Tag Archives: Messenger of God

Bicentennial of the birth of Bahá’u’lláh, 22nd of October 2017

In recent years, the Bahá’í world received instructions from their administrative head (The Universal House of Justice) to start using the “Badi calendar” for the celebrations of their Holy days. This changes things…some dates now fluctuate year to year; kind of like Easter. For instance, most notably the Birth of The Báb and Bahá’u’lláh are now TWIN HOLY DAYS! That means they are celebrated on two consecutive days. These days will range over the next 10 years between mid October to mid November. Other holy days like the New Year, the Intercalary Days, the Festival of Ridván, and the 19 Day Feasts also change but they only fluctuate a little from being a day forward or a day earlier depending on when the New Year was celebrated on that year.

Now, this post is about the Bicentennial of the Birth of Bahá’u’lláh, the Manifestation of God for Today. It’s a big deal. He was born in Tehrán on November 12th 1817 – 200 years later, we are going to have celebrations ALL OVER THE WORLD!

I am just very excited about these events and I am sure lots of creative mids will be at work to make something uplifting and dignified. Make sure you check out where the celebration nearest to you will be next year 🙂

For those not yet very familiar with Bahá’u’lláh’s life, you can read about His life here and from His Pen here. He is the Manifestation of God for today and the attributes of His Blessed Person can be clearly seen and distinguished through the accounts and history of His life.

Photo credit: Adib Roy

Photo credit: Adib Roy

 

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Baha’i Faith: 29th of May – Ascension of Bahá’u’lláh.

On the 29th of May, Baha’is all over the world commemorate the ascension of  the Promised One of all religions and Messenger of God for today: Bahá’u’lláh. He was a prisoner and exile for 40 years of His blessed life. Throughout there were victories and crises but the Truth of His Revelation shone even brighter after every effort to eradicate its light.

Here is the story of what happened before His Passing, extracted from God Passes By, p.222-223:

Already nine months before His ascension Bahá’u’lláh, as attested by ‘Abdu’l-Bahá, had voiced His desire to depart from this world. From that time onward it became increasingly evident, from the tone of His remarks to those who attained His presence, that the close of His earthly life was approaching, though He refrained from mentioning it openly to any one. On the night preceding the eleventh of Shavval 1309 A.H. (May 8, 1892) He contracted a slight fever which, though it mounted the following day, soon after subsided. He continued to grant interviews to certain of the friends and pilgrims, but it soon became evident that He was not well. His fever returned in a more acute form than before, His general condition grew steadily worse, complications ensued which at last culminated in His ascension, at the hour of dawn, on the 2nd of Dhi’l-Qádih 1309 A.H. (May 29, 1892), eight hours after sunset, in the 75th year of His age. His spirit, at long last released from the toils of a life crowded with tribulations, had winged its flight to His “other dominions,” dominions “whereon the eyes of the people of names have never fallen,” and to which the “Luminous Maid,” “clad in white,” had bidden Him hasten, as described by Himself in the Lawḥ-i-Ru’yá (Tablet of the Vision), revealed nineteen years previously, on the anniversary of the birth of His Forerunner.

Six days before He passed away He summoned to His presence, as He lay in bed leaning against one of His sons, the entire company of believers, including several pilgrims, who had assembled in the Mansion, for what proved to be their last audience with Him. “I am well pleased with you all,” He gently and affectionately addressed the weeping crowd that gathered about Him. “Ye have rendered many services, and been very assiduous in your labors. Ye have come here every morning and every evening. May God assist you to remain united. May He aid you to exalt the Cause of the Lord of being.” To the women, including members of His own family, gathered at His bedside, He addressed similar words of encouragement, definitely assuring them that in a document entrusted by Him to the Most Great Branch He had commended them all to His care.

The news of His ascension was instantly communicated to Sulṭán ‘Abdu’l-Ḥamíd in a telegram which began with the words “the Sun of Bahá has set” and in which the monarch was advised of the intention of interring the sacred remains within the precincts of the Mansion, an arrangement to which he readily assented. Bahá’u’lláh was accordingly laid to rest in the northernmost room of the house which served as a dwelling-place for His son-in-law, the most northerly of the three houses lying to the west of, and adjacent to, the Mansion. His interment took place shortly after sunset, on the very day of His ascension.

