Module #3

Station of the Central Figures, Progressive Revelation, Bahá’í Time Line

God’s purpose in sending His prophets unto men is twofold. The first is to liberate the children of men from the darkness of ignorance, and guide them to the light of true understanding. The second is to ensure the peace and tranquility of mankind, and provide all the means by which they can be established.” 
{Bahá’u’lláh, Gleanings, pp.79-80}

OBJECTIVES : 

	1)	What is a perfect reflection of God’s attributes and not just His descent to earth?  {A Manifestation}

	2)	Explain the model of Progressive Revelation and the concept of One God. 

	3)	Compare the station, spirit, physical form and Ministry of the various Manifestations in history. For example, do we believe in the Immaculate Conception, the Resurrection? {Yes, without reservation!!}

	4)	Who was Siyyid ‘Alí-Muhammad, His birth, family, trials, tribulations and teachings? Who did He predict would come?? {The Báb, Forerunner of Bahá’u’lláh and the Prophet Founder of the Bábí Faith}

	5)	Why were the followers of the Báb persecuted so vigorously by the Shi’ite Clergy?  {threat to their power, ignorance, religious persecution}

	6)	What happened in Máh-Ku, Chihríq, Fort Tabarsí, Shiráz, Zanján, Nayríz and Tihrán?   {prisons of the Báb, sites of martyrdom of 20,000 Bábís}

	7)	Who were the first 18 followers of the Báb, their station and mission? {Letters of the Living}

	8)	Who was the eldest son of Bahá’u’lláh and His designated successor; shared His imprisonments and exiles; was the perfect exemplar of His Faith; and was given the title the “Mystery of God?”  {‘Abdu’l-Bahá}

	9)	What is interpretation of the Sacred Writings, and to whom is given the function of Interpretation? {Only ‘Abdu’l-Bahá and Shoghi Effendi}

	10)	Who is one that publicly denies the line of succession, rebels against the Center of the Covenant and actively works to undermine the Covenant of Bahá’u’lláh? {Covenant-Breakers}

DEFINITIONS: (Basic Bahá’í Dictionary Editor Wendi Momen, George Ronald Press 1989)

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Progressive Revelation

Covenant-breaker : 
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 Center 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 Mirza Muhammad'Ali.

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.” {Star of the West Vol. 12, #14, p. 233} However, Bahá’ís are to pray for Covenant-breakers, as “these souls are not lost forever.” {Lights of Guidance, #410}

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Guardian
The Guardianship as an institution was anticipated in the Kitab-i-Aqdas and formally stated ‘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,” {‘Abdu’l-Bahá, Will and Testament, p. 11} 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.” {Wellspring of Guidance, p. 11}

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.

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Interpretation: 
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.” {Shoghi Effendi, World Order of Bahá’u’lláh, p. 134} In the Kitab-i-’Ahd, 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-Baha].” {Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 221}

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 Aghsan, the Afnan 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…” 
{‘Abdu’l-Bahá in the Will & Testament, p. 11}

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.” 
{Lights of Guidance #629}

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.”
 {Lights of Guidance, #88}

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Interpreter :
The Centre of the Covenant. ‘Abdu’l-Bahá Himself stated: “In accordance with the explicit text of the Kitab-i-Aqdas Bahá’u’lláh hath made the Centre of the Covenant the Interpreter of His Word…” {Shoghi Effendi in World Order of Bahá’u’lláh, p. 136}and further, “I am the Interpreter of the Word of God…”
{Shoghi Effendi, World Order of Bahá’u’lláh, p. 133}

In His Will and Testament ‘Abdu’l-Bahá appointed Shoghi Effendi as the “expounder of the words of God” after Him. Apart from ‘Abdu’l-Bahá and Shoghi Effendi, no one can authoritatively interpret the Writings.

