By contrast, relations among the three corresponding actors in the world at large—the citizen, the body politic, and the institutions of society—reflect the discord that characterizes humanity’s turbulent stage of transition. Unwilling to act as interdependent parts of an organic whole, they are locked in a struggle for power which ultimately proves futile. How very different the society which ‘Abdu’l‑Bahá, in unnumbered Tablets and talks, depicts—where everyday interactions, as much as the relations of states, are shaped by consciousness of the oneness of humankind. Relationships imbued with this consciousness are being cultivated by Bahá’ís and their friends in villages and neighbourhoods across the world; from them can be detected the pure fragrances of reciprocity and cooperation, of concord and love. Within such unassuming settings, a visible alternative to society’s familiar strife is emerging. So it becomes apparent that the individual who wishes to exercise self-expression responsibly participates thoughtfully in consultation devoted to the common good and spurns the temptation to insist on personal opinion; a Bahá’í institution, appreciating the need for coordinated action channelled toward fruitful ends, aims not to control but to nurture and encourage; the community that is to take charge of its own development recognizes an invaluable asset in the unity afforded through whole-hearted engagement in the plans devised by the institutions. Under the influence of Bahá’u’lláh’s Revelation, the relationships among these three are being endowed with new warmth, new life; in aggregate, they constitute a matrix within which a world spiritual civilization, bearing the imprint of divine inspiration, gradually matures. — Universal House of Justice [1]
Question for Consideration
How does love feature in a “culture of Bahá’í consultation”? [2] [3]
Gemini Notebook Response: Sustaining Wholehearted Unity and Blameless Learning
Unity in Action
Love ensures that once a decision is reached—whether through consensus or majority vote—all members support its implementation with complete unity, eliminating opposition factions or post-meeting criticism. [4] [5] [6] [7] [8] [9] [10]
Reflection Without Fault-Finding
As part of an ongoing cycle of learning (Study → Consultation → Action → Reflection), if a chosen action plan proves inadequate, a loving environment enables the group to adjust course without blame or recrimination. [7] [8] [9] [11]
Be the Voice of…
Detention Order of Bahá’í Prisoner Sarir Moghen Extended in Isfahan
It was learned on 27 September 2026 that the detention order for Ms. Sarir Moghen, a Bahá’í resident of Isfahan, had been extended for an additional month. She remains in solitary confinement in Dowlatabad… pic.twitter.com/9ykFWKcbbd
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) October 5, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá. [12]
Footnotes
[1] Universal House of Justice. “Riḍván 2012 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/763203975
[5] Research Department of the Universal House of Justice. CONSULTATION: A COMPILATION. February 1978, Revised November 1990. Bahá’í Reference Library. https://www.bahai.org/r/528587863
[6] Research Department of the Universal House of Justice. THE LOCAL SPIRITUAL ASSEMBLY. Bahá’í Reference Library. https://www.bahai.org/r/306241834
There are no dissenting votes in the Cause. When the majority of an Assembly decides a matter the minority, we are told by the Master, should accept this. To insist on having one’s dissenting vote recorded is not good, and achieves no constructive end…. — Shoghi Effendi [1]
Question for Consideration
Teach me about Bahá’í consultation. [2] [3]
Gemini Notebook Response — Introduction:
Bahá’í consultation is a spiritual and practical method of non-adversarial collective decision-making, truth-seeking, and social action. [4] [5] Bahá’u’lláh describes consultation as the “lamp of guidance” that “bestoweth greater awareness and transmuteth conjecture into certitude”, [6] [7] as well as the “operating expression of justice in human affairs”. Unlike traditional debate, partisan negotiation, or political bargaining, Bahá’í consultation seeks to transcend individual egos, eliminate factionalism, and discover shared truth through unity. [5]
Be the Voice of…
Sarir Moghen Remains in Solitary Confinement Nearly One Month After Arrest
It was learned on 23 September 2026 that Ms. Sarir Moghen, a Bahá’í resident of Isfahan, remains in detention nearly one month after her arrest and continues to be held in a solitary confinement cell at… pic.twitter.com/91uOP0IKoS
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) September 26, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá. [8]
Footnotes
[1] Research Department of the Universal House of Justice. CONSULTATION: A COMPILATION. February 1978, Revised November 1990. Bahá’í Reference Library. https://www.bahai.org/r/434675810
[5] Ohio Baha’i Staff. “Ohio Baha’i Staff. “Consultation: the Operating Expression of Justice in Human Affairs.” Ohio Baha’i. https://ohiobahai.org/consultation/
In your last question, concerning cases when those needed for consultation are not available and a person is uncertain on the course to be followed in an important matter, you ask whether it is permissible for him to resort to the practice of “istikhárih”5 using the Kitáb-i-Aqdas. The Guardian has stated that in such cases what is necessary and essential is for the person to turn his heart wholly to God and to beseech aid from the Source of Grace and inspiration and nothing else. If it is possible to postpone the decision it would be preferable and more proper to do so, until the means for consultation are made available. — Shoghi Effendi [1]
Question for Consideration
As the global human family embraces the spiritual principle of oneness—Creator, Creation, and humanity—more individuals, communities, and institutions become immersed in a “culture of Bahá’í consultation,” that propels unprecedented change in governance structures worldwide. This transformation shifts social systems away from those that exclude, disconnect, and discount some in favor of those that include (unity), connect (love), and count (justice) everyone. What frameworks and metrics mark progress in social transformation, highlight opportunities and hurdles, and generate agendas for Bahá’í consultation to address them? [2] [3]
Perplexity Computer Response:
A useful way to recognize progress is to treat social transformation not as a single institutional reform or a rise in material output, but as a learning process: relationships, decision-making, capacities, and outcomes all become steadily more inclusive, truthful, cooperative, and just. In a Bahá’í frame, consultation is both the means of collective inquiry and a measurable expression of whether unity and justice are actually taking root.
