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"The earth is but one country, and mankind its citizens."
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"The earth is but one country, and mankind its citizens."
By Adib Taherzadeh · 1974 · George Ronald
Modern era (1957–present) · in copyright
Comprehensive historical study of Bahá'u'lláh's Tablets and ministry.
About Adib Taherzadeh
Iranian-Irish Bahá'í scholar and Universal House of Justice member. *The Revelation of Bahá'u'lláh* (4 vols.) is his comprehensive historical study of Bahá'u'lláh's Tablets and ministry.
1921–2000 · Member, Universal House of Justice
Stories by era covered
Featured figures
“It is incumbent upon the Aghsán, the Afnán and My Kindred”
“Each phrase repays slow reading. To call Him”
“the standard, and the authority of last resort”
“the joy of the good-pleasure of God.”
From The Seven Valleys: A Letter That Maps the Journey of the Soul
“lost in awe before the immensity of what is revealed, so that”
From The Seven Valleys: A Letter That Maps the Journey of the Soul
Stories of Bahá'u'lláh
Secondary RetellingAli-Akbar Furutan · 1986
Stories Told by 'Abdu'l-Bahá
Primary SourceVarious Compilers · 2000
Mahmúd's Diary: The Diary of Mírzá Maḥmúd-i-Zarqání
Primary SourceMírzá Maḥmúd-i-Zarqání · 1998
bahaistories.com archive
Secondary RetellingVarious · 2024
The Priceless Pearl
Secondary RetellingRúhíyyih Khánum · 1969
Mahmúd's Diary: The Diary of Mírzá Maḥmúd-i-Zarqání
Secondary RetellingMírzá Maḥmúd-i-Zarqání · 1998
At three in the morning on the anniversary of His ascension, and whenever a pilgrim enters the Shrine of Bahá'u'lláh, Bahá'ís chant the Tablet of Visitation. Adib Taherzadeh recounts how this most beloved of devotional texts came to be — gathered, in the days of mourning, by the grief-stricken chronicler Nabíl from Bahá'u'lláh's own revealed words, and given authority by 'Abdu'l-Bahá.
For years Bahá'u'lláh was a prisoner within the barred gates of 'Akká. Yet His earthly life ended not behind those walls but in a green and gracious house in the countryside beyond — the Mansion of Bahjí. Adib Taherzadeh recounts how the prison terms eased, how 'Abdu'l-Bahá secured the Mansion for His Father, and how the closing years unfolded in a place that fulfilled a prophecy spoken long before.
In His final years at Bahjí, Bahá'u'lláh did what no Founder of a world religion had ever done before: He wrote out, in His own hand, a Will and Testament naming His successor. The Kitáb-i-'Ahd — the Book of the Covenant — turned every believing heart toward the Most Mighty Branch, 'Abdu'l-Bahá, and made division impossible for anyone who chose to remain faithful.
Long before His ascension, Bahá'u'lláh had begun to unveil the station of His eldest Son. In the Tablet of the Branch — the Súriy-i-Ghuṣn, revealed years earlier in Adrianople — He called 'Abdu'l-Bahá "the Limb of the Law of God" and "the Trust of God." When the Book of the Covenant was opened after His passing, it brought to fruition what this Tablet had quietly sown.
A respected jurist of Najaf-Ábád gave up rank and safety to follow Bahá'u'lláh, and devoted the rest of his life to copying out the sacred Writings in a hand so exact that his transcriptions became the standard by which others are verified to this day. Bahá'u'lláh named him Zaynu'l-Muqarrabín — the Ornament of the Near Ones.
In Baghdád, in answer to the questions of an uncle of the Báb, Bahá'u'lláh revealed in the span of two days and two nights the Kitáb-i-Íqán — the Book of Certitude — a work of such sweep and majesty that it unveils the meaning of all the Scriptures of the past and stands among the greatest doctrinal works of His entire Revelation. Adib Taherzadeh recounts the awe of its outpouring.
In 'Akká, Bahá'u'lláh revealed the Súrih of the Temple — the Súriy-i-Haykal — and gathered into its body the mighty messages He had already sent to the Pope, the Emperor of France, the Sháh, the Czar, the Queen, and the rulers of the earth, fashioning of His proclamation a living "Temple" of the Word.
