Abdu'l-Bahá and the Tablets of the Divine Plan

Total Page:16

File Type:pdf, Size:1020Kb

Abdu'l-Bahá and the Tablets of the Divine Plan Director: Dr. Robert H. Stockman www.wi.bahai.us Email: [email protected] Voice: (877)-WILMETTE Course: Charters of the Faith: The Table of Carmel, the Will and Testament of `Abdu'l-Bahá and the Tablets of the Divine Plan Lead Instructor: Edward DiLiberto with Robert Harris and Robert Wilson Edward N. DiLiberto holds a BA and MA from California State University and the Credential of Bilingual Education, Spanish-English, (1980) from the California State Board of Education. He served in various educational positions in California, Central America and South America over the years. Most recently, he served for six years on the Advisory Board assigned to collaborate with the Center for Baha’i Studies in Beijing, where he presented various papers correlating Chinese philosophy with the Baha’i teachings. He has been to 26 countries as a consultant on developing human resource for the Baha’i Faith, and he served as a member of the Auxiliary Board of the Continental Board of Counselors for twelve years. Robert Harris is a senior executive in a medical software company in Clearwater, Florida. He has studied and spoken about the Bahá’í Revelation for 41 years as a member of various institutions of the Faith, including the Continental Board of Counselors, the Auxiliary Board and a Regional Bahá’í Council of the Northeastern States. He has lectured extensively on the writings of Shoghi Effendi and the manifold aspects of the Covenant and Teaching. He has a particular interest in encouraging youth to immerse themselves in the Holy Writings. Robert Wilson is an artist and long-time Bahá’í living in Washington State. Course Description: In this course we will study the "three Charters" of the Bahá’í Faith identified by Shoghi Effendi: Bahá'u'lláh‘s Tablet of Carmel and `Abdu'l-Bahá's Will and Testament and Tablets of the Divine Plan. We will read and discuss the full texts of these three charters, supplementing our reading with stories, photographs, and other materials and seeking to gain a deeper understanding of their significance and their application in our own lives. We will examine the "three distinct processes" that Shoghi Effendi states these three charters set in motion, "the first operating in the Holy Land for the development of the institutions of the Faith at its World Center and the other two, throughout the rest of the Bahá’í world, for its propagation and the establishment of its Administrative Order" (Messages to the Bahá’í World, p. 84). The course will conclude with a discussion about the Hands of the Cause of God and the role they played between Shoghi Effendi’s death and the election of the Universal House of Justice and with the role individuals play in protecting and expanding the Faith. Learning Objectives: To read the three Charters of the Faith and background information about the circumstances of their revelation and their audiences To understand the relationship between the provisions and principles delineated in these works and the other teachings of the Bahá'í Faith To be able to explain to others the basic provisions of the three Charter documents and answer difficult questions about them To strengthen our appreciation for the nature and teachings of the Bahá'í Faith Course Expectations and Guidelines: This course is divided into one or two-week sessions beginning with an orientation (Unit 1) and ending with a review and summary (Unit 8). All units include readings, activities, and an online discussion among workshop participants. The course has been structured so that it requires an estimated 5 or 6 hours per week of reading and discussion. During Unit 1, you will draft a personal learning plan (PLP) to define the goals you have set for yourself by participating in this course. If you are taking the course for credit, one of your goals would naturally be meeting the course expectations for discussions, activities, and a final project. If you are not taking the course for credit, you need to set goals that will help you develop your personal capabilities and will be achievable in and around your other daily tasks. During Unit 8, you will refer again to your PLP and complete a self-assessment reviewing the extent to which you met the goals you set for yourself. In addition, learners seeking credit from their university will complete their final project (15-20 page research paper or equivalent) and submit it to the lead faculty. Your instructor will periodically review your progress in the course and be available to discuss things with you. The following guidelines will help you gain maximum benefit from your participation in the course and will contribute toward a rich and rewarding experience through dialogue with others. We recommend that you consider them when drafting your PLP. • Complete the readings and activities for each unit. Afterwards, your first posting in the discussion area should make reference to the readings and activities in such a way that your instructor can tell you read the material and engaged in the activities. • Post at least 2 message replies in the discussion area for each unit/session. Each post should contain substantive comments (i.e., a comment like “oh, that’s interesting” is NOT substantive). • Choose at least 2 different days each session when you will participate in the discussions. We suggest posting at least once within the first few days of the session, with your second post at least two days before the next session begins. By contributing more than one post on different days, you will help the group develop rich ongoing