“Passages on Iran”

What follows are my provisional translations (in other words, not official or authorized; see here for more) of a series of passages from various Tablets and talks of ʻAbdu’l-Bahá, and also letters of Shoghi Effendi, that speak highly of Iran, Iranians, and the Persian language. 

This page, last updated on 31 January 2020, is intended to be a “living document”; new items will be added as they are found and time to translate them permits. 

For items 8 and 9, I have chosen not to render the words of ʻAbdu’l-Bahá archaically since they are extracts from His oral addresses, and I felt these would be more suitably translated into a more contemporary mode of expression (the same approach is used in the Baháʼí World Center’s authorized translation of Some Answered Questions, which consists entirely of ʻAbdu’l-Bahá’s oral statements). In a similar vein, although item 18 is a passage from a letter of Shoghi Effendi, I have deliberately rendered this archaically to reflect the loftier style of Arabic (modeled after the Arabic style of Baháʼuʼlláh) in which he himself composed the original passage. 

Appended to each of the passages below are two endnotes: the first, a citation of the passage’s source; the second, a typescript of its corresponding original text (in the case of the latter, the lowercase “o” that follows each note number stands for “original”). 

I am grateful to Alexander Nilsson for his meticulous review of these translations and his insightful suggestions for improving them.

In one of His Tablets, ʻAbdu’l-Bahá has written:

. . . We have illumined Iran and wished imperishable glory for Iranians. Though Iran today has little renown among the world’s governments, in the end this mighty Cause will make the people of Iran the leaders of this contingent realm . . . [1] [1o]

In a well-known passage on the future of Iran, ʻAbdu’l-Bahá states:

The future of Iran will be exceedingly grand and glorious, for it is the birthplace of the Blessed Beauty. All the regions of the earth will turn their attention to Iran and look upon her with respect. Know of a certainty that she will make such great strides as to astound the eyes of every person of high rank and considerable learning. This is a great glad-tiding; convey it unto whomsoever thou willest. This is a promise free of falsehood; “you will witness its fulfillment after a time.” [Qurʼán 38:88] [2] [2o]

In another Tablet on this subject, ʻAbdu’l-Bahá writes:

. . . Thou hadst asked about Iran. Know that this tumult and agitation will come to an end, and that in the years to come, the future of Iran will resemble a brilliantly shining star. Despair not at these difficulties which beset her today. Pray that God will crown the government and the people of Iran with success, and save them from this upheaval and distress. “So long as the cloud sheddeth not its tears, when will the grass have cause to laugh?” [Rúmí, Mathnaví, Book 5]

The friends of God must conduct themselves with the utmost love, calm, composure, and impartiality, taking care never to involve themselves in any sedition or corruption . . . [3] [3o]

In the following passage, ʻAbdu’l-Bahá vividly compares the benighted past of Iran with the glorious future she is destined to enjoy:

The horizon of Iran was once very dark . . . but that darksome night eventually came to an end with the appearance of the dawn of hope and the shining of the Sun of Truth. Soon will that heap of dust be turned into a garden of roses, and darkness be changed into light. Then will that ancient land become the focal point of God’s glorious grace; then will the fame of her grandeur be known to West and East alike; then will she become the center of divine blessings; then will she be the wellspring of heavenly bounties; then will her bygone glory be restored and every closed door be opened, for the day-star of God hath shed its splendor at her zenith, and the light of truth hath unfurled its banner in her heart. It is in there that the melody of the realm above was lifted up, and on there that the ray of the Concourse on High was cast down. It is there that the tabernacle of the Kingdom of God hath been pitched, and there that His religion hath been spread. Erelong wilt thou behold that country perfumed with the sweet savors of holiness, and that clime illumined with eternal light . . . [4] [4o]

On this same theme, ʻAbdu’l-Bahá writes:

Out of His bounty and beneficence, the Lord of the worlds hath attired the temple of Iran with so resplendent a raiment, and crowned the heads of her people with so refulgent a diadem, that the lustrous gems with which they are studded will gleam throughout the ages and centuries to come, for it was in Iran that this wondrous Cause appeared . . . [5] [5o]

In another Tablet, ʻAbdu’l-Bahá states:

Gracious God! The pillars of government have yet to recognize this supreme bestowal—how God hath conferred a wondrous bounty on those in authority. In the farthest countries of the earth, including even America, they pray at present for the monarchy of Iran and express their utmost reverence. Erelong will the government ruling over the homeland of the Blessed Beauty be reckoned with the most respected of all the world’s governments (in this is a lesson for every beholder), and Iran will become one of the most prosperous places of the earth (this indeed is a token of God’s bountiful favor). [6] [6o]

In yet another Tablet, ʻAbdu’l-Bahá has written:

Baháʼuʼlláh hath illumined Iran; she will come to be esteemed in the eyes of all the world, and make such great strides as to arouse the envy of both East and West. Were it not for His imprisonment and bondage, Baháʼuʼlláh would by now have dominated the entirety of European thought. He would have transformed Iran into a garden of Paradise, and caused the Iranians to be respected by all the governments and kindreds of the earth. Indeed, matters would have come to such a pass that Iran would have become a source of authority unto all the world’s nations and peoples. Had Baháʼuʼlláh appeared in Europe, the people of that continent would have treasured this bounty, and as a result of the freedom He would have enjoyed there, His Cause would by now have encompassed the whole world. [7] [7o]

In one of His discourses, ʻAbdu’l-Bahá made the following remarks on the future of Iran:

It was asked, “What will the future be like?” I replied, “I will give you one example to demonstrate the future of Iran; you can then deduce for yourselves that this example is thoroughly sufficient. The city of Mecca is a tract of rocky land, an infertile desert. No vegetation grows there whatsoever; it is a sandy desert, oppressively hot and unsuitable for civilization. What can grow in a rocky and sandy desert devoid of water? Nevertheless, when it became the birthplace of the Apostle of God, this rocky terrain became the point of adoration for all the world. People all over the earth now prostrate in its direction. Infer from this how the future of Iran will be! This is just one example. Because this rocky tract was the birthplace of the Apostle of God, it became the Qiblih of the world. Iran, on the other hand, is lush and verdant! Her flowers are beautiful, her climate is pleasant, and her water is sweet. Infer from this what the future will hold! This is a sufficient standard.” [8] [8o]

In another discourse on this theme, ʻAbdu’l-Bahá has stated:

It is not yet apparent, but in time the gift that God has given Iran and the Iranian people will become clear. Should the Iranians become aware of this, they would perpetually pride themselves on it and soar with ardent delight.

Jesus Christ appeared amidst the Jews. At first, they strove to keep their distance from Him; they scorned Him and rejoiced at His misfortune. Only later did they realize what a bounty they had lost. When the people of Europe professed their belief in Him, then did the Jews realize that they had been given so precious a bounty, only to have lost it for nothing.

