O WAYFARER in the path of God! Take thou thy portion of the ocean of His grace, and deprive not thyself of the things that lie hidden in its depths. Be thou of them that have partaken of its treasures. A dewdrop out of this ocean would, if shed upon all that are in the heavens and on the earth, suffice to enrich them with the bounty of God, the Almighty, the All-Knowing, the All-Wise. With the hands of renunciation draw forth from its life-giving waters, and sprinkle therewith all created things, that they may be cleansed from all man-made limitations and may approach the mighty seat of God, this hallowed and resplendent Spot. — Bahá’u’lláh ¹

It was then the beginning of summer. Upon His arrival, Baha’u’llah rented three gardens, one of which He assigned exclusively to the use of Quddus, another He set apart for Tahirih and her attendant, and reserved the third for Himself. Those who had gathered in Badasht were eighty-one in number, all of whom, from the time of their arrival to the day of their dispersion, were the guests of Baha’u’llah. Every day, He revealed a Tablet which Mirza Sulayman-i-Nuri chanted in the presence of the assembled believers. Upon each He bestowed a new name. He Himself was henceforth designated by the name of Baha; upon the Last Letter of the Living was conferred the appellation of Quddus, and to Qurratu’l-‘Ayn was given the title of Tahirih. To each of those who had convened at Badasht a special Tablet was subsequently revealed by the Bab, each of whom He addressed by the name recently conferred upon him. When, at a later time, a number of the more rigid and conservative among her fellow-disciples chose to accuse Tahirih of indiscreetly rejecting the time-honoured traditions of the past, the Bab, to whom these complaints had been addressed, replied in the following terms: “What am I to say regarding her whom the Tongue of Power of Glory has named Tahirih [the Pure One]?”
Each day of that memorable gathering witnessed the abrogation of a new law and the repudiation of a long-established tradition. The veils that guarded the sanctity of the ordinances of Islam were sternly rent asunder, and the idols that had so long claimed the adoration of their blind worshippers were rudely demolished. No one knew, however, the Source whence these bold and defiant innovations proceeded, no one suspected the Hand which steadily and unerringly steered their course. Even the identity of Him who had bestowed a new name upon each of those who had congregated in that hamlet remained unknown to those who had received them. Each conjectured according to his own degree of understanding. Few, if any, dimly surmised that Baha’u’llah was the Author of the far-reaching changes which were being so fearlessly introduced. ^{2 3}

O PEOPLE! I swear by the one true God! This is the Ocean out of which all seas have proceeded, and with which every one of them will ultimately be united. From Him all the Suns have been generated, and unto Him they will all return. Through His potency the Trees of Divine Revelation have yielded their fruits, every one of which hath been sent down in the form of a Prophet, bearing a Message to God’s creatures in each of the worlds whose number God, alone, in His all-encompassing Knowledge, can reckon. This He hath accomplished through the agency of but one Letter of His Word, revealed by His Pen—a Pen moved by His directing Finger—His Finger itself sustained by the power of God’s Truth. — Bahá’u’lláh ¹