discussions. • If you post on time (i.e., within the time period of each unit on the course schedule), others will be able to read and respond to your post. • Keep a course journal to help you track your ideas as you work on your final project. In order to be eligible to receive a Certificate of Completion, you must participate in a majority of the discussions, as well as complete a majority of available unit activities and the end-of-course self- assessment. Learners taking the course for credit must also complete a final project. Your first discussion posts within each unit should address the discussion topic and demonstrate understanding of the course/unit concepts. Additional postings should provide substantive comments to other participants that are thoughtful, relevant, and help to extend the discussion. Course Schedule: Unit 1 Introduction to the Course and to Moodle Jan. 15-18 In this unit, you will review the unit topics and dates, learn how to use Moodle (our course management system), set up your user profile, begin developing a personal learning plan, and learn how to post and reply in the discussion forums. Learners seeking university credit through their own university or an external agency will be required to design a personal learning plan to meet external standards, including active and ongoing participation in the course discussion forums, readings, assigned activities, and completion of a 15 to 20 page research paper or a project of equivalent complexity. Unit 2 The Tablet of Carmel Jan. 19-25 This unit is a study of the Tablet of Carmel: The circumstances of its revelation by Bahá'u'lláh on Mount Carmel; prophecies about Mount Carmel in the Scriptures of the past; the institutions developed on Carmel as a result of this Tablet; the exalted position of Mount Carmel, particularly of the Shrine of the Báb; the development of the Arc; the fulfillment of Bahá'u'lláh's prophecies in the Tablet of Carmel, in the establishment and functioning of the Universal House of Justice. Unit 3 The Will and Testament of 'Abdu'l-Bahá Jan. 26-Feb. 8 In this unit, we will read how the violation of the Covenant of Bahá'u'lláh impacted upon the Covenant of 'Abdu'l-Bahá. We will read the Master's wonderful praises for the believers who supported the Covenant of Bahá'u'lláh, and we will read a small amount of information about some of these prominent heroes. We will also read about the most treacherous opponents of the Covenant of Bahá'u'lláh, and their efforts against 'Abdu'l-Bahá. Unit 4 The Covenant of 'Abdu'l-Bahá Feb. 9-15 The contents of this Unit: Shoghi Effendi states that the twin Covenants of Baha'u'llah and Abdu'l-Baha are the spiritual foundation on which the whole Cause of God rests; the extraordinary stature of the Master's Will; the Will establishes the hereditary office of the Guardianship; the heart of the Master's Covenant: Abdu'l-Baha covenants that the Bab and Baha'u'llah guide the Universal House of Justice and the Guardian, and takes from us a covenant to turn to them and seek their guidance. Unit 5 The Hands of the Cause of God Feb. 16-22 This unit covers references to the Hands of the Cause in the Writings of Baha'u'llah; the Hands of the Cause appointed by Baha'u'llah and Abdu'l-Baha; provisions for the Hands of the Cause in the Will and Testament; Hands of the Cause appointed posthumously by Shoghi Effendi; the foremost Hand in the first Baha'i century; the first living Hand appointed by Shoghi Effendi, and the verse in the Will that led to her greatness; the "Pillars" of the Cause of God; the relationship between the Hands of the Cause and the institution of Guardianship; the ministry of the Hands of the Cause following the passing of Shoghi Effendi; the relationship between the Hands of the Cause and the Universal House of Justice; the unique role of Amatu'l-Baha Ruhiyyih Khanum; provision for the carrying of the functions of the Hands into the future: The establishment of the institutions of the Counsellors and the International Teaching Centre.
Recommended publications
  • The Greatest Holy Leaf's Unparalleled Role in Religious History and The
    The Greatest Holy Leaf’s Unparalleled Role in Religious History and the Significance of the Arc, the Site of Her Resting Place Baharieh Rouhani Ma`ani The year 2013 marks the hundredth anniversary of `Abdu’l- Bahá’s return to the Holy Land from His historic trip to Egypt and the West. He left Haifa for Egypt in September 1910 and returned there three years later. The person “invested … with the responsibility”’ to attend “to the multitudinous details arising out of His protracted absence from the Holy Land” (Bahíyyih Khánum, the Greatest Holy Leaf [henceforth, “BK”], p. 39) was His honoured sister, Bahá’íyyih Khánum,1 the Greatest Holy Leaf. In the words of Shoghi Effendi: “At the time of His [`Abdu’l- Bahá’s] absence in the western world, she was His competent deputy, His representative and vicegerent, with none to equal her” (BK 28). The centenary of `Abdu’l-Bahá’s return to the Holy Land after His protracted absence coincides with the fiftieth anniversary of the establishment of the Universal House of Justice. As we gather to celebrate these landmarks, we take time to ponder upon the life of a most remarkable woman in the history of religion, focus attention on the outstanding services she rendered and on the significance of the site Shoghi Effendi chose for her burial place. It was his choice of a specific spot on Mount Carmel that determined the location of the Arc, around which are built the institutions of the world administrative 200 Lights of Irfán vol. 15 centre of the Faith, the Seat of the Universal House of Justice occupying its centre top.