The present condition of the Iranians is much the same; they do not know what a bounty has been given them. It has ever been the highest hope of all humanity to attain the presence of a blessed Soul. Praise be God that you all were alive at the time of the Blessed Beauty—a time when the splendors of the Supreme Sun were shining, the Showers of mercy were raining, and the Breeze of bounty was blowing. Be thankful to God for this. Exert yourselves and teach the Cause! Strive to awaken the Iranians! Say to them:

“O Iranians! Are you at all aware of what a Star has ascended the horizon of Iran? O Iranians! Are you at all aware of what a blessed Tree has been planted in your midst? O Iranians! Are you at all aware of what an Ocean has billowed before you? Arise, arise from your slumber! How long will you persist in your heedlessness? How long will you stay silent? How long will you remain unaware of this gift? Now is the time for awakening; now is the time for vigilance!” [9] [9o]

In his own comments on the future of Iran, Shoghi Effendi has written:

O my spiritual brothers and sisters! This is the age of Iran, and the era of the triumph and happiness of the dear ones in that land. The sun of eternal prosperity has only just begun to dawn; the glad-tidings of the promised age that will witness the exaltation of that persecuted people have only just been spread. Now that such momentous signs, significant evidences, and remarkable achievements have emerged in the countries outside of Iran, one can only imagine what the future will hold for the native land of the Ancient Beauty, the birthplace of the Greatest Name, whose government will, according to the explicit text of the Center of the Covenant, be reckoned with the most respected of all the world’s governments, and whose people will be numbered with the most enviable of all the world’s peoples. [10] [10o]

Remarking on the attitude of Baháʼís worldwide towards Iran, ʻAbdu’l-Bahá states:

The regard of the Baháʼís for Iran is such that she is revered, in this day, by a vast concourse of souls from all seven continents, for the Sun of Truth dawned over the horizon of Iran, and it was in that hallowed land that Baháʼuʼlláh was born. Consider, then, how great is the bounty which God hath deigned to bestow on Iran and the Iranian people . . . [11] [11o]

In this connection, ʻAbdu’l-Bahá has also said:

We cherish the hope that such circumstances may be realized for Iran as will conduce to the tranquility and security of all her people—circumstances that will bring justice and fairness to the fore, and leave no trace of cruelty or oppression. We do not interfere in political affairs. We wish for the common good, desiring the progress of the Iranian people and tending to the improvement of her character. We strive day and night that perchance God may breathe a fresh spirit into the body of Iran, so that an extraordinary power is made to appear within the very foundation of Iran and the vitality of its people. [12] [12o]

On this same theme, Shoghi Effendi has stated:

The people of Bahá, whether residing in Iran or living abroad, regard that native land of the Blessed Beauty with the utmost reverence. In their efforts to revive and strengthen that country, and in their endeavors to secure her progress and promote her true well-being, they forego their own interests and comfort—nay, they offer up their own lives and substance in pursuit of these goals. [13] [13o]

In another place, Shoghi Effendi writes:

Do not allow yourselves to be disturbed by secular authorities. Were we to truly act in accordance with the divine laws and teachings, and render service both to all humanity and to our own native land, the truth would ultimately become evident, to the extent that those authorities would themselves become aware of it and accept it. Let them not think, however, that the Baháʼís have no attachment to their homeland [Iran]. On the contrary, they must know of a certainty that the Baháʼís are more firmly devoted than any other people to the revival of Iran and the upliftment of the Iranians. To this end do they strive through the truest of means, well assured that Iran will, in the end, be made mighty and powerful. [14] [14o]

In yet another place, Shoghi Effendi has stated:

Day and night, and with the utmost nobility, tact, firmness, and power, [the Baháʼís] are engaged in the promotion and consolidation of the foundation of this sacred Faith, which itself serves the best interests of both Iran and mankind more generally. In so doing, they are gradually laying the basis and promulgating the means for the salvation, the tranquility, and the prosperity of not just that hallowed country, but of the whole world and all its peoples. [15] [15o]

Commenting on the Iranian roots of the Baháʼí Faith, as well as His own connection to Iran and Iranian culture, ʻAbdu’l-Bahá once wrote:

Baháʼuʼlláh and the Báb were both Iranians, and some twenty-thousand Iranians have sacrificed themselves in this path. I, too, am an Iranian, and although I left Iran sixty years ago, I am still not content to renounce even the smallest of Iranian customs.

The Baháʼís hold Iran in the highest regard. As to those like thyself—who in truth are the well-wishers of the Iranian government and people, who work diligently for her good repute, and who are people of true understanding—I number all such people with mine own kin . . .

I am eager indeed to see thee, for thou art rendering service to Iran and the Iranian people, and I, too, am an Iranian. [16] [16o]

Regarding the Baháʼís of Iran, ʻAbdu’l-Bahá has written:

Dearer to me are the friends of Iran than my own life, for in the path of God they have borne grievous trials and sustained dire calamities. They have allowed their homes to be pillaged and plundered; they have been made the target of the darts of reproach and the object of the stones of malice. They have offered up their lives; they have emerged from the crucible of tests and difficulties even as pure gold, their faces beaming with joy. For this reason, they are more precious to ʻAbdu’l-Bahá than his very life, and deeply respected and cherished by the Concourse on High. [17] [17o]

After encouraging his addressees to devote their energies and substance to promoting the Faith, Shoghi Effendi wrote the following, and characterized Iran in these terms:

I swear by God that this becometh you and befitteth your station, and indeed beseemeth all who have heard and answered the call you have raised in that place which God hath graciously singled out, exalting its rank and making it the native land of His Self and the cradle of His Cause—a land He hath made the storehouse of His mysteries, the seat of His power, the stronghold of His religion, the repository of His light, and the dawning-place of joy unto all humanity. [18] [18o]

Concerning Ṭihrán, Shoghi Effendi has said:

The Land of Ṭá [Ṭihrán], the native land of the Blessed Beauty, will become the center of divine blessings, as well as the dawning-place of joy and gladness unto all mankind. [19] [19o]

With specific reference to Shíráz, Shoghi Effendi has written:

The land of Iran, in particular the city of Shíráz, will be thoroughly illumined. She will infuse this contingent world with a fresh spirit, and become the spot which all humanity will circle round . . . [20] [20o]

Regarding Fárs, the province that is home to the city of Shíráz, ʻAbdu’l-Bahá writes:

Praised be God, for the friends of Fárs are as knights in the arena of knowledge and guardians of the impregnable stronghold of God . . . . It is certain that the native land of that Manifest Light will, through the efforts of the friends of God, soon be so wondrously adorned as to become the envy of the all-highest Paradise . . . [21] [21o]

In another passage that concerns Shíráz, ʻAbdu’l-Bahá has said:

O friends of God! The city of Shíráz is connected with the Self-Subsisting; it is the native land of the One Who hath unraveled a myriad mysteries unto the people of communion. From that place the luminous Moon hath ascended, and from that clime the radiant Morn hath shone forth. From that splendorous region did the Herald of the Blessed Beauty raise the divine call, bearing unto East and West alike—with the most wondrous of utterances revealed in His Qayyúmu’l-Asmáʼ—the glad-tidings of the Promised One of the Bayán. It was in that land that the first summons was lifted up to the highest heaven, and the blessed concourse cried out these words: “O Thou our Lord! We verily have heard a summoner calling to faith, saying ‘Believe in your Lord,’ so we believed” [Qurʼán 3:193]. Praised be God, for that land is now illumined with the light of understanding, and her earth irradiated with the rays of divine bounty . . . [22] [22o]

In yet another Tablet, ʻAbdu’l-Bahá lauds the city of Shíráz in this way:

He is the Most Glorious

O communing companion! The fame of Shíráz hath ever been known to all the world, and the sweet melodies of her literary luminaries hath reached every one of its climes, inasmuch as the anthologies of her poets have been published in countless countries. The eloquence of her poets [e.g., Saʻdí and Ḥáfiẓ] is well-renowned, having been rendered into a myriad tongues. It is said that the air of Shíráz stirreth men to joy and rouseth them to gladness. In such a perpetual springtime as this, which hath enveloped both East and West; at so vernal a season, in which heavenly grace is spread far and wide; and at the inception of this spring, wherein hath dawned that Daystar of the world Whose influence is to last five hundred thousand years—should the birds of the meadows not warble their melody in this florid springtime, then at what other season will they sing the celestial song upon the bough of divine knowledge, or impart the lessons of spiritual stations?

