If necessary she can become a warrior.

For her greater strength and fierceness, the lioness is more feared by the hunter than the lion. The mere size of the brain has been proved to be no measure of superiority. The woman has greater moral courage than the man; she has also special gifts which enable her to govern in moments of danger and crisis. If necessary she can become a warrior.”

- Abdul Baha

 

http://reference.bahai.org/en/t/ab/ABL/abl-57.html

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Tolstoi was completely disenchanted with the doctrine of Baha'u'llah

"Although Bahá’í publications have long quoted the laudatory comments addressed by Tolstoi to Grinevskaia and Badalbekov (item 5), Tolstoi’s attitude toward Bahá’í beliefs fluctuated and at times was completely contradictory. Tolstoi’s earliest reactions until about 1904 tended to be favorable, but upon receiving Bahá’í books from some of his correspondents, Tolstoi found a few of the Bahá’í tenets to be at odds with his own cherished ideals. In his letter to Dreyfus, Tolstoi remarks that his reading has “made me completely disenchanted with the doctrine of Bahá’u’lláh” and that it “confirms ancient superstitions.” And to Nakhjavání (item 62, 1909.11.28) Tolstoi writes: “The more I become acquainted with the Bahá’í teaching, the less I appreciate it.” Yet little more than a month before, he had extolled the “pure and lofty teachings of the disciple of the Báb— Bahá’u’lláh’ in a letter to Zheltov (item 73), and in his letter to Velikova (item 72) earlier in 1909, he had mentioned that the Bahá’í teachings worked toward the goal of eliminating the incrustations and superstitions added to Islam. The contradiction in Tolstoi’s attitudes may have arisen from his inability to distinguish clearly between the Bábí Faith and the Bahá’í Revelation, as evidenced by his usage of Bábí and Bahá’í interchangeably."

https://bahai-library.com/pdf/c/collins_jasion_lev_tolstoy.pdf

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Baha'i teaching work cannot be compared with other social works

"Your work to improve the health of people is a meritorious way of serving mankind, but it can never be compared with the work of illumining the souls and minds of men with the Light of Bahá’u’lláh. The people of the world are teeming millions, the Bahá’ís only a handful, yet they are the precious leaven that must leaven the lump."

(From a letter written on behalf of Shoghi Effendi to an individual believer, May 8, 1942)

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Regarding the one who related the existence of the Qaʼim…

Regarding the one who related the existence of the Qáʼim [1]

In a Tablet to Mírzá Áqáy-i Afnán, the blessed pen of the Ancient Beauty—exalted be His glory—hath revealed:

“The one who related the existence of the Qá’im was a woman. It was asked of Jaʻfar, [2] ‘Does [Imám Ḥasan] ʻAskarí have any living sons?’ That wronged one [3] declined and said, ‘There was a child, but he passed away two years ago.’ Those with ill intentions condemned him as a liar, and they shunned and cursed him. Ignorant and heedless, they accepted and proclaimed as truth the words of that lying woman, which were in agreement with their selfish intentions.”

_________

Notes:

[1] According to the Twelver Shíʻih tradition, the twelfth Imám—known as the Mahdí, or “rightly guided one”—was born to the eleventh Imám, Ḥasan ʻAskarí, in 869 AD. After Ḥasan ʻAskarí died in 874, the Mahdí—who would have been five years old at the time—was purportedly hidden to protect him from the ruling ʻAbbásid caliphate. He would communicate with his followers through a series of four intermediaries. This period, known as the Minor Occultation, ended in 941 with the death of the fourth intermediary. Since that time, Twelver Shíʻihs believe that the Mahdí has continued to exist in hiding, and will eventually reveal himself to battle the forces of evil and firmly establish submission unto God—the literal definition of “Islám”—as the universal religion for mankind.

Moojan Momen refers to this Tablet in his article, “Shi`i Islam” (1995; available online), as evidence that Baha’u’llah rejected the story of the twelfth Imám as a pious fraud.

For more information on the concept of the Mahdí, refer to the following articles in the Encyclopedia Iranica:
“The Concept of Mahdi in Twelver Shiʿism”: http://www.iranicaonline.org/articles/islam-in-iran-vii-the-concept-of-mahdi-in-twelver-shiism
“Ḡayba”: http://www.iranicaonline.org/articles/gayba

[2] The brother of Imám Ḥasan ʻAskarí, known to Twelver Shíʻihs as “Jaʻfar-i-Kadhdháb” (“Jaʻfar the Liar”). In this tablet, Baha’u’llah dismisses this tenet of Shíʻih eschatology by establishing the truth of Jaʻfar’s reply to the question about his brother’s son. (This is not the same person as Imám Jaʻfar aṣ-Ṣádiq, who lived in the eighth century AD—roughly a hundred years before Jaʻfar-i-Kadhdháb.)

