the Temple, by Bahá'u'lláh; with the most important of His Tablets to sovereigns of the earth, its Author ordered this Tablet to be written in the shape of a pentacle, symbolizing the temple of man and identified by Him as the ''Temple'' mentioned by Zechariah. (GPB 212; PUP 427; PDC 47)}
{ABBD: In this Tablet Bahá'u'lláh reveals the majesty and glory of the Temple, which is His own Self, and unveils new facets of God's Revelation. Bahá'u'lláh ordered this Súrih, together with the Tablets to the Kings, to be copied in the form of a pentacle symbolizing the human-temple.}
Súriy-i-Mulúk, Tablet of Kings {BGMG: ''The most momentous Tablet revealed by Bahá'u'lláh'' (GPB 171). (Adrianople)}{ABBD: Revealed by Bahá'u'lláh in Arabic while He was in Adrianople and addressed to the kings of the world collectively. It proclaims the station of Bahá'u'lláh and puts forward His claims as the Manifestation of God for this age.}
{ROB2: Centuries before, Muhammad had sent emissaries to rulers of some neighbouring lands announcing His mission and inviting them to embrace His Faith. Those whom Muslim historians have recorded as being addressed by Muhammad were the Sháh of Persia (Khusraw Parvíz - Chosroes II), the Negus of Ethiopia (Adjamih Abjur), the Emperor of Byzantium (Heraclius), the ruler of Egypt (Maqawqis), the Governor of Damascus (al-Hárith Ibn Abí-Shimr), and the Imám of Yamámah (Hawdhah Ibn 'Alí). (p. 303 and n)}
see also The Tablets to the Kings
Súriy-i-Ra'ís, Tablet to Ra'ís {GL: Tablet of Bahá'u'lláh revealed in Adrianople}{GL: Epistle of Bahá'u'lláh to 'Alí Páshá the Grand Vazír}
{BGMG: Súrih of the Chief; addressed to 'Alí Páshá, Grand Vizier of Turkey, by Bahá'u'lláh. From the moment it was revealed, He writes, ''until the present day, neither hath the world been tranquillized, nor have the hearts of its peoples been at rest...'' (WOB 194). Revealed August, 1868, at Káshánih near Gallipoli; completed soon after at Gyawur-Kyuy. (GPB 172, 174, 180)}
{ABBD: Tablet by Bahá'u'lláh revealed in honour of Hájí Muhammad Ismá'íl-i-Káshání and addressed to 'Alí Páshá, the Grand Vizier of Turkey. Bahá'u'lláh rebukes 'Ali Pasha and bids him hearken to the voice of God. He affirms that the tribulations and sufferings inflicted upon the believers will act as oil for the lamp of the Cause of God and add to its radiance and glory.}
see also Lawh-i-Ra'ís
Súriy-i-Sabr, Súrih of Patience {BGMG: Revealed by Bahá'u'lláh and extolling the sufferers of Nayríz. ('Iráq)}Surname {ROB4: In the mid-1920's the government of Persia made it obligatory for every person to adopt a surname. Before that people did not have surnames. (p. 293n)}Tabarsí, Fort of Shaykh {ESW: A shrine lying 14 miles southeast of Bárfurúsh, where Quddús, Husayn and many leading Bábís suffered martyrdom}{ROB2: The scene of many battles between three hundred and thirteen Bábís, the heroic defenders of the fortress, and the forces of the army--battles which were forced upon the Bábís and resulted in the defeat of a powerful army. Later most of its defenders were martyred. (p. 180n)}
{BGMG: Shrine, turned into a fort, where 313 Bábís, a ''handful of untrained and frail-bodied students'', withstood the besieging armies of Persia from Oct. 12, 1848 to May 9, 1849 (DB 345, 399). Never surrendering, the survivors were brought out of the Fort only when the enemy commander swore a false oath of peace on the Qur'án.}
{ABBD: Shrine of Shaykh Ahmad Ibn-i-Abí-Tálib-i-Tabarsí about fourteen miles southeast of Bárfurúsh, Írán, which in October 1848 the Bábís, under the supervision of Mullá Husayn, built a fortress around to use as a safe camp. 313 Bábís were encamped at Shaykh Tabarsí. The clergy of Bárfurúsh, and later the government, sent army after army to reduce their numbers, but the Bábís held out against them from 12 October 1848 until 9 May 1849. Mullá Husayn was killed in February 1849 on a sortie from the fort and was buried inside the shrine. The pressure on the Bábís increased, food became scarce, and the defenders had to eat grass, the leaves of trees, the skin and ground bone of their slaughtered horses and the boiled leather of their saddles. The siege ended when the commander of the attacking forces, Prince Mihdí-Qulí Mírzá, swore a false oath on the Qur'án that the lives and property of the Bábís would be inviolate should they come out of the fort and disperse. A horse was sent for Quddús to take him to the camp of the Prince, but once the Bábís came out of the fort, they were massacred, the fortress pillaged and razed to the ground. Quddús was taken to Bárfurúsh, tortured and killed.}
see also Black Standard, Use of Force
Tabernacle {CLUG: A 'place of dwelling'. So called in the belief that God literally lived within its sacred confines.}Tablet, Lawh, Alvah, Alwáh {KI: A term for a sacred Epistle containing a Revelation. The giving of the law to Moses on tables or tablets is mentioned in the Qur'án, Súrih 7:142: 'We wrote for him (Moses) upon tables (alwáh, pl. of lauh/lawh) a monition concerning every matter.'}{BGMG: Alvah, the plural of lawh, occurs in Qur'án 7:142 concerning the tables of the law, of Moses.}
{ABBD: Divinely revealed scripture. Originally, the tables, or tablets, of the Law brought down from Mount Sinai by Moses. In Bahá'í scripture the term is used in the title of certain Writings revealed by Bahá'u'lláh and 'Abdu'l-Bahá. It is also used generally to refer to their written works.}
Tablet of Purity, Lawh-i-Dukhán {ROB3: Published in 'Abdu'l-Bahá, Selections, pp. 146-50. Smoking is not forbidden in the Bahá'í Faith, but 'Abdu'l-Bahá has discouraged it for the sake of health and cleanliness. (p. 437n)}Tablets of the Divine Plan {ABBD: Fourteen Tablets revealed by 'Abdu'l-Bahá during the First World War, addressed to the Bahá'ís in North America and received by them in 1919, which Shoghi Effendi has called the 'mandate' and "the supreme charter for teaching". They are addressed either to the Bahá'ís of the United States and Canada as one body or to one of five regional areas of North America. The 'mandate' was to carry the 'fame of the Cause of God' to the East and to the West and to spread the Glad Tidings of the coming of Bahá'u'lláh throughout the five continents of the world. In all, 'Abdu'l-Bahá mentioned some 120 territories and islands to which the message of Bahá'u'lláh was to be carried. The first eight Tablets were revealed between 26 March and 22 April 1916, and the final six between 2 February and 8 March 1917. Of the first group, five Tablets reached America and were published in the 8 September 1916 issue of Star of the West. After that, communication with the Holy Land was cut off and the rest of the Tablets remained in the vault under the Shrine of the Báb until the end of the war. They were dispatched to America and unveiled in a ceremony during the 'Convention of the Covenant' held at the Hotel McAlpin in New York in April 1919. An immediate response to the Tablets was made by Martha Root, who began her world travels, and by Mr and Mrs Hyde Dunn, who arose to move to Australia. However, it was not until 1937, when Shoghi Effendi gave the American believers the First Seven Year Plan, that the Divine Plan began to be generally implemented.}Tabríz {ABBD: Capital of Ádhirbáyján, Iran, where the Báb was kept forty days before being incarcerated in Máh-Kú. He was taken there again in July 1848 to be interrogated by the 'ulamá and Crown Prince Násiri'd-Dín, and afterwards subjected to the bastinado. It was in Tabríz that the Báb was martyred before a firing squad in the barracks square on 9 July 1850.}Taff (land of) {KI: The plain of Karbilá in which vicinity Imám Husayn was martyred.}{BGMG: Stands for the lands about Karbilá.}
Tafsá'r-i-Hú {BGMG: Writing of Bahá'u'lláh ('Iráq).}Tághút {BGMG: An idol mentioned in Qur'án 2:257, etc. Also the devil. Stigma wrongfully applied by Mírzá Yahyá to the distinguished Dayyán, whom he caused to be murdered.}Táhirih {BGMG: ''The Pure One'', so named by the ''Tongue of Glory'', noblest of her sex in, and outstanding heroine of, the Bábí Dispensation; only woman among the Letters of the Living, and the first woman suffrage martyr. Born Qazvín, 1817–1818, put to death Tihrán, August, 1852. (GPB 7, 33, 75; DB 628).}{ABBD: The Pure One. Title given by the Báb to Fátimih Umm-Salamih, also known by the titles Qurratu'l-'Ayn (Solace of the Eyes) and Zarrín-Táj (Crown of Gold). Táhirih was the only woman Letter of the Living. At the Conference of Badasht she cast aside her veil, proclaiming the new day. Táhirih was, as Shoghi Effendi wrote, "born in the same year as Bahá'u'lláh; regarded from her childhood...as a prodigy, alike in her intelligence and beauty; highly esteemed even by some of the most haughty and learned 'ulamá of her country, prior to her conversion, for the brilliancy and novelty of the views she propounded...she had, through a dream...established her first contact with a Faith which she continued to propagate to her last breath, and in its hour of greatest peril, with all the ardour of her unsubduable spirit." She was martyred in the Ílkhání Garden. "Her body was lowered into a well, which was then filled with earth and stones, in the manner she herself had desired. Thus ended the life of this great Bábí heroine, the first woman suffrage martyr, who, at her death, turning to the one in whose custody she had been placed, had boldly declared: 'You can kill me as soon as you like, but you cannot stop the emancipation of women.' "}