    [Show full text]
  • A Historical Coalition Between the Hands of the Cause and the Covenant-Breakers
    A Historical Coalition between the Hands of the Cause and the Covenant-Breakers Dear Friends, Baha’u’llah made it incumbent upon every believing Baha’i to prepare a will and testament (the most Holy Book, para 255) during his life time. And he followed his own command when he wrote a will and appointed an heir, so that his family and followers would not face any such difficulties after him. In the same way, Abdul-Baha considered it necessary to write a will during one’s life, having also written his own valuable Will and Testament, which includes his important edicts and recommendations. According to the most Holy Book, if a Baha’i dies and does not leave a will, all of his or her belongings and properties should be divided among the following seven groups: spouse, children, father, mother, brother(s), sister(s) and teacher. And according to the Kitab-i Aqdas, if any member of the above categories were deceased, his or her share will be inherited by the UHJ. Finally, according to that same Holy Book, all non-Baha’is, non-believers, Covenant-breakers, and those excommunicated from the Faith, are deprived from a Baha’i's estate. 1 Now, I would like to draw your attention to a very important event in the history of the Baha’i community. As you are well aware, the Beloved Guardian, Shoghi Effendi, passed away in London in the summer of 1957. He journeyed to London in order to purchase necessary material to complete the archives buildings. There, he died having suffered from a previously-undiagnosed disease.
    [Show full text]
  • The Ministry of Shoghi Effendi
    The Ministry of Shoghi Effendi Will and Testament of `Abdu’l-Baha • He delineated the • `Abdu’l-Bahá revealed a authority of “twin Will and Testament in successor” institutions three parts, 1902 to 1910, • He further defined where He designated responsibilities of the Shoghi Effendi as His Hands of the Cause successor and elaborated on the election of the • `Abdu’l-Bahá almost Universal House of Justice never mentioned to anyone that Shoghi • We’ll look at some Effendi would succeed passages later Him; it was a well kept secret Shoghi Effendi Rabbani • Born March 1, 1897; eldest of 13 grandchildren of `Abdu’l-Bahá • Mother was `Abdu’l-Bahá’s oldest daughter (of 4) • `Abdu’l-Bahá insisted everyone address him with the term Effendi (Turkish for sir) • Education in home school in Akka (in the House of Abbud) first by a Persian man, then by an Italian governess Education • Then went to the College • He was devastated and des Freres in Haifa, a lost weight Jesuit private school • He very strongly disliked • Then went to a Jesuit the French high school, boarding school in Beirut though he learned fluent • Invited to go to America French there with `Abdu’l-Bahá, but he • Started his senior year at was turned back in Syrian Protestant College Naples on the claim his Preparatory School, Oct. eyes were diseased with 1912, when 15 years old trachoma • Graduated in early summer 1913 (age 16) Higher Education • Summer 1913: In Egypt • Bachelor of Arts degree with `Abdu’l-Bahá when he was 20 (the • Syrian Protestant graduating class had college, 1913-17 10!) • The college did relief • Graduate student at work and provided free SPC, fall 1917-summer medical care to Turkish 1918 soldiers, so it was • Sept.