For a full week a vast number of mourners, rich and poor alike, tarried to grieve with the bereaved family, partaking day and night of the food that was lavishly dispensed by its members. Notables, among whom were numbered Shí’ahs, Sunnís, Christians, Jews and Druzes, as well as poets, ‘ulamás and government officials, all joined in lamenting the loss, and in magnifying the virtues and greatness of Bahá’u’lláh, many of them paying to Him their written tributes, in verse and in prose, in both Arabic and Turkish. From cities as far afield as Damascus, Aleppo, Beirut and Cairo similar tributes were received.

The next paragraph illustrates the day when ‘Abdu’l-Bahá was appointed as His successor.

Thus simply and serenely did Bahá’u’lláh pass the evening of His life on earth until, after an attack of fever, He passed away on the 29th of May, 1892, at the age of seventy-five. Among the last Tablets He revealed was His Will and Testament, which He wrote with His own hand and duly signed and sealed. Nine days after His death the seals were broken by His eldest son, in the presence of members of the family and a few friends, and the contents of the short but remarkable document were made known. By this will ‘Abdu’l-Bahá was constituted His father’s representative and the expounder of His teachings, and the family and relatives of Bahá’u’lláh and all believers were instructed to turn to Him and obey Him. By this arrangement sectarianism and division were provided against and the unity of the Cause assured. (Bahá’u’lláh and the New Era p. 286)

Room where Bahá’u’lláh passed away


The Declaration of The Báb. A Bahá’í Holy Day.

The Báb was the Herald of the new Revelation. He prepared the peoples for the coming of Him “Whom God will make Manifest”. In other words, He did not only have the enormous task of being a Messenger of God but He also prepared His followers (known then as Babis) to be able to recognize the Manifestation of God that would soon make Himself manifest to them.

So, for the Baha’is, the Declaration of The Báb marks the beginning of the Baha’i era. 23rd of May 1844 is when it happened and this is the story of the blessed night related by Mulla Husayn and documented on The Dawn-Breakers: Nabíl’s Narrative of the Early Days of the Bahá’í Revelation, p. 676:

“‘We soon found ourselves standing at the gate of a house of modest appearance. He knocked at the door, which was soon opened by an Ethiopian servant. “Enter therein in peace, secure,”were His words as He crossed the threshold and motioned me to follow Him. His invitation, uttered with power and majesty, penetrated my soul. I thought it a good augury to be addressed in such words, standing as I did on the threshold of the first house I was entering in Shíráz, a city the very atmosphere of which had produced already an indescribable impression upon me. Might not my visit to this house, I thought to myself, enable me to draw nearer to the Object of my quest? Might it not hasten the termination of a period of intense longing, of strenuous search, of increasing anxiety, which such a quest involves? As I entered the house and followed my Host to His chamber, a feeling of unutterable joy invaded my being. Immediately 55 we were seated, He ordered a ewer of water to be brought, and bade me wash away from my hands and feet the stains of travel. I pleaded permission to retire from His presence and perform my ablutions in an adjoining room. He refused to grant my request, and proceeded to pour the water over my hands. He then gave me to drink of a refreshing beverage, after which He asked for the samovar and Himself prepared the tea which He offered me.

Overwhelmed with His acts of extreme kindness, I arose to depart. “The time for evening prayer is approaching,” I ventured to observe. “I have promised my friends to join them at that hour in the Masjid-i-Ílkhání.” With extreme courtesy and calm He replied: “You must surely have made the hour of your return conditional upon the will and pleasure of God. It seems that His will has decreed otherwise. You need have no fear of having broken your pledge.” His dignity and self-assurance silenced me I renewed my ablutions and prepared for prayer. He, too, stood beside me and prayed. Whilst praying, I unburdened my soul, which was much oppressed, both by the mystery of this interview and the strain and stress of my search. I breathed this prayer: “I have striven with all my soul, O my God, and until now have failed to find Thy promised Messenger. I testify that Thy word faileth not, and that Thy promise is sure.”

