Baha'isums

Synopsis
Foreword of Michael Mildenberger .......................... 11
Remarks about the transcription ................................ 13

Abbreviations ............................................................... 16
Hint ............................................................................... 16
Prelude ............................................................................. 17
Statements about the literature ........................... 23
To this book ............................................................. 28
I. Reason of the Bah'ismus for the Bbismus ............... 33
1. Chapters: The religious and political

Verhltnisse in Persia before the
appearance of the Hazrat-i
Bb..................................................................... '..' . . . 34
The Islam in Persia ............................................. 36
The drama of Karbil' ............................................ 37
The Immat .............................................................. 39
From the Umaiyaden to the Qgren .................... 41
2. Chapters: Lives and working of the Hazrat-i Bb. . 46

Birth and youth ........................................................ 46
Meeting with the Saihlya ........................................ 46
The proclamation about Sirz ................................ 48
The spread of the new teachings ............................ 51
Prosecution and custody of the Hazrat-i Bb ... 55
Synopsis
The conference of bath-branch .............................. 60

Bbistische revolts in Saih TabarsT, Nayrlz and
Zangn ..................................................................... 61
The martyrdom of the Hazrat-i Bb ................... 68
The assassination on Nsir'ud-Dln Sah ................ 72
3. Chapters: Belief-teachings and social order

desHazrat - i Bb .......................................... 77
The teachings of God ............................................. 77
The teachings of the prophecy .......................... 79
Kabbalistik and calendar-reform ...................... 82
The bbistische religion-law ................................ 84
4. Chapters: The succession of the Hazrat-i Bb ...... 92

The proclamation the "one yuzhiruh'ullh." . 92
The position Subh-i Azals and Ganb-i Bahs in the
Bbismus ................................................................. 96
The supremacy of the Subh-i Azal ................... 101
II. Design of the Bah'ismus ........................................ 107
1. Chapters: Exile of the Bblfhrer in Baghdad and

Loslsung of the Bayn ...................... 108
The supremacy of the Ganb-i Bah ................. 110
The writing Ganb-i Bahs from Baghdad ............ 114
1. Kalimt-i maqnna ........................................ 114
2. Be liable vdl and Cihr vdl ................... 115
3. Kitbal-Iqn .............................................. 117
The proclamation in the garden Ridvn .............. 122
Synopsis
2. Chapters: The Exulanten in Istanbul and

Edirne. 127
The proclamation of the Ganb-i Bah of
Edirne. 128
The writing Bah'ullhs from Edirne ........ 132
1. Srat al-haikal ........................................ 132
2. Srat al-mulk .................................. 134
3. Alwh-i saltin .................................. 135
3. Chapters: The stay Bah'ullhs in 'Akk. . 141
The last stations of the banishment ....... 141
The writing Bah'ullhs aus'Akk ......... 146
1. Kitb al-Aqdas ................................... 148
a) The cult-law ........................................ 150
b) The manners-law ............................. 155
c) The civil law regulations... 156
d) The constitutional law-like regulations.
. 160
e) Other regulations ............................... 164
2. Lawh-i isrqt ......................................... 169
3. Lawh-i tirzt ......................................... 169
4. Kalimt-i firdauslya .......................... 170
5. Lawh-i bisrt ......................................... 171
6. Lawh-i tagalliyt ............................... 171
7. Lawh-i hikmat ........................................ 172
8. Lawh-i 'lam ........................................... 175
9. Lawh-i ibn-i di'b ................................ 175
The development of the Bah'ismus ..... 181
Death and succession-regulation Bah'ullhs 188
4. Chapters: Lives and Wirken'Abdul Bahs .... 191

: Youth ................................................................ 191
The resistance of the Mirz Muhammad'Ali...193
The "center of the alliance" ..................... 197
The belief-spread in east and west .... 198
Trips from the west and working in 'Akk. 201
Death and estate 'Abdul Bahs ................... 205
Synopsis
5. Chapters: The belief-teachings of the

Bah'ismus. .
208
The teachings of God and the world ........
......................................................................... 208
The teachings of the prophecy .............
......................................................................... 212
The nature and regulation of the human being...
21
8
1. Origin and natures of the human being ....
218
2. Soul, spirit and mind ........................
220
3. Human God-realization ........................
222
4. The "salvation" of the human being ..
224
The teachings of the Eschatologie ..............
......................................................................... 227
1. Death and "eternal life" .......................
227
2. Reincarnation and reincarnation ....
230
3. Will-freedom, predestination, sorrow and
Luck .........................................................
.................................................................. 232
6. Chapters: The kultischen regulations of the

Bah'is & #31;mus .........................
.......................................................................... 237
Meditation and prayer ............................
......................................................................... 237
Temperance and abstinence ........................
.......................................................................... 239
Calendar-course and holidays .....................
......................................................................... 242
1. The weekdays .........................................
243
2. The months ........................................
243
3. The yearly-names of the nineteen - &
#11;jahrezyklus .....................................
.................................................................. 244
4. Firmly - and anniversaries ...............
244
5. With break of connected holidays. . .
245
6. The "Neunzehntagefest" .......................
247
The Masriq al-adkr ................................
.......................................................................... 248
7. Chapters: Social-teachings and ethics in the
Bah'ismus. 251
Religion-law and ethics ............................
.......................................................................... 252
1. Religion and science .............................
252
2. Justice and righteousness .... ................ 254
Marriage-right and position of the woman
257
Synopsis
Education ................................................... 260

The mission-order ......................................... 261
The world-union-program ............................ 265
The relationship to the state force .......... 269
8. Chapters: The "iron age" of the Sawql
Efendi ......................................................... 278
Will and will Abdul Bahs ......................... 279
The Gottesbndnis ...................................
.........................................................................284
1. The nature of the alliance .....................
284
2. Viererlei alliances .................................. 285
3. The protection of the alliance .............. 287
Controversial will and opposition towards
him/it
Guardians ....................................................... 293
Sawql Efendis Wirken until his/its death .... 302
The end of the guardian-hood .................... 315
9. Chapters: The "administration-order" of the
Bah'I. 318
The position of the right in the Bah'ismus
........................................................................ 319
1. The sources of the bah'istischen right. . .
322
a) The divine right ............................ 322
b) The human right ............................... 326
2. Description of the bah'istischen right. .
327
Natures and purpose of the "administration-
order." 329
1. The exclusivity of the "administration-
order" 330
2. The purpose of the "administration-order"...
335
3. The structural characteristics of this
"Order" ................................................... 337
The construction of the "administration-order"
........................................................................ 340
1. The guardian-hood ............................... 340
a) The guardian's jurisdiction... 341
b) Succession-regulation ....................... 348
2. The "hands of God's" matter ......... 352
3. The "universal house of the justice." . 355
a, origin and purview ...................... 355
Synopsis
b) Election-mode and the principle of the

Beratung .......................... 358
c) The erection of the "universal house
the justice" ................................................. 360
d) The "universal house" without the
Institution of the guardian-hood
.................................................................... 362
4. The "national house of the justice." . 368
a) Election-mode............................................ 369
b) Purview ...................................................... 370
5. The local "house of the justice." . . 372
10. Chapters: The Bah'ismus in the present. . . 376

Plans, goals, victories .............................................. 376
The "Bah'I-Weltstaat" ....................................... 387
The believer in community and environment.........401
Absoluteness-claim and tolerance for the Bah'is &
#31;mus ...................................................... 414
The Bah'ismus in the contradiction of propaganda
and reality ............................................................ 419
Literature-table ................................................................ 433
I. Islmkunde ................................................... 434

II. Bbismus and history of the Iran ..................... 435
III. Bah'ismus .................................................... 438
a) History, biographies, translations, &
#11;Kompilationen reference works
Zeitschriften ........................ 438
b) Writing Bah'ullhs ..................................... 441
c) Writing 'Abdul Bahs ............................... 442
d) Writing of Sawqi Efendi (Shoghi Ef - &
#11;fendi) .................................................... 442
Synopsis
e, literature about the administration-order ... 443

0 Apologetische literature,
Propagandaschriften ............. 444
IV. Critical literature .......................................... 445
V. General theology................................................ 446
Card of the fore Orient ................................................... 447
Registers ...................................................................... 449

Picture-part ....................................................................... 477
Foreword
only low increase from outside. The reasons for this

Versagen are many-layered. You/they have to
do with it not least that offenen after all sides
in the last decades from her/it, world-turned Baha'i-
Bewegung one tightly built and led, in itself
completed organization became.
Nevertheless, the Baha'i-Gemeinschaft is to be
imagined away no more with its two to two-and a
half million believer ring around the earth from the
religious picture of the present. It becomes
her/its/their seriousness and her/its/their claim
through it of unterstrichen not least that she/it
is exposed to a hard prosecution by the Islamic
revolution in the Iran, her/its/their original-country,
and is put on the test with it like at the beginning of
her/its/their story. All the more, it welcomes the
Protestant main office of philosophy-questions, in
her/its/their study-books in the source publishing
house this, to be able to submit first authentic and
at the same time critical representation of the
Baha'i-Religion, her/its/their story, her/its/their
teachings and organization, since decades. The
author is equipped for such a work in a double
manner. To the one, he/it was long time itself
member of the Baha'i-Gemeinschaft, knows
her/it/them like little and was internally turned
her/its/their goals. He/it committed himself the
standards of theology-like Forschung self-
critically and strictly to the andern and took as a
basis his/its work an extensive Studium of
the sources. Not only new findings about the
development of the Baha'i-Religion
erwachsen are from it. Rather, his/its work
turned into a religionswissenschaftlichen
standard-work, that treats his/its topic
vollstndig and can hardly be passed for long
time out.
Stuttgart, in July 1980 Michael

Mildenberger
12
Remarks about the transcription
The paraphrase of Oriental words and names is
she/it usual in the science. The older inscription
current under the Bah'I is put in following table to
the comparison next door. In the text, she/it finds
application only with literature-hints.
Arabic Knowledg Bah'ist. Pronunciation Numb
as well as e-
schaftl. Inscriptio er-
Value
Persian Inscriptio n *
n
1 a a short a like in wet | i
{ long a like to extent i 1

u b b b 2
t t t 400
t th sharp Interdental 500
as in English thing
V P P P
I dj, j dsch, z. B. Jungles 3
C J> h strong h with friction- 8
sound
i h, b kh hard ch, z. B. laugh 600
5 c ch German tsch
J
d d d at the teeth 4
i d dh soft th like in English 700
there
J r r Zungen-r 200
j Z Z soft Z with voice-sound 7
how Franz./English Z
i,
J Z zh voiced (soft) sees
z.B. Genius
s s hard s 60
13
Arabic Knowled Bah'ist. Pronunciation Nu

as well ge-
schaftl. Inscripti mbe
Valu
Persian
as Inscripti on r-
e*
J- on
s sh German sees 300
s s emphatic, at the 90
men formed sharp s
waiter-district-
o> d d, Z emphatic, at the 800
men formed dull d,
waiter-district-
similarly English Z
J. X t emphatic, at the 9
waiter-district-
men formed dull t
a Z, Z emphatic, at the 900
men formed dull Z
waiter-district-
t ' voiced Kehlprelaut; 70
originate through
sammendrcken
powerful to- this
Glottis
i g gh reedy Kehllaut zwi- 1000
schen g and r,
approximately
corresponds
rolltem
GermanZpfchen-r
not ge-
j" f f f 80
j q, k q dull guttural k 100
a k k k 20
g g g
j i 1 1 30
r m m m 40
o n n n 50
v, w v, w English w \
u u u like in mouth & gt; 6
1 long u like in string
h h h 5
14
Arabic knowledge - Bah'ist.. Pronunciation

Num
ber-
as well as, schaftl. Inscription
Value*
Persian inscription
ty y German j or English. y
iS ! i i short i like in child .
'i i long, clear i like in '
Bible
' ' ' solid voice-use like in the
To Germanize before
beginning vowels and
between
Vokalen, z.B.
my 'oath (in contrast to
perjury) or be'enden
The emphatic ones - dull, at the waiter-palate as well as
at the Schneidezhnen and at the waiter-palate
formed - lutes is like h as well, q and ' the Semitic
languages peculiarly and doesn't exist in any European
language.
* The not-Arabic letters of the Persian alphabet don't
have any number-value.
Illustration of the cover::
Stroke Y Bah 'ul-abh, an Invokation (vgl). S. 132) and

symbol of the Bah'ismus.
15
In literature-hints of performed abbreviations:
Commentary = Commentary on the of wanting

and will of bdu'1-Bah
EnRE = Encyclopaedia of religion and
Ethics
Bases = Bases the
Verwaltungsordnung of
the Bah'i
JRAS 1889 as well as
= Journal of the Royal things
Asiatic Society of Great
1892
Britain and Irishman-country,
the year 1889 as well as 1892)
= If preceptes reads Behai'sme you
If preceptes reads
= Life and Teachings of Abbs Ef-
Life and Teachings
fendi
= An-nr'ul-abh fi mufawdt-i
Mufawdt
'Abd al-Bah (German):
Beantwortete questions
= Bah'u'llh and the newcomer
New age
Zeitalter
= Read religion et Philosophies
Rel. et Phil.
Dan's l'Asie Centrale
= Synopsis and Codification of the
Synopsis and Codification Laws and Ordinances of the Ki-
tb-i-Aqdas
= A Testamentsfalschung devalues
Testamentsf'Ischung the Baha'i-religion in the
politischen Shoghismus
= A Travellers Narrative written to
Trav. Fool. illustrate the episode of the Bb
Hint:
Explanations in [] as well as italics (also in

quotations) are hints as well as Forth-recovery of
the author.
16
Prelude
This book deals with a religious community, that Hinduism

itself the big universal-confessions, Buddhism, Jewry,
Christianity and Islam assigns, and the claim represents,
whose to be conclusion and fulfillment.
The Bah'ismus, whose name derives from the donor
Bah'idlh, is not the first religious Neuschpfung, that is
gefolgt on the Islam, the most recent of the known big
world-religions. But she/it is the first, that became evident
after this with the same universal claim and aims at an
Eingliederung of the whole mankind into her/its/their
new belief-building. The Bah'ismus wants to be no renewal
of the bestehenden religions. His/its teachings already
follows none existing albeit the message of the Islam, from
which the Bah'Itum followed, confessed her/it/them in much
to Gevatter. Bah'ullh wanted get along as reformer of
his/its traditional religion, the Islam, knows. His/its show
was no retrospective, that once the spilled values and the
erstorbenen vitalities a dynamischen beginning's, to
awaken again, strove. Rather he/it immediately performed
with a new teachings, that he/it clearly put in contrast to that
of the Qur'n, at beginning even if many Entlehnungen
and inner mutualities are not to be denied. Bah'ullh is to be
therefore put in the row of the actual Religionsstifter,
that dissociated itself from the old law and put down a new
one at his/its place. The Bah'T therefore consider her/its/their
belief an autonomous religion, donated to it,
17
Prelude
the supporters of all former confessions in itself to