    [Show full text]
  • Den John Esslemont (1874 - 1925) a Wéi D‘Muecht Vum Bond Hie Belieft Huet
    Den John Esslemont (1874 - 1925) a wéi d‘Muecht vum Bond hie belieft huet Zënter 1998 hunn ech d’Chance, un de Formatioune vum Institut de Formation, Bahá’í Lëtzebuerg, deelzehuelen, sief et als Participant oder als Tuteur. Elo zielen ech iech gär vun engem Léiermoment am Ruhi Buch 8, aus menger Perspektiv, do wou ech haut sinn. An engem Grupp vu 4-5 Leit a mat eisem Tutor, hu mir Sonndes moies tëscht 9:30 an 12:15 d‘Buch 8, De Bond vu Bahá’u’lláh, déi 1. Unitéit: Den Zentrum vum Bond a säin Testament, zesumme gelies, Froen zum Text gestallt an duerch eis Ergänzunge probéiert, den Inhalt besser ze verstoen an ze kucken, wéi mir dat Geléiert an eisem Alldag praktesch ëmsetze kënnen. ʻAbdu'l-Bahá ass de Mëttelpunkt vum Bond vu Baháʼu'lláh, an Hie seet, dass dëse Bond allmächteg ass, eng „universal Wo“, e „Magnéit vu Gottes Gnod“, e Bond dee „sengesgläichen, an den hellege Sendunge vun der Vergaangenheet, sicht“. 1 Am Abschnitt 20 gesi mer kuerz, wéi de Glawe sech am Weste verbreet huet. Verantwortlech dofir war virun allem ʻAbdu'l-Bahá. Et gi vill Geschichten, déi mat dëser aussergewéinlecher Period vun der Geschicht vum Glawe verbonne sinn, a Séilen, déi den Appell vu Bahá’u’lláh héieren hunn a sech entschloss hunn, sech fir d’Saach anzesetzen. Mir sollen hei eis eege Recherche maachen iwwer d’Liewe vun engem vun den éischte Gleewegen aus dem Westen an eng kleng Presentatioun fir de Grupp virbereeden. Mir solle versichen ze weisen, wéi d’Muecht vum Bond jiddeere vun hinne belieft huet.
    [Show full text]
  • Examples of the Bahá'í Faith's Outward Expressions
    Examples of the Bahá’í Faith’s Outward Expressions Photo taken in 1894 Carmel means “Vineyard of the Lord”. Mount Carmel, of which the prophet Daniel called “the glorious mountain”. (KJV-Daniel 11:45) The New English Bible translation is “the holy hill, the fairest of all hills”. Mount Carmel, the home of the prophet Elijah, who challenged 450 prophets of Baal to prove their religious claims. “Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel's table. (KJV, 3 Kings 18:19-29) He destroyed them, as well as the pervasive belief in Baalim, a false god. Caves where he lived in this Mountain are still revered. Mount Carmel, of which the Prophet Isaiah extolled “And it shall come to pass in the last days, [that] the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.” (KJV, Isaiah 2:2-3) And again, “…let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.” (KJV, Isaiah 11:3) And again, “They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” (KJV, 11:9) Mount Carmel, where Bahá’u’lláh (trans.
    [Show full text]
  • The Ten Year Crusade
    The 22nd Hasan M. Balyuzi Memorial Lecture The Ten Year Crusade ALI NAKHJAVANI Abstract This essay will explore how Shoghi Effendi prepared the Bahá’í world for the Ten Year Crusade. It will examine the twenty-seven objectives he formulated and will explain the impediments which prevented the implementation of some of those objectives. Finally, it will consider the place of the Crusade in history as well as future developments destined to flow from it, as seen by Shoghi Effendi. Résumé Cet essai explore comment Shoghi Effendi a préparé le monde bahá’í à la Croisade de dix ans. Il examine les vingt-sept objectifs formulés par Shoghi Effendi et explique les facteurs qui ont empêché la mise en œuvre de certains d’entre eux. Enfin, l’article examine la place de la Croisade de dix ans dans l’histoire et les progrès futurs qui en découleront, selon la vision de Shoghi Effendi. Resumen Este ensayo sondea cómo Shoghi Effendi preparó al mundo bahá’í para la Cruzada de Diez Años. Examinará los veintisiete objetivos que formuló, y explicará los obstáculos que impidieron la implementación de algunos de aquellos objetivos. Finalmente, considerará el lugar de la Cruzada al marco de la historia, como tam- bien acontecimientos futuros destinados como tambien resultantes de ese esfuer- zo, según previstos por Shoghi Effendi. It is not difficult to differentiate the developments achieved under the decade-long Plan launched by Shoghi Effendi—the Ten Year Crusade 1 2 The Journal of Bahá’í Studies 14. 3/4. 2004 (1953–1963)—from the activities in the Bahá’í world that took place prior to the inception of that Crusade.