That city was the native land of the Most Great Herald and the dawning-place of that brilliant Orb. Her flame must burn intensely, and her light be resplendently manifest; her star must shoot like a meteor, and her darts pervade all things; her sword must encompass the world, and her celestial luminary resemble a radiant sun. Her sea must surge; her leviathan must roar. Her wellspring must gush forth, and her lamp shine exceedingly bright; her breeze must give new life, and her stream endow fresh spirit; her hosts of discernment must be the vanguard of every victory, and her legions of certitude the reinforcements of the Kingdom of the tender Lord, that thereby the banner of the love of God may be hoisted and the pillars of His Cause appear in the plenitude of their supremacy. This is what befitteth that heavenly meadow; this is what beseemeth that supernal land. Seize thy chance! Traverse this path as quickly as thou canst, that thou mayest reach the habitation of the Object of thy quest and attain thy heart’s desire . . . [23] [23o]

Regarding the province of Mázandarán and the county of Núr, in which Baháʼuʼlláh was born, ʻAbdu’l-Bahá has written:

It is in that region that the blessed Tree was planted and the Object of all mankind was born. In the years to come, it shall so thrive and flourish as to arouse the envy of all the nations of the earth.

The city of Mecca was once nothing more than a rocky tract of land far removed from civilization. It was an infertile desert, oppressively hot and covered with sand. Yet, as it came to bear a relationship to God—which is to say that it was the birthplace of His Apostle [Muḥammad], peace be upon Him—that city became the point of adoration for people everywhere, and the spot circled round by those devoted and near unto the divine threshold. Every year, thousands of devout souls hasten from distant lands, with all their heart and soul, to make pilgrimage to Mecca and circumambulate the Kaʻbih. That city has now become a refuge for the peoples of the world, inasmuch as it was the native land of Him Who was the Source of the joy of all beings. In His day, however, Mecca did not enjoy any special rank or status; it was only with the passage of time that her distinction was made manifest.

Likewise, though the region of Núr is today in ruins, she will erelong be a frequented fane, resplendent with imperishable glory. She will become a spot round which the peoples of the earth will circle in adoration; indeed, the foremost region of the world will she be. The people of Núr shall pride themselves over the masses, declaring: “We are descended from those who hailed from the land of the Blessed Beauty; our forefathers had the honor of attaining His presence and receiving the greatest possible bounty!” [24] [24o]

Commenting on His own connection to Mázandarán and Núr, ʻAbdu’l-Bahá writes:

O thou who art the compatriot of ʻAbdu’l-Bahá! Though I was born in Ṭihrán and subsequently spent several consecutive years as an exile in ʻIráq and Rumelia, and then forty years as a prisoner in ʻAkká, yet my native land is Mázandarán, which is to say the Míyán-Rúd district of the county of Núr. It is for this reason that I address thee as my compatriot . . . [25] [25o]

Shoghi Effendi, too, speaks most fondly of Mázandarán in one of his letters:

My highest aspiration, my heart’s most ardent desire, is to make pilgrimage to that repository of light and to circumambulate the blessed birthplace of Baháʼuʼlláh; to have the honor of treading the radiant soil, and traversing the hallowed valleys, mountains, and hills of that most exalted clime; to inhale the sweet savors of holiness wafting from that land; and to drink the living waters from the rivers that flow in those regions. [26] [26o]

Concerning the status and study of the Persian language, ʻAbdu’l-Bahá writes:

O thou who art attracted to the divine fragrances! Strive as much as thou canst to learn the Persian tongue, for it will soon be regarded as holy throughout the world, and play a significant role in spreading the sweet savors of God, exalting His Word, and inferring the meanings of His verses. My hope is that, as a result of studying this language, thou wilt succeed in guiding a great multitude of souls . . . [27] [27o]

The following is a prayer of ʻAbdu’l-Bahá for Iran:

In the Name of the Loving Lord

O pure Providence! From the very beginning, Thou didst make the earth of Iran to be fragrant with musk; her soil Thou hast caused to stir all things, yielding forth great knowledge and gleaming pearls. From her East hath Thy sun ever shed its splendor, and in her West could the shining moon always be readily discerned. Her land reareth with love, and her supernally tranquil fields are filled with invigorating flowers and foliage. Her hills are bedecked with fresh and luscious fruit, and her meadows rouse even the garden of Paradise to jealousy. Her wisdom stems from her heavenly message and celestial summons, and she surges with the force of a billowing, fathomless ocean.

There was a time when the fire of her knowledge was extinguished, and the star of her grandeur concealed and covered. Her vernal breezes were changed into the winds of autumn, and her ravishing rose-garden into a thicket of thorns. Her sweet spring turned brackish; her precious luminaries were made to wander, cast away to countless distant lands. Her ray of light was darkened, and her flowing stream made narrow.

But at last, the ocean of Thy grace surged, and the sun of Thy bounty dawned; the fresh springtime arrived, and the soul-stirring winds were wafted; the clouds let loose their copious rain, and the light of that loving Sun shone forth. The country was stirred; that heap of dust was changed into a bed of roses, and her barren soil became the envy of every garden. The world was made anew, and the fame of Iran spread far and wide. Her mountainous plains grew lush and verdant, and the birds of the meadows warbled their melodies. Now is the time for joy! This is a message from heaven; here is an eternal abode! Arise, arise from your slumber!

Now hath come together a group, O great God, that striveth to give the friends their share of the liberal showers of Thy grace, practicing Thy tender care as they rear their children in the embrace of discernment. They seek to become the envy of every wise one; they long to teach the heavenly Faith, and thereby make manifest Thy divine bestowal. Wherefore, O kind Lord, be Thou a support and refuge unto them. Endow their arms with strength that they might attain their desire; overcome every obstacle, whether small or great; and make that land into a model of the realm above. [28] [28o]

In another prayer for Iran, ʻAbdu’l-Bahá writes:

O loving Lord! The friends in Iran are the captives of tyrants; afflicted are they in the clutches of every ignorant fool. O divine Providence! Choose not to accept the doings of the sinners, and stay the encroaching hand of the oppressors. Guide the souls aright; change the ill-wishers into people of goodly disposition. Turn every cruel one into an advocate for justice, and awaken them that harbor evil in their hearts. Grant awareness to the prisoners of self and passion, and freedom to them that are fettered by hatred and envy, that Thy friends may find peace in the cradle of safety and security, be liberated from the claws of the ferocious, and arise to do that which beseemeth the court of Thy sublimity. Thou art the Mighty, the Powerful, and Thou art the Omnipotent, the Generous, the Loving. [29] [29o]

And in one of his own prayers for Iran, Shoghi Effendi writes:

O all-powerful God!