vereinigen. They propagate her/its/their message
entsprechend as the present day and age and
groundbreaking for the future. Nevertheless, the theology
didn't hear her/its/their reputation long. In the multifarious
religion-world, he/it won't have put him/it entitled position as
autonomous new revelation-religion the Bah'ismus away
until today yet. The formation of this youngest world-religion
reaches back already over hundred years on that occasion.
However the Bah' winning through his/its offensive
Missionspropaganda world-wide more and more at
meaning & #31;ismus, to actually become established right in
the western society only in the last twenty years, was able.
There, he/it turned into an admittedly still little known,
however no more away-intending component of the religious
pluralism since then.
The genesis of the Bah'ismus is sl'iti-scher narrowly joined
direction with the newer history of the Islam gave a home in
Persia. It grew out of that in the middle of the 19.
Jahrhunderts a religious movement, that out-penetrated over
the Persian trunk-country soon and encroached also on other
Lnder: the Bbismus. This viewed as the fulfillment
of a century-long return-expectation in the sl'ischen Islam.
However theological differences to the orthodox Sl'a and
political circumstances caused his/its Verselbstndigung so
that a new Religion developed from the movement.
Her/its/their continuance was however only from kurzer
duration, because on the other hand it were political
Implikationen, theological differences (this time community-
internal) and personal power-claims, that cleft the Bbismus
and led to the reason of the further-grasping Bah'ismus. More
final more only didn't view itself longer than
Verheiung the Islam but as it were as the historical
fulfillment of all religions of this world. The claim of the
Bah'T therefore is emphasized universal. The Bah'itum
wants to be the religion in present and future. His/its law and
18
Prelude
umspannen shall his/its theokratische order the world

one day and master.
In the year 1844, a young man acted in the South-Persian Slrz
by the name of Mirz 'universe Muhammad as bb, d. h. To
recognize "gate" to the verborgenen of twelfth Imm
(model) of the Sl'iten - that religious head, that vanished in
the year 873 below mysterious circumstances of the
Bildflche after sTitischer berlieferung and
removes from the earth since then, in a type's transcendent
seclusion lives. Only in the "fullness of the time", he/it shall
as the Mahdi (the Rechtgeleitete) wiedererscheinen,
the depraved Islam restores and this to the world-wide
victory helps.
The belief in the quick return was this Imm Mahdi under the
Sl'iten since the Entrckung never went out theirs of twelfth
and last mental leader, what awakened wrong expectations
and chiliasti-sche again and again speculations, on which an
enthusiastischer Immkultus wide-shut directly, in the
course of the history began. The fieberhafte Parusie-
Erwartung brought it among others with itself, that countless
subgroups and sects, that announced the quick
Wiederkunft of the removed twelfth Imm again and
again, was created (altogether over seventy) innerhalb
of the Sl'a. The school of the Saihl was one of these sects.
Ali Muhammad, that possessed the prestige of a
theosophical master there, belonged to her. The Saihl
represented among others the opinion, that there must be
always somebody, that as bb (door or gate) in direct mental
connection with the hidden Imm stehe, whose return
imminently ankndigten she/it as immediate. All
Muhammads claim, this middle zwischen the believer
and that to be absent Imm, he/it came with both the Saihl
and in wide circles sTitischen public orthodox upon interest
and awakened active enthusiasm. All Muhammad now
became known as Hazrat-i Bb (being holiness of the Bb)
and could a nationally humble pendant in amazingly short
time-
19
Prelude
unify shaft on itself. However soon after his/its Auftritt

left itself Hazrat-i Bb of his/its supporters as the
Wiederkunft of the Imm Mahd! announce even. He/it
now wrote an independent sacred book, the Bayn
(explanation), that he/it opposed the Qur'n and in which he/it
replaced the Islamic Religionsgesetz, the sarl'a, with an
own one. This had to evoke the vehement resistance of the
orthodox clergy and the state force. The open war occurred, in
which the Bbl (supporters of the Bbismus) became
ausgerottet almost fully. Finally, also Hazrat-i Bb was
executed publicly in Tabrlz in 1850.
With his/its death, government and clergy believed
them/her/it from hretische in her/its/their eyes to finally
have turned off movement. Was not however him/it so. After
the bloody massacres sammelten two influential Bbl
in the exile in Baghdad the versprengten, demoralized
and internally fallen out Anhnger and helped the
movement to new ascent. It was this of this of Hazrat-i Bb to
his/its successor designierte Mirz Yahy, named Subh-
i Azal, and whose about thirteen year older half-brother Mirz
Husain 'Ali, named Ganb-i Bah. Subh-i Azal was one to
mystic rapture tending, introverted boy of nineteen years, who
seemed grown not to his/its task. Ganb-i Bah
hingegen was metropolitan, turned and equipped with
good leader-qualities. The Brderpaar fell out after Ganb-
i Bah gained influence more and more. Finally, the
division of the Bbl occurred into an orthodox one, under
the influence Subh-i Azals standing direction, that became
known as Azaliya, while the supporters of the "progressive"
party about Ganb-i Bah called Bah'l for itself henceforth.
Subh-i Azal was able to however only unify a small part of
the Glubigen on itself, against what only Ganb-i
Bah, itself Bah'ullh (shine or glory of God)
nennend, konnte win the big majority of the
Bbl for itself.
20
Prelude
Under Bah'ullh, the community dissociated itself more

and more of the genuin bbistischen teachings. Finally,
Bah'ullh 1867 acted as the Imm Mahd promised by
Hazrat-i Bb! to recognize, after this the claim made at
beginning his work to be this Mahdl just, withdrew slipped
the control of the donor, in the meantime the Bbismus, 1846
already again, sank more and more into the anarchy. The
Bah'T now recognized the returned Imm Mahdl in
Bah'ullh. Hazrat-i Bb only was bb (in the word's actual
sense) for them henceforth: "Door" or "gate" to the Imm
Mahd!) and as only "forerunners" the in Bah'ullh of
appeared Mahdl. However they still continued: Bah'ullh was
not only the Mahdl betraiit with a new revelation, that should
grasp the whole world one day, the Muslim, the innovator of
the Islam but much more a new prophet.
For the Bah'I, there is not any absolute, at all times valid
religion. The divine revelation-will happens vielmehr
for itself in big universal cycles. In every cycle
(Zeitalter), a prophet appears and donates a religion,
that corresponds to the mankind's respective zeitgeist. Jewry,
Islam, Christianity, Hinduism, Buddhism, like at all all
confessions, therefore is out-of-date religion-steps, that
dismissed through the new revelation of Bah'ullhs, as well
as was filled. This means that the Bah'Itum admittedly
acknowledges all big historic religions as divine in
her/its/their origin and orders. However, her/its/their truth-
claim is timewise limited; her/its/their law and rite not one
for every time bindend.
Also Bah'ullh left this the Bayn of the Hazrat-i Bb a
sacred book, named Kitb al-Aqdas, on the other hand
replaced and is viewed in addition as the fulfillment of the
sacred writing of all religions. It contains the new one, bah' -
istische religion-law, that in content admittedly stands the
Bayn quite near, in contrast to this increases elements,
however
21
Prelude
western enlightenment and above all an emphasizes

universalistische shaping shows. Become z. soB. the
Durchsetzung of the Bah'ismus as universal unit-
religion and the creation of a theokratischen world-unit-state
demanded. Here, the si'itische idea of her/it is mirrored the
Imm Mahdi of entitled absolute world-reign. With
seiner of gradual financial contribution to the west has
the Bah'is & #31;mus however also increases Christian
thought-property absorbed. His/its inner relationship with
sophistic, neuplatonischem, Christian and not least
Islamic Gedankengut therefore brought the Bah'ismus
the reproach of the Eklektizismus. Judges z. soB.
Emanuel Kellerhals: "The Bahaism is a strange mixture of
Christian, mystic, speculative and Islamic elements."1
however with such estimated-judgments doesn't become
one justly the Selbstverstndnis of this new religion.
The Bah'ismus is an autonomous religion; he/it is "purely
neither seen a sect another synkretistische
Mischreligion in "2 phnomenologisch. Finally one
grows on the ground of the history each religion and points, one
nevertheless left mention objection is valid, installation-wise
synkretistische characteristics on.
In this only over hundred years of his/its existence spread the
Bah'ismus already about all areas of the earth. His/its main
focus remained the Iran meanwhile, where him/it however
until the religion-freedom is not conceded into the present.
The Bah' is in the remaining Islmstaaten, in the Communist
sphere of influence and in some other countries & #31;ismus
also prohibited or to the meaninglessness verurteilt.
Little one, however influential, because finance-strong
communities consist also of Europe and North America.
However, he/it achieved the clearest successes in the
countries of the "third world", where
1
The Islam, S.274.
2
Heinz Rhr in the Hessian radio (9.10.1968).
22
Prelude
outside Persia itself most supporters finds. The total number

of the believer is estimated millions at two until
zweieinhalb presently.
Statements about the literature
The theology gave the Bah'ismus still little attention up to

now. The numerically low spread (above all in the west), but
also the willingness existing on the part of the Bah'I hardly
to the interreligisen dialogue and an opening outwardly, was
supposed to have for this crucial. That of the Bah' became on
the other hand & #made 31;ismus gone ahead Bbismus the
Religionswissenschaft accessible already early. Here,
count M. stepped for the first time Gobineau, that reads
Reli-gions et in his/its classic work of reading, on
Philosophies Dan's l'Asie Centrale (Paris 1865/66) the
Bbismus six chapters (chapter) 6-12, arranged. Seized from
Gobineaus's distinguished portrayal of the frhen
Bbismus, Edward Granville Browne traveled, professor for
Arabistik at the university Cambridge, 1888 to Persia, where
he/it stepped in Isfahn, Sirz, Kirmn and Yazd with the Bbi
in connection. He/it put his/its experiences in A Year
amongst the Persians (London 1893) low. Before already,
he/it portrayed Asiatic high society of the years 1889 and
1892, in which he/it already accepted also the most important
writing of the Bah'ullh, his/its impressions royal in detailed
articles in the journal ofthe. After Browne of the
Spaltung of the Bbi in Azali and Bah'I found out,
he/it went 1890 again into the fore Orient for itself, where
he/it the two leaders, Subh-i Azal in Famagusta on Cyprus
and Bah'ullh in Akk, visited. In Akk, he/it got one on
inquiry from Bah' - ullhs son Abdul Bah home-made
history of the Bbis-mus / Bah'ismus with the title Maqla-i
saw sayyh (report of a traveler), that he/it after his/its return
after
23
Prelude
England in the Persian original-text and English

bersetzung published: A Traveller's Narrative written
to illustrate the episode ofthe Bb (Cambridge 1891). Browne
widened the work with own observations, research-results
and comments (Notes A-Z), while grade W walkouts on the
parallel history-work of the Azall, that bihist (attention
paradise) of the 1896 in Tabrlz martyrisierten
Schwiegersohnes Subh-i Azals, Saih Ahmad of
Kirmn, aufweist rush.
Brownes next work was the translation and critical
illumination of the Ta'rlh-i Gadid (new history) of the Mirz
Husain of Hamadn, another history-work of the Bah'i,
which was written in 1880. Browne published the book in
English translation: The Trikh-i-Jadid or New History of
Mirz 'Ali Muhammad the Bb (Cambridge 1893). Again,
Browne equipped the book with own observations and a
detailed appendix (appendix I-IV), in which he/it, above all in
App. II, cover-ups of historical Tatbestnde of the Bah
7 proves. So, he/it succeeded with him/it the rescue and
republication from the Bah'i on purpose eliminated writing
Nuktatu from Kasan, that served him/it as presentation for the
translation of the Ta'nh-i Gadid incidentally, 7-Kf (London
1910) of the 1852 martyrisierten of Bbl Mirz Gnl. The
Materialsfor the Study ofthe Bbi religion (Cambridge 1918)
and an exact summary of his/its examinations about the
Bbismus and early Bah'ismus in Hastings Ency-clopaedia of
religion and Ethics (Edinburgh 1909) - together with smaller
treatises - was Brownes last activity of this neureligisen
appearance. Brownes coverage distinguishes itself through
one high extent at scientific precision. Exactly this
wissenschaftliche reason of his/its works, but also his/its
gewisse preference of the Azali of the Bah'i, became
and is blamed him/it by more final, why his/its writing are not
little or at all known under the Bah'i.
24
Prelude
The writing Hermann Roemers is an outstanding religion-

historical examination of the Bbismus and early Bah'ismus
the Bbi-Beh'i (Potsdam 1911). She/it contains much
valuable source-material and is in her/its/their detail, although
appeared already 1911, "an excellent one and not becoming
obsolete scientific examination and representation "3 of the
Bbismus / Bah'ismus. Roman's work is the first
incidentally and until then single in German language
appeared exact scientific representation of the two
Zwillingsreligionen. Unfortunately, the writing was put
on again no more since her/its/their publication and
consequently only badly accessible. It therefore was a concern
for me, that to let especially valuable statements and
considerations of Roman get here word again. His/its
references and religionsgeschichtlichen thoughts are
for everyone, that itself with the Bbismus as well as
Employing Bah'ismus has, an useful help.
As general interestingly, to assess, is also the study of Gerhard
Rosenkranz of roses the Bah "i - in chapters of up-to-date
religion-history (Stuttgart 1949).
The Kitb al-Aqdas, the "most sacred book", is indispensable
for the study of the Bah'ismus. It is Bah'ullhs most
important revelation-writing and contains his/its religion-law,
the basis of the theokratischen world-order of the Bah'T.
A.H. Tumansky published 1899 the book in the Arabic
original-text and Russian translation. An English-language
Ausgabe appeared only 1961: Al-Kitb al-Aqdas or the
cider Holy Book by Mlrz Husayn 'universe Bah'u'llh
(London 1961), herausgegeben of Earl E. Eider and
William McE. Miller. Under the Bah'T, the Kitb al-Aqdas
is not public knowledge in the quite-text until on the present-
day day, also largely consequently unbekannt. Only
1973, the leadership of the Bah'I gave one in Haifa
. Wreath of roses, the Bah'I, S. 7.
25
Prelude
Synopsis and Codification ofthe Laws and Ordinances ofthe