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 Manifestation: 
Manifestation of God 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…”
{Shoghi Effendi, World Order of Bahá’u’lláh, p. 113}

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.”
{Shoghi Effendi, World Order of Bahá’u’lláh, p. 113}

“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.” 
{Shoghi Effendi, World Order of Bahá’u’lláh, p. 115} 

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 cloth 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.”
{Shoghi Effendi, World Order of Bahá’u’lláh, p. 115}

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 Kitab-i-Iqan Bahá’u’lláh mentions other Prophets, such as Hud and Salih. Bahá’ís believe there have been other Manifestations but that there is no record of their names. 
{Lights of Guidance, #1033}

Bahá’u’lláh has stated that another Manifestation will not arise before the lapse of a thousand years.

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 Progressive revelation: 
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: “in every Dispensation,” writes Bahá’u’lláh, “the light of Divine Revelation hath been vouchsafed unto men in direct proportion to their spiritual capacity.” {Bahá’u’lláh, Gleanings, XXXVIII} 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 in individible.” {Shoghi Effendi, World Order of Bahá’u’lláh, p. 114} and that in not less than a thousand years, another prophet will appear, to bring further divine guidance to mankind. Concerning future Manifestations, ‘Abdu’l-Bahá said, “in so far as their relation to the source of their inspiration is concerned they are under the shadow of the Ancient Beauty [Bahá’u’lláh]. In their relation, however, to the age in which they appear, each and every one of them “doeth whatsoever He willeth.” {Shoghi Effendi, World Order of Bahá’u’lláh, p. 111}

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Unity of God:
The concept that there is only one God, without peer or likeness: “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.” 
{Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 124}

“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.” 
{Bahá’u’lláh, Gleanings, LXXXIV}

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Station of the Central Figures of the Bahá’í Faith

‘Abdu’l-Bahá 
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 Aqá (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 Tihran, Iran, 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 Suriy-i-Ghusn (Tablet of the Branch). In the Kitab-i-'Ahd (Book of the Covenant), He named ‘Abdu’l-Bahá as His successor and the authorized Interpreter of His Writings.

“Though essentially human and holding a station radically and fundamentally different from that occupied by Bahá’u’lláh and His Forerunner,” Shoghi Effendi has explained, ‘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.” {Lights of Guidance, no. 321} 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 Diyá’íyyih was the mother of Shoghi Effendi.

In 1901 Sultan 'Abdu'l-Hamid II again ordered ‘Abdu’l-Bahá confined to 'Akka 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 'Ishqabad 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.

During His lifetime, ‘Abdu’l-Bahá wrote many books and Tablets, interpreting and elucidating the Writings of Bahá’u’lláh. Among His books published in English are The Secret of Divine Civilization, Memorials of the Faithful and A Traveller's Narrative. In addition, the texts of many of His talks and Tablets have been collected and published in volumes such as Tablets of ‘Abdu’l-Bahá, Tablets of the Divine Plan, The Promulgation of Universal Peace, Some Answered Questions and Paris Talks.

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.

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Amatu'l-Bahá Rúhíyyih Khánum
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.” {Priceless Pearl, p. 152} 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.

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Báb
The Gate. The title assumed by Siyyid 'Alí-Muhammad, the Forerunner of Bahá’u’lláh, and Prophet-Founder of the Babi Faith.

Born in Shiraz on 20 October 1819, Siyyid 'Alí-Muhammad was raised by His uncle Haji Mirza Siyyid 'Alí, 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 Shaykhi disciple Mulla Husayn-i-Bushru'i, 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 Qa'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’íh clergy, who determined to stamp. out the new faith. Muhammad Shah's Grand Vizier, Haji Mirza Aqasi, imprisoned the Báb in the fortress of Mah-Ku, then, when sympathy for Him spread there, moved Him to Chihriq. In 1848 the Báb was subjected to a trial before the Muslim divines of Tabriz and punishment by bastinado. While the Báb was imprisoned, a group. of Babis met at the Conference of Badasht. It was here that Tahirih boldly exemplified the break with Islam by appearing unveiled in public and that Bahá’u’lláh demonstrated His leadership.

