Covenant Library Unified Glossary
Key:
{BP} = Bahá'í Prayers, passim
{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, Annotations (from {KICS})
{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
{SAQ} = Some Answered Questions, passim
{SFWAB} = Selections From The Writings of 'Abdu'l-Bahá, passim
{TOB} = Tablets of Bahá'u'lláh revealed after the Kitáb-i-Aqdas, 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
{KICS} = A Companion to the Study of The Kitab-I-Íqán, Hooper C. Dunbar, 1998{CLUG} = Placeholder (from Wikipedia, Google, etc.) until a published Bahá'í source is found
# 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.}
Aaron {KI: The brother of Moses and his senior by three years, was a Levite descended from 'Imrán (Amran). The priestly class of Judaism are his descendants. (Annotations 130)}see also Mary
'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-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.Mentioned in The Kitáb-i-Íqán as one of ''a number of illumined divines, of men of consummate learning, of doctors of mature wisdom,'' who ''have attained unto His Court, drunk the cup of His divine Presence, and been invested with the honour of His most excellent favour.'' (p. 222)}
see also Shaykh Ahmad
'Abdu'l-Muttalib, 'Abd al-Muttalib ibn Hashim {CLUG: Shayba ibn Hashim (c. 481–578), better known as ʿAbd al-Muttalib, (lit. 'Servant of Muttalib') was the fourth chief of the Quraysh tribal confederation and grandfather of the Islamic prophet Muhammad.}see also 'Abdu'lláh
'Abdu'lláh, Abdullah ibn Abd al-Muttalib {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.Father of Muhammad, born circa 545 AD. He belonged to the Baní Háshim, the noblest clan of the Quraysh tribe, direct descendants of Abraham. He died when he was but 25 years old while on an expedition to Syria, shortly before the Prophet's birth. Muhammad is reported to have said: 'I am the son of two who were offered in sacrifice' meaning his great ancestor Ishmael and His own father 'Abdu'lláh. For 'Abdu'l-Muttalib had made a vow that if God would permit him to find and open the well of Zemzem and should give him ten sons, he would sacrifice one of them. Accordingly, when he had obtained his desire in both respects, he cast lots on his sons. When the lot fell on Abdu'lláh, 'Abdu'l-Muttalib redeemed him by offering a hundred camels. (Annotations 297)
}'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'.
Opponent of Muhammad; a pagan divine who was chief of the hypocrites. The Muslim commentators relate that he was a tall man of a very graceful presence and of a ready and eloquent tongue. He used to frequent the Prophet's assembly, attended by several like himself. These men were greatly admired by Muhammad, who was taken with their handsome appearance and listened to their discourse with pleasure. 'Abdu'lláh-i-Ubayy was said to have kept six slave girls for prostitution; one of them complained to Muhammad and in response Qur'án 24:33 was revealed: 'Force not your female slaves into sin, in order that ye may gain the casual fruitions of this world, if they wish to preserve their modesty.' He promised help to the Jewish Baní Nadír if they stayed in Medina and fought the Prophet following their violation of the covenant they made with Him. He drew off 300 men from battle by predicting their certain death in the expedition of Tabúr. In his last sickness (he died in the ninth year of the Hijra), his son came and asked Muhammad to beg pardon of God for his father, which the Prophet did. 'Abdu'lláh-i-Ubayy then asked to see Muhammad and to be buried in His shirt. Verses of the Qur'an indicate, however, that in general the hypocrites will not be forgiven. (Annotations 235)
}{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-i-Karkúkí, 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 Abha, 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'.}
Absolute Sincerity {ROB4: It may be said that reading [the Tablet of Ahmad] with absolute sincerity takes place when the reader can truly reach to such heights of faith and assurance that 'his heart shall not waver, even if the swords of the enemies rain blows upon him'. In one of His Tablets Bahá'u'lláh states that a person will become steadfast in the Cause when he is absolutely assured in his heart that he does not need to turn to any religion other than this Most Great Revelation.(p. 141)}see also Certitude
Abú, Ab {BGMG: Father.}Abú 'Ámír {GL: An opponent of Muhammad}{KI: An opponent of Muhammad; a monk.
Known as ar-Ráhib, the Hermit, because of earlier ascetic practices. A Medinian renegade who strongly opposed Muhammad. After being put to flight in the battle of Hunayn, he fled to Syria in hopes of raising an army with help from the Byzantine emperor but died there, in Kinnisrín. He was to have dedicated a hypocrites' mosque at Qubá', in the immediate vicinity of Medina, the construction of which he is said to have inspired. (Annotations 236)
}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 Bakr {CLUG: Prophet Muhammad's closest companion, the first adult male convert to Islam, and the first Caliph. He earned the title As-Siddiq (The Truthful) for his steadfast belief, particularly during the Night Journey (Isra and Mi'raj). He initiated the compilation of the Qur'an into a single volume after many memorizers were martyred. Appointed Umar as his successor.}
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], condemned to damnation.Muslim epithet meaning 'Father of Ignorance'; refers to 'Amr Ibn Hishám, entitled Abú'l-Hakim, 'Father of Wisdom'. One of the prominent Meccans who opposed Muhammad; slain in the battle of Badr; condemned to 'eternal damnation'. He once threatened that if he caught Muhammad in the act of adoration, he would set his foot on His neck; but when he came upon Him in that posture, he suddenly turned back as in a fright, and, being asked what was the matter, said there was a ditch of fire between himself and Muhammad and he had seen a vision of terrible troops come to defend Him. (Annotations 254)
}{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 Wisdom. Killed at Badr, he is said to have been called by Muhammad "the Pharaoh of his people."}
Abú Sufyan, Abú Sufyan ibn Harb {CLUG: A powerful leader of Mecca's Quraysh tribe. Initially a staunch opponent of Islam, and leader against Prophet Muhammad; he orchestrated major conflicts against Muslims, notably the Battle of Badr and Uhud, symbolizing pagan resistance to Islam. He later converted, becoming a respected companion (Sahabi - Companion of the Prophet). His descendants, the Umayyads, seized the Caliphate. In some Sunni apocalyptic traditions, the ''Sufyani'' (a descendant of Abu Sufyan) is a significant, often negative, figure in the end times, contrasting with other interpretations that view his lineage favorably.}
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, Ali ibn Muhammad al-Samarri {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', 'Four Deputies' {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.}
{CLUG: The four ''gates'' (Arabic: abwab) were: Uthman ibn Sa'id al-Amri (or simply Uthman al-Amri) and his son Muhammad ibn Uthman al-Amri, Husayn ibn Ruh al-Nawbakhtil, Ali ibn Muhammad al-Samarri.}
see also Ghaybat-i-Kubrá, Ghaybat-i-Sughrá
''Accursed of God'' [Terms in Holy Writings] {CLUG: One possible explanation: Being under divine condemnation, separation from God's favor, and destined for ruin. It represents ultimate spiritual doom, often linked to disobedience, sin, and rejection of God.}see also Cursing
'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.}Adjure {CLUG: Adjure comes, by way of Anglo-French, from the Latin verb adjurare, which means ''to affirm with an oath'' or ''to swear.'' The root of adjurare is jurare, which means ''to swear''; that word is also the source of jury (''a body of persons sworn to give a verdict on some matter submitted to them'') and juror (''a member of a jury''). In English, ''to adjure'' can mean to command someone as if under oath or the penalty of a curse, but the word is more commonly used in the sense of ''to urge or advise earnestly,'' and is synonymous with the somewhat more familiar verbs entreat, importune, and implore.}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.}Affluence {CLUG: The all-encompassing, inexhaustible, and transformative generosity and grace of God's blessings and favor. }
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.
The first of the 'twin resplendent lights' who heralded the Báb and Bahá'u'lláh; founder of the Shaykhí movement; author of numerous religious writings. Died in 1826; buried in Medina. ''The followers of Shaykh-i-Ahsá'í (Shaykh Ahmad) have, by the aid of God, apprehended that which was veiled from the comprehension of others, and of which they remained deprived.'' (Annotations 154)
}{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}Akhúnd, Akhoond {CLUG: Persian title for Islamic religious scholars, teachers, and spiritual leaders. The term signifies a learned individual with authority in religious law and theology. }
'Akká, Akko, Accho, Achor, Acre, St Jean d'Acre, Ptolemais {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)}
Alchemy {CLUG: An ancient philosophical and proto-scientific tradition aimed at understanding and transforming matter, primarily focusing on the transmutation of base metals into gold and the creation of elixirs for health and longevity. It involved combining experimental techniques, philosophical inquiry, and spiritual concepts to unlock the secrets of nature. While a practical failure, alchemy laid important groundwork for modern chemistry through the development of new laboratory equipment and chemical processes.}{KI: While condemning alchemy in its popularized form, Bahá'u'lláh Himself, in a number of Tablets on the subject, later undertook to explain its inner meanings. (Annotations 325)}
see also Divine Elixir, Philosopher's Stone
'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 Hasan, 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, Khadíjih-Bagum
'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.), Isolated Letters, Disconnected Letters {KI: These and other disconnected letters appear at the head of twenty-nine Súrihs of the Qur'án.These and other disconnected letters appear at the head of 29 Súrihs of the Qur'an. Bahá'u'lláh revealed a commentary on their meanings. See Taherzadeh, The Revelation of Bahá'u'lláh, vol. 1, pp. 125-6. (Annotations 344)
}{BGMG: Cf. Qur'an 2:1. Many Súrihs 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."}
see also Yá.Sín.
'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.Mentioned in The Kitáb-i-Íqán as one of ''a number of illumined divines, of men of consummate learning, of doctors of mature wisdom,'' who ''have attained unto His Court, drunk the cup of His divine Presence, and been invested with the honour of His most excellent favour.'' (p. 222)}
'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 FaithMentioned in The Kitáb-i-Íqán as one of ''a number of illumined divines, of men of consummate learning, of doctors of mature wisdom,'' who ''have attained unto His Court, drunk the cup of His divine Presence, and been invested with the honour of His most excellent favour.'' (p. 222)''...energetic and audacious...one of the Letters of the Living, 'the first to leave the House of God (Shíráz) and the first to suffer for His sake'...excommunicated, chained, disgraced, imprisoned, and, in all probability, done to death.'' (Annotations 355)
}{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.}
see also Asmá'ul-Husná
'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}''All have a quarter of the Heavens to which they turn'' [Terms in Holy Writings] {CLUG: Qur'án (Surah Al-Baqarah 2:148). One possible explanation: Different faith communities or individuals have different Qiblih, or forms of worship. For example, Muslims turn towards the Ka'bah in Mecca during prayer, but this verse acknowledges that other people or groups have their own respective orientations or practices.}
'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.Expelled in early times from Babylonia, they spread through Arabia to Palestine, Syria and Egypt. They were bitter opponents of Israel and suffered a crushing defeat from Saul. (Annotations 195)
}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)}Anemones {CLUG: Greek for ''windflower'', a perennial herb with showy flowers. In some cultures, it is a symbol of anticipation and was linked to Greek mythology. }
Angel {KI: ''The meaning of 'angels' is the confirmations of God and His celestial powers. Likewise angels are blessed beings who have severed all ties with this nether world, have been released from the chains of self and the desires of the flesh, and anchored their hearts to the heavenly realms of the Lord. These are of the Kingdom, heavenly; these are of God, spiritual; these are revealers of God's abounding grace; these are dawning-points of His spiritual bestowals.'' ['Abdu'l-Bahá]. ''We do not know the nature of these angelic beings. Sometimes it refers to individual departed souls, sometimes it means the Spirit of Bahá'u'lláh, sometimes it is used as a figure of speech.'' [letter written on behalf of Shoghi Effendi]. In another Tablet 'Abdu'l-Bahá addresses Mírzá Mihdí Akhaván-i-Safá with an explanation of the Qur'anic verse referring to angels with two, three or four wings. The Master explains that by wings is meant the power of divine confirmation and assistance through which man is able to ascend to the zenith of true understanding and soar to the very heart of Paradise with a rapidity that no one can conceive. By angels is meant those holy realities which are aware of the grace of their Lord, sanctified from all deficiencies and evil tendencies, purified from defect, and have attained all goodly gifts. These are they who speak not till He hath spoken, and who act in accordance with the command of God. (Annotations 177)}{KICS: Holy beings who have consumed all human traits and limitations and clothed themselves with spiritual attributes [The Kitáb-i-Íqán, ¶86-7] (p. 213)}
see also Cherubim
Anísá {SFWAB: "The Tree of Life, of which mention is made in the Bible, is Bahá'u'lláh..." (p. 57)}{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.)}Anointed {CLUG: Set apart for a divine purpose.}
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 {CLUG: Generally, the antichrist is seen as a charismatic leader who claims divinity, fundamentally opposes universal moral truths, God's will, or genuine spiritual awakening, and representing ultimate evil, opposing divine truth.}Antichrist of the Bábí Dispensation, see Hájí Mírzá Áqásí
Antichrist of the Bahá'í Dispensation see Siyyid Muhammad-i-Isfahání
Apostles 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, 'Arafah {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)}Arbá'in {KI: A collection of Shí'íh traditions.}
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.}Archaic {CLUG: Used in writing to create a specific tone or style, adding a formal, historical feel.}
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.}"Are We wearied out with the first creation? Yet are they in doubt with regard to a new creation!" [Terms in Holy Writings] {CLUG: One possible explanation: A verse from the Qur'an (Surah Qaf, 50:15). It is a rhetorical question posed by God to emphasize His infinite power and to challenge those who doubt the possibility of the resurrection and a ''new creation'' or a renewal of existence. The verse asserts that God, who created the entire universe the first time (the ''first creation'') without fatigue or difficulty, is more than capable of bringing about a ''new creation'': the resurrection and the recreation of human beings for the Day of Judgment. Broader interpretation connects the ''new creation'' to the concept of progressive revelation and spiritual renewal. This means that just as the physical world is created and renewed, so too is the spiritual world renewed through the coming of new Manifestations of God in different ages to educate souls and endue all created things with grace.}
'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)}Ascendancy {CLUG: Occupation of a position of dominant power or influence.}
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.}''A thousand Fátimihs I have espoused, all of whom were the daughters of Muhammad, Son of 'Abdu'lláh, the 'Seal of the Prophets'' [Terms in Holy Writings] {CLUG: One possible explanation: All the Manifestations are fundamentally the same Being in a spiritual sense. The ''marriage'' is not literal, but a metaphor for the spiritual union or the essential oneness of all the Prophets. ''Daughters of Muhammad'' refers to the inner reality of the Prophets, which is derived from and is a continuation of the same divine source. ''A thousand Fátimihs'' emphasizes the multiplicity of these divine appearances throughout history, all sharing the same fundamental spiritual identity. Clinging to a literal interpretation of a previous prophet's title (such as the ''Seal of the Prophets'') to reject the next one is a misunderstanding of their true, unified spiritual nature.}see also 'Abdu'lláh
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, Aválim'ul-Ulúm va'l-Ma'árif, Jám'í al-Ulúm va'l-Ma'árif {KI: A compilation of Shí'ih traditions.Short for Aválim'ul-Ulúm va'l-Ma'árif, a compilation of Shí'í traditions, consisting of 100 volumes, collected by Shaykh 'Abdu'lláh Ibn Núru'lláh Bahrayní, one of the distinguished students of Majlisí; also known as Jám'í al-Ulúm va'l-Ma'árif. (Annotations 385)
}{BGMG: ''Worlds.'' Title of a work prophesying the opposition of the divines to the Promised One.}
see also Biháru'l-Anvár
'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)}{KI: Meaning Bahá'u'lláh by use of the first two letters of His Name. (Annotations 423)}
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'ihBábí 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, Dár al-Salám (Abode of Peace), the Peaceful City, Zahru'l-Kúfih, City of God {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.Of Baghdád Shoghi Effendi writes: ''...described in Islamic traditions as 'Zahru'l-Kúfih', designated for centuries as the 'Abode of Peace', and immortalized by Bahá'u'lláh as the 'City of God'...To that city the Qur'an had alluded as the 'Abode of Peace' to which God Himself 'calleth'. To it, in that same Book, further allusion had been made in the verse 'For them is a Dwelling of Peace with their Lord...on the Day whereon God shall gather them all together'. From it radiated, wave after wave, a power, a radiance and a glory which insensibly reanimated a languishing Faith, sorely-stricken, sinking into obscurity, threatened with oblivion. From it were diffused, day and night, and with ever-increasing energy, the first emanations of a Revelation which, in its scope, its copiousness, its driving force and the volume and variety of its literature, was destined to excel that of the Báb Himself. Above its horizon burst forth the rays of the Sun of Truth, Whose rising glory had for ten long years been overshadowed by the inky clouds of a consuming hatred, an ineradicable jealousy, an unrelenting malice. In it the Tabernacle of the promised 'Lord of Hosts' was first erected, and the foundations of the long-awaited Kingdom of the 'Father' unassailably established. Out of it went forth the earliest tidings of the Message of Salvation which, as prophesied by Daniel, was to mark, after the lapse of 'a thousand two hundred and ninety days' (1290 AH), the end of 'the abomination that maketh desolate'. Within its walls the 'Most Great House of God', His 'Footstool' and the 'Throne of His Glory', 'the Cynosure of an adoring world', the 'Lamp of Salvation between earth and heaven', the 'Sign of His remembrance to all who are in heaven and on earth', enshrining the 'Jewel whose glory hath irradiated all creation', the 'Standard' of His Kingdom, the 'Shrine round which will circle the concourse of the faithful' was irrevocably founded and permanently consecrated.'' 'The Abode of Peace' was first adopted as a name for Baghdád by the Caliph al-Mansúr when he rebuilt the ancient city in 762 AD. (Annotations 65)
}{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
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 last 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}
{KI: ''Consider how Balál, the Ethiopian, unlettered though he was, ascended into the heaven of faith and certitude, whilst 'Abdu'lláh Ubayy, a leader among the learned, maliciously strove to oppose Him...For this reason He hath written: 'He that is exalted among you shall be abased, and he that is abased shall be exalted.' References to this theme are to be found in most of the heavenly Books, as well as in the sayings of the Prophets and Messengers of God.'' Bahá'u'lláh refers to Balál...with regard to his mispronunciation of the Arabic letter 'shin', asserting, 'The acts of his honour, Balál, the Ethiopian, were so acceptable in the sight of God that the "sín" of his stuttering tongue excelled the "shin" pronounced by all the world.' (Annotations 276)}
Baní-Háshim, Háshimite {KI: The family to which Muhammad belonged.The clan of the Quraysh tribe from which Muhammad appeared and the Báb was a descendant. (Annotations 386)
}{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 , Mullá Báqir-i-Tabrízí {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.
Mentioned in The Kitáb-i-Íqán as one of ''a number of illumined divines, of men of consummate learning, of doctors of mature wisdom,'' who ''have attained unto His Court, drunk the cup of His divine Presence, and been invested with the honour of His most excellent favour.'' (p. 222)}
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: MeccaBathá is the central quarter and lowest part of Mecca which lies in a hollow close around the Ka'bih--Islám's most sacred shrine. It was inhabited by the ten main clans of the Quraysh, the aristocracy of the oldest families. (Annotations 109)
}{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.'
Literally, 'utterance', 'explanation'. Term used in reference to the whole of the Báb's Revelation as stated in the Persian Bayán: 'The substance of this chapter is this, that all the writings of the Point [i.e. the Báb] are named Beyán.' Bahá'u'lláh Himself confirms this in the following passage addressed to the Báb: ''Should any one consider Thy Books which Thou didst name the Bayán, and ponder in his heart what hath been revealed therein, he would discover that each of these Books announceth my Revelation, and declareth my Name, and testifieth to my Self, and proclaimeth my Cause, and my Praise, and my Rising, and the radiance of my Glory.'' Also the specific title of two important works of the Báb: the above-mentioned Persian Bayán and the Arabic Bayán. (Annotations 5)
The Persian Bayán: ''...that 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'...Peerless among the doctrinal works of the Founder of the Bábí Dispensation...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.'' (Annotations 339)
}{KICS: "The Báb specified that the 'Bayan' is not completed and that 'He Whom God would manifest' (Bahá'u'lláh} would complete it, though not in its actual form, but only spiritually in the form of another book. The Íqán is believed to be its continuation." (p. 9)}
{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
Biháru'l-Anvár, Bihár al-Anwar, Bihár {KI: A compilation of Shí'ih traditions.Literally, 'Seas of Lights'; an important collection of Shí'í traditions compiled in some 14 volumes by Muhammad Báqiru'l-Majlisí at the close of the 16th century AD. (Annotations 391)
}{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.}
{CLUG: An important 14 volume compilation by Muhammad Báqiru'l-Majlisí at the close of the 16th century AD which systematized Shia traditions, including many from al-Kafi, focusing on esoteric meanings and spiritual wisdom. Bihar is the land where Buddha attained enlightenment, and was a significant center for Sufi saints and Islamic learning during the medieval period.}
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.}Bosom {CLUG: The chest area, or more figuratively, the heart, soul, or inner being of a person, the moral and emotional center, considered the seat of one's deepest thoughts and spiritual capacity. It can also mean a place of protection, or used as an adjective meaning ''intimate'' or ''dear,'' as in ''bosom friend''. }
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.}{KI: 'Bahá'u'lláh is not the intermediary between other Manifestations and God. Each has His own relation to the Primal Source. But in the sense that Bahá'u'lláh is the greatest Manifestation to yet appear, the One who consummates the Revelation of Moses, He was the One Moses ['He Who held converse with God'] conversed with in the Burning Bush. In other words, Bahá'u'lláh identifies the glory of the God-Head on that occasion with Himself. No distinction can be made amongst the Prophets in the sense that They all proceed from one Source, and are of one essence. But Their stations and functions in this world are different.' (Annotations 143)}
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.