Kitb-i-Aqdas, that shows some summaries and text-
departures merely, that full-text withholds, opposite the
original, out however. Wanted with it and apparently wants
to prevent the Bah'i-Fhrung that especially the partially
odd ones and in the western society of clinking glasses laws
of her/its/their prophet known becomes, because if necessary
negative effects are to be been afraid at the mission-work.
The translation of Eider and McE. Miller therefore is
especially valuable since existieren and also the Arabic
original-text are not transfers of other western languages
(except the one Tumanskys in Russian) of the circulation. The
London edition contains a precise Einfhrung
moreover, brings walkouts on the Arabic original-text and
points useful, that text accompanied hints on. Remain to
remark that the property of Fremdbersetzungen of
her/its/their most sacred book is not permissible for the Bah'I
and they have ausschlielich for itself to hold and
Codification to the synopsis published by her/its/their
leadership 1973. Extremely extensively, the literature is from
the circle of the supporter Bah'ullhs. As outstanding
chroniclers is above all A. here L. M. Nicola and Hippolyte
Dreyfus to nennen. Was Nicola easterly educated and
probably the grndlichste connoisseur of the early
Bbismus. In his/its quality as a first interpreter of the French
legation in Tihrn, he/it had direct access to the Bbi in Iran.
Nicola's bersetzte 1902 the Dal'il-isab'a (if Preuves
Sept Les) and 1905 the Arabic Bayn (Le Beyn Arabe) of
the Hazrat-i Bb. In the same year, he/it published his/its
famous two-volume monograph about the founder of the
Bbismus: Seyyed Ali Mohammed dit le Bb. Finally, he/it
translated the Persischen Bayn (Le Beyn Persan, Paris
1911-14) as well. From the Bah'i-Fhrung, also these writing
(translations weighty together with anderen and treatises)
don't become vertrieben, why also she/it under the Bah'I
extensive
26
Prelude
unknown is. The big literary work of the Hazrat-i Bb remains

the Bah'I almost fully taciturn consequently. Hippolyte
Dreyfus made Bah'ullhs deserved for itself through his/its
bersetzungen of the writing and through the
Verffentlichung of some other treatises over the
Bah'ismus. Finally, he/it got the French translation of the
after-dinner speeches for Abdul Bahs, collected Clifford
Barney from his/its later Ehefrau Laura: An-nrul-
abhfl mufwadt-i 'Abdal-Bah (the very shiny light of the
discussions of the Abd al-Bah). The collection appeared to
1908 in franzsischer and English translation: If
Lecons reads St. de Jean D'Acre and Some Questions
Answered. The German bersetzung of this revealing
one(s) and appeared 1929 below the title of answering
von'Abdu'l-Bah questions under the Bah'I
weitverbreiteten gathering for the first time. In the last
fifty years, the literature of the Bah'I took, primarily
translations and summaries of the revelations Bah'ullhs and
'Abdul Bahs textbooks and self-portrayals constantly to.
Lacking reflektive approach and not rarely one itself in the
fantastic increasing self-assessment, but also coarse historic
and dogmatic manipulations are however quite decisive here.
For the believer, many of these writing have canonical
meaning. They are for the outsider, although always reliably
not, outstanding sources and witnesses of the bah'istischen
self-image. Big spread and special esteem under the
believers enjoys the writing Sawql Efendis, from 1921 to
1957 "guardians" and head of the Bah'I. The community
owes the translation and composition zahlreicher to
him/it Bah'ullhs and Abdul Bahs missives and treatises.
The writing of Sawql Efendis are among the most-read ones
under the Bah'I today. For the scientist bieten she/it
however little usable historic material, since
Geschichtsklitterung and conscious omissions more important
27
Prelude
Recording findings frequently is. It occurs that the long-

winded, hard to understand and somewhat arrogant style
hardly invites Sawqi Efendis to the reading.
To this book
The present work sits down to the goal, the Bah'ismus as one
up to now still little known appearance of the religious
pluralism of the present a bigger reader-circle
bekanntzumachen. The attempt of an extensive
portrayal of this "future-religion" resulted from the
circumstance that no more since far over half a century an
exact analysis of the Bah'ismus appeared. This here to
schlieende gap crowds m. E. all the more on, as the
Entwicklung of the Bah'ismus brought a strong
displacement to the Profanen since 1921, the
beginning of the Organisierung of the community.
Since then, the Bah'I are at being raised her/its/their
"Verwaltungsordnung" world-wide (organization) and
consolidating. The Bah'ismus possesses one taut, "infallible"
ones in his/its "administrative order", because even
prescribed" hierarchical leadership "from God, decides to it to
insert all Religionen and nations into his/its
theokratisches unit-system. This development was not to be
foreseen in the significance copying itself and then couldn't
werden lit in former wissenschaftlichen treatises
either. The Organisierungsproze, that changed the
Bah'itum in one strictly regulated ones and for the
outsider little transparent system, lasted until into the most
recent time and can be considered completed today mainly.
This historic process of the secularization in the Bah'ismus
(him/it incidentally all historical religions berantwortet is)
was hardly heeded by the theology up to now. Attempts of a
critical analysis of the organisatorischen structures of
the Bah'ismus are a later date and
28
Prelude
didn't yet lead to any rounded off result up to now.

Difficulties arise the scientist in the exploration of the
"Verwaltungsordnung" insofar as each Einblick
remains him/it denied into her/its/their activity. The access to
zuverlssiger literature and the contact with the faithful
gestalten itself not less difficult. The Bah'Itum is with
all the assertion of the openness and Weltzugewandtheit one
in itself completed structures, in which not even the
Durchschnittsglubige gets insight. The outside world
was alerted to the structural Grundzge of the
organization, and especially on their Widersprche to
the propagated teachings, by the renitente attitude of
some Bah'I for the first time, that protested against the taut
leadership in Haifa and delivered her/its/their polemic also in
the ffentlichkeit, in the last years. It became present
with it that the Bah'Itum is no so monolithic block long ago,
as which it acts. Kurt Htten, an outstanding connoisseur of
up-to-date religious currents, outlined the new division
copying itself enthusiasts (Stuttgart "1968) for the first time
in the Bah'ismus in his/its extensive Sektenbuch seer,
Grbler, and granted an insight into the work and goals of
the organization as well as in the from it itself yielding
innergemeinschaftlichen conflict.
The Bah'ismus is in a critical phase presently. The danger of
refractoriness and splitting in the eigenen rows
increases, and the alienation from the andersglubigen
environment constantly increases itself. The self-critical
confrontation with the own teachings is the Bah'i
verboten, with what every base of the testing reflection
and the possibility of an independent free theological
research are stopped. The Bah'I then reject also every inter-
religisen dialogue, laments the "einseitige" activity of
the theology of her/its/their Glaubensaussagen
simultaneously, however, that "dogmatically" she/it as
"irrelevant", and "apologetisch" dismiss.
29
Prelude
The equally hard judgment of beschieden, all the more,

should be the present work as the author belonged to
themselves the Bah'itum earlier and was still covered with the
ban because of his/its criticism of the organization in 1974 after
taken place voluntary exit in the nachhinein. My here
collected results are based on homemade experiences and
observations mainly consequently, that in years of the inner
participation, laborious research and in fruitlessly proceeded
attempts of a communication with the highest function-bearers
of the hierarchy came about. What concerns the content of
present work, so I restricted myself largely to it, there, where
it is about glaubensmige statements, that to let
Bah'i get even word. The religion-historic method requires
yes, that a religion is represented on the basis of her/its/their
self-statements. By the way, however, it gets along by itself
that especially my own philosophy and my / homemade
Erfahrungen with the Bah'ismus content and
formulation 4-one judgment influenced. I lay in no way the
claim to strict objectivity the statements and the achieved
evaluation consequently. Nevertheless, I troubled myself, my
Ergebnisse and representations scientifically to
fundieren. I went determine location on that occasion from no
preconceived theological or glaubensmig from,
without to misjudge the fact, however, on that occasion, that it,
seen strictly, a voraussetzungslose science doesn't give.
Really objective Sachlichkeit is quintessential
impossible, because one everyone assumes ideological premises
consciously or unconsciously, that influence the realization and
judgment decisive. There cannot be strict objectivity
consequently; she/it is only approximately attainable and
remains wissenschaftlicher Arbeit4 an ideal.
4
Vgl. G. Hen-man, the problem of the prerequisite-lot-ness and objectivity in the science
(1947); G. Jacoby, subject-outside objectivity. In: Magazine for Philosophische
research, volume IX, 1955.
30
Prelude
The present examination wants, how already demonstrated,

the reader with the history, that publicizes teachings and the
nature of the Bah'ismus. His/its active mission-activity
exactly also in the Christian society does an intensive activity
and confrontation with his/its goals and teachings to an
immediate need. Finally betrachtet itself the
Bah'ismus even as the world-religion of the future, as
conclusion and fulfillment of all still existing historical
religions. An indeed big Herausforderung at Christians,
Jews, Muslim, Buddhists, Hindu and others. A challenge
however also at the Bah'I itself, itself opposite other thought
and belief-systems to ffnen and in the spirit lived, not
merely verbal tolerance, to enter the risk of an universally
fertile dialogue.
31
I. Reason of the
Bah'ismus for
the Bbismus
1. The religious and political circumstances in
Persia before the appearance of the Hazrat-i
Bb
Whoever gives serious thought to the history of the

Bah'ismus and the Bbismus gone ahead him/it becomes
feststellen that this is joined very narrowly with the
history of the Islam. So, the Bbismus got along as the
historical Erfllung of a century-long return-expectation
in the Islam sl'itischer trend, that since the 16. Century in
Iran (Persia) prevalent is. The mention of the Bbismus
therefore rarely is missing in newer chronicles of the Iran,
because his/its influence on the political and sociocultural
development of the country was considerable at least at
times. Ignaz Goldziher, one of the most competent
representatives of the Islmforschung, called the Bbismus
"the newest, serious reform-movement from the eastern Islam
"1 at beginning of this century. Actually, one called the
Bbismus the eigentlichen bearer of the culture-
movement rightly in the Orient. Originally only a religious
movement, he/it (how later also the Bah'ismus) increased
angenommen terrestrial trains directly. That admittedly
is not anything particular in the Islam, because more than in all
other religions the belief forms the middle of the entire culture
and order-world in him/it. No religion is verwachsen
like the Islam according to her/its/their nature so insoluble
with the politics. Religious community and state one are in
him/it. The motto is brought for a formula: a belief, a
community, an empire. The message of the Islam immanent
is the thought of the theocracy, that Gottesherr-
1
I. Goldziher, the religion of the Islam, S.128.
34
The religious and political circumstances in Persia
shaft on Earth. The Islam therefore is carried by the idea of

the universal, mental one(s) like political,
Weltherrschaft. This thought of the religis of
lined up empire underlying the Islam lets itself retrace in the
old Rome except for the emperors and much more still on the
old-Oriental big-kingship of Persian stamping, that got along
as half-divine institutions likewise. This heritage lives on
undiminished in the Sl a, that in Persia of predominating
special-direction in the Islam, in which also becomes the
sT'iti-schen heads, the Immen (a'imma), gttliche
worship granted. The Imme are regarded as a representative
of God on Earth, more still: they are demonstrations of the
divine will and appearance-places of the absolute
Geistes, the logos1.
As 260 A.H.3, 873 AD, in the year) the Imm Muhammad
him/it Hasan al-Mahdl, the twelfth in the row of the
sl'itischen Fhrer, that was "removed" from earth and
lives (gaiba) in the "Verborgenheit" since then,
stopped to pass the Immat (that is the
geistigpolitische leadership through the Imm)
practically. However the belief in his/its return (rag'a) as the
Imm Mahd! (the Rechtgeleitete, never was given up. He/it,
the expected (muntazar), will come back one day and will
erect the divine empire on Earth. So, the actual "director of
the time" remains the Mahdi also during his/its absence,
(Q'im az-zamn) the earth admittedly removes, however in
the spirit ubiquitous. During his/its absence, qualified
scholars (mugtahid) occupy as his/its representatives (nuw-
wb) the spiritual leadership. Since the Imm Mahd! with
In the Sunna, the orthodox mainstream in the Islam, no miraculous provision was
awarded the caliph. You/they were regarded merely as representatives of the
Propheten Muhammad (not God)!) on Earth that the political responsibility of
the Islamic empire primarily was incumbent on.
A.H. (Year Higra, = Islamic calendar, beginning with the emigration (higra)
Muhammads of Makkah after Madina in the year 622 AD (Year Domini; n.Chr.). In
the following one, the yearly-numbers of the Islamic and Christian calendar of
nebeneinander are presented, z. B. 260/873 for 260 A.H. as well as 873 AD
35
his/its return however also as earthly sovereign will appear, the

political reign of the respective rulers is no more than a
"provisional arrangement." So, the orthodoxen Sl'iten
looked in Iran at the reign of the Pfauenthrons no more than
a type "Interregnum" until the arrival of the final day-like
Imm Mahdi consequently. Of course, this point of view is a
theoretical one more, since since the Safaviden (in the 15).
Jahrhundert, a more or less laicistic state in Iran exists.
That of the Si'iten only tolerated reign of the yard rarely was
not put by the scholars in question meanwhile, also legitimizes
wenngleich again and again. As Mirz universe
Muhammad, the founder of the Bbismus, began to announce
the forthcoming return of the verborgenen Imm of
Mahdi in the year 1260/1844 and, from his/its fana-tisierten
supporters driven, pretended, it was clear that implicitly also
the demand was made on the political world-reign with it - on
the other hand wenigstens in the theory -.
The Geschichtswerdung of the Bbismus is joined on the
narrowest with the history of the Si consequently an and can
understand from only this and is assessed. Our examination
of the Bbismus, a short overview over the Entstehung
and development of the Sl'a and the political
Verhltnisse in the vorbbistischen Persia therefore is
preceded.
The Islam in Persia

To the time of the formation of the Islam of the 7. Century
christlicher calendar had experienced the mighty
empire of the Persian Sssniden his/its biggest expansion
westward. Syria, Palestine and Egypt were in his/its
possession. However the Byzantine Emperor Herakleios (610-
642) threw back the Persians behind the old borders of the
Ostrmischen empire and beat the Persian-king Chosrau II.
The country disintegrated, and
36
The drama of Karbil'
633 the setting off Arabic armies could occupy Sdbabylo-

nien without severe resistance. Three years later, the Persian
capital Ktesiphon-Seleukia fell, and 642 unterlag of the
last Sssnidenknig Yazdegard in the battle of Nihwand.
Despite the outer conquest of the Arabic Muslim, the
Persians protected her/its/their own culture and not least
also her/its/their own language. The different Arabs were
found by the Aryan Persians an invaders, whom they faced
skeptically. Admittedly, the Persians assumed the Islam in
her/its/their majority, however cultural peculiarity and
geschichtliche circumstances favored, that apostate
directions doesn't arise for wenige of the orthodox
Islam in the country and could assert itself. The Sl'a and the
Sflmystik especially distinctive in Persia are two
prominent Beispiele of Persian peculiarity. Countless
subgroups followed again from the Sl'a, among them the
Ism'iliten, Nusairier, Zai-diten, Druze and the Saihl. The
Bbismus owes his/its formation more final.
The drama of Karbil'

The division the Muslim in Sunnite (from arab). sunna =
tradition, and Si'iten, of si'at 'universe = party of the
universe as well as the family of the prophet Muhammad,
should be for Persien from fateful meaning
beforehand. She/it is the product of political disputes about
the rightful succession of the prophet Muhammad. As these
632 n.Chr. died, 'universe ibn Abi Tlib (through his/its
Heirat with the prophet-daughter Ftima a son-in-law
Muhammads) but the older and extremely capable Abu Bakr
were not chosen to the caliph (hallfa = representatives)
surprisingly. 634 'Umr ibn al-Hattb and 644 'Utmn ibn
Affn came after Abu Bakr. This turned 656 during the
prayer in the mosque
37
to Madina stabbed to death. This with bloodstained Qur'n-