Táj {BGMG: Tall felt headdress adopted by Bahá'u'lláh in 1863, on the day of His departure from His Most Holy House. Crown. (GPB 152)}{ABBD: Crown or diadem. A tall felt hat often worn by the leader of a religious (Súfí) order. On the first day of the Festival of Ridván, Bahá'u'lláh set out from His Home in Baghdád for the Garden of Ridván wearing a finely embroidered táj instead of His usual headgear. It was noted as a symbolic sign of His divine authority.}
Tajallíyát (Effulgences) {ABBD: A Tablet of Bahá'u'lláh revealed in honour of Ustád 'Ali-Akbar, a martyr of Yazd. The four 'Tajallíyát' it expounds are the knowledge of God, which is attainable only through His Manifestation; steadfastness in the Cause of God through Faith in His wisdom; the value of those arts and sciences which profit mankind, "not those which begin with words and end with words"; and recognition of Divinity in its Manifestation.}Tákúr {BGMG: Village in the district of Núr, Mázindarán, where the stately ancestral home of Mírzá Buzurg and Bahá'u'lláh was located.}Takyih {BGMG: Monastery or religious establishment. Religious theatre.}Takyiy-i-Mawláná Khálid {BGMG: Theological seminary ''of our Master, Khálid'', in a room of which Bahá'u'lláh resided in Sulaymáníyyih.}Takyiy-i-Mawlaví {ROB2: A building for dervishes in the [1800's] in Adrianople. Martha Root wrote: ''Dervishes no longer hold their services in these buildings at Takyiy-i-Mawlaví, but one man there who used to be dervish told us that Bahá'u'lláh had lived in this lower house and then later in the one up by the entrance gate. He said that Bahá'ís had used the kitchen, the dining-room and the bathroom of the Takyiy-i-Mawlaví and showed us these rooms--and probably they did in those first few days until they could get established. The dervishes then were a large and flourishing group, they had four buildings right beside the mosque. Some of the photographs of earlier meetings show that they all wore the high táj headdress.'' (p. 429-33 and n)}Talisman {GL: Lit. a charm which drew down the power of heaven to protect its wearer. A symbol of man protected by the power of God.}Taqí Khán-i-Faráhání, Mírzá, Mírzá Amír-Nizám-Taqí Khán {DBNNi: Grand Vazír of Násiri'd-Dín Sháh}{BGMG: Grand Vizier and "prime mover of the forces that precipitated the Báb's martyrdom." (DB 526). Murdered by order of Násiri'd-Dín Sháh.}
{ABBD: Grand Vizier of Násiri'd-Dín Sháh, known as Amír Kabír. He was a great reformer but a bitter enemy of the Bábí Faith. Mírzá Taqí Khán wielded power while the Sháh was a boy and determined to stamp out the Faith of the Báb. He was involved in the lengthy persecution of Bábís at the Fort of Shaykh Tabarsí, Nayríz and Zanján; the murder of the Seven Martyrs of Tihrán; and he gave the order for the execution of the Báb. Mírzá Taqí Khán eventually lost his position and the Sháh, jealous of his power, ordered him to be murdered.}
Taqíyyih, Dissimulation, Recantation {ROB2: Dissimulation of one's faith which is a form of lip-denial had been practised among Shí'ih Muslims for centuries and was regarded as justifiable at times of peril. The Bábís often resorted to it also. It is, however, against the teachings of Bahá'u'lláh to dissimulate one's faith. (p. 111n)}{ABBD: (Persian) Dissembling, giving lip-denial of one's Faith. This was permitted by Shí'ih Islám in time of peril, but it is forbidden to Bahá'ís.}
Tarázát (Ornaments) {ABBD: A Tablet of Bahá'u'lláh containing six passages, each called a 'Taráz', on such subjects as self-knowledge, consorting "with the followers of all religions in a spirit of friendliness and fellowship", good character, trustworthiness, the appreciation of arts and crafts, truthfulness and accuracy. It includes an injunction to the People of The Bayán and to Hádí Dawlat-Ábádí, a Mullá of Isfahán who became a Bábí but later recanted his Faith.}Tarbíyat Bahá'í Schools {ABBD: Highly acclaimed schools, one for boys and one for girls, founded in Tihrán. The boys' school was established in 1898, while the girls' school was founded by Dr Susan Moody after her arrival in Tihrán in 1909. Both schools were owned and managed entirely by Bahá'ís, although children of all religions attended, particularly the children of government and civic officials. The schools had always closed on the nine Bahá'í holy days but on the pretext that the Bahá'ís belonged to a denomination not officially recognized in Írán, the Ministry of Education in 1934 demanded that the schools remain open for these days. Shoghi Effendi refused to allow this and ordered the schools to close on the anniversary of the Martyrdom of the Báb. As he would not let the Bahá'ís deny their Faith, nor allow the schools to remain open on holy days, the government refused permission for the schools to re-open after the holy day. The Tarbíyat Schools remain closed to this day.}Taríqat {ABBD: (Persian) Way, path; especially the way taken by the mystic wayfarer on the journey of spiritual enlightenment.}{TSVATFV: The Path on which the mystic wayfarer journeys in search of the True One; this stage also includes anchoretism.}
Ta'zíyih {BGMG: Consolation. Muslim passion play.}Tea {ROB2: One of the essential features of life, and one which gave much pleasure, especially at gatherings, was the serving of tea. Not only was the quality important, but also the preparation needed great attention and skill. Tea was served in small glass cups. In order to enjoy its aroma, nothing would be added to it except lump sugar which was broken off sugar cones. There were those who were expert tea-makers. In Adrianople it was Áqá Muhammad-Báqir-i-Qahvih-Chí who made tea for Bahá'u'lláh and His companions. (p. 200n)}Tea House of 'Abdu'l-Bahá {ABBD: A "three-room, single-storey structure just outside the northern wall of the Baydún estate, at the southern edge of the Bahá'í property at Bahjí". It was owned by a Persia family and was converted to its present state by Shoghi Effendi. During the time of 'Abdu'l-Bahá, when the Covenant-breakers had possession of Bahjí, this building and the one now known as the Pilgrim House were the only two properties at Bahjí in the possession of the Bahá'ís.}Tea-room of Bahá'u'lláh's house {ROB2: In this room the believers often gathered, talked among themselves and drank their tea. (p. 161n)}Teaching {ABBD: Sharing the Bahá'í message with others. Bahá'u'lláh has stated: "Teach thou the Cause of God with an utterance which will cause the bushes to be enkindled, and the call 'Verily, there is no God but Me, the All-Mighty, the Unconstrained' to be raised therefrom." 'Abdu'l-Bahá says, "Of all the gifts of God the greatest is the gift of teaching." Bahá'ís are enjoined to teach their Faith with kindness and goodwill. Bahá'u'lláh has stated: "Should any one among you be incapable of grasping a certain truth, or be striving to comprehend it, show forth, when conversing with him, a spirit of extreme kindliness and good-will. Help him to see and recognize the truth, without esteeming yourself to be, in the least, superior to him, or to be possessed of greater endowments." 'Abdu'l-Bahá describes the qualities a Bahá'í teacher must possess: "If thou wishest to guide the souls, it is incumbent on thee to be firm, to be good and to be imbued with praiseworthy attributes and divine qualities under all circumstances. Be a sign of love, a manifestation of mercy, a fountain of tenderness, kind-hearted, good to all and gentle to the servants of God, and especially to those who bear relation to thee, both men and women."}{ROB4: Bahá'u'lláh has ordained teaching the Cause to be as meritorious as giving one's life in His path. (p. 305n)}
see also Martyrdom, Proselytizing
Templers, Templars {ROB4: A group of German Protestants who left their homes and took up residence mainly on the slopes of Mount Carmel, Haifa, in anticipation of the return of Christ. (p. 70n)}{ABBD: Members of the Society of the Temple, founded in Württemberg, Germany, in the mid-1800s by Christoph Hoffman, Georg David Hardegg and Christoph Paulus, who believed that the second coming of Christ would occur sometime soon. When their prediction of the second coming of Christ apparently failed, they focused instead on the idea of a Christian community living together in Jerusalem following the true precepts of Christ. The first and largest settlement of Templers was in Haifa, established under Hardegg's leadership in 1868–9. The houses of the Templers with their distinctive red-tiled roofs can be seen at the foot of Mount Carmel, many bearing pious quotations carved into the lintels over their doorways. Bahá'u'lláh stayed some nights in one of the Templer buildings, now called Oliphant House, and 'Abdu'l-Bahá had cordial relations with the Templers. The Templer Wilhelm Deiss planted the cypresses behind the Shrine of the Báb and became gardener to 'Abdu'l-Bahá.}
Ten Year Crusade, Ten Year World Crusade {ABBD: Ten-year teaching plan initiated by Shoghi Effendi in 1953 and culminating at Ridván 1963 with the election of the Universal House of Justice. Shoghi Effendi passed away before the midpoint of the Plan, and the remaining work was supervised and coordinated by the Hands of the Cause. Shoghi Effendi said of the Crusade: "The avowed, the primary aim of this Spiritual Crusade is none other than the conquest of the citadels of men's hearts. The theatre of its operations is the entire planet. Its duration a whole decade. Its commencement synchronizes with the Centenary of the birth of Bahá'u'lláh's Mission. Its culmination will coincide with the Centenary of the Declaration of that same mission." The four-fold objectives of the Crusade were: the development of the institutions at the World Centre; the consolidation of the communities of the participating National Spiritual Assemblies; the consolidation of all territories already opened to the Faith; and the opening of the main unopened territories.}see also Knight of Bahá'u'lláh