When, in the year ’60, Baha’u’llah arrived in Nur, He discovered that the celebrated mujtahid who on His previous visit had wielded such immense power had passed away. The vast number of his devotees had shrunk into a mere handful of dejected disciples who, under the leadership of his successor, Mulla Muhammad, were striving to uphold the traditions of their departed leader. The enthusiasm which greeted Baha’u’llah’s arrival sharply contrasted with the gloom that had settled upon the remnants of that once flourishing community. A large number of the officials and notables in that neighbourhood called upon Him and, with every mark of affection and respect, accorded Him a befitting welcome. They were eager, in view of the social position He occupied, to learn from Him all the news regarding the life of the Shah, the activities of his ministers, and the affairs of his government. To their enquiries Baha’u’llah replied with extreme indifference, and seemed to reveal very little interest or concern. With persuasive eloquence He pleaded the cause of the new Revelation, and directed their attention to the immeasurable benefits which it was destined to confer upon their country.(1) Those who heard Him marvelled at the keen interest which a man of His position and age evinced for truths which primarily concerned the divines and theologians of Islam. They felt powerless to challenge the soundness of His arguments or to belittle the Cause which He so ably expounded. They admired the loftiness of His enthusiasm and the profundity of His thoughts, and were deeply impressed by His detachment and self-effacement.
None dared to contend with His views except His uncle Aziz, who ventured to oppose Him, challenging His statements and aspersing their truth. When those who heard him sought to silence this opponent and to injure him, Baha’u’llah intervened in his behalf, and advised them to leave him in the hands of God. Alarmed, he sought the aid of the mujtahid of Nur, Mulla Muhammad, and appealed to him to lend him immediate assistance. “O vicegerent of the Prophet of God!” he said. “Behold what has befallen the Faith. A youth, a layman, attired in the garb of nobility, has come to Nur, has invaded the strongholds of orthodoxy, and disrupted the holy Faith of Islam. Arise, and resist his onslaught. Whoever attains his presence falls immediately under his spell, and is enthralled by the power of his utterance. I know not whether he is a sorcerer, or whether he mixes with his tea some mysterious substance that makes every man who drinks the tea fall a victim to its charm.” The mujtahid, notwithstanding his own lack of comprehension, was able to realise the folly of such remarks. Jestingly he observed: “Have you not partaken of his tea, or heard him address his companions?” “I have,” he replied, “but, thanks to your loving protection, I have remained immune from the effect of his mysterious power.” The mujtahid, finding himself unequal to the task of arousing the populace against Baha’u’llah, and of combating directly the ideas which so powerful an opponent was fearlessly spreading, contented himself with a written statement in which he declared: “O Aziz, be not afraid, no one will dare molest you.” In writing this, the mujtahid had, through a grammatical error, so perverted the purport of his statement, that those who read it among the notables of the village of Takur were scandalised by its meaning, and vilified both the bearer and the author of that statement.
Those who attained the presence of Baha’u’llah and heard Him expound the Message proclaimed by the Bab were so much impressed by the earnestness of His appeal that they forthwith arose to disseminate that same Message among the people of Nur and to extol the virtues of its distinguished Promoter. The disciples of Mulla Muhammad meanwhile endeavoured to persuade their teacher to proceed to Takur, to visit Baha’u’llah in person, to ascertain from Him the nature of this new Revelation, and to enlighten his followers regarding its character and purpose. To their earnest entreaty the mujtahid returned an evasive answer. His disciples, however, refused to admit the validity of the objections he raised. They urged that the first obligation imposed upon a man of his position, whose function was to preserve the integrity of shi’ah Islam, was to enquire into the nature of every movement that tended to affect the interests of their Faith. Mulla Muhammad eventually decided to delegate two of his eminent lieutenants, Mulla Abbas and Mirza Abu’l-Qasim, both sons-in-law and trusted disciples of the late mujtahid, Mirza Muhammad-Taqi, to visit Baha’u’llah and to determine the true character of the Message He had brought. He pledged himself to endorse unreservedly whatever conclusions they might arrive at, and to recognise their decision in such matters as final.
On being informed, upon their arrival in Takur, that Baha’u’llah had departed for His winter resort, the representatives of Mulla Muhammad decided to leave for that place. When they arrived, they found Baha’u’llah engaged in revealing a commentary on the opening Surih of the Qur’an, entitled “The Seven Verses of Repetition.” As they sat and listened to His discourse, the loftiness of the theme, the persuasive eloquence which characterised its presentation, as well as the extraordinary manner of its delivery, profoundly impressed them. Mulla Abbas, unable to contain himself, arose from his seat and, urged by an impulse he could not resist, walked back and stood still beside the door in an attitude of reverent submissiveness. The charm of the discourse to which he was listening had fascinated him. “You behold my condition,” he told his companion as he stood trembling with emotion and with eyes full of tears. “I am powerless to question Baha’u’llah. The questions I had planned to ask Him have vanished suddenly from my memory. You are free either to proceed with your enquiry or to return alone to our teacher and inform him of the state in which I find myself. Tell him from me that Abbas can never again return to him. He can no longer forsake this threshold.” Mirza Abu’l-Qasim was likewise moved to follow the example of his companion. “I have ceased to recognise my teacher,” was his reply. “This very moment, I have vowed to God to dedicate the remaining days of my life to the service of Baha’u’llah, my true and only Master.” ^{2 3}