The hand of ardent supplication is lifted up to the court of Thy holiness; suffer not the trustees of Thy Cause to despair.

The tongues of all creation are recounting the wonders of Thy might; assist the inheritors of Thy Cause more than ever before.

The revelation of the hidden mysteries of Thy Cause, and the disclosure of the subtleties of Thy wisdom, have struck dumb this band of servants; make manifest unto all mankind the fufillment of those promises mentioned in Thy Most Holy Book.

Send forth the angels of confirmation one after the other, and change that native land of our Exalted Ones into the Most Glorious Paradise.

Carry the voices of the heroes of Thy Cause unto the remotest regions of the earth; turn the luminous city of Ṭihrán into the dayspring of happiness unto all humanity, and make her the object of the gaze of all the world’s denizens.

With the finger of Thy might, exalt the members of the court of Thy supreme justice, and gather the contending peoples and kindreds beneath its sheltering shade.

Cast off the veil from the face of Thy Most Great Law; in that Promised Land of Thine, raise the tabernacle of unity upon the peak of the divine Vineyard [Mt. Carmel].

Cause the torrential river of Thy precious Faith to flow from its lofty summit, and graciously bestow new life unto the world and all that dwell therein.

Deliver Thy most glorious House [the Universal House of Justice] from the clutches of the people of enmity; make clear the greatness of its value and the highness of its station unto whosoever layeth claim thereto.

Impel the oppressors to turn away from the left hand of idle fancy to the right hand of certitude, and as a token of Thy supreme mercy, lay balm on the wounded hearts of those persecuted souls.

Infuse the City of Love [ʻIshqábád] with fresh vim and vigor, and rescue her neighboring lands from the claws of that contemptible people.

Purify the heirs of Thy Cause from earthly intimidations and circumstances, purging them of whatever this world in its present condition may produce, and invest every one of Thy servants with the raiment of transcendent holiness.

Free them from the fetters of hardship, and fling open the door of prosperity before the faces of them that summon their brethren to the Cause of Bahá.

Impart unto Thy followers the secrets of divine knowledge; cause the wellspring of wondrous inventions and momentous discoveries to gush out from those wholly sanctified hearts.

With the fingers of Thy power, firmly plant the pillars of the Most Great Peace, and with the force of Thy glorious teachings, establish Thy Supreme Tribunal amidst the assemblage of humanity.

Enable this helpless creature to successfully serve the trusted ones of Thy Cause, and confirm their efforts to carry out the will of Thy court.

Guide us, under all conditions, to attain what will cause the gladness and spirituality of Thy dear ones.

Thou art that unfailing Protector Who lendeth His helping hand; Thou art the Mighty and the Powerful. [30] [30o]

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Notes:

[1] Passage from a Tablet of ʻAbdu’l-Bahá published in Makátíb-i-Ḥaḍrat-i-ʻAbdu’l-Bahá, vol. 3, p. 201.

[2] Passage from a Tablet of ʻAbdu’l-Bahá published in ʻAbdu’l-Ḥamíd Ishráq-Khávarí, Payám-i-Malakút, p. 113.

[3] Passage from a Tablet of ʻAbdu’l-Bahá in response to a letter from Ibn-i-Abhar dated 14 January 1910. Published in Vahid Rafati, Maʼákhidh-i-Ashʻár dar Áthár-i-Baháʼí, vol. 2, pp. 334335.

[4] Passage from a Tablet of ʻAbdu’l-Bahá published in ʻAbdu’l-Ḥamíd Ishráq-Khávarí, Payám-i-Malakút, p. 112.

[5] Passage from a Tablet of ʻAbdu’l-Bahá published in ʻAbdu’l-Ḥamíd Ishráq-Khávarí, Payám-i-Malakút, p. 112.

[6] Passage from a Tablet of ʻAbdu’l-Bahá published in ʻAbdu’l-Ḥamíd Ishráq-Khávarí, Payám-i-Malakút, pp. 116117.

[7] Passage from a Tablet of ʻAbdu’l-Bahá published in ʻAbdu’l-Ḥamíd Ishráq-Khávarí, Payám-i-Malakút, p. 117.

[8] Passage from a discourse of ʻAbdu’l-Bahá delivered in ʻAkká on the evening of 18 December 1913, published in Khiṭábát, vol. 3, p. 83.

[9] Passage from a discourse of ʻAbdu’l-Bahá delivered in Port Saʻíd, published in Khiṭábát, vol. 3, pp. 1034.

[10] Passage extracted from a letter of Shoghi Effendi dated January 1929, addressed to the Baháʼís of the East, and published in Tawqíʻát-i-Mubárakih (1927–1939), pp. 11415.

[11] Passage from a Tablet of ʻAbdu’l-Bahá published in ʻAbdu’l-Ḥamíd Ishráq-Khávarí, Payám-i-Malakút, p. 114.

[12] Passage from a Tablet of ʻAbdu’l-Bahá published in ʻAbdu’l-Ḥamíd Ishráq-Khávarí, Payám-i-Malakút, p. 113.

[13] Passage extracted from a letter of Shoghi Effendi dated 30 October 1924, addressed to the Spiritual Assembly of the Baháʼís of Ṭihrán, and published in Tawqíʻát-i-Mubárakih (1922–1926), p. 205.

[14] Passage extracted from a letter of Shoghi Effendi dated 19 December 1923, addressed to the Baháʼís of various Eastern countries, and published in Tawqíʻát-i-Mubárakih (1922–1926), p. 166.

[15] Passage extracted from a letter of Shoghi Effendi dated 28 January 1924, addressed to the Spiritual Assembly of the Baháʼís of Ṭihrán, and published in Tawqíʻát-i-Mubárakih (1922–1926), pp. 18081.

[16] Passage from a Tablet of ʻAbdu’l-Bahá published in ʻAbdu’l-Ḥamíd Ishráq-Khávarí, Payám-i-Malakút, pp. 113114.

[17] Passage from a Tablet of ʻAbdu’l-Bahá addressed to a certain Jináb-i-Zunúzí, and published in Akhbár-i-Amrí, year/vol. 51, no. 3 (7 Urdíbihisht 1351, or 27 April 1972), p. 69.

[18] Passage extracted from a letter of Shoghi Effendi dated 23 July 1938, addressed to the National Spiritual Assembly of the Baháʼís of Iran, and published in Tawqíʻát-i-Mubárakih (1922–1948), p. 188.

[19] Passage extracted from a letter of Shoghi Effendi dated 30 January 1926, addressed to the Spiritual Assemblies of the Baháʼís of Iran, and published in Tawqíʻát-i-Mubárakih (1922–1926), p. 278.

[20] Passage extracted from a letter of Shoghi Effendi dated 12 January 1923; addressed to the Baháʼís of Shíráz, Ábádih, Zarqán, Sarvistán, Nayríz, Jahrum, Dáráb, Fasá, Arsanján, Isfandábád, Búshihr, Bandar-ʻAbbás, and other areas in the vicinity; and published in Tawqíʻát-i-Mubárakih (1922–1926), p. 58.

[21] Passage from a Tablet of ʻAbdu’l-Bahá published in ʻAbdu’l-Ḥamíd Ishráq-Khávarí, Payám-i-Malakút, p. 116.