Joseph Caiaphas, the 'leading divine of that age', having been appointed to the Jewish high priesthood not earlier than 18 AD by Roman authority. Powerful and unscrupulous, he was suspected by most Jews of collusion with his Roman masters. He presided at the court which condemned Jesus Christ. As Bahá'u'lláh later revealed: ''...call thou to mind the one who sentenced Jesus to death. He was the most learned of his age in his own country, whilst he who was only a fisherman believed in Him. Take good heed and be of them that observe the warning.'' (Annotations 265)
}Cain and Abel {KI: The two sons of Adam and Eve. See Genesis 4 and Qur'án, Súrih 5.The occasion of Abel and Cain making the sacrificial offering is related according to Muslim tradition thus: Each of them was born with a twin sister. When they were grown up, Adam, following God's direction, ordered Cain to marry Abel's twin sister and Abel to marry Cain's. This Cain refused to do because his own sister was the more comely. Adam then commanded them to make their offerings to God, thereby referring the dispute to His determination. Cain's offering was a sheaf of the very worst of his corn; Abel's a fat lamb, of the best of his flock. God declared His acceptance of Abel's sacrifice in a visible manner, by causing fire to descend from heaven and consume it, leaving Cain's offering untouched. Abel was the stronger of the two and could easily have prevailed against his brother, but he let Cain slay him for he would not stretch forth his hand against him. (Annotations 281)
}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 Muhammad (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 {KI: 'If the interpretation of ''camphor'' become known, the true intention will be evident.' No further elucidation has been found in available Bahá'í writings. In the East, camphor is traditionally recognized as a powerful medicinal substance and mainly employed to subdue excessive carnal passion. (Annotations 99)}{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
Cavil {CLUG: Make petty or unnecessary objections.}
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."}Certitude {KI: The human soul's realization of certitude is an important theme found not only in the Íqán but throughout Bahá'u'lláh's writings. For example: 'Blessed are they who, on the wings of certitude, have flown in the heavens which the Pen of thy Lord, the All-Merciful, hath spread.' 'He it is Who hath unveiled to your eyes the treasures of His knowledge, and caused you to ascend unto the heaven of certitude--the certitude of His resistless, His irrefutable, and most exalted Faith.' It was He Himself [Bahá'u'lláh] Who chose to identify His principal doctrinal work [The Kitáb-i-Íqán] with the theme of certitude. (Annotations 7)[¶100 of The Kitáb-i-Íqán] sets out three distinct degrees of divine recognition characterized as 'the holy realm of the spirit' in which the soul, beholding naught but God, is free from need for lesser testimonies; 'the sacred domain of truth' where the knowledge of all things depends on His recognition; and finally 'the land of testimony' where the seeker contents himself with the proof of the Book. In a sense, these three perspectives may be said to parallel the three stages of certitude alluded to by Bahá'u'lláh. (Annotations 206)
['stations of absolute certitude'] These stations or degrees of certitude are known traditionally in Islám as three: the certitude of knowing (e.g. to know or hear about fire), the certitude of seeing (to see fire) and the light of certitude (to experience burning). (Annotations 334)
}{CLUG: A deep, unwavering conviction and assurance in one's faith, such that it excludes all doubt. There is a kind of assurance from which doubt is not only absent, but absent of necessity, because such assurance and doubt are incompatible. Such is the assurance which one gives to the truth that he really exists, or that it is impossible for a thing in the same respect both to be and not to be. Of these truths we are certain, and such assurance is properly called certitude. Certitude differs from opinion; for opinion is assurance of the probability of a proposition, and therefore opinion is always accompanied by the consciousness that further evidence may cause a change of mind in favour of the opposite opinion. Opinion, therefore, does not exclude doubt; certitude does.}
see also Absolute Sincerity, City of Certitude
'Changing of the Earth' [Terms in Holy Writings] {KICS: Transformation of the 'earth' of human hearts. [The Kitáb-i-Íqán, ¶48-51] (p. 212)}
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.Angelic beings, held traditionally by Christians to be of the second order of a ninefold celestial hierarchy and gifted with knowledge and wisdom. (Annotations 178)
}see also Seraph of God
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 twelve foundation stones for the New Jerusalem (in Revelation), symbolizing divine glory, light, purity, permanence, and the splendor of God's eternal kingdom. 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.}see also Certitude
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'.}City of God {KI: ''There is no contradiction between Bahá'u'lláh's statement in the Iqán about the renewal of the City of God once every thousand years, and that of the Guardian in the Dispensation to the effect that the Bahá'í cycle will extend over a period of at least 500,000 years...For while the Dispensation of Bahá'u'lláh will last for at least one thousand years, His Cycle will extend still farther, to at least 500,000 years.'' (Annotations 336)}
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..."}'Cleaving of the Heavens' [Terms in Holy Writings] {KICS: Former Dispensation superseded and annulled. [The Kitáb-i-Íqán, ¶46] (p. 212)}
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
'Clouds' 'of Heaven-sent Trials' [Terms in Holy Writings] {KICS: Things contrary to the ways and desires of men; annulment of laws; abrogation of former Dispensations; repeal of rituals and customs current amongst men; appearance of the Manifestation in the image of mortal man with human limitations. [The Kitáb-i-Íqán, ¶79-83] (p. 212)}
Clove {CLUG: To split. A forceful separation, like a thick cloud cover being ripped apart to reveal the sky behind it.}
Cockcrow {CLUG: Dawn. The time when roosters begin to crow; early morning.}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.}Collyrium {CLUG: An archaic term for a lotion or liquid wash used as a cleanser for the eyes, particularly in diseases of the eye. The Sunan Abu Dawood reports, ''Prophet Muhammad said: 'Among the best types of collyrium is antimony (ithmid) for it clears the vision and makes the hair sprout.' ''}
Comb {ROB1: [In The Hidden Words Persian #79, 'Comb' has been] 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.}Consonance {CLUG: A deep agreement or congruity.}
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 term 'copt' refers to Pharaoh or the Egyptians, the Copts. (Annotations 51)
}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 {KI: ''...all the Prophets of God, whenever made manifest unto the peoples of the world, have invariably foretold the coming of yet another Prophet after them, and have established such signs as would herald the advent of the future Dispensation.'' (p. 12)}{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".}{KI: 'Abdu'l-Bahá's comment about Covenant-breakers: ''These do not doubt the validity of the Covenant but selfish motives have dragged them to this condition. It is not that they do not know what they do--they are perfectly aware and still they exhibit opposition.'' (Annotations 199)}
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)}see also ''Accursed of God''
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, Seal of the Prophets
Cycle, Bahá'í, Era of Fulfilment {KI: With the appearance of the Báb, the Prophetic Cycle which began with Adam drew to a close. (Annotations 97) ''The Bahá'í cycle is, indeed, incomparable in its greatness. It includes not only the Prophets that will appear after Bahá'u'lláh, but all those who have preceded Him ever since Adam. These should, indeed, be viewed as constituting but preliminary stages leading gradually to the appearance of this supreme Manifestation of God.'' (Annotations 336)}{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, Seal of the Prophets
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.}David {KI: Messenger of God, son of Jesse and second King of Israel; revealer of the Psalms. He rather than Saul was founder of the Jewish monarchy. (Annotations 113)}
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 Judgement, Judgment Day, Day of Resurrection, the Last Day, the Hour, Return {KI: ''...Concerning the meaning of 'Resurrection': although this term is often used by Bahá'u'lláh in His Writings...its meaning is figurative. The tomb mentioned is also allegorical, i.e. the tomb of unbelief. The Day of Resurrection, according to Bahá'í interpretation, is the Judgement Day, the Day when unbelievers will be called upon to give account of their actions, and whether the world has prevented them from acknowledging the new Revelation.'' (Annotations 246)}{TOB: ''As to the Return, as God hath purposed in His sacred and exalted Tablets wherein He hath made this theme known unto His servants; by this is meant the return of all created things in the Day of Resurrection, and this is indeed the essence of the Return as thou hast witnessed in God's own days and thou art of them that testify to this truth.'' (p. 183)}
{ABBD: [Day of Judgement] 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.
[Resurrection] 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."
}see also Resurrection, Latter
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.}Daylamites {KI: A group of Persian slaves serving as soldiers under their leader Daylam (hence Daylamites). The Persians, including the Daylamites, suffered heavy losses in an early battle with the Muslims at Al-Qádisíya, 15 AH/636 AD. (Annotations 398)}{KICS: Inhabitants of the area of Daylamán, the present-day province of Gílán, with its capital in Rasht. Because of their resistance to the 'Abbásids, their name became synonymous with heterodoxy and heresy. (p. 205)}
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' and 'Life' [Terms in Holy Writings] {KICS: Death of unbelief; life of faith--the heavenly and everlasting life. [The Kitáb-i-Íqán, ¶120] (p. 213)}
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 of
Declaration 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).}{KI: In 1843, just prior to the Declaration of the Báb, a great comet suddenly appeared in the heavens: ''The Comet of 1843 is regarded as perhaps the most marvellous of the present age, having been observed in the daytime even before it was visible at night--passing very near the sun, exhibiting an enormous length of tail; and arousing interest in the public mind as universal and deep as it was unprecedented.'' (Annotations 152)}
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 {KI: Desire for either earthly rewards or heavenly treasures constitutes an improper motive for seeking God's good-pleasure. '...if thy gaze should be on paradise, and thou shouldst worship Him while cherishing such a hope, thou wouldst make God's creation a partner with Him, notwithstanding the fact that paradise is desired by men.' (Annotations 4) ''we must reach a spiritual plane where God comes first and great human passions are unable to turn us away from Him. All the time we see people who either through the force of hate or the passionate attachment they have to another person, sacrifice principle or bar themselves from the Path of God...We must love God, and in this state a general love for all men becomes possible. We cannot love each human being for himself, but our feeling towards humanity should be motivated by our love for the Father who created all men.'' (Annotations 329) 'Abdu'l-Bahá explains the prerequisites of a detached soul, saying, 'that he should not seek out anything whatever for his own self in this swiftly-passing life, but that he should cut the self away, that is, he should yield up the self and all its concerns on the field of martyrdom, at the time of the coming of the Lord'. (Annotations 330)}{SFWAB:''As to the reference in the Arabic Hidden Words that the human being must become detached from self, here too the meaning is that he should not seek out anything whatever for his own self in this swiftly passing life, but that he should cut the self away, that is, he should yield up the self and all its concerns on the field of martyrdom, at the time of the coming of the Lord.'' (p. 207)}
{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, Hájí Muhammad Ismá'íl-i-Káshání; Siyyid Ismá'íl-i-Zavári'í, Hájí Muhammad Ismá'íl-i-Dhabíh of Káshán {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'.}{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.}Dispensations of Providence [Terms in Holy Writings] {CLUG: One possible explanation: Refers to specific events or circumstances that are seen as Manifestations of God's will and intervention in the world. Events are not random but part of a larger divine plan. These events can be either positive (mercies) or negative (judgments), but both are understood as part of God's overall plan. While some events are difficult, they are ultimately seen as part of a benevolent plan for humanity's good. Individuals are encouraged to respond to these dispensations with gratitude, prayer, and a recognition of their dependence on God. Even outside of strict religious frameworks, the idea of "Dispensations of Providence" can be used to describe unexpected positive outcomes or escapes from harm, suggesting a sense of divine intervention or protection. In essence, the concept of "Dispensations of Providence" highlights the belief that events in the world, both positive and negative, are part of a divine plan and are ultimately intended to guide humanity towards a greater good.}''Dissembling Falsehood'' [Terms in Holy Writings] {CLUG: One possible explanation: Dissembling refers to the act of using pretense to disguise the true nature of something. A dissembling falsehood is a lie or untruth that is intentionally made to appear as something else, often masquerading as truth or virtue. It is an admonition to use one's spiritual or intellectual ''eye of insight'' to discern the true nature of things, distinguishing genuine truth from deceitful lies that attempt to conceal their false nature. It is about seeing past hypocrisy and insincerity to the underlying reality.}see also Taqíyyih
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.
''I beg of Thee, O my God, by Thy most exalted Word which Thou hast ordained as the Divine Elixir unto all who are in Thy realm, the Elixir through whose potency the crude metal of human life hath been transmuted into purest gold...'' --Bahá'u'lláh (Annotations 289) ''Considering that a century ago, nobody knew the nature of matter, and couldn't split any kind of atom, it should not surprise the scientist that 'Abdu'l-Bahá states that copper can be transmuted into gold. There may come a time, for all we know, when the mass of many atoms can be changed by scientists. We have no way of proving, or disproving at present the statement of 'Abdu'l-Bahá. Just because we cannot demonstrate a contention in the Bahá'í Teachings, does not mean the contention is not true. The same holds true of the statement of Bahá'u'lláh in the ĺqán, regarding transmutation of copper into gold after seventy years, under certain conditions. We as Bahá'ís must assume that, as He had access to all knowledge, He was referring to a definite physical condition which theoretically might exist. Because we don't know what this condition is in scientific terms, does not refute Bahá'u'lláh's statement at all.'' (Annotations 290)
}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.}Dove {KI: According to the Bahá'í teachings, Gabriel, the 'Dove' and the 'Maid of Heaven' are symbols of the divine Reality of the Manifestation Himself. 'Abdu'l-Bahá states clearly that the independent Prophets receive the bounty of divinity without any 'intermediary'. (Annotations 111)}
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.'}see also Religion and Science, Harmony of
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.}
Effulgence {CLUG: A powerful, overwhelming brilliance representing ultimate purity and spiritual reality. Divine radiance, representing God's glorious presence, holiness, and majesty. It can also refer to the light of God within believers, reflecting His nature. The concept is seen in Old Testament imagery, such as when Moses' face became so radiant after speaking with God on Mount Sinai that the Israelites were afraid to approach him. This effulgent radiance was a reflection of God's overwhelming presence and glory. In Buddhism, ''Effulgent regions'' are radiant places where beings dwell before physical birth.}
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.}Elijah {CLUG: Elijah is a key Old Testament prophet who preached the singular power of the one true God, Yahweh, and confronted the idolatry of Baal worship in Israel. His conflict with King Ahab and Queen Jezebel is a pivotal story in the development of monotheistic belief, solidifying the idea that there is only one God. His story includes miracles such as calling down fire from heaven and resurrecting the widow's son, demonstrating God's power. He is seen as a powerful example of a prophet who, though human, was used by God to bring about a major spiritual revival. He is believed to be the herald who will announce the coming of the Messiah, a tradition celebrated during Passover seders and Havdalah services. He is a symbol of hope and redemption, with prayers for his speedy return being a central theme.}
Emblem {CLUG: A object or design that serves as an identifying mark or symbol, representing a person, group, idea, abstract concept, or quality.}
Emoluments {CLUG: The profit or advantage derived from a job or office, typically in the form of compensation, or other perks, including both direct payments and indirect benefits.}
Endowed With Constancy {KI: The term 'endowed with constancy' in regard to the Manifestations of God signifies that a Book was revealed to them. (Annotations 350)}{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
Eschew {CLUG: To deliberately avoid or abstain from something, often because it is considered harmful, distasteful, or wrong. It implies a conscious choice to keep away from something, rather than simply not encountering it.}
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.}Estate, Low {CLUG: Lowly condition or status. This usage is common in older texts, such as the Bible. It implies that the person in question is experiencing a condition of poverty, need, or distress.}
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.'}Execration {CLUG: The act of uttering a curse or imprecation upon someone or something, often with the belief that this will bring about harm or divine punishment.}
''Exigencies of Number'' [Terms in Holy Writings] {CLUG: One possible explanation: Exigency means an urgent need or demand. The full phrase ''exalted above the exigencies of number'' suggests something is so grand, perfect, or abstract that it is not subject to the normal rules, restrictions, or practical requirements associated with being quantifiable. }
Expansion {ABBD: The growth and development of the Bahá'í Faith resulting from the introduction of new people to it.}see also Teaching
Eye of Thine Heart, Eye of God, Ear of God {KI: The possibility of man seeing with the eye of God is affirmed in a number of passages in Bahá'u'lláh's writings, for example: ''Open Thou, O my Lord, mine eyes and the eyes of all them that have sought Thee, that we may recognize Thee with Thine own eyes.'', ''...look, then, upon Me with Mine own eyes, and not with the eyes of any one besides Me.'', ''Thy sight is My sight, do thou see therewith...''. 'Abdu'l-Bahá in a Tablet explains this arresting image: ''As to your question about the meaning of the Arabic Hidden Words: 'Couldst thou but see with Mine eye', when man reacheth the station of selflessness, and his love of self is entirely wiped out, his existence becometh like unto non-existence, and a ray from God's presence sheddeth its light upon him. Then he can see with the eye of God, and can hear with His ear. This is like iron in the fire. The qualities of the iron, its coldness, darkness and hardness are concealed, and it manifests heat, luminosity and fluidity, which are the qualities of the fire.'' (Annotations 49)Throughout the Bahá'í writings reference is made to two ways of seeing, to the 'inner and outer eyes'. This inner vision, or inspired insight, associated with 'the eye of thine heart', must be cleansed of earthly things and directed towards that true knowledge shining from the Word of God, the light of the True One. Consider the following well-known admonition: ''O Man of Two Visions! Close one eye and open the other. Close one to the world and all that is therein, and open the other to the hallowed beauty of the Beloved.'' (Annotations 205)
}
Face, Countenance, Visage {KI: ''All faces are dark except the face which is a mirror of the light of the love of divinity. This light is not accidental--it is eternal. It is not temporal but real. When the heart hath become clear and pure then the face will become illuminated, because the face is the mirror of the heart.'' ''It is very strange that when a face is not illumined with the light of the love of God it is dark. When you look into it the traces of the divine glad-tidings are not manifest, but when the lights of God shine upon it, it becomes bright and enlightened, as it is said, 'In their faces you shall see the verdancy of paradise, and in their countenances is the sign of worship.' '' (Annotations 307)}{CLUG: ''Visage'' refers to the face or appearance, while ''countenance'' specifically refers to the face as an indication of mood or emotion. Visage can be used for the face of a person, animal, or even an object, whereas countenance is more focused on the expression or character shown on a human face.}
Face of God {KI: With regard to His own Revelation Bahá'u'lláh proclaims: 'This is the Day whereon naught can be seen except the splendours of the Light that shineth from the face of Thy Lord, the Gracious, the Most Bountiful.' 'He Who, from everlasting, had concealed His Face from the sight of creation is now come.' 'O ye leaders of religion! Who is the man amongst you that can rival Me in vision or insight? Where is he to be found that dareth to claim to be My equal in utterance or wisdom? No, by My Lord, the All-Merciful! All on the earth shall pass away; and this is the face of your Lord, the Almighty, the Well-Beloved.' (Annotations 10)}
Fain {CLUG: With pleasure.}
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: Spirit of Faith, 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
Fane {CLUG: A temple or shrine.}see also Baytu'l-Ma'múr
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 {KI: 'As regards fasting, it constitutes, together with the obligatory prayers, the two pillars that sustain the revealed Law of God. They act as stimulants to the soul, strengthen, revive and purify it, and thus insure its steady development.' (Annotations 92)}{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.Daughter of Muhammad and entitled 'the Chaste One'. She was consort of 'Alí and the mother of Hasan and Husayn, the second and third Imáms. She is comparable in rank to such immortal heroines as Sarah, Ásíyih, the Virgin Mary, Táhirih and Bahíyyíh Khánum. (Annotations 295)
}{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.}Fealty {CLUG: Formal acknowledgement of loyalty to a lord.}
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
Fervor, Fervour, Fervid {CLUG: Intensely enthusiastic or passionate, especially to an excessive degree (burning, hot, or glowing).}
Fettered {CLUG: Restrained with chains or manacles, typically around the ankles.}
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 (p. 433).}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
Forsooth {CLUG: Indeed (used for emphasis or to express surprise or indignation).}
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
Fountain-Head {CLUG: A formal word for a point of origin or the principal creator of something. The original source of a stream or, more commonly, the original or chief source of anything, such as ideas, information, or creativity. This figurative use comes from the literal meaning of a spring that is the source of a river.}
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.}''From Joseph, imprisonment and dissimulation'' [Terms in Holy Writings] {CLUG: One possible explanation: Refers to the biblical story of Joseph (Genesis 39, 50:20), who was sold into slavery by his brothers, then imprisoned due to a false accusation (dissimulation) by his master's wife, but ultimately rose to power in Egypt. When Potiphar's wife falsely accused Joseph of attempted rape after he refused her advances, she lied about him and he was thrown into prison. The ''dissimulation'' refers to the false accusation or the deceitful act of Potiphar's wife.}
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, The Voice of Inspiration {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
Archangel; considered in Islám as the mediator of revelation to Muhammad and the personification of the Divine Spirit to Him. It was while in the Cave of Hira, outside the holy city of Mecca, that Muhammad first heard the voice of Gabriel, which bade Him 'Cry in the name of Thy Lord.'...According to the Bahá'í teachings, Gabriel, the 'Dove' and the 'Maid of Heaven' are symbols of the divine Reality of the Manifestation Himself. 'Abdu'l-Bahá states clearly that the independent Prophets receive the bounty of divinity without any 'intermediary'. (Annotations 111)
}{ROB1: The angel who embodied the Holy Spirit for Muhammad. (p. 173n)}
"Gathering Beneath the Shade of the 'Tree of Life' "[Terms in Holy Writings] {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.}Gird Up the Loins {CLUG: Figurative way to say ''get ready'' or ''brace yourself'' mentally and spiritually for a challenge or exertion. It implies a call to strengthen yourself, steel yourself, and prepare to withstand difficulty, or to do God's will. In ancient times, people wore long tunics or robes, and to move quickly and efficiently for work, travel or battle, they would tie a belt or sash around their waist, tucking the excess fabric into the belt, a process called ''girding the loins''.}
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.}{KI: ''We find God only through the Intermediary of His Prophet. We see the Perfection of God in His Prophets. Time and space are physical things; God, the Creator, is not a 'place' as we conceive of place in physical terms. God is the Infinite Essence, the Creator. We cannot picture Him or His state, but if we did, we would be His equals, not His creatures. God is never flesh, but mirrored in the attributes of His Prophets we see His Divine characteristics and perfections.'' (Annotations 223)}
{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, Breeze of {KI: ''No breeze can compare with the breezes of Divine Revelation, whilst the Word which is uttered by God shineth and flasheth as the sun amidst the books of men. Happy the man that hath discovered it, and recognized it, and said: 'Praised be Thou, Who art the Desire of the world, and thanks be to Thee, O Well-Beloved of the hearts of such as are devoted to Thee!' --Bahá'u'lláh'' (Annotations 8)}
God, Personal {KICS: "What is meant by personal God is a God Who is conscious of His creation, Who has a Mind, a Will, a Purpose, and not, as many scientists and materialists believe, an unconscious and determined force operating in the universe...To say that God is a personal Reality does not mean that He has a physical form, or does in any way resemble a human being. To enterain such belief would be sheer blasphemy." (p. 12)}
God, Presence of {KI: ''In all the Divine Books the promise of the Divine Presence hath been explicitly recorded. By this Presence is meant the Presence of Him Who is the Dayspring of the signs, and the Dawning-Place of the clear tokens, and the Manifestation of the Excellent Names, and the Source of the attributes, of the true God, exalted be His glory. God in His Essence and in His own Self hath ever been unseen, inaccessible, and unknowable. By Presence, therefore, is meant the Presence of the One Who is His Viceregent amongst men. He, moreover, hath never had, nor hath He, any peer or likeness. For were He to have any peer or likeness, how could it then be demonstrated that His being is exalted above, and His essence sanctified from, all comparison and likeness? Briefly, there hath been revealed in the Kitáb-i-Íqán (Book of Certitude) concerning the Presence and Revelation of God that which will suffice the fair-minded.'' --Bahá'u'lláh (Annotations 270) See Bahá'u'lláh's Tablet of Visitation: '...he who hath attained unto Thy presence hath attained unto the presence of God.' (Annotations 274) ''Regarding your question--This reference in the ĺqán ['attainment unto the presence of His Beauty'] refers to the Meeting with Bahá'u'lláh. It will not be applicable again until another Manifestation of God appears, in at least 1,000 years from Bahá'u'lláh.'' (Annotations 300)}{KICS: Presence of the Manifestations of God. [The Kitáb-i-Íqán, ¶151] (p. 214)}
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
Gospel {KI: Jesus Christ's ministry and teachings as recorded in the first four books of the New Testament: Matthew, Mark, Luke and John. (Annotations 338)}
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.}''Green Nor Sere'' [Terms in Holy Writings] {CLUG: One possible explanation: An expression used to emphasize the totality of things, encompassing everything that is alive and fresh (''green'') as well as everything that is dead, dried up, or lifeless (''sere''). References a verse in the Qur'án (6:59), which stresses God's complete and intimate knowledge of all things, whether living or dead, large or small, in the universe.}
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."}Guides, of the Bábí Dispensation {ROB2: The Báb had bestowed the title 'Mirror' upon several of His followers. (p. 376n).}{BGMG: ''Mirrors'', ''Guides'' and ''Witnesses'' comprised the Bábí hierarchy. (GPB 90, 114, 165).}
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 (Holy Traditions) {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).}{KI: Of those [traditions] attributed to Muhammad there are two classifications: those that are said to be from Himself, and those that are the Voice of God. The latter are known as Hadíth-i-Qudsí (Holy Traditions). (Annotations, p. 69)}
Hadrat, Hazrat {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.}Háhút {ROB1: The spiritual worlds of God...are of different degrees. The world of Háhút is described by Bahá'u'lláh as the Heaven of Oneness, the realm of the Divine Being, the imperishable Essence, a realm so exalted that even the Manifestations of God are unable to understand it. (p. 58)}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 {CLUG: Greatly revered and honored.}
'Hallowed and Blessed Surroundings' [Terms in Holy Writings] {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, Hamza , Hamza ibn Abdul-Muttalib {KI: 'Prince of martyrs,' the title given to Muhammad's uncle.'Prince of Martyrs', Muhammad's uncle. Slain at the battle of Uhud by Wahshí; the infidels abused his dead body by removing the bowels and cutting off his nose and ears. When Muhammad saw it, He swore to retaliate but God revealed verses to Him to abstain and voided thus His oath...Muhammad later forgave Wahshí. (Annotations 253)
}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'), Twin Resplendent Lights (Núrayn-i-Nayyiraya) {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, Fourth {KI: In the ancient scheme of the seven heavens or spheres, the sun was located in the fourth heaven. ''As to the ascent of Christ to the 'fourth heaven' as revealed in the glorious Book of Íqán, he [the Guardian] stated that the 'fourth heaven' is a term used and a belief held by the early astronomers. The followers of the Shí'ih sect likewise held this belief. As the Kitáb-i-Íqán was revealed for the guidance of that sect, this term was used in conformity with the concepts of its followers.'' (Annotations 202)}see also Heaven (Paradise) and Hell
Heaven (Paradise) and Hell [Terms in Holy Writings] {ABBD: [Heaven and Hell] 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.[Paradise] 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."