The framework below translates the moral movement you describe—away from exclusion, disconnection, and disregard; toward unity, love, and justice—into observable dimensions, indicators, and recurring agendas for consultation. It should be used locally first, with findings aggregated only where that serves learning rather than surveillance or control.
Core architecture
The foundational unit is the relationship among the individual, the community, and institutions. Progress is strongest when all three advance together:
Protagonist
Social-transformation question
Signs of progress
Warning signs
Individuals
Are people becoming capable, confident protagonists of community life?
Initiative, service, moral courage, practical skills, willingness to listen and revise views
Passivity, dependency, cynicism, domination by a few voices
Communities
Is a culture of belonging, mutual care, and collective action emerging?
Trust across differences, regular spaces for reflection, mutual aid, common purpose
Segregation, factionalism, isolation, low trust, “us versus them” thinking
Institutions
Are authority and resources exercised as service, stewardship, and justice?
Transparency, responsiveness, fair allocation, accessible deliberation, learning from error
Opacity, capture by elites, token participation, punitive or extractive practices
Social structures
Are systems widening access to dignity, opportunity, voice, and protection?
Reduced disparities, universal access, anti-discrimination, cooperation across sectors
This accords with Bahá’í social-action thought that sees enduring change as simultaneously occurring in human consciousness and in the structures of social institutions. It also treats development as material and spiritual: sound evidence, practical action, moral purpose, and human dignity must remain coherent. [4]
A measurement compass: Unity, Love, Justice
Rather than seeking one “oneness score,” use a balanced scorecard with three related domains. Quantitative measures reveal patterns; qualitative evidence—stories, observations, testimonies, and reflective consultation—helps explain what the numbers mean.
Domain
What to assess
Example metrics
Consultation questions
Unity — inclusion and belonging
Who participates, who belongs, and who is connected across lines of difference?
Participation rates disaggregated by age, gender, ethnicity/race, disability, income, neighborhood, and migration status; cross-group collaboration; social-trust and belonging surveys; access to common spaces; representation in decisions
Whose experience is absent? Which boundaries—geographic, economic, cultural, generational—keep people apart? What relationships must be strengthened?
Love — reciprocal care and solidarity
Whether relationships are humane, respectful, dependable, and service-oriented
Mutual-aid participation; volunteer retention; perceived safety; conflict-repair outcomes; frequency and quality of intergenerational or cross-group contact; burnout and caregiver burden; measures of empathy, respect, and trust
Where are people carrying burdens alone? What acts or structures make care mutual rather than charitable? How are conflict and hurt repaired?
Justice — fair voice, process, distribution, and remedy
Whether benefits, burdens, voice, and protection are fairly shared
Income/wealth and service-access gaps; decision influence across groups; budget equity; wait times and outcome disparities; discrimination complaints and remedies; access to education, health, housing, food, safety, and digital connectivity
Who bears the costs while others receive the gains? Is participation influential or merely symbolic? What would fair allocation look like in this concrete case?
Learning — capacity for action-reflection
Whether the community can turn experience into better collective action
Number and diversity of people facilitating consultation; regularity of reflection cycles; documented adaptations; skill growth; implementation rate of decisions; spread of locally generated knowledge
What did we try? What happened, for whom, and why? What assumptions did the experience challenge? What will we modify—not merely repeat?
Stewardship — responsibility across generations
Whether social advance is ecologically sustainable and future-regarding
Environmental quality and exposure disparities; emissions, energy, waste, water, green-space access; resilience plans; youth involvement in long-term decisions
Are immediate gains imposing hidden costs on future generations or disadvantaged communities? What does responsible stewardship require now?
The aim is not to eliminate difference. Bahá’í consultation frames diversity as an intellectual and moral resource, while unity is sought through principled deliberation rather than through enforced uniformity. It emphasizes free expression, courteous inquiry, detachment from personal ownership of ideas, and collective support for decisions—with revision when experience proves a decision inadequate. [5]
A practical consultation cycle
A “culture of consultation” becomes real through an accountable, repeated cycle—not through occasional meetings or sentiment alone.
Read reality together.
Bring together statistical data, lived experience, local history, professional knowledge, and the voices of those who bear the greatest consequences. Begin with assets and capacities as well as needs. Avoid defining people primarily through labels such as “vulnerable” or “beneficiary”; ask how they can be protagonists in shaping their own future. [5]
Name the moral question.
Translate a technical issue into a question of unity, love, and justice. For example, rather than asking only, “How can we reduce school absenteeism?” ask: “What conditions prevent every young person from fully belonging, learning, and contributing—and which of those conditions are within our shared power to change?”
Develop a shared diagnosis.
Identify root causes at several levels: personal experience, family and community relations, institutional procedures, resource distribution, narratives, and wider policy structures. Distinguish evidence from assumption, and direct effects from causes.
Choose a modest, testable action.
Decide on an intervention proportionate to present capacity: a listening initiative, shared-childcare network, youth mentorship program, participatory budget review, anti-bias process, neighborhood safety walk, food-access partnership, or reform proposal. The appropriate scale is not necessarily the largest one; it is the one that can be responsibly sustained and learned from.
Assign transparent stewardship.
Record who will do what, by when, with what resources, and how affected people will remain involved. Make decision criteria visible. Treat authority as a responsibility to enable participation and protect fairness, not as a right to dominate.
Reflect publicly and revise.
Examine implementation, outcomes, unintended effects, and who benefited or was missed. Retain what worked, correct what did not, and share learning across neighborhoods and institutions. Bahá’í social-action guidance explicitly describes this as a mode of “learning in action” characterized by continuing action, reflection, consultation, and study. [4]
A credible dashboard should combine approximately 12–20 measures across the five domains above, rather than becoming a sprawling catalog. For each measure, specify:
Baseline and trend: Where were we, where are we now, and at what pace is change occurring?
Distribution: Who is benefiting, who is falling behind, and how do outcomes differ by social location or neighborhood?
Voice: Were people directly affected involved in defining the measure, interpreting results, and selecting remedies?