[22] Passage from a Tablet of ʻAbdu’l-Bahá published in ʻAbdu’l-Ḥamíd Ishráq-Khávarí, Payám-i-Malakút, pp. 115116

[23] Passage from a Tablet of ʻAbdu’l-Bahá published in Makátíb-i-Ḥaḍrat-i-ʻAbdu’l-Bahá, vol. 5, p. 21920.

[24] Passage from a Tablet of ʻAbdu’l-Bahá published in ʻAbdu’l-Ḥamíd Ishráq-Khávarí, Payám-i-Malakút, pp. 114115.

[25] Passage from a Tablet of ʻAbdu’l-Bahá published in Muntakhabátí az Makátíb-i-Ḥaḍrat-i-ʻAbdu’l-Bahá, vol. 5, p. 1.

[26] Passage extracted from a letter of Shoghi Effendi dated 14 January 1923; addressed to the Baháʼís of Bárfurúsh, Ámul, Sárí, Ashraf, Bandar-Jaz, Tákur, Arab-Khayl, Mahfurújak, and other places in Mázandarán with a Baháʼí population; and published in Tawqíʻát-i-Mubárakih (1922–1926), p. 72.

[27] Passage from a Tablet of ʻAbdu’l-Bahá published in ʻAbdu’l-Ḥamíd Ishráq-Khávarí, Payám-i-Malakút, p. 114.

[28] Prayer of ʻAbdu’l-Bahá published in ʻAbdu’l-Ḥamíd Ishráq-Khávarí, Payám-i-Malakút, pp. 117119.

[29] Prayer of ʻAbdu’l-Bahá published in Húshang Guharríz, Gulchíni az Nuṣúṣ-i-Iláhí va Áthár-i-Mubárakih, vol. 2, p. 10.

[30] Prayer extracted from a letter of Shoghi Effendi dated Naw-Rúz 88 BE [1931], addressed to the Baháʼís and Spiritual Assemblies of the East, and published in Tawqíʻát-i-Mubárakih (1927–1939), pp. 19293.

Below are the typescripts of the original texts of these passages corresponding to the order given above, along with the respective source for each passage.

[1o] . . . ما ايران را روشن نموديم و ايرانيان را عزّت ابديّه خواستيم. هر چند ايران در بين دُوَل الآن کم نام است، ولی اين امر عظيم عاقبت اهل ايران را سَرْوَر عالم امکان کند . . .

(مکاتیب حضرت عبدالبهاء، ج ۳، ص ۲۰۱)

[2o] مستقبل ايران در نهايت شکوه و عظمت و بزرگواری است زيرا موطن جمال مبارک است. جميع اقاليم عالم توجّه و نظر احترام بايران خواهند نمود و يقين بدانيد که چنان ترقّی نمايد که انظار جميع اعاظم و دانايان عالم حيران ماند. هذه بشارة کبری بلّغها لمن تشاء و هذا وعد غير مکذوب و ستعلمنّ نبأه بعد حين.

(قسمتی از لوح حضرت عبدالبهاء، مندرج در عبدالحمید اشراق خاوری، پیام ملکوت، ص ۱۱۳)

[3o] . . . در خصوص ایران سؤال نموده بودید. بدان که این انقلاب و اضطراب عاقبت منتهی شود و در آیندۀ زمان مستقبل ایران مانند کوکب درخشندۀ تابان است. از این مشکلات حاصله مأیوس مگردید. دعا کنید که خدا دولت و ملّت ایران را موفّق فرماید و از این انقلاب و اضطراب رهایی و نجات بخشد. «تا نگرید ابر، کی خندد چمن؟» [مولوی، مثنوی معنوی، دفتر ۵م]

یاران الهی باید به نهایت محبّت و سکون و قرار و بی‌طرفی حرکت و سلوک نمایند و ابداً در فتنه و فساد مداخله ننمایند . . .

(قسمتی از لوح حضرت عبدالبهاء، مورّخ ۱۴ ژانویه ۱۹۱۰، خطاب به جناب ابن ابهر، و مندرج در وحید رأفتی، مآخذ اشعار در آثار بهائی، ج ۲، صص ۳۳۴۳۳۵)

[4o] افق ايران بسيار تاريک بود . . . تا آنکه شب تاريک بپايان رسيد و صبح اميد بدميد و آفتاب حقيقت بدرخشيد. عنقريب گلخن گلشن گردد و تاريک روشن شود و آن اقليم قديم مرکز فيض جليل شود و آوازۀ بزرگواريش گوشزد خاور و باختر گردد و مرکز سنوحات رحمانيّه شود و مصدر فيوضات ربّانيّه گردد عزّت قديمه باز گردد و درهای بسته باز شود. زيرا نيّر يزدانی در اوجش بتافت و نور حقيقت در قطبش علم بر افراخت آهنگ جهان بالا بلند شد و پرتو ملأ اعلی بدرخشيد ملکوت الهی خيمه زد و آئين يزدانی منتشر شد. عنقريب خواهی ديد که آن کشور بنفحات قدس معطّر است و آن اقليم بنور قديم منوّر . . .

(قسمتی از لوح حضرت عبدالبهاء، مندرج در عبدالحمید اشراق خاوری، پیام ملکوت، ص ۱۱۲)

[5o] پروردگار عالميان محض فضل و احسان هيکل ايران را بخلعتی مفتخر فرموده و ايرانيان را تاجی بر سر نهاده که جواهر زواهرش بر قرون و اعصار بتابد و آن ظهور اين امر بديع است . . .

(قسمتی از لوح حضرت عبدالبهاء، مندرج در عبدالحمید اشراق خاوری، پیام ملکوت، ص ۱۱۲)

[6o] سبحان الله هنوز ارکان حکومت ملتفت اين اعظم موهبت نشده‌اند که خداوند چه عنايتی در حقّ اوليای امور نموده. الآن در اقصی بلاد عالم حتّی امريک به مرکز سلطنت ايران دعا می‌نمايند و نهايت ستايش را می‌کنند و عنقريب ملاحظه خواهد شد که دولت وطنی جمال مبارک در جميع بسيط زمين محترم‌ترين حکومات خواهد گشت. اِنّ فی ذلک عبرة للنّاظرين و ايران معمورترين بِقاع عالم خواهد شد اِنّ هذا لفضل عظيم.

(قسمتی از لوح حضرت عبدالبهاء، مندرج در عبدالحمید اشراق خاوری، پیام ملکوت، صص ۱۱۶۱۱۷)

[7o] بهاءالله ايران را روشن نموده و در انظار عمومی عالم محترم نمايد و ايران چنان ترقّی نمايد که محسود و مغبوط شرق و غرب گردد. اگر اين سجن و زنجير نبود حال حضرت بهاءالله بر افکار عمومی اروپ مستولی شده بود و ايران را جنّت رضوان نموده بود و ايرانيان را محترم در نزد جميع دُوَل و ملل بلکه کار به جائی رسيده بود که مرجع جميع ملل و دُوَل گشته بود. اگر بهاءالله در اروپ ظاهر شده بود ملل اروپ غنيمت می‌شمردند و تا به حال به سبب آزادی جهان را احاطه نموده بود.