Exemphr 'Utmns sent Abi Sufyn, Syria's influential
governor and head of the Umaiyadensippe, what to the
vendetta his/its wife an invitation at his/its cousin Mu'wiya
him/it equaled.
The assassination of 'Utmns entailed that the until now
skipped Ali, that admittedly didn't carry any blame - that
however, murderers left unshorn - at 'Utmn, was picked 656
to the caliph afterall. All didn't have few supporters already
with the gone ahead caliph-elections, that him/it because of
his/its besonderen position as only legitimate successors
anerkannten. You/they referred to numerous hints of the
Propheten, after what this itself should have intended
universe for his/its successor (halifa). However Ali now had
gather the widow Muhammads, and Muawiya, on
dessen side also many opponents, darunter
''isa, itself all those, that demanded for the blood of the
getteten' Utmn revenge. The open war occurred, that
universe decided in favor of itself in the famous "camel-
battle." He/it made after it Kfa to his/its capital, in whose
Umgebung most of his/its supporters lived. Into the
summer 657, Mu'wiya near Siffin entered for him/it at the
middle Euphrates, entgegen renews. However both
emerged a court of arbitration, that should decide
innerhalb of six months. In the Zwischenzeit,
parts of universe's army split off, among them the Hri-giten,
that demanded a decision with the weapon. Ali succeeded to
get rid of this fanatical group largely. At end of the six
months Mu awiya - contrary to the referee-like agreement -
let itself shout out 658, however, to the counter-caliph in
Jerusalem. However universe could still hold itself some
period in Kfa until he/it was stabbed to death by a Hrigiten
in 661. Autocrat became the family of the Umaiyaden and
their head, Muawiya, Muslim with it over them/her/it. His/its
ungeachtet shouted out imirq die'alidischen
Legitimisten Hasan, Alis son, to the caliph. However this was
defeated by Mu'wiya and under relinquishment on all
claims with a Pen-
38
The Immat
sion roofed. He/it later died of the consequences of an

extravagant life short time.
As also Mu'wiya 680 died, die'Aliden (universe
Gefolgsleute) put forward her/its/their claim to power
again and versuchten Alis, to announce younger son
Husain to the caliph. But before a decision occurred, he/it
still became berrascht in Karbil' of Yazid, son of the
Muawiya, in the same year and murders. The prophet-
descendant of Husain turned into the martyr of the Si'iten
so, who lost his/its life in the fight against the
umaiyadischen usurpers. For the Aliden, Karbil' turned
into the place of her/its/their mourning and mental center of
the Sl'a.
Instead of arising against the umaiyadischen opponents with
the weapon in the hand, the Si'iten went into a type "inner
emigration" and mourned for the loss of universe and Husain
henceforth. Their worship and the Versenkung of the ailment
became to the middle of the piety and the Glaubens in
the Sl'a. If the Sl'a arose from the matter of
rechtmigen succession of the prophet initially, so
she/it turned into a theological system and an autonomous
religious direction in the Islam directly.
The Immat
After the assassination of Husains, the Si'iten rejected the
terrestrial Kalifat, because this could now be occupied no
more with a direct limb from the prophet-family. You/they
refused the following to the umaiyadischen caliphs and
opposed them the Imme (leaders, model) as spiritual leaders
of the community. The Si'iten insisted on her/its/their dynastic
Legitimismus consequently and represented the principle that
Allah decides alone whoever should become successor of the
prophet. Universe of the sole rightful Nachfolger
Muhammads was in this sense and after him/it the one from
the row
39
his/its direct descendants, whom the necessary mental

prerequisites fill for this office. The Imm is the only
qualified head of the community but also vermge of
his/its spiritual qualities not only on the basis of his/its
genealogical descent consequently. He/it is the highest
political and spiritual authority in this quality at the same time.
While denied every teaching-authority the caliphs the
orthodox Muslim (Sunnite) and they awarded these to only
the Qur'n, the sacred writing Muhammads, the Si'iten
believe that fortsetzt4 itself in the Immat the spiritual side
of the Prophetenamtes. The respective Imm is
regarded as the heir of the wisdom of Muhammads. He/it has
share of his/its light (only Muhammadl) - that light that
Allah took his/its own shine already before the
Schpfung and Muhammad einhauchte. 'Ali,
even also prexistent, inherited this Lichtsubstanz. The
Immat therefore is the sukzedierende light Muhammads.
Have the Imme concern about the gttlichen nature-
substance consequently. You/they are a divine appearance
(zuhr), innocent, infallible and equipped with miraculous
Eigenschaften.
The consequence of the sl'itischen Imme hands twelve (Ali
and Husain with-included) up to the fateful number. The
eleventh Imm Hasan ibn'Ali died in the year 260/873 al-
Askar! Hasan al-Mahdi followed his/its son Muhammad
ibn. This immediately disappeared the gazes of the believer
after the burial-celebration of his/its Vater and went
into the "Verborgenheit (gaiba)." This seclusion of the
Imm is structured in two epoches. In the first, seventy years
of lasting period, she/it is named (gaibat-i sugr) the "small
Verbergung", the "door" of the (bb) mercy, i.e., stood the
access to the Imm, for few select still open. The "big
Verbergung" (gaibat-i) followed however the small one(s)
329/943
4
Also the Bbismus and Bah'ismus share the same opinion, where the spiritual
authority of the donors also on her/its/their successors as well as Succession-
institutions skips and in them lives on.
40
From the Umaiyaden to the Qgren
kubr: the final Entrckung of the twelfth Imm to S-marr.'

Since then, the "gate" of the (bb) mercy and the
Erkenntnis are completely locked. This final
Entrckung is called the "darkness of the big Verbergung."
She/it is enough up to the return (rag'a) of the twelfth Imm,
that in the "fullness of the time" as the Mahdl, d. h. the
"Rechtgeleitete", will come back. This Mahd! the work of the
prophet Muhammad will then resume, the committed
injustice against his/its family, the 'Aliden, removes and a
new law aufstellen5. Only the Mahdl is able the world rightly
and, to fill justice.
The supporters, that believe in the Zwlferreihe of the
Imme, call Immiten or "Zwlfer-Sfiten (itn 'asarlya)" for
itself. A smaller, historically, but significant direction within
the STa closes the consequence of the Imme with the
seventh, Ism'Il, and therefore is called "Siebener Sia" or
IsmalTiya. Her/its/their head carries the known title g
Hn6.

Under the Arabic dynasty of the Umaiyaden, 661-750 n.
Chr.) if Persia sank to the meaninglessness down. Only under
den'Abbsiden (750-1258), that transferred her/its/their seat of
Damascus to Baghdad into the proximity of the old Persian
capital Ktesi-phon at the Tigris and into the neighborhood of
the sTitischen Heiligtmer of Karbil', Nagaf and Kfa,
Persia, above all in mental area, again at Bedeu, won-
Both the Bbl and the Bah'I call on the historical fulfillment of this
Parusiehoffnung for her/its/their religion-donor in each case.
The Sl'iten of all directions unify approximately 10 percent of the total number the
Muslim today. Her/its/their spread-areas are Pakistan the Iran, then Irq, Yemen,
Lebanon, Syria, Afghanistan, beforehand. India and Turkey. 90% the Muslim admits
the Sunna, the orthodox mainstream in the Islam.
41
tung. If the reign definitely still was the Umaiyaden from the
blutmigen Arab-hood, so that of the Abbsi-den
worked out to a supranational empire, in which the
patriarchalische and small state-like order of the
Umaiyaden were replaced eastern (= Persian) stamping with
the old tradition of the big-kingship. An essential
contribution did the efficient one and educated Persian civil
service on that occasion. Nevertheless it would be far
abortive to assume, das'Abbsiden-kalifat was a Persian one.
Although reaches at the power through the
Untersttzung of the Si'iten, the Abbsi-den remained
the Sunnite Islam loyal and fought the Si'ismus even even
more severely than the Umaiyaden.
Historically significantly the short, however glanzvolle
time of the Iranian Byiden (932-1055), that resided in
Baghdad, was for Persia, and dominated the caliph-throne.
The Eroberungsstrme of the Selgken and the
followed Mongolians in the 11. and 12. However, century put
an ignominious end to the historic size of the Persians and
the Arab and put the whole caliph-empire in rubble and ash.
The Mongolian-sovereign moved Hlg the
endgltigen deathblow, the 1258 Baghdad, that
glamorous political and mental Zentrum of a grand
empire of Gibraltar as far as to the Hin-dukush, conquered,
and had murdered the last caliph. The impulse, that let Persia
turn again into a powerful Nationalstaat, should
originate only from the Safaviden, the successors of the Saih
Sa'ud-Dln (gest). 1334). Anfanglich Sunnite, the Safaviden
constantly altered wachsenden attempt to influence
her/its/their belief in the course of her/its/their on the political
events in Iran and went over to the "Zwlfer Sl'a." As they had
the predominance all over Persia at their disposal, they
crowned Ismail to the Sharish ("king of the kings")
and pushed through the STismus in the country although
Si'iten were only approximately one third of the population at
that time. The sword helped the denominational
Transformation on the one hand, on the other hand
however also the circumstance that even among the Persian
Sunnite since
42
the 13. Century, to find tracks of the universe-cult, was. It is

marking that been pronounced uniting exactly the common,
emotional sfitische belief on the Iranian state-structure had an
effect. Finally the Si'a 1572 was proclaimed the official state-
religion of the country what she/it remained until today.
The Safavi-den gained the climax of her/its/their power-
development under Sah Abbs I. (1587-1629, the art and
Wissenschaft eagerly demanded, simultaneously
however also the sTitischen theologian the 'ulam favorably
minded was. This gelang it, to take a key-position in
administration and education, what she/it let turn into the most
important bearer of the Staatsgewalt soon. As the
disintegration of the Safavidenherrschaft started, the 'ulam
and her/its/their leaders knew, that to seize mugtahid, power
and property completely. Mismanagement, Zerfall of
the state order and an excessive taxation led to revolts and
rebellions directly it made 1722 easy what for
afghanischen invaders to conquer Iran, while Russians
and Osmnen areas in the north in the Kaukasus
besetzten. However, nadir Hn later expelled the
Afghans already seven years. After his/its assassination 1747,
one decade of the anarchy followed until Karlm Hn Zand let
itself shout out 1758 to the viceroy (vakll) and a period of
relative peace secured the country. After his/its death in the
year 1779, the Qgre g Muhammad collected in the
North-province Mzandarn a powerful troop, with which
he/it moved after Isfahn, and expelled the Zands. The
dynasty of the Qgren, whose reign lasted until 1925, began
with him/it. But already the beginning of this new era was all
other than glorious. The consolidation of the new reign and
the coronation g Muhammads to the Shansh in the year
1796 went voraus cruel inner fights. In Kirmn, the last
Zand, Lutf Ali Hn, could still last until 1794, was beaten
by g Muhammad finally however, that him/it and
the total 20 000 psyche zhlende male population of
the city had blinded and this
43
Women to slaves of the Qgrenarmee did. However the

reign lasted this first Qgren only one year; he/it was
murdered by a servant in 1797. Successor became universe
(1797-1834) his/its nephew Fath. She/it put grasping
interference of foreign powers into Iran's inner issues under
him/it about itself. This persuaded some persische
politicians under the leadership of Crown prince Abbs Mlrz
(1789-1833) to plead for reforms. However Nota-beln at the
yard of the Shs, leading officers and not least the ultra-
orthodox 'ulam toppled each reform Ansinnen. 'Abbs
Mlrz died to early in the year 1833. With his/its death, the
reform-movement of her/its/their spokesperson
verlustig went. As governor of the province
darbign, he/it was the single influential Qgre, that
fought for drastic nderungen and a modernization of
the country. New crown prince became Muhammad.
However neither he/it nor his/its father, Fath 'universe of
seeing, appeared interested at a Neuorientierung.
Both held on to the traditional Traditionen and devoted
itself to a costly way of life. Fath'AlT Sah was known to his/its
big harem and his/its over hundred children. As Fath AU of
seeing one year after Abbs Mlrz died, Muhammad
became his/its successor. Under Muhammad Sah (1834-
1848), the influence of the European powers widened, by
name Great Britain and Rulands, that
aufzwangen dependence the country of an Art
Neokoloniale.
However more than the interference of foreign powers
shocked religious tensions the Iran, that first from
Zusammensten with the Ism'Tliten shortly after and
with much bigger size from the confrontation with the BbT
arose. 1840 the Ism'Tliten ("Siebener ST'iten") in the southern
Zentralirn revolted under the leadership of her/its/their
Imms, Hasan 'Ali Sah, the later the hereditary title g Hn
led, against the government. However the rebellion went
wrong, and Hasan'Ali Sah fled with his/its supporters to India,
where he/it a bigger
44
Following found. India (Bombay) is the headquarters of the

Ism'iliten since then.
However, the appearance of the Mirz'All Muhammad was
from far bigger significance, named Hazrat-i Bb (1844-
1850), whose messianic movement grasped whole Persia.
The Geburt of the Bbismus fell into a period of
political and social confusions in this country. The unorthodox
religious and social teachings of the young Sayyid1 were the
feudal Herrscherhaus and more still the extreme 'ulam
and mugtahid an aggravation, yes a danger, that was
necessary to get rid of it under all circumstances. The exit-
situation of this new movement was not at all ideal, because the
mass of the people was unknowing and the tutelage of the often
arrogant, corrupt and untouchable 'ulam delivered.
Admittedly, the etablierten succeeded with it political
and religious rulers, the new religion of the Hazrat-i Bb
temporarily almost fully to zertreten. However the total
extermination failed, despite unnachgiebiger of
repression and the Abschlachtung of over 20 000 B-bl. It was
Bah'ullh, the subsequent prophet of the Bah'I, that saved
the Bbismus lying in agony and raised in his/its new religion,
that finds her/its/their spread on the whole globe today.
7
Sayyid (man) = titles of the descendants 'Alis, Hasans and Husains.
45
2. Lives and working of the Hazrat-i Bb
Birth and youth

Sayyid 'universe Muhammad, that later itself the mental
Beinamen al-Bb, i.e. "Gate", (to the hidden Imm)
grew, became at the 1. Muharram 1233 A.H. (20. Octobers
1819, as born son of a merchant in Sirz. Universe Muhammad
already lost the father shortly after his/its birth, on what on
the mother's side, also merchant, he/it in an uncle's care grew
up. The education corresponded to the primary school-step
usual in the country allgemein. With approximately
fifteen years, universe Muhammad joined the merchant-
stand, first with his/its uncle in Sirz, later with another
uncle in Bsir at the Persian golf.
As teenager, Sayyid universe Muhammad is described by the
bbisti-schen historiography as faultless, character-full man of
winning appearance. Erheiratete in the age of approximately
22 years. A son, who died, however, in the age of
approximately two to three years, emerged from the
marriage.
Meeting with the Saihiya