[3] This characterization of Jaʻfar is likely a reference to the fact that generations of Twelver Shíʻihs have considered him a liar, even though he was actually telling the truth.

https://adibmasumian.com/translations/existence-of-qaim/

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A Tablet from ‘Abduʼl-Baha regarding the Twelfth Imam

In a Tablet to Ḥájí Ṣadr-i-Hamadání, the title of which is “O Ṣadruʼṣ-Ṣudúr! The unrolled scroll hath been read aloud,” the Center of the Covenant—exalted be His praise—hath said:

As to the question of the twelfth Imám, there existeth in the ḥadíths an apparent contradiction. In one ḥadíth, Muḥammad ibn Ḥasan [1]—peace be upon Him—is considered the promised Qáʼim, yet in another, it is mentioned that the death of that same Muḥammad ibn Ḥasan will precede the birth of the awaited Qáʼim in the End of Time. [2] One cannot reconcile these two ḥadíths, unless he be certain that the twelfth Imám—the promised Qáʼim—existed spiritually in the Kingdom of God, and was manifested physically, in the form of another person, at the Hour of Revelation. “And no one thing is there, but with Us are its storehouses; and We send it not down but in settled measure” [3]. That which is manifest in the contingent world existed first in the Kingdom of God.

The matter of the twelfth Imám and the promised Qáʼim is mentioned in a chain of highly questionable ḥadíths. Were one to judge the matter fairly, he would not give credence to any of these various narratives that contradict each other. Every one of the holy Imáms was considered by the Shíʻihs of His time to be the Qáʼim, and they awaited His emergence from the occultation. [4] With the passing of Imám Ḥasan ʻAskarí, [5] the leading divines realized that the foundation of hope for Shíʻihs would soon be utterly destroyed, and that they would fall into great despair. As these divines wished to preserve that hope, they made allusions, invoked metaphors, created allegories, and offered interpretations. Consequently, various narratives began to emerge, and the fact of the matter is that, after the passing of Imám Ḥasan ʻAskarí—peace be upon Him—the Shíʻihs had become divided into three groups. One group clung to the ignorant Jaʻfar, [6] and congratulated him on his accession to the Imámate. Another group came to renounce totally their belief in the role of the Imám. The other group attached themselves to belief in the occultation, and every day awaited the Qáʼim’s emergence therefrom. For a thousand years they have anticipated His advent, and to this day they have yet to grow tired of this futile anticipation.

Gracious God! The appearance of His Manifestation is mentioned explicitly in the Qurʼán, without any need for commentary or interpretation: “And thy Lord shall come and the angels rank on rank” [7]. And yet have they regarded this matter with doubt, been unsettled by it, offered tenuous interpretations to explain it, and clung to narratives that have ultimately caused confusion and vacillation. They have deemed these narratives to be the explicit Text, and have used them to oppose anyone who should disagree with them. What foolishness, what folly have seized these people, and what stupidity they demonstrate! How utterly lost they are in their error! Salutations and praise be upon thee.

___________

Notes:

[1] The son of Imám Ḥasan ʻAskarí (the eleventh Imám of Shíʻih Islám), believed by Shíʻih Muslims to be the twelfth Imám.

[2] cf. Encyclopedia Iranica, “The Concept of Mahdi in Twelver Shiʿism”: http://www.iranicaonline.org/articles/islam-in-iran-vii-the-concept-of-mahdi-in-twelver-shiism

[3] Qurʼán 15:21.

[4] cf. Encyclopedia Iranica, “Ḡayba”: http://www.iranicaonline.org/articles/gayba

[5] The eleventh Imám of Shíʻih Islám.