(قسمتی از لوح حضرت عبدالبهاء، مندرج در عبدالحمید اشراق خاوری، پیام ملکوت، ص ۱۱۷)

[8o] می‌گفتند: مستقبل چه نوع است؟ گفتم: مستقبل ايران را به يک مثل از برای شما می‌گويم. بعد خودتان قياس کنيد اين دليل کافی وافی است. اين مکّه يک قطعه سنگستان است وادی غير ذی زرع است. ابداً گياهی در آن نمی‌رويد آن صحرا صحرای شن‌زار است و در نهايت گرما قابل اين که آباد شود نيست. از سنگستان و شن‌زار بی آب چه خواهد روئيد؟ ليکن جهت اين که وطن حضرت رسول بود اين سنگستان اين سنگلاخ قبلۀ آفاق شد. جميع آفاق رو به او سجده می‌کنند. ديگر از اين بفهميد که مستقبل ايران چه خواهد شد. اين نمونه است. اين سنگلاخ به جهت اين که وطن حضرت رسول بود قبلۀ آفاق شد. امّا ايران که سبز است خرم است گل‌های خوب دارد هوايش لطيف است مائش عذب است، از اين قياس کنيد که چه خواهد شد. اين ميزان کافی است.

(خطابات حضرت عبدالبهاء، ج ۳، ص ۸۳)

[9o] حالا معلوم نيست ليکن بعد معلوم می‌شود که خداوند چه موهبتی به ايران و ايرانيان کرده است. اگر ايرانيان بدانند الی الابد افتخار می‌کنند و از شدّت فرح و سرور پرواز می‌کنند.

حضرت مسيح در ميان سبطيان ظاهر شد اوّل آن‌ها از او دوری می‌جستند و تمسخر و شماتت می‌نمودند بعد فهميدند که چه نعمتی از دست داده‌اند وقتی که اهالی اروپا ايمان آوردند آن وقت ملتفت شدند که چه موهبتی در حقّ آن‌ها شده ولی برای هيچ از دست دادند. حالا حالت ايرانيان هم همينطور است نمی‌دانند که چه عنايتی در حقّ آن‌ها شده جميع خلق نهايت آرزوی اين داشتند که به حضور نفس مبارکی مشرّف شوند. الحمد للّه که شماها در يوم جمال مبارک بوديد در وقتی که انوار نيّر اعظم درخشان و باران رحمت ريزان و نسيم عنايت در مرور بود شکر کنيد خدا را بکوشيد و تبليغ نمائيد و اين ايرانيان را بيدار کنيد. بگوئيد:

«ای ايرانيان هيچ می‌دانيد که چه کوکبی از افق ايران طالع؟ ای ايرانيان هيچ می‌دانيد که چه شجره مبارکی در ميان شما غرس شده؟ ای ايرانيان هيچ می‌دانيد که چه بحری در ميان شما موج زده است؟ بيدار شويد بيدار شويد! تا به کی غافليد؟ تا به کی خاموشيد؟ تا به کی از اين موهبت بی‌خبريد؟ حالا ديگر وقت بيداری است وقت هوشياری است.»

(خطابات حضرت عبدالبهاء، ج ۳، صص ۱۰۳۱۰۴)

[10o] حال ای برادران و خواهران روحانی دور دور ايران است و زمان زمان نصرت و شادمانی عزيزان آن سامان. بدايت بزوغ آفتاب سعادت ابديّه است و تباشير عصر عزّت موعودۀ آن ستمديگان. اگر در ممالک بيگانگان همچه آثار عظيمه و ظهورات هائله و شئونات غريبه ظاهر و نمودار گشته پس در موطن اصلی جمال قدم و اسم اعظم که به نصّ صريح مرکز عهد اقوم حکومتش محترم‌ترين حکومات عالم و ابنائش مغبوط و محسود اقوام و امم گردند، منبعد چه خواهد شد.

(توقیعات مبارکه (۱۹۲۷–۱۹۳۹)، صص ۱۱۴۱۱۵)

[11o] . . . . بهائيان چنان ايران را در انظار جلوه داده‌اند که امروز جمّ غفيری از اقاليم سبعه پرستش ايران می‌نمايند زيرا شمس حقيقت از آن افق طلوع نموده و وطن مقدّس حضرت بهاءالله است. ملاحظه کنيد که چه موهبتی حضرت يزدان در حقّ ايران و ايرانيان فرموده . . . .

(قسمتی از لوح حضرت عبدالبهاء، مندرج در عبدالحمید اشراق خاوری، پیام ملکوت، ص ۱۱۴)

[12o] اميدواريم که از برای ايران اسبابی فراهم آيد که سبب راحت و اطمينان عموم گردد عدل و انصاف بميان آيد جور و اعتساف نماند. ما را در امور سياسی مدخلی نه خير عموم خواهيم و ترقّی جمهور و بعالم آداب و اخلاق ايران خدمت می‌کنيم. شب و روز می‌کوشيم که خدا يک روح جديدی در جسم ايران بدمد تا يک قوّه‌ای خارق‌العاده در بنيۀ ايران و ايرانيان جلوه نمايد.

(قسمتی از لوح حضرت عبدالبهاء، مندرج در عبدالحمید اشراق خاوری، پیام ملکوت، ص ۱۱۳)

[13o] اهل بهاء چه در ايران و چه در خارج آن موطن جمال اقدس ابهی را پرستش نمايند و در احيا و تعزيز و ترقّی و ترويج مصالح حقيقيّۀ اين سرزمين منافع و راحت بلکه جان و مال خويش را فدا و ايثار کنند.

(توقیعات مبارکه (۱۹۲۲–۱۹۲۶)، ص ۲۰۵)

[14o] مگذاريد که اوليای امور ادنی تکدّری حاصل نمايند. اگر فی الحقيقه به موجب احکام و تعاليم الهيّه سالک و عامل شويم و به نوع بشر و وطن خويش خدمت نمائيم عاقبت حقيقت معلوم و مکشوف گردد و خود آن نفوس آگاه شوند و اقبال نمايند. معذلک مگذاريد گمان کنند که بهائيان تعلّق به وطن خويش ندارند بلکه به راستی بدانند و يقين نمايند که از همه بيشتر و از همه مخلص‌تر و از همه ثابت‌تر در احيای ايران و تعزيز ايرانيان به وسائلی حقيقی می‌کوشند و مطمئنّند که ايران عاقبت عزيز و توانا خواهد شد.

(توقیعات مبارکه (۱۹۲۲–۱۹۲۶)، ص ۱۶۶)

[15o] به ترويج و تحکيم اساس اين آئين مقدّس که خادم مصالح ايران و عالميان است در نهايت آزادگی و حکمت و متانت و اقتدار شب و روز مشغول گردند و به تدريج تأسيس و ترويج اسباب نجات و آسايش و عمران آن کشور مقدّس بلکه تمام جهان و جهانيان نمايند.

(توقیعات مبارکه (۱۹۲۲–۱۹۲۶)، صص ۱۸۰۱۸۱)

[16o] حضرت بهاءالله و حضرت باب هر دو ايرانی بودند و بيست هزار ايرانی در اين سبيل جانفشانی نمودند و من نيز ايرانی هستم حتّی با وجود اين که شصت سال است از ايران خارج شده‌ام هنوز راضی به آن نگشته‌ام که عادات جزئيّۀ ايرانی ترک شود. بهائيانْ ايران را می‌پرستند. امثال شما که فی الحقيقه خير خواه دولت و ملّتند و در نيکنامی ايران می‌کوشند و اهل دانشند چنين نفوسی را من از خويش و پيوند خويش می‌شمارم . . . به راستی می‌گويم که من مشتاق ديدار تو هستم زيرا تو خدمت به ايران و ايرانيان می‌نمائی و من از جملۀ ايرانيان هستم.