Thamúd {ESW: An ancient idolatrous tribe of Arabs, who dwelt in caves, (Qur'án, 7.71, 9.71)}{KI: A tribe of an ancient Hamitic people, inhabiting the borders of Edom and living in caves. They were nearly exterminated by Chedorlaomer, the Elomite conqueror. The survivors fled to Mt. Seir where they dwelt in the time of Isaac and Jacob}
{BGMG: Ancient Arabian tribe, the ''successors...of the 'Ádites'' (Qur'án 7:74). They moved from the country of the 'Ádites to al-Hijr where they lived in habitations cut in the rocks. (Qur'án 15:80). This people hamstrung the she-camel miraculously produced as a sign of His mission by their Prophet, Sálih, and were destroyed by a ''terrible noise from heaven''. (Qur'án 54:31)}
{ABBD: Said to be a descendant of Noah. The people of Thamud were a tribe in Southern Arabia who were the successors to the culture and civilization of the people of 'Ád. tradition says that they were a younger branch of the same tribe and lived in the same regions of the Arabian peninsula. As Adib Taherzadeh has written, they were idolators and skillful carvers of stone. The Prophet Sálih was sent to them by God to exhort them to believe in God and stop worshipping idols. When they ignored him, the people of Thamúd were wiped out by an earthquake.}
see also Húd
'Thou art, thou art!' {ROB3: In Islám, this expression is used as the response of the believer to the call of God when He manifests Himself to him. (p. 103n)}Tiflis, Tbilisi {CLUG: Tbilisi, in some languages still known by its pre-1936 name Tiflis, is the capital and the largest city of Georgia, lying on the banks of the Kura River with a population of around 1.2 million people. Tbilisi was founded in the fifth century AD by Vakhtang I of Iberia, and since then has served as the capital of various Georgian kingdoms and republics. Between 1801 and 1917, then part of the Russian Empire, Tiflis was the seat of the Caucasus Viceroyalty, governing both the northern and the southern parts of the Caucasus.}Tihrán, Tehran, 'Land of Tá' {ESW: The capital city of Persia and birthplace of Bahá'u'lláh}{GL: 'Land of Tá' meaning Tihrán, being the initial letter of the name}
{GL: The birthplace of Bahá'u'lláh (November 12, 1817)* and capital of Írán}
* [Festivals of the Twin Birthdays] '...will now be observed on the first and the second day following the occurrence of the eighth new moon after Naw-Rúz.' UHJ{ABBD: Capital of Iran, location of the Síyáh-Chál, the underground prison where Bahá'u'lláh was imprisoned in 1852 and where He received His Revelation. 'Land of Tá' is Tihrán, so referred to in the Writings of Bahá'u'lláh. 'Tá' is the letter t.}see also Rayy
Tihrán, Seven Martyrs of {ABBD: Seven followers of the Báb, prominent and distinguished men, who were arrested in 1850 on the false charges of plotting against the life of the Grand Vizier. Despite offers to spare their lives if they recanted their faith, they refused to do so. They were beheaded and their corpses left three days in the public square to endure the desecration of the Shí'ih mobs. The Seven martyrs were Hájí Mírzá Siyyid 'Ali, maternal uncle of the Báb; Mírzá Qurbán-Alí, a leading figure of a dervish order; Hájí Mullá Ismá'íl-i-Qumí, a former disciple of Siyyid Kázim; Siyyid Husayn-i-Turshízí, an esteemed mujtahid; Hájí Muhammad-Taqíy-i-Kirmání, a leading merchant; Siyyid Murtidá, a noted merchant of Zanján; and Muhammad-Husayn-i-Marághih'í. The last three were so eager to be martyrs that each pleaded with the executioner to be allowed to die first. The executioner's answer was to behead them together.}see also Mírzá Taqí Khán
Tongue of Grandeur {ROB2: The voice of God speaking to Bahá'u'lláh. (p. 311n)}Torah {GL: The Pentateuch of Moses.}Towa {ESW: A holy vale in Sinai. (Qur'án 20; 10, 11, Exod. 3; I Kgs. 198.)}Townshend, George {ABBD: Hand of the Cause, born in Dublin and educated at Oxford. Townshend was ordained as an Anglican priest in 1906 in the United States. He first heard of the Bahá'í Faith after his return to Ireland when a friend wrote to him from the United States. He soon began to work for the Faith although it was not until 1947 that he formally resigned his orders and became a full member of the Bahá'í community. He was among the first group of Hands of the Cause named by Shoghi Effendi in 1951. He wrote a number of books, the most well-known being The Promise of all Ages (1934), The Heart of the Gospel (1939), and Christ and Bahá'u'lláh (1957). He died 25 March 1957.}Traditions, Hadíth {KI: The authoritative record of inspired sayings and acts of the Prophet, in addition to the Revelations contained in the Qur'án}{ROB1: Hadíth or 'the traditions' are the sayings of Muhammad or the Imáms, recorded by those who themselves claimed to have heard them either directly or indirectly. (p. 48n)}
{ROB3: It must be pointed out that the majority of the so-called traditions of Shí'ah Islám are man-made and consist of trivial sayings. However, there are some authentic and weighty utterances by the Holy Imáms which are in conformity with the form and the spirit of the Qur'án. And there are certain criteria for assessing the authenticity of such traditions. Bahá'u'lláh, for instance, has quoted many authentic traditions in the Kitáb-i-Íqán. (p. 93n)}
{BGMG: Tradition. The whole body of the sacred tradition of the Muslims is called the hadíth. (Plu. ahadíth).}
{ABBD: In Islám, oral traditions about things which Muhammad said or did which were handed down for several generations before being written. In Shí'ih Islam, hadith about the Imáms were also transmitted.}
Transliteration {ABBD: Putting the letters of one alphabet into the letters of another. The system of transliterating Arabic and Persian into English used by Shoghi Effendi and the Bahá'ís in general is based on the one adopted at the tenth International Congress of Orientalists held at Geneva in 1894. On 12 March 1923 Shoghi Effendi requested the Bahá'ís to "avoid confusion in the future" by faithfully adhering to a uniform spelling. In November 1923 he wrote: "I am confident that the friends will not feel their energy and patience taxed by a scrupulous adherence to what is an authoritative and universal, though arbitrary code for the spelling of Oriental terms."}see also Abjad
Traveller's Narrative, A {ABBD: A volume by 'Abdu'l-Bahá, the manuscript of which was given to E. G. Browne, who published it with his translation in 1891. It was not known until many years later that the book had been written by 'Abdu'l-Bahá. It outlines events in the history of the Báb and His followers, as well as the exile of Bahá'u'lláh, quoting from Bahá'u'lláh's Writings.}Tribunal, International, Supreme Tribunal {ABBD: The formation of an international tribunal to rule on international disputes is cited as one of the basic principles of Bahá'í social teaching. It is only one of the international institutions envisioned by Bahá'ís as part of the future world civilization.}see also World Order of Bahá'u'lláh
'True And Radiant Morn' {ROB1: The 'true and radiant morn', 'Abdu'l-Bahá stated, refers to the Revelation of the Báb. (p. 81)}True Seeker {ABBD: One who is detached and sincerely searching for knowledge of God and His Manifestation. Bahá'u'lláh in the Kitáb-i-Íqán outlines the conditions one must fulfil to be a true seeker: "...he must, before all else, cleanse and purify his heart...from the obscuring dust of all acquired knowledge, and the allusion of the embodiments of satanic fancy. He must purge his breast...of every defilement, and sanctify his soul from all that pertaineth to water and clay, from all shadowy and ephemeral attachments. He must so cleanse his heart that no remnant of either love or hate may linger therein, lest that love blindly incline him to error, or that hate repel him away from the truth...That seeker must at all times put his trust in God, must renounce the peoples of the earth, detach himself from the world of dust, and cleave unto Him who is the Lord of Lords. He must never seek to exalt himself above any one, must wash away from the tablet of his heart every trace of pride and vainglory, must cling unto patience and resignation, observe silence, and refrain from idle talk...That seeker should also regard backbiting as grievous error, and keep himself aloof from its dominion...He should be content with little, and freed from all inordinate desire. He should treasure the companionship of those that have renounced the world, and regard avoidance of boastful and worldly people a precious benefit. At the dawn of every day he should commune with God...He should succour the dispossessed. He should show kindness to animals, how much more unto his fellow-man...He should not hesitate to offer up his life for his Beloved, nor allow the censure of the people to turn him away from the Truth. He should not wish for others that which he doth not wish for himself, nor promise that which he doth not fulfil. With all his heart should the seeker avoid evil doers, and pray for the remission of their sins. He should forgive the sinful, and never despise his low estate, for none knoweth what his own end shall be."}Trumpet-Blast {ROB1: The Trumpet-blast mentioned in the Qur'án signifies the proclamation of the Message of Bahá'u'lláh. (p. 109n)}{ROB2: The sounding of two trumpet-blasts is prophesied in Islám as one of the signs of the Day of Judgement. The prophecy is interpreted as the advent of the Manifestations of the Báb and Bahá'u'lláh. (p. 76n)}
see also Isráfíl