Lived experience: What do residents say has changed in dignity, agency, trust, and belonging?
Institutional response: What decisions or resource shifts followed the evidence?
Learning: What was changed because the first approach did not work as expected?
Several cautions matter.
Do not confuse attendance with participation. A meeting may be well attended while those most affected remain unheard or unable to influence the outcome.
Do not equate harmony with the absence of disagreement. Healthy consultation makes room for frank difference while preventing contempt, coercion, and factional capture.
Do not use indicators to rank communities morally or impose external agendas. Their purpose is collective learning, accountability, and the release of local capacity.
Do not make outputs the sole measure. Counting workshops, meetings, grants, or volunteers matters, but transformation concerns changes in relationships, capabilities, institutional practice, and substantive outcomes.
Pair local autonomy with wider solidarity. Local knowledge should shape action, while institutions at wider levels can connect learning, expertise, and resources without creating dependence.
This reflects the Bahá’í emphasis on universal participation as involvement in a collective process of generating, applying, and diffusing knowledge—not merely being surveyed or receiving services. It also rejects paternalistic approaches in which one group “does development” for another. [4]
Agenda for recurring consultation
A monthly or quarterly consultation can use the following standing agenda:
Welcome and shared purpose: Reaffirm service to the whole community and the dignity of every participant.
Voices from the margins: Hear first from people most directly affected by the issue, especially those historically excluded from formal decision-making.
Review evidence: Examine dashboard trends, community testimony, and implementation reports; identify disparities, not just averages.
Identify the live tension: For example, affordability versus housing quality, public safety versus equal treatment, speed versus meaningful participation, or immediate relief versus long-term capacity.
Apply principles: Ask what unity, justice, equality of women and men, freedom from prejudice, stewardship, truthfulness, and universal participation require in the specific situation.
Decide and act: Select a limited set of actions with named stewards, dates, resources, and feedback channels.
Learn and report back: State what will be measured, when results will be reviewed, and how the decision can be amended.
The critical test is whether consultation increases the capacity of ordinary people to become informed co-creators of social progress. Contemporary Bahá’í discourse on social transformation highlights the importance of reconstructing the social fabric around a fuller conception of human identity, and of relationships among individuals, communities, and institutions grounded in equality, justice, and universal participation. [6]
Likely opportunities and hurdles
Opportunities
Trust as social infrastructure: Regular, respectful consultation can turn fragmented networks into durable relationships capable of responding to crises and pursuing long-term improvement.
Untapped knowledge: People excluded from governing spaces often hold essential knowledge about a system’s failures and its possible remedies.
Youth and intergenerational partnership: Young people can contribute moral clarity, creativity, and energy when institutions create genuine—not symbolic—roles for them.
Cross-sector coherence: Consultation can connect schools, faith communities, civil society, residents, local government, and businesses around a shared analysis rather than disconnected programs.
From charity to capacity: Initiatives can be designed so that recipients become co-designers, implementers, evaluators, and eventually facilitators of future action.
Hurdles
Structural inequality: Inequitable income, time, education, safety, transport, and digital access can prevent equal participation even when invitations are open.
Habits of adversarial politics: Debate organized around winning, propaganda, faction, or personal status makes shared truth-seeking difficult. The consultative alternative does not suppress conviction; it shifts attention from competing interests toward principles and common purposes. [5]
Tokenism and consultation fatigue: Communities will disengage if their time and testimony do not affect decisions, resources, or institutional behavior.
Power imbalances in the room: Professional language, authority, money, race, gender, age, and social standing can silence participants unless facilitation is deliberately equitable.
Short funding and electoral cycles: Deep learning, relationship building, and capacity development require continuity; short-term targets can reward visible activity over lasting change.
Measurement reductionism: What matters spiritually and relationally is not always easily counted. A balanced practice therefore joins rigorous data with narrative, ethical reflection, and direct experience.
The most telling measure of a mature culture of Bahá’í consultation is not unanimity, institutional scale, or rhetorical agreement. It is a demonstrated capacity to face real inequities truthfully; include those whom systems have discounted; make decisions rooted in principle and evidence; act in unity; learn openly from error; and steadily widen the circle of people who can shape the common good.
Be the Voice of…
@DeutscheWelle reports that rights groups warn Iran is increasingly confiscating assets from government critics, Baha'is, and actors, athletes and journalists living abroad. Baha'is appear to be bearing the brunt of the crackdown. Amnesty International says persecution of the… pic.twitter.com/z8679DN2zb
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) September 18, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá. [7]
Footnotes
[1] Research Department of the Universal House of Justice. CONSULTATION: A COMPILATION. February 1978, Revised November 1990. Bahá’í Reference Library. https://www.bahai.org/r/923988576
Consultation, frank and unfettered, is the bedrock of this unique Order…. — Shoghi Effendi [1]
Question for Consideration
How do the three core stages of the Bahá’í consultation process for collective decision-making and truth-seeking relate to the dynamic phases of a change management model: expansive “conversations that matter”, prolific experimentation to develop “ways that work”, and widespread adoption of “changes that sustain”? [2] [3]
Google Notebook Response:
The three core stages of Bahá’í consultation—Understanding the situation, Deciding what to do, and Executing the decision [4] —map directly onto the dynamic phases of modern change management:
1. Understanding the Situation ↔ Expansive “Conversations That Matter”
Before jumping to solutions, the first stage of Bahá’í consultation focuses on establishing facts, clarifying the question, and identifying relevant spiritual or moral principles.