(قسمتی از لوح حضرت عبدالبهاء، مندرج در عبدالحمید اشراق خاوری، پیام ملکوت، صص ۱۱۳۱۱۴)

[17o] یاران ایران از جان و روان عزیزترند، زیرا در سبیل الهی امتحانات شدیده دیده‌اند، صدمات عظیمه تحمّل کرده‌اند؛ خانه و کاشانه به تالان و تاراج داده‌اند؛ هدف تیر ملامت گشته‌اند و آماج سنگ شماتت شده‌اند؛ جان و روان فدا نموده‌اند و از بوتۀ افتتان و آزمایش مانند ذهب خالص با روی شکفته بیرون آمده‌اند. لهذا در نزد عبدالبهاء از جان عزیزترند و در نزد ملأ اعلی معزّز و محترم.

(قسمتی از لوح حضرت عبدالبهاء، خطاب به جناب زنوزی و مندرج در مجلّۀ اخبار امری، سال/جلد ۵۱، شمارۀ ۳ (۷ اردیبهشت ۱۳۵۱)، ص ۶۹)

[18o] تالله الحقّ هذا ما يليق لکم و لشأنکم و مقامکم و لکلّ من سمع و اجاب ندائکم فی ذلک الصّقع الّذی اختصّه الله بفضله و رفع شأنه و جعله موطن نفسه و مهد امره و مکمن اسراره و کرسیّ اقتداره و حصن دينه و مهبط انواره و مطلع فرح العالمين.

(توقیعات مبارکه (۱۹۲۲–۱۹۴۸)، ص ۱۸۸)

[19o] ارض طا موطن جمال اقدس ابهی مرکز سنوحات الهيّه گردد و مطلع بهجت و فرح عالميان شود.

(توقیعات مبارکه (۱۹۲۲–۱۹۲۶)، ص ۲۷۸)

[20o] خطّۀ ايران علی الخصوص مدينۀ شيراز سراپا روشن و منوّر گردد. روح به عالم امکان دهد، مطاف عالميان گردد . . .

(توقیعات مبارکه (۱۹۲۲–۱۹۲۶)، ص ۵۸)

[21o] الحمد لله ياران فارس فارِس ميدان عرفانند و حارس حصن حصين رحمان . . . . يقين است که موطن آن نور مبين به همّت دوستان الهی عنقريب تزيين يابد و غبطۀ بهشت برين گردد . . .

(قسمتی از لوح حضرت عبدالبهاء، مندرج در عبدالحمید اشراق خاوری، پیام ملکوت، ص ۱۱۶)

[22o] ای ياران الهی، خطّۀ شيراز منسوب به حضرت بی‌نياز و موطن کاشف اسرار بر اهل راز. از آن کشور ماه منوّر طلوع نمود و از آن اقليم صبح منير سطوع يافت مبشّر جمال مبارک ندای الهی را از آن ارض نورانی بلند فرمود و مژدۀ موعود بيان را در احسن القصص به ابدع بيان گوشزد شرق و غرب کرد. اوّل ندا در آن خطّه و ديار اوج گرفت و نفوس مبارکه نعرۀ ﴿ رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِياً يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا ﴾ برآوردند. حال الحمد لله که آن کشور بنور عرفان منوّر است و آن خاک به پرتو عنايت حقّ تابناک . . .

(قسمتی از لوح حضرت عبدالبهاء، مندرج در عبدالحمید اشراق خاوری، پیام ملکوت، صص ۱۱۵۱۱۶)

[23o] هو الأبهی

ای دمساز پُر نياز، شيراز آوازه‌اش هميشه جهانگير بود و شهناز مُرغ اديبش به هفت اقليم می‌رسيد چنانچه ديوان شعرايش در هر کشوری منتشر و فصاحت و بلاغت اُدبايش در هر اقليمی مُشتهر و به هر لسانی مُترجم. گويند هوای شيراز فرح انگيز است و نشاط خيز. چرا در چنين بهار مستمرّی که شرق و غرب را احاطه نموده و اين ربيع بديعی که بساط لطافت گُسترده و بدايت اين ربيع طلوع نيّر آفاق نهايتش پانصد هزار سال مرغان چمن اگر در اين بهار گل و سمن به نغمه و آهنگ نيايند در چه موسمی در شاخسار عرفان گلبانگ رحمان زنند و درس مقامات معنوی دهند؟

باری آن اقليم موطن مُبشّر عظيم بود و آن کشور مشرق آن کوکب منوّر بايد شعله‌اش شديد باشد و نورش پديد شهابش ثاقب گردد و سهامش نافذ شمشيرش جهانگير گردد و کوکبش مهر مُنير دريايش پر جوش بود و نهنگش پر خروش عينش نابع گردد و سراجش ساطع نسيمش جانبخش شود و تسنيمش روح بخش جنود عرفانش طلايه فتوح گردد و جيوش ايقانش مؤيّد به ملکوت ربّ ودود تا عَلَم محبّة اللّه بلند گردد و ارکان امراللّه ارجمند. اينست سزاوار آن مَرغزار و اينست لائق آن ديار. فرصت غنيمت شمار تا توانی در اين سبيل دواسبه بران و به منزل مطلوب برس و شاهد مقصود در آغوش آور . . .

(مکاتیب حضرت عبدالبهاء، ج ۵، صص ۲۱۹۲۲۰)

[24o] آن حدود و ثغور مَنبَتِ شجرۀ مبارکه است و موطن حضرت مقصود و عاقبت چنان آباد گردد که جميع ممالک عالم غبطه خورند. کعبۀ مکرّمه سنگستان بود و دور از آبادی صحرايش غير ذی زرع بود و ريگزار بسيار گرم لکن چون نسبت بحقّ يافت يعنی موطن حضرت رسول عليه السّلام بود قبلۀ آفاق گشت و مطاف مقرّبين و مخلصين درگاه کبريا. هر سال صد هزاران نفوس مؤمنه از ديارهای بسيار دور به جان و دل و قدم می‌شتافتند تا آنکه مدينۀ مبارکه را طواف کنند و زيارت نمايند. مکّه ملجأ عالميان شد و ملاذ آدميان چون موطن سرور کائنات بود. امّا در ايّام حضرت قدر و منزلتی نداشت بعد از مدّتی اين قدر و منزلت جلوه نمود. حال نيز هر چند حدود و ثغور نور بلد مطمور است و لکن عنقريب بيت معمور گردد و عزّت ابديّه جلوه نمايد مطاف عالميان گردد و اوّل اقليم جهان شود و اهل نور افتخار و مباهات بر جمهور نمايند که «ما سلالۀ هموطنان جمال مبارکيم آباء و اجداد ما بشرف لقا فائز شدند و به موهبت عظمی رسيدند.»

(قسمتی از لوح حضرت عبدالبهاء، مندرج در عبدالحمید اشراق خاوری، پیام ملکوت، صص ۱۱۴۱۱۵)

[25o] ای هم‌وطن عبدالبهاء، هرچند مولد در طهران و سنین متوالیات آوارۀ عراق و مدّتی سرگون بلاد رومیلی و چهل سال محبوس عکّا؛ با وجود این وطن مازندران است، یعنی میان‌رود بلوک نور. لهذا تو را هم‌وطن خطاب نمایم . . .