Trustee, Trustees of Bahá'u'lláh, Amín (Trusted One) {ROB3: One who acted on behalf of Bahá'u'lláh on matters related to Huqúq'u'lláh (the Right of God), which is prescribed in the Kitáb-i-Aqdas. (p. 73n)}{BGMG: The trusted one; designation of Muhammad as a youth.}
Trustworthiness {ABBD: Being worthy of trust; dependability. Bahá'u'lláh calls trustworthiness "the supreme instrument for the prosperity of the world, and the horizon of assurance unto all beings."}Tulláb {BGMG: Pupils.}Túmán {DBNN: A sum of money equivalent to a dollar.}Turban {ROB2: Muslim priests wore turbans; the greater the turban, the more important the priest. (p. 266n)}Turner, Robert C. {ABBD: The first Black on the American continent to become a Bahá'í. He was the butler of Phoebe Hearst and among the first party of Western pilgrims to meet 'Abdu'l-Bahá.}{CLUG: The first African American to embrace the Faith of Bahá'u'lláh in the West, a believer so outstanding as to be designated a Disciple of 'Abdu'l-Bahá and Herald of the Covenant by Shoghi Effendi}
Twenty-Seven Letters of Knowledge {ROB1: In one of the traditions of Islám it is clearly stated that 'Knowledge is twenty and seven letters. All that the Prophets have revealed are two letters thereof. No man thus far hath known more than these two letters. But when the Qá'im shall arise, He will cause the remaining twenty and five letters to be made manifest.' (p. 216)}'Ulamá {BGMG: Plural of one who knows ('álim), learned; a scholar. Denotes bodies of doctors learned in Muhammadan divinity and law--headed by a Shaykhu'l-Islám--who by their decisions regulate Muslim life.}{ABBD: (Arabic) Plural of 'álim. Learned scholars; Muslim divines. The Bábí and Bahá'í Faiths found their most devoted believers, heroes and martyrs, as well as their bitterest enemies, among the 'ulamá of nineteenth-century Írán.}
'Umar {BGMG: The second Caliph.}Umm-i-Ashraf {DBNNi: Mother of Ashraf. One of the women who distinguished themselves by the tenacity of their Faith in Zanján}{BGMG: Mother of Ashraf, whom she gave birth to while under siege in the Fort of 'Alí-Mardán Khán. Years afterward when the unbelievers decided to kill Siyyid Ashraf they called her in to urge him to recant; instead she admonished him to die for the Faith. He was martyred in Zanján. (DB 562; Gl. 135; GPB 199)}
'Ummál-i-dhakát {BGMG: Almsgivers.}Ungodly {ROB3: A person who lives his life contrary to the teachings of God. He may profess belief in God, while many who regard themselves as agnostics or atheists may not be ungodly in reality. (p. 326n)}Unity {ABBD: Oneness, wholeness, togetherness, solidarity. Unity is the hallmark of the teachings of Bahá'u'lláh. He calls for the unity of mankind, for the recognition of the unity of the Godhead and of the Manifestations, for unity of the sexes, and for unity of action after a decision has been made. It is the Covenant which provides the unity of the Bahá'í Faith itself. Bahá'u'lláh has written: "The purpose of religion as revealed from the heaven of God's holy Will is to establish unity and concord amongst the peoples of the world..." He has written: "So powerful is the light of unity that it can illuminate the whole earth." And again, He has written: "The purpose of justice is the appearance of unity among men...Verily I say, whatever is sent down from the heaven of the Will of God is the means for the establishment of order in the world and the instrument for promoting unity and fellowship among its peoples." 'Abdu'l-Bahá said, "Unity is necessary to existence. Love is the very cause of life; on the other hand, separation brings death. In the world of material creation...all things owe their actual life to unity. The elements which compose wood, mineral, or stone, are held together by the law of attraction...So it is with the great body of humanity." "Most important of all is that love and unity should prevail in the Bahá'í community, as this is what people are most longing for in the present dark state of the world."}see also Oneness of Mankind; Unity of Religion; Unity of God
Unity Feast {ABBD: Gatherings of Bahá'ís and, often, their friends for devotions and fellowship and the promotion of unity. The unity feast is usually based on the format of the Nineteen Day Feast, but has no Administrative status or function. The consultative part of the Feast is either omitted in the unity feast or replaced with some other activity, such as a study of the Writings or a Fireside. A Nineteen Day Feast where a non-Bahá'í is present, and where consequently the consultative and administrative part of the Feast is excluded, is often referred to as a unity feast.}Unity in Diversity {ABBD: The concept that unity does not imply or require uniformity of culture, taste, thought, race, nationality or custom: "The diversity in the human family should be the cause of love and harmony, as it is in music where many different notes blend together in the making of a perfect chord." 'Abdu'l-Bahá explained the concept of unity in diversity as follows: "A critic may object [to the notion of the unity of mankind], saying that peoples, races, tribes and communities of the world are of different and varied customs, habits, tastes, character, inclinations and ideas, that opinions and thoughts are contrary to one another, and how, therefore, is it possible for real unity to be revealed and perfect accord among human souls to exist? In answer we may say that differences are of two kinds. One is the cause of annihilation...The other kind which is a token of diversity is the essence of perfection and the cause of the appearance of the bestowals of the Most Glorious Lord. Consider the flowers of a garden: though differing in kind, colour, form and shape, yet inasmuch as they are refreshed by the waters of one spring, revived by the breath of one wind, invigorated by the rays of one sun, this diversity increaseth their charm, and addeth unto their beauty. Thus when that unifying force, the penetrating influence of the Word of God, taketh effect, the difference of customs, manners, habits, ideas, opinions and dispositions embellisheth the world of humanity...How unpleasing to the eye if all the flowers and plants, the leaves and blossoms, the fruits, the branches and the trees of that garden were all of the same shape and colour! Diversity of hues, form and shape, enricheth and adorneth the garden, and heighteneth the effect thereof. In like manner, when divers shades of thought, temperament and character, are brought together under the power and influence of one central agency, the beauty and glory of human perfection will be revealed and made manifest. Naught but the celestial potency of the Word of God...is capable of harmonizing the divergent thoughts, sentiments, ideas, and convictions of the children of men."Unity of God {ABBD: The concept that there is only one God, without peer or likeness. Bahá'u'lláh has written: "It is clearly established and evident to thee that the divine Essence is highly exalted above all comparison and likeness and that His inmost Reality is sanctified from any peer or partner. This is the station of true unity and of veritable singleness." And again, Bahá'u'lláh has written: "He is the true believer in Divine unity who, far from confusing duality with oneness, refuseth to allow any notion of multiplicity to becloud his conception of the singleness of God, who will regard the Divine being as One Who, by His very nature, transcendeth the limitations of numbers. The essence of belief in Divine unity consisteth in regarding Him Who is the Manifestation of God and Him Who is the invisible, the inaccessible, the unknowable Essence as one and the same. By this is meant that whatever pertaineth to the former, all His acts and doings, whatever He ordaineth or forbiddeth, should be considered, in all their aspects, and under all circumstances, and without any reservation, as identical with the Will of God Himself. This is the loftiest station to which a true believer in the unity of God can ever hope to attain."}Universal House of Justice, Baytu'l-'Adl-i-A'zam, International House of Justice {BGMG: The Universal House of Justice members are elected by the members of the National Houses of Justice. This body makes and can abrogate its own laws; it legislates on ''whatsoever has not been explicitly and outwardly recorded in His (Bahá'u'lláh's) holy Writ.'' (WOB 23). ''...the twin pillars that support this mighty Administrative Structure--the institutions of the Guardianship and of the Universal House of Justice.'' (WOB 147). There are also Local Houses of Justice, at present termed Local Spiritual Assemblies, in cities, townships, etc. where nine or more Bahá'ís reside. These, elected by Bahá'ís within their jurisdiction of 21 years of age and over, direct the affairs of the Faith; National Spiritual Assemblies are elected by delegates who are themselves elected by adult Bahá'ís of each state, territory, province etc. within a given country, and have jurisdiction over Bahá'í affairs within the country as a whole.}{ABBD: Supreme administrative body of the Bahá'í Faith, ordained by Bahá'u'lláh in the Kitáb-i-Aqdas. Its membership is confined to men, at present fixed at nine. The Universal House of Justice is elected every five years by the members of the National Spiritual Assemblies who gather at an International Convention for the purpose. The Universal House of Justice is infallible. In the Tablet of Carmel Bahá'u'lláh refers to the Ark which will sail upon Mount Carmel. Shoghi Effendi states, "Bahá'u'lláh refers to an 'Ark', whose dwellers are the men of the Supreme House of Justice...The 'sailing of the Ark' of His Laws is a reference to the establishment of the Universal House of Justice." In His Will and Testament 'Abdu'l-Bahá states that the Universal House of Justice, with the Guardian, is "under the care and protection of the Abhá Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One...Whatsoever they decide is of God. Whoso obeyeth him not, neither obeyeth them, hath not obeyed God; whoso rebelleth against him and against them hath rebelled against God; whoso opposeth him hath opposed God; whoso contendeth with them hath contended with God..." The Universal House of Justice is the "source of all good and freed from all error". Everything which is not expressly recorded in the Writings "must be referred to the Universal House of Justice. That which this body, whether unanimously or by a majority doth carry, that is verily the Truth and the Purpose of God himself." The Universal House of Justice has "power to enact laws that are not expressly recorded in the Book" and "power to repeal the same...The House of Justice is both the Initiator and the Abrogator of its own laws." The Universal House of Justice was elected for the first time in 1963 with the following membership: Hugh Chance, Hushmand Fatheazam, Amoz Gibson, Lutfu'lláh Hakím, David Hofman, H. Borrah Kavelin, 'Ali Nakhjavání, Ian Semple and Charles Wolcott. Its constitution was adopted in 1973 and it assumed its permanent Seat on Mount Carmel in 1982.}