And he goes on, explaining:

That night, that memorable night, was the eve preceding the fifth day of Jamádiyu’l-Avval, in the year 1260 A.H. It was about an hour after sunset when my youthful Host began to converse with me. “Whom, after Siyyid Kázim,” He asked me, “do you regard as his successor and your leader?” “At the hour of his death,” I replied, “our departed teacher insistently exhorted us to forsake our homes, to scatter far and wide, in quest of the promised Beloved. I have, accordingly, journeyed to Persia, have arisen to accomplish his will, and am still engaged in my quest.” “Has your teacher,” He further enquired, “given you any detailed indications as to the distinguishing features of the promised One?” “Yes,” I replied, “He is of a pure lineage, is of illustrious descent, and of the seed of Fátimih. As to His age, He is more than twenty and less than thirty. He is endowed with innate knowledge. He is of medium height, abstains from smoking, and is free from bodily deficiency.” He paused for a while and then with vibrant voice declared: “Behold, all these signs are manifest in Me!” He then considered each of the above-mentioned signs separately, and conclusively demonstrated that each and all were applicable to His person. I was greatly surprised, and politely observed: “He whose advent we await is a Man of unsurpassed holiness, and the Cause He is to reveal, a Cause of tremendous power. Many and diverse are the requirements which He who claims to be its visible embodiment must needs fulfil. How often has Siyyid Kázim referred to the vastness of the knowledge of the promised One! How often did he say: ‘My own knowledge is but a drop compared with that with which He has been endowed. All my attainments are but a speck of dust in the face of the immensity of His knowledge. Nay, immeasurable is the difference!’” No sooner had those words dropped from my lips than I found myself seized with fear and remorse, such as I could neither conceal nor explain. I bitterly reproved myself, and resolved at that very moment to alter my attitude and to soften my tone. I vowed to God that should my Host again refer to the subject, I would, with the utmost humility, answer and say: “If you be willing to substantiate your claim, you will most assuredly deliver me from the anxiety and suspense which so heavily oppress my soul. I shall truly be indebted to you for such deliverance.” When I first started upon my quest, I determined to regard the two following standards as those whereby I could ascertain the truth of whosoever might claim to be the promised Qá’im. The first was a treatise, which I had myself composed, bearing upon the abstruse and hidden teachings propounded by Shaykh Aḥmad and Siyyid Kázim. Whoever seemed to me capable of unravelling the mysterious allusions made in that treatise, to him I would next submit my second request, and would ask him to reveal, without the least hesitation or reflection, a commentary on the Súrih of Joseph, in a style and language entirely different from the prevailing standards of the time. I had previously requested Siyyid Kázim, in private, to write a commentary on that same Súrih, which he refused, saying: “This is, verily, beyond me. He, that great One, who comes after me will, unasked, reveal it for you. That commentary will constitute one of the weightiest testimonies of His truth, and one of the clearest evidences of the loftiness of His position.”