(منتخباتی از مکاتیب حضرت عبدالبهاء، ج ۵، ص ۱)

[26o] نهايت آمال و آرزوی دل و جانم زيارت آن مهبط انوار است و طواف مسقط الرأس مبارک جمال اقدس ابهی تشرّف به آن خاک تابناک است و سير و مرور بر آن اوديه و جبال و اتلال مبارکۀ آن خطّۀ عليا استنشاق روايح قدس از آن ديار است و شرب ماء معين از انهر جاريۀ آن صفحات.

(توقیعات مبارکه (۱۹۲۲–۱۹۲۶)، ص ۷۲)

[27o] ای منجذب بنفحات، تا توانی همّت نما که زبان پارسی بياموزی زيرا اين لسان عنقريب در جميع عالم تقديس خواهد گشت و در نشر نفحات الله و اعلاء کلمة الله و استنباط معانی آيات الله مدخل عظيم دارد. اميدوارم که به تحصيل اين لسان موفّق بر هدايت جمّ غفيری شوی . . . .

(قسمتی از لوح حضرت عبدالبهاء، مندرج در عبدالحمید اشراق خاوری، پیام ملکوت، ص ۱۱۴)

[28o] به نام يزدان مهربان

پاک يزدانا، خاک ايران را از آغاز مشگبيز فرمودی و شورانگيز و دانش خيز و گوهرريز. از خاورش همواره خورشيدت نورافشان و در باخترش ماه تابان نمايان. کشورش مهرپرور و دشت بهشت آسايش پر گل و گياه جان پرور و کهسارش پر از ميوۀ تازه و تر و چمن زارش رشک باغ بهشت. هوشش پيغام سروش و جوشش چون دريای ژرف پر خروش. روزگاری بود که آتش دانشش خاموش شد و اختر بزرگواريش پنهان در زير روپوش. باد بهارش خزان شد و گلزار دلربايش خارزار. چشمۀ شيرينش شور گشت و بزرگان نازنينش آواره و در بدرِ هر کشورِ دور. پرتوش تاريک شد و رودش آب باريک. تا آنکه دريای بخششت به جوش آمد و آفتاب دهش در دميد بهار تازه رسيد و باد جانپرور وزيد و ابر بهمن باريد و پرتو آن مهر مهرپرور تابيد. کشور بجنبيد و خاکدان گلستان شد و خاک سياه رشک بوستان گشت جهان جهانی تازه شد و آوازه بلند گشت دشت و کهسار سبز و خرم شد و مرغان چمن به ترانه و آهنگ همدم شدند. هنگام شادمانيست پيغام آسمانيست بنگاه جاودانيست، بيدار شو بيدار شو. ای پروردگار بزرگوار، حال انجمنی فراهم شده و گروهی همداستان گشته که به جان بکوشند تا از باران بخششت بهره به ياران دهند و کودکان خود را به نيروی پرورشت در آغوش هوش پرورده رشک دانشمندان نمايند آئين آسمانی بياموزند و بخشش يزدانی آشکار کنند. پس ای پروردگار مهربان، تو پشت و پناه باش نيروی بازو بخش تا به آرزوی خويش رسند و از کم و بيش در گذرند و آن مرز و بوم را چون نمونۀ جهان بالا نمايند.

(مناجات حضرت عبدالبهاء، مندرج در عبدالحمید اشراق خاوری، پیام ملکوت، صص ۱۱۷۱۱۹)

[29o] ای خدای مهربان، یاران در کشور ایران اسیر ستمکارانند و مُبتلی در دست هر جاهلی نادان. ای پروردگار، کارِ گنه‌کاران را مپسند و دست تطاول ظالمان را کوتاه فرما. نفوس را هدایت کن و بدخواهان را خوشخو فرما. ظالمان را عادل کن و لئیمان را بیدار نما. اسیرانِ نفس و هوی را آگاه کن و مقیّد غِلّ و بغضا را رهائی بخش، تا یارانت در مهد امن و امان آسایش یابند و از دست درندگان خلاصی جویند و به آنچه سزاوار درگاه احدیّت است قیام نمایند. توئی مقتدر و توانا و توئی عزیز و کریم و مهربان.

(مناجات حضرت عبدالبهاء، مندرج در هوشنگ گُهرریز، گلچینی از نصوص الهی و آثار مبارکه، ج ۲، ص ۱۰)

[30o] ای قویّ قدیر، دست تضرّع به بارگاه قدست مرتفع؛ امنای امرت را مأیوس مفرما، و السن کائنات به ذکر بدایع قدرتت ناطق؛ ورّاث امرت را بیش از پیش مدد بخش. جمعی از ظهورِ خفیّات امرت و بروزِ لطائف حکمتت واله و حیرانند؛ مصداق وعود منصوصۀ کتاب اقدست را بر عالمیان ظاهر و آشکار کن. ملائکه تأیید پی در پی بفرست، و آن موطن اعلی را جنّت ابهی نما. صوت رجال امرت را گوشزد اقالیم بعیده نما، و مدینه منوّره طهران را مطلع سرور عالمیان و مطمح نظر جهانیان کن. عَمود دیوان عدل اعظمت را به اصبع اقتدار بلند نما، و امم و قبائل متنازعه را در ظلّ ظلیلش در آور. نقاب از وجه ناموس اعظمت بیفکن، و بر فرازِ کَرْمِ الهی در ارض میعاد سراپردۀ وحدت عالم انسانی را منصوب ساز. نهر دافقِ آئین نازنین را از قلّه شاهقش جاری نما، و حیات جدید بر عالم و عالمیان مبذول کن. بیت اعظمت را از پنجه اهل عدوان برهان، و قدر و منزلتش را بر مدعیان ظاهر و آشکار کن. حزب جائر را از شمال وهم به یمین یقین بکشان، و بر زخم دلِ آن ستمدیدگان به رحمت کبرایت مرهم نِه. مدینه عشق را شور و نشوری جدید عطا کن، و اقالیم مجاوره را از چنگ آن قوم پر لوم نجات بخش. ورّاث امرت را از تحدیدات ملکیه و شئونات آفاقیه و ظهورات ناسوتیه کونیه پاک و منزّه نما، و خلعت عزّ قدسی به هر یک بپوشان. از قید عسرت نجات بخش، و باب رخا بر وجه منادیان امر بها بگشا. اسرار علم لدنّی به پیروانت بیاموز، و چشمۀ صنایع بدیعه و اکتشافات عظیمه از آن قلوب مجرده صافیه جاری نما. قوائم و دعائم صلح اعظم را بسر پنجه اقتدار استوار فرما، و مَحکمۀ کبرایت را بقوۀ تعلیمات بهیّه‌ات در انجمن عالم تأسیس کن. این مور ضعیف را به خدمت امنای امرت موفق دار، و در اجرای وصایای محکمه‌ات تأیید بخش. به آنچه مایۀ سرور و روحانیّت عزیزان تو است در جمیع شئون دلالت فرما. توئی مجیر توئی دستگیر توئی مقتدر و توئی توانا.

(توقیعات مبارکه (۱۹۲۷–۱۹۳۹)، صص ۱۹۲۱۹۳)