Already early interests at religious questions, Sayyid 'Ali
Muhammad - how much other young Persian - wandered to
the heiligen places of the Sl'iten in Nagaf and Karbil'
in the at that time osmnischen 'Irq. There, he/it got under
the influence of a movement within the "Zwlfer Sl a", that
itself after her/its/their
46
Meeting with the Saihlya
Originators, the Arab Saih Ahmad ibn Zain'ud-Dw of al-

Ahs! (1743-1826, Saihiya named.
The Saihi represented one in many an unorthodox
apprenticeship. You/they were therefore ranked among the
gult (Grenzberschreiter, Sektierer). Especially, they
opposed high number of the hadlte2 questionable not rarely
the ausgesprochen for itself and against them/her/it the
prophet Muhammad of attributed miracle-actions. However
her/its/their central belief-statement consisted of the
assumption that there must be always one, that stands in
secret connection with the hidden twelfth Imm (imm-i
g'ib) and represents his/its will, middle. Especially active is,
as in all chiliastischen drift within the Sf'a, that Immkult of
the Saihi. The twelve Imme are demonstrations of the
gttlichen will as inventive potencies. You/they are the
final purpose of the creation, and htten she/it doesn't
exist, so God would not have created anything. In her/its/their
quality as Gnadenmittler of God (wsita-i faiz), all actions of
God happen through her/it/them. Since inscrutably God
(Allah) and is the human capacity of verschlossen, he/it
can be comprehended only by the middle-ship of the Imme.
You/they are regarded quintessential as personification of the
divine attributes (sift).
In the foreground of the saihitischen teachings, however,
the belief in the quick fulfillment of the Mahdlhoffnung
stood. This return-expectation of the hidden twelfth Imm
was especially active in the Sf'ismus of that time. The
hidden Imm becomes in the person of the final day-like
Mahd directly! erscheinen, the religion of Muhammads
renews, and a new law brings.
Since the gaibat-i kubr, the "big Verbergung", tried Grbler
and "Zeitbestimmer" again and again at (waqqtn)-
# j^.= City in Bahrain and old seat of the Ismlliten.

p ' i ( t r a d i t i o n ) = i n t h e Q u r ' n o f n o t
c o n t a i n e d w o r d s a n d e p i s o d e s , t h a t
a r e a t t r i b u t e d t o t h e o p n e t e n
M u h a m m a d , o f w h i c h g e n u i n e l y s o m e
a n d m a n y a p o k r y - P n e n o f o r i g i n a r e .
47
Lives and working of the Hazrat-i Bb
hand kabbalistischer letter and pay-speculations and with the

aid of Qur'n\eTsen and hadlten (traditions), to find the time
of the protrudes of the Mahdl (waqt hurg al-Q'im).
Bestimmend was on this occasion again and again the
thought of the Millenniums, that the restrained Si'iten
interpreted only as the actual time of the Mahdiherrschaft
officially however themselves. Dennoch is the
Zyklenlehre of the world-week in the Islam to sieve
generally present days (= thousand years each), at which a
new prophet performs again and again. If one adds A. the
tausend years of the Parusieerwartung the time of the
Entrk-kung of the twelfth Imm in the year 260 MR. to it, so
we come to the year 1260/1844 - the year of the messianic
Proklamation of the Sayyid 'Ali Muhammad and
founder of the Bbismus3.
The proclamation about Slrz

After the death of Saih Ahmad Ahs'T, the Persian led
Sayyid Kzim-i rest (1793-1843) the school of the Saihi.
This is not supposed to have nominated any successor (n'ib)
but is not supposed to have instructed his/its Schlern
to look for her/its/their new master - whom he/it should have
promised a special position - in Persia and in the 'Irq. So
anyway, the bbistische Geschichtsschreibung reports.
Under the Saihi, Mulla Husain of Busrya4 enjoyed big
prestige. At the 4. Gamdl'ul-avval 1260 (22). May 1844,
he/it met, obviously on the search of this still
unbekannten successors, with Sayyid universe
Muhammad in his/its home town Slrz to a discussion.
Whether Mulla Husain Busrya offered rest to the Sayyid
universe Muhammad the succession of the Kzim-i there, is
not known. Meanwhile
' Also the Christian Adventiven calculated the same year (1844) for them/her/it
incidentally
Return Christi. 4 Mulla = member of the low
clergy.
48
The proclamation about Sirz
if to have been already about more at this meeting seemed as

about the mere succession of the deceased Saihifhrers,
because in the same night, two hours and 14 minutes after
sunset, gave to recognize itself/themselves Sayyid 'universe
Muhammad in presence of the Mulla Husain as new Saihifh-
rer not but explained, the "gate" 5 (bb) to the
verborgenen Imm to sein6.
The proclamation of the Sayyid AU Muhammad as the
"Bb", as he/it was named henceforth, went the allegorical
interpretation of the 12 in presence of the Mulla Husain. Sure
of the Qur'n, the so-called Josephsre (Sra-i Ysuf),
advance. This Kommentar (tafslr-i sra-i Ysuf), the
Bbi known as Qayym - 'ul-asm', includes more than 9300
verses, that are apportioned into 111 chapters. The first of
these chapters still shall in the nmlichen night of the
inspiration (22)./23.-May 1844, niedergeschrieben has
become. The sf'itische tradition calls the Josephsre the
"book of the solace", that AH his/its wife F-tima, the
daughter Muhammads and Ahnmutter of the twelfth Imm,
left. His/its allegorical interpretation and Enthllung is
left Mahdl vorbehalten for the returned Imm.
The teachings of the "small" one and the "big Verbergung"
(vgl). S.40f, Sayyid-i Bb put the twelfth Imm, better
5
The name of bb is not new in the sTitischen Islam. Always, derAusdruck
referred to Ali, about which a had' tells: "I (Muhammad) am the city
desWissens, and universe is the gate to it." The same name becomes in the
sense of "door", through which one happens, d. also from the Sfigebraucht
h. as means, that enable the Zugangzum Innern. Finally, the teachings of the bb
and the bbiyal (Trschaft) always gets along rest imVordergrund
also in the instructions of the Saihifhrers Sayyid Kzim-i.
6
The present-day historiography of the Bah'T puts forward that zwischen
Mulla Husain and universe Muhammad, that known not each other before,
habensollen the meeting, at that notable one 22. May 1844 purely "accidental"
was as well as auf "divine divine providence" to came about. If however, one
takes into account, that both Mnnerinnerhalb of the Saihiya played a
weighty role, so this statement appears to wenigglaubhaft. Sayyid universe
Muhammad, that possessed the prestige of a theosophischenMeisters of the
sfischen mysticism of ttasawwufl with the Saihi, belonged to denbeliebtesten
students of the Sayyid Kzim with Mulla Husain and was allgemeinbekannt
within the movement. The two men can therefore have been each other strangely.
49
known as Hazrat-i Bb, being holiness of the Bb, his/its

message of the "small" one and the "big appearance"
opposite (zuhr-i sugr and zuhr-i kubr). The "small
appearance" as initial stage of the return of the Mahdl
happened in Saih Ahmad Ahs'i, in Sayyid Kzim-i rest, in
Mulla Husain Busrya and in him/it (Hazrat-i Bb) even. The
"big appearance" as happened return of the Mahdl came true
against it alone in Hazrat-i Bb.
The middle of the new teachings therefore consisted universe
Muhammad of the belief in the realized return of the Imm
Mahdl, and he/it, from the beginning, the "gate" is to (bb)
the deity's realization in the Imm Mahdl. He/it conferred the
title Bb 'ul-bb, d., on his/its first disciple, Mulla Husain
Busrya h. "Door to the Bb", with what bb of the Ali
Muhammad as actual title of the Mahd the self-name!
blieb7 exist. Later, the name still got Hazrat-i Bb nuqta
(point) itself. The title refers b (v), the initial letter of the first
Wortes to the Qur'n, d.i to the point below the Arabic
letter itself. the bismi'llh6. The letter v and his/its point is
understood as the quintessence of the whole Qur'ns and
as the substance intent all things. So, a hadit says:
"Everything, which is in the Qur'n, be in the ftiha9, and
everything, which is in the ftiha, in the bismi'llh (her/its/their
first word), and everything, which is in the bismi'llh, be in the
b (her/its/their Anfangsbuchstaben), and everything,
which is in the b, in the point under the b (his/its smallest
part), and I (universe) am the point under the b."
The name nuqta for her/its/their master, or Hazrat-i nuqta-i
l, S. MR. the first point or Urpunkt, alsbald became
prefer them/her/it from the Bbl. Still existed beside it
7
M. Gobineau, Rel. et Phil., p. 156.
8
Bismi'llhi r-Rahmni r-Rahimi = "in God's name, the merciful, the
Barmherzigen." The bismi'llh is an Adoration and stands as invocatio at
the beginning of a jedenSure of the Qur'n, with exception of the 9.Sure.
9
Ftiha ("the opening") = first Sure of the Qur'n and creed of the
Islam.
50
The spread of the new teachings
other titles, as Hazrat-i rabbl ul'a'l (S.) MR. my very high

man, and further more. The title nuqta stood the Mahdl-
wrde of the universe Muhammad by better than this the bb
anyway although he/it remained as such known and he/it
came back again to it (vgl) themselves later. S.67f (92).

Mulla Husain Busrya was the single one, that in
the night of the 22. on the 23. It became May 1844
stuff of Bbs inspiration. After he/it is supposed to
have checked his/its claim some days, the mull of
the messia-nischen program of the Hazrat-i Bb,
youthful also still, was confident and his/its first
disciple became.
"This night, this same hour will be celebrated in the
future as one of the biggest and most significant parties.
Thanks God for it, that he/it stood merciful-like by you,
your heart's wish to
reaches..."10
if Bbs were words at Mull Husain. And he/it
repeated him/it:
"At first, eighteen souls from own drive and
unaufgefordert must assume me and must
acknowledge the truth of my revelation. Without asked
or been invited to be, everyone of these must make
independently on the search to find me.""
The eighteen disciples were after approximately
two months, from Hazrat-i Bb hurft'ul's hayy,
named "letters of the alive", together. Her/its/their
names are:
Mull Husain Busrya, named Bb'ul-bb
Mull Muhammad'Ali Barnims!, named Ganb-i
Qudds
Mirz Muhammad Hasan Busrya, brother of the
Mull Husain
10
Nabil-i-zam, The Dawn-Breakers, p.61. "
Nabil-i-A'zam, a. a. O.
51
Mlrz Muhammad Bqir, nephew of the Mulla Husain

Mirz Muhammad universe Qazvlnl
Mulla Ahmad Ibdl-i Margi'I
Mulla Ysuf Ardibill
Mulla Galil Urmi
Mulla Mahmud H'I
(These nine fell in the rebellion of Saih Tabarsi in
1849)
Mulla 'universe Bastmi, the first martyr of the Bbi
Qurrat'ul - 'Ayn, named Thira, the "pure"
Sayyid Husain Yazdl
Saih Sa'Id-i Hindi, that "Indians." He/it brought the
teachings to India
Mulla Bqir Tabrizi
Mlrz Hdl Qazvlnl, brother of the Mirz Muhammad
'Ali Qgizvlni
Mirz Muhammad Rawda Hn-i Yazdi
Mulla Hud Bahs Qucni, later known as Mulla Ali
R^T
Mulla Hasan Bagistni.
Since Hazrat-i Bb also was among the "letters of the
Lebendigen", her/its/their complete number estimated at
neunzehn - a sacred number, on whose meaning we
come to still speak.
Among these first disciples, it was, namely the Mulla
Muhammad 'AI 22-year old at that time first above all three,
that should take a special position in the movement soon! from
Brfurs, known as Ganb-i Qudds ("the most sacred") - one
of the most outstanding students of the Saihifhrers Sayyid
Kzim, then Mulla Husain Busrya, Bbs of first disciples,
and finally the famous poet and Bbiheldin Umm Salama,
Zarrln day ("golden crown") named, that as Qurrat'ul - 'Ayn
("eye-solace") and Thira ("the pure") into the history
entered. Qurrat'ul - 'Ayn is in the circle of the eighteen and
from these the single woman the single one incidentally, that
never has met personally Hazrat-i Bb.
"You are the bearers of God's name on this day... Even

the limbs of your body must the reality of your belief
from the grandeur of your goal, the righteousness of
your life
52
and the high character of your devotion certificate casts

off. I prepare you for the advent of a mighty day...
Scatter country through them/her/it far and wide, and
with solid step and sanctified hearts makes ready arrival
the way for being!"
With these words, Hazrat-i Bb sent out his/its disciples,
dessen embassy in Iran's provinces and Turkmanistns
hinauszutragen.
The first supporters came natural from the rows of the
Saihiya, from which a bulk of the new teachings joined.
Only one minority opposed Hazrat-i Bb and verblieb
in the saihitischen school. However, popularity got the
movement also from the wide sl'itischen population, so that
one quickly increasing in remarkably short time and
ergebene, to record supporter-shaft, was. Still, Mulla
Husain Busrya in Tihrn won the two half-brothers Mlrz
Yahy (Subh-i Azal) and Mlrz Husain Ali (Bah'ullh) in
the same summer of the year 1844 from only in
Mzandarn for the new teachings. Both later should take a
leading position in the movement. Meanwhile, Hazrat-i Bb
undertook a pilgrimage (hagg) in company of his/its disciple
Ganb-i Qudds to the heiligen places of the Islam in
Makkah and Madina. At the 19. Ramadan 1260
(Octobers 1844) embarked her/it/them in Bsir at the
Persischen golf and reached Giddah at the 1. D'1-
higga (12). December 1844. There they put on the pilgrim-
garment and came up a camel further after Makkah, where
she/it the stipulated cult-actions at the sacred places of the Ka'ba
vollzogen12. In Makkah of explained Hazrat-i Bb for the first
time publicly his/its program opposite the SaihI Mlrz Muhlt-i
Kirmni, that Hazrat-i itself together with Hggl Muhammad
Karlm Hn, the leader of the remained Saihlminoritt
12
That Hazrat-i Bb after his/its inspiration still started the pilgrimage after Makkah,
shows that he/it considered his/its movement an autonomous one and from the Islam
initially still removed in no way. He/it still felt as devoter Sl - it, especially since got
I along he/it the Muslim as the Mahdl wanted to know.
53
Bb had not connected. A communication didn't come about