{ROB2: The Universal House of Justice was first elected by the National Spiritual Assemblies of the world on 21 April 1963, the centenary of the Declaration of Bahá'u'lláh. (p. 269n)}
Universal Manifestation {ABBD: A Manifestation appearing during a Universal Cycle whose appearance "causes the world to attain to maturity, and the extension of his cycle is very great. Afterwards other Manifestations will arise under his shadow." Bahá'u'lláh is the Universal Manifestation for this universal cycle.}Universal Participation {ABBD: The "dedicated effort of every believer in teaching, living the Bahá'í life, in contributing to the Fund, and particularly in the persistent effort to understand more and more the significance of Bahá'u'lláh's Revelation." "The real secret of universal participation lies in the Master's oft-expressed wish that the friends should love each other, constantly encourage each other, work together, be as one soul in one body, and in doing so become a true, organic, healthy body animated and illumined by the spirit."}'Urf {BGMG: In Persia, the common law; supposedly based on oral tradition, precedent, custom, it is administered by civil magistrates--kad-khudá, dárúghih, etc. (DB lvi).}Urúmíyyih {BGMG: Town in Northeast Persia, now Ridá'íyyih.}'Urvatu'l-Vuthqá {KI: Literally, 'the strongest handle,' meaning the Faith of God}{ABBD: (Arabic) The Sure Handle. 'Abdu'l-Bahá has written: "Know thou that the 'Sure Handle' mentioned from the foundation of the world in the Books, the Tablets and the Scriptures of old is naught else but the Covenant and the Testament."}
Úshídar-Máh {BGMG: Promised One referred to in Zoroastrian Scriptures and fulfilled by the Báb (GPB 58).}Ustád {ABBD: (Arabic) Professor; master.}'Uthmán {BGMG: The third Caliph. The word Ottoman derives from 'Uthmán. The Ottoman Empire is the Turkish empire which attained its maximum power under Sulaymán II, 1520–1566.}'Uthmán, Shaykh {BGMG: Leader of Naqshbandíyyih Order, to which the Sultán of Turkey and his entourage belonged. (GPB 122)}Vahháb-i-Khurásání, Mírzá {ESW: Also known as Mírzá Javád, a prominent early believer who lived during the ministry of the Báb and Bahá'u'lláh.}Váhid {ABBD: (Arabic) Unity. Váhid symbolizes the Unity of God. The numerical value of the letters of this word is nineteen. Also, each cycle of nineteen years in the Bahá'í Calendar.}see also Kull-i-Shay'
Váhid of the Bayán {ROB1: The Báb and the eighteen Letters of the Living. (p. 298n)}{ABBD: Sections of the Persian Bayán. The Persian Bayán consists of nine Váhids of nineteen chapters each, except for the last which has ten chapters.}
Vahíd, Siyyid Yahyá, Siyyid Yahyáy-i-Dárábí {KI: A distinguished divine of great learning who became a Bábí and was martyred after the siege of Nayríz on June 29, 1850, ten days before the death of the Báb.}{ROB1: An outstanding divine who became a follower of the Báb. His first contact with the Faith came about when as an envoy of Muhammad Sháh he met the Báb for the purpose of investigating His Message. As a result, Vahíd became an ardent believer. (p. 138n) His ancestral home was in Dáráb where he was born. He also had a home in Nayríz. (p. 326n)}
{BGMG: The Sháh's erudite emissary, sent to interrogate the Báb, converted by Him and martyred at Nayríz. The most learned and influential of the Báb's followers. (WOB 62)}
{ABBD: A prominent follower of the Báb who led the Bábís during the Nayríz upheaval.}
see also Súrih of Kawthar
Válí {ROB1: Governor. (p. 285n)}Valí {BGMG: Guardian.}Valí-'Ahd {DBNN: 'Heir to the throne'.}Varaqih (Leaf) {ABBD: A designation given by Bahá'u'lláh to the women of His family, but in some cases bestowed on persons not related to Him.}see also Afnán, Aghsán, Bahá'íyyih Khánum, Khadíjih-Bagum, Navváb, Sadratu'l-Muntahá
Varqá, Mírzá 'Ali-Muhammad-i-Varqá {ABBD: (Arabic) Dove. Surname given by Bahá'u'lláh to the Bahá'í teacher and poet Mírzá 'Ali-Muhammad who was named a Hand of the Cause by 'Abdu'l-Bahá and an Apostle of Bahá'u'lláh by Shoghi Effendi. The assassination of Násiri'd-Dín Sháh was initially laid at the door of the Bahá'ís, and Varqá and his son Rúhu'lláh were put to death in revenge. Varqá was cut to pieces before the eyes of his twelve-year-old son who, refusing to recant, was then strangled with a rope.}{ROB2: Varqá was a distinguished poet and one of the Apostles of Bahá'u'lláh. He married the daughter of Hájí Ímán. Varqá's children, however, were by a different marriage. (p. 226n)}
Váv {BGMG: Letter 'v' or 'ú', mentioned in the writings of Shaykh Ahmad and interpreted by Bahá'u'lláh. ('Iráq) (GPB 140)}Visitation, Tablets of {ABBD: Tablets or prayers to be recited when visiting a shrine or burial site. One Tablet of Visitation is recited particularly when visiting the Shrine of the Báb and the Shrine of Bahá'u'lláh or at observances commemorating the Ascension of Bahá'u'lláh and the Martyrdom of the Báb. The Tablet is actually a compilation of passages chosen by Nabíl-i-A'zam at the instruction of 'Abdu'l-Bahá and includes selections from Tablets of Bahá'u'lláh to several individuals, including Khadíjih-Bagum, the wife of the Báb. A second Tablet of Visitation is a prayer revealed by 'Abdu'l-Bahá which is recited at His Shrine, on the anniversary of His Ascension and also used in private prayer. The Báb, Bahá'u'lláh and 'Abdu'l-Bahá all revealed Tablets of Visitation to be read at the graves of a number of prominent believers.}{ROB1: [Tablet of Visitation for the Ascension of Bahá'u'lláh] The first four paragraphs of this Tablet are extracted from a Tablet of Bahá'u'lláh to one of His followers, Áqá Bábá; paragraphs five and six come from another Tablet revealed for an individual Bahá'í whom I have not been able to identify, and the last paragraph from a Tablet of Bahá'u'lláh to Khadíjih-Bagum, the wife of the Báb. (p. 206n)}
see also Zíyárat
Verity {CLUG: A statement, principle, or belief, that is true, especially an enduring truth.}Vizír, Vazír, Vizier {ABBD: (Arabic, Persian) In Iran and the Ottoman Empire, the prime minister or minister of state.}see also 'Alí Páshá; Hájí Mírzá Áqásí; Mírzá Taqí Khán
Vu'ázz {BGMG: Muslim preachers (sg. vá'iz). Those who ''remind mankind of those punishments and rewards which soften the heart''.}Walking {ROB2: When an important person walked it was considered discourteous if his subordinates walked in front of, or abreast of him except at night when someone carried a lantern before him. In order to show their humility they always walked a few steps behind. This is how, for example, the oriental believers conducted themselves when they were walking with Bahá'u'lláh, 'Abdu'l-Bahá or Shoghi Effendi. (p. 296n)}{ROB3: In the old days there was no public lighting and therefore it was necessary to carry a lantern at night. Important people always had servants who performed this service for them. (p. 68n)}
Waqf {BGMG: Priceless Muslim endowments, in Persia the landed property of the expected Imám.}Warp and Woof {CLUG: The essential foundation of any structure or organization; from weaving, in which the warp (threads that run lengthwise) and the woof (threads that run across) make up the fabric.}Wealth and Poverty, Elimination of Extremes of {ROB2: While the Bahá'í teachings maintain that human society should consist of many levels, they advocate the abolition of extreme poverty and wealth. (p. 280n)}{ABBD: One of the basic social teachings of Bahá'u'lláh. Shoghi Effendi has stated: "Social inequality is the inevitable outcome of the natural inequality of man. Human beings are different in ability and should, therefore, be different in their social and economic standing. Extremes of wealth and poverty should, however, be abolished..." 'Abdu'l-Bahá stated, when in America, "Each one of you must have great consideration for the poor and render them assistance. Organize in an effort to help them and prevent increase in poverty. The greatest means for prevention is that whereby the laws of the community will be so framed and enacted that it will not be possible for a few to be millionaires and many destitute. One of Bahá'u'lláh's teachings is the adjustment of means of livelihood in human society. Under this adjustment there can be no extremes in human conditions as regards wealth and sustenance. For the community needs financier, farmer, merchant and labourer just as an army must be composed of commander, officers and privates. All cannot be commanders; all cannot be officers or privates. Each in his station in the social fabric must be competent--each in his function according to ability but with justness of opportunity for all."}