}{KI: [Paradise] 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.
[Heaven] Bahá'u'lláh cites...the names of distinct heavens ["heaven of Command," the "heaven of Will," the "heaven of the divine Purpose," the "heaven of divine Knowledge," the "heaven of Certitude," the "heaven of Utterance," the "heaven of Revelation," the "heaven of Concealment"], indicating that each has a special meaning. While not revealing the intention of these heavens, each is related to terms that to some extent are defined by other passages in the Bahá'í writings. (Annotations 159) For one of these diverse applications consider the use of the term 'heaven' in the following passage from Bahá'u'lláh: ''If the whole earth were to be converted into silver and gold, no man who can be said to have truly ascended into the heaven of faith and certitude would deign to regard it, much less to seize and keep it.'' And again, ''He it is Who hath unveiled to your eyes the treasures of His knowledge, and caused you to ascend unto the heaven of certitude--the certitude of His resistless, His irrefutable, and most exalted Faith.'' (Annotations 160)
[Paradise and Hell] The symbolic meaning of these terms revolves around the acceptance and denial of the Manifestation of 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, O thou who dost associate a partner with God and doubtest.' '' In this regard the Báb wrote: ''There is no paradise, in the estimation of the believers in the Divine Unity, more exalted than to obey God's commandments, and there is no fire in the eyes of those who have known God and His signs, fiercer than to transgress His laws and to oppress another soul, even to the extent of a mustard seed.'' ''Relative to the Paradise explained by Muhammad in the Qur'an, such utterances are spiritual and are cast into the mould of words and figures of speech; for at that time people did not possess the capacity of comprehending spiritual significances.'' (Annotations 247)
}{KICS: Loftiness and exaltation of the Manifestations; many and diverse applications such as: heaven of Command, heaven of Will, heaven of Divine Purpose, etc. [The Kitáb-i-Íqán, ¶74-5] (p. 212)}
{SFWAB: [Heaven] ''Verily the heaven into which the Messiah rose up was not this unending sky, rather was His heaven the Kingdom of His beneficent Lord. Even as He Himself hath said, 'I came down from heaven', and again, 'The Son of Man is in heaven.' Hence it is clear that His heaven is beyond all directional points; it encircleth all existence, and is raised up for those who worship God. Beg and implore thy Lord to lift thee up into that heaven, and give thee to eat of its food, in this age of majesty and might.'' (p. 167-8)}
see also Heaven, Fourth, Abhá Kingdom, Ridván , Sphere
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 I {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.King of Judaea, known as Herod I, the Great; ordered the slaughter of infant boys around the time of the birth of Christ...Not to be confused with his son, Herod Antipas, who was responsible for beheading John the Baptist. (Annotations 145) Jerusalem 'was the seat of the Kingdom of Herod' (Annotations 146)
}Herod Antipas, Herod the Tetrarch {KI: [Son of Herod I]...responsible for beheading John the Baptist. (Annotations 145)}
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.A region in southwestern Arabia considered the holy land of the Muslims. The sacred cities of Mecca and Medina and many other places connected with the history of Muhammad are found there. The 'language of Hijáz', mentioned in the writings, is Arabic. (Annotations 151)
}{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.}{KI: The meaning of hijra is less geographical transference than separation and severance from family and kin. (Annotations 109)}
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."}Hosanna {CLUG: ''Please Lord, please save us. Please, Lord, please give us success'' (Psalm 118:25). The Hebrew word, ''hoshi'a na,'' is translated in Greek as ''(h)osanna.'' In English, we known it as ''hosanna.'' The original intent of the scripture is ''Save!'' It is viewed as a plea for help.}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.}''How Innumerable are the Pearls Which Have Remained Unpierced in the Shell of Our Heart'' [Terms in Holy Writings] {CLUG: One possible explanation: The vast amount of divine knowledge, spiritual truths, and deeper, inner meanings of God's Revelation that have yet to be revealed or fully understood by humanity. ''Our heart'' refers to the essence of the Manifestation of God, the source of divine knowledge and wisdom. ''Pearls'' symbolize spiritual truths, divine mysteries, and sacred knowledge. In general pearls often represent something of immense value, purity, or spiritual wealth (e.g., the ''pearl of great price'' in the Bible). ''Unpierced'' signifies that these truths remain in their original state, untouched by human interpretation or limited understanding. ''Shell'' refers to the protective covering or outward appearance of the divine Revelation, within which these deeper meanings are concealed until the time is right for their unveiling. While many spiritual meanings have been revealed, countless others remain hidden, awaiting a ''faithful seeker'' with the spiritual insight to discover them.}
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, Heber, Eber {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.
First of the five Prophets of God mentioned in the Qur'an as having been sent to the peoples of Arabia, which extended across the whole of the Arabian peninsula to the Sinai; the others are Sálih, Abraham, Shu'ayb and Muhammad. Húd came to the people of 'Ád; see Qur'án 7:65; 11:50-60; 26:123-40. Ád is known as the grandson of Aram, who was the grandson of Noah. Húd is possibly Eber of the Bible; see Genesis 10:24. (Annotations 23)
}{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, 1849Mentioned in The Kitáb-i-Íqán as one of ''a number of illumined divines, of men of consummate learning, of doctors of mature wisdom,'' who ''have attained unto His Court, drunk the cup of His divine Presence, and been invested with the honour of His most excellent favour.'' (p. 222)''...the first Letter of the Living, surnamed the Bábu'l-Báb (the Gate of the Gate); designated as the 'Primal Mirror'; on whom eulogies, prayers and visiting Tablets of a number equivalent to thrice the volume of the Qur'an had been lavished by the pen of the Báb; referred to in these eulogies as 'beloved of My Heart'; the dust of whose grave, that same Pen had declared, was so potent as to cheer the sorrowful and heal the sick; whom 'the creatures, raised in the beginning and in the end' of the Bábí Dispensation, envy, and will continue to envy till the 'Day of Judgement'...'' (Annotations 352)
}{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}{KI: A mujtahid, one of the Seven martyrs of Tihrán
Mentioned in The Kitáb-i-Íqán as one of ''a number of illumined divines, of men of consummate learning, of doctors of mature wisdom,'' who ''have attained unto His Court, drunk the cup of His divine Presence, and been invested with the honour of His most excellent favour.'' (p. 222)}
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, Husayn ibn Ruh al-Nawbakhtil {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)}Husbandman {CLUG: Farmer. A person who cultivates the land.}-i- {BGMG: Of, from.}{CLUG: As in: Mírzá Abu'l-Fadl-i-Gulpáygání -- from Gulpáygán}
í {BGMG: Pertaining to, belonging to.}{CLUG: As in: Shaykhí -- belonging to the school founded by Shaykh Ahmad-i-Ahsá'í. }
''I was with a thousand Adams, the interval between each and the next Adam was fifty thousand years, and to each one of these I declared the Successorship conferred upon my father.'' [Terms in Holy Writings] {CLUG: One possible explanation: In essence, this quote is a mystical declaration of Imam Husayn's eternal divine appointment as Imam, and the spiritual inheritor pre-dating creation, emphasizing his inherited spiritual authority from Adam, Noah, Abraham, Moses, Jesus, and ultimately his father 'Ali, revealing a continuous spiritual lineage far beyond human history. The claim to have existed with countless Adams shows he's not just a man, but a manifestation of the eternal divine light (Nur Muhammadi), present before physical creation. He declares the Successorship (Imamate) for his father 'Ali to every Adam, establishing Ali (and by extension, his descendants) as the rightful spiritual successors to all previous prophets, not just Muhammad.}
ibn {ABBD: (Arabic) Son.}Ibn-i-Abhar, Mullá Muhammad Taqí, Hájí Mírzá 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 'Alí-Muhammad-i-Khurásání , Shahid Ibn-i-Shahíd (Martyr, son of the Martyr) {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), Immaculate Souls, Letters of Unity, Twelve Imáms, Imám Ma'súm (infallible/free from sin) {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}
{KI: ...the 'lawful Successors' of Muhammad. The Bahá'í teachings uphold the validity of the Imamate, 'that divinely-appointed institution of whose most distinguished member the Báb Himself was a lineal descendant, and which continued for a period of no less than two hundred and sixty years to be the chosen recipient of the guidance of the Almighty and the repository of one of the two most precious legacies of Islám.' Concerning the Imáms, Bahá'u'lláh Himself affirms, 'They, verily, are the manifestations of the power of God, and the sources of His authority, and the repositories of His knowledge, and the daysprings of His commandments.' (Annotations 86)}
{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, The Eternal King, Bird of Heaven , Fourth Caliph (Rashidun Caliph) {GL: The first Imám; cousin and first disciple of Muhammad and married to His daughter FátimihThe 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.
The son-in-law of the Prophet, the first of the twelve Imáms.
The illustrious first Imám and rightful successor of Muhammad. He was a cousin of the Prophet and husband of His daughter Fátimih. He was killed at Kúfih by Ibn-i-Muljam in 661 AD. (Annotations 250)
}{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)...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.}
{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.}
{CLUG: Only Imam 'Alí actually served as a caliph (the fourth Rashidun Caliph), while his son, Imam al-Hasan ibn Ali, briefly held the title after 'Alí, but abdicated.}
Imám, Holy, 2. Imám Hasan , Imam al-Hasan ibn Ali {BGMG: Son of 'Alí and Fátimih. Martyred 50 A.H., 670 A.D.}{CLUG: Only Imam 'Alí actually served as a caliph (the fourth Rashidun Caliph), while his son, Imam Hasan, briefly held the title after 'Alí, but abdicated.}
Imám, Holy, 3. Imám Husayn, Prince of Martyrs, Prince and King of Martyrs, the Pride and Beloved 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
The third Imám; son of 'Alí and Fátimih; the 'Prince of Martyrs', tragically slain at Karbilá...Husayn's exalted position and Bahá'u'lláh's identifying Himself with his return are explained: ''Imám Husayn has, as attested by the ĺqán, been endowed with special grace and power among the Imáms, hence the mystical reference to Bahá'u'lláh as the return of Imám Husayn, meaning the Revelation in Bahá'u'lláh of those attributes with which Imám Husayn had been specifically endowed.'' ''In the prayer...Bahá'u'lláh identifies Himself with Imam Husayn. This does not make him a Prophet, but his position was very unique, and we know Bahá'u'lláh claims to be the 'return' of the Imám Husayn. He, in other words, identifies His Spirit with these Holy Souls gone before, that does not, of course, make Him in any way their reincarnation. Nor does it mean all of them were Prophets.'' (Annotations 258) For 'circumstances that have attended the martyrdom of Husayn', see Annotations 262-3.
}{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, Ali ibn al-Husayn al-Sajjad, Zayn al-Abidin {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.
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.}Immemorial {CLUG: Latin for ''beyond memory''. Extending back beyond the reach of memory, record, or tradition; ancient. It describes something that is so old that its origin cannot be remembered or traced. }
Imprecation {CLUG: The act of calling upon a divine power to inflict harm or misfortune on someone.}see also Execration
Impute, Imputation {CLUG: To attribute a fault or misconduct to someone, often unfairly.}
'Imrán {KI: The father of Moses and Aaron; Qur'án, Súrih 3:30 and Bible, Exodus 6:20.His descendants include Moses and Aaron and they constitute a subdivision of the priestly Levites; not literally the father of Moses. (Annotations 117)
}{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).}
Indomitable {CLUG: Impossible to subdue or overcome, typically describing a person's will, spirit, or courage as unconquerable. It signifies an unyielding, steadfast, and persistent nature that cannot be defeated or discouraged.}
Infallibility {ABBD: Free from error.}see also Infallibility, Most Great
Infallibility, Most Great, 'Ismat-i-Kubrá, Great Infallibility {ABBD: 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."}{BGMG: Bahá'u'lláh's doctrine of the ''Most Great Infallibility'' of the Manifestation of God. (GPB 214)}
{KI: Bahá'u'lláh [enunciates] in the Kitáb-i-Aqdas...the 'doctrine of the ''Most Great Infallibility'' of the Manifestation of God' which asserts that such infallibility is 'the inherent and exclusive right of the Prophet'. (Annotations 301) ''Blessed is the man that hath acknowledged his belief in God and in His signs, and recognized that 'He shall not be asked of His doings'. Such a recognition hath been made by God the ornament of every belief and its very foundation. Upon it must depend the acceptance of every goodly deed. Fasten your eyes upon it, that haply the whisperings of the rebellious may not cause you to slip.'' --Bahá'u'lláh (Annotations 305)}
{TSVATFV: Great Infallibility ('Ismat-i-Kubrá), the invariable attribute of the Divine Manifestation. (p. 62)}
Inscrutable {CLUG: Impossible to understand or interpret.}
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.}Insuperable {CLUG: Impossible to overcome.}
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.}
Irreproachable {CLUG: Free from blame, fault, or criticism, innocent. It describes something or someone whose behavior, character, or reputation is so good it cannot be criticized.}
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.}
Islám, Two Legacies of {KI: 'Muhammad, Himself, as the end of His mission drew nigh, spoke these words: ''Verily, I leave amongst you My twin weighty testimonies: The Book of God and My Family.'' Although many traditions had been revealed by that Source of Prophethood and Mine of divine Guidance, yet He mentioned only that Book, thereby appointing it as the mightiest instrument and surest testimony for the seekers; a guide for the people until the Day of Resurrection.' (¶222) Shoghi Effendi defines the institution of the Imamate, the twelve lawful Successors of Muhammad, as 'the repository of one of the two most precious legacies of Islám'. (Annotations 343)}
Ismá'íl, Ishmael, Isaac {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)}{CLUG: Isaac's story is central to the test of faith known as the Akedah (the binding of Isaac), where God asked Abraham to sacrifice him, a trial he passed. It highlights Abraham's unwavering faith, Isaac's own obedience to his father's will, and God's ultimate faithfulness, with a ram substituted for Isaac at the last moment. This event and Isaac's subsequent life represent themes of divine promise and patient obedience. Isaac's birth was a miracle, fulfilling God's promise to Abraham that he would have a son and that his descendants would become a great nation. His name, 'he will laugh,' reflects Abraham and Sarah's joy of the fulfillment of God's promise. He serves as the crucial link connecting Abraham to his descendants Jacob and Esau, ensuring the continuation of God's covenant. In Christianity, he is often seen as a foreshadowing of Jesus Christ. Both were beloved, only sons of a father, willing to be sacrificed and carried the wood for their own sacrifice.
The figures of Ishmael and Isaac are pivotal in Abrahamic faiths, but differing on who was the ''sacrificed'' son, a key point of divergence between Jewish/Christian (Isaac in the Bible) and Islamic (Isma'il in the Qur'án) texts. Isaac is the father of Jacob, making him the progenitor of the Israelites and the Jewish people. Isma'il is of central importance as the patriarch of the Arabs and the ancestor of the Prophet Muhammad (Isma'il → Arabs → Muhammad; Isaac → Israelites → Jesus}.
}
Ismá'íl, Shaykh {BGMG: Leader of Khálidíyyih Order, who requested Bahá'u'lláh to reside at his seminary in Sulaymáníyyih.}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.}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.}
see also Asmá'ul-Husná
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.}
'Izrá'íl, Azrael, Malak ul-Maut, Angel of Death {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.}see also Isráfíl
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 {BGMG: An early Muslim who accompanied the Prophet in battle, and died at Medina A.H. 78, aged 94.}
Jábir, Jábir Ibn-i-Hayyán {BGMG: Pupil of Imám Ja'far-i-Sádiq; wrote a book of his sayings.}{ESW: Muslim who like Mufaddal handed down traditions from Imám Sadiq}
{KI: Pupil of the Imám Sádiq who compiled a book of the Imám's sayings. (Annotations 396)}
see also Hadíth-i-Jábir
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.}Jacob {CLUG: Jacob is the grandfather of the Israelite nation and the namesake for the people of Israel, also known as the 'House of Jacob'. After wrestling with a divine being, he was renamed Israel, meaning 'he struggles with God' or 'God prevails'. This event became a foundational story for the people of Israel, signifying a new covenant with God and a commitment to live by His strength, not their own. Jacob is the father of the twelve tribes of Israel, which were named after his twelve sons (Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin. He also had a daughter named Dinah). Despite his deceitful nature early in life, he is remembered for his faith, as seen in his worship on his deathbed and his belief in God's promises. Through his lineage, the Messiah would eventually come, linking his story to the broader narrative of redemption and salvation in both Judaism and Christianity.}see also Seir
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.}
{ROB1: In part [the Tablet of Javáhiru'l-Asrár] resembles--though not on a mystical level--some of the features of The Seven Valleys...The importance of this Tablet becomes apparent when we note that its themes are similar to those of the Kitáb-i-Íqán. Although less in compass, its subjects are those which Bahá'u'lláh has more fully elaborated in that book. For example, He enumerates in this Tablet a number of causes which have prevented the followers of all religions from recognizing the next Manifestation of God; stipulates some of the qualities which the seeker must possess in order to find the truth; affirms that God is unknowable in His Essence; asserts the unity of all His Messengers; explains the meaning of such terms as the Day of Judgement, resurrection, life, death and similar terminologies mentioned in the Holy Books of the past; interprets certain prophecies from the Old and New Testaments, and elucidates passages from the Qur'an and traditions of Islám which anticipate the coming of the Qá'im and the advent of the Day of God, identified by Bahá'u'lláh with the appearance of 'Him Whom God shall make manifest'. (p. 151-2)}
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'.}{KI: [From letters written on behalf of Shoghi Effendi:] In the light of what Bahá'u'lláh and 'Abdu'l-Bahá have stated concerning this subject it is evident that Jesus came into this world through the direct intervention of the Holy Spirit, and that consequently His birth was quite miraculous. This is an established fact, and the friends need not feel at all surprised, as the belief in the possibility of miracles has never been rejected in the Teachings. Their importance, however, has been minimized....To reject miracles on the ground that they imply a breach of the laws of nature is a very shallow, well-nigh a stupid argument, inasmuch as God Who is the Author of the universe can, in His Wisdom and Omnipotence, bring any change, no matter how temporary, in the operation of the laws which He Himself has created. The Teachings do not tell us of any miraculous birth besides that of Jesus. (Annotations 128)}
see also Mary
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.}Job {KI: Prophet who dwelt in the land of Uz. See accounts of His life and sufferings in the Book of Job in the Old Testament, and in the Qur'án 21:83-4; 38:41-4. (Annotations 397)}
John the Divine, Saint {CLUG: The author of the Book of Revelation (also known as the Apocalypse of John) is variously termed John of Patmos, John the Revelator, John the Divine, or John the Theologian.}Joseph {KI: The son of Jacob, and in the Qur'án an inspired Prophet.An inspired Messenger of God in the Qur'án; son of Jacob. In a passage of the Súriy-i-Damm, Bahá'u'lláh identifies Himself spiritually with Joseph. (Annotations 348)
}{BGMG: Reference to Bahá'u'lláh in the Báb's Qayyúmu'l-Asmá'. (GPB 23)}
see also Súrih of Joseph
Jot or Tittle {CLUG: A ''jot'' is the smallest letter of a language's alphabet (like the Greek iota or Hebrew yod), while a ''tittle'' is a small diacritical mark, like the accent on ''á''. The phrase ''not a jot or tittle'' has become an idiom for completeness, meaning not a single detail can be left out or changed. }
Jubbih, Jubbah, Jubbeh {DBNN: An upper coat}{ABBD: (Persian) Outer coat, overcoat.}
Judea, Judaea {CLUG: A mountainous region in the southern Levant, historically the homeland of the Tribe of Judah and later a Roman province. Its name comes from the Hebrew name ''Yehudah,'' a son of Jacob, and it is now a term that encompasses parts of modern-day Israel and the West Bank. The region holds significant historical and religious importance, particularly for Judaism. Jerusalem, its capital, is located on the central plateau. The Second Temple in Jerusalem, the central place of worship for Jews, was located in Judea. The region was a focal point during the Roman Empire's rule, which was marked by significant religious and social unrest, and a significant setting for events in the New Testament, including the life of Jesus.}
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.