Incredible! What a blessed night indeed! And what was to follow…

I was revolving these things in my mind, when my distinguished Host again remarked: “Observe attentively. Might not the Person intended by Siyyid Kázim be none other than I?” I thereupon felt impelled to present to Him a copy of the treatise which I had with me. “Will you,” I asked Him, “read this book of mine and look at its pages with indulgent eyes? I pray you to overlook my weaknesses and failings.” He graciously complied with my wish. He opened the book, glanced at certain passages, closed it, and began to address me. Within a few minutes He had, with characteristic vigour and charm, unravelled all its mysteries and resolved all its problems. Having to my entire satisfaction accomplished, within so short a time, the task I had expected Him to perform, He further expounded tome certain truths which could be found neither in the reported sayings of the imáms of the Faith nor in the writings of Shaykh Aḥmad and Siyyid Kázim. These truths, which I had never heard before, seemed to be endowed with refreshing vividness and power. “Had you not been My guest,” He afterwards observed, “your position would indeed have been a grievous one. The all-encompassing grace of God has saved you. It is for God to test His servants, and not for His servants to judge Him in accordance with their deficient standards. Were I to fail to resolve your perplexities, could the Reality that shines within Me be regarded as powerless, or My knowledge be accused as faulty? Nay, by the righteousness of God! it behoves, in this day, the peoples and nations of both the East and the West to hasten to this threshold, and here seek to obtain the reviving grace of the Merciful. Whoso hesitates will indeed be in grievous loss. Do not the peoples of the earth testify that the fundamental purpose of their creation is the knowledge and adoration of God? It behoves them to arise, as earnestly and spontaneously as you have arisen, and to seek with determination and constancy their promised Beloved.” He then proceeded to say: “Now is the time to reveal the commentary on the Súrih of Joseph.” He took up His pen and with incredible rapidity revealed the entire Súrih of Mulk, the first chapter of His commentary on the Súrih of Joseph. The overpowering effect of the manner in which He wrote was heightened by the gentle intonation of His voice which accompanied His writing. Not for one moment did He interrupt the flow of the verses which streamed from His pen. Not once did He pause till the Súrih of Mulk was finished. I sat enraptured by the magic of His voice and the sweeping force of His revelation. At last I reluctantly arose from my seat and begged leave to depart. He smilingly bade me be seated, and said: “If you leave in such a state, whoever sees you will assuredly say: ‘This poor youth has lost his mind.’” At that moment the clock registered two hours and eleven minutes after sunset. That night, the eve of the fifth day of Jamádiyu’l-Avval, in the year 1260 A.H., corresponded with the eve preceding the sixty-fifth day after Naw-rúz, which was also the eve of the sixth day of Khurdád, of the year Nahang. “This night,” He declared, “this very hour will, in the days to come, be celebrated as one of the greatest and most significant of all festivals. Render thanks to God for having graciously assisted you to attain your heart’s desire, and for having quaffed from the sealed wine of His utterance. ‘Well is it with them that attain thereunto.’

At the third hour after sunset, my Host ordered the dinner to be served. That same Ethiopian servant appeared again and spread before us the choicest food. That holy repast refreshed alike my body and soul. In the presence of my Host, at that hour, I felt as though I were feeding upon the fruits of Paradise. I could not but marvel at the manners and the devoted attentions of that Ethiopian servant whose very life seemed to have been transformed by the regenerating influence of his Master. I then, for the first time, recognised the significance of this well-known traditional utterance ascribed to Muḥammad: “I have prepared for the godly and righteous among My servants what eye hath seen not, ear heard not, nor human heart conceived.” Had my youthful Host no other claim to greatness, this were sufficient—that He received me with that quality of hospitality and loving-kindness which I was convinced no other human being could possibly reveal.

He then shares his thoughts and feelings:

I sat spellbound by His utterance, oblivious of time and of those who awaited me. Suddenly the call of the muadhdhín, summoning the faithful to their morning prayer, awakened me from the state of ecstasy into which I seemed to have fallen. All the delights, all the ineffable glories, which the Almighty has recounted in His Book as the priceless possessions of the people of Paradise—these I seemed to be experiencing that night. Methinks I was in a place of which it could be truly said: “Therein no toil shall reach us, and therein no weariness shall touch us”; “No vain discourse shall they hear therein, nor any falsehood, but only the cry, ‘Peace! Peace!’”; “Their cry therein shall be, ‘Glory be to Thee, O God!’ and their salutation therein, ‘Peace!’ And the close of their cry, ‘Praise be to God, Lord of all creatures!’