In the closing years of His life, from the neighbourhood of 'Akká, Bahá'u'lláh revealed the Tablet of Ishráqát — the "Splendours" — setting forth, like rays breaking from a single rising Sun, the principles by which a divided world might be remade. Bahá'ís keep the very first month of their year, and its Feast, under the name this Tablet exalts: Bahá, the Splendour.
From within His imprisonment, on the death of one of the Ottoman ministers who had persecuted Him, Bahá'u'lláh revealed the Tablet of Fu'ád — and in it foretold, in order, the downfall of the other minister who shared the guilt and of the Sulṭán above them both. Within a few years it had all come to pass. The sovereignty of His Word over the mightiest powers of the age is a splendour the Feast of Bahá remembers.
From within the prison-city of 'Akká — where the world's authorities had hoped His Cause would die — Bahá'u'lláh revealed the Kitáb-i-Aqdas, the Most Holy Book. Out of the most desolate confinement came the charter of a future world civilization: its laws, its institutions, and its summons to the unity of humankind.
In the bitterest days of His imprisonment in 'Akká — His sons fallen, His companions scattered, the gates barred against Him — Bahá'u'lláh revealed the Lawḥ-i-Qad-Iḥtaraqa'l-Mukhliṣún, the Fire Tablet. Its verses move through a long lament over the world's wrongs and then break, at the end, into the certainty of the dawn: the glory of His Cause shining out from the very depth of His affliction.
Long before exile and prison, the young Bahá'u'lláh was already beloved in Persia for the open hand He stretched out to the destitute and the fearless voice He raised for the wronged. Taherzadeh gathers the witness of the early years — how a Nobleman of rank turned away from the comforts of His station to become, in the people's own phrase, the Father of the Poor.
Before the world knew Him, the young Báb married Khadíjih Bagum, a kinswoman of His own family, and made with her a quiet home in Shíráz. In her own remembrances she tells of the dreams that prepared her heart, of His long hours of prayer, and of the strange "account books" that were not a merchant's ledgers at all.
About a year before His ascension, Bahá'u'lláh set down in His own hand the Kitáb-i-'Ahd — His Book of the Covenant, His Will and Testament. During His final illness He placed it in 'Abdu'l-Bahá's keeping, and nine days after His passing it was read aloud to the gathered believers. In it, in words beyond all dispute, Bahá'u'lláh bade His family and His kindred turn their faces toward the Most Mighty Branch.
Before it became the holiest spot in the Bahá'í year, the Garden of Riḍván was simply a green wooded park on the far bank of the Tigris, belonging to a notable of Baghdád named Najíb Páshá. This is the story of that garden — its roses and avenues, and how the believers crossed the river to reach the place where the Promised One declared His Mission.
Before Bahá'u'lláh ever reached the Garden of Riḍván, He had to walk out of His house and through the streets of Baghdád — and the city wept. Men and women of every station crowded the route to the river, and a small child ran from the crowd and clung to His robe, begging Him not to go.
When Bahá'u'lláh entered the Garden of Riḍván on 22 April 1863, His family could not follow Him at once: the Tigris had risen in flood and made the crossing impassable. Only on the ninth day, when the waters fell, did the Holy Family cross the boat-bridge to join Him — which is why the ninth day of Riḍván is itself a holy day.
Late in His life in the Holy Land, Bahá'u'lláh answered a question put to Him by the learned Bábí scholar Nabíl-i-Akbar about the place the philosophy of Greece and Persia should hold among the believers. The reply, the Tablet of Wisdom, surveys the great philosophers by name, traces the lineage of their light, and sets out the proper relation between human inquiry and divine Revelation — a charter for the life of the mind.
In the years of His exile in Baghdád, Bahá'u'lláh received a letter of spiritual questions from a Ṣúfí leader, a judge named Shaykh Muḥyi'd-Dín. In answer He revealed the Seven Valleys — a mystical Tablet that traces the soul's ascent to God through seven stages, from the first Valley of Search to the last Valley of true poverty and nothingness. A single revealed letter became one of the most beloved descriptions of the inner journey ever written.
In the years of His exile in Baghdád, Bahá'u'lláh would walk the banks of the Tigris, and there He revealed the small book of gem-like utterances He named the Hidden Words — the very essence of the guidance of God, distilled into a handful of Words and entrusted to every human heart.