[6] The brother of Imám Ḥasan ʻAskarí, known to Twelver Shíʻihs as “Jaʻfar-i-Kadhdháb” (“Jaʻfar the Liar”). For more information, refer to this Tablet from Baháʼuʼlláh: https://adibmasumian.com/translations/existence-of-qaim/

[7] Qurʼán 89:22.


https://adibmasumian.com/translations/tablet-abdul-baha-twelfth-imam/

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Regarding Jafar-i-Kadhdhab (“Jafar the Liar”)

In a Tablet to Mírzá Áqáy-i-Afnán, the Pen of the Most High—exalted be His glory—hath revealed:

“O people of God! Inquire ye of the people of the Qurʼán: ‘Where is Jábulqá, and what of Jábulsá? [1] What hath become of those illusory cities?’ They have condemned as a liar that hapless Jaʻfar, [2] who did not speak falsely. For uttering a single truthful remark, he hath been branded a liar from the early days of Islám to the present time. ‘God’s malison (curse) on the head of the people of tyranny!’” [3]

___________

Notes:

[1] cf. Baháʼuʼlláh, Gems of Divine Mysteries, para. 47, note 7: “According to Shiah traditions, the twin cities of Jabulqa and Jabulsa are the dwelling place of the Hidden Imam (the Promised One), whence He will appear on the Day of Resurrection.”

[2] The brother of Imam Hasan ʻAskari, known to Twelver Shias as “Jafar-i-Kadhdhab” (“Jaʻfar the Liar”). For more information, refer to a similar Tablet from Baháʼuʼlláh: https://adibmasumian.com/translations/existence-of-qaim/

[3] Qurʼán 11:18.

https://adibmasumian.com/translations/truthfulness-of-jafar/

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God has manifested Himself

After the ascension of Bahá'u'lláh, Varqa, together with the same two children, went on pilgrimage to the presence of 'Abdu'l-Bahá. As in the past, 'Abdu'l-Bahá and His sister the Greatest Holy Leaf showed admiration and love for Ruhu'llah, and both enjoyed talking to him.

One day the Greatest Holy Leaf noticed that Ruhu'llah and his older brother 'Azizu'llah were playing in the garden. She called them in and they sat in her presence. Also present were Mirza Badi'u'llah and Mirza Diya'u'llah, the two sons of Bahá'u'lláh who later joined hands with Mirza Muhammad-'Ali, the Archbreaker of the Covenant of Bahá'u'lláh. The Greatest Holy Leaf, often referred to as 'Khanum', asked them what they said to people when teaching the Faith.

'We tell them', Ruhu'llah answered, 'that God has manifested Himself.'

Surprised at this remark, Khanum told them that surely they could not say such a thing straight away to people!

'We don't tell this to everybody,' responded Ruhu'llah, 'we only say it to those who have the capacity to hear such a statement. '

'How would you know such people?' asked Khanum.

'We look into their eyes and then know whether we can give them the Message,' replied Ruhu'llah.

Khanum laughed heartily and then beckoned Ruhu'llah to come close and look into her eyes to find out whether she had the capacity for hearing such words. In obedience to her request Ruhu'llah sat down opposite the Greatest Holy Leaf, looked intently into her eyes and then said, 'You already believe in these words. '

Then it was the turn of the two sons of Bahá'u'lláh. Ruhu'llah went close to them, looked searchingly into their eyes and sadly said to Khanum, 'They are not worth looking into!'

Truly, Ruhu'llah was no ordinary child.

(Revelation of Baha'u'llah volume four, by Adib Taherzadeh)

https://bahai-library.com/rev_bahaullah_4/taherzadeh_revelation_bahaullah_4.txt

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Baha'u'llah exhorts the believers not to associate with these people

From the early days of the Faith, Bahá'u'lláh made provision for the breakers of the Covenant of God to be kept out of the community of the believers. In this Tablet, as in many others, Bahá'u'lláh exhorts the believers not to associate with these people. 'Abdu'l-Bahá describes this action as similar to that of isolating an ill person who might otherwise spread a contagious disease to others.

(Revelation of Baha'u'llah volume four, by Adib Taherzadeh)

https://bahai-library.com/rev_bahaullah_4/taherzadeh_revelation_bahaullah_4.txt

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Ibn-i-Abhar aroused the believers to great heights of spirituality and particularly prepared them for martyrdom

Ustad 'Ali-Akbar took a leading role in the building of the House of Worship. But God had other plans for him. Barely six months had passed from the laying of the foundation stone when he received a Tablet from 'Abdu'l- Baha urging him to go on a visit to Yazd in the spring. He advised him not to hesitate or delay his departure. Ustad 'Ali-Akbar immediately arranged his affairs and in the spring of 1903, after twenty years of absence, he arrived in his native city. His arrival coincided with a period of unusual activity by the Bahá'ís of Yazd. Some well-known teachers of the Cause were coming and going, and the Bahá'ís were very active in teaching the Faith. The arrival of Ustad 'Ali-Akbar in particular created a stir among the non- Bahá'ís, who circulated rumours that he was about to build a Bahá'í House of Worship in Yazd. The people who lived in his neighbourhood were particularly angry, because over the years he had succeeded in converting many souls to the Faith in that area.