The Bab's followers were subjected to brutal persecution and massacres by the fanatical Shí’íh clergy, along with the forces of the Persian government throughout the country, notably in Mazindaran at the fort of Shaykh Tabarsi, Zanjan, Nayriz and Tihran. In 1850 Mirza Taqi Khan, Grand Vizier of the new Shah, Nasiri'd-Din, ordered the Báb executed. On 9 July 1850 the Báb was brought before a firing squad in the barracks square of Tabriz, 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 Bab's Writings are the Qayyúmu'l Asmá, the Persian and Arabic Bayán, Dalá'il-i-Sab'ih and the Kitab-i-Asm´á.

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.

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Bahá’u’lláh
Prophet-Founder of the Bahá’í Faith and the Manifestation of God for this Day. He was born Mírzá Husayn-'Alí on 12 November 1817 to a noble family of Núr in Mazindaran, Iran. 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.

He became a follower of the Báb in 1844 at the age of twenty-seven, when the Báb sent Mulla 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 Bábi 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 Babis at the time and was made to endure imprisonment and the bastinado.

After an attempt on the Shah's life by two misguided Babis, in 1853 Bahá’u’lláh was imprisoned for four months in an underground prison known as the Síyáh-Chal in Tibran. 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 Mirza Yahya, Bahá’u’lláh’s disloyal brother. Bahá’u’lláh departed for a period of solitary retreat in the mountains of Sulaymániyyih until He was persuaded to return in March 1856.

Upon His return He became the recognized spiritual leader of the Babis. His influence spread and the Persian government persuaded the Ottoman Sultan 'Abdu'l-'Aziz to banish Bahá’u’lláh further. On the eve of His departure from Baghdád for Constantinople, in the Garden of Ridvan, in April-May 1863, Bahá’u’lláh declared to His followers that He was the Promised One foretold by the Báb. The Ridvan 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 'Akka.

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 'Akka 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 houses of 'Udí Khammár, where Bahá’u’lláh revealed the Kitab-i-Aqdas, His Book of Laws, and the House of'Abbud. 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. His major works include The Most Holy Book (Kitab-i-Aqdas), The Hidden Words (Kalimát-i-Maknúnih), The Book of Certitude (Kitáb-i-lqán), The Seven Valleys, The Four Valleys, the Surih of the Kings (Suriy-i-Mulúk), the Tablets to the kings and rulers, the Tablet of the Branch (Súriy-i-Ghusn), The Tablet of Wisdom (Lawh-i-Hikmat), The Tablet of the Proof (Lawh-i-Burhan), The Tablet of the World (Lawhi-Dunyá), The Words of Paradise (Kalimat-i-Firdawsíyyih), GladTidings (Bishárát), Ornaments (Tarázát), Effulgences ( Tajallíyát), Splendours (Ishráqát), The Tablet of Carmel (Lawh-i-Karmil) and Epistle to the Son of the Wolf.

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Bayíyyih Khánum
The Greatest Holy Leaf, 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 Tihran. 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 Bayíyyih 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 minutes” 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 enemythese 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.”
{Shoghi Effendi in Bayíyyih Khánum, p. 42}

The Greatest Holy Leaf passed away on 15 July 1932 and is buried under a shrine in the Monument Gardens on Mount Carmel.

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Khadíjih-Bagum
The wife of the Báb. Khadíjih-Bagum and Siyyid 'Alí-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 Mulla Husayn. Nabil 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.” {Nabil in DawnBreakers, p. 192} 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 Bayan, Whose advent the Báb had foretold, she gave Him her allegiance instantly. She died in 1882.

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Mírzá Mihdí
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 in 'Akka, 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.” {God Passes By, p. 188}

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 west laid to rest in the earth, the earth itself trembled in its longing to meet thee…Were we to recount the mysteries of shine 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.” 
{Bahá’í World Vol. 8, p. 249}

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.

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Mulla Husayn-i-Bushrú’í: 
The one to whom the Báb declared His mission and the first to believe in the Báb as the Promised One.