jedoch. Negatively also an invitation for the sarlf of
Makkah was informed that the Hazrat-i Bb let delivered
through mediation of the Ganb-i Qudds. From seiner
pilgrimage disappointed, Hazrat-i Bb came back Safar 1261
(March 1845) into his/its home in the month. During his/its
absence, some had done in Iran. Spontaneously and with true
eagerness, Bbs moved disciples in the Provinzen Persia
and announced the message of the "man's Wiederkehr of
the time (shib az-zamn)." It is erstaunlich as this
chiliastische salvation-teachings spread across all people-layers
in winch-ropes. This may clearly do how very much the
belief in the return of the twelfth Imm was able itself as the
Mahdl unbroken in the Si'ismus of that time to
behaupten.
However not only enthusiasm but also resistance made
itself noticeable directly, going out from the
Staatsgewalt and the orthodox sT'itischen clergy.
From now on, vehement opposition arose the Hazrat-i Bb
from even these rows. As the young prophet arrived again in
Slrz, the arousal increased. In the mosques, the madrasen
(Qur'n-schulen), in the bazaars and on public places, the
discussions about the bbistischen Messianismus got hot.
Since silence and order seemed endangered, the
Behrden reached through and first placed the bold
Mulla AI! Bastml, one of the "letters of the alive", caught
and folterten him/it to death. Ganb-i Qudds and two
other believers were tortured on cause of the governor of
Frs in all the public and were driven away from the city.
Finally, also Hazrat-i Bb was arrested and in present of the
governor, Husain Hn Nizm ad-Daula, into the face
geschlagen, so that his/its green turban, the
identification of a Sayyid, fell to the ground. Only by the
mediation of the imm gum'a, Hazrat-i Bb was released
again, under the prerequisite however that he/it itself he/it
54
Prosecution and custody of the Hazrat-i Bb
Supervision of his/its uncle, Hggi Mirz Sayyid Ali,

subordinates. A period followed relative silence, however the
circle of the supporters became ever bigger and already now
included also members of the upper class.
Anxiously over the growing influence of the new religious
movement, saw finally sent out Muhammad the
gelehrten and high-respectable Sayyid Yahy from al-
Drb after Sirz. This should persuade investigations
anstellen and Hazrat-i Bb to the retraction of his/its
teachings at place and place. However after only three
discussions, in which the metaphysischen teachings of
the Islam, exegetische explanations of the Qur'n and matters
of si 'itischen of Parusie-Erwartung discuss, wurden,
Sayyid Yahy Drbi of the matter of the Hazrat-i Bb found
itself overpower so that he/it joined him/it, and him/it saw as
answer a short report about his/its conversion gave. Sayyid
Yahy Drbi, that went down in the bbistische history as
Vahld ("this only one"), was killed spter during the
rebellion of Nayriz. For the movement not less significantly
in this time proved itself also the conversion of the known
polemicist and Apologist Mulla Muhammad Ali Zangni,
the later than Huggat ("the proof") known, and the one of
the Mirz Ahmad Azgandi, Hursn and connoisseurs of
the si'itischen Chiliasmus turned into an educated and
respectable 'ulam.

The Hazrat-i Bb imposed house-arrest with his/its uncle in
Sirz proved as ineffective, because the movement pulled
ever bigger circles and was able also QMr'ngelehrte, some
'ulam and others to convince educated, which should be
advantageous for the community of course. Now, the
governor of the city decided to let arrested Hazrat-i Bb.
However the outbreak of a dangerous cholera-epidemic
55
the intent thwarted. Got verlieen Slrz, according to

also Hazrat-i Bb, hastily large parts of the population the
one Ausreisegenehmigung and in September 1846 after
Isfahn moved.
The local authorities prepared a berraschend friendly
reception for Hazrat-i Bb. The governor of Isfahn,
Mancihr Hn Mu'tamidad-Daula, a Christian from Georgia,
granted him/it protection and housing of the Mirz Sayyid
Muhammad in the house, the sultn'ul - 'ulam and imm
gum'an of Isfahn. In this solved atmosphere, it was Hazrat-i
Bb granted to hold lectures publicly and to receive visits, so
that in the house the imm gum 'a, to record an active arrival
and going directly, was. At such a meeting between Hazrat-i
Bb and leading ministers, the also present Christian
Mancihr Hn asked this for Aufklrung over the
meaning of the program of the prophet Muhammad. Hazrat-i
Bb succeeded to answer the matter of Gouverneurs.
In less than two hours, he/it is supposed to have written
extensive treatise (Nubuvvat-i hssa') to diesem topic a
50 page. Simultaneously, he/it is supposed to have written
another commentary about the matter of return of the Imm
Husain (Rag'at-i Husainl). Mancihr Hn was so
overwhelmed from dieser transcript that has soll14
he/it itself before the gathered community to the Islam
spontaneously known.
An aggravation was the orthodox 'ulam the favor of the
Governor gegenber Hazrat-i Bb and the big
popularity, that his/its appearance caused again and again.
From the pulpits, they called the people, but also the apostate
or uncertain 'ulam to the return on. Simultaneously, they
intervened with the Growesir of the empire, Hggi Mirz
qsl. This under-
" Titles for the higher clergy.
14
Vgl. H.M. Balyuzi. The Bb, p.lll. - It becomes in the spontaneous expression of the
Christian governor for the Islam clear once again that Hazrat-i Bb had recited his/its
message as Islamic revival-teachings initially. The break in the Islam only later should
happen.
56
die'ulam supported; he/it accused the imm gum'a of Isfahn

Vernachlssigung of his/its sacred duty and ordered
Hazrat-i Bb after Tihrn. Simultaneously, the si'iti-schen
spiritual of the city met, that initially kindly aufnahm
him/it, and wrote a common lampoon against the heretic
from Sirz, in which they demanded the death penalty. The
imm gum 'a forced her/it/them to the preparation of a
certificate (fat ~ w), that Hazrat-i Bb absprach the
mental sanity.
The only incited population appeased Gouverneur
Mancihr Hn with the announcement that the prophet
departed already after Tihrn. Actually however he/it still
was in Isfahn and lived in the private-palace of the
governor, where konnte retreat he/it for four months.
Mancihr Hn was Hazrat-i Bb so drawn that he/it is
supposed to have promised him/it his/its whole property and
his/its extensive fortune. Simultaneously, he/it shall
haben intended to move Muhammad Sah there, Hazrat-
i Bb, to prove his/its favor, and his/its corrupt Growesir to
entlassen. However, the plans of the governor of
Isfahn didn't come to the implementation, because Mancihr
Hn died unexpectedly in March 1847.
Gurgln Hn, that nachrckte as deputy-governor in
his/its office, the overpass of the Hazrat-i Bb immediately
induced after Tihrn. However, the escort was held open
thirty miles before the capital in the fortress Kinr Gird with
the prisoner on command of the Growesirs and after Kulayn
weiterbeordert with the edition, to wait for new
instructions there. Obviously the government feared unrests
for the case that Hazrat-i Bb should arrive in the capital of
the empire. In the month of Rabi'at-tnl 1263 (March / April
1847), however, Hazrat-i Bb got a personal letter of the
Shs, politely in the sound, unequivocally in the statement.
The sovereign ordered to take the prophet in the outlying
mountain-fortress of Mk, in the most outer corner of
darbign, in custody.
' ' 57
The actual Leidenszeit began with his/its capture in the

badly accessible Bergen Adarbigns for Hazrat-i Bb.
In Mk and later in the nearby located Cihrlq
verbrachte he/it the last three years his altogether only
sechsjhrigen of working.
The custody in Mk was extremely strict initially. The cell
was inadequate without light and the food. Every visit remained
the first two weeks denied him/it; only his/its brother and a
companion were allowed to look for the prisoner. The fortress
cut into the mountain certainly was in the Kaukasusmassiv
for the badly accessible terrain. Nevertheless, she/it called
bsit, the "open mountain", Hazrat-i Bb gabal-i. And so it
also was: If he/it couldn't to the people, so these came to
him/it. The Bevlkerung15 adversely minded the illustrious
prisoner initially altered her/its/their attitude soon and
appeared interested at the fate of the Hazrat-i Bb. The pub-
population's sympathy forced the supervisor of Mk to
moderate the hard custody-conditions. The fortress turned
into the pilgrim-place of the Bb!, they of everywhere
arrived in order to see her/its/their master came or also only
in his/its proximity to verweilen.
The tidings of the loosened custody-conditions forced
Growesir Hggl Mlrz qsl to bring the prisoner at
another place. In the spring of the year 1264/1848, Hazrat-i
Bb will transfer something over hundred kilometers of
sdlich from Mk of lain fortress of Cihrlq into
them/her/it. The dortige population was Kurdish origin
and Sunnite belief; her/its/their loyalty opposite the central-
force in Tihrn accordingly low. The reception therefore was,
that she/it that of the orthodox ST an and the Pfauenthron
gechteten prophet made ready, immediately at
beginning a friendly one. The events of Mk therefore
should themselves in Cihrlq
15
Growesir Hggi Mlrz qs! was given a home in this area and possessed the local
population's Vertrauen.
58
repeat: Again, villagers and pilgrims streamed at the gates of

the fortress and paid homage to the saint from Sirz. Even
local Notabein and Sunnite 'ulam made her/its/their
attendance for the prisoner.
Again, the Growesir had to intervene in that he/it ordered
the berfhrung of the Hazrat-i Bb after Tabrlz.
There, Hggl Mlrz qsi appointed a meeting of the
spiritual Wrdentrger of the city one, that should
decide on the distant future of the unbequemen
innovator. In the official-seat of the Gouverneurs of
darbign, Crown prince Nsir'ud-Dln, and in
Gegenwart of the Hggl Mulla Mahmud, the nizm 'ul
- 'ulam, the saih al-hlm and the imm gum'a * 6 as well as
before the orthodoxen Saihlfhrern, Hazrat-i Bb was
asked to expound his/its mission the sense. This shouted the
opposing Zuhrerschaft:
"I am the promised! I am the one, whose name now calls
for her already since thousand years, with whose
designation has erhoben, from whose arrival to be
a witness was your dearest Verlangen and pled to
God for Dessentwillen for her/it/them, for you
her/it/them, that he/it might accelerate the hour of his/its
revelation. Really, it geziemt the people of the east
like the west, to obey my word and to hold me the
fidelity."17
Horrify whether this explanation, they scolded the prophets
a heretic and belegten dignitaries schmhvollen him/it
words to court of sitzenden, in order to punish him/it
through Bastonade thereupon. However this was also the
single result of the meeting. Nothing else finally remained the
Growesir to bring back again as the prisoner after
vierzigtgigem Aufenthalt in Tabriz after Cihrlq.
16
Vgl. Anm.13.
17
Zit. with Shoghi Eflendi, God passes by, S. 24.
59
The conference of bath-branch
Bbs public explanation of the spiritual dignitaries in Tabriz, to

be an Epiphanie of the Imm-i g'ib, but also the always more
dangerous growing situation of the Bbl, a "location-
regulation" of the movement made necessary. How does the
messianic claim of her/its/their master to the teachings of the
Qur'n behave? Which Art is the relationship to the Islamic
Religionsgesetz, the sari'a, and how can he/it be
counteracted grasping prosecution about itself? To the
discussion this matter virtually essential for the community
versammelten itself in the late-night-autumn of the year
1264/1848 under the leadership of the later Bah'I-Propheten
Ganb-i Bah einundachtzig disciples to the historic
conference of bath-branch, a small place in Bahs home-
province Mzandarn at the Kaspischen sea.
The dreiwchige convention was all union more brotherly
other than a Kundgebung. He/it was overshadowed by
vehement tensions between Ganb-i Qudds, that quoted the
konservativen wing of the movement, and Qurrat'ul-
Ayn, that represented the liberal direction, vgl. S.52. Session
proceeded at a dramatisch extended Qurrat'ul-Ayn for
itself, to the Entsetzen of the gathered participants, the
veil (higb) of the face, in order to illustrate the beginning of
a new epoch with it completely, - an epoch, that wipes the
come over limitations of the Islam. This courageous woman's
demonstrative Handlung effected the meeting like a hit
from cheerful heaven. Dismayed about this unverschleierten
woman's unertrglichen sight, one of the conferees,
Abdul Hliq Isfahni, reached for the knife and cut the throat
for itself. Some others left the Versammlung and
schworen the belief from. Ganb-i Qudds, with the sword in
the hand, stood, however how paralyzed beside Qurrat'ul-
Ayn, was not able to slam, as these
60
Bbistische revolts in Saih TabarsI, NayrTz and Zangn
rose and called the remained participants with solid voice to

the unity.
This incident now determined the further course of the
conference. Qurrat'ul-Ayn clearly had done with her/its/their
appearance that the Bbismus with the Islam was not more
longer identical. This meant logically also the break in the
sar'i'a-Gesetz. The separation of the Islam was carried out
with it of endgltig. The Bbismus had become
independent and became one of the Islam removed and
independent religion. That this consequential development of
absence of the Hazrat-i Bb happened became he/it in Cihriq
gefangengehalten, is not without meaning. It is to be
assumed that the master would have eingenommen a
mediating point of view at least.
Bbistische revolts in Saih TabarsI,

Nayriz and Zangn
Strengthened by the convention of bath-branch, the harassed

Bbl decided to sit down to the weir against further
prosecutions also with the weapon in the hand if necessary.
However, they didn't leave any attempt undone to win the
executive for her/its/their goals before. The movement was
one purely theosophical until then and no political one(s)
been. Mulla Husain Busrya, Bbs of first disciples,
prepared to convince the government of it that besitze18
she/it no enemy but a confederate in the Bbismus in the
continuous dispute with the influential 'ulam. Hggl Mlrz
qsl, the Growesir of the empire, was anticlerical actually
drawn eingestellt and the Bbismus initially secretly
sooner. However as itself the si'itische clergy, in whose rows
the Bb! the most important successes could record, to the
I Vgl. MR. Romans, that Bbl-Behai, S.57; M. Gobineau, Rel. et Phil., p. 164and
following
61
Weir placed, the Growesir found itself forced to act contrary

to seiner of own conviction and against the Bbl
vorzugehen. The influence of the clergy in the
population's wide Schichten was extraordinarily big,
and only a small upper class appeared unlocked under the
influence of the europischen culture and the
clericalism gegenber opposed. For this reason tried
Mulla Husain Busrya, to win the Growesir Mir the
Bbismus or to interest at least for it, since put this more
orthodox 'ulam certain itself against the reactionary
Bigotterie, that was regarded broadly as the disaster of the
country. The Bbismus shared with his/its demand for
religious tolerance, the annulment of the ritual impurity of the
traffic from Andersglubigen, with the demand for a
betterment of the woman and in the proclamation of the basic
unit of Islam, Jewry and Christianity actually the
neugeistigen currents of his/its time. Nevertheless, this
religious revivalism had to bleiben19 internally strangely the
anti-religious Hggi Mirz qsi.
The unofficial contacts with the yard finished with the death of
Muhammad Sah at the 4. September 1848 and the dismissal
of his/its Growesirs. Mirz Taqi Hn took over the
government with the accession of the first 17jhri-gen
Nsir'ud-Dln (1848-1896). This was an extremely capable
man and since the death of the Crown prince Mirz 'Abbs
(vgl). S.44, the first, the effective reform-politics tried.
However Grogrundbesitzer, yard-officials and 'ulam
forced also the reformfreudigen government head to
proceed against the Bbl. So, it came that itself the situation of
the Bbl under Persia's new political leadership visibly made
worse. Prosecution, Enteignung, Brandschatzung, force-
application and homicide waren on the agenda - even if
the government disapproved of such protuberances. Prisoner
of her/it remained Hazrat-i Bb
" Vgl. MR. Romans, a. a.
O. 62
Bbistische revolts in Saih TabarsT, NayrTz and Zangn
Fortress Cihriq; the community was exposed to fuhrerlos and