[The Ka'bih] was founded by Abraham and remains the most holy shrine of Islám. (Annotations 112)
}{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
Medinian half-Jewish priest, poet and inveterate enemy of Muhammad. After the Prophet suffered a temporary defeat, he broke agreements with Him and went to Mecca with 40 horsemen. There he conspired with Muhammad's arch-enemy Abú Sufyán in an alliance to bring about the Prophet's death. As a consequence he was slain and the Prophet ordered his followers, the Baní Nadír, to leave Medina. (Annotations 237)
}{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, Usul al-Káfí {KI: An important collection of Shí'ih traditions, Jábir being the authority for the quotation given on p. 245.Short for the Usul al-Káfí, the most celebrated and reliable Shí'í collection of hadíth. It consists of three parts and includes 16,199 traditions related to the Imáms. Compiled by Muhammad Ibn Ya'qúb Kulayní (died 328 AH/939 AD). (Annotations 395)
}{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.}
see also Káfí, Rawdiy-i-
Káfí, Rawdiy-i- {KI: Title of the third part of the Usul al-Káfí. (Annotations 399)}
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, Karbala {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.
Site of the martyrdom and shrine of the Imám Husayn and consequently a holy city for the Shí'ís; located some 88 kilometres (55 miles) southwest of Baghdád on the Euphrates River. (Annotations 260)
}{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.One of the self-proclaimed Shaykhí leaders after Siyyid Kázim; author of numerous works including a vicious attack on the Bábí Faith written at the request of Násiri'd-Dín Sháh (Annotations 317) Siyyid Kázim, when [Karím Khán] was one of his disciples, confidentially prophesied his future enmity to the Báb, stigmatizing him as 'the antichrist of the promised Revelation'. He was both one-eyed and sparsely bearded. After the Declaration of the Báb, he claimed the leadership of the Shaykhís. (Annotations 405)
}{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)}
see also Magi
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
Literally, 'abundance'; traditionally, a river in Paradise whence all other rivers derive their source. Often in the writings of Bahá'u'lláh this term has been translated as a 'heavenly river' or a 'living fountain' and similar phrases. For example, in the Long Obligatory Prayer, 'Make my prayer, O my Lord, a fountain [Kawthar] of living waters whereby I may live as long as Thy sovereignty endureth'. According to a tradition of the prophet's, this river, wherein his Lord promised him abundant good, is sweeter than honey, whiter than milk, cooler than snow, and smoother than cream; its banks are of chrysolites, and the vessels to drink thereout of silver; and those who drink of it shall never thirst. (Annotations 76) }
{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 , Salsabíl
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.The second of the 'twin resplendent lights' who heralded the Báb and Bahá'u'lláh. He was the chief disciple of Shaykh Ahmad and his successor. He died at Karbilá on 31 December 1843. (Annotations 155)
}{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 placeName of a famous oasis and of its principal settlement almost a hundred miles north of Medina. It was heavily populated with wealthy Jewish farmers and merchants. (Annotations 188)
}{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).}
see also Battle of Khaybar
Khaybar, Battle of {KI: In the latter part of His ministry, following His truce with the Meccans, Muhammad still faced implacable hostility from the northern settlement of Khaybar. Despite the superior advantage of the Jewish leaders, some 20,000 strong, Muhammad overcame the several fortified areas of the oasis with a force numbering only 1,400. Many of the Jews surrendered on the Prophet's conditions which allowed them to continue to work the lands if they would pay Him a yearly rent of half of their produce. (Annotations 298) ... 'Alí, whose prowess and courage during the battle of Khaybar are greatly extolled in the traditional accounts. (Annotations 299)}
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
Kingdom of Names {ROB2: God is exalted above attributes, however, in all His worlds, both spiritual and physical, He reveals the kingdom of His attributes...In this world every one of God's attributes is clad with a name, and every such name reveals the characteristics of its attribute...Usually, man ascribes these attributes to his own person rather than to God and employs them to exalt his own ego...In many of His Tablets Bahá'u'lláh exhorts His followers not to become the bond-slaves of the Kingdom of Names...A learned man uses the attribute of knowledge to become famous and feels gratified and uplifted when his name is publicized far and wide. Or there is the individual whose heart leaps with feelings of pride and satisfaction when he hears his name mentioned and finds himself admired. These are examples of attachment to the Kingdom of Names. Human society at present exerts a pernicious influence upon the soul of man. Instead of allowing him to live a life of service and sacrifice, it teaches him to pride himself on his accomplishments. From early childhood he is trained to develop his ego and to seek to exalt himself above others. His ultimate aim is to achieve self-importance, success and power. The Revelation of Bahá'u'lláh aims to reverse this process. The soul of man needs to be adorned with the virtues of humility and self-effacement so that it may become detached from the Kingdom of Names...To sever oneself from the Kingdom of Names may prove to be the most difficult task for a Bahá'í, and the struggle may indeed last a lifetime. If a man can only realize that his virtues are not intrinsically his own, but rather are manifestations of the attributes of God, then he is freed from the Kingdom of Names and becomes truly humble. This is the loftiest station that God has destined for man. (ch. 2 passim)}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?"}{KI: This realm of creation is one of three worlds of existence described in the Bahá'í writings: the World of God, which is infinite, limitless and perfect; the world of the Kingdom of Command, which is the Holy Reality of the Manifestations of God, the Primal Will; and the world of existence or servitude, which includes the many worlds of creation both visible and invisible. See Some Answered Questions, p. 295. These three conditions of existence are represented in the Bahá'í ringstone symbol by the three parallel lines. (Annotations 212)}
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)}
{KI: The Kitáb-i-Aqdas, Bahá'u'lláh's Most Holy Book, 'that priceless treasury enshrining for all time the brightest emanations of the mind 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'. The Kitáb-i-Aqdas was revealed about 1873, a decade after the Íqán. (Annotations 341)}
{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, Siyyid-i-Kutúb (the Lord of Books) {ESW: The chief religious work of Bahá'u'lláh, revealed in Baghdád, 1862}{KI: ''...all the Scriptures and the mysteries thereof are condensed into this brief account. So much so, that were a person to ponder it a while in his heart, he would discover from all that hath been said the mysteries of the Words of God, and would apprehend the meaning of whatever hath been manifested by that ideal King'' - Bahá'u'lláh (¶266). The Book of Certitude is divided into two parts. Each is headed by a brief paragraph which sets out its general theme. Part One centres on the importance of detachment in attaining to true understanding of God and His Prophet; an account of the cruelties suffered by the divine Messengers; the consequences of people blindly following religious leaders and not searching out truth for themselves; the exalted station of the Manifestation of God; the method of God in trying His servants to distinguish the sincere from the false; and the relativity of religious truth, as well as the continuity of divine Revelation. (Annotations p. 70) The second part of the text centres on the sovereignty of the Manifestations of God and their mysterious two-fold nature. It also unravels the inner meaning of numerous abstruse scriptural terms and, finally, demonstrates the validity of the Mission of the Báb and His Revelation. (Annotations p. 134)}
{KICS: The Íqán has been described by Bahá'u'lláh in one of His Tablets at the World Centre as the 'Siyyid-i-Kutúb' -- the Lord of Books. (p. 3) The eminent Bahá'í scholar Mírzá Abu'l-Fadl recounted to Ali-Kuli Khán 'that he had read the Íqán with "the eye of intellect" seventeen times through, and it had seemed to him a meaningless string of words. That later, he had read it with "the eye of faith", and had found it the key with which he could unlock the secrets of all the sacred books of past religions.' (p. 4) "The Báb specified that the 'Bayan' is not completed and that 'He Whom God would manifest' (Bahá'u'lláh} would complete it, though not in its actual form, but only spiritually in the form of another book. The Íqán is believed to be its continuation." (p. 9) This is the gist of the questions presented to Baha'u'llah, by the uncle of the Bab...Hájí Mírzá Siyyid Muhammad worded his questions under four headings, namely:
1. The Day of Resurrection. Is there to be corporeal resurrection? The world is replete with injustice. How are the just to be requitted and the unjust punished?...The Kitáb-i-Íqán dispelled every doubt that Hájí Mírzá Siyyid Muhammad had harboured in his mind. (p. 18-9)}
2. The twelfth Imám was born at a certain time and lives on. There are traditions, all supporting the belief. How can this be explained?
3. Interpretation of holy texts. This Cause does not seem to confrom with beliefs held throughout the years. One cannot ignore the literal meaning of holy texts and scripture. How can this be explained?
4. Certain events, according to the tranditions that have come down from the Imáms, must occur at the advent of the Qá'im. Some of these are mentioned. But noe of these has happened. How can this be explained?{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.}Knowledge {KI: ...in reference to the seeker in the Four Valleys: ''This station conferreth the true standard of knowledge, and freeth man from tests. In this realm, to search after knowledge is irrelevant, for He hath said concerning the guidance of travellers on this plane, 'Fear God, and God will instruct thee.' And again: 'Knowledge is a light which God casteth into the heart of whomsoever He willeth.' Wherefore, a man should make ready his heart that it be worthy of the descent of heavenly grace, and that the bounteous Cup-Bearer may give him to drink of the wine of bestowal from the merciful vessel.'' (Annotations 106)[The Kitáb-i-Íqán ¶76] clearly extols that knowledge which is divine in origin and condemns that which arises from the self of man. Human learning can act as a terrible veil blinding the soul to its purpose in life and its ultimate destiny. Useful knowledge acquired in conformity with the bidding of the Prophets of God is, however, most praiseworthy. As Bahá'u'lláh indicates: ''Arts, crafts and sciences uplift the world of being, and are conducive to its exaltation. Knowledge is as wings to man's life, and a ladder for his ascent. Its acquisition is incumbent upon everyone...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. Happy the man that cleaveth unto it, and woe betide the heedless.'' While Bahá'u'lláh extols the study of sciences and arts, He directs man to 'such sciences as are useful and would redound to the progress and advancement of the people'. The point to bear in mind with regard to the acquisition of knowledge and education is that it must not be allowed to become a barrier between oneself and God. 'Abdu'l-Bahá emphasizes this truth as follows: ''Although to acquire the sciences and arts is the greatest glory of mankind, this is so only on condition that man's river flow into the mighty sea, and draw from God's ancient source His inspiration. When this cometh to pass, then every teacher is as a shoreless ocean, every pupil a prodigal fountain of knowledge. If, then, the pursuit of knowledge lead to the beauty of Him Who is the Object of all Knowledge, how excellent that goal; but if not, a mere drop will perhaps shut a man off from flooding grace, for with learning cometh arrogance and pride, and it bringeth on error and indifference to God. The sciences of today are bridges to reality; if then they lead not to reality, naught remains but fruitless illusion. By the one true God! If learning be not a means of access to Him, the Most Manifest, it is nothing but evident loss. It is incumbent upon thee to acquire the various branches of knowledge, and to turn thy face toward the beauty of the Manifest Beauty, that thou mayest be a sign of saving guidance amongst the peoples of the world, and a focal centre of understanding in this sphere from which the wise and their wisdom are shut out, except for those who set foot in the Kingdom of lights and become informed of the veiled and hidden mystery, the well-guarded secret.'' (Annotations 162)
'Knowledge is the most grievous veil...' A traditional Súfí saying. (Annotations 165)
'Knowledge is all that is knowable...' Tradition attributed to the Imám Sádiq. (Annotations 318)
'Every knowledge hath seventy meanings...' Hadíth. (Annotations 420)
}see also 'Álim, Faith, Intellect, Testimony of Providence, True Seeker, True Understanding, Twenty-Seven Letters of Knowledge, Well-Grounded in Knowledge
Knowledge, Positive [Terms in Holy Writings] {CLUG: One possible explanation: Truths that are revealed by God, as opposed to knowledge gained through human reason or senses alone. It emphasizes knowledge that comes from a divine source, which is considered a more authentic and complete basis for faith than inferential knowledge or what can be observed in the material world. It is knowledge that originates from God and is transmitted through the divine Messengers. This knowledge is understood to have a purifying and refining effect on the heart and character. It serves as a foundation for faith, upon which religious truths are built, rather than relying on human reason or empirical evidence alone. It is distinct from ''positive knowledge'' in a secular sense, which refers to knowledge gained only through scientific observation and the study of phenomena.}
"Knowledge is all that is knowable; and might and power, all creation" [Terms in Holy Writings] {CLUG: One possible explanation: While humanity explores the knowable and experiences power, these are reflections of God's infinite attributes. The path to true fulfillment lies in recognizing that all knowledge, might, power and creation ultimately originate from God, and not inherent in man. The Qur'an states that humans have no knowledge ''except what He has taught us'', and God is frequently described as Al-Alim (The All-Knowing). Seeking knowledge is a religious obligation to understand God's signs in the universe and draw closer to Him. This is emphasized by the first word revealed in the Qur'an: ''Iqra'' (read/recite), which also states that only those with knowledge truly fear God (35:28), implying that true understanding leads to profound reverence. Knowledge isn't just intellectual; it's about wisdom, spiritual growth, and applying learning for good, as commanded by 'Alláh.}
''Knowledge is one point, which the foolish have multiplied'' [Terms in Holy Writings] {CLUG: One possible explanation: True, divine Reality (Knowledge) is singular and unified (one point), but interpretation by selfish mankind (foolish) create endless, conflicting, and false divisions, obscuring the simple, single truth. Its emphasizes the unity of God's message through all prophets, warns against sectarianism and superficial learning, and points to the need for spiritual insight to grasp the one, true Knowledge of the Divine, contrasting it with worldly, prideful knowledge.}
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, Zahru'l-Kúfih {KI: A city on the west bank of the Euphrates, which has now entirely disappeared.An erstwhile city on the west bank of the Euphrates, south of Karbilá, where the Imám 'Alí established the seat of his Imamate. Most of its early inhabitants were unfaithful to the Imáms. It was an important Muslim seat of learning which later disappeared entirely. (Annotations 249) [Imám 'Alí] was killed at Kúfih by Ibn-i-Muljam in 661 AD. (Annotations 250)
}{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.}
{BGMG: [Zahru'l-Kúfih] Name designating Baghdád in Islám tradition.}
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 {KI: Kumayl Ibn Ziyád Nakha'í was a devoted apostle of 'Alí who attained the crown of martyrdom through his love for him. (Annotations 232)}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 (Guarded Tablet), Preserved Tablet {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.''}{KI: Understood to be a reference to God's knowledge. (Annotations 364)}
{ROB2: A symbol for the knowledge of God Who 'knoweth all things and is known of none'. (p. 16n)}
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. (p. 82)}
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 {CLUG: In a religious context the term ''letters'' refers to people. The concept comes from the apostle Paul's second letter to the Corinthians, where he describes believers as ''living letters.'' }see also Letters of the Living, Letters of Negation, Letters of Unity
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 Negation {KI: Bahá'u'lláh confirms in one of His meditations with reference to humankind that 'the letters of negation, no matter how far they may be removed from the holy fragrances of Thy knowledge, and however forgetful they may become of the wondrous splendours of the dawning light of Thy beauty, which are shed from the heaven of Thy majesty, must needs exist in Thy realm, so that the words which affirm Thee may thereby be exalted'. The words and deeds of the Prophets...have been the essential factors effecting this distinction between negation and affirmation. Those who conform to the Book of God, as explained by the Báb, 'will abide in Paradise, under the shadow of His affirmation and reckoned among the most sublime Letters in the presence of God; while whoso deviateth, were it even so much as the tip of a grain of barley, will be consigned to the fire and will be assembled neath the shadow of negation'. With regard to the operation of this principle in His own Day, Bahá'u'lláh affirms: If all who are in heaven and on earth be invested in this day with the powers and attributes destined for the Letters of the Bayán, whose station is ten thousand times more glorious than that of the Letters of the Qur'anic Dispensation, and if they one and all should, swift as the twinkling of an eye, hesitate to recognize My Revelation, they shall be accounted, in the sight of God, of those that have gone astray, and regarded as 'Letters of Negation.' (Annotations 14)}
Letters of Unity {KI: Apostles of the Prophet [Muhammad].Traditional reference to the twelve Shí'í Imáms. (Annotations 181)
}see also Letters
Leviathan {KI: An unidentified aquatic monster; whale or serpent.An aquatic animal (real or imaginary) of enormous size. Figuratively, one of vast and formidable power. (Annotations 137)
}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."}Lo {CLUG: ''Lo'' is an archaic word meaning ''look,'' ''behold,'' or ''see'' and is used to draw attention to something important. It can also be a negative particle, as in the Hebrew word for ''not''. Finally, it's the first part of prophetic names like Lo-ruhamah and Lo-ammi, meaning ''not pitied'' and ''not my people,'' respectively.}
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.Members of the ancient Persian priestly caste of the Zoroastrian Faith; the 'wise men' who brought offerings to the infant Jesus. (Annotations 144)
}{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.}
see also Káshán
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, Most Great Spirit {KI: According to the Bahá'í teachings, Gabriel, the 'Dove' and the 'Maid of Heaven' are symbols of the divine Reality of the Manifestation Himself. 'Abdu'l-Bahá states clearly that the independent Prophets receive the bounty of divinity without any 'intermediary'. (Annotations 111) Bahá'u'lláh...proclaims: 'The Holy Spirit Itself hath been generated through the agency of a single letter revealed by this Most Great Spirit, if ye be of them that comprehend.' In the light of other explanations this may be understood as a reference to the greater magnitude of the one same Light which shines from Bahá'u'lláh and which He was commissioned by God to reveal. The term 'Holy Spirit' is often identified with Christ's Revelation and the 'Most Great Spirit' with that of Bahá'u'lláh. The distinction drawn here conforms to the principle of progressive revelation. (Annotations 135)}{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: 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. 10n)
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.}
Majlisí, Shaykh Muhammad Baqir Majlisí, Allamah Majlisí {CLUG: Pivotal 17th-century scholar who compiled vast Shí'ih hadíth in his monumental work Bihar al-Anwar, profoundly shaping Shia Islam, theological understanding, and ethics. Bihar standardized Shí'ih jurisprudence and devotion, influencing rituals like Majlis (mourning gatherings for Imam Hussain) and everyday religious life.}
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.}
Malevolent {CLUG: Having bad intent, Actions that are designed to hurt, especially when the source of evil is deep and lasting.}
Malicious {CLUG: Having bad intent. Actions that are designed to hurt, but don't necessarily imply a deep-seated hatred from the perpetrator.}
Malison {CLUG: A curse, a spoken wish that adversity or misfortune will befall another. Its use is connected to concepts like excommunication or divine condemnation. A malison could be pronounced by a religious figure or be believed to be the consequence of a person's unholy actions.}
Manifestation, Manifestation of God, Divine Messenger of God, Birds of Eternity {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.'