He then addressed me in these words: “O thou who art the first to believe in Me! Verily I say, I am the Báb, the Gate of God, and thou art the Bábu’l-Báb, the gate of that Gate. Eighteen souls must, in the beginning, spontaneously and of their own accord, accept Me and recognise the truth of My Revelation. Unwarned and uninvited, each of these must seek independently to find Me. And when their number is complete, one of them must needs be chosen to accompany Me on My pilgrimage to Mecca and Medina. There I shall deliver the Message of God to the Sharíf of Mecca. I then shall return to Kúfih, where again, in the Masjid of that holy city, I shall manifest His Cause. It is incumbent upon you not to divulge, either to your companions or to any other soul, that which you have seen and heard. Be engaged in the Masjid-i-Ílkhání in prayer and in teaching. I, too, will there join you in congregational prayer. Beware lest your attitude towards Me betray the secret of your faith. You should continue in this occupation and maintain this attitude until our departure for Ḥijáz. Ere we depart, we shall appoint unto each of the eighteen souls his special mission, and shall send them forth to accomplish their task. We shall instruct them to teach the Word of God and to quicken the souls of men.” Having spoken these words to me, He dismissed me from His presence. Accompanying me to the door of the house, He committed me to the care of God.

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Work is worship and mendicity and sloth are not permitted. Baha’i Writings.

I was thinking today about the possibility of just sitting back, relaxing and doing nothing and this is what came to mind! I had read about this and continue to read year after year and I thought I would share some insights of what I get from the Writings of the Bahá’í Faith.

Firstly, Bahá’u’lláh (Messenger of God, Founder of the Bahá’í Faith) continually stressed the importace of education for all. Back then, men and women were not considered equal and if preference was to be given to only one child in the home, it would be the male. He came and said that if it had to come down to making a decision between male or female, it should be the females since they are the first educators of the world! Furthermore, in His incredible generosity, God has allowed many different ways to worship Him, work being one of them. Here is a relevant quote by ‘Abdu’l-Bahá that includes these two points:

The education of each child is compulsory…. In addition to this wide-spread education each child must be taught a profession, art, or trade, so that every member of the community will be enabled to earn his own livelihood. Work done in the spirit of service is the highest form of worship….

In addition, Shoghi Effendi explained that “Bahá’u’lláh further states that mendicity should not only be discouraged but entirely wiped out from the face of society. It is the duty of those who are in charge of the organization of society to give every individual the opportunity of acquiring the necessary talent in some kind of profession, and also the means of utilizing such a talent, both for its own sake and for the sake of earning the means of his livelihood. Every individual, no matter how handicapped and limited he may be, is under the obligation of engaging in some work or profession, for work, especially when performed in the spirit of service, is according to Bahá’u’lláh, a form of worship. It has not only a utilitarian purpose, but has a value in itself, because it draws us nearer to God, and enables to better grasp His purpose for us in this world.”

This is my understanding: if we think about work done in “the spirit of service”, we cannot limit ourselves to think only about professions such as medicine and education. For example, an artisan is worshipping God as she makes a vase in the same way a surgeon is worshipping God as he performs surgery on a patient so long as those acts are done to the fullest of their capacity and with the intention of bringing forth the attributes of God such as beauty and might. We must use our work and our talents -whatever they may be- to serve humanity. To sit around and beg in this day and age is not acceptable.

It is enjoined upon every one of you to engage in some form of occupation, such as crafts, trades and the like. We have graciously exalted your engagement in such work to the rank of worship unto God, the True One. Ponder ye in your hearts the grace and the blessings of God and render thanks unto Him at eventide and at dawn. Waste not your time in idleness and sloth. Occupy yourselves with that which profiteth yourselves and others.

From the Writings of Bahá’u’lláh.


Why as a Bahá’í I don’t celebrate Christmas the traditional way?

To me, the answer is very simple but once again, let’s go back in history and my beliefs a little.

Baha’is believe in something called “progressive revelation”. ‘Abdu’l-Bahá said:

Religion is the outer expression of the divine reality. Therefore it must be living, vitalized, moving and progressive. If it be without motion and non-progressive it is without the divine life; it is dead. The divine institutes are continuously active and evolutionary; therefore the revelation of them must be progressive and continuous.