AT the time of the manifestation of Him Whom God shall make manifest everyone should be well trained in the teachings of the Bayán, so that none of the followers may outwardly cling to the Bayán and thus forfeit their allegiance unto Him. If anyone does so, the verdict of “disbeliever in God” shall be passed upon him.
I swear by the holy Essence of God, were all in the Bayán to unite in helping Him Whom God shall make manifest in the days of His Revelation, not a single soul, nay, not a created thing would remain on earth that would not gain admittance into Paradise. Take good heed of yourselves, for the sum total of the religion of God is but to help Him, rather than to observe, in the time of His appearance, such deeds as are prescribed in the Bayán. Should anyone, however, ere He manifesteth Himself, transgress the ordinances, were it to the extent of a grain of barley, he would have trangressed His command.
Seek ye refuge in God from whatsoever might lead you astray from the Source of His Revelation and hold fast unto His Cord, for whoso holdeth fast unto His allegiance, he hath attained and will attain salvation in all the worlds. — The Báb ¹

SINCE that Day is a great Day it would be sorely trying for thee to identify thyself with the believers. For the believers of that Day are the inmates of Paradise, while the unbelievers are the inmates of the fire. And know thou of a certainty that by Paradise is meant recognition of and submission unto Him Whom God shall make manifest, and by the fire the company of such souls as would fail to submit unto Him or to be resigned to His good-pleasure. On that Day thou wouldst regard thyself as the inmate of Paradise and as a true believer in Him, whereas in reality thou wouldst suffer thyself to be wrapt in veils and thy habitation would be the nethermost fire, though thou thyself wouldst not be cognizant thereof. — The Báb ²

KNOW thou that in the Bayán purification is regarded as the most acceptable means for attaining nearness unto God and as the most meritorious of all deeds. Thus purge thou thine ear that thou mayest hear no mention besides God, and purge thine eye that it behold naught except God, and thy conscience that it perceive naught other than God, and thy tongue that it proclaim nothing but God, and thy hand to write naught but the words of God, and thy knowledge that it comprehend naught except God, and thy heart that it entertain no wish save God, and in like manner purge all thine acts and thy pursuits that thou mayest be nurtured in the paradise of pure love, and perchance mayest attain the presence of Him Whom God shall make manifest, adorned with a purity which He highly cherisheth, and be sanctified from whosoever hath turned away from Him and doth not support Him. Thus shalt thou manifest a purity that shall profit thee. — The Báb ³

Say, verily, the good-pleasure of Him Whom God shall make manifest is the good-pleasure of God, while the displeasure of Him Whom God shall make manifest is none other than the displeasure of God. Avoid ye His displeasure, and flee for refuge unto His good-pleasure. Say, the living guides to His good-pleasure are such as truly believe in Him and are well assured in their faith, while the living testimonies of His displeasure are those who, when they hear the verses of God sent forth from His presence, or read the divine words revealed by Him, do not instantly embrace the Faith and attain unto certitude. — The Báb ^{4 5}

Arise thou to serve the Cause and say: I swear by the righteousness of God! Verily this is the Primal Point, arrayed in His new attire and manifested in His glorious Name. He at present beholdeth everything from this Horizon. Indeed He is supreme over all things. Amongst the Concourse on High He is known as the Most Great Announcement and in the Realms of Eternity as the Ancient Beauty, and before the Throne by this Name (The Most Great Name) which hath caused the footsteps of them that are endued with understanding to slip.
Say, I swear by God! In this Revelation even before a single verse was sent down from the realm of holiness and sublimity, the supreme testimony of God had been fulfilled for all the inmates of heaven and the dwellers on earth; moreover, We have revealed the equivalent of whatsoever was sent down in the Dispensation of the Bayán. Fear ye God and suffer not your deeds to be rendered vain and be not of them that are sunk in heedlessness. Open your eyes that ye may behold the Ancient Beauty from this shining and luminous station.
Say, God is my witness! The Promised One Himself hath come down from heaven, seated upon the crimson cloud with the hosts of revelation on His right, and the angels of inspiration on His left, and the Decree hath been fulfilled at the behest of God, the Omnipotent, the Almighty. Thereupon the footsteps of everyone have slipped except such as God hath protected through His tender mercy and numbered with those who have recognized Him through His Own Self and detached themselves from all that pertaineth to the world.
Hearken thou unto the Words of thy Lord and purify thy heart from every illusion so that the effulgent light of the remembrance of thy Lord may shed its radiance upon it, and it may attain the station of certitude. — Bahá’u’lláh ¹