Mulla Husayn was born in Bushruyih, Khurasan. At the age of eighteen he became a disciple of Siyyid Kazim. After Siyyid Kazim's death Mulla Husayn went to Shiraz 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), Mulla Husayn was the first of eighteen Letters of the Living or disciples of the Báb. He was a leader of the Bábis during savage persecution in Iran and fell as a martyr at the Fort of Shaykh Tabarsi on 2 February 1849 at the age of thirty-five. Nabil 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.” {Nabil in Dawnbreakers, p. 383}

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Munírih Khánum
The Holy Mother, wife of ‘Abdu’l-Bahá . She was the daughter of Mírzá-’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. The Báb took a portion of his food and directed that it be taken to Mírzá Muhammad-'Alí 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 Fatimih. Bahá’u’lláh later on gave her the name Munírih (Illumined). {Nabil in Dawn Breakers, p. 149} She married ‘Abdu’l-Bahá in about 1873 and passed away in 1938.

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Navváb
The wife of Bahá’u’lláh, Asíyyih 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. 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.” {Shoghi Effendi in God Passes By, p. 108} She passed away in 1886. Shoghi Effendi transferred the remains of Navváb from the cemetery in 'Akka to the Monument Gardens of Haifa in 1939.

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Quddus: 
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” {Balyuzi in The Báb, p. 150} He accompanied the Báb to Mecca and attended the Conference of Badasht. He joined the Bábís in the fort at 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. 

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Shoghi Effendi
The Guardian of the Bahá’í Faith, born on 1 March 1897 in 'Akka, 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’i‘s Will and Testament: “After the passing away of this wronged one, it is incumbent upon the Aghsan, the Afnan 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…” {‘Abdu’l-Bahá Will & Testament, p. 11}

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 Bayíyyih 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-'Akka 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.

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Táhirih: 
The Pure One. Title given by the Báb to Fatimih Umm Salamih, also known by the titles Qurratu'l-'Ayn (Solace of the Eyes) and Zarrin-Taj (Crown of Gold). Tahirih was the only woman Letter of the Living. At the Conference of Badasht she cast aside her veil, proclaiming the new day.

Tahirih was “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 “ulama 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.” {Shoghi Effendi in God Passes By, p. 73}She was martyred in the Ilkhání garden, strangled with her own silken kerchief which she had reserved for the purpose. “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.” 
{Shoghi Effendi in God Passes By, p. 75}

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Geography Pertinent to Bahá’í History

Máh-Kú (Mákú) 
Four-towered fortress near a village of the same name in northwestern Adharbáyján in which the Báb was imprisoned for nine months and named by Him Jabal-i-Basít (the Open Mountain). 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 sun-baked 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.” 
{Shoghi Effendi, God Passes By, p. 16}

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Chihríq
A fortress in Adharbáyján, northeastern Iran, 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 Aqásí. One of the purposes of the Conference of Badasht was to find a way to free the Báb from His imprisonment in Chihríq.

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Tabarsí
Originally the Shrine of Shaykh Ahmad ibn-i-Abí-Tálib-i-Tabarsí about fourteen miles southeast of Bárfurúsh, Iran, 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 Tabarsi. 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.

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Síyáh-Chál
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!” {Bahá’u’lláh, Epistle to the Son of the Wolf, p. 10} 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.

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Baghdád 
The city in Iraq 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 Sulaymániyyih. 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 Kitab-i-Iqan, The Seven Valleys, The Four Valleys and the Tablet of the Holy Mariner.

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Ridván Garden :
Garden of Najíbiyyih. The garden of Najíb 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 Najíbiyyih 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 (Paradise).

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Adrianople (Edirne)
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.” 
{Shoghi Effendi, God Passes By, pp. 171-2}

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Akká:
Akká is the 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 Mihdi, and it was here that Bahá’u’lláh revealed a number of Tablets to rulers including the Lawh-i-Ra'ís to 'Alí Pasha, 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’íh; then, the House of 'Udí Khámmar and the adjacent House of 'Abbúd. In 1877 Bahá’u’lláh left 'Akka 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. It was in this house that Shoghi Effendi was born in 1897. The first Western pilgrims visited ‘Abdu’l-Bahá in 'Akka 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.

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Haifa :
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 Wurttemberg, 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 'Akka. 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 Bab, and on which a befitting mausoleum was later to be erected.” {Shoghi Effendi, God Passes By, p. 194}

‘Abdu’l-Bahá made this prophecy about Haifa: “In the future the distance between 'Akka 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 'Akka 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.”
{Esselmont,  Bahá’u’lláh and the New Era, p. 252}

‘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-Ruz 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.