    [Show full text]
  • Baha'ism in Iran
    IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 9, Issue 2 (Mar. - Apr. 2013), PP 53-61 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.Iosrjournals.Org Baha’ism in Iran Ashaq Hussain Centre of Central Asian Studies, University of Kashmir, Hazratbal-190006 Abstract : During the early 19th century, a religious movement called Babism flourished in Persia though for a short period, i:e., 1844-1852. Its founder Mirza Ali Mohammad Shirazi proclaimed his station as that of the Mehdi to the Muslims. Afterwards Bab claimed Prophetic status. He abrogated Islamic law and instead promulgated a system of Babi law in his (Persian) Bayan. Although the Babi movement successfully established its network both in rural and urban settlements of Iran, and after the execution of Bab he became a prominent figure among Babis. Most of the Babis were exiled by the Qachar government to the Sunni Ottoman area in Iraq. It was in Iraq that Baha‟u‟llah proclaimed himself the Prophet Promised by Bab. Majority of the Babis believed him and entered into the new faith and became Baha‟is. This happened in 1863 after a decade of Bab‟s execution. He stated his own dispensation and wrote letters to many kings instigating them to establish peace. He tried a lot to make his laws compatible with the modern globalized world. To him “World is but one country and humankind its citizens”. So far as the relevance of the present study is concerned, its pros and cons need to be analyzed and evaluated objectively. Study of religion usually influences common people in so far as the legitimate force that operates behind the principles and ideals of religion are concerned.
    [Show full text]
  • The Auxiliary Board Members -A Rich Resource
    U. S. SUPPLEMENT No. 108 BAHA'I YEAR 123 FEBRUARY 1967 The Auxiliary Board Members -a Rich Resource To establish the Faith of Baha'u'llAh on an unassail- emphasized by the Universal House of Justice in its able foundation throutghout the world, we have need of Ridvin Message of 1966, when it said that the propaga- all the resources of that great Administrative Order tion and consolidation of the Cause must go hand in provided for us by 'Abdu'l-BahA's Will and Testament hand. The purpose of the Auxiliary Boards is, not only and the messages of the beloved Guardian. The Univer- to proclaim the Faith, but also, primarily, to deepen sal House of Justice, with its infallible judgment, has the believers and stimulate them to teach. given us a divinely inspired Plan. The Hands of the Cause of God, in close cooperation with the Universal Freed from Administrative Responsibilities House of Justice, promulgate and protect the Faith In order to devote themselves to this important task, throughout the world, working with the National Spirit- they have been freed from administrative duties. They ual Assemblies, which provide the means for achieving may not serve on assemblies or committees. If one of the goals of the Plan and guide the activities of the them should be elected, for instance, to a National local Spiritual Assemblies, groups, and isolated believ- Spiritual Assembly, he must choose between that ser- ers. All these institutions, acting harmoniously tageth- vice and membership on the Auxiliary Board. But these er, can by their unity attract such confirmations of the deputies of the Hands work in close cooperation with Holy Spirit as can enable us to achieve undreamed of the administrative bodies and may be called upon for victories far exceeding the goals of the Nine Year Plan.
    [Show full text]
  • William Sears, Thief in the Night
    Thief in the Night or The Strange Case of the Missing Millennium by William Sears George Ronald Oxford, England First edition 1961 “But the day of the Lord will come as a thief in the night; in which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up.” II Peter 3:10 The Problem. In the first half of the nineteenth century, there was world- wide and fervent expectation that during the 1840’s the return of Christ would take place. The story made the headlines and even reached the Congress of the United States. From China and the Middle East to Europe and America, men of conflicting ideas shared in the expectancy. Scoffers were many but the enthusiasm was tremendous, and all agreed on the time. Why? And what became of the story? Did anything happen or was it all a dream? The Solution. Patiently, and with exemplary thoroughness, William Sears set out to solve this mystery. In Thief in the Night he presents his fully detailed “conduct of the case” in an easy style which enthuses the reader with the excitement of the chase. The solution to which all the clues lead comes as a tremendous challenge. This is a mystery story with a difference: the mystery is a real one, and of vital importance to every human being. The author presents the evidence in The case of the missing millennium in such a way that you can solve it for yourself.