Investigating Reality: This phase aligns with expansive “conversations that matter” by prioritizing open, candid, and inclusive exploration. [5] Rather than engaging in debate or partisan negotiation, participants gather empirical facts, consult specialists when needed, and elevate the dialogue to understand the underlying reality. [5]
Detachment and Non-Personalization: To make these conversations truly expansive and safe, any idea offered immediately becomes the collective property of the group. [6] Because opinions are detached from personal ego, participants can freely explore diverse perspectives without fear of personal conflict, defensiveness, or ideological entrenchment. [6]
2. Deciding What to Do ↔ Prolific Experimentation to Develop “Ways That Work”
The second stage involves weighing options, synthesizing perspectives, and reaching a clear, unified decision—ideally through unanimity, or by majority vote when necessary. [4]
Provisional Decision-Making: In Bahá’í consultative frameworks, decision-making is not viewed as a rigid or static dictate, but as formulating a hypothesis or line of action to be tested in practice. [7]
Learning in Action: This directly connects to prolific experimentation (“ways that work”). Groups identify promising courses of action, pilot projects, or small-scale experiments, recognizing that complex social realities require learning through action, reflection, and adjustment rather than assuming immediate perfection. [7]
3. Executing the Decision ↔ Widespread Adoption of “Changes That Sustain”
The final stage is carrying out the decision through wholehearted, concerted effort, followed by collective reflection on the outcomes. 4
Unity of Action: For any change to become sustainable, execution requires complete unity of action. [8] [9] Even participants who originally favored a different option support the chosen decision wholeheartedly. [6] This ensures that if a project succeeds or fails, the outcome reflects the validity of the idea itself rather than a lack of collective commitment or internal opposition. [9]
Reflecting and Institutionalizing Learning: After implementation, the group evaluates the results in a spirit of continuous learning. Successful experiments (“ways that work”) are refined and integrated into widespread, enduring patterns of community life and social transformation, while unsuccessful approaches are adjusted without recrimination. [7]
Be the Voice of…
Austrian MP Dr. Gudrun Kugler calls for the immediate and unconditional release of all Baha'is and other unjustly imprisoned prisoners of conscience in Iran.
Peyvand and Borna Naimi have been arbitrarily detained since January and March 2026, respectively.
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) September 11, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá. [10]
Footnotes
[1] Research Department of the Universal House of Justice. CONSULTATION: A COMPILATION. February 1978, Revised November 1990. Bahá’í Reference Library. https://www.bahai.org/r/342126683
The question of consultation is of the utmost importance, and is one of the most potent instruments conducive to the tranquillity and felicity of the people. For example, when a believer is uncertain about his affairs, or when he seeketh to pursue a project or trade, the friends should gather together and devise a solution for him. He, in his turn, should act accordingly. Likewise in larger issues, when a problem ariseth, or a difficulty occurreth, the wise should gather, consult, and devise a solution. They should then rely upon the one true God, and surrender to His Providence, in whatever way it may be revealed, for divine confirmations will undoubtedly assist. Consultation, therefore, is one of the explicit ordinances of the Lord of mankind.— ‘Abdu’l-Bahá [1]
Question for Consideration
What approaches to interacting with the ideas of others contribute to effective Bahá’í consultation? [2] [3]
Perplexity Computer Response:
Effective Baháʼí consultation calls for treating ideas as shared contributions to a collective search for truth—not as personal territory to defend. It asks participants to listen carefully, express views frankly but courteously, detach from their own proposals, and revise their thinking readily when another perspective proves stronger. [4] [5]
Treat ideas as collective property
A central approach is to separate people from positions. Once someone offers an idea, it is understood to belong to the whole group for examination, improvement, combination with other ideas, or—if warranted—setting aside. This reduces defensiveness and shifts the question from “Whose idea wins?” to “What best serves the purpose before us?” [4] [6]
In practice, that means saying:
“Let’s test this proposal against the facts and our shared aim.”
rather than:
“My proposal is better than yours.”
This also makes it easier to build on someone’s suggestion without implying that one must endorse every part of it.
Listen to understand
Participants are encouraged to give serious, unhurried attention to views already expressed before forming or presenting their own response. The aim is not merely polite turn-taking; it is allowing another person’s insight to alter, enlarge, or correct one’s initial understanding. [4] [7]
Useful habits include:
Ask clarifying questions before objecting: “What problem do you think this would solve?”
Restate an idea fairly before offering a different view.
Look for the valid insight inside an incomplete or impractical proposal.
Avoid mentally rehearsing one’s rebuttal while another person speaks.
Welcome perspectives from people with different experience, expertise, age, culture, or role. [4] [6]
Be frank without belittling
Baháʼí consultation does not require vague agreement or suppressing disagreement. Participants should express their views with freedom, candor, moderation, and respect; however, they should not ridicule, dismiss, attack, or belittle another person’s thought. [5] [8]
The distinction is important:
Less constructive
More consultative
“That will never work.”
“I see a risk that it may not address X; could we test it against these conditions?”
“You’re overlooking the obvious.”
“Another factor we may need to weigh is…”
“I disagree with you.”
“The evidence may point in a different direction because…”
“That’s my plan.”
“Here is a possible contribution for the group to examine.”
The focus stays on evidence, principles, consequences, and the common purpose—not motives, personalities, factions, or status.
Detach and change course readily
Detachment from one’s opinion is among the most demanding and fruitful disciplines of consultation. A person should offer an idea sincerely, then remain genuinely open to seeing it revised or replaced. The guidance emphasizes that, if an earlier view appears “more true and worthy,” one should accept it promptly rather than cling to one’s own position. [7]
This involves several dispositions:
Hold conclusions provisionally, especially when facts are incomplete.
Be willing to say, “I had not considered that; I think your point improves my view.”
Question one’s assumptions, preferences, and unconscious biases.
Do not equate yielding on a proposal with losing face or diminishing one’s contribution.
Seek the truth of the matter rather than a compromise between competing interests. [4]
In this sense, changing one’s mind is not weakness. It is evidence that consultation is working.
Support unity in action
After a decision is reached, the consultative posture continues. The group seeks unanimity where possible, but if a decision must be made by majority, all are called on to support it wholeheartedly in action rather than perpetuate an internal “opposition.” Experience in implementation then becomes further evidence: the group can reflect, learn, and adjust later if the decision proves mistaken or incomplete. [5] [6]
That sequence—free expression, dispassionate consideration, unity of action, and reflection on results—prevents consultation from becoming either debate for its own sake or superficial consensus.