In the meantime, 'Abdu'l-Bahá despatched Jinab-i-Ibn-i-Abhar, one of the Hands of the Cause, to Yazd with a special mission. Some large gatherings were held and Ibn-i-Abhar aroused the believers to great heights of spirituality and particularly prepared them for martyrdom should the occasion arise. Consequently a great many souls stood ready to sacrifice their lives in the path of God. This was the summer of 1903, a few months after the arrival of Ustad 'Ali-Akbar. Ibn-i-Abhar left Yazd; he had hardly reached a neighbouring town when suddenly a great uprising against the Bahá'ís erupted in the city, which soon spread to several villages around Yazd. This was the greatest upheaval that had occurred in Persia during the Ministries of Bahá'u'lláh and 'Abdu'l-Bahá since the blood-bath of Tihran after the attempt on the life of Nasiri'd-Din Shah in 1852.

(Revelation of Baha'u'llah volume four, by Adib Taherzadeh)

https://bahai-library.com/rev_bahaullah_4/taherzadeh_revelation_bahaullah_4.txt

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Baha'i teacher Jamal Effendi's encounter with savage followers of Aga Khan (Ismaili Leader)

Between Kashmir and Tibet, Jamal Effendi had to encounter great numbers of the Isma'ili sect, followers of Aqa Khan-i-Mahallati. The majority of these people were bloodthirsty and savage. Because of much ill-treatment, he was disappointed and with a heavy heart... went to Balkh and Badakhshan in Afghanistan. The people in that area also treated him very badly,.. so he returned to Kashmir in 1889. From there he resumed his customary trips to various parts of India and later went to Burma ...

(Revelation of Baha'u'llah volume four, by Adib Taherzadeh)

https://bahai-library.com/rev_bahaullah_4/taherzadeh_revelation_bahaullah_4.txt

https://web.archive.org/web/20201112022635/https://bahai-library.com/rev_bahaullah_4/taherzadeh_revelation_bahaullah_4.txt

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Why Baha'is are unable to bring unity ?

“The fact that we imagine ourselves to be right and everybody else wrong is the greatest of all obstacles in the path towards unity, and unity is necessary if we would reach truth, for truth is one.”

('Abdu'l-Baha, Paris Talks, p. 136)

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Violent upheaval and agony because of great failure to respond to Baha'u'llah's instructions

Shoghi Effendi:

"No doubt to the degree we Baha'is the world over strive to spread the Cause and live up to its teachings, there will be some mitigation of the suffering of the peoples of the world. But it seems apparent that the great failure to respond to Baha'u'llah's instructions, appeals and warnings issued in the 19th century, has now sent the world along a path, or released forces, which must culminate in a still more violent upheaval and agony. The thing is out of hand, so to speak, and it is too late to avert catastrophic trials."

- Unfolding Destiny, p.454

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That which harmeth Me is the conduct of those who, though they bear My name, yet commit that which maketh My heart and My pen to lament.

Thus have We commanded the faithful when the Daystar of the world shone forth from the horizon of Iraq. My imprisonment doeth Me no harm, neither the tribulations I suffer, nor the things that have befallen Me at the hands of My oppressors. That which harmeth Me is the conduct of those who, though they bear My name, yet commit that which maketh My heart and My pen to lament. They that spread disorder in the land, and lay hands on the property of others, and enter a house without leave of its owner, We, verily, are clear of them, unless they repent and return unto God, the Ever-Forgiving, the Most Merciful.”

-Baha'u'llah

http://reference.bahai.org/en/t/b/ESW/esw-2.html

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Baha'is should not move against the opinion of the government

My object in telling the believers that they should not interfere in the affairs of government is this: That they should not make any trouble and that they should not move against the opinion of the government, but obedience to the laws and the administration of the commonwealth is necessary.

-Abdul Baha

http://reference.bahai.org/en/t/ab/TAB/tab-407.html

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Our Cause grows better in a repressive environment.

He (Abdul Baha) replied that, "In principle, we prefer freedom as it is one of the divine blessings and pleases God. However, this is not because freedom helps with the diffusion and propagation of our Cause, as it is the opposite — namely, our Cause grows better in a repressive environment."

https://bahai-library.com/qazvini_abdulbaha_prominent_iranians

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