To Mulla Husayn, as the hour of his departure approached, the Bab addressed these words: “Grieve not that you have not been chosen to accompany Me on My pilgrimage to Hijaz. I shall, instead, direct your steps to that city which enshrines a Mystery of such transcendent holiness as neither Hijaz nor Shiraz can hope to rival. My hope is that you may, by the aid of God, be enabled to remove the veils from the eyes of the wayward and to cleanse the minds of the malevolent. Visit, on your way, Isfahan, Kashan, Tihran, and Khurasan. Proceed thence to Iraq, and there await the summons of your Lord, who will keep watch over you and will direct you to whatsoever is His will and desire. As to Myself, I shall, accompanied by Quddus and My Ethiopian servant, proceed on My pilgrimage to Hijaz. I shall join the company of the pilgrims of Fars, who will shortly be sailing for that land. I shall visit Mecca and Medina, and there fulfil the mission with which God has entrusted Me. God willing, I shall return hither by the way of Kufih, in which place I hope to meet you. If it be decreed otherwise, I shall ask you to join Me in Shiraz. The hosts of the invisible Kingdom, be assured, will sustain and reinforce your efforts. The essence of power is now dwelling in you, and the company of His chosen angels revolves around you. His almighty arms will surround you, and His unfailing Spirit will ever continue to guide your steps. He that loves you, loves God; and whoever opposes you, has opposed God. Whoso befriends you, him will God befriend; and whoso rejects you, him will God reject.” ²

Mirza Musa, Aqay-i-Kalim, the brother of Baha’u’llah, recounted to me the following: “I have heard Mulla Muhammad-i-Mu’allim, a native of Nur, in the province of Mazindaran, who was a fervent admirer of both Shaykh Ahmad and Siyyid Kazim, relate this story: ‘I was in those days recognised as one of the favoured disciples of Haji Mirza Muhammad, and lived in the same school in which he taught. My room adjoined his room, and we were closely associated together. On the day that he was engaged in discussion with Mulla Husayn, I overheard their conversation from beginning to end, and was deeply affected by the ardour, the fluency, and learning of that youthful stranger. I was surprised at the evasive answers, the arrogance, and contemptuous behaviour of Haji Mirza Muhammad. That day I felt strongly attracted by the charm of that youth, and deeply resented the unseemly conduct of my teacher towards him. I concealed my feelings, however, and pretended to ignore his discussions with Mulla Husayn. I was seized with a passionate desire to meet the latter, and ventured, at the hour of midnight, to visit him. He did not expect me, but I knocked at his door, and found him awake seated beside his lamp. He received me affectionately, and spoke to me with extreme courtesy and tenderness. I unburdened my heart to him, and as I was addressing him, tears, which I could not repress, flowed from my eyes. “I can now see,” he said, “the reason why I have chosen to dwell in this place. Your teacher has contemptuously rejected this Message and despised its Author. My hope is that his pupil may, unlike his master, recognise its truth. What is your name, and which city is your home?” “My name,” I replied, “is Mulla Muhammad, and my surname Mu’allim. My home is Nur, in the province of Mazindaran.” “Tell me,” further enquired Mulla Husayn, “is there to-day among the family of the late Mirza Buzurg-i-Nuri, who was so renowned for his character, his charm, and artistic and intellectual attainments, anyone who has proved himself capable of maintaining the high traditions of that illustrious house?” “Yea,” I replied, “among his sons now living, one has distinguished Himself by the very traits which characterised His father. By His virtuous life, His high attainments, His loving-kindness and liberality, He has proved Himself a noble descendant of a noble father.” “What is His occupation?” he asked me. “He cheers the disconsolate and feeds the hungry,” I replied. “What of His rank and position?” “He has none,” I said, “apart from befriending the poor and the stranger.” “What is His name?” “Husayn-‘Ali.” “In which of the scripts of His father does He excel?” “His favourite script is shikastih-nasta’liq.” “How does He spend His time?” “He roams the woods and delights in the beauties of the countryside.”(1) “What is His age?” “Eight and twenty.” The eagerness with which Mulla Husayn questioned me, and the sense of delight with which he welcomed every particular I gave him, greatly surprised me. Turning to me, with his face beaming with satisfaction and joy, he once more enquired: “I presume you often meet Him?” “I frequently visit His home,” I replied. “Will you,” he said, “deliver into His hands a trust from me?” “Most assuredly,” was my reply. He then gave me a scroll wrapped in a piece of cloth, and requested me to hand it to Him the next day at the hour of dawn. “Should He deign to answer me,” he added, “will you be kind enough to acquaint me with His reply.” I received the scroll from him and, at break of day, arose to carry out his desire.
‘As I approached the house of Baha’u’llah, I recognised His brother Mirza Musa, who was standing at the gate, and to whom I communicated the object of my visit. He went into the house and soon reappeared bearing a message of welcome. I was ushered into His presence, and presented the scroll to Mirza Musa, who laid it before Baha’u’llah. He bade us both be seated. Unfolding the scroll, He glanced at its contents and began to read aloud to us certain of its passages. I sat enraptured as I listened to the sound of His voice and the sweetness of its melody. He had read a page of the scroll when, turning to His brother, He said: “Musa, what have you to say? Verily I say, whoso believes in the Qur’an and recognises its Divine origin, and yet hesitates, though it be for a moment, to admit that these soul-stirring words are endowed with the same regenerating power, has most assuredly erred in his judgment and has strayed far from the path of justice.” He spoke no more. Dismissing me from His presence, He charged me to take to Mulla Husayn, as a gift from Him, a loaf of Russian sugar and a package of tea,(1) and to convey to him the expression of His appreciation and love.
’I arose and, filled with joy, hastened back to Mulla Husayn, and delivered to him the gift and message of Baha’u’llah. With what joy and exultation he received them from me! Words fail me to describe the intensity of his emotion. He started to his feet, received with bowed head the gift from my hand, and fervently kissed it. He then took me in his arms, kissed my eyes, and said: “My dearly beloved friend! I pray that even as you have rejoiced my heart, God may grant you eternal felicity and fill your heart with imperishable gladness.” I was amazed at the behaviour of Mulla Husayn. What could be, I thought to myself, the nature of the bond that unites these two souls? What could have kindled so fervid a fellowship in their hearts? Why should Mulla Husayn, in whose sight the pomp and circumstance of royalty were the merest trifle, have evinced such gladness at the sight of so inconsiderable a gift from the hands of Baha’u’llah? I was puzzled by this thought and could not unravel its mystery.
‘A few days later, Mulla Husayn left for Khurasan. As he bade me farewell, he said: “Breathe not to anyone what you have heard and witnessed. Let this be a secret hidden within your breast. Divulge not His name, for they who envy His position will arise to harm Him. In your moments of meditation, pray that the Almighty may protect Him, that, through Him, He may exalt the downtrodden, enrich the poor, and redeem the fallen. The secret of things is concealed from our eyes. Ours is the duty to raise the call of the New Day and to proclaim this Divine Message unto all people. Many a soul will, in this city, shed his blood in this path. That blood will water the Tree of God, will cause it to flourish, and to overshadow all mankind.”’ ^{3 4}

