These idols form the obstacle that impedeth man in his efforts to advance in the path of perfection.

Arise, O people, and, by the power of God’s might, resolve to gain the victory over your own selves, that haply the whole earth may be freed and sanctified from its servitude to the gods of its idle fancies—gods that have inflicted such loss upon, and are responsible for the misery of, their wretched worshipers. These idols form the obstacle that impedeth man in his efforts to advance in the path of perfection.

https://reference.bahai.org/en/t/b/GWB/gwb-43.html

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the Reality of the All-Merciful hath been born

"This, truly, is a night during which the Reality of the All-Merciful hath been born..."

-Baha'u'llah, Tablet on the Birth of the Greatest Name II

https://bahai-library.com/bahaullah_lawh_imawlud_ism-azam

حسینعلی نوری در دعایی که برای شب ولادتش تعلیم داده می‌گوید: «و فیه ولد من لم یلد و لم یولد»

اشراق خاوری، رساله ایام تسعه، ص۲۵

https://fa.wikipedia.org/wiki/بهاءالله#cite_ref-50

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There can be no rest until the destined outcome is achieved.

You are channels for this divine love; let it flow through you to all who cross your path. Infuse it into every neighborhood and social space in which you move to build capacity to canalize the society-building power of Bahá’u’lláh’s Revelation. There can be no rest until the destined outcome is achieved.

(Message of the Universal House of Justice, 22 July 2020)

https://www.bahai.org/library/authoritative-texts/the-universal-house-of-justice/messages/20200722_001/20200722_001.pdf

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Abdul Baha immediately cured the lady suffering from Tuberculosis!

Watch the video from 11:28

https://youtu.be/4pLKq9TL660?t=688

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The community of Shaykh Ahmad’s adherents was characterized by fervent millenarian expectations AND Mulla Husayn's recognition of the Promised One.

...Shaykh Ahmad-i-Ahsá’í (1743–1828), and later his successor Siyyid Kázim-i-Rashtí (1793–1843), revived interest in charismatic authority by focusing attention on the Imáms, particularly the Hidden Imám. Moreover, they attributed their own authority not only to their traditional and professional education, but to mystical knowledge received directly from the Hidden Imám. The community of Shaykh Ahmad’s adherents was characterized by fervent millenarian expectations, complex mystical and esoteric knowledge, insistence on the absolute transcendence of the divine Essence (and hence a categorical rejection of the Sufi pantheistic doctrine of the unity of existence, or vahdatu’l-vujúd), a reinterpretation of the traditional doctrine of the Day of Resurrection as physical but not material, and ambiguous assertions concerning the necessity of the presence of a living Gate (a Báb) to the Hidden Imám for the guidance of the Shí‘ih community.

On the fifth of Jumádi’l-Avval, 1260 (the eve of May 23, 1844), the Báb met with Mullá Husayn, a young Shaykhí leader and scholar whose journey in search of the Promised One had led him to Shiraz. According to the account of that meeting as recorded in The Dawn-Breakers, Mullá Husayn had privately decided upon two tests he would put to anyone claiming to be the promised Qá’im. The first test was to explain the “mysterious allusions” in a treatise Mullá Husayn had written on the esoteric teachings of Shaykh Ahmad and Siyyid Kázim. Anyone who could unravel these mysteries would then be asked to reveal a commentary on the Qur’án’s Súrih of Joseph, but “in a style and language entirely different from the prevailing standards of the time.”

(Nader Saiedi - Gate of the Heart, Page 16-17)

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The voice of God that spoke to Moses through the Burning Bush is in fact the Bab

In the Qayyúmu’l-Asmá’ the voice of God that spoke to Moses through the Burning Bush is in fact the Báb.

(Nader Saiedi - Gate of the Heart, Page 76)

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Execution of the Bab by Peter Ludwig Berger (an eminent sociologist)

The Bab and two of his closest disciples, Mulla Muhammad 'Ali of Tabriz and Siyyid Husain of Yazd were paraded through streets, after their condemnation, and cruelly tortured in front of a growing mob. The two disciples were urged to deny their master and save their lives thereby. Siyyid Husain finally succumbed to the torture and cursed the Bab. The officer in charge of the procedure told him that he would be immediately released if he also spat in the Bab's face. He did what was asked of him and was released. Mulla Muhammad 'Ali remained faithful to death, even when he was confronted with his weeping wife and children, who lived in the city.