an incited population's capriciousness. At a
Freikmpfung of the master from the captivity, it was
not to be thought as long as the Bbi didn't have any own
terrain for the purpose of preparation of such an intent at their
disposal. The thought of the creation of an independent
Bblstaates, as at the base he/it lag20 the Vorstellungen
of the Hazrat-i Bb themselves incidentally, won quickly at
meaning in the consequence. The unexpected death of
Muhammad Sah (4). September 1848, and after-straight
geeignet seemed the short interregnum to put the
intent quickly into action. With it beabsichtigten the
Bbi without exception not, to overthrow the dynasty of the
Qgren immediately and to replace with the own reign of
the Mahdl, so very much also this thought of the ultra-si
'itischen idea of the rightful reign of the Mahdl
zugrunde is. After all however, the Bbi thought of the
Errichtung of an own one, even if still limited
Staatswesens, that should only the five inner provinces
Iran of umfassen for the moment. The events happened
fast as the Bbi immediately prepared to put her/its/their
intent into action. And so the armed revolt occurred against
the Zentralgewalt, that erupted at three different places
and finished schlielich in a bloody fiasco. But then
more than self-defense than attack in the sense of the "sacred
war" is (gihd) the venture of the Bbi to assess, albeit the
attack was kindled every three times from the Bbi. The first
rebellion was quoted from Muhammad 'universe Br-fursf,
known as the name Ganb-i Qudds21. He/it even was the
most ambitious from the circle of the nineteen (hurft'ul
hayy) and 1846 of Hazrat-i Bb with the dignity of the Q'im
("the arising") and the nuqta been roofed, after again itself the
master on his/its more modest
20
Vgl. Arab. Bayn VI, 3, and V, 7, where the area of the bbistischen
Zukunftsstaatesvorerst is based on the five innerirnischen provinces.
21
Also Hazrat-i Qudds (being holiness, the saint) named.
63
Role of the bb had limited. Hazrat-i Bb expelled them/her/it

from Mahdiwrde spoken on the part of the supporters for
him/it of itself at that time and transferred these on Ganb-i
Qudds, in which he/it realizes much more the qualities of
the Mahdi, saw, vgl. also S.92, 22.
As Mulla Husain Busrya had learned about the rebellion of the
Ganb-i Qudds, he/it made, the green turban of the Hazrat-i
Bb fundamental, with approximately two hundred
Glaubensgenossen on, in order to venture to Qudds. At
the 12. October 1848 met 'Ali Tlib-i Tabarsi he/it with his/its
mounted troop at the monument of the Saih Ahmad ibn
in the province Mzandarn one, that he/it let immediately
developed to a fortress. The Bbl had approximately 300
people under the arms. They succeeded with holding the
fortress over months. On the part of the imperial troops,
Prince Mahdi Quli Mlrz commanded, brother of the
verstorbenen Muhammad Sah and military commander
of Mzandarn, the siege of the fortress, in which the rebels
entrench themselves, held. Under the war-reputation: "Y
shib az-zamn!" and the scream: "On the charger, o
Helden God!" succeeded the Bbl repeatedly an
outbreak and the expulsion of the besiegers under quotation
of Ganb-i Qudds and Mulla Husain. However at the 2.
January 1849 felled Mulla Husain Busrya. Now, the war-
luck turned in favor of the government-troops. These decided
to starve out the Bbl and to make so unfit. At the end of
her/its/their strengths arrived, the rebels finally emerged the
opposing superior strength. Before, it promised them courts
departure Prince Mahdi Quli Mlrz under the
Bedingung, that they stretched the arms. However the
promise proved to be a carried, because the
Aufstndischen yielding itself were sold at the
abandonment of the fortress niedergemacht or as a slave
altogether. Ganb-i Qudds became solid-
22
Vgl. Trikh-i-Jadid, p. 336. - Only after Qudds death in the year 1849, Hazrat-i Bb
did the claim, that again publicly to be Mahdi, for itself, as which his/its disciples
admired him/it already before, current.
64
Bbistische revolts in Saih TabarsT, NayrTz and Zangn
taken and at the 22. May 1849 on the main-place of his/its

home town Brfurs publicly massacres, his/its body
mutilates, and the fire hands over. Hardly the cruel massacres
of the Bbl of Saih TabarsI had lain down as a new rebellion
should erupt in the southern province Frs. Sayyid Yahy
Drbl, Vahld zubenannt, that had to check the claim of the
Hazrat-i Bb as Emissr of seeing at that time, itself then
however even the new teachings (vgl) connected. S. 55),
entrenched itself in the fortress Hga with 72 trusted outside
from Nayrlz, near his/its birth-city Drb.
The horrible of Saih TabarsI should wiederholen for
itself here. The government exerted 5000 people, whom the
fortress strmten and the rebels as well as the Bbl
living in the surroundings slaughtered under ghastly tortures.
Became gebunden geehrte and high-respectable
Vahld he/it at a horse once and rubbed through the streets,
decapitates thereupon and his/its dead body the enormous
mob to the desecration hingeworfen. However, one
stuffed his/its head and sent him/it to the authorities of Sirz
as trophy.
However not enough! The unrests encroached beginning 1850
on the capital Tihrn themselves where seven Bbl were arrested
under the Anschuldigung of a planned attack on the life of
the Growesirs Mlrz Taqi Hn and were accused. All seven
were quite watched men, scholars and merchants, also Bbs
uncles under it, Hggl Mlrz Sayyid 'Ali, that had come back
from a visit in the castle of Cihrlq, distant Sayyid Murtad,
just, brother of the Sayyid Kzim Zangnl pleased in Saih
TabarsI, that lodged Hazrat-i Bb during his/its stay in
Isfahn, and Mlrz Qurbn Ali, for whose lives itself even the
Regierungschef personally used. However all
Vermittlungsversuche and even offering of high
ransom-sums could not move the seven men to it, her/its/their
belief abzuschwren. They finally had her/its/their
fidelity to Hazrat-i Bb
65
with the life, to pay. With jubilation-reputations and in

hochgradige sfische ecstasy (vgl) gets. S.73f, they
went as the "sifter martyr of Tihrn" into the cruel death. This
for the time being last, at the same time however also
bloodiest act of these hopeless rises happened in Zangn, in
the northwest-province Glln, in May 1850. Again, the
desperados barricaded themselves in a fortress - this time in
universe Mardn Hn, lain somewhat north of Zangn. From
here, over three-thousand Bbl, men, women and children,
fought under quotation of Mulla Muhammad universe
Zangnl, Huggat zubenannt. The craziness-action of
the Bb resolved to all! also finished here in a bloody
Niederlage in December 1850. The blood-customs still
surpassed that of Saih TabarsI and Nayriz by far. Huggat
itself died of the injuries, that he/it had tightened in the fight.
The determination and the heroic courage, that the
Insurgenten at all three arenas of the Kampfgeschehens
bewiesen, is exemplary, albeit the revolts don't
represent gerade a Ruhmesblatt of the bbistischen
history. And the bold, even joyful willingness, with which
they went into the cruel death, is just as singularly. You/they
were virtually hungry, the way of the martyrdom, to go.
Ganb-i Qudds promised the fighters the Erlsung
from the world and the prison of the body from Saih TabarsI in
the death and the ascent from the sphere of the true existence,
d. h. into the Gegenwart of the Geliebten23. So, the initial
successes of the Bbl, that had been defeated the
government-troops at number and arming far, are to be led back
on her/its/their religious-fanatical one(s) and
unerschrockene persistence beforehand. After
bah'istischem history-understanding, the revolts were pure
"defenses "24 of Saih TabarsI, Nayriz and Zangn. This one-
sided interpretation be-
" Vgl. Trikh-i-Jadid, p. 77.
24
Vgl. insb. Nabil-i-A zam, The Dawn-Breakers; AHEM. Balyuzi, The Bb;
Shoghi Effendi, God gehl past.
66
F
' Bbistische revolts in aih Tabarsi, Nayrlz and Zaign
however, it is allowed to a correction since she/it disfigures

the true Sachverhalt of the events. It admittedly applies
that the BibI, presses through ongoing and trying
Belstigungen, degradations and open prosecutions, in
dne defense-attitude squeezed wurden25. However this artete
in eiien open, from which Bbl begun war from. Comes that
she/it a division of the Iranian state bezweckten, in the
intent, with it to erect an independent commonwealth, and
that they perceived the short interregnum after the death of
Muhamnad Sah in September 1848, this intent, to put
sogleich into action. Meanwhile, it was the eifrisen
disciples of the Hazrat-i Bb (all in front Ganb-i Qudds),
who strove for a such consistent solution. Not to have
approved her/it/them seemed Hazrat-i Bb even, didn't
confront, however, her/it/them either. He/it followed the ideal
of the sfischen Frmmigkeit with it, she/it doesn't act,
but God lets act. Actually Hazrat-i Bb prohibited the religion-
war (gihi) 16 and demanded loyalty against the ruler, from
which however forderte27 he/it the confession and the
protection of his/its belief. Certainly: The idea of an
independent bbistischen Stas-wesens goes back directly to
Hazrat-i Bb. Nevertheless wai he/it no political leader but a
theosophist. He/it was k;in the purpose of the Sfismus "28
commander but "a consummate saint. The revolts of Saih
Tabarsi, Nayrlz and Zm-gn cannot be credited with the master
directly consequently especially since he/it served a sentence
during this time of Cihriq and could have taken part in the
fights not at all first. The flag of the disorder rather hoisted
Qudds, that defended an entschiedenen Mahdismus in
contrast to Hazrat-i Bb, the ambitise Gan>i. Hazrat-i
Bb lasted already since 1846in
25
The religious defense-fight is allowed in the Islam, vgl. Qur'n (2:191).
26
Arab. Bavn VII, 6. Vgl. also INC. Browne, JRAS 1889, p.927f.
27
Arab. Ba'yn V, 19.
28
MR. Romans, that Bbl-Beh'l, S.37.
Reserve. Yes, he/it moved in even his/its famous

commentary to the Josephsre (vgl). S.49, back and did other
essential deductions at his/its Lehre29. Simultaneously, he/it
kicked the title nuqta for the Mahd! at Ganb-i Qudds from
and was content again with the more modest title of the bb
(vgl). S. 63f (92).
The suppression of the bbistischen secession-attempts is to
as quite legitimately be marked from the point of view of the
maintenance of the state integration and independence of
Persia. The indescribable massacres of the inferior Bbi find
out no justification through it, however.
The martyrdom of the Hazrat-i Bb

The movement lost her/its/their most outstanding fighters in
the rebellions. At defined heads, only the bold Qurrat'ul
survived beside the Propheten - 'Ayn and the
Brderpaar Subh-i Azal and Ganb-i Bah. Also over the half
from the circle of the nineteen (hurft'ul hayy) fell victim to
the national frenzy. The continuance of the community was
shaken, her/its/their fate seemed sealed. Now,
Growesir Mlrz Taql Hn could move on to getting
also rid of the main-shape of the heretical movement even. A
neuerliche reaction on the part of the smashed one and
completely demoralisierten Bbi was not to be been
afraid longer. It also turned out, however, that the secretion of
the Hazrat-i Bb proved to be ineffective into the in the most
outer corner of the empire lain, unapproachable mountains
darbigns. In the opposite: The Bbi driven by fervent love
to her/its/their master believed to be able to force the release of
her/its/their prophet exactly in the fight. If the government
wanted to prevent the Wahrscheinlichkeit of new
revolts, so no other was left for her/it/them
" Vgl. Trikh-i-Jadid, p.33O.
68
Election as the final elimination of the Hazrat-i Bb, all the

more, as every form of the custody had proved to be pointless.
Beginning of July 1850, Mirz Taqi Hn therefore assigned
the governor of darbign, Prince Hamza Mirz, with
which Aburteilung of the Hazrat-i Bb. However this
recoiled and passed on the order to his/its brother Mirz Hasan
Hn. It was decided to execute the procedure against Hazrat-i
Bb in Tabriz in order to avert possible unrests in the
capital Tihrn. However, proper proceedinges didn't take
place. Hazrat-i Bb was interrogated by the leading mugtahid
in Tabriz merely shortly and immediately was sentenced to the
death.
He/it expected his/its end in the barracks of Tabriz. In the
morning of the 28. Sa bn 1266, 9. July 1850, an officer
wanted to pick up the Verurteilten in the cell, in which
he/it talked exactly with his/its secretary, Sayyid Husain, and
to the Richtsttte fhren. The conversation between the
two one(s) was broken off and was asked Hazrat-i Bb to
come along. However this refused to do the invitation
consequence, and entgegnete the officer: "Not sooner,
as I told him/it (the secretary) everything, which I wish to say,
any earthly power can silence me."30 the officer appeared little
impressed from these words, finished the discussion and took
away the Todeskandidaten. An Armenian regiment under the
command of the Christian Sm Hn was put in charge of
the execution. However this had scruples, that to execute
execution, and berichtete Hazrat-i Bb of his/its
conscience-need. "Follow your instructions", the master
replied to him/it, "and if your intent is sincere, the omnipotent
can certainly free you from your embarrassment."31 now, one
bound Hazrat-i Bb,
Jo Zit.
with Shoghi Effendi. God gehl past, S.58.
31
Zit. with Shoghi Effendi, a. a. O Vgl. also MR. M. Balyuzi, The Bb, p. 157.
69
together with a disciple, Mlrz Muhammad Ali Zanzl, who

insisted on it, to share the fate of his/its master, in the
barrack square at a post. The 750 husband of counting
Regiment of the Sm Hn formed in three rows and
fired on the beiden32. Here now, the bbistisch-bah'istische
historiography knows to report wonderful: As the smoke of
the guns had disappeared, the soldiers and this had to
determine at the 10 000 watchers with horrors that the
prophet had vanished. Only his/its disciple stood living and
unscathed at the wall. The shots had cut waren33 the ropes
merely, at which both fastened. "The Sayyid-i Bb disappeared
our gazes!", the verwirrte Menge34 called. As one
recovered Hazrat-i Bb, he/it was in his/its cell, that before
abgebrochene discussion with his/its secretary at end
leading. He/it told the terrified officer: "I have my
Unterredungbeendet, now, you may get down to it, your
intent auszufhren."35 the officer, who had led the
prophet by force to the Richtsttte before, remembered Bbs
Voraussage and left the barracks hastily. Also Sm Hn
weigerte itself, to repeat the execution, and ordered
his/its soldiers the unhesitating departure. q Gn Hn-i
Hamsa, a colonel of the bodyguard, offered freiwillig
for itself as a result to repeat the execution. Again, Hazrat-i
Bb and his/its disciple were fastened and were hung up. The
Exekutionspeloton covered position and
32
Shoghi Effendi, a.a.O. - That was exerted 750 people for the execution, &
#11;erscheint little credible, because if vonmindestens one 60cm for each
soldier at the side a place reckons, the installation of 750 people would have
yielded in three Reiheneine breadths of 150 m. That is, about itself a
comparison's, to serve, ganze30 m more for a Fuballfeld&#11 than the
internationally admitted maximum-length; (120 m).
33
Vgl. H.M. Balyuzi, The Bb, p. 157and following
34
One vgl. the parallel to the gaiba (Entrckung) of the twelfth Imm in the year 260/873.
andie this events reminds.
35
Zit. with Shoghi Effendi, God gehl past, S. 58.
70
fired. This time, the bodies of the doomed of the balls