The purpose of the one true God, exalted be His glory, hath been to bring forth the Mystic Gems out of the mine of man—they Who are the Dawning-Places of His Cause and the Repositories of the pearls of His knowledge; for, God Himself, glorified be He, is the Unseen, the One concealed and hidden from the eyes of men. Consider what the Merciful hath revealed in the Qur’án: No vision taketh in Him, but He taketh in all vision, and He is the Subtile, the All-Informed!
That the divers communions of the earth, and the manifold systems of religious belief, should never be allowed to foster the feelings of animosity among men, is, in this Day, of the essence of the Faith of God and His Religion. These principles and laws, these firmly-established and mighty systems, have proceeded from one Source, and are rays of one Light. That they differ one from another is to be attributed to the varying requirements of the ages in which they were promulgated. — Bahá’u’lláh ¹

We beseech God to aid thee to be just and fair-minded, and to acquaint thee with the things that were hidden from the eyes of men. He, in truth, is the Mighty, the Unconstrained. We ask thee to reflect upon that which hath been revealed, and to be fair and just in thy speech, that perchance the splendors of the daystar of truthfulness and sincerity may shine forth, and may deliver thee from the darkness of ignorance, and illumine the world with the light of knowledge. This Wronged One hath frequented no school, neither hath He attended the controversies of the learned. By My life! Not of Mine own volition have I revealed Myself, but God, of His own choosing, hath manifested Me. — Bahá’u’lláh ²