Weapons, Arms, Sword, Use of Force {ROB1: Bahá'u'lláh forbid the use of the sword in His Dispensation (by this was intended any kind of arms or weapon). During the ministry of the Báb the believers defended themselves against their persecutors; Bahá'u'lláh clearly forbade this. In many Tablets He counselled His followers to teach the Cause with wisdom and prudence and not to arouse the antagonism of a fanatic enemy. At one stage in His ministry He particularly exhorted His followers to guard against falling into the hands of enemies, but if faced with martyrdom, to lay down their lives in the path of their Faith rather than kill their persecutors. The tongue of the believer who teaches the Cause, He stated in one Tablet, is the mightiest sword he possesses, for his utterances are endowed with a power that can remove veils of ignorance from the hearts of men. It was never intended, however, that the followers of Bahá'u'lláh should stand idly by and make no defence of their lives. Justice is one of the most important teachings in this Dispensation and the believers have used every lawful means to protect themselves against the onslaughts of enemies. This attitude must not be confused with pacifism which is not in conformity with Bahá'í Teachings. Indeed, Bahá'u'lláh advocates the use of force on an international scale, if needed to stay the hand of an aggressor. Addressing the kings and rulers of the world He writes: '...Should any one among you take up arms against another, rise ye all against him, for this is naught but manifest justice.' (p. 278-9 and n)}Will and Testament of 'Abdu'l-Bahá {ABBD: Document, written entirely in the hand of 'Abdu'l-Bahá and sealed by Him, which constitutes the 'charter' of the Administrative Order. It was written in three parts over the seven-year period 1901–8. In its first part Shoghi Effendi is appointed Guardian of the Cause, although he was only eight years old when that section of the Will was written. The Will and Testament, among other things, proclaims "the fundamental beliefs of the followers of the Faith of Bahá'u'lláh; reveals...the two-fold character of the Mission of the Báb; discloses the full station of the Author of the Bahá'í Revelation...stresses the importance of the Kitáb-i-Aqdas; establishes the institution of the Guardianship as a hereditary office and outlines its essential functions; provides the measures for the election of the International House of Justice, defines its scope and sets forth its relationship to that Institution; prescribes the obligations, and emphasizes the responsibilities, of the Hands of the Cause of God; and extols the virtues of the indestructible Covenant established by Bahá'u'lláh."}Wine {ABBD: Although the drinking of alcohol is forbidden in the Kitáb-i-Aqdas, wine is often used as a metaphor in Bahá'í scriptures. Bahá'u'lláh writes: "The seal of the choice Wine of His Revelation hath, in this Day and in His Name, the Self-Sufficing, been broken. Its grace is being poured out upon men. Fill thy cup, and drink it in His Name, the Most Holy, the All-Praised."}'Wings' {ROB1: Interpreted by 'Abdu'l-Bahá as the Covenant of Bahá'u'lláh. (p. 82)}Wisdom {ABBD: Knowledge; the ability to discern inner qualities and relationships, insight; good judgement. Bahá'u'lláh writes: "Above all else, the greatest gift and the most wondrous blessing hath ever been and will continue to be wisdom. It is man's unfailing protector. It aideth him and strengtheneth him. Wisdom is God's emissary and the revealer of His Name the Omniscient. Through it the loftiness of man's station is made manifest and evident. It is all-knowing and the foremost teacher in the school of existence. It is the guide and is invested with high distinction."}Witnesses, of the Dispensation of the Báb {ROB1: Certain believers were nominated as 'Witnesses' to the Bayán, to testify to its validity and authenticity as the Word of God, until the appearance of 'Him Whom God Shall Make Manifest' when their function as 'Witnesses' would come to an end. (p. 93n)}Women, status of {ABBD: Bahá'u'lláh has raised the status of women: "The status of woman in former times was exceedingly deplorable, for it was the belief of the Orient that it was best for woman to be ignorant. It was considered preferable that she should not know reading or writing in order that she might not be informed of events in the world. Woman was considered to be created for rearing children and attending to the duties of the household. If she pursued educational courses, it was deemed contrary to chastity; hence women were made prisoners of the household...Bahá'u'lláh destroyed these ideas and proclaimed the equality of man and woman. He made woman respected by commanding that all women be educated, that there be no difference in the education of the two sexes and that man and woman share the same rights. In the estimation of God there is no distinction of sex. One whose thought is pure, whose education is superior, whose scientific attainments are greater, whose deeds of philanthropy excel, be that one man or woman, white or coloured, is entitled to full rights and recognition; there is no differentiation whatsoever." One Bahá'í principle which demonstrates the high status of women is that women have priority of education over men: "...the education of woman is more necessary and important than that of man, for woman is the trainer of the child from its infancy...The mothers are the first educators of mankind; if they be imperfect, alas for the condition and future of the race..." "Devote ye particular attention to the school for girls, for the greatness of this wondrous Age will be manifested as a result of progress in the world of women." One result of providing women with an education is that peace will be established: "War and its ravages have blighted the world; the education of woman will be a mighty step toward its abolition and ending, for she will use her whole influence against war. She will refuse to give her sons for sacrifice upon the field of battle. In truth, she will be the greatest factor in establishing universal peace and international arbitration. Assuredly, woman will abolish warfare among mankind." The Bahá'í Faith does not teach that men and women are the same, but rather that they have different but equal qualities which complement each other. One of the major obstacles to peace is that the qualities of the female are not fully realized in the world at large: "...men and women have basic and distinct qualities. The solution provided in the teachings of Bahá'u'lláh is not...for men to become women, and for women to become men. 'Abdu'l-Bahá gave us the key to the problem when He taught that the qualities and functions of men and women 'complement' each other. He further elucidated this point when He said the "new age" will be "an age in which the masculine and feminine elements of civilization will be more properly balanced."}{ROB2: Women in [the days of Bahá'u'lláh] did not usually become involved in public affairs. They led a sheltered life and in public wore a chádur (a large piece of cloth which covers the head and all other clothing and reaches almost to the ground). It was against the laws of religion for a man who was not married to a woman, or not a close relative, to see her face, how much more shocking to touch her body. (p. 359n) In the massacre of 1903 in Yazd, it was mainly Bahá'í women who acted as news carriers and messengers. It was not easy for the public to detect their identity, because they wore veils. (p. 361n)}
{ROB3: Bahá'u'lláh often designated the male believers as 'servants of God' and the female as 'handmaidens of God'. (p. 407n)}
Work {ROB2: Worship of God is not only through prayer and devotion. Bahá'u'lláh has ordained that work performed in the spirit of service to mankind is also to be regarded as worship. (p. 36n)}{ABBD: In the Kitáb-i-Aqdas work is made obligatory. All must engage in some useful trade, craft or profession that benefits mankind. Such work is elevated to the station of worship. In the Bishárát Bahá'u'lláh states: "It is enjoined upon every one of you to engage in some form of occupation, such as crafts, trades and the like. We have graciously exalted your engagement in such work to the rank of worship unto God, the True One...Waste not your time in idleness and sloth. Occupy yourselves with that which profiteth yourselves and others...When anyone occupieth himself in a craft or trade, such occupation itself is regarded in the estimation of God as an act of worship..." 'Abdu'l-Bahá further explains, "arts, sciences and all crafts are [counted as] worship. The man who makes a piece of notepaper to the best of his ability, conscientiously, concentrating all his forces on perfecting it, is giving praise to God. Briefly, all effort and exertion put forth by man from the fullness of his heart is worship, if it is prompted by the highest motives and the will to do service to humanity."}