The execution of the Bab took place on the same day as his condemnation and torture, apparently in the late afternoon, on July 8, 1850. The authorities wished the execution to be as public as possible, so that no legends might arise of a "hidden" Bab. It was, therefore, carried out on a large square in Tabriz, strangely enough known as the Square of Sahibu'l Zaman. The two men were suspended by cords from a wooden structure erected on the square and a company of Armenian Christian soldiers was prepared to shoot them. The men were hanging is such a way that Mulla Muhammad 'Ali's head rested on the Bab's shoulder and he is reported to have said, just before the volley, "Are you satisfied with me now, master?" When the volley rang out and the smoke cleared, only one man was hanging dead by the cords, Mulla Muhammad 'Ali. The Bab's cords had merely been cut by the shots and he had fallen unhurt to the ground. There was great confusion on the square in face of this apparent miracle. It appears that the soldiers, stricken with terror, refused to fire again. The Bab, dazed and apparently not knowing what he was doing, ran from the square and tried to hide in a guardhouse. He was followed there by an officer, who struck him with his sword. When the soldiers saw that the Bab drew blood, was, therefore vulnerable, they suspended him again and this time killed him with their shots.

https://bahai-library.com/berger_sect_church_bahai

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The conference of Badasht and the "self-defense" of the Babis

The original aim of the meeting was to arrange a great pilgrimage to Maku, where the Bab was then staying, probably with the intention of liberating him by force. The meeting soon, however, arrived at a discussion of the new doctrine. Tahirih made the suggestion to the other leaders that the time had come to tell all the Babis that the time of a new divine manifestation transcending Islam had come and that it was not just a question of recognising the Bab as Mahdi. The other leaders, however, argued against such an open break with Islam....

There must have been a tremendous turmoil on the meeting place after this event. It is not hard to imagine the emotions of these men, as they heard this open rejection of Islam and saw the curtain fall before the proclaimer of the new manifestation appearing in the figure of this beautiful, passionate woman. The men ran about, shouting, many of them hiding their faces so as not to see Tahirih. Distressed by the confusion, Tahirih stepped down and walked among the men, trying to convince them, until Baha'u'llah threw his coat over her and led her away to one of the tents. The mob broke into two factions, one seeking out Quddus and telling him of the event, the other following Tahirih. Quddus would not openly accept or reject Tahirih's announcement, appeared pensive, said that she had put herself outside the pale of Islam by her statement concerning the Koran, but that perhaps there was some hidden meaning to her actions. Tahirih meanwhile instructed those who had followed her in the new faith, then sent two men, who had expressed readiness to die, to invite Quddus to a "discussion" at the point of a sword. Quddus accepted the invitation, was "convinced" by her argumentation and openly submitted to her. The meeting then ended with several days of festivities. Apparently no more thought was given to the original purpose of the meeting, the pilgrimage to Maku. After the festivities, Mulla Husain left for the interior of Khorasan, Quddus left for Mazindaran, accompanied for a while by Tahirih, who then returned to Kazvin.

The Council of Bedesht was followed by the bloodiest episode in early Babi history, the Mazindaran insurrection. As we have seen, the Babi leaders separated after the Council of Bedesht, with Quddus and his group going on into Mazindaran, his native province. After travelling through the province and encountering much opposition from the Muslims, Quddus issued a call to Mulla Husain to join him with his men in Mazindaran. It is difficult to establish the exact meaning of this call. Babi historians have claimed that the Babis took up arms in self-defense and knew that they were going to their martyrdom. Muslim historians, on the other hand, assert that the Mazindaran insurrection was the first step in what was to be the establishment by the sword of a Babi theocracy in all Persia, with the overthrow of both Shi'ite Islam and the Kajar dynasty. The Muslim interpretation appears more adequate to the facts as we know them, especially since the earliest Babi history, that of Mirza Jani of Kashan, tends to agree with the Muslim interpretation that the Mazindaran events constituted an open insurrection planned and led by Quddus. It is interesting to note that the Mazindaran episode happened in the period immediately following the death of Muhammad Shah and before the accession of the new Shah, in that period of interregnum during which successful rebellions have often broken out in oriental countries. Also, this was the period during which Quddus wrote verses, thereby laying claim to immediate revelation from God and, possibly, a station in the new divine manifestation even superior to that of the Bab. The coming together of the several Babi groups, the establishment of a powerful fortress and the fanaticism with which the Muslims were attacked hardly seem explainable in terms of self-defense.

https://bahai-library.com/berger_sect_church_bahai

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Claims of Quddus

"It is abundantly clear from Haji Mirza Jani's history that Hazrat-i-Quddus advanced the most extravagant claims, and that many of the Babis were disposed to regard him as superior to the Bab. He not only developed himself to be Christ come back to earth, but even went so far as to say, 'Whosoever hath known me is become a polytheist, and whosoever hath not known me is become an infidel, and whosoever asketh 'why' or 'wherefore' or 'how' concerning me is become a reprobate."

(The Tarikh i Jadid or New History of Mirza Ali Muhammad The Bab. Translated by Edward Browne)

https://bahai-library.com/berger_sect_church_bahai

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