When, some years later, BAHA’O’LLAH declared himself to be the “glory of God,” the Bab’s followers with a few exceptions believed in him. His brilliancy shone forth like a sun. His power had already been recognized before his proclamation and on the day of his declaration all became aware and were amazed at his wisdom.
Behold how in a few years, although exiled and imprisoned, he enunciated his purpose. Two kings were planning his death and still his power grew stronger day unto day! In the darkness of the dungeons he shone like a star! The more his followers were killed, the more the number grew; for each man killed, a hundred men arose. No one entered his presence without becoming awestricken by his might. The learned men who approached him were astounded at his knowledge, yet he never attended school nor learned of men. His friends and his family all testify to this, yet his teachings are the soul of this age.
The sun emanates from itself and does not draw its light from other sources. The divine teachers have the innate light; they have knowledge and understanding of all things in the universe; the rest of the world receives its light from them and through them the arts and sciences are revived in each age. — ‘Abdu’l-Bahá ^{3 4}

I swear by My Lord Who, through a single word of His Mouth, hath brought into being all created things! Ever since that day, all the trappings of the world have seemed in the eyes of this Youth akin to that same spectacle. They have never been, nor will they ever be, of any weight and consequence, be it to the extent of a grain of mustard seed. How greatly I marvelled that men should pride themselves upon such vanities, whilst those possessed of insight, ere they witness any evidence of human glory, perceive with certainty the inevitability of its waning. “Never have I looked upon any thing save that I have seen extinction before it; and God, verily, is a sufficient witness!”
It behoveth everyone to traverse this brief span of life with sincerity and fairness. Should one fail to attain unto the recognition of Him Who is the Eternal Truth, let him at least conduct himself with reason and justice. Erelong these outward trappings, these visible treasures, these earthly vanities, these arrayed armies, these adorned vestures, these proud and overweening souls, all shall pass into the confines of the grave, as though into that box. In the eyes of those possessed of insight, all this conflict, contention and vainglory hath ever been, and will ever be, like unto the play and pastimes of children. Take heed, and be not of them that see and yet deny. — Bahá’u’lláh ¹

The Blessed Perfection, Bahá’u’lláh, belonged to the nobility of Persia. From earliest childhood He was distinguished among His relatives and friends. They said, “This child has extraordinary power.” In wisdom, intelligence and as a source of new knowledge, He was advanced beyond His age and superior to His surroundings. All who knew Him were astonished at His precocity. It was usual for them to say, “Such a child will not live,” for it is commonly believed that precocious children do not reach maturity. During the period of youth the Blessed Perfection did not enter school. He was not willing to be taught. This fact is well established among the Persians of Ṭihrán. Nevertheless, He was capable of solving the difficult problems of all who came to Him. In whatever meeting, scientific assembly or theological discussion He was found, He became the authority of explanation upon intricate and abstruse questions presented. — ‘Abdu’l-Bahá ²

When Baha’u’llah was still a child, the Vazir, His father, dreamed a dream. Baha’u’llah appeared to him swimming in a vast, limitless ocean. His body shone upon the waters with a radiance that illumined the sea. Around His head, which could distinctly be seen above the waters, there radiated, in all directions, His long, jet-black locks, floating in great profusion above the waves. As he dreamed, a multitude of fishes gathered round Him, each holding fast to the extremity of one hair. Fascinated by the effulgence of His face, they followed Him in whatever direction He swam. Great as was their number, and however firmly they clung to His locks, not one single hair seemed to have been detached from His head, nor did the least injury affect His person. Free and unrestrained, He moved above the waters and they all followed Him.
The Vazir, greatly impressed by this dream, summoned a soothsayer, who had achieved fame in that region, and asked him to interpret it for him. This man, as if inspired by a premonition of the future glory of Baha’u’llah, declared: “The limitless ocean that you have seen in your dream, O Vazir, is none other than the world of being. Single-handed and alone, your son will achieve supreme ascendancy over it. Wherever He may please, He will proceed unhindered. No one will resist His march, no one will hinder His progress. The multitude of fishes signifies the turmoil which He will arouse amidst the peoples and kindreds of the earth. Around Him will they gather, and to Him will they cling. Assured of the unfailing protection of the Almighty, this tumult will never harm His person, nor will His loneliness upon the sea of life endanger His safety.” ^{3 4}

IS there any Remover of difficulties save God? Say: Praised be God! He is God! All are His servants and all abide by His bidding! — The Báb ¹