World Centre, Bahá'í {ABBD: The spiritual and Administrative centre of the Bahá'í Faith at Haifa, Israel, comprising the Holy Places in the Haifa-'Akká area and the administrative institutions located on Mount Carmel, situated along an Arc around the holy shrines of the Monument Gardens. The edifices constructed here serve as the Seat of the World Bahá'í Administrative Order. They include the International Archives, the Seat of the Universal House of Justice, the International Teaching Centre, the Centre for the Study of the Sacred Texts, and the International Bahá'í Library (to be constructed).}World Congress {ABBD: Large gathering of Bahá'ís from all parts of the world called to commemorate special events. The first World Congress was called by Shoghi Effendi in his cable of October 1952 outlining the Ten Year Crusade: "Convocation World Bahá'í Congress vicinity Garden of Ridván, Baghdád, third holiest city Bahá'í world, on the occasion of the world-wide celebrations of the Most Great Jubilee [Ridván 1963], commemorating the Centenary of the Ascension of Bahá'u'lláh to the Throne of His Sovereignty." However, the situation in 'Iráq in 1963 made it impossible for the Congress to be held there, and the venue was changed to the Royal Albert Hall, London. The second World Congress was called by the Universal House of Justice and held in New York in May 1992 to commemorate the Centenary of the Passing of Bahá'u'lláh and the completion of the Six Year Plan.}World Order of Bahá'u'lláh, New World Order {ABBD: The future "Divine Civilization, the establishment of which is the primary mission of the Bahá'í Faith", whose foundations--Laws, institutions and principles of 'Divine Economy'--were laid down by Bahá'u'lláh in the Kitáb-i-Aqdas and further defined by 'Abdu'l-Bahá in his Will and Testament and whose distinguishing features are described by Shoghi Effendi in the volume entitled The World Order of Bahá'u'lláh. These documents constitute "a pattern for future society, a supreme instrument for the establishment of the Most Great Peace, and the one agency for the unification of the world, and the proclamation of the reign of righteousness and justice upon the earth." The guiding principle of the World Order of Bahá'u'lláh is the unity of mankind. Based on this principle, a world federation, or Commonwealth, is to be established uniting the nations, races, creeds and classes, while preserving the autonomy of its states and individual personal freedom. This world community will be characterized by recognition and preservation of the diversity of nations and peoples while sharing a wider loyalty as citizens of the planet. Its achievement will represent, in the words of Shoghi Effendi, "the consummation of human evolution" and will signal the Golden Age of the Bahá'í Era. Before it can be achieved, however, humanity will suffer a period of world catastrophe and calamity.}World Order of Bahá'u'lláh, The {ABBD: A volume of general letters written by Shoghi Effendi to the Bahá'ís of the West between 1929 and 1938. In it he describes the character and structure of the Divine Civilization designed by Bahá'u'lláh and known as the World Order of Bahá'u'lláh, its sources and authority in Bahá'í Scripture and its institutions. He recounts the disintegrating forces at work in civilization during the 1930s and describes the guiding principle of the unity of mankind and the future world Commonwealth; affirms the non-involvement of Bahá'ís in partisan politics; reviews the history of the Faith in America and its spiritual destiny; elucidates the nature of the Dispensation of Bahá'u'lláh, the Revelations of the past and the stations of the Báb and 'Abdu'l-Bahá; cites the scriptural authority of the Administrative Order; outlines the relationship of the Guardianship and the Universal House of Justice; and describes the process of the unfoldment of world civilization and the decline of the old world order.}World Parliament of Religions {ABBD: Conference held in Chicago in 1893 in conjunction with the Columbian Exposition. A paper written by Rev. Henry H. Jessup and read by Rev. George A. Ford provided the first mention of the Faith in the West. Shoghi Effendi wrote: "...it was announced that 'a famous Persian Sage', 'the Bábí Saint', had recently died in 'Akká, and that two years previous to His Ascension 'a Cambridge scholar' had visited Him, to whom He had expressed 'sentiments so noble, so Christ-like' that the author of the paper, in his 'closing words', wished to share them with his audience."}World Peace Day {ABBD: In the United States, a special event day begun in 1959 by the National Spiritual Assembly of the United States to call attention to the need for the establishment of a lasting peace among the nations of the world. It was replaced in 1985 by the United Nations International Day of Peace, which is observed on the third Tuesday in September.}World Religion Day {ABBD: In the United States, a special event day observed on the third Sunday in January. World religion Day was begun in 1950 to associate the term 'world religion' with the Bahá'í Faith as well as to proclaim the Faith and to stress the theme that religion is the basis of unity and that world religion is the basis of world unity.}see also Unity of Religion
Worship {ABBD: To honour and praise God. There is no fixed form of worship service in the Bahá'í Faith. Bahá'ís worship God through prayer, through the action of daily life lived according to the Bahá'í teachings and through work performed in the spirit of service. The Mashriqu'l-Adhkár is reserved as a place of worship although Bahá'ís are not confined to worshipping in it.}Writings {ABBD: Term generally used to refer to the written works of Bahá'u'lláh, the Báb and 'Abdu'l-Bahá. In the Kitáb-i-Aqdas Bahá'u'lláh exhorts the believers "to recite the holy verses at morn and at eventide", to read from the Writings twice each day.}{ROB2: To protect the Holy Writings as well as their own lives, the early believers often kept the Writings in containers which were hidden in the walls or under the ground. (p. 114n) God bestows upon His Manifestation the power of His Words. Those who have attained the presence of Bahá'u'lláh have testified that when He spoke it was as if an ocean had gushed forth. His words were at once tender and powerful. (p. 348n)}
{ROB3: In the early days of the Faith, the Holy Writings were not published. Handwritten copies were made by individual believers. (p. 177n) It was common practice by the believers in those days to place the Holy Writings in a steel case and bury it in the ground or place it inside a cavity in the wall and close it in with bricks, or other material. (p. 429n) Mírzá Abu'l-Fadl used to earn a small sum of money by transcribing Bahá'í holy books, which were in great demand by the believers. (p. 435n)}
Yá {BGMG: Oh!}Yá.Sín. {BGMG: The 36th Súrih of the Qur'án, named from the disconnected letters at its opening, (y and s). Said to have been termed by Muhammad ''The Heart of the Qur'án'', this chapter is recited to the dying, at the tombs of saints, etc.}Yá Bahá'u'l-Abhá {ROB2: Literally 'O Thou the Glory of the Most Glorious', an invocation, The Greatest Name of God. (p. 61n)}{ABBD: (Arabic) (O Glory of Glories, or O Glory of the All-Glorious) A form of the Greatest Name, used as an invocation. The calligraphic rendering of this invocation by Mishkín-Qalam, the foremost Bahá'í calligrapher, is often framed and displayed in a position of honour in Bahá'í homes.}
see also Ism-i-A'zam, Ringstone Symbol
Yá Rabbíya'l-Abhá {ROB2: Literally 'O Thou my Lord, the Most Glorious', an invocation. (p. 223n)}Yahyá (John the Baptist) {KI: The forerunner of Jesus Christ. He was beheaded by Herod.}Yahyá, Mírzá, Subh-i-Azal (Morning of Eternity), Ismu'l-Azal (Name of Eternity), The 'Most Great Idol' {ESW: Younger half-brother of Bahá'u'lláh and His implacable enemy}{BGMG: Treacherous half-brother of Bahá'u'lláh and ''Arch-Breaker of the Covenant of the Báb''. The Báb never named a successor, vicegerent or interpreter; He nominated Mírzá Yahyá (Subh-i-Azal) merely ''as a figure-head pending the imminent manifestation of the Promised One'' (GPB 28; 233). Mírzá Yahyá is stigmatized as ''This vain and flaccid man'' ''befooled and manipulated'' by Siyyid Muhammad. (GPB 112)}
{ABBD: The younger half-brother of Bahá'u'lláh who turned against Him. He had been named by the Báb as the nominal head of the Bábí community but after the exile of Bahá'u'lláh, Mírzá Yahyá fled Írán in disguise and joined the exiles in Baghdád. At the instigation of Siyyid Muhammad-i-Isfahání, Mírzá Yahyá claimed to be the successor of the Báb and broke with his brother Bahá'u'lláh, even attempting to have Him murdered. When Bahá'u'lláh openly declared Himself to be the Promised One, Mírzá Yahyá refused to support Him and put forward his own claim to prophethood as Subh-i-Azal. He was rejected by all but a handful of followers, who became known as Azalís. He and his band, in spite of their small numbers, continued to cause trouble and suffering to Bahá'u'lláh through their plots and intrigues. In Adrianople Mírzá Yahyá accused Bahá'u'lláh of plotting against the Turkish government, which led to Bahá'u'lláh's banishment and imprisonment in 'Akká. Yahyá was exiled to Cyprus, where he died in 1912.}
{BGMG: Bahá'u'lláh cites Amos 4:12–13, ''He...that maketh the morning darkness'' with reference to him (SW 146). See GPB 90; 113-5).}
