That the Báb, the inaugurator of the Bábí Dispensation, is fully entitled to rank as one of the self-sufficient Manifestations of God, that He has been invested with sovereign power and authority, and exercises all the rights and prerogatives of independent Prophethood, is yet another fundamental verity which the Message of Bahá’u’lláh insistently proclaims and which its followers must uncompromisingly uphold. That He is not to be regarded merely as an inspired Precursor of the Bahá’í Revelation, that in His person, as He Himself bears witness in the Persian Bayán, the object of all the Prophets gone before Him has been fulfilled, is a truth which I feel it my duty to demonstrate and emphasize. We would assuredly be failing in our duty to the Faith we profess and would be violating one of its basic and sacred principles if in our words or by our conduct we hesitate to recognize the implications of this root principle of Bahá’í belief, or refuse to uphold unreservedly its integrity and demonstrate its truth. Indeed the chief motive actuating me to undertake the task of editing and translating Nabíl’s immortal Narrative has been to enable every follower of the Faith in the West to better understand and more readily grasp the tremendous implications of His exalted station and to more ardently admire and love Him.
There can be no doubt that the claim to the twofold station ordained for the Báb by the Almighty, a claim which He Himself has so boldly advanced, which Bahá’u’lláh has repeatedly affirmed, and to which the Will and Testament of ‘Abdu’l-Bahá has finally given the sanction of its testimony, constitutes the most distinctive feature of the Bahá’í Dispensation. It is a further evidence of its uniqueness, a tremendous accession to the strength, to the mysterious power and authority with which this holy cycle has been invested. Indeed the greatness of the Báb consists primarily, not in His being the divinely-appointed Forerunner of so transcendent a Revelation, but rather in His having been invested with the powers inherent in the inaugurator of a separate religious Dispensation, and in His wielding, to a degree unrivaled by the Messengers gone before Him, the scepter of independent Prophethood.
The short duration of His Dispensation, the restricted range within which His laws and ordinances have been made to operate, supply no criterion whatever wherewith to judge its Divine origin and to evaluate the potency of its message. “That so brief a span,” Bahá’u’lláh Himself explains, “should have separated this most mighty and wondrous Revelation from Mine own previous Manifestation, is a secret that no man can unravel and a mystery such as no mind can fathom. Its duration had been foreordained, and no man shall ever discover its reason unless and until he be informed of the contents of My Hidden Book.” “Behold,” Bahá’u’lláh further explains in the Kitáb-i-Badí’, one of His works refuting the arguments of the people of the Bayán, “behold, how immediately upon the completion of the ninth year of this wondrous, this most holy and merciful Dispensation, the requisite number of pure, of wholly consecrated and sanctified souls had been most secretly consummated.” (Shoghi Effendi, Dispensation of Bahá’u’lláh - section on the Báb)
The Founder of the Faith was Bahá’u’lláh (Glory of God), Whose advent the Báb had foretold. He declared His mission in 1863 while an exile in Baghdád. He subsequently formulated the principles of that new and divine civilization which by His advent He claimed to have inaugurated. He too was bitterly opposed, was stripped of His property and rights, was exiled to ‘Iráq, to Constantinople and Adrianople, and was eventually incarcerated in the penal colony of ‘Akká where He passed away in 1892 in His seventy-fifth year. His remains are laid to rest in the Shrine at Bahjí, north of ‘Akká.
The Authorized Interpreters
The authorized Interpreter and Exemplar of Bahá’u’lláh’s Teachings was His eldest son ‘Abdu’l-Bahá (Servant of Bahá ) who was appointed by his Father as the Center to whom all Bahá’ís should turn for instruction and guidance. ‘Abdu’l-Bahá ever since his childhood was the closest companion of his Father, and shared all His sorrows and sufferings. He remained a prisoner until 1908, when the old regime in Turkey was overthrown and all religious and political prisoners throughout the empire were liberated. After that he continued to make his home in Palestine but undertook extensive teaching tours in Egypt, Europe and America, being ceaselessly engaged in explaining and exemplifying the principles of his Father's Faith and in inspiring and directing the activities of his friends and followers through-out the world. He passed away in 1921 in Haifa, Palestine, and, as already stated, was buried in a vault contiguous to that of the Báb on Mount Carmel.
According to the provisions of His Will, I, as His eldest grandson, have been appointed as First Guardian of the Bahá’í Faith and Head of the Universal House of Justice which must, in con- junction with me co-ordinate and direct the affairs of the various Bahá’í communities in East and West in accordance with the principles enunciated by Bahá’u’lláh.
The period since ‘Abdu’l-Bahá's passing has been characterized by the formation and consolidation of the Local and National Assemblies, the bedrock on which the edifice of the Universal House of Justice is to be erected, There are, according to the latest reports from Ṭihrán, over five hundred Local Assemblies already constituted in Írán. Organized Bahá’í communities are to be found in every continent of the globe. National Assemblies have already been formed and are functioning in the United States and Canada, in India and Burma, in Great Britain, in Germany and Austria, in Írán, ‘Iráq, Egypt and Australasia. Such Assemblies are in the process of formation in Caucasus, Turkestan, and other countries. Local Assemblies and groups have been already established in France, Switzerland and Italy, In the Scandinavian countries, in the Balkans, in Turkey, Syria, Albania, Abyssinia, China, Japan, Brazil and South Africa. Christians of various denominations, Muslims of both the Sunní and Shí‘ah sects of Islam, Jews Hindus, Sikhs, Zoroastrians and Buddhists, have eagerly embraced its truth, have recognized the divine origin and fundamental unity underlying the Teachings of all the Founders of past religions, and have unreservedly identified themselves with both the spirit and form of its evolving institutions. All these centers function as the component parts of a single organism, of an entity the spiritual and administrative center of which lies enshrined in the twin cities of ‘Akká and Haifa. (The World Order of Bahá’u’lláh (New York: Bahá’í Publishing Committee, 1938), p. xi.)
The summary of teachings and purpose of the Bahá’í Faith
The Revelation proclaimed by Bahá’u’lláh, His followers believe, is divine in origin, all-embracing in scope, broad in its outlook, scientific in its method, humanitarian in its principles and dynamic in the influence it exerts on the hearts and minds of men. The mission of the Founder of their Faith, they conceive it to be, to proclaim that religious truth is not absolute but relative, that Divine Revelation is continuous and progressive, that the Founders of all past religions, though differing in the non-essential aspects of their teachings, "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". His Cause, they have already demonstrated, stands identified with, and revolves round, the principle of the organic unity of mankind as representing the consummation of the whole process of human evolution. This final stage in this stupendous evolution, they assert, is not only necessary but inevitable, that it is gradually approaching, and that nothing short of the celestial potency with which a divinely-ordained Message can claim to be endowed can succeed in establishing it.
The Bahá’í Faith recognizes the unity of God and of His Prophets, upholds the principle of an unfettered search after truth, condemns all forms of superstition and prejudice, teaches that the fundamental purpose of religion is to promote concord and harmony, that it must go hand-in-hand with science, and that it constitutes the sole and ultimate basis of a peaceful, an ordered and progressive society. It inculcates the principle of equal opportunity, rights and privileges for both sexes, advocates compulsory education, abolishes extremes of poverty and wealth, exalts work performed in the spirit of service to the rank of worship, recommends the adoption of an auxiliary international language, and provides the necessary agencies for the establishment and safeguarding of a permanent and universal peace. (From a letter written in June 1933 by Shoghi Effendi to the High Commissioner for Palestine)
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