...the Manifestations alone reveal the true meanings of the utterances of God. This reaffirms the biblical truth that scriptures are not open to 'private interpretation' (Annotations 50 'The Prophets, unlike us, are pre-existent. The soul of Christ existed in the spiritual world before His birth in this world. We cannot imagine what that world is like, so words are inadequate to picture His state of being.' (Annotations 156))
Bahá'u'lláh, likewise, states: ''God's purpose in sending His Prophets unto men is twofold. The first is to liberate the children of men from the darkness of ignorance, and guide them to the light of true understanding. The second is to ensure the peace and tranquillity of mankind, and provide all the means by which they can be established.'' (Annotations 213)
}{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
Manna, Mahna, Mana, Bread of Heaven {KI: Here we have the inner meaning of manna from heaven as found in past scriptures: ''That which is preeminent above all other gifts, is incorruptible in nature, and pertaineth to God Himself, is the gift of Divine Revelation. Every bounty conferred by the Creator upon man, be it material or spiritual, is subservient unto this. It is, in its essence, and will ever so remain, the Bread which cometh down from Heaven...He hath, indeed, partaken of this highest gift of God who hath recognized His Manifestation in this Day.'' (Annotations 16) Rodwell, in his translation of the Qur'án, translated this metaphor as 'table' rather than 'bread', which tends to distance it from its religious tradition. (Annotations 66)}{CLUG: Described in the Bible and the Qur'án as an edible sweet, bread-like substance that God bestowed upon the Israelites, which they gathered daily while they were wandering the desert during the 40-year period that followed the Exodus and preceded the conquest of Canaan. The word itself likely comes from the Hebrew for ''what is it?'' because they didn't know what it was.}
Manshád {ROB2: A large village about forty miles from Yazd, well known for its Bahá'ís and Bahá'í martyrs. (p. 99n)}Mantle {CLUG: In the Old Testament, a symbolic garment of spiritual authority and calling, the official garment of prophets and leaders. A mantle is not merely an outer garment but a symbol of a calling, ministry, and anointing given by God, and represents the passing of spiritual authority and anointing from one person to another, ensuring the continuity of God's work. The story of Elijah passing his mantle to Elisha is the most famous example. It can also be understood as God's authority, resources, and power coming upon an individual.}
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, Man-Yuzhiruhu'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.}{KI: The principal title used by the Báb to formally designate Bahá'u'lláh. The Báb also alluded to Bahá'u'lláh as the 'Abhá Horizon' and specifically recorded His title 'Bahá'u'lláh' in a passage of the Persian Bayán wherein He eulogizes His 'Order'. (Annotations 340)}
{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.}
see also Mustagháth
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 {KI: The Báb was publicly martyred in Tabriz on 9 July 1850 (28 Sha'bán 1266 AH) 'during the thirty-first year of His age and the seventh of His ministry'. In the Kitáb-i-Panj-Sha'n, one of His last works, He had alluded to the fact that the sixth Naw-Rúz after the declaration of His mission would be the last He was destined to celebrate on earth. (Annotations 371)}{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.}
Mary, The Virgin Mary {KI: The Virgin Mary, mother of Jesus Christ...Shoghi Effendi...states that The Kitáb-i-Íqán 'upholds the purity and innocence of the Virgin Mary'...in Promised Day is Come...Mary is described as 'that veiled and immortal, that most beauteous, countenance' (Annotations 127) [From letters written on behalf of Shoghi Effendi:] In the light of what Bahá'u'lláh and 'Abdu'l-Bahá have stated concerning this subject it is evident that Jesus came into this world through the direct intervention of the Holy Spirit, and that consequently His birth was quite miraculous. This is an established fact, and the friends need not feel at all surprised, as the belief in the possibility of miracles has never been rejected in the Teachings. Their importance, however, has been minimized....To reject miracles on the ground that they imply a breach of the laws of nature is a very shallow, well-nigh a stupid argument, inasmuch as God Who is the Author of the universe can, in His Wisdom and Omnipotence, bring any change, no matter how temporary, in the operation of the laws which He Himself has created. The Teachings do not tell us of any miraculous birth besides that of Jesus. (Annotations 128) Mary...is addressed in the Qur'an 19:28, 'O sister of Aaron'. She is said to have been devoted to Temple service between the ages of three and twelve years. The term 'sister' is used here in a broad sense to denote Mary's lineal relationship to Aaron. (Annotations 130)}{BGMG: ['Imrán is] 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).}
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)}
see also Mother Temple
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".}Meed {CLUG: A just reward, recompense, or a rightful payment for one's actions or service that is deserved.}
''Messengers Charged With Imposture'' [Terms in Holy Writings] {CLUG: One possible explanation: In the Qur'án, this phrase refers to the common historical experience of Prophets being rejected, accused of lying, and threatened with harm by the people to whom they were sent. It illustrates the recurring pattern of human arrogance and disbelief in the face of divine guidance, and serves as a stark warning to the unbelievers that rejecting a Messenger has severe consequences. Messengers are sent as ''bearers of good news and warners'' so that humankind has no excuse or argument against God on the Day of Judgment. The rejection of these clear signs and warnings constitutes a manifest sin. A key passage is in Surah Ya Sin (36:13-17), which tells the parable of a city to whom two messengers were sent, and then a third to strengthen them. The people charged all three with imposture, leading to their eventual punishment.}
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 7:83A district on the eastern side of the Gulf of Aqaba extending north to the mountains east of the Dead Sea and west into the Sinai peninsula, occupied by the descendants of Midian, son of Abraham and Keturah. See Qur'an 7:83 and Genesis 25:2. (Annotations 119)
}Mihdí, Mahdí {DBNN: Title of the Manifestation expected by Islám}{GL: Title of the Manifestation expected by Islám}
{KI: The Guided One, i.e. the 'Hidden Imám', the promised Deliverer of Shí'í Islám. (Annotations 383)}
{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)}Mihdíy-i-Khu'í, Mullá {KI: A close companion of Bahá'u'lláh and tutor to the children of His household. martyred at Tabarsí.Mentioned in The Kitáb-i-Íqán as one of ''a number of illumined divines, of men of consummate learning, of doctors of mature wisdom,'' who ''have attained unto His Court, drunk the cup of His divine Presence, and been invested with the honour of His most excellent favour.'' (p. 222)}
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).}{BGMG: ''Mirrors'', ''Guides'' and ''Witnesses'' comprised the Bábí hierarchy. (GPB 90, 114, 165).}
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'.}
Misdoubt {CLUG: To hold a profound and negative suspicion, disbelief, or to doubt the veracity and divine origin of the message or Prophet; not believing His call is true or from God.}
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.}{KI: The old cemetery in 'Akká surrounds Salih's traditionally-accepted resting-place. It was in the shadow of His modest shrine that both Mírzá Mihdí, the son of Bahá'u'lláh, and Navváb, Mírzá Mihdí's mother and Bahá'u'lláh's wife, were originally interred. Their remains have since been transferred to the Monument Gardens on Mount Carmel under the direction of Shoghi Effendi. (Annotations 26)}
Moses, 'He Who Discoursed with God', 'He Who conversed with God', 'He Who held converse 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.'Bahá'u'lláh is not the intermediary between other Manifestations and God. Each has His own relation to the Primal Source. But in the sense that Bahá'u'lláh is the greatest Manifestation to yet appear, the One who consummates the Revelation of Moses, He was the One Moses conversed with in the Burning Bush. In other words, Bahá'u'lláh identifies the glory of the God-Head on that occasion with Himself. No distinction can be made amongst the Prophets in the sense that They all proceed from one Source, and are of one essence. But Their stations and functions in this world are different.' (Annotations 143)
}{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), Most Mighty Branch {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'."}Mote {CLUG: A human being or any created thing, which is inherently small and insignificant compared to the divine. }
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, Mu'awiyah ibn Wahab, Mu'áwiyih {KICS: Son of Vahháb; cited in the line of transmission of the traditional sayings of the sixth Imám. (p208)}{BGMG: Son of Vahháb (Kitáb-i-Íqán 246).}
{CLUG: Mu'awiyah is noted in Shi'a sources as a companion and student of Imam Ja'far al-Sadiq. A significant narration from him emphasizes the immense spiritual rewards of visiting the shrine of Imam Husayn in Karbila, even in times of danger. The hadith continues to list numerous blessings for the pilgrim, including prayers from the Prophet Muhammad and the Imams, forgiveness of past sins, and security from questioning on the Day of Judgment. He is considered a trustworthy source for key traditions and jurisprudential teachings from the sixth Imam in Shi'a Islam. The specific narrations transmitted by him are foundational in emphasizing the spiritual merit and obligation of the pilgrimage to Karbila.}
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.
A contemporary of the Imám Sádiq who transmitted traditions. (Annotations 414)
}{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, The Trusted One, God's Well-Beloved One {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)
The Trusted One; designation of Muhammad as a youth.
}{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), Center of Sedition {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), Hujjatu'l-Islám, Hujjat-i-Zanjání {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 martyredMentioned in The Kitáb-i-Íqán as one of ''a number of illumined divines, of men of consummate learning, of doctors of mature wisdom,'' who ''have attained unto His Court, drunk the cup of His divine Presence, and been invested with the honour of His most excellent favour.'' (p. 222)''Another famous advocate of the Cause of the Báb, even fiercer in zeal than Vahíd, and almost as eminent in rank, was Mullá Muhammad-'Alíy-i-Zanjání, surnamed Hujjat. An Akhbárí, a vehement controversialist, of a bold and independent temper of mind, impatient of restraint, a man who had dared condemn the whole ecclesiastical hierarchy...he had more than once, through his superior talents and fervid eloquence, publicly confounded his orthodox Shí'ah adversaries. Such a person could not remain indifferent to a Cause that was producing so grave a cleavage among his countrymen. The disciple he sent to Shíráz to investigate the matter fell immediately under the spell of the Báb. The perusal of but a page of the Qayyúmu'l-Asmá', brought by that messenger to Hujjat, sufficed to effect such a transformation within him that he declared, before the assembled 'ulamás of his native city, that should the Author of that work pronounce day to be night and the sun to be a shadow he would unhesitatingly uphold his verdict.'' Martyred together with 1,800 fellow-disciples in the upheaval at Zanján in 1850. (Annotations 354)
}{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-Mihdíy-i-Kandí, Mullá {DBNNi: Bearer of message from Bahá'u'lláh to the Báb.}{KI: Martyred at Shaykh Tabarsí. (Annotations 360)
Mentioned in The Kitáb-i-Íqán as one of ''a number of illumined divines, of men of consummate learning, of doctors of mature wisdom,'' who ''have attained unto His Court, drunk the cup of His divine Presence, and been invested with the honour of His most excellent favour.'' (p. 222)}see also Báqir, MulláMuhammad-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, Kabír-i-Afnán, 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 judge of Khániqayn. 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.
'He Who is invoked'; the numerical value of which has been assigned by the Báb as the limit of the time fixed for the advent of the promised Manifestation, i.e. Bahá'u'lláh. ''During the Báb's confinement in the fortress of Chihríq...the Lawh-i-Hurúfát (Tablet of the Letters) was revealed, in honour of Dayyán--a Tablet which, however misconstrued at first as an exposition of the science of divination, was later recognized to have unravelled, on the one hand, the mystery of the Mustagháth, and to have abstrusely alluded, on the other, to the nineteen years which must needs elapse between the Declaration of the Báb and that of Bahá'u'lláh.''
Nabíl's statement concerning Bahá'u'lláh's explanation of the mystery of the Mustagháth, which was revealed in answer to a request made of Him while He was in 'Akká: ''Bahá'u'lláh adduced from the statements of the Báb irrefutable evidence proving that the appearance of the Man-Yuzhiruhu'lláh [He Whom God will make manifest] must needs occur no less than nineteen years after the Declaration of the Báb. The mystery of the Mustagháth had long baffled the most searching minds among the people of the Bayán and had proved an unsurmountable obstacle to their recognition of the promised One. The Báb had Himself in that Tablet unravelled that mystery; no one, however, was able to understand the explanation which He had given. It was left to Bahá'u'lláh to unveil it to the eyes of all men.''
}{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.}Myrtle {CLUG: An evergreen plant that thrives in difficult conditions. In the Bible, myrtles symbolize God's blessings, prosperity, and restoration. They are specifically used to represent hope and resilience, appearing in prophecies of a future flourishing world.}
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.
One of 'nine persons who made mischief in the land'...he brought from Persia the romance of Rustam and Isfandiyar and recited it in the assemblies of the Quraysh. Reported to have challenged God thus: 'O God, if what Muhammad preaches be the truth from Thee, rain down upon us a shower of stones, or send some dreadful judgement to punish us.' (Annotations 238)
}{CLUG: In regards to his challenge to God (Surah Al-Anfal 8:32), the significance of this verse is often understood in conjunction with the subsequent verse (8:33), which indicates that God did not immediately send a devastating punishment for two main reasons: the presence of the Prophet Muhammad among them, and the fact that some among them might still seek forgiveness. The event serves as a reminder to believers that God's plan involves patience and an opportunity for people to repent and believe, rather than immediate destruction.}
{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.}
Nazarene {CLUG: A person from the town of Nazareth in ancient Israel. In the first century, ''Nazarene'' was a term for Christians, as Jesus was from Nazareth. }
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.}"Nethermost Fire" [Terms in Holy Writings] {CLUG: One possible explanation: The spiritual condition of complete remoteness or separation from God. The ''fire'' is a symbol of the suffering and regret that comes from being distant from divine blessings and failing to fulfill one's spiritual purpose in this life. The term ''nethermost'' emphasizes the lowest or deepest possible state of this spiritual separation. }
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.Mentioned in The Kitáb-i-Íqán as one of ''a number of illumined divines, of men of consummate learning, of doctors of mature wisdom,'' who ''have attained unto His Court, drunk the cup of His divine Presence, and been invested with the honour of His most excellent favour.'' (p. 222)}
Nimrod {GL: The persecutor of Abraham.}{KI: In Muhammadan commentaries represented as the persecutor of Abraham.
Ancient king of Babylon; identified as the persecutor of Abraham in Islamic traditions...In Bible dictionaries Nimrod (Powerful) son of Cush, son of Ham, son of Noah (Genesis 10:8-9), is described as a brave man, a hunter, a champion, governor of the world and the builder of Babylon. Babylon for some time was called the land of Nimrod. Islamic traditions state that because he was nourished by a tigress at the order of God, he became known as Nimrod, as Nimrod means tigress in Arabic. The account of Nimrod and Abraham, and the throwing of the latter into the fire, have all been related by Majlisí in the fifth volume of the Biháru'l-Anvár. Accounts of Nimrod's dream have been related in various books, including Qisasu'l-Anbíyá of Abú-Isháq Níshábúrí which states: ''Nimrod was told by the priests that in the coming two or three years a child will be separated from his mother and your sovereignty will be demolished by him. Nimrod ordered to kill every child who became separated from his mother. This order was carried out for three years.'' It has been related that Nimrod had a terrible dream. He asked the wise men its interpretation. In interpreting it, one of them announced to him the advent of Abraham. Some of the ancient accounts are contradictory in reporting this dream; one of them says that Nimrod's personal astrologer, Azar, dreamed the dream of his coming destruction. Majlisí relates in volume 14 of the Bihár from Káfí, that the Imám Sádiq has stated that this Azar was Abraham's father and was the private astrologer of Nimrod. One night Azar understood from the arrangement of the stars that a boy would appear in that land who would destroy Nimrod and his followers. In the morning he informed Nimrod about this matter and said to him that very soon the seed of this boy will be fixed in the womb of his mother. Nimrod was astonished and asked whether the boy was already in the womb of the mother. Azar answered that it was not yet, and that Nimrod could order that men not cohabit with their women. And so it was that no woman was allowed to be with husband. But Azar himself slept with his wife and they themselves conceived Abraham. Azar, from the position of the stars, knew that they would burn his son but he did not know that God would save him. (Annotations 142) The traditions relate that 'by Nimrod's order, a large space was enclosed at Eritha and filled with a vast quantity of wood, which being set on fire burned so fiercely that none dared venture near it: then they bound Abraham, and put him into an engine, shot him into the midst of the fire; from which he was preserved by the angel Gabriel who was sent to his assistance; the fire burning only the cords with which he was bound.' He was delivered by divine intervention. (Annotations 30)
}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'The Ark and the Flood we believe are symbolical.' (Annotations 18)
The Guardian advises, that the period of 950 years referred to in the Íqán, as the time Noah exhorted the people--refers to the period of His Ministry. The term year does not refer to a period of time such as our year--it was entirely different; and thus does not extend over any such period as our present term year would imply. (Annotations 19)
According to a tradition attributed to the Imám Sádiq, Noah was several times so badly beaten by the infidels that His ears would gush with blood and He would for a time lose consciousness. Noah's followers would beg Him to ask God to punish the unbelievers but Noah would instead pray for them. (Annotations 20)
}Nudbih, Prayer of {KI: A 'Lamentation' of the Imám 'Alí.Famous prayer in Shí'í books which gives an account of the lives of all the Imáms and extols particularly the qualities of the Hidden Imám. Sometimes mistakenly attributed to the Imám 'Alí whose death, however, is described in it. Nudbih means 'lamentation'; in Arabic, the Wailing Wall in Jerusalem is called the Wall of Nudbih. (Annotations 87)
}Nuqtih {DBNN: 'Point'.}{ABBD: In Persian mysticism, all writing is said to originate from a 'Nuqtih'.} see also Primal 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 , 'Abu'l-Futúh (the Father of Victories) {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
Oppression [Terms in Holy Writings] {KICS: 'Essential feature of every Revelation'...Men oppressed and afflicted, lingering traces of the Sun of Truth vanish, reins of mankind in hands of the foolish, portals of divine unity and understanding closed, certain knowledge replaced by idle fancy, corruption usurps station of righteousness, want of capacity to acquire spiritual knowledge [The Kitáb-i-Íqán, ¶28-30] (p. 211)}
Opprobrium {CLUG: Public disgrace or condemnation: When individuals or groups deviate from accepted religious doctrines or practices, they face public condemnation and ostracization, sometimes referred to as shunning.}
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.}Palsy {CLUG: Paralysis, especially that which is accompanied by involuntary tremors.}
Pantheism {TSVATFV: Pantheism, a Súfí doctrine derived from the formula: ''Only God exists; He is in all things, and all things are in Him.''}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.}
{SFWAB: ''As for the reference in The Hidden Words regarding the Covenant entered into on Mount Párán, this signifieth that in the sight of God the past, the present and the future are all one and the same--whereas, relative to man, the past is gone and forgotten, the present is fleeting, and the future is within the realm of hope. And it is a basic principle of the Law of God that in every Prophetic Mission, He entereth into a Covenant with all believers--a Covenant that endureth until the end of that Mission, until the promised day when the Personage stipulated at the outset of the Mission is made manifest. Consider Moses, He Who conversed with God. Verily, upon Mount Sinai, Moses entered into a Covenant regarding the Messiah, with all those souls who would live in the day of the Messiah. And those souls, although they appeared many centuries after Moses, were nevertheless--so far as the Covenant, which is outside time, was concerned--present there with Moses. The Jews, however, were heedless of this and remembered it not, and thus they suffered a great and clear loss.'' (p. 207)}
{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 {CLUG: ''It can be concluded that humanity has three processes ahead of itself: the Lesser Peace, the Great Peace and the Most Great Peace...'' --Mr. Nakhjavani, Irfan Colloquia/lights9.}{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, Great {CLUG: ''It can be concluded that humanity has three processes ahead of itself: the Lesser Peace, the Great Peace and the Most Great Peace...The Great Peace is the next stage following the Lesser Peace and a prelude to the Most Great Peace. This Peace will come about through the operations of the Major Plan of God and the pervading influence of the Divine Will. Moreover, it constitutes -- as indicated in the Holy Writings -- the Order designed by the Blessed Beauty, inasmuch as the Bahá'í International Institutions at that time will be in a position to inspire the work of the world federation and all its branches and to guide its operation in conformity with the spirit of the Teachings of the Faith -- which are all based on the principle of the unity of mankind.'' --Mr. Nakhjavani, Irfan Colloquia/lights9.}Peace, Most Great {CLUG: ''It can be concluded that humanity has three processes ahead of itself: the Lesser Peace, the Great Peace and the Most Great Peace...'' --Mr. Nakhjavani, Irfan Colloquia/lights9.}{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
The Greek name given to the first five books of the Old Testament which are commonly ascribed to Moses and known also as the Torah. (Annotations 196)
}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}{KI: The followers of the Báb, known also as Bábís. Bahá'u'lláh later exhorted and admonished the followers of the Báb in numerous passages...Eventually the majority of the Bábís recognized Bahá'u'lláh as the Promised One announced by the Báb. (Annotations 209)}
see also Bayán
People of the Book, Ahlu'l-Kitáb {KI: Leaders of previous religions, namely the Jews and the Christians who opposed Muhammad. The Qur'án condemns them for not accepting its truth and for trying to mislead the Muslims. It further chides them for opposing each other while each possessed a Revelation from God, in the Torah and the Evangel. The leaders reject and vilify one another 'though they both recite the Book'. Clearly, Muhammad upheld the oneness and continuity of scripture. The 'people of the Book' in a broader sense has been used by the Muslims to refer to followers in general of previous Revelations. Muhammad Himself provided for the rights of Jews and Christians in Islamic society, allowing them places of worship and freedom to practise their faith. (Annotations 48)}{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.}Perdition {CLUG: In Christian theology, a state of eternal punishment and damnation into which a sinful and unpenitent person passes after death.}
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.}'Perverting' the Text [Terms in Holy Writings] {KICS: Interpretation in accordance with the idle imaginings and vain desires of the divines. [The Kitáb-i-Íqán, ¶92-7] (p. 213)}
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.Title of the ancient rulers of Egypt, the first dynasties of which are recorded circa 3100 BC. The Rameses dynasty encompassed the 14th and 13th centuries BC, the period of Moses. The Pharaohs were persecutors of Moses and His people...'Abdu'l-Bahá affirms that: ...the kingdom, wealth and power of Pharaoh and his people, which were the causes of the life of the nation, became, through their opposition, denial and pride, the cause of death, destruction, dispersion, degradation and poverty. (Annotations 36) }
Philosopher's Stone {KI: An imaginary substance which the alchemists formerly sought as a means of converting baser metals into gold.The supreme object of alchemy; a substance supposed to have the power to transmute baser metals into gold or silver. Symbolically used to refer to anything extremely rare. (Annotations 180)
}see also Divine Elixir
Pilate {KI: A pagan Roman procurator of Judaea at the time of Christ's crucifixion, 26-36 AD, who issued His death-sentence. 'Surviving records of Pilate's governorship, and especially those from Jewish sources, picture him as greedy and bloodthirsty. Josephus, for example, implies that his career in Judaea was splashed with gore from beginning to end.' '...in the year 36, after quieting an outburst in Samaria with unnecessary ruthlessness, he was sent by the legate of Syria, the ranking official in the near East, to Rome to defend his misdeeds. Of his end nothing is known.' A fourth century tradition states that in 39 AD, at the order of the Emperor Caligula, Pilate killed himself. (Annotations 264)}