Religion is ONE and progressive. All Messengers of God have come from God and come praising the Last and the Next. They do not come to humanity and dismiss what has already been revealed; they rather come and exalt the position of the previous Messenger and His Teachings and Laws and build upon the spiritual laws (those that don’t change like killing is forbidden and God is one) and add more that are appropriate for our time and age as well as bringing to us changes to those social laws we are so in need of. Imagine we still lived by “an eye for an eye”!! There would probably be nobody standing! Therefore, the social laws are required to change according to the needs of the time.

Let’s think of this in a simpler way using the analogy of the school and its teachers. Think of the teachers as the Messengers of God and the students, humanity. All teachers have gone to school and university and are all endowed with the knowledge to teach everyone from grade 1 to the end. However, a teacher cannot teach year 8 maths to a 2nd grader! Imagine the confusion! Humanity is ever-advancing and so is our capacity of understanding. To state that one teacher is better than the other or that one teacher knows more or is superior is completely wrong.

“The Bahá’í worships not the human personality of Bahá’u’lláh, but the Glory of God manifest through that personality. He reverences Christ and Muḥammad and all God’s former Messengers to mankind, but he recognizes Bahá’u’lláh as the bearer of God’s Message for the new age in which we live, as the Great World teacher Who has come to carry on and consummate the work of His predecessors.” -J.E. Esslemont

And the reason I don’t have parties during Christmas is NOT because I don’t believe in Jesus Christ (I do) but because if I was to celebrate His birth then I would have to do the same for all the Messengers of God from the past! And that’s just too much partying if you ask me…


Ridván – the Most great Festival. What is it? Baha’i Faith

Some of you may have heard from friends, online or somewhere else about the Festival of Ridván. Now…what does it really mean and what happened that this is regarded as the Most Great Festival amongst Baha’is all over the world?

Ok, this is again, my limited understanding:

Ridván is a festival comprising of 12 days, from the 21st of April until the 2nd of May every year. These were 12 VERY important days in the Baha’i Faith where Bahá’u’lláh declared the glorious news to those present that He was the One, He was whom The Bab and all the Messengers from the past had been announcing for so many centuries: that He was the Manifestation of God for this day and age.
This all happened on the 21st of April 1863.
From the Gleanings from the Writings of Bahá’u’lláh (Wilmette: Bahá’í Publishing Trust, 1983), III, pp. 10-11

Verily I say, this is the Day in which mankind can behold the Face, and hear the Voice, of the Promised One. The Call of God hath been raised, and the light of His countenance hath been lifted up upon men. It behoveth every man to blot out the trace of every idle word from the tablet of his heart, and to gaze, with an open and unbiased mind, on the signs of His Revelation, the proofs of His Mission, and the tokens of His glory.

Great indeed is this Day! The allusions made to it in all the sacred Scriptures as the Day of God attest its greatness. The soul of every Prophet of God, of every Divine Messenger, hath thirsted for this wondrous Day. All the divers kindreds of the earth have, likewise, yearned to attain it. No sooner, however, had the Day Star of His Revelation manifested itself in the heaven of God’s Will, than all, except those whom the Almighty was pleased to guide, were found dumbfounded and heedless.

Ridván (a name given by Bahá’u’lláh which in Arabic means “paradise”) was a garden where Bahá’u’lláh stayed during these 12 days on the outskirts of Baghdad, on the banks of the river Tigris. He camped there for 12 days and 3 of these days are regarded as Baha’i holy days: the 1st – when He arrived there, the 9th – when His family arrived, and the 12th, when they all left to exile.

Historical view of Baghdad and the Tigris river

Historical view of Baghdad and the Tigris river. Effie Baker, c.1930. From: http://www.bahai.org

The Greatness of this Festival and the magnitude of Bahá’u’lláh’s Revelation is far beyond any human words; even least mine. The most adequate thing I can do is to directly quote from the Baha’i writings. The following excerpt is from the book: The World Order of Bahá’u’lláh, p. 106-109, which I got from the http://www.bahai.org website.