RID thou thyself of all attachments to aught except God, enrich thyself in God by dispensing with all else besides Him, and recite this prayer:
> Say: God sufficeth all things above all things, and nothing in the heavens or in the earth or in whatever lieth between them but God, thy Lord, sufficeth. Verily, He is in Himself the Knower, the Sustainer, the Omnipotent.
Regard not the all-sufficing power of God as an idle fancy. It is that genuine faith which thou cherishest for the Manifestation of God in every Dispensation. It is such faith which sufficeth above all the things that exist on the earth, whereas no created thing on earth besides faith would suffice thee. If thou art not a believer, the Tree of divine Truth would condemn thee to extinction. If thou art a believer, thy faith shall be sufficient for thee above all things that exist on earth, even though thou possess nothing. — The Báb ²

This is the foundation of the belief of the people of Bahá (may my life be offered up for them): “His Holiness, the Exalted One (the Báb), is the Manifestation of the Unity and Oneness of God and the Forerunner of the Ancient Beauty. His Holiness the Abhá Beauty (may my life be a sacrifice for His steadfast friends) is the Supreme Manifestation of God and the Dayspring of His Most Divine Essence. All others are servants unto Him and do His bidding.” — ‘Abdu’l-Bahá ³

The Báb, acclaimed by Bahá’u’lláh as the “Essence of Essences,” the “Sea of Seas,” the “Point round Whom the realities of the Prophets and Messengers revolve,” “from Whom God hath caused to proceed the knowledge of all that was and shall be,” Whose “rank excelleth that of all the Prophets,” and Whose “Revelation transcendeth the comprehension and understanding of all their chosen ones,” had delivered His Message and discharged His mission. He Who was, in the words of ‘Abdu’l‑Bahá, the “Morn of Truth” and “Harbinger of the Most Great Light,” Whose advent at once signalized the termination of the “Prophetic Cycle” and the inception of the “Cycle of Fulfillment,” had simultaneously through His Revelation banished the shades of night that had descended upon His country, and proclaimed the impending rise of that Incomparable Orb Whose radiance was to envelop the whole of mankind. — Shoghi Effendi ⁴

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 ⁵

The appearance of the Bab resembles the dawn, for the dawn holds the promise of the sun. The dawn of the Bab promised the rising of the sun of truth that is to envelop the whole world.”
He said, “O my glorious Lord, I sacrifice myself entirely to thee. My only desire is to be martyred for thy love. Thou doth suffice me!” The Bab’s desire was to be realized, for the glorious crown of martyrdom was placed upon his head. The gems light the whole world. — ‘Abdu’l-Bahá ^{6 7}

O Salmán! Say: O people! Tread ye in the path of the one true God and ponder the ways and words of Him Who is the Manifestation of His ancient Being, that perchance ye may attain unto the Wellspring of the living waters of the All-Glorious. Were believers and non-believers to occupy the same station, were the worlds of God to be confined to this ephemeral plane, never would My previous Manifestation have surrendered Himself into the hands of His foes or laid down His life as a sacrifice. I swear by the dawning-light of this Cause that were the people to grasp the barest intimation of the fervour and longing which overcame that sovereign Beauty when His celestial Temple was suspended in the air, all would, in the intensity of their own yearning, offer up their souls in the path of this Manifestation of supernal glory. Indeed, sugar is the portion of the parrot, while dung is the share of the beetle; the crow hath no part in the warbling of the nightingale, and the bat fleeth the rays of the sun. — Bahá’u’lláh ¹

Sám Khán, likewise, remembering, with feelings of awe and wonder, the reassuring words addressed to him by the Báb, ordered his men to leave the barracks immediately, and swore, as he left the courtyard, never again, even at the cost of his life, to repeat that act. Áqá Ján-i-Khamsih, colonel of the body-guard, volunteered to replace him. On the same wall and in the same manner the Báb and His companion were again suspended, while the new regiment formed in line and opened fire upon them. This time, however, their breasts were riddled with bullets, and their bodies completely dissected, with the exception of their faces which were but little marred. “O wayward generation!” were the last words of the Báb to the gazing multitude, as the regiment prepared to fire its volley, “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 would have willingly 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.” — Shoghi Effendi ^{2 3}