{ROB2: 'Azal' (Eternity) is one of the attributes of God. This was a title conferred upon Mírzá Yahyá who was referred to as Subh-i-Azal (Morn of Eternity). Indeed, this name, which is one of the attributes of God, became a barrier for many who blindly followed him because of their attachment to an exalted title. Mírzá Yahyá himself was also misled by this name. He extolled its virtues and remained attached to it till the end of his life. (p. 39 and n) On leaving Baghdád, he had acquired a passport in the name of Mírzá 'Alí, a newly assumed name. During his sojourn in Adrianople and later in Cyprus, the authorities referred to him by this name. (p. 61n) In order to protect Bahá'u'lláh from the assaults of an implacable enemy, the Báb appointed Mírzá Yahyá as the leader of the Bábí community so that he might divert public attention from Bahá'u'lláh and at the same time provide a means whereby Bahá'u'lláh could unobtrusively direct the affairs of the Bábí community until such a time as His station was revealed to the eyes of men; For quite some time Bahá'u'lláh used to dictate various directions to Mírzá Yahyá, who would faithfully convey them to the community in his own name. His unfaithfulness to Bahá'u'lláh began when he came under the spell of the notorious Siyyid Muhammad-i-Isfahání in 'Iráq. (p. 242n)}
{ROB4: A half-brother of Bahá'u'lláh, the Arch-breaker of the Covenant of the Báb. (p. 81n) Mírzá Yahyá practised polygamy. He had married eleven wives and was known to be a person who lusted after women. (p. 439)}
Yanbú' {KI: A compilation of Shí'ih traditions.}{BGMG: Collection of sacred traditions from the 6th Imám. (Kitáb-i-Íqán, 243).}
Yathrib {KI: The ancient name of the city which was changed to Medinat un-Nabi, the City of the Prophet, or shortly Medina, the city par excellence}{BGMG: Ancient name of Medina; cf. Qur'án 33:13.}
Yazd, Yezd {CLUG: City in Írán southeast of Isfahán.}{ROB2: The upheaval in Yazd [1903], although it lasted only a few days, witnessed the martyrdom of many people. Every Bahá'í family was engulfed in its fury and no one felt safe. (p. 359n) In many cities, especially in Yazd, the enemies of the Faith often gathered outside the houses of the believers where they shouted curses and execrated the names of the Founders of the Faith. These fanatical and savage outbursts throughout the years, and especially during the massacre of 1903, cast terror into the hearts of the inhabitants of these houses. (p. 365n)}
Yazdigird III {BGMG: The last king of the Sásáníyán Dynasty, died ca. 651 A.D. Ancestor of Bahá'u'lláh. His daughter, Bíbí-Shahrbánú, married Husayn and is known as ''The Mother of Nine Imáms''.}Yazíd {ROB3: Yazíd I, one of the Umayyad Caliphs of Islám, responsible for the martyrdom of Imám Husayn. (p. 202n)}Year Nine {ROB2: 1852-3, the year of the birth of the Revelation of Bahá'u'lláh in the Síyáh-Chál of Tihrán [nine years after 1844]. (p. 76n)}Year Of Patience, Year of Waiting {ABBD: The period of separation that must be observed before a divorce can be granted under Bahá'í law: "The purpose of the year of waiting is to attempt the saving of a marital relationship which was originally accepted as valid in the eyes of the Bahá'ís, and is now in jeopardy." A couple wishing a divorce must inform the Local Spiritual Assembly which "has the duty of trying to reconcile the parties before setting the date for the beginning of the year of patience. If no reconciliation is possible, and actual repugnance is found to exist between the parties, then the Assembly may record a date which is the beginning of the year of patience. During the ensuing year, it is highly desirable that, if opportunity arises, further efforts at reconciliation should be made. The Assembly also has the duty to see that just arrangements are made for the support of dependents during the year of patience. If, at the end of the year, no reconciliation is possible, then the Assembly may grant the Bahá'í divorce." According to the Kitáb-i-Aqdas, "if at any time during the waiting period affection should recur, the marriage tie is valid".}Year Sixty, Year '60 {KI: Meaning 1260 A.H., A.D. 1844, the year of the Báb's declaration.}{ROB2: There are innumerable prophecies in Islám, Judaism and Christianity which indicate the date of the 'coming of the Lord' as 1844, the year of the Báb's declaration. (p. 18 and n)}
Youth, Bahá'í {ABBD: Specifically, Bahá'ís over the age of fifteen who have taken on the spiritual obligations of maturity, but under the age set for voting in Bahá'í elections, presently twenty-one. Generally, any Bahá'í from the early teens to the late twenties may be considered a Bahá'í youth. The Universal House of Justice has written many letters to the youth, beginning with a letter dated 10 June 1966 which outlined the three fields of service open to youth: the study of the teachings, the spiritualization of their lives and the forming of their characters in accordance with the standards of Bahá'u'lláh'; teaching the Faith; and preparation for their later years.}Yúsuf-i-Ardibílí, Mullá {KI: A 'Letter of the Living,' martyred at the Fort of Shaykh Tabarsí.}Zádih {DBNN: 'Son'}{ABBD: (Persian) Child, offspring. It is used in combination with other words, often to form a name or title, e.g. Imám-Zádih, a descendant of an imám.}
Zahru'l-Kúfih {BGMG: Name designating Baghdád in Islám tradition.}Zakaríyyá, Shaykh {ROB1: He entered Nayríz with a number of armed men, occupied the town and, among other things, launched a brutal attack against the Bahá'ís. Not only did his men seek out the Bahá'ís to kill them, but he offered to pay one hundred túmáns for the decapitated head of a Bahá'í. (p. 268n)}Zakát {BGMG: Legal alms, or a tax.}Zamzam (Well of) {ESW: A well in Mecca regarded by the Muslims as sacred.}{BGMG: Sacred well within the precincts of the Great Mosque at Mecca. Though salty, its water is much esteemed for pious uses, such as ablutions, and drinking after a fast.}
Zanján, Land of Zá {ESW: A town in western Persia, the scene of the martyrdom of 1800 Bábís led by Mullá Muhammad 'Alí, surnamed Hujjat}{GL: 'Land of Zá' meaning Zanján, being the initial letter of the name}
{ABBD: City in northwestern Írán in which the fiercest and most devastating of the three military campaigns against the Bábís took place in May 1850. When Hujjat returned to Zanján after his detention in Tihrán, he was the object of hostility on the part of the authorities. The city was split into two opposing camps, and Hujjat and his companions were forced to seek safety in the nearby Fort of 'Alí-Mardán Khán, about three thousand in all. They held the fort against repeated attack and siege for nearly nine months. Hujjat was wounded, his wife and baby killed, and then he himself died. In a fierce attack the remaining Bábís were struck down. The survivors were tortured, killed and their bodies mutilated.}
Zaqqúm {KI: A tree in the Infernal Regions.}{BGMG: Infernal tree referred to in Qur'án 37:60, 44:43, etc. Thorny Arabian tree with bitter fruit.}
{CLUG: A tree in the abode of Satan and the forces of evil where sinners suffer eternal punishment.}
Zawrá' {BGMG: Persian mountain as referred to in a Prophetic tradition. Cf. Kitáb-i-Íqán, 246.}Zaynab {ABBD: A girl from a village near Zanján who disguised herself as a man to join the besieged Bábís, led by Hujjat, in the fort at Zanján. She showed such audacity and courage that the enemy were routed before her. Hujjat recognized her but was persuaded not to reveal her secret. He gave her the name Rustam-'Alí. For some five months she remained as one of the defenders of the fort until at last she was killed defending the barricades.}Zaynu'l-'Ábidín Khán {BGMG: Governor of Nayríz in 1850.}Zaynu'l-'Ábidín Khán, Fakhru'd-Dawlih {BGMG: One of the princes who paid tributes to Bahá'u'lláh in Baghdád.}Zaynu'l-'Ábidín, Mullá, Paternal uncle of Bahá'u'lláh {ROB2: Bahá'u'lláh had eight paternal uncles. Among those to whom He taught the Faith of the Báb in Núr were some uncles. Mullá Zaynu'l-'Ábidín became [an] ardent believer, and accompanied Bahá'u'lláh to the fortress of Shaykh Tabarsí, and when Bahá'u'lláh was bastinadoed in Ámul, threw himself upon His feet and was beaten so much that he fainted. (p. 205n)}Zillu'lláh {BGMG: Shadow of God; a title of the Sháh.}Zillu's-Sultán {ROB4: A son of Násiri'd-Dín Sháh, extremely cruel and lacking in humanity. At one stage in his life he ruled over Isfahán and many other provinces in the south. (p. 75n)}{ABBD: Shadow of the King, Prince Mas'úd Mírzá, "Násiri'd-Dín's eldest son and ruler over more than two fifths of his kingdom, stigmatized by Bahá'u'lláh as 'the infernal Tree' ".}
Zion {GL: A hill in Jerusalem, the site of the royal residence of David and his successors}{KA: A hill in Jerusalem, the traditional site of the tomb of King David, and is symbolic of Jerusalem as a Holy City (n114)}
Zíyárat {KI: Visiting Tablet revealed by the Imám 'Alí.}Zoroaster, Zarathustra {BGMG: Prophet of ancient Írán and ancestor of Bahá'u'lláh. Probably died B.C. 583. 'Abdu'l-Bahá states that Zoroaster was one of the Prophets who arose after Moses (Persian Tablets, II, 76); that the ''men of Rass'' in Qur'án 25:40 and 50:12 refers to the men of the Araxes River, and that many Prophets of high rank were among these, including Mah-Ábád and Zoroaster.}{ABBD: Founder of the Zoroastrian religion and accepted by Bahá'ís as a Manifestation of God. Zoroaster was born around 660 BC in Persia and died around 583 BC. Shoghi Effendi wrote that Zoroaster's prophecy of the coming of a World-Saviour, Sháh-Bahrám, who would triumph over evil and usher in an Era of blessedness and peace, refers to the coming of Bahá'u'lláh. Bahá'u'lláh was a descendant of Zoroaster.}
Zoroastrian, Guebre, Mazdean {CLUG: Follower of Zoroaster.}{ROB2: There is a large Zoroastrian community in Yazd. In those days, apart from some trade and business links, they had almost no cultural or religious relationship with the Muslim community. Today a great number of Bahá'ís in Persia come from Zoroastrian background. The first Zoroastrian to believe in Bahá'u'lláh was Kay-Khusraw-i-Khudádád, although Suhráb-i-Púr-Kávús in Káshán recognized the truth of the Bábí Faith during the ministry of the Báb. (p. 104n)}
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