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Mount Carmel:
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 Taching Center, the Center 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 references to Mount Carmel also in Module #4 under Ark and Arc definitions}

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 Prophecies - Biblical and the Hadiths about: Haifa, Akká, Mount Carmel, Sharon ( the flat plains near Mount Carmel)

 David had spoken as 'The Strong City', and 'and the King of glory shall come in. Who is this King of glory? The Lord of hosts, He is the King of glory.'

 Hosea had extolled Haifa as a 'door of hope'

 Ezekiel had said, 'Afterward he brought me to the gate, even the gate that looketh toward the east. And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory. . . . And the glory of the Lord came into the house by the way of the gate whose prospect is toward the east.'
  	Isiah - 'The wilderness and the solitary place shall be glad for and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy & singing: the glory of Lebanon shall be given unto it, the excellency of Carmel & Sharon; they shall see the glory of the Lord, and the excellency of our God.

  	Amos 'The Lord will roar from Zion and utter his voice from Jerusalem; and the habitations of the shepherd shall mourn, and the top. of Carmel shall wither.

  	Micah - from Assyria, and from the fortified cities, and from the fortress even to the river, and from sea to sea, and from mountain to mountain', he shall come.

 Muhammed 'Blessed the man that hath visited 'Akka, and blessed he that hath visited the visitor of 'Akká. . . . And he that raiseth therein the call to prayer, his voice will be lifted.

 See additional prophecies in Module #7 under Ridván Festival definition

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QUOTES: 

“O King! I was but a man like others, asleep. upon My couch, when lo, the breezes of the All-Glorious were wafted over Me, and taught Me the knowledge of all that hath been. This thing is not from Me, but from One Who is Almighty and All-Knowing. And He bade Me lift up. My voice between earth and heaven, and for this there befell Me what hath caused the tears of every man of understanding to flow. The learning current amongst men I studied not; their schools I entered not. Ask of the city wherein I dwelt, that thou mayest be well assured that I am not of them who speak falsely. This is but a leaf which the winds of the will of thy Lord, the Almighty, the All-Praised, have stirred. Can it be still when the tempestuous winds are blowing? Nay, by Him Who is the Lord of all Names and Attributes! They move it as they list. The evanescent is as nothing before Him Who is the Ever-Abiding. His all-compelling summons hath reached Me, and caused Me to speak His praise amidst all people. I was indeed as one dead when His behest was uttered. The hand of the will of thy Lord, the Compassionate, the Merciful, transformed Me.”
{Baha’u’lláh, Epistle Son of the Wolf, p. 12}

“The mysteries of the Holy Books have become explained in the manifestation of Bahá’u’lláh. Before He appeared, these mysteries were not understood. Bahá’u’lláh opened and unsealed these mysteries.”
{‘Abdu’l-Bahá,  Promulgation of Universal Peace, p. 197}

“O wayward generation. Had you believed in Me every one of you would have followed the example of this youth, who stood in rank above most of you, and willingly would have sacrificed himself in My path. The day will come when you will have recognized Me; that day I shall have ceased to be with you.” 
{Recorded words of the Báb as he was lead to martyrdom in Tabriz, 1850 accompanied by 
Mírzá Muhammad-’Alíy-i-Zunúzí , a youth}

RECOMMENDED READINGS :

	“The Significance of Bahá’u’lláh’s Revelation” by the National Teaching Committee
	“Bahá’u’lláh - King of Glory” by Balyuzi
	“Bahá’í Revelation” volumes 1->4 by Adib Tahirzideh
	“The Covenant” by Adib Tahirzideh
	“Dawn Breakers” by Nabil
	“God Passes By” by Shoghi Effendi
	“The Priceless Pearl” by Amatu’l-Bahá Rúhíyyih Khánum
	“The Dispensation of Bahá’u’lláh”
	“The Will and Testament of ‘Abdu’l-Bahá”
	Brilliant Star Magazine