Late in His ministry, from the neighbourhood of 'Akká, Bahá'u'lláh revealed the Kalimát-i-Firdawsíyyih — the "Words of Paradise" — a Tablet of luminous leaves of counsel on the fear of God, the building of a just society, education, the trustworthiness that adorns the human race, and the world-renewing power of His Word.
In the bazaars of Iṣfáhán two brothers built one of the most prosperous trading houses in the city — yet they were renowned not for their wealth but for their character: trustworthy, honest, compassionate, and so generous that they fed the starving in famine and quietly sustained Bahá'u'lláh's exiled company. They came to be called the King and the Beloved of Martyrs, "shining embodiments of all Bahá'í ideals."
Near the end of His earthly life, from the green countryside outside the prison-city of 'Akká, Bahá'u'lláh revealed the Lawḥ-i-Dunyá — the Tablet of the World — a charter for the ordering and betterment of human society, in which the Lord of manifest dominion turned the eyes of His followers away from themselves and toward the welfare of all mankind.
In His writings Bahá'u'lláh gave Naw-Rúz a meaning far deeper than the turning of a season. In a prayer revealed for the festival, He blessed the day He had ordained for those who had kept the Fast for love of Him; and through His larger teaching, traced by Adib Taherzadeh, the spring equinox becomes a sign of the spiritual resurrection that the coming of a Manifestation works upon a dead world.
In the spring of 1863, in the last weeks of His decade in Baghdád and only days before He would declare His mission in the Garden of Riḍván, Bahá'u'lláh kept the two-week festival of Naw-Rúz with His companions at the Mazraʻiy-i-Vashshásh, a farm in the countryside outside the city — a final, joyous new year on the eve of the greatest of all proclamations.
The festival of Riḍván was made ready by loving hands. Drawing on The Revelation of Bahá'u'lláh, this retelling honours the companions who served the Holy Family through the twelve days outside Baghdád — pitching the tent, gathering and tending the roses, keeping watch through the nights — and who helped the household across the Tigris on the ninth day.
When Bahá'u'lláh crossed the Tigris on the afternoon of 22 April 1863 to enter the Garden of Riḍván, the river ran so high that His wife and household could not follow Him. For nine days they waited on the far bank; then, on the Ninth Day, they crossed at last and were reunited with Him among the roses. The Ninth Day of Riḍván commemorates that homecoming of the Holy Family.
When Bahá'u'lláh returned to Baghdád from the mountains of Kurdistan, He found the exiled Bábí community in ruins — leaderless, demoralized, fallen into disrepute, its very name a byword for lawlessness. Within a few years, by no worldly means whatever, He had transformed that broken remnant into a community renowned for its dignity, its purity, and its love.
Withdrawing alone into the mountains of Kurdistán to spare His companions from discord, Bahá'u'lláh lived for two years among proud and warlike tribes and the learned of Sulaymáníyyih as a nameless stranger. He asked nothing of them and pressed His claims on no one; yet His gentleness, wisdom, and unfailing kindness so won their hearts that the whole region came to revere Him — and grieved to lose Him when at last He was called back.
From the prison-city of 'Akká, Bahá'u'lláh addressed the supreme spiritual sovereign of the West — Pope Pius IX, who reigned over the Catholic world from Rome. In the Lawḥ-i-Páp He called the Pontiff to leave his palace, sell the jewelled ornaments of his office for the sake of God, and arise to recognize the Day of God. It was a summons from a Prisoner with nothing to a prelate with everything — and within a few years the Pope's own temporal kingdom had vanished from the earth.
From His prison in 'Akká, Bahá'u'lláh addressed a Tablet to the Emperor of all the Russias — one of the great Tablets to the Kings. It acknowledged a past kindness shown by the Russian minister in the darkest hour of the Síyáh-Chál, summoned the Czar to recognise the One Who had appeared, and warned that earthly sovereignty endures only when it bows to the sovereignty of God.
When Bahá'u'lláh rode out of the Garden of Riḍván on the twelfth day, He did not step into freedom but onto a road — more than a thousand miles of mountain and plain, north and then west, to the Ottoman capital. With His family and twenty-six companions He set out on a march of more than three months, and at every stage along the way the people met Him not as a banished prisoner but as an honored guest.