At its best, Baháʼí consultation cultivates humility and courage together: enough courage to offer a needed perspective honestly, and enough humility to let the shared investigation of reality lead beyond one’s own initial view. [4] [7]
Footnotes
[1] Research Department of the Universal House of Justice. CONSULTATION: A COMPILATION. February 1978, Revised November 1990. Bahá’í Reference Library. https://www.bahai.org/r/226085464
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
If they agree upon a subject, even though it be wrong, it is better than to disagree and be in the right, for this difference will produce the demolition of the divine foundation. Though one of the parties may be in the right and they disagree that will be the cause of a thousand wrongs, but if they agree and both parties are in the wrong, as it is in unity the truth will be revealed and the wrong made right. — ‘Abdu’l-Bahá [1]
Question for Consideration
How do unity, honesty, courtesy, and tact contribute to effective Bahá’í consultation? [2] [3]
Perplexity Computer Response:
Unity, honesty, courtesy, and tact make Bahá’í consultation a shared search for truth rather than a contest of wills. Together, they allow participants to speak candidly, listen generously, and then support a decision with a unified spirit. [4]
Unity: the purpose and safeguard
In Bahá’í consultation, unity does not mean everyone begins with the same view or suppresses disagreement. It means participants come with a common purpose: discovering what is true and serving the good of the whole.
Unity creates the trust needed for real differences to be voiced without people becoming defensive.
It shifts the group from “my proposal versus yours” to “what course of action best reflects reality and promotes the common good?”
After a decision is reached, unity calls on everyone to support it in action, including those who initially preferred another option. This makes collective decisions workable and lets the group learn from their results. [5]
Without this shared commitment, discussion can become factional, personal, or immobilized by disagreement. The Bahá’í writings warn that persistence in one’s own view produces discord and can obscure the truth the group is trying to uncover. [4]
Honesty: frankness in service of truth
Honesty supplies the information and moral courage consultation requires. Participants should offer what they genuinely think, including inconvenient facts, doubts, or minority perspectives, rather than saying only what seems agreeable.
That frankness is not bluntness for its own sake. An idea is offered as a contribution to collective understanding—not as a possession to defend. Once expressed, the view can be examined, improved, combined with other insights, or set aside if evidence points elsewhere. [5]
For example, if a community is considering a new service project, honesty means someone can say, “We do not yet have evidence that this meets the need we think it meets,” even if others are enthusiastic. That contribution may prevent wasted effort and lead the group to investigate the actual situation more carefully.
Courtesy and tact: protecting dignity and openness
Courtesy and tact govern how truth is expressed. The guidance describes sharing views with “courtesy, dignity, care and moderation,” while also insisting that no one should belittle another person’s thought. [4]
They contribute in several ways:
Courtesy treats each participant as worthy of attention, regardless of age, status, experience, or whether one agrees with them.
Tact helps someone state a difficult concern in language that invites reflection instead of provoking humiliation or resistance.
Both make it safer for quieter members and people with minority views to participate freely.
They preserve the distinction between challenging an idea—which is necessary—and attacking the person who raised it—which undermines consultation.
Tact is therefore not evasion. It is truthful speech disciplined by love, humility, and a desire for the other person’s understanding.
How the qualities work together
Quality
What it asks of participants
Contribution to consultation
Unity
Seek the common good and support the collective process
Turns disagreement into cooperative inquiry
Honesty
Share one’s real perspective and relevant facts
Prevents false agreement and exposes reality
Courtesy
Listen respectfully; do not ridicule or belittle
Protects the dignity and participation of all
Tact
Present difficult truths with moderation and care
Keeps frankness constructive rather than divisive
The balance is important: unity without honesty can become superficial harmony; honesty without courtesy can become harshness; courtesy without tact may still fail when sensitive issues arise; and tact without honesty can become avoidance. Effective Bahá’í consultation holds all four together—frank but kind, diverse in views but united in purpose, and ready to revise its understanding through action and reflection. [4] [5]
Footnotes
[1] Research Department of the Universal House of Justice. CONSULTATION: A COMPILATION. February 1978, Revised November 1990. Bahá’í Reference Library. https://www.bahai.org/r/737910360
State theft against the Bahá’ís: from personal cash and wedding rings to children’s toys
Climbing over the walls of family homes, arresting parents as their two-year-old watched on, taking away musical instruments, tearing through flowerpots and bags of rice, with no warrant,…
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) August 27, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
In all things it is necessary to consult. This matter should be forcibly stressed by thee, so that consultation may be observed by all. The intent of what hath been revealed from the Pen of the Most High is that consultation may be fully carried out among the friends, inasmuch as it is and will always be a cause of awareness and of awakening and a source of good and well-being. — Bahá’u’lláh [1]
Question for Consideration
Based on the guidelines for Bahá’í consultation, what are some possible reasons for groups having difficulty arriving at decisions? [2] [3]
Perplexity Computer Response:
In Bahá’í consultation, difficulty reaching a decision often points less to a lack of intelligence or options than to a breakdown in the conditions that make collective truth-seeking possible. The guidance identifies purity of motive, humility, patience, detachment, and a spirit of unity as essential qualities. [4]
Possible reasons include:
Attachment to personal views. When participants defend “my idea” rather than treating every proposal as a shared resource for inquiry, persistence can turn consultation into argument and obscure the truth. [5] [6]
Unclear question or inadequate facts. A group may debate solutions before it has clearly defined the problem, established relevant facts, or agreed on the principles and purpose that should guide its choice. [5] [7]
Private agendas or impure motives. Personal interests, status concerns, or a predetermined desired outcome can make members less open to evidence and to one another. [4] [7]
Insufficient frankness or courtesy. Some members may withhold needed perspectives; alternatively, people may speak with passion, contempt, or defensiveness rather than calm dignity and mutual respect. [8] [9]
Weak listening and lack of detachment. Taking disagreement personally, belittling others’ ideas, or failing to revise one’s understanding prevents the group from genuinely investigating reality. [8] [9]
Lack of unity after discussion. Even a sound decision is hard to implement when members continue to criticize it rather than support it, learn from results, and return to consultation if correction is needed. [4] [6]
A useful diagnostic is to ask whether the group is treating consultation as a contest over preferred outcomes or as a shared search for truth and unity. Which of these obstacles seems most likely in the kind of group setting you have in mind?