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.}{KI: The seeker on his quest for the inner meaning of the Word of God must 'don the garb of pilgrimage'. In Islám, the believers are called upon once in their lifetime to make a pilgrimage to Mecca and circle round the Ka'bih in the centre of the Holy Mosque, the Qiblih of the Muslim world. It is prescribed that the pilgrims replace their traditional dress with a very simple set of two pieces of unsewn white cloth. Thus the symbols of social, political and familial distinction are transcended and all approach their goal concentrating on those inner qualities of submission and humility which should characterize the pilgrimage. Similarly, in approaching the inner meaning of the divine verses, we are called upon to discard the trappings of worldly position, of acquired learning and the like. (Annotations 168)
}
"The Pillars of the Earth Shall Quake" [Terms in Holy Writings] {CLUG: One possible explanation: A metaphor for the established order of the world that is about to be shaken. The pillars symbolize the power and providence of God who sustains the earth and its inhabitants. The phrase often appears in apocalyptic and prophetic contexts, such as in the Bible Joel 2:30, where it is used to describe a time of great judgment and upheaval.}
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
Plight {CLUG: To pledge or promise solemnly one's faith or loyalty.}
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 {KI: 'As regards fasting, it constitutes, together with the obligatory prayers, the two pillars that sustain the revealed Law of God. They act as stimulants to the soul, strengthen, revive and purify it, and thus insure its steady development.' (Annotations 92) 'Abdu'l-Bahá elucidates the importance of the station appointed for...obligatory prayers: ''Through such prayer man holdeth communion with God, seeketh to draw near unto Him, converseth with the true Beloved of one's heart, and attaineth spiritual stations.'' Shoghi Effendi states that ''the obligatory prayers are by their very nature of greater effectiveness and are endowed with a greater power than the non-obligatory ones, and as such are essential.'' (Annotations 94)}{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."}{KI: 'Abdu'l-Bahá describes blind imitation as the cause of prejudice: ''...the root cause of prejudice is blind imitation of the past--imitation in religion, racial attitudes, in national bias, in politics. So long as this aping of the past persisteth, just so long will the foundations of the social order be blown to the four winds, just so long will humanity be continually exposed to direst peril.'' (Annotations 172)
}see also Racism
Primal Point, Nuqtiy-i-Úlá, Point of the Bayán {KI: One of the principal titles of the Báb. He Himself proclaims: 'I am the Primal Point from which have been generated all created things.' (Annotations 410) Reference to the Báb, the Revealer of the Bayán. Bahá'u'lláh subsequently affirmed with regard to Himself: 'He around Whom the Point of the Bayán (Báb) hath revolved is come.' (Annotations 268)}{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'.}
see also Yá 'Alíyyu'l-'Alá
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)This realm of creation is one of three worlds of existence described in the Bahá'í writings: the World of God, which is infinite, limitless and perfect; the world of the Kingdom of Command, which is the Holy Reality of the Manifestations of God, the Primal Will; and the world of existence or servitude, which includes the many worlds of creation both visible and invisible. See Some Answered Questions, p. 295. These three conditions of existence are represented in the Bahá'í ringstone symbol by the three parallel lines. (Annotations 212))
This theme is found in numerous passages of the Bahá'í writings. One instance is the following extract from the writings of the Báb: ''...know thou that the First Remembrance, which is the Primal Will of God, may be likened unto the sun. God hath created Him through the potency of His might, and He hath, from the beginning that hath no beginning, caused Him to be manifested in every Dispensation through the compelling power of His behest, and God will, to the end that knoweth no end, continue to manifest Him according to the good- pleasure of His invincible Purpose...It is this Primal Will which appeareth resplendent in every Prophet and speaketh forth in every revealed Book...In the time of the First Manifestation the Primal Will appeared in Adam; in the day of Noah It became known in Noah; in the day of Abraham in Him; and so in the day of Moses; the day of Jesus; the day of Muhammad, the Apostle of God; the day of the 'Point of the Bayán'; the day of Him Whom God shall make manifest; and the day of the One Who will appear after Him Whom God shall make manifest. Hence the inner meaning of the words uttered by the Apostle of God, 'I am all the Prophets', inasmuch as what shineth resplendent in each one of Them hath been and will ever remain the one and the same sun.'' (Annotations 218)
}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."}Privily {CLUG: Secretly, privately, or confidentially. Archaic term used to describe actions like secret plots, slander, or deceptive teachings.}
Proclamation {CLUG: To publicly announce, declare, and celebrate the principles of God's revelation. It is both a public action and a way of living.}{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 Promulgate, Proselytizing, teaching
Profligate {CLUG: Someone who is recklessly extravagantly wasteful. The term carries a strong sense of disapproval. A person who is utterly and shamelessly immoral, completely given up to vice, lacking self-control.}
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. In their relation, however, to the age in which they appear, each and every one of them "doeth whatsoever He willeth".}{KI: Bahá'u'lláh states in the Súriy-i-Sabr: ''God hath sent down His Messengers to succeed to Moses and Jesus, and He will continue to do so till 'the end that hath no end'; so that His grace may, from the heaven of Divine bounty, be continually vouchsafed to mankind.'' The Bahá'í teachings thus clearly affirm the coming of future Manifestations of God and repudiate any claim to finality for the Messages of the Báb and Bahá'u'lláh. ''Indeed, the categorical rejection by the followers of the Faith of Bahá'u'lláh of the claim to finality which any religious system inaugurated by the Prophets of the past may advance is as clear and emphatic as their own refusal to claim that same finality for the Revelation with which they stand identified. 'To believe that all revelation is ended, that the portals of Divine mercy are closed, that from the daysprings of eternal holiness no sun shall rise again, that the ocean of everlasting bounty is forever stilled, and that out of the tabernacle of ancient glory the Messengers of God have ceased to be made manifest' must constitute in the eyes of every follower of the Faith a grave, an inexcusable departure from one of its most cherished and fundamental principles.'' (Annotations 269)
''It is clear and evident that the object of all preceding Dispensations hath been to pave the way for the advent of Muhammad, the Apostle of God. These, including the Muhammadan Dispensation, have had, in their turn, as their objective the Revelation proclaimed by the Qá'im. The purpose underlying this Revelation, as well as those that preceded it, has, in like manner, been to announce the advent of the Faith of Him Whom God will make manifest. And this Faith--the Faith of Him Whom God will make manifest--in its turn, together with all the Revelations gone before it, have as their object the Manifestation destined to succeed it. And the latter, no less than all the Revelations preceding it, prepare the way for the Revelation which is yet to follow. The process of the rise and setting of the Sun of Truth will thus indefinitely continue--a process that hath had no beginning and will have no end.'' --The Báb (Annotations 291)
}see also Adamic Cycle, Bahá'í Cycle, Súrih of Húd
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.}Promulgate {CLUG: The official act of making a new law, regulation, or doctrine formally public and actionable. From the Latin promulgare, meaning ''to make publicly known''. It can also mean to popularize, spread, or promote a belief or idea by open declaration. }see also Proclaim
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".}{KI: ''The Prophets 'regarded as One and the same person' include the Lesser Prophets as well, and not merely Those Who bring a 'Book'. The station is different, but they are Prophets and Their nature thus different from that of ours.'' (Annotations 284)}
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".}{KI: ''The Prophets 'regarded as One and the same person' include the Lesser Prophets as well, and not merely Those Who bring a 'Book'. The station is different, but they are Prophets and Their nature thus different from that of ours.'' (Annotations 284)}
Propound {CLUG: To authoritatively and clearly articulate the esoteric and true meaning of divine revelation to guide humanity towards faith and spiritual certainty. }
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)}
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.
The Promised One of Shí'í Islám whose coming is fulfilled in the appearance of the Báb. Literally, 'He Who Ariseth' from the family of Muhammad. 'The Báb is the return of the 12th Imám only in a spiritual sense, just as Bahá'u'lláh is the return of the Spirit of Christ.' (Annotations 184)
}{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. 9n)}
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)
The Báb's Commentary on the Súrih of Joseph from the Qur'án...Shoghi Effendi states that its 'fundamental purpose 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 work comprises 'above nine thousand three hundred verses' and is 'divided into one hundred and eleven chapters, each chapter a commentary on one verse of the above-mentioned súrih'. }
{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.
'Point of Adoration'; direction towards which the faithful turn in prayer. In Islám the Qiblih was changed from Jerusalem to Mecca. The original Qiblih mentioned in this paragraph was the house of worship, the Holy of Holies, built by the Israelites in Jerusalem and which became the centre of Jewish worship. The faithful used to turn towards it when offering their prayers. It remained the direction of prayer from the days after Moses and during the time of Christ, until it was altered by Muhammad at the command of God. The Báb again changed the Qiblih by appointing 'Him Whom God shall make manifest' as the point of adoration. This point of prayer was to move with Him, in other words, with Bahá'u'lláh, until His passing, and then be fixed at His resting-place, His holy Shrine. Bahá'u'lláh confirmed this law in the Kitáb-i-Aqdas, the Most Holy Book, and after His Ascension, the Qiblih of the Bahá'í world became fixed at Bahjí. (Annotations 108) ...all the face of the earth is the same in the sight of God with the exception of those places singled out by the Manifestations of God. Physically, these sites, these temples and holy houses, both during and after their relationship to God's Messengers, are the same. Shoghi Effendi, in a letter written on his behalf, has stated in a similar connection with regard to the physical remains of the Manifestations: ''The atoms of the Prophets are just atoms, like all others, but the association of this great spiritual power with them leaves in the place they are laid to rest a spiritual atmosphere, if one can use this expression. They are, no doubt, endowed with a tremendous spiritual influence and far-reaching power. But the physical character of their atoms are not different from other people's, any more than their bodies and physical functions are different.'' (Annotations 114)
}{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.}''Quaffing the Immortal Draught'' [Terms in Holy Writings] {CLUG: One possible explanation: A metaphor for spiritual transformation and the ultimate reward of recognizing God's Manifestation and a life lived in faith, leading to eternal spiritual existence in the presence of God. It's the moment a soul comprehends divine truth, often described as ''drinking'' spiritual knowledge. The draught is not a physical potion but a spiritual experience that makes the soul ''immortal'' by uniting it with God, making death a joyful transition, not an end.}
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)}
Quraysh {CLUG: The Quraysh tribe managed and protected the Kaaba, a sacred structure housing idols of various deities, making Mecca a major religious and trade hub. They led the polytheistic worship of the time, overseeing rituals and pilgrimages centered on the idols within the Kaaba. Muhammad was born into the Banu Hashim clan of the Quraysh, linking the tribe directly to the foundation of Islam. The Quraysh initially resisted Muhammad's monotheistic message, leading to conflicts like the Battle of Badr and their eventual expulsion from Mecca. After the Hijra, Muhammad returned to conquer Mecca, a pivotal moment where the Quraysh largely converted, destroying their idols and embracing Islam, turning their former pagan center into the faith's holiest city.}
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."}{KICS: In a letter written on his behalf Shoghi Effendi stated that the Bahá'í Revelation ''constitutes the ninth in the line of existing religions, the latest and fullest Revelation which mankind has even known. The eighth is the religion of the Báb and the remaning seven are: Hinduism, Buddhism, Zoroastrianism, Judaism, Christianity, Islám, and the religion of the Sabaeans. These religions are not the only true religions that have appeared in the world but are the only ones still exsiting. There have always been Divine Prophets and Messengers, to many of whom the Qur'án refers. But the only ones exisiting are those mentioned above.'' (p. 13-4)}
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?".}see also Education, Universal
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.}Renunciation {CLUG: The act of giving up worldly attachments and desires as a path to spiritual liberation, enlightenment, or closeness to God, involving letting go of ego, possessions, and self-will for a higher purpose. It's an ongoing evaluation and reduction of fixations: Freedom from Attachment--Releasing dependence on temporary worldly things for inner peace; Ego-Death--Letting go of the ''I'' and selfish desires to realize one's true spiritual nature; Higher Purpose--Choosing spiritual growth and selfless service over material or sensory gratification.}{SFWAB: ''Regarding the statement in The Hidden Words, that man must renounce his own self, the meaning is that he must renounce his inordinate desires, his selfish purposes and the promptings of his human self, and seek out the holy breathings of the spirit, and follow the yearnings of his higher self, and immerse himself in the sea of sacrifice, with his heart fixed upon the beauty of the All-Glorious.'' (p. 207)}
Reproach {CLUG: Shame, disgrace, or discredit; To blame someone for a fault or a failure.}
Reprobate {CLUG: A morally unprincipled, depraved person who behaves in a wicked or unrespectable way. A person rejected by God and doomed to eternal punishment. (Verb) To disapprove, condemn, or censure.}
Repudiation {CLUG: Refusing to accept a religious or philosophical doctrine; Refusing to accept, acknowledge, or fulfill an obligation or duty.}
Requisite {CLUG: Required, necessary, essential, or indispensable.}
Resplendence {CLUG: Shining Brightly; The quality or state of having brilliant or dazzling beauty and magnificence. }
Resurrection, Latter [Terms in Holy Writings] {BGMG: The time of Mustagháth is the day of the Latter Resurrection, i.e., the Advent of Bahá'u'lláh.}{CLUG: One possible explanation: The concept of a ''latter resurrection'', or a general resurrection of the dead at the end of time, is a theological doctrine within several religions, especially Christianity and Islam. The Book of Revelation describes two distinct resurrections. The First Resurrection is for believers, leading them to heaven. The ''latter resurrection'' refers to the resurrection of those who were not believers at the time of the first resurrection. Those in the latter resurrection are judged and, if not found in the Book of Life, face the Second Death, or complete and eternal separation from God. The concept of resurrection, or ''Baʿth'', is a core tenet of Islam. This is a preparatory event for the final judgment, where God will judge all people based on their deeds in this life and assign them to the hereafter.}
Revelation; The Three Stages of Divine Revelation: 1. The Universal Revelation of God (Tajallíy-i-'Ám) {KICS: (Section 7, p. 181-2)
Consider also the following explanation of Bahá'u'lláh with regard to the general or universal Revelation which exists in all things: ''Know thou that every created thing is a sign of the revelation of God. Each, according to its capacity, is, and will ever remain, a token of the Almighty. Inasmuch as He, the sovereign Lord of all, hath willed to reveal His sovereignty in the kingdom of names and attributes, each and every created thing hath, through the act of the Divine Will, been made a sign of His glory. So pervasive and general is this revelation that nothing whatsoever in the whole universe can be discovered that doth not reflect His splendour. Under such conditions every consideration of proximity and remoteness is obliterated...Were the Hand of Divine power to divest of this high endowment all created things, the entire universe would become desolate and void.'' (Annotations 271)
- '...the light of divine knowledge and heavenly grace hath illumined and inspired the essence of all created things...' (¶28)
- '...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, inasmuch as within every atom are enshrined the signs that bear eloquent testimony to the revelation of that most great Light.' (¶107)
- '...it is clear and evident that such revelation already existeth in all things.' (¶149)
- 'We have demonstrated that all things are the recipients and revealers of the splendours of that ideal King, and that the signs of the revelation of that Sun, the Source of all splendour, exist and are manifest in the mirrors of beings.' (¶149)
- '...all created things eloquently testify to the revelation of that inner Light within them.' (¶149)
}Revelation; The Three Stages of Divine Revelation: 2. The Specific Revelation of God, Tajallíy-i-Kháss, Most Holy Outpouring {KI: ...Mentioned in the works of a number of Muslim Súfí writers such as Ibn'ul-'Arabí, Rúmí and Jámí.The 'Most Holy Outpouring' (Fayd-i-Aqdas) is said to refer to the manifestation of God unto Himself. In this state every attribute of God is the same as God Himself. He is the essence of love, of knowledge, etc. He is Himself love. (Annotations 272)}
{KICS: (Section 7, p. 182)
}
Revelation; The Three Stages of Divine Revelation: 3. The Secondary Revelation of God, Tajallíy-i-Thání, Holy Outpouring {KI: ...Mentioned in the works of a number of Muslim Súfí writers such as Ibn'ul-'Arabí, Rúmí and Jámí.The 'Holy Outpouring' (Fayd-i-Muqqadas) refers...to the effulgences of God witnessed in the Manifestations of God.
{KICS: (Section 7, p. 182-3)
}
- 'Holy Outpouring' (Fayd-i-Muqqadas) in the terminology of some Súfís. (¶151)
- "...this is admittedly applicable to the world of creation, that is, in the realm of the primal and original manifestation of God.' (¶151)
- 'Such revelation is confined to His Prophets and chosen Ones, inasmuch as none mightier than they hath come to exist in the world of being.' (¶151)
{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; Tree of Divine Revelation, 'Tree that belongeth neither to the East nor to the West' {KI: The image of the Tree of Divine Revelation is derived from the Qur'anic passage: ''God is the light of heaven and earth: the similitude of His light is a niche in a wall, wherein a lamp is placed, and the lamp enclosed in a case of glass; the glass appears as if it were a shining star. It is lighted with the oil of a Blessed Tree, an olive neither of the East, nor of the West; it wanteth little but that the oil thereof would give light, although no fire touched it. This is the light added unto light. God will direct unto His light whom He pleaseth.'' Shoghi Effendi elaborates on this theme, stating: ''Then, and only then, will the vast, the majestic process, set in motion at the dawn of the Adamic cycle, attain its consummation--a process which commenced six thousand years ago, with the planting, in the soil of the divine will, of the tree of divine revelation, and which has already passed through certain stages and must needs pass through still others ere it attains its final consummation. The first part of this process was the slow and steady growth of this tree of divine revelation, successively putting forth its branches, shoots and offshoots, and revealing its leaves, buds and blossoms, as a direct consequence of the light and warmth imparted to it by a series of progressive dispensations associated with Moses, Zoroaster, Buddha, Jesus, Muhammad and other Prophets, and of the vernal showers of blood shed by countless martyrs in their path. The second part of this process was the fruition of this tree, 'that belongeth neither to the East nor to the West', when the Báb appeared as the perfect fruit and declared His mission in the Year Sixty in the city of Shíráz.'' (Annotations 123)}see also Sadratu'l-Muntahá
Revelation of Bahá'u'lláh, Bahá'í Revelation, Dispensation of Bahá'u'lláh , The Cause of God {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.}
see also Amru'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, Most Great Festival, King of Festivals, Festival of God {KA: The Festival of Ridván, which commemorates Bahá'u'lláh's Declaration of His Prophetic Mission in the Garden of Ridván in Baghdád during twelve days in April/May 1863 ... is referred to by Him as "the King of Festivals" (Note 138)}{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) , Jazíriy-i-Khadrá {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.Prostration; more generally, it refers to one complete Muslim devotional unit, which includes standing upright, bowing, prostrating and sitting. The whole forms a basic element of Muslim obligatory prayer. (Annotations 110)
}{BGMG: Prostration in prayer.}
{CLUG: Genuflection is the bending of the knees to the ground as an act of reverence, while prostration involves lying flat on one's face or body as the ultimate expression of submission. Prostration is a more profound act of humility and adoration than genuflection.}
see also Prayer Tile
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'.}{KI: This realm of creation is one of three worlds of existence described in the Bahá'í writings: the World of God, which is infinite, limitless and perfect; the world of the Kingdom of Command, which is the Holy Reality of the Manifestations of God, the Primal Will; and the world of existence or servitude, which includes the many worlds of creation both visible and invisible. See Some Answered Questions, p. 295. These three conditions of existence are represented in the Bahá'í ringstone symbol by the three parallel lines. (Annotations 212)}
see also Asmá'ul-Husná
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."}Rod {CLUG: A shepherd's tool used to defend the sheep from predators and to guide them, keeping them on the correct path. It can symbolize a tool for spiritual wisdom and enlightenment, guiding people to stay on a righteous path. ''Rod of iron'' mentioned in the Book of Revelation represents a spiritual weapon for striking down evil or establishing divine rule.}
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, Rostam-'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.}Rustam and Isfandiyar, Rostam and Isfandiyar {CLUG: In the Persian epic Shahnameh, the conflict between the legendary hero Rustam and the pious prince Isfandiyar is often interpreted as a religious struggle. Rustam represents an older, pre-Zoroastrian tradition connected to the earth and magic, while Isfandiyar embodies the new, militant state-sponsored religion of Zoroastrianism.}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.A Persian of Zoroastrian parents who embraced Christianity and who, after being told of the Prophet's coming by the four heralds of Muhammad, journeyed to Arabia, attained His presence, and recognized Him. After his conversion he became known as Salmán, the Persian. (Annotations 150)
}{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).}
Sabbath {CLUG: A day of rest and solemn worship, observed on Saturday by Jews and some Christians, and on Sunday (the day of Jesus's resurrection) by most Christians, a practice rooted in the fourth of the Ten Commandments. The word derives from the Hebrew word "shavat," meaning ''to rest'' or ''to cease,'' and it commemorates God's day of rest after the six days of Creation. The purpose is to pause from secular work to focus on worship, rest, and connection with God and family.}
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."}''Sacrifice Which Fire Out of Heaven Shall Devour'' [Terms in Holy Writings] {KI: This was considered by the Jews to be one of the signs which all of the Prophets were to produce. Through prayer these Messengers could call down fire from on high to consume the sacrifice. The same then was demanded of Muhammad. 'Abdu'l-Bahá is said to have unfolded the spiritual significance of such burnt offerings, interpreting the altar as the heart, the ewes and lambs as man's lower passions and desires, and the fire from heaven as the fire of the love of God which consumes the offering and thus cleanses the heart. (Annotations 280)}
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, Sadrat, The Holy Tree {ESW: Reference to the Sadratu'l-Muntahá or the Burning Bush: 'Him Who taught it,' i.e., God Himself.}{KI: Bahá'u'lláh states in a Tablet, 'The Holy Tree [Sadrat] is, in a sense, the Manifestation of the one True God, exalted be He.' (Annotations 77)}
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.}
see also Revelation, Tree of Divine, Sadrah, Afnán, Aghsán, Leaf
Sadrih {KI: Literally, Branch.'Tree', a symbol often used in relation to the Manifestation of God. (Annotations 375)
}{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)}Sage {CLUG: A profoundly wise person known for excellent judgment, deep insight, and experience, often with spiritual or philosophical depth. They possess deep understanding beyond mere intelligence, often through life experience, reflection, and discernment.}
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-i-Bárfurúshí, Mullá {KI: According to Nabil's Narrative he was one of those who fought at Shaykh Tabarsí. (Annotations 356)
Mentioned in The Kitáb-i-Íqán as one of ''a number of illumined divines, of men of consummate learning, of doctors of mature wisdom,'' who ''have attained unto His Court, drunk the cup of His divine Presence, and been invested with the honour of His most excellent favour.'' (p. 222)}
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 [sacred stone symbolizing the center] 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, Salah {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
The second of the five Prophets to the Arabs, in this case to the Thamúd tribe; some commentators identify Him with the Salah of Genesis 10:24. He is mentioned extensively in the Qur'án. According to Muslim traditions, Sálih began His prophetic mission when He was 16, and lived for 120 years. (Annotations 26)
}{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.}
see also She-Camel, Monument Gardens
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.