In the very days of the Riḍván festival, on the eve of His banishment from Baghdád, Bahá'u'lláh revealed one of the great Tablets of His early ministry — the Súriy-i-Ṣabr, the Tablet of Patience, also called the Tablet of Job. Sent in honor of a survivor of the Nayríz upheaval whom He named Ayyúb, it lifts up the steadfastness of those who suffered for the Báb and crowns the Festival of joy with a hymn to patient endurance.
Adib Taherzadeh's account, in the closing chapters of *The Revelation of Bahá'u'lláh*, of the ascension of Bahá'u'lláh on 29 May 1892 in the mansion of Bahjí — the closing of the prophetic ministry of which the rest of Bahá'í history would become the unfolding.
Adib Taherzadeh's account, in *The Revelation of Bahá'u'lláh*, of the Tablet known as the *Lawḥ-i-Aqdas* — the *Most Holy Tablet* — addressed by Bahá'u'lláh from the prison-city of 'Akká to the Christians of the world.
In *The Revelation of Bahá'u'lláh* Adib Taherzadeh recounts the revelation in Adrianople of the Súriy-i-Mulúk, the Súrih of the Kings — Bahá'u'lláh's first general address to the rulers of the world collectively, calling them to recognise the One Who had appeared in their midst and to lay down the arms with which they oppressed their peoples.
In *The Revelation of Bahá'u'lláh* Adib Taherzadeh recounts the pilgrimage of Aḥmad-i-Yazdí — a believer of about sixty who walked, on foot, the 1,700 kilometres from Baghdád to Constantinople in search of Bahá'u'lláh in Adrianople. The Tablet that reached him by the wayside, the *Tablet of the Nightingale,* turned him from pilgrim into teacher and sent him another 2,240 kilometres back into Persia.
In *The Revelation of Bahá'u'lláh* Adib Taherzadeh recounts the Tablet of Carmel — the Tablet revealed by Bahá'u'lláh on one of His four visits to Mount Carmel in the closing years of His life. The Tablet is read as the charter of the future Bahá'í World Centre.
Adib Taherzadeh's account, in *The Revelation of Bahá'u'lláh*, of the revelation of the *Tablet of the Holy Mariner* in Baghdád shortly before the Riḍván declaration of 1863 — and of the dread the Tablet's imagery cast over the believers who heard it chanted in their gathering.
Adib Taherzadeh's account, in *The Revelation of Bahá'u'lláh*, of the *Lawḥ-i-Ḥikmat* — the *Tablet of Wisdom* — addressed by Bahá'u'lláh to Nabíl-i-Akbar in Egypt, in which He surveys the lineage of Greek and Persian philosophy and the proper relation between divine Revelation and human inquiry.
In *The Revelation of Bahá'u'lláh* Adib Taherzadeh recounts the second of two Tablets that Bahá'u'lláh addressed to Napoleon III, Emperor of the French. The first had been received with disdain. The second, sent in 1869, contained the explicit prophecy that Napoleon's empire would be wrested from him by failure of arms. Within a year the prophecy was fulfilled.
In *The Revelation of Bahá'u'lláh* Adib Taherzadeh recounts the Tablet that Bahá'u'lláh, prisoner in the fortress of 'Akká, addressed in 1868 to Pope Pius IX in the Vatican. The Tablet proclaimed that the Father had come, summoned the Pope to recognise Him, and counselled him to renounce temporal authority in favour of the spiritual ministry of his calling.
In *The Revelation of Bahá'u'lláh* Adib Taherzadeh recounts the context of one of the great Tablets to the Kings: the Tablet addressed by Bahá'u'lláh from 'Akká to Queen Victoria of Britain in the early 1870s. The Tablet praised her abolition of slavery and her elective parliamentary system, and called upon all rulers to lay down their arms in favour of collective security.
Adib Taherzadeh, in *The Revelation of Bahá'u'lláh*, traces the mission of Mishkín-Qalam — Bahá'u'lláh's celebrated calligrapher — sent from Adrianople to Constantinople to teach by his art, then arrested through court intrigue and exiled to Cyprus, where he remained imprisoned for nine years.
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