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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."
31 stories on this theme.
Bahá'í Chronicles records the establishment of the South African Bahá'í community in the early 1950s — when Shoghi Effendi's Ten Year Crusade brought pioneers to the apartheid-era cities, and the first declarations were made by a handful of Black, white, and Indian South Africans who had found in the Faith the answer to the racial question their country had not yet faced.
Bahá'í Chronicles records that in the late 1870s, Bahá'u'lláh dispatched Sulaymán Khán-i-Tunúkábání — known as Jamál Effendi — from 'Akká to India, with the charge to establish the Faith on the subcontinent. With Sayyid Muṣṭafá Rúmí, who would later carry the work into Burma, he founded the first Bahá'í communities of Bombay, Madras, and Calcutta.
Esslemont's *Bahá'u'lláh and the New Era* records the early growth of the Bahá'í Faith in Egypt — the publication of Bahá'í pamphlets in Cairo from the 1890s, the establishment of small communities in Cairo and Alexandria, and the difficulties when the Egyptian religious authorities ruled, in the 1920s, that Bahá'ís were no longer to be considered Muslims.
Esslemont's *Bahá'u'lláh and the New Era* records the surprising recognition of the Bahá'í Faith by Count Leo Tolstoy in his last decade — the great Russian novelist who corresponded with Bahá'í teachers and praised the Faith in letters that reached far beyond the small Russian Bahá'í community of his lifetime.
Esslemont's account of the Nineteen Day Feast — the gathering on the first day of each Bahá'í month that combines devotional readings, community consultation, and joyful fellowship — and 'Abdu'l-Bahá's instruction that every blessed day should leave "tangible philanthropic or ideal traces" reaching all mankind.
In a faraway land where the law kept people apart, a small group of new friends decided to meet together for prayer — even when meeting together was against the rules.
A man named Jamál Effendi sailed to a faraway land where he knew no one, and stayed for twenty-two years to plant the seeds of a new community.
Every nineteen days the friends gather for a special Feast — first they pray, then they talk together about helping each other, and at the end they share food and laughter.
'Abdu'l-Bahá crossed half a country to spend just two days with a tiny group of friends — and told them a wonderful secret about how big things grow from small beginnings.
After many long months of traveling all across America, 'Abdu'l-Bahá came back to the friends in New York who had been waiting and waiting to see Him again.
The train would stop in Spokane for only half an hour — just long enough for a few friends with armfuls of flowers to meet 'Abdu'l-Bahá on the platform.
Only a handful of friends gathered in a quiet hotel room to meet 'Abdu'l-Bahá — and He gave them a job big enough to last for many, many years.
A tiny group of friends from Canada could not bring 'Abdu'l-Bahá to their city, so they made a long journey by boat to go to Him instead.
Mahmúd's Diary records 'Abdu'l-Bahá's brief visit to Minneapolis and St. Paul on September 19-20, 1912, including a public talk at the Plymouth Congregational Church and an evening meeting with the small but devoted Bahá'í community of the Twin Cities.
Mahmúd's Diary records 'Abdu'l-Bahá's return to New York in late November 1912, after the long western swing — the re-engagement with the established New York friends, the receiving of a long backlog of pilgrims, and the preparation for the journey home.
Mahmúd's Diary records a brief station stop at Spokane, Washington, on the northern transcontinental route taken by the Master's party in October 1912 — a small group of friends meeting the train and a brief exchange in the station hall.
Mahmúd's Diary records the brief stop of 'Abdu'l-Bahá in St. Louis on 1 November 1912 — an evening reception in the parlour of the Statler Hotel and a meeting with the small community of Missouri believers who had asked Him to come.
Mahmúd records a brief reception with the small group of Vancouver and Victoria believers who travelled south across the Canadian border to meet 'Abdu'l-Bahá in Seattle in October 1912 — the Master's only direct encounter with the believers of British Columbia.