    [Show full text]
  • Searching for May Maxwell: Bahá’Í Millennial Feminism, Transformative Identity & Globalism in the New World Order
    Searching for May Maxwell: Bahá’í Millennial Feminism, Transformative Identity & Globalism in the new World Order Shaping Women’s Role in Early Bahá’i Culture 1898-1940 A Thesis Submitted to the College of Graduate Studies and Research in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in the Department of History University of Saskatchewan Saskatoon, SK, Canada By Selena M. Crosson © Copyright Selena M. Crosson, June 2013. All rights reserved. PERMISSION TO USE In presenting this thesis/dissertation in partial fulfillment of the requirements for a Postgraduate degree from the University of Saskatchewan, I agree that the Libraries of this University may make it freely available for inspection. I further agree that permission for copying of this thesis/dissertation in any manner, in whole or in part, for scholarly purposes may be granted by the professor or professors who supervised my thesis/dissertation work or, in their absence, by the Head of the Department or the Dean of the College in which my thesis work was done. It is understood that any copying or publication or use of this thesis/dissertation or parts thereof for financial gain shall not be allowed without my written permission. It is also understood that due recognition shall be given to me and to the University of Saskatchewan in any scholarly use which may be made of any material in my thesis/dissertation. DISCLAIMER Reference in this thesis/dissertation to any specific commercial products, process, or service by trade name, trademark, manufacturer, or otherwise, does not constitute or imply its endorsement, recommendation, or favoring by the University of Saskatchewan.
    [Show full text]
  • Dear Bahá'í Friends, the Universal House of Justice Has Asked Us
    The Universal House of Justice Department of the Secretariat 3 June 1982 [To individuals] Dear Bahá’í Friends, The Universal House of Justice has asked us to acknowledge your letter of April 28 and to make the following comments concerning your three questions. 1. It was the express wish of Bahá’u’lláh that after Him the friends should “turn” to ‘Abdu’l‑Bahá. Bahá’u’lláh also said in His Book of Laws that anything that was not clear in His Writings should be “referred” to His Most Mighty Branch springing from the Ancient Root. (See The World Order of Bahá’u’lláh, pages 134–35.) In one of the Tablets of ‘Abdu’l‑Bahá published in Selections from the Writings of ‘Abdu’l‑Bahá (page 214) He quotes the passages mentioned above and interprets them to mean that “whatever He [‘Abdu’l‑Bahá] saith is the very truth.” ‘Abdu’l‑Bahá further says, referring to those who do not accept Him as the Interpreter of the Word of God, “Whoso deviates from my interpretation is a victim of his own fancy” (The World Order of Bahá’u’lláh, page 138). Moreover, in the Star of the West, Volume 12, page 227, ‘Abdu’l‑Bahá interprets the verses from the “Tablet of the Branch” to mean “whatsoever His [‘Abdu’l‑Bahá’s] pen records, that is correct.” 2. There is nothing in the Writings that would lead us to the conclusion that what Shoghi Effendi says about himself concerning statements on subjects not directly related to the Faith also applies to ‘Abdu’l‑Bahá.
    [Show full text]
  • The Man of Courage
    The Man of Courage A Brief Account of the Bahá’í Life of Mírzá Áqá Khán Qá’im-Maqámí Ḥasan Núshábádí Translated by Adib Masumian Foreword by the Translator The subject of this article, written by the late Ḥasan Núshábádí (c. 1891–2 February 1962),1 is Mírzá Áqá Khán Qáʼim-Maqámí (1868–4 January 1954). This gentleman was the great-grandson of Mírzá Abuʼl-Qásim Faráhání, the Qáʼim-Maqám (c. 1779–26 June 1835), an outstanding man of letters and the first Prime Minister of Persia to serve under Muḥammad Sháh (r. 1834–1848). He was, moreover, the first of the Qáʼim-Maqám’s many descendants to accept the Baháʼí Faith. According to the signature which Núshábádí himself appended to this article, he finished writing it on 6 February 1954—but it did not appear in print until much later, eventually being published in the Áhang-i-Badíʻ magazine in 1974,2 more than a decade after Núshábádí’s death. Ḥasan Núshábádí On page 27 of his original article, Núshábádí has included a sidebar that features four statements made in praise of Mírzá Áqá Khán Qáʼim-Maqámí—the first by ʻAbduʼl-Bahá, the other three on Shoghi Effendi’s behalf. These statements were extracted from correspondence that was addressed to Núshábádí himself. I have rendered the contents of this sidebar in full, but have chosen to move them towards the end of this translation as Appendix A. Page 1 of 39 Throughout his article, Núshábádí has interspersed facsimiles of a few Tablets from ʻAbduʼl- Bahá addressed to Mírzá Áqá Khán Qáʼim-Maqámí.
    [Show full text]