Footnotes
[1] Research Department of the Universal House of Justice. CONSULTATION: A COMPILATION. February 1978, Revised November 1990. Bahá’í Reference Library. https://www.bahai.org/r/737437268
[9] Hornby, Helen, ed. LIGHTS OF GUIDANCE: A BAHÁʾÍ REFERENCE FILE. 2nd rev. and enl. Ed. 1983. Reprint, New Delhi, India: Baháʾí Publishing Trust, 1988, 176. https://bahai.works/Lights_of_Guidance/Consultation
Be the Voice of…
Canada's Office of Human Rights, Freedoms and Inclusion @RightsGAC expressed alarm over the case of Afshin Heiratian, a Baha'i citizen imprisoned in Iran who was unjustly detained for more than 260 days and sentenced to a total of 31 years in prison.
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) August 21, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
In their reflections on how to contribute to the betterment of the world, Bahá’ís will undoubtedly recognize that demonstrations are not the only, or even the most effective, means available to them. Rather, they can learn and grow in capacity over time to help their fellow citizens to frame concerns in a way that rises above fissures, to share views in a manner that transcends divisive approaches, and to create and participate in spaces to work together in the quest to enact solutions to the problems that bedevil their nation. As Bahá’u’lláh stated: “Say: no man can attain his true station except through his justice. No power can exist except through unity. No welfare and no well-being can be attained except through consultation.” [1] In this light, justice is indeed essential to resist the vain imaginings and idle fancies of social and political machinations, to see reality with one’s own eyes, and to identify the requirements for an equitable social order. But then unity is essential—forged through consultative processes, including action and reflection—to achieve the power required for positive social change. — Universal House of Justice [2]
Question for Consideration
In the quote, “Say: no man can attain his true station except through his justice. No power can exist except through unity. No welfare and no well-being can be attained except through consultation,” how does Bahá’u’lláh describe consultation in relation to justice and unity?[3]
Perplexity Computer Response:
Bahá’u’lláh presents consultation as the indispensable means by which justice and unity become socially fruitful. The three statements form a progression: justice enables a person to attain their true human station; unity is the source of collective power; and consultation is the practice through which a community can attain welfare and well-being. [4]
The relationship
Justice concerns the moral capacity to recognize reality fairly, respect the rights of others, and act with equity.
Unity concerns the social condition in which people can act together rather than as competing fragments.
Consultation is the disciplined collective process that translates those moral and relational conditions into wise, effective action—and therefore into well-being. [5]
In this sense, consultation is not merely discussion, debate, or a technique for deciding by vote. Bahá’u’lláh elsewhere calls it “the lamp of guidance” and “the bestower of understanding”: a means of pooling insight, investigating questions, and discovering what serves the whole. [4]
Consultation therefore depends on justice and unity, while also helping to enact them. It requires people to approach one another with sincerity, detachment from personal opinion, and concern for the common good; this makes unity substantive rather than superficial. The Bahá’í International Community describes it as “the operating expression of justice in human affairs.” [5]
For example, in a community deciding how to allocate scarce resources, justice requires that all affected interests be treated fairly; unity enables the group to regard the problem as a shared one; consultation enables participants to examine facts and perspectives together until they can reach a decision oriented toward the welfare of all, rather than the victory of one faction. [6]
Footnotes
[1] Research Department of the Universal House of Justice. CONSULTATION: A COMPILATION. February 1978, Revised November 1990. Bahá’í Reference Library. https://www.bahai.org/r/690813523
@dailytelegraph publishes a powerful first-hand account by Iranian Bahá’í Mahvash Sabet, describing torture and abuse during her years of imprisonment in Tehran’s Evin Prison.
A former teacher and prominent member of Iran’s Bahá’í community, Sabet recounts being blindfolded,… pic.twitter.com/JTJlQONwLI
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) August 18, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
‘Abdu’l-Bahá and Andrew Carnegie’s “Gospel of Wealth” 1
THE WORLD’S RICHEST MAN when 1912 began was a Scottish immigrant from Dunfermline, County Fife, who emigrated with his family to Allegheny, Pennsylvania, at the age of twelve in 1848. …
He retired in 1901 at the age of sixty-six, selling his steel interests to J. P. Morgan for $480 million and becoming the richest man on earth.
But even as he was living the life of a robber baron during the Gilded Age, piling up capital and repressing striking workers, Carnegie was already formulating a different outlook on wealth than most of his tycoon friends. “Man must have no idol,” he wrote, “and the amassing of wealth is one of the worst species of idolatry! No idol is more debasing than the worship of money! . . . To continue much longer overwhelmed by business cares and with most of my thoughts wholly upon the way to make more money in the shortest time, must degrade me beyond hope of permanent recovery.”
‘Abdu’l-Bahá participated in several peace gatherings sponsored by Carnegie, including the Lake Mohonk Conference on International Arbitration, which Carnegie’s millions had underwritten. In November Carnegie called on ‘Abdu’l-Bahá in New York, and, it seems, gave him a copy of his book, The Gospel of Wealth. In it Carnegie had argued for the responsibility the rich had to improve society. Not only should they give away all their wealth, but they had to administer it themselves, focusing their resources on enterprises that would elevate the masses of society “in the forms best calculated to do them lasting good,” not merely frittering it away on indiscriminate charity. …
‘Abdu’l-Bahá had upheld similar views on the responsibilities of the wealthy at least since 1875, when he wrote The Secret of Divine Civilization, an open letter to Iranians proposing an ambitious program of social, legal, religious, and educational reform. “Wealth is praiseworthy in the highest degree,” ‘Abdu’l-Bahá wrote, “if it is acquired by an individual’s own efforts and the grace of God, in commerce, agriculture, art and industry, and if it be expended for philanthropic purposes. Above all, if a judicious and resourceful individual should initiate measures which would universally enrich the masses of the people, there could be no undertaking greater than this.”