Emerge from behind the veil, by the leave of thy Lord, the All-Glorious, the Most Powerful, and seize, before the eyes of those who are in the heavens and those who are on the earth, the Chalice of Immortality, in the name of thy Lord, the Inaccessible, the Most High, and quaff thy fill, and be not of them that tarry. I swear by God! The moment thou touchest the Cup with thy lips, the Concourse on high will acclaim thee saying, “Drink with healthy relish, O man that hast truly believed in God!”, and the inhabitants of the Cities of Immortality will cry out, “Joy be to thee, O thou that hast drained the Cup of His love!”, and the Tongue of Grandeur will hail thee, “Great is the blessedness that awaiteth thee, O My servant, for thou hast attained unto that which none hath attained, except such as have detached themselves from all that is in the heavens and all that is on the earth, and who are the emblems of true detachment.” — Bahá’u’lláh ¹

AS FOR THE BÁB⁠ (‘Abdu’l‑Bahá refers to the Báb by His title Ḥaḍrat-i-A‘lá—His Holiness the Exalted One—but He will be designated here by the name under which He is known in the West.)—may my soul be His sacrifice!—it was at a young age, that is, in the twenty-fifth year of His blessed life, that He arose to proclaim His Cause. Among the Shí‘ihs it is universally acknowledged that He never studied in any school, nor acquired learning from any teacher. To this the people of Shíráz, each and all, bear witness. Nevertheless, He suddenly appeared before the people, endowed with consummate knowledge, and though but a merchant, confounded all the divines of Persia. Alone, He undertook a task that can scarcely be conceived, for the Persians are known throughout the world for their religious fanaticism. This illustrious Being arose with such power as to shake the foundations of the religious laws, customs, manners, morals, and habits of Persia, and instituted a new law, faith, and religion. Though the eminent men of the State, the majority of the people, and the leaders of religion arose one and all to destroy and annihilate Him, He single-handedly withstood them and set all of Persia in motion. How numerous the divines, the leaders, and the inhabitants of that land who with perfect joy and gladness offered up their lives in His path and hastened to the field of martyrdom!
The government, the nation, the clergy, and prominent leaders sought to extinguish His light, but to no avail. At last His moon rose, His star shone forth, His foundation was secured, and His horizon was flooded with light. He trained a large multitude through divine education and exerted a marvellous influence upon the thoughts, customs, morals, and manners of the Persians. He proclaimed the glad-tidings of the manifestation of the Sun of Bahá to all His followers and readied them for faith and certitude.
The manifestation of such marvellous signs and mighty undertakings, the influence exerted upon the thoughts and minds of the people, the laying of the foundations of progress, and the establishment of the prerequisites of success and prosperity by a young merchant constitute the greatest proof that He was a universal Educator—a fact that no fair-minded person would ever hesitate to acknowledge. — ‘Abdu’l-Bahá ^{2 3}

Say: All matters must be referred to the Book of God; I am indeed the First to believe in God and in His signs; I am the One Who divulgeth and proclaimeth the Truth and I have been invested with every excellent title of God, the Mighty, the Incomparable. Verily I have attained the Day of the First Manifestation and by the bidding of the Lord and as a token of His grace, I shall attain the Day of the Latter Manifestation. There is no God but Him and at the appointed hour everyone shall bow down unto Him in adoration. — The Báb ¹

I have heard Shaykh Hasan-i-Zunuzi bear witness to the following: “The voice of the Bab, as He dictated the teachings and principles of His Faith, could be clearly heard by those who were dwelling at the foot of the mountain. The melody of His chanting, the rhythmic flow of the verses which streamed from His lips caught our ears and penetrated into our very souls. Mountain and valley re-echoed the majesty of His voice. Our hearts vibrated in their depths to the appeal of His utterance.” ²

Upon His arrival, the Bab observed that every seat in that hall was occupied except one which had been reserved for the Vali-‘Ahd. He greeted the assembly and, without the slightest hesitation, proceeded to occupy that vacant seat. The majesty of His gait, the expression of overpowering confidence which sat upon His brow–above all, the spirit of power which shone from His whole being, appeared to have for a moment crushed the soul out of the body of those whom He had greeted. A deep, a mysterious silence, suddenly fell upon them. Not one soul in that distinguished assembly dared breathe a single word. At last the stillness which brooded over them was broken by the Nizamu’l-‘Ulama’. “Whom do you claim to be,” he asked the Bab, “and what is the message which you have brought?” “I am,” thrice exclaimed the Bab, “I am, I am, the promised One! I am the One whose name you have for a thousand years invoked, at whose mention you have risen, whose advent you have longed to witness, and the hour of whose Revelation you have prayed God to hasten. Verily I say, it is incumbent upon the peoples of both the East and the West to obey My word and to pledge allegiance to My person.” ^{3 4}