The name of 'a heavenly river' or 'wellspring' in Paradise; it implies easy, sweet, soft-flowing waters. (Annotations 125)
}{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.''}
see also Kawthar
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 Báb
Samandar, Phoenix {KI: A bird fabled to exist single, to be consumed by fire by its own act, and to rise again from its ashes.The Oxford English Dictionary defines the phoenix as 'A mythical bird, of gorgeous plumage, fabled to be the only one of its kind, and to live five or six hundred years in the Arabian desert, after which it burnt itself to ashes on a funeral pile of aromatic twigs ignited by the sun and fanned by its own wings, but only to emerge from its ashes with renewed youth, to live through another cycle of years.' Used figuratively for a person of unique excellence and beauty. (Annotations 138)
}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.A magician who tempted the Israelites to the worship of the Golden Calf. After this violation he became an outcast wanderer. (Annotations 328)
}{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.''}Sanctified {CLUG: Set apart for a sacred purpose. It is both a state of being and a journey of transformation: A one-time event where a believer is made holy in God's eyes, and an ongoing, lifelong process of growing in holiness and becoming more spiritual (by praying and studying the Holy books, obeying God's commands, and actively turning away from sin).}
Sanction {CLUG: Approve, authorize. Truth of all statements, utterances, or religious pronouncements are entirely dependent upon the divine approval and authority of God or His chosen Messenger. Without this divine sanction, no saying or religious law has ultimate spiritual weight or power.}
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.}
Sásáníyán Dynasty {BGMG: Persian dynasty (226–651) reigning when Muhammad was born (570 A.D.)}Satan, Satanic, Evil One, Self {KI: Satan refers not to an ultimate evil being but to the animal nature in the human being that is to be overcome. (Annotations 163)'Abdu'l-Bahá, when asked, 'What is Satan?' replied, 'The insistent self.' In the Bahá'í teachings Satan is not viewed as an independent force but rather as the natural inclinations of man's lower nature, his animal nature. This lower nature, symbolized as Satan, is the ego inclined to evil which is a part of each human soul. It is not an outside personality: ''God has never created an evil spirit; all such ideas and nomenclature are symbols expressing the mere human or earthly nature of man. It is an essential condition of the soil of earth that thorns, weeds and fruitless trees may grow from it. Relatively speaking, this is evil; it is simply the lower state and baser product of nature.'' (Annotations 242)
}{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."}
{TSVATFV: ''The stages that mark the wayfarer's journey from the abode of dust to the heavenly homeland are said to be seven...And they say that until the wayfarer taketh leave of self, and traverseth these stages, he shall never reach to the ocean of nearness and union, nor drink of the peerless wine.'' (p. 4)}
Satan, Island of {BGMG: Turkish name for Cyprus where Mírzá Yahyá was exiled.}Savours {CLUG: Fragrances or aromas; Pleasing spiritual quality that leads to God's gracious favor and acceptance.}
Scantily {CLUG: Meagerly, sparsely, or in an inadequate or barely sufficient amount}
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.
A title of Muhammad. In one sense it refers to His being the 'Seal' or the last of the Prophets (Nabiyyín) to announce the coming of the Day of God--the Day of the Báb and Bahá'u'lláh. As Bahá'u'lláh explains: ''This Day, however, is unique, and is to be distinguished from those that have preceded it. The designation 'Seal of the Prophets' fully revealeth its high station. The Prophetic Cycle hath, verily, ended. The Eternal Truth is now come.'' With the appearance of the Báb, the Prophetic Cycle which began with Adam drew to a close. (Annotations 97)
}{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)}{KICS: Reference to the Qur'án, Surih 83:25-6: "Choice Sealed Wine must be given them to quaff, the seal of musk..." According to various Muslim commentators, this refers to the wine drunk by the righteous in Paradise. Its vessels are said to be sealed with musk instead of clay. (p. 10).}
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...''}
Seir {CLUG: Seir was the mountainous area south of the Dead Sea given by God to Esau, Jacob's brother, marking his separate lineage and destiny from Israel. Originally inhabited by the Horites before the Edomites (descendants of Esau (Edom), who settled the area after his rivalry with Jacob). The Israelites were commanded to pass around Seir (Deuteronomy 2:1-5), not to provoke the Edomites, highlighting God's provision for both nations. Because of Edom's historical hatred and hostility towards Israel (e.g., rejoicing in their downfall), Seir became a target for God's prophetic judgment, foretelling desolation and punishment (Ezekiel 35). Seir and Edom often symbolize spiritual opposition and the complex, sometimes antagonistic, relationship between the descendants of Jacob and Esau. The Edomites essentially disappeared as a distinct people after being absorbed into other groups, particularly through forced conversion to Judaism.}
''Seized by their forelocks and their feet'' [Terms in Holy Writings] {CLUG: One possible explanation: In Islam, it refers to the ultimate humiliation and degradation faced by sinners and unbelievers on the Day of Judgment (Surah Ar-Rahman 55:41), illustrating the finality of their condemnation to Hellfire. The forelock (hair at the front of the head) represents the forehead and is often linked to one's honor and dignity. To be seized and dragged by it is a sign of ultimate disgrace and subjugation. In another Quranic verse (96:16), a ''lying, sinning forelock'' is mentioned, with modern interpretations connecting it to the brain's center of planning, decision-making, and deception. Seizing the feet represents an individual's inability to escape or resist. When combined with the forelock, it signifies that the sinner is completely helpless and overpowered by the angels of punishment. The verses paint a powerful, awe-inspiring scene of divine justice and the dire consequences of disobedience.}
Sept {KI: {KI: The Septs were the tribes of Israel.The term 'sept' is related to Moses or the Israelites; a sept is a division of a nation or a tribe. (Annotations 52)
}Seraph of God, Isráfíl {KI: Isráfíl, the angel of the Judgement Day who, according to Islám, calls the dead to rise to new life. ''As by the will of God the power of composition exists, so, also by will of God the power of decomposition exists. These two are expressed in scripture by 'Isráfíl' the angel who gives life to men, and the Angel of Death who takes it away. The first is the power of composition or attraction, the other the power of decomposition. They are not angels.'' (Annotations 245)}{SFWAB: Believed to be the angel appointed to sound the trumpet on the Day of Resurrection to raise the dead at the bidding of the Lord. (p. 23)}
{BGMG: Angel who sounds the trumpet on the Day of Judgement.}
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)}She-Camel {KI: When Sálih was asked for a sign by the people who opposed Him, God sent them a She-Camel. 'Abdu'l-Bahá explained that the She-Camel mentioned in relation to Salih's mission is a symbol of Sálih Himself and the camel's offspring His blessed Faith. (Annotations 26)}
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.This allusion ['Sheba of the Eternal']...would seem to correspond to that inner dimension of the Manifestation of God, that Divine effulgence from God's Essence, which constitutes His eternal nature. (Annotations 134)
}Shíbavayh, Síbavayh {BGMG: Illustrious Persian grammarian of the Basrah school, died A.D. 793. His grammar is titled ''The Book of Síbavayh''.}Shidád {ROB1: Stress. 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.The Messenger of God sent to the Arab people of Midian. See Qur'án 7:85-93; 11:84-95. For His relationship to Moses, who became His son-in- law, see Qur'án 28:22-8. Identified in the Old Testament with Jethro, the priest of Midian (Exodus 3:1) or with Reuel (Exodus 2:18). (Annotations 120)
}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 2024.}
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.}'Sign of the Son of Man in Heaven' [Terms in Holy Writings] {KICS: In the visible heaven: a star will appear; In the invisible heaven: a harbinger will be made manifest. [The Kitáb-i-Íqán, ¶66-73] (p. 212)}see also Son of Man
Sinai, Mount Sinai, Jabal Músá {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)
Mount Sinai, the principal site of Divine Revelation in Jewish history where Moses received the Ten Commandments. Usually identified as Jabal Músá, a massive granite pinnacle situated in the centre of the Sinai peninsula. (Annotations 35) }
Sirát {KI: Literally, bridge or support; denotes the religion of God.'The Bridge' which Muslim tradition holds will be extended over Hell on the Last Days over which men will have to cross to attain Paradise. ''Take ye good heed that ye may all, under the leadership of Him Who is the Source of Divine Guidance, be enabled to direct your steps aright upon the Bridge, which is sharper than the sword and finer than a hair, so that perchance the things which from the beginning of thy life till the end thou hast performed for the love of God, may not, all at once and unrealized by thyself, be turned to acts not acceptable in the sight of God.'' (Annotations 251)
}{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)}
see also Kawthar
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.}{KI: Bahá'u'lláh was imprisoned in the Síyáh-Chál of Tihrán for four months in 1852. During this period while His neck was 'weighed down by a mighty chain', He received the intimation of His prophetic Mission. Scars from the 'galling' weight of the two chains, called Qará Guhar and Salásil, remained with Him the rest of His days. (Annotations 326)}
{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
'Smoke' [Terms in Holy Writings] {KICS: Grave dissensions; abrogation and demolition of recognized standards; utter destruction of narrow-minded exponents of such standards. [The Kitáb-i-Íqán, ¶84] (p. 213)}
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.}Sophistry {CLUG: The use of clever but misleading arguments, often intended to deceive or manipulate. It involves employing reasoning that appears sound but is actually flawed or invalid, sometimes with the specific goal of tricking someone. The term has roots in ancient Greece, where the Sophists were a group of itinerant intellectuals who offered training in rhetoric and argumentation, sometimes for a fee.}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
Sphere [Terms in Holy Writings] {CLUG: One possible explanation: The concept of multiple heavens or spheres is found in various traditions, where the ''seventh sphere'' or heaven is generally among the highest, if not the highest, and is a spiritual metaphor for the highest spiritual realm or station, closest to God, where the Manifestations of God reside in their essence. In some Spiritualist doctrines, there are seven spheres in the spirit world. The seventh sphere is the highest of the ''lower'' spheres, where spirits have developed their intellectual and moral qualities to the highest degree and are close to achieving a complete union with Divine Love, just before entering the true Celestial Spheres.}see also The Seven Valleys and the Four Valleys, Heaven, Fourth
Spirit, First Degree of: Vegetable {SAQ: Know that, speaking generally, there are five divisions of the spirit. First the vegetable spirit: this is a power which results from the combination of elements and the mingling of substances by the decree of the Supreme God, and from the influence, the effect and connection of other existences. (p. 143)}see also Kingdoms of God
Spirit, Second Degree of: Animal {SAQ: [Know that, speaking generally, there are five divisions of the spirit...] After [the first degree of spirit (vegetable)] is the animal spirit, which also results from the mingling and combination of elements. But this combination is more complete, and through the decree of the Almighty Lord a perfect mingling is obtained, and the animal spirit--in other words, the power of the senses --is produced. It will perceive the reality of things from that which is seen and visible, audible, edible, tangible, and that which can be smelled. After the dissociation and decomposition of the combined elements this spirit also will naturally disappear. It is like this lamp which you see: when the oil and wick and fire are brought together, light is the result; but when the oil is finished and the wick consumed, the light will also vanish and be lost. (p. 143)}see also Kingdoms of God
Spirit, Third Degree of: Human {SAQ: [Know that, speaking generally, there are five divisions of the spirit...] The human spirit may be likened to the bounty of the sun shining on a mirror. The body of man, which is composed from the elements, is combined and mingled in the most perfect form; it is the most solid construction, the noblest combination, the most perfect existence. It grows and develops through the animal spirit. This perfected body can be compared to a mirror, and the human spirit to the sun. Nevertheless, if the mirror breaks, the bounty of the sun continues; and if the mirror is destroyed or ceases to exist, no harm will happen to the bounty of the sun, which is everlasting. This spirit has the power of discovery; it encompasses all things. All these wonderful signs, these scientific discoveries, great enterprises and important historical events which you know are due to it. From the realm of the invisible and hidden, through spiritual power, it brought them to the plane of the visible. So man is upon the earth, yet he makes discoveries in the heavens. From known realities--that is to say, from the things which are known and visible--he discovers unknown things. For example, man is in this hemisphere; but, like Columbus, through the power of his reason he discovers another hemisphere--that is, America--which was until then unknown. His body is heavy, but through the help of vehicles which he invents, he is able to fly. He is slow of movement, but by vehicles which he invents he travels to the East and West with extreme rapidity. Briefly, this power embraces all things. But the spirit of man has two aspects: one divine, one satanic--that is to say, it is capable of the utmost perfection, or it is capable of the utmost imperfection. If it acquires virtues, it is the most noble of the existing beings; and if it acquires vices, it becomes the most degraded existence. (p. 144)}see also Kingdoms of God , Nasút
Spirit, Fourth Degree of: Spirit of Faith {SAQ: [Know that, speaking generally, there are five divisions of the spirit...] The fourth degree of spirit is the heavenly spirit; it is the spirit of faith and the bounty of God; it comes from the breath of the Holy Spirit, and by the divine power it becomes the cause of eternal life. It is the power which makes the earthly man heavenly, and the imperfect man perfect. It makes the impure to be pure, the silent eloquent; it purifies and sanctifies those made captive by carnal desires; it makes the ignorant wise. (p. 144)}see also Faith
Spirit, Fifth Degree of: Holy Spirit, Divine Spirit, Holy Ghost {SAQ: [Know that, speaking generally, there are five divisions of the spirit...] The fifth spirit is the Holy Spirit. This Holy Spirit is the mediator between God and His creatures. It is like a mirror facing the sun. As the pure mirror receives light from the sun and transmits this bounty to others, so the Holy Spirit is the mediator of the Holy Light from the Sun of Reality, which it gives to the sanctified realities. It is adorned with all the divine perfections. Every time it appears, the world is renewed, and a new cycle is founded. The body of the world of humanity puts on a new garment. It can be compared to the spring; whenever it comes, the world passes from one condition to another. Through the advent of the season of spring the black earth and the fields and wildernesses will become verdant and blooming, and all sorts of flowers and sweet-scented herbs will grow; the trees will have new life, and new fruits will appear, and a new cycle is founded. The appearance of the Holy Spirit is like this. Whenever it appears, it renews the world of humanity and gives a new spirit to the human realities: it arrays the world of existence in a praiseworthy garment, dispels the darkness of ignorance, and causes the radiation of the light of perfections. Christ with this power has renewed this cycle; the heavenly spring with the utmost freshness and sweetness spread its tent in the world of humanity, and the life-giving breeze perfumed the nostrils of the enlightened ones. In the same way, the appearance of Bahá'u'lláh was like a new springtime which appeared with holy breezes, with the hosts of everlasting life, and with heavenly power. It established the Throne of the Divine Kingdom in the center of the world and, by the power of the Holy Spirit, revived souls and established a new cycle. (p. 145)}{KI: Bahá'u'lláh...proclaims: 'The Holy Spirit Itself hath been generated through the agency of a single letter revealed by this Most Great Spirit, if ye be of them that comprehend.' In the light of other explanations this may be understood as a reference to the greater magnitude of the one same Light which shines from Bahá'u'lláh and which He was commissioned by God to reveal. The term 'Holy Spirit' is often identified with Christ's Revelation and the 'Most Great Spirit' with that of Bahá'u'lláh. The distinction drawn here conforms to the principle of progressive revelation. (Annotations 135)}
{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.}
''The Spirit proceedeth at My Lord's command'' [Terms in Holy Writings] {CLUG: One possible explanation: From Qur'án (17:85, Surah Al-Isra), which emphasizes the transcendent nature of the spirit/soul and the limitation of human knowledge regarding divine matters. Islamic commentators mention that the verse was revealed in response to questions about the nature of the human spirit (Ruh) posed to Muhammad by Jewish scholars, who were testing his knowledge as a prophet. The core significance lies in the statement that the spirit is of the ''command'' or ''affair'' of God ('Alam al-Amr'). This distinguishes the spirit from the physical, created world ('Alam al-Khalq'), which is subject to material causes and gradual development. The spirit, instead, is brought into existence instantaneously by God's direct will (''Be!''), placing its essence beyond human scientific or philosophical dissection. The verse concludes by stating that mankind has been given only a little knowledge. This emphasizes the mystery of the soul and serves as a reminder of human limitations in fully comprehending divine realities and the essence of the Creator. It illustrates how people in every age have rejected new divine messengers due to their limited understanding, just as some people at the time of Muhammad questioned his knowledge of the Spirit. The ''Spirit'' is also interpreted in a broader sense, sometimes referring to divine inspiration or the essence of the Manifestations of God, whose true nature and power are beyond full human comprehension and operate by God's direct command. }
''Splendours of the End, revealed in the Manifestations of the Beginning'' [Terms in Holy Writings] {CLUG: One possible explanation: Each Prophet of God embodies the full potential and ultimate goal of the divine plan for humanity, acting as a perfect mirror of God's light in their respective ages and cycles. The principle of progressive revelation teaches that the same divine essence or ''End'' (God's purpose and truth) is revealed continually throughout history through different ''Manifestations of the Beginning'' (the Prophets and Messengers). The statement challenges the conventional human perception of linear time (beginning and end). It suggests that the ultimate, eternal reality of God is present in every divine messenger, right from the start of their mission, and that all these messengers are essentially one in their divine nature and purpose. It urges humanity to recognize the divine origin and power inherent in these Manifestations, rather than getting caught up in superficial differences. To perceive the ''splendours of the End'' in the ''Manifestations of the Beginning'' requires a deep spiritual understanding and a release from ''vain imaginings'' that prevent people from seeing the underlying truth. }
Spurious {CLUG: Not genuine, authentic, or sincere, often appearing real but actually false and untrustworthy, or intended to deceive. }
Standard {KI: The principle of reference to the revealed Word of God as the balance in determining the truth of things is most powerfully stated by Bahá'u'lláh in His Most Holy Book: ''Weigh not the Book of God with such standards and sciences as are current amongst you, for the Book itself is the unerring Balance established amongst men. In this most perfect Balance whatsoever the peoples and kindreds of the earth possess must be weighed, while the measure of its weight should be tested according to its own standard, did ye but know it.'' (Annotations 8)}
Standard (Flag) {CLUG: A standard is a type of flag, to identify a leader, mark a position in battle, or serve as a rallying point for troops.}
Star of the West {ABBD: First Bahá'í magazine in the Western world, published in North America from 1910 to April 1924.}Stern [Terms in Holy Writings] {CLUG: One possible explanation: Hard task, disagreeable thing. In the Qur'an (Surah Al-Qamar (The Moon) 54:6) the ''stern business'' refers to the formidable and unavoidable events of the Day of Judgment. It signifies a time when people will have to account for their deeds in life, a serious and dire moment for those who disbelieved or were heedless, and the challenge to recognize and embrace the new divine revelation, which involves a profound transformation of individual lives and the restructuring of society. It is ''stern'' because it requires people to abandon old prejudices and customs and accept a new and challenging set of laws and spiritual truths.}
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' and 'Moon' [Terms in Holy Writings] {KICS: Manifold meanings intended: Suns of Truth, the universal Manifestations of God; Prophets of God, the saints, and their companions; Divines of former Dispensation; annulment of laws and teachings of previous Dispensations such as prayer and fasting. [The Kitáb-i-Íqán, ¶31-45] (p. 211-212)}
Sun of Truth {ROB2: The Manifestation of God. (p. 150n)}Sundered {CLUG: To have been broken apart, divided, or separated, often forcefully or violently.}
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 Húd {KI: The eleventh chapter of the Qur'án, 123 verses in length, which recounts the successive calls of God's Prophets and Messengers and the dire consequences befalling those peoples who rejected them. (Annotations 13)}see also Húd, Progressive Revelation
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 Command 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.Another name for Karbilá and its surrounding plain. (Annotations 261)
}{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.' "}
Tahríf, Corruption or Modification of Holy Books {KI: The explanation which Bahá'u'lláh gives of the meaning of the corruption or modification (tahríf) of the text has particular significance for those of Islamic background. For as a result of the misinterpretation of certain Qur'anic verses, the Muslims have gradually come to the belief that the existing texts of the Old and New Testaments are without value and have been corrupted beyond recognition. This point of view is forcefully countered by Bahá'u'lláh, who sets down the true meaning of a few instances where modification of the verses has been mentioned. In the story of Ibn-i-Súríyá He explains the historical context for the Qur'anic verse 4:45, 'They pervert the text of the Word of God.' By 'by corruption of the text', He then states, 'is meant...the interpretation of God's holy Book in accordance with their idle imaginings and vain desires.' It does not mean the actual words of Revelation have been effaced. This is not to deny, however, questions related to attribution and authenticity of various biblical books and passages in modern scholarship. A further point made is that the divines and followers of these previous holy books would never have wittingly mutilated their own time-honoured scriptures. Bahá'u'lláh has similarly warned the people of this day against corrupting the scriptures: ''Whoso interpreteth what hath been sent down from the heaven of Revelation, and altereth its evident meaning, he, verily, is of them that have perverted the Sublime Word of God, and is of the lost ones in the Lucid Book.'' (Annotations 185)}
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.}
{CLUG: In the biblical story of Joseph (Genesis 39, 50:20), dissimulation refers to a false accusation. It can also mean the act of using pretense.}
see also "From Joseph, imprisonment and dissimulation", ''Dissembling Falsehood''
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
Tempered {CLUG: Balanced and pleasant, without being scorching or biting (extremes of heat and cold). }
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.}
Temporal {CLUG: Secular, worldly authority that is distinct from spiritual or religious authority. It refers to the power to govern civil and political matters, such as controlling land, and commanding armies, and is often contrasted with the power of religious leaders.}
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
Terms in Holy Writings {KI: Bahá'u'lláh clarifies that their purpose is 'to test and prove the peoples of the world'. (Annotations 100)}
Testimony {CLUG: A firsthand account of a person's faith journey and their personal experience with God. It is a declaration of belief and a story about how God has worked in their life, used to inspire, encourage, and strengthen the faith of others. Testimonies can serve as evidence of God's reality and power.}see also Testimony of Providence
Testimony of Providence, Testimony of God, [Terms in Holy Writings] {CLUG: One possible explanation: The truth that God reveals about Himself through scripture, His prophets and messengers, and the Holy Spirit. It can also refer to the objective proof of His character and power, such as the Ten Commandments which are called 'the tablets of the testimony'. Ultimately, it's about God's self-revelation and the knowledge of Him that is made available to people.}{KI: With regard to man's possibility of recognizing the verses of God which are revealed by every Prophet of God, Bahá'u'lláh explains that God has endowed every soul with 'the capacity' to recognize such signs. 'How could He, otherwise,' He adds, 'have fulfilled His testimony unto men, if ye be of them that ponder His Cause in their hearts. He will never deal unjustly with any one, neither will He task a soul beyond its power. He, verily, is the Compassionate, the All-Merciful.' (Annotations 43) ''The first and foremost testimony establishing His truth is His own Self. Next to this testimony is His Revelation. For whoso faileth to recognize either the one or the other He hath established the words He hath revealed as proof of His reality and truth.'' (Annotations 175)}
see also Testimony
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.