‘Abdu’l-Bahá read The Gospel of Wealth and wrote back to Andrew Carnegie on January 10, 1913, shortly after he had arrived in London after his American journey. Carnegie was so impressed with the letter that he sent it to the New York Times. In his reply, ‘Abdu’l-Bahá contributed the observation that to redistribute wealth successfully it was essential to make sure that the act of doing so did not create further rifts between the classes.
The Master again called some of the friends and asked them to show kindness and love to Mr [Howard] MacNutt and to be patient with him. Some of His words were these:
“You must all arise in unison to serve the Cause of God. You must work hand in hand to teach the Cause and know that the confirmations of Bahá’u’lláh will descend upon you. My hope is that New York will excel all other cities because at the beginning it had precedence over them. God willing, it shall be so again. The favors of the Kingdom of God are great, the attention and bounties of the Blessed Beauty are fixed upon you and His hidden hosts are assisting you. Arise in this arena and you shall see what will transpire.
“I am but one of His servants. After the ascension of the Blessed Beauty, the Ottoman people and government arose against me as did enemies of the area from different nations and religions. In such a state everyone was attacking me from outside and even my brothers from inside opposed me. But in a short time the enemies were frustrated and brought low so that some of them cried, ‘Would to God that Bahá’u’lláh had not ascended because this Cause has become even greater, its fame has spread to more places, and its support has become stronger.’ Therefore, we must arise in servitude so that His confirmations may surround us from all sides. Undoubtedly whenever you arise to serve and proclaim the Cause you shall be assisted and shall attain success. Rest assured.”
In the afternoon the friends gathered at the home of Mr [Hooper] Harris, each one eager and delighted to see the Master and to listen to His words. While He was leaving His residence, some school children saw the Master and rushed towards Him. They asked, ‘Who is this man who looks like Christ?’ Miss Juliet Thompson spoke to them outside the house about the Cause and the life of ‘Abdu’l-Bahá. They asked to meet Him and they were invited to come to Mr [Edward] Kinney‘s home, where ‘Abdu’l-Bahá spent most of His days, the following Sunday.
Both private and public meetings were held in that home. The first to third floors were filled with people, some even standing on the stairs. From this day forward a spirit of steadfastness in the Covenant of God, unity and faithfulness appeared among the friends as the Master burnt away the veils and the hearts of the believers attained the highest degree of love and union. This was the Master’s purpose in staying so long in New York. Furthermore, many wonderful friends became humble and sincere in His presence.
He spoke this evening to a large gathering about the influence of the Cause and the victory of the Supreme Word over the nations and powers of the world.
17 November 1912, Talk at Genealogical Hall, 252 West Fifty-eighth Street, New York 3
After every night there is a morn. In the supreme wisdom of God it is decreed that when the gross darkness of religious hatred and hostility, the obscurity of religious ignorance, superstition and blind imitations cover the world, the Sun of Truth shall arise and the spirit of reality become manifest and reflected in human hearts. At such a time as this Bahá’u’lláh appeared upon the horizon of the Orient. For fifty years He endured the greatest hardships and ordeals, ever striving to dispel the darkness of religious conditions, to remove the cause of enmity and rancor, to awaken the world of humanity from the beds of negligence and heedlessness by the flashing light of the glorious glad tidings and trumpet tone of the heavenly call and summons. For the spread of this message He offered His life and bore every vicissitude.… He was always under the threat and menace of the sword, yet He uplifted the standard of divine teachings and flooded the world of the East with illumination. In the Orient today the light of the heavenly glad tidings is visible everywhere, the divine call is heard, the effulgence of the Sun of Reality is shining, the precious rain is pouring down from the clouds of mercy, and the breaths of the Holy Spirit are bestowing fresh life upon the hearts of men. Erelong the darkness will pass away entirely, and the regions of the East will become completely illumined; enmity, hatred, ignorance and bigotry will no longer remain; the satanic powers which destroy human equality and religious unity will be dethroned, and the nations will dwell in peace and harmony under the overspreading banner of the oneness of humanity. Therefore, we supplicate the Lord our God with sincere and contrite hearts, asking aid and assistance in the accomplishment of this mighty end: that the nations shall be unified in the Word of God; that war, enmity and hatred between races, religions, native lands and denominations shall disappear and be forever unknown; and that peoples and nations shall spiritually embrace each other in the indissoluble bond and power of the love of God. Then will the world of humanity become radiant and the human race enjoy to the fullest capacity the graces of divine bestowal. So long as religious discord and enmity continue among mankind, the world of humanity will find neither happiness, rest nor composure.
Pray that God may assist in this heavenly undertaking, that the world of mankind shall be saved from the ordeals of ignorance, blindness and spiritual death. Then will you behold light upon light, joy upon joy, absolute happiness reigning everywhere, the people of the religions consorting together in fragrance and felicity, this world in its maturity becoming the reflection of the eternal Kingdom and this terrestrial abode of man the very paradise of God. Pray for this! Pray for this!
’Abdu’l-Bahá in America, 1912-2012: Calling America to Its Spiritual Destiny
’Abdu’l-Bahá, and Mirza Mahmud-i-Zarqani. Mahmúd’s Diary: The Diary of Mírzá Mahmúd-i-Zarqání Chronicling ’Abdu’l-Bahá’s Journey to America. Edited by Shirley Macias. Translated by Mohi Sobhani. Oxford: George Ronald, 1998. https://bahai-library.com/zarqani_mahmuds_diary&chapter=9#section242↩
‘ABDU’L-BAHÁ’S AUTOMOBILE halted in front of 33 East 36th Street in the early afternoon on Monday, November 18, 1912. His party of six ascended a broad flight of steps between two sleek Assyrian lionesses who kept watch in pink Tennessee marble before the recessed portico of an Italian Renaissance villa in midtown Manhattan.