For nearly half a century Corinne True gave herself to a single labour of service — the raising of the first Bahá'í House of Worship of the West on the shore of Lake Michigan at Wilmette. Across two world wars and a great depression she gathered the dimes and dollars of working believers, held the project together through every discouragement, and lived to see the temple she had served dedicated to public worship. 'Abdu'l-Bahá called her the Mother of the Temple.
In the city of 'Ishqábád, in Russian Turkistan, the Bahá'í community raised the first House of Worship the world had ever seen — a stately, nine-sided edifice set in gardens, ringed by the institutions of practical service the Cause ordains beside its temples: schools, a traveller's hospice, a clinic. Shoghi Effendi numbers its construction among the signal triumphs of the Faith's early history.
On a green hillside above a river in Maine, Sarah Farmer founded a summer gathering where people of every religion and philosophy could meet, listen to one another, and seek the truth in peace. When she made her pilgrimage to 'Akká and recognised in the Bahá'í teachings the very unity she had been reaching for, she gave Green Acre into the keeping of the Cause — and it became one of the first enduring Bahá'í centres of learning in the West.
Scattered across an enormous continent, the early American believers could not build a House of Worship one city at a time. So in 1909 the delegates of their far-flung communities met in Chicago and brought into being Bahá'í Temple Unity — the first national institution of the Western Faith, the instrument through which a whole people could act as one to raise the first Mashriqu'l-Adhkár of the West.
Hájí Mírzá Muḥammad-Taqí, the Afnán — a cousin of the Báb known as the Vakílu'd-Dawlih — gave up his comfort, his business, and his estates and hastened to 'Ishqábád, where he poured out nearly all he possessed to raise the first Bahá'í House of Worship in the world, becoming, in 'Abdu'l-Bahá's words, "the first builder of a House to unify man."
In the winter of 1898, fifteen Western believers — gathered and largely financed by Phoebe Hearst, and travelling in small parties to avoid notice — made their way to the prison-city of 'Akká to attain the presence of 'Abdu'l-Bahá. Shoghi Effendi marks their visit as the opening of a new epoch in the rise of the Faith in the West.
The first American to embrace the Faith did not rest in the distinction. For the next eighteen years Thornton Chase quietly built the institutions of a young community — chairing the Chicago House of Spirituality, founding its publishing work, and writing the patient circular letters that knit the scattered believers of a continent together. 'Abdu'l-Bahá named him Thábit, the Steadfast.
The festival of Riḍván lasts twelve days, and of these the first, the ninth, and the twelfth are kept as holy days on which work is set aside. Drawing on the early Bahá'í periodical Star of the West, this retelling looks at how the ninth day — the day the Holy Family crossed to join Bahá'u'lláh in the Garden — came to be hallowed, and how the friends keep it.
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.
On the morning of May 6, 1912, 'Abdu'l-Bahá arrived by train at the Cleveland Union Station and was received by the small Cleveland Bahá'í community. He addressed them on the platform itself with a brief but characteristic speech: that the spirit of the Cause is carried not in great gatherings but in the small, faithful community of two or three friends.
From Selections from the Writings of 'Abdu'l-Bahá, a Tablet on the proper character of the spiritual meeting — the gathering of believers in private homes for prayer and consultation, which the Master holds out as the true seedbed of the Bahá'í community life.
*Star of the West* records the dedication, in 1908, of the first Bahá'í House of Worship in the world — at 'Ishqábád (Ashgabat) in Russian Turkmenistan. The community of Persian exiles and emigrants on the steppe had built, with their own hands and from a fund collected over a generation, a nine-sided dome that would for forty years be the model for every subsequent Mashriqu'l-Adhkár.
In the August 1915 issue of the Star of the West, the editors surveyed the program of the Green Acre Bahá'í summer school at Eliot, Maine — the gathering that, since Sarah Farmer's gift of the property, had become the principal summer institution of the American Bahá'í community.