The Thamúd tribe, or group of tribes, lived in northern Arabia, principally in al-Hijr, up to the southern border of Syria. They inhabited dwellings cut in the sides of mountains (Qur'án 7:74). Thamúdí inscriptions are found all over Arabia and indicate a unity of language and religion which suggests that once the tribe's authority extended further, especially in northern and central Arabia. (Annotations 28)
}{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
"They are periods appointed unto men" [Terms in Holy Writings] {CLUG: One possible explanation: Verse in the Qur'an (Surah Al-Baqarah, 2:189), where Muhammad was asked about the new moons (hilal), and this was the divine answer revealed to Him. In the Kitáb-i-Íqán, it is explained that when the people of Muhammad's time heard this seemingly simple, practical answer concerning the lunar calendar for timekeeping, fasting, etc., they ''denounced Him as an ignorant man'' because they were expecting a more mystical or philosophical explanation of the nature of the moon itself. Such outwardly simple answers often contain profound, hidden truths relevant to the spiritual capacity of the inquirer. People often reject divine messengers because their limited human understanding cannot grasp the true, intended significance of the message, which often transcends their preconceived notions. The quote serves as an example of the principle of Progressive Revelation; that God sends a series of divine Messengers who tailor their teachings to the needs and capacities of the people of their time. The initial rejection of Muhammad in this instance foreshadows the later rejection of the Báb and Bahá'u'lláh by the Muslim clergy, who made the same error of focusing on literal interpretations and failing to perceive the new divine message.}
Thirst [Terms in Holy Writings] {CLUG: One possible explanation: Thirst is a common religious metaphor for a soul's deep longing and need for a divine connection, while quenching that thirst refers to finding satisfaction through faith. The metaphor addresses a fundamental reality of the human condition: a spiritual void or emptiness that worldly things can never fully satisfy. Many religious traditions describe this unfulfilled longing as a ''God-shaped hole'' in the human heart that can only be filled by God. Attempting to fill this void with material possessions, success, relationships, or pleasure is often compared to drinking saltwater--it only intensifies the thirst. God is the universal source of "living water". God's provision for spiritual fulfillment is not exclusive to a select few but is offered to everyone. ''If anyone is thirsty, let him come to me and drink'' (John 7:37) is a universal invitation to all men, regardless of their background or past. Jesus states (John 4) that anyone who drinks the ''living water'' he offers ''will never thirst again.'' It is a gift of the Holy Spirit that permanently satisfies the soul's deepest needs. Those who drink from this living water are promised not only to have their own thirst quenched but also to become a source from which ''rivers of living water will flow'' to others. This involves a deliberate, conscious act of seeking God. Just as one must physically drink water, one must spiritually come to the Prophets of God to receive the ''living water''. This involves trusting in God, depending on Him, and obeying His commands, rather than trying to satisfy oneself with worldly alternatives. }see also Kawthar
"Those shafts were God's, not Thine!" [Terms in Holy Writings] {CLUG: One possible explanation: Quote found in the Qur'an (8:17), which emphasizes that all power and ultimate action belong to God, not to any human agent, even a Prophet or Messenger. The immediate context relates to the Battle of Badr, where the Prophet Muhammad threw a handful of dust or pebbles at his opponents. The verse teaches that the outcome of the battle was determined not by Muhammad's physical action, but by God's will and power. It highlights the concept that divine Manifestations are pure mirrors reflecting God's attributes. Their actions, utterances, and power are, in essence, God's own, working through them as instruments, and that the success of their mission and their impact on the world are due to divine assistance and sovereignty, not personal strength or ability.}
'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
Timorous {CLUG: Showing or suffering from nervousness, fear, or a lack of confidence.}
Touchstone {CLUG: A standard or criterion by which something is judged or recognized. Formerly, a piece of fine-grained dark schist (a metamorphic rock, meaning it has been changed by heat and pressure) or jasper (an opaque, cryptocrystalline form of quartz, known for its wide variety of colors and patterns) used for testing alloys of gold by observing the color of the mark which they made on it. }
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.)}{KI: Holy Vale Of Towa, the place of Moses' revelation. Referred to frequently by Bahá'u'lláh, most dramatically in the description of the activity taking place in this Day in that spot to be found in Bahá'u'lláh's Tablet to Czar Alexander II: ''He Who is the Father is come, and the Son (Jesus Christ), in the holy vale, crieth out: 'Here am I, here am I, O Lord, my God!', whilst Sinai circleth round the House, and the Burning Bush calleth aloud: 'The All-Bounteous is come mounted upon the clouds! Blessed is he that draweth nigh unto Him, and woe betide them that are far away.' '' (Annotations 121)}
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 Islám, hadith about the Imáms were also transmitted.}
Transcendent {CLUG: Being supreme or extraordinary in quality. Surpassing or going beyond the usual limits of ordinary experience, beyond the limitations of the physical world (as opposed to something that is ''immanent''--present within the world). In a philosophical or religious context, it refers to something that exists beyond the material universe or the limits of human knowledge, a connection with something divine or a state of being that has overcome physical limitations, but not necessarily supernatural.}
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.}Trenchant {CLUG: Something sharp, incisive, and powerfully effective in its spiritual or theological impact. Trenchant commentary can sharply define the difference between two opposing ideas, such as genuine faith versus empty religious ritual.}
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
Trifle {CLUG: A thing of little value; An object or matter considered insignificant or unimportant.}
'True And Radiant Morn', 'True And Exalted Morn' [Terms in Holy Writings] {ROB1: The 'true and radiant morn', 'Abdu'l-Bahá stated, refers to the Revelation of the Báb. (p. 81)}True Believer [Terms in Holy Writings] {CLUG: One possible explanation: A ''true believer'' refers to someone with strong, unwavering convictions, deep commitment to their faith, and a lifestyle that reflects their beliefs, often involving diligent practice and integration of faith into all aspects of life. They exhibit genuine faith, perseverance, and obedience to their religious tenets, which may include embodying teachings through love and kindness or enduring hardships for their cause. The emphasis is on an inner transformation and outward demonstration of faith beyond just outward profession.}{KI: Bahá'u'lláh has explained...that the existence and life of the true believer are to be regarded as 'the originating purpose of all creation', He explains that 'the true believer' will 'eternally live and endure. His spirit will everlastingly circle round the Will of God. He will last as long as God, Himself, will last.' (Annotations 252)}
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."}True Understanding {KI: ''Man's attainment of this understanding is one of the essential animating purposes of creation. Such divine knowledge, such comprehension, wisdom and recognition, as emphasized in the ĺqán, is not dependent upon acquired human learning. Rather, true understanding is in the nature of light from the sun of divine knowledge which, shining from the Prophets of God, is reflected in the heart of man, endowing it with the recognition of truth and inspiring it with the comprehension of spiritual realities. As it is said: 'Knowledge is a light which God casteth into the heart of whomsoever He willeth.' ''-Bahá'u'lláh. Note the spiritual prerequisites, in this case, detachment and sanctity of soul, which are necessary for a true comprehension of Divine Revelation. The requirement of virtue in connection with the attainment of knowledge and insight is a recurring truth of the ĺqán. It is clear that people differ in regard to the degree of true understanding which they have attained. 'Abdu'l-Bahá in a Tablet comments on the relative character of this understanding and establishes that no matter how high the soaring ones fly in the utmost degrees of knowledge and comprehension, no matter how near the worshippers of the one true God ascend towards the summits of certitude, they are but reading letters from the book of their own selves, reaching only to the brilliant unseen signs that are enshrined in the reality of their own beings, and circling round the centre of their own entities. He further emphasizes that the degrees which are beyond their realms of understanding shall never be perceived nor understood by them. (Annotations note 3)}
Trumpet-Blast [Terms in Holy Writings] {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)}
{KICS: Trumpet-call of a new Revelation. [The Kitáb-i-Íqán, ¶122-3] (p. 213)}
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.}
"Trustees of the Treasures of His Seventh Sphere" [Terms in Holy Writings] {CLUG: One possible explanation: Refers to the Manifestations of God who are the appointed repositories and custodians of God's infinite knowledge, wisdom, and grace. The ''seventh sphere'' is a spiritual metaphor for the highest spiritual realm or station, closest to God, where these Manifestations of God reside in their essence.}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)}{KI: Hadith of the Imám Sádiq. ''Regarding the passage beginning with the words: 'Knowledge consists of twenty-seven letters': this should not be interpreted literally. It only indicates the relative greatness and superiority of the new Revelation.'' ''As to your question whether another letter will be added to our alphabet in order to have 27 letters, this tradition, in which reference to 27 letters is made, has no relation to the western alphabet.'' (Annotations 394)}
Twin Resplendent Lights (Núrayn-i-Nayyiraya) {KI: [Shaykh Ahmad-i-Ahsá'í, Siyyid Kázim-i-Rashtí]. Bahá'u'lláh later in His Ministry assigned this same designation 'Núrayn-i-Nayyiraya' to two famous brothers, Mírzá Muhammad Hasan and Mírzá Muhammad Husayn, respectively surnamed the King of Martyrs and the Beloved of Martyrs, who in 1879 were killed in Isfáhán. (Annotations 153)}
Two 'Witnesses' of St. John the Divine [Terms in Holy Writings] {CLUG: One possible explanation: In the Book of Revelation (Chapter 11), the Two Witnesses are prophetic figures who testify for 1260 days during a period of intense spiritual conflict. Their significance lies in their role as a final divine warning to the world, demonstrating God's power through miracles and eventually through their martyrdom and resurrection. Clothed in sackcloth, their primary mission is to call the nations to repentance before impending judgment. Their presence as a pair fulfills the biblical requirement that ''every word may be established'' by at least two witnesses (Deut. 19:15). They possess supernatural powers reminiscent of Old Testament prophets, such as shutting the heavens to prevent rain and turning water into blood.}see also Quddús
'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, 'Umar ibn al-Khattab {BGMG: The second Caliph.}{CLUG: The second Caliph, a close companion of Prophet Muhammad, who expanded the Islamic state and established the Hijri Calendar and systems of justice, military organization, welfare, and religious tolerance, exemplified by his fair treatment of Christians and Jews during conquests.}
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.}Unalloyed {CLUG: Absolute, complete, unconditional.}Unequivocal {CLUG: Plain and easy to understand, with no ambiguity, doubt or question, leaving no room for misinterpretation. It implies a final, absolute position that is not open to change or condition.}
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)}{KI: This admonition ['avoid fellowship with evil doers'] appears in the Hidden Words...Shoghi Effendi advised in a letter written on his behalf: 'In the passage "eschew all fellowship with the ungodly", Bahá'u'lláh means that we should shun the company of those who disbelieve in God and are wayward. The word "ungodly" is a reference to such perverse people.' (Annotations 332)}
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."}see also Háhút
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, Suns of Truth {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.}{KI: ''...by the 'sun' in one sense is meant those Suns of Truth Who rise from the dayspring of ancient glory, and fill the world with a liberal effusion of grace from on high. These Suns of Truth are the universal Manifestations of God in the worlds of His attributes and names.'' (Annotations 82)}
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.Translated as the 'Sure Handle', the 'Firm Cord', it is in its broadest sense an allusion to the Cause of God... (Annotations 80)
}{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.Mentioned in The Kitáb-i-Íqán as one of ''a number of illumined divines, of men of consummate learning, of doctors of mature wisdom,'' who ''have attained unto His Court, drunk the cup of His divine Presence, and been invested with the honour of His most excellent favour.'' (p. 222)A distinguished Muslim divine who after three successive interviews with the Báb recognized Him and arose to champion His Cause. He was eventually martyred at Nayríz on 29 June 1850, just ten days before the execution of the Báb. (Annotations 353)
}{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
Vale {CLUG: Valley. A vale is a long depression in the land, usually between two hills and containing a river.}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)}Veil, Veils of Glory (Subuhát Jalál) [Terms in Holy Writings] {KI: The term 'veils of glory' (Arabic, Subuhát Jalál)...is from the tradition of Kumayl. In the course of the Imám's answer to the question 'What is Truth?' he makes this reference to the 'veils of glory'. In general this term refers to those obstacles or veils which prevent people from recognizing the truth of the Manifestations of God. In the Íqán Bahá'u'lláh mentions several types of veils such as the 'Seal of the Prophets'. Such veils have occurred in previous Dispensations as well. The Jewish people expected the promised Messiah to be seated upon the throne of David and their literal interpretation of this reference prevented them from recognizing Jesus Christ. (Annotations 293)}{KICS: Misunderstood terms and allusions in scripture; divines and doctors that reject the new Manifestations. [The Kitáb-i-Íqán, ¶174-8] (p. 214)}
''Veils of Plurality'' [Terms in Holy Writings] {CLUG: One possible explanation: The apparent differences, divisions, and contradictions that human beings perceive between different religions (e.g., varying laws, rituals, social ordinances, or names for God). In this sense, the ''veil'' acts as a barrier between a seeker and divine truth, and ''plurality'' represents the diverse forms these veils take in the form of different faiths. Recognizing this underlying unity of religions requires a sincere seeker to ''pierce the veils of plurality'' through spiritual effort and insight, enabling them to see with a spiritual eye and recognize all the world's religions as rays of one light from the same transcendent source.}
Verity {CLUG: A statement, principle, or belief, that is true, especially an enduring truth.}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
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''.}Wahshí ibn Harb {CLUG: Ethiopian slave who, before converting to Islam, was known for killing Muhammad's uncle Hamza at the Battle of Uhud. He was a skilled javelin thrower, and was tasked with killing Hamza by Hind bint Utbah (whose father and other relatives Hamza had killed at the Battle of Badr) in exchange for his freedom. During the chaos of the battle Wahshí struck Hamza with his javelin, killing him. After the battle, Hind mutilated Hamza's body, an act of extreme revenge. Later, after the Conquest of Mecca, Wahshí fled, but eventually came to Muhammad and declared his acceptance of Islam. The Prophet forgave him but asked him to avoid His sight because seeing him brought back the pain of His uncle's death. Wahshí later redeemed himself to the Muslim community by killing Musaylimah, the leader of a rival apostate army, during the Battle of Yamama. He used the same spear, leading him to state that he had killed the best of people (Hamza) and the worst of people (Musaylimah) with the same weapon.}
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.}Warner [Terms in Holy Writings] {CLUG: A messenger, often an angel, sent by God to warn people about the consequences of their actions and guide them to a righteous path and to alert them to the consequences of rejecting divine guidance. This term is used in the Qur'an to refer to prophets, such as Muhammad, who are sent to deliver God's message. }
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.}Wax {CLUG: To grow, increase, or become a specified quality or state. Opposition ''Waxed relentless'' means that opposition increased in intensity or grew stronger and became relentless over time. Its opposite is ''wane'' (to decrease), as in the ''waxing and waning'' of the moon. The verb ''to wax'' is an archaic term derived from the Old English word weaxan, which means ''to grow'', used more broadly to mean ''to become'' or ''to increase''.}
Wayfarer {CLUG: A person who travels long journeys, especially on foot. Beyond its literal meaning, it can refer to a person engaged in a spiritual journey or quest for the divine. A soul who is actively searching for truth, knowledge of God, and proximity to their Creator, on a purposeful journey through various spiritual stages or ''valleys''. To be a true wayfarer, the individual must cultivate specific spiritual attributes like patience, sincerity, humility, and trust in God. The ultimate goal of the wayfarer's journey is to attain knowledge and recognition of the Manifestation of God, enter the ''City of Certitude,'' and achieve union with the divine will. }Wealth ('Riches') and 'Poverty' [Terms in Holy Writings] {KICS: 'Riches': Independence of all else but God; 'Poverty': Lack of things that are of God. [The Kitáb-i-Íqán, ¶143] (p. 213-4)}
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)}Weigh {CLUG: ''Weighty'' (adjective) is the substantial, convincing, and undeniable nature of the evidence presented. It implies the proofs are significant, serious, and compelling enough to overcome all doubt and lead to absolute certainty and certitude in faith. ''Weighing'' (verb) implies a process of evaluating something to determine its worth or validity. In the context of ''the testimony of God,'' it means considering all the evidence God has provided to confirm His truth. The act of weighing in ancient times was for ensuring accuracy and fairness in transactions. Similarly, when we ''weigh'' God's testimony, we are seeking a just and fair outcome based on His Standards.}
Well-Grounded in Knowledge [Terms in Holy Writings] {KI: A passage from the writings of the Báb explains this phrase in the following manner: ''Behold the learned who are honoured by virtue of their ability to understand the Holy Writings, and God hath exalted them to such a degree that in referring to them He saith: 'None knoweth the meaning thereof except God and them that are well-grounded in knowledge.' '' (Annotations 54)}see also Knowledge
Well-Spring , Fountain Source {CLUG: An original and bountiful source of something.}
White Hand {KI: Term used figuratively evoking the signs which Moses produced before Pharaoh and his court. 'So he threw his rod, then lo! it was a serpent manifest, and he drew forth his hand out of his bosom; and behold, it appeared white unto the spectators.' 'White and splendid,' recounts an Islamic tradition, 'surpassing the brightness of the sun.' Bahá'u'lláh, with regard to Himself, later revealed: 'This is Mine hand which God hath turned white for all the worlds to behold. This is My staff; were We to cast it down, it would, of a truth, swallow up all created things.' (Annotations 33)}
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; Bird of the Human Heart {KI: The Bahá'í writings are replete with examples likening the soul of man to a bird. If, we are told, a bird is always soaring higher, its progress will be continual, but if it relaxes in its efforts it will necessarily descend to the earth. (Annotations 15) In a Tablet 'Abdu'l-Bahá...explains that by wings is meant the power of divine confirmation and assistance through which man is able to ascend to the zenith of true understanding and soar to the very heart of Paradise with a rapidity that no one can conceive. (Annotations 177)}{ROB1: [In The Hidden Words Persian #79, 'Wings' has been] 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 Bábí Dispensation {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)}{ROB2: The Báb had bestowed the title 'Mirror' upon several of His followers. (p. 376n).}
{BGMG: ''Mirrors'', ''Guides'' and ''Witnesses'' comprised the Bábí hierarchy. (GPB 90, 114, 165).}
see also Martyr
Wittingly {CLUG: To do something knowingly, intentionally, and with full awareness. A deliberate, conscious choice, rather than an accident or an oversight. The person knows exactly what they are doing and understands the implications of their actions. }
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).}see also Shrine of the Báb, Shrine of Bahá'u'lláh
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 'Alíyyu'l-'Alá, Yá 'Alíyyu'l-A'lá, His Holiness the Exalted One {BP: ''O Thou the Exalted, the Most Exalted!'' (p. 136)}{KI: ''[O Thou] the Exalted, the Most High''. Names of God often associated with the Báb Himself as in the 'battle cry' animating the heroes and heroines of the Ten Year Spiritual Crusade (1953-63): 'Yá-Bahá'u'l-Abhá, Yá Alíyyu'l-A'lá.' (Annotations note 1)}
see also Yá
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 Yá, Ism-i-A'zam, Asmá'ul-Husná, Ringstone Symbol 
Yá Rabbíya'l-Abhá {ROB2: Literally 'O Thou my Lord, the Most Glorious', an invocation. (p. 223n)}see also Yá
Yahyá (John the Baptist) {KI: The forerunner of Jesus Christ. He was beheaded by Herod Antipas.Yahyá is Arabic for John...refers to John the Baptist, son of Zachariah. (Annotations 147) Divinely-appointed forerunner of Jesus Christ. Of priestly descent, his mother was cousin of the Virgin Mary. He baptized Jesus and was beheaded by Herod Antipas...''John appeared before Jesus, proclaiming his [John's] prophethood, and all sects of Islám recognize him as a prophet; and he came with laws and commandments...'', ''This Manifestation [Bahá'u'lláh] and that of the Point of the Bayán [the Báb] are exactly similar to that of the son of Zachariah [John] and Jesus, the Son of Mary.'' (Annotations 149)
}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)}
{KI: [In the] Qur'an...Muhammad states, 'Whoever shall deny Tághút [the Idol] and believe in God--he will have taken hold on a strong handle that shall not be broken...' In one of His prayers Bahá'u'lláh invokes God to 'write us down with such of Thy servants as have repudiated the Idol (Mírzá Yahyá), and firmly believed in Thee'. (Annotations 80)}
Yanbú' {KI: A compilation of Shí'ih traditions.Collection of sacred traditions related to the Imáms, compiled by Muhammad bin Ahmad bin Junayd Abú-'Alí al-Khatib, known as Iskáfí (died 381 AH/991 AD). Iskáf was once a village in Mesopotamia. Iskáfí was buried in Rayy. (Annotations 393)
}{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.Shortly after Muhammad reached Yathrib, its name was changed to the 'City of the Prophet', al- Madínah an-Nabí. This was later abbreviated to al-Madínah or Medina in English usage. (Annotations 109)
}{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.Tradition of the Imám Sádiq. (Annotations 415)
}{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.Mentioned in The Kitáb-i-Íqán as one of ''a number of illumined divines, of men of consummate learning, of doctors of mature wisdom,'' who ''have attained unto His Court, drunk the cup of His divine Presence, and been invested with the honour of His most excellent favour.'' (p. 222)}Zachariah {KI: Father of John the Baptist; of priestly descent from Aaron. (Annotations 148)}
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.}
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), Zemzem {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.}
{CLUG: In Islam, the Well of Zamzam is a miraculously generated source of sacred water in Mecca, believed to have been revealed by God for the Prophet Abraham's infant son Ishmael and his mother Hagar when they were in the desert. It is revered as a symbol of divine mercy and sustenance, with its pure, mineral-rich water offering spiritual and physical blessings to millions of pilgrims who visit to drink from it during the Hajj.}
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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