The architect of the place, Charles Follen McKim of the renowned firm McKim, Mead & White, had suffered a nervous breakdown over this building—or, more precisely, over having to accommodate the insistent demands and fastidious tastes of his client. On other projects McKim might have done as he pleased, but one simply did not say no to J. Pierpont Morgan. …
The titan of Wall Street had invited ‘Abdu’l-Bahá for a private interview this afternoon here, at his private library. ‘Abdu’l-Bahá entered through heavy bronze doors into the illuminated splendor of a vaulted rotunda. Mosaic panels, and columns of veined skyros and cippoline marble, textured the space and at ‘Abdu’l-Bahá’s feet a colorful marble floor unfurled, inlaid with pieces from the Roman Forum and a central disc of deep purple porphyry. The domed ceiling of blue and white stucco bore paintings and reliefs of classical figures that Henry Siddons Mowbray had modeled on Raphael and installed beneath the gentle light of a central oculus. Gazing upward, ‘Abdu’l-Bahá could see murals inspired by Pinturicchio, which adorned lunettes over the main entrance and above doors to the East and West rooms, depicting scenes and legendary lovers from Greek and Roman epics, Arthurian romances, Dante’s Divine Comedy, and Renaissance lyric poetry. Morgan received guests in the West Room, his large, plush study. His son-in-law wrote that no one could really know him who hadn’t seen him sitting quietly in front of the fire; chomping on a big black cigar; playing solitaire beneath the coffered wooden ceiling; enveloped by the bright red damask silk that lined the study’s walls.
But today he wasn’t there. Some urgent business matter had arisen, and, ‘Abdu’l-Bahá learned, Morgan wouldn’t be able to come. …
On November 19 Mahmúd noted, “A number of school children gathered near the Beloved saying, ‘Who is this person who looks like Christ?’ Miss Juliet Thompson spoke to them outside the house about the Beloved Cause and the life of ‘Abdu’l-Bahá. They asked to interview Him and they were invited to come. …”
The Master spent the day at the home of Mrs Krug in the utmost happiness. A number of the believers and His companions were also very happy to witness the Master’s joy, the influence of the Cause of God and the power of the Covenant of God.
In the afternoon, at a public meeting attended chiefly by women, ‘Abdu’l-Bahá spoke on the equality of the rights of women and their education and progress through the Manifestation of this supreme age. He encouraged them to acquire the perfections and virtues of the world of humanity.
Later, at the home of Mr and Mrs Kinney, He asked Mr [Hooper] Harris to speak at the meeting of the friends.
As Mr MacNutt‘s apparent equivocation and lack of firmness seemed to be causing his degradation in the eyes of the friends, he came to the Master and implored Him to recommend him to them. The Master replied, ‘The remedy depends upon your sincere repentance and your open denouncement of the violators in the meetings of the friends.’ In compliance, Mr MacNutt rose and gave an account of his journey to Chicago and his meeting with [Ibrahim George] Kheiralla. Some felt that he spoke ambiguously. The Master asked him to explain his actions in plain words so that the friends might be satisfied and this blemish on his character be removed. Again he testified in clear terms of his faith in the Covenant and his rejection of the Covenant-breakers. The Master went to the podium and expressed His pleasure at Mr Harris’s talk and for Mr MacNutt’s words of repentance. The Master then went upstairs and called Mr [William] Hoar, Mr Harris, Mr [Arthur P.] Dodge and other friends to Him and asked them to embrace Mr MacNutt and exhorted them to have the utmost love and unity among themselves. He encouraged and inspired them to spread the divine word and to diffuse the fragrances of God. He told them that they must sacrifice all other affairs for the accomplishment of this great affair.
Despite this, the Master and the friends, in their inmost hearts, were saddened by Mr MacNutt’s earlier actions. Some felt that he was not trying hard enough to show his humility and firmness in the Covenant. After the Master’s departure from America, Mr MacNutt went to California and other regions of America. The believers stayed away from him. He wrote many letters of repentance to ‘Abdu’l-Bahá, who sent him many encouraging and kind words.
18 November 1912, Talk at Home of Mr. and Mrs. Frank K. Moxey, 575 Riverside Drive, New York 4
At such a time Bahá’u’lláh dawned from the eastern horizon like the glory of the sun. He renewed the basis of the religions of God, destroyed blind adherence to ancestral forms and established in their stead love and spiritual fellowship so that no strife, discord or hostility remained. This reconciliation of divergent sects is visible and evident. They now live together in love and unity. If you should enter one of their meetings, you would realize that they have become as one race, one native land, one religion; that they associate together in brotherhood and agreement. Praise be to God! These blind imitations and this darkness have ceased to exist, and the reality of the oneness of humanity has been practically proven.
I consider the American people a highly civilized and intelligent nation, a nation investigating truth and reality. It is my hope that through the efforts of this noble nation the solidarity of humanity may be continually advanced, that the illumination of the human world may become widespread, that the banner of universal peace may be held aloft, the lamp of the oneness of the human world be ignited and the hearts of the East and West be conjoined. Then the reality of the divine religions shall become resplendent and refulgent, indicating that they were meant to be the cause of unity and love and that through them heavenly bestowals have ever been conferring light upon the human world.
’Abdu’l-Bahá in America, 1912-2012: Calling America to Its Spiritual Destiny
Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 187. ↩
’Abdu’l-Bahá, and Mirza Mahmud-i-Zarqani. Mahmúd’s Diary: The Diary of Mírzá Mahmúd-i-Zarqání Chronicling ’Abdu’l-Bahá’s Journey to America. Edited by Shirley Macias. Translated by Mohi Sobhani. Oxford: George Ronald, 1998. https://bahai-library.com/zarqani_mahmuds_diary&chapter=9#section241↩