In His writings, the Báb alluded to the imminent coming of the Promised One foretold in all the world’s religions — a role claimed by Bahá’u’lláh. “This is the King of Days,” Bahá’u’lláh thus extols the age that has witnessed the advent of His Revelation, “the Day that hath seen the coming of the Best-beloved, Him Who through all eternity hath been acclaimed the Desire of the World.” “I am the One,” He in another connection affirms, “Whom the tongue of Isaiah hath extolled, the One with Whose name both the Torah and the Evangel were adorned.” Of Himself, He wrote: “Naught is seen in My temple but the Temple of God, and in My beauty but His Beauty, and in My being but His Being, and in My self but His Self, and in My movement but His Movement, and in My acquiescence but His Acquiescence, and in My pen but His Pen, the Mighty, the All-Praised. There hath not been in My soul but the Truth, and in Myself naught could be seen but God.”

The festival of Ridván is also called the King of Festivals and The Festival of God. Baha’is all over the world get together to celebrate this great occasion, opening this celebration to the wider community. But that is not all that happens during this day. Baha’is also take the opportunity to elect their 9-member administrative body in their communities. These are called: Local Spiritual Assemblies. During the festival, the National Spiritual Assembly for each country is also elected.

Illuminated calligraphy of verses of Bahá’u’lláh revealed for the Festival of Ridván, displayed in His room at the Mansion of Mazra‘ih.

Illuminated calligraphy of verses of Bahá’u’lláh revealed for the Festival of Ridván. From the Baha'i World Centre archives


The Báb in the Bahá’í Faith – Born on October 20th, 1819.

I think it is important to write about who The Bab was and what He did for humanity. The Bab was the Herald of a New Era in the history of humankind.

The Báb was born in the city of Shiraz in what is today called Iran. He was born into a working class family and while He was a child, after the passing of His father He was raised by His maternal uncle. From the beginning of His Blessed life He showed signs that He was indeed a special and enlightened being. At school he was often challenged when asked to behave like the rest of His peers due to His bright mind and innate knowledge. His school teacher said that he felt unfit to teach Him, He was indeed a very special child.

The Bab followed the family trade and became a well-known merchant in the city for his honesty, love and compassion. When He was a very young man, He received the Revelation of God where God announced to Him what His mission on this earth was.

The Bab was only twenty-five years of age when He proclaimed that He had come as a Manifestation of God for this age and that He was preparing the hearts of the people so that they are able to recognize the coming of the “Promised One of All Ages” that was quickly approaching. He declared to Mulla Husayn on May 23rd 1844. The Ministry of The Bab only lasted a period of six years after which He was martyred in the city of Tabriz in 1850.

The Babi era – later evolving into what we know as the Baha’i era- is best described in the book God Passes By:

May 23, 1844, signalizes the commencement of the most turbulent period of the Heroic Age of the Bahá’í Era, an age which marks the opening of the most glorious epoch in the greatest cycle which the spiritual history of mankind has yet witnessed. No more than a span of nine short years marks the duration of this most spectacular, this most tragic, this most eventful period of the first Bahá’í century.

Clearly, at the time of The Bab’s revelation, His believers were heavily persecuted and martyred in all corners of the Persian region. Thousands of souls gave their lives for their Beloved and their beliefs without hesitation.

The manifestation of The Bab fulfilled many prophecies of the coming of the “Twin Manifestations” (Himself and Baha’u’llah) and He came to the world as a Thief in the Night. This is said because He did not openly proclaim His Station but eighteen souls by themselves and unaided found Him and recognized Him while many others we asleep as we do in the middle of the night.

In the same book as above, written by Shoghi Effendi, is written:

We behold, as we survey the episodes of this first act of a sublime drama, the figure of its Master Hero, the Báb, arise meteor-like above the horizon of Shíráz, traverse the sombre sky of Persia from south to north, decline with tragic swiftness, and perish in a blaze of glory. We see His satellites, a galaxy of God-intoxicated heroes, mount above that same horizon, irradiate that same incandescent light, burn themselves out with that self-same swiftness, and impart in their turn an added impetus to the steadily gathering momentum of God’s nascent Faith.

Gate of Shiraz where The Báb could have met Mullá Husayn in 1844.