became durchsiebt36.
The bodies of the executed were tossed into the moat outside
the Ringmauern, rescued from supporters in the night,
however, and brought on command of Ganb-i Bah at a
sure place after Tihrn. It still should pass 59 years until
Hazrat-i Bb could find his/its last silence-place in the year
1909 about the mountain Karmel, the present-day seat of the
Bah'i, where Bahs son let 'Abbs Efendi erect a worthy
mausoleum for him/it. The martyrdom of the Hazrat-i Bb is
not to be viewed as any coincidence according to the
judgment of Hermann Roemer37. It was rather deep in Bbs
religion-ideal well-founded and one indispensable piece of
his/its prophetic mission." Already "at the grave 'Alis and
Husains (in Nagaf and Karbil'), the urge came to the
martyrdom over him/it, and in his/its commentary to the
Josephsre writes he/it: & gt;O rest of God (baqlyat Allah =
Imm Mahdl), I am hingeopfert completely for you, I am
content with the curses on your way, I don't ask for anything
than to become hingeschlachtet in your love.< "38 "It is, as
I hear one yelling in my soul: the Wohlgeflligste of all
things is that you become a ransom on God's way as it became
Husain."39 the depressing message of the martyr's death of the
saint from Slrz beat high waves not only in Persia but moved
also the public and the sovereign-houses in Europe. The bloody
deed employed even still decades later
36
The bah'istische historiography mentions the confirmation of these
auergewhnlichen accompaniment-circumstances at the execution of the
Hazrat-i Bb through the damaligenbritischen ambassador in Tihrn, Sir Justin
Sheil. His/its report of the 22. July 1850 at denSekretr of the Foreign Office in
London, Lord Palmerston, shall with that of the Bah'i & #11;bereinstimmen and in the
archive of the foreign ministry under the reference F. O.
60/152 are stored. Vgl. to this MR. M. Balyuzi, The Bb, p.202f.
37
The Bbi-Beh' I, S.36.
38
Zit. with MR. Romans, a. a. O; Trav. Fool., p. 3and following
39
Zit. with MR. Romans, a.a.O.; Tdrikh-i-Jadid, p.235.
71
the spirits, authors and artist of Europe. Poems were written

about the Persian prophet, and Sarah Bernhardt asked
Catulle Mendes for a drama about the tragedy. 1904 came in
St. Peter-castle a drama with the title "The Bb" to the
performance. This was translated into the English,
Franzsische and Germans and on the stages
Westeuropas aufgefhrt40.
The assassination on Nsir'ud-Din Sah

Hazrat-i Bb is dead, the community of her/its/their master
robs. The rebellions of Saih Tabarsi, Nayriz and Zangn
went wrong altogether, and on the battlefields, the most
outstanding protagonists of the movement fell. However, the
belief in the matter of the prophet asserted itself
ungebrochen, yes was still strengthened by his/its
martyrdom. Meanwhile, the Bb had! no more spokesperson,
and the pain in the loss of her/its/their master and the
massacred Glaubensbrder weighed heavily on the
only driverless and nebulous community. How should it
continue and where are the possibilities of a Neubeginns? A
small circle radikal of minded Bbl reached directly the
conviction that the elimination of this must hated
Qgrenherrschaft vorangehen for them the final
breakthrough and victory of the Bbismus. The failed revolts
did deutlich meanwhile that not thinking of a victory
on the battlefield was. This plotter-circle only saw the only
tried means to bring about a basic Durchbruch afterall
to the final elimination of the bearers of the executive
consequently, beforehand the Shs even. This in the Orient
deeply verwurzelte thought of the revenge of innocently
merged blood was supposed to have confessed this intent
godfather on that occasion.
40
Vgl. Shoghi Effendi, God gehl past, S.62. 72
The assassination on Nasir'ud-DIn Sah
Middle of August 1852 decided the plotters for itself to put

her/its/their plan into action. Sdiq-i TabrlzT and Fath'ullh-i
QumI, that didn't occupy any central position in the
movement until then, went in those days after Niyvarn
where the imperial army camped and also he/it held open saw
where for itself. In the morning of the 15. August 1852 set
itself the assassins, as camouflaged harmless passer-bys, at
which Straenrand and waited, until Nsir'ud-Dln Sah
set out to his/its blichen morning-ride. As this had
climbed his/its horse, Sdiq-i Tabrlzl fired on the
Herrscher with his/its pistol, so that this hurts to the
ground fell. The murder-attack failed! The marksperson was
still killed at the scene of the crime, at a mule bound and
rubbed until Tihrn, beaten in two pieces there and put on a
public place to the show. It was poured the second
Verschwrer, Fath'ullh-i Qumi, after gone ahead
Folterung melted lead into the throat. The attack on the
sovereign's life should turn into the Auslser for the
until then cruelest prosecutions of the Bbi. The so evoked
fury grasped the whole country. In the cities and villages, the
Bbi were dragged from her/its/their Husern and were
killed. The fury of the masses didn't stop also before women
and children. The orgy, that dragged on and that felled over
20 000 Bbi to the victim, should go down in history as one
of the cruelest religion-prosecutions.
The courage, with which many Bbi went into the cruel death,
is exemplary and a proof of the unbroken fidelity to her/its/their
belief, from which one assumed, that he/it will perish after the
death of the Hazrat-i Bb of alone. The Bbi
verzichteten with it on the taqlya, that is the right of the
Verleugnung of the belief in the emergency, of which
the Sl'iten and insbesondere made immer use the
SaihI again in similar situations of the danger. Under biggest
miseries gerieten the martyrs into the condition of the
famous Mansr-Ek-
73
stase41. They sang dancing with burning candles, that were

drilled into her/its/their bodies, pulled through the streets on
her/its/their Schmhzug: We come "from God, and we come
back to him/it!" And: "I came back! I am
zurckgekehrt! I am on the way (the man) of Sirz
(d.i). Hazrat-i Bb, come. I came with winning ventilation
and stimulation. That is the craziness of the lover. In the one
hand the wine-cup, in which andern the curls of the
Freundes42. Such a dance in the middle on the market place is
my desire."43 already in his/its "Matnavi", Gall'ud-Din
Rml44 describes the complete sfische ecstasy as return in
God. There sagt'All to his/its murderers: "Kill me and know,
in the death my eternally lives is. Wrd' in the grave not
deliverance me grants, the Qur'n probably spoke: & gt;Zu
him/it back you turns?< Life perlhell gushes out of the
downfall for me. I already am long homeless, like long! How
the stranger moves home, from the multiplicity according to
the spirit to the unit flees."45
In the course of the nationwide rush on all potential Bbl,
she/it felt confess over her/its/their regional-borders out,
hochbegabte and just as beautiful poetess Zarrln day,
Qurrat'ul - 'Ayn ("eye-solace") and Thira ("the pure")
zubenannt, that also her/its/their end now drew near. In
her/its/their home, she/it waited, with her/its/their bride-
garment dresses, on the Hscher. They seized these in
her/its/their house (August 1852) the at night, she strangled in a
garden lain outside the city ports and sank her/its/their body in a
well.
41
Husain him/it Mansr al-Hallg, famous Sfimystiker, that claimed in the condition
of the ekstatischen Einswerdung with God, to be God even. For his/its
bekanntesZeugnis ana, he/it went 309/922 in the Mrtyrertod
in '1-haqq ("I am the truth" = God).
42
Known poet-word the big Sfipoeten Sams'ud-Dln Muhammad's Hfiz
ausSfrz (1320-1390).
43
Todesgesang of the Sulaymn Hn.Zit. with MR. Romans, DieBbl-Beh'i, S. 35. Vgl.
auchTrikh - i-Jadid, p. 228ft.
44
Gall'ud-Din Rml (1207-1273), founders of the decoration of the "dancing dervishes"
& #11;und biggest Sfldichter.
45
Zit. with MR. Romans, that Bbi-Beh'i, S. 35and following
74
The assassination on Nasir'ud-DTn Sah
Qurrat'ul called her/its/their murderers - 'Ayn to: "You can

kill me if you want, but the woman's emancipation is able
her/its/their, to detain no more!"
One has Qurrat'ul - named 'Ayn the "Persian virgin of
Orleans." Her/its/their courageous appearance, her/its/their
eloquence and her/its/their radiation were indeed unique in
a country and at a time in which the woman of no esteem
possessed. The oriental studies specialist E.G. Browne
wrote:
A woman's appearance like Qurrat'ul - 'Ayn represents
something rare for each country and for every time, but
for a country like Persia, it is monstrous, and it borders
on the wonderful... And would have the Bbl-Religion
to lay also no claim to size, so however it would suffice
that she/it a heroine 46 like Qurrat'ul - 'Ayn
hervorgebracht has."
Qurrat'ul becomes also in the present-day Bah'ismus - 'Ayn
big Verehrung granted. Her/its/their name is equated
with those of the Virgin Mary, the mother Jesus, and Ftima,
the daughter of the prophet Muhammad and Ahnmutter of
the twelfth Imm47.
The assassination on Nsir'ud-Dln Sah was one just as
unbesonnene craziness-action as the gone ahead
rebellions. It earned the community neither victory nor
acknowledgment but brought her/it/them even more sorry-
full examinations and zuletzt the almost complete
Zertretung. Only under the entschlossenen leadership of
the Ganb-i Bah, the Bbis-mus was able for him/it inflicted
hits from this gradually to recover. However Bah raised the
Bbismus through own Lehrelemente and created such
a new religion: the Bah'ismus. Dieser looked at his/its
donor, itself only Bah'v.llh, naming "shine of God", as that
from Hazrat-i Bb angekndigten yuzhiruh 'ullh
("him/it, that God will reveal), i.e., one the actual Imm
Mahdi. Admittedly refused an orthodox minority under
Mirz Yahy Subh-i Azal, Bah'-
47
"* Zit. with Shoghi Eflendi, God passes by, S.85.
Vgl. Shoghi Eflendi, a.a.O., S.84.
75
ullhs half-brother, this the following and the original

message of the Hazrat-i Bb remained loyal. But the youthful
Subh-i Azal was not adequate for his/its older half-brother at
determination and skillfulness. And finally the teachings of
the Bah'ullh appeared as superior opposite the one of the
Hazrat-i Bb and adjusted the neuzeitlichen thought-
property much more, which contributed wesentlich to
her/its/their entscheidenden breakthrough - exactly also
in the West -.
We already now ventured here to far into the future. For the
moment, we have to still illuminate the religious and social
teachings of the (orthodox) Bbismus. By the way the historic
meaning cannot become the Bbismus abgesprochen in
that he/it found out a raising Weiterfhrung in the
Bah'ismus. In the opposite: The Bbismus vermochte
in only six years between 1844 and 1850, from what Hazrat-i
Bb spent three years in custody to exert a
nachhaltigeren influence on the religious, political and
social Verhltnisse Persia as the Bah'ismus in his/its
nunmehr over centennial history. "The Bbismus", so
Professor wrote I. Person from Darmstadt, "who extended in
less than five years of an end of Persia to the other, that was
basked in the blood of his/its martyrs in the year 1852,
progressed silently and propagated itself. The strength of the
Bbismus overrated "48 persons from Darmstadt however far.
This was laid low, smashes and his/its most outstanding
Protagonisten robs. What followed for him/it in the
Bah'ismus, no re-revival of the original message was albeit
Bah'ullhs teachings follows those of the Hazrat-i Bb in
much and lives on some bbistisches thought-goods in the
Bah'Itum. But without Bah'ullh, maybe the Bbismus
would have sunk completely and would have gotten in
oblivion.
'* Zit. with Shoghi EtTendi. a.a.O., S.W.
76
3. Belief-teachings and social order of
the Hazrat-i Bb
The teachings of God
The idea of God's nature is in the Bbismus the same like in the
Islam. Nowhere, the Islamic heritage steps more clearly to
light as in the common statement about God. God (Allah) is
the Demiurg, the creator and Weltenbeherrscher. As such he/it
calls all things in appearance and gives them her/its/their
existence. However the being-manner of the creation (halq)
is not identical with that of the creator (hliq). God stands
over the creation and rises through his/its single-ness and
absolute unit (tauhld) from her on. He/it is the only
independent nature - eternally in the time and freely from
area and place, because beginning and end, like local
restrictions, don't exist for God. He/it is consummate and
recumbent in himself. He/it stands beyond all the
comprehensibility and contrasts.
" Speaks: He/it is the one God, the eternal God; He/it doesn't testify
and was not begotten, and no nature is for him/it like."1
This fundamental sentence of the Islamic Gotteslehre, that
expresses the unit and absoluteness of God tersely in few
words, forms also the principal item of the bbisti-schen
confession.
The relationship of the human being to God happens in the
category of the conditional things to the Unbedingten, the
dependent on the independent. The connection is that of the
Emanation
1
Qur'n, Sure 112.
77
Belief-teachings and social order of the Hazrat-i Bb
(faid. All creatures emanieren from God, i.e. they are a sink
of his/its inventive activity. Emanation God's first is the logos
('aql), the "first will" or the "first reason." Although this "first
reason" is in the time eternally, however, she/it doesn't have
any share of the Prexistenz god, because she/it is a Nichts2
in the comparison to God's being. Absolute transcendence
results also dessen from God's unbedingten grandeur for
itself. God's nature and reality cannot be comprehended with
the human mind, because the lower step is not able to
include the high-standing one. God can recognize werden3
only through his/its qualities (sift).
" Gaze cannot reach him/it. However, he/it gains the gazes. He/it is the
omniscient, that Allkundige."4
However little the reality of the animal is able like the mineral to
begreifen and this cannot include the nature of the human
being on the other hand, so little also the human being has access
to God's step; she/it remains him/it taciturn. From therefore also
the hadit: "The way is obstructed, and seeking
verworfen."
A definition (hadd) of God therefore is his/its inventive activity
of auszeichnender, probably however the possibility,
given not to rewrite (rasm) manner.
The bbistische Gotteslehre was taken over from the later
Bah'Itum without modification. On the God-sow-sagas of
the Bah'ismus, we will come to still speak farther below.
2
'Abdul Bah, Mufwadl, Kap.53. - Since the bbistischen belief-teachings are
almost held up ausnahmslos also by the Bah'I, is also on their
Literaturverwiesen especially since the bbistischen writing be hardly more
undsie accessible already only a small circle Eingeweihte known earlier
anyway.
3
Mufwadt, chapter
59.
' QWn, 6:104.
78
The teachings of the Prophete
The teachings of the prophecy

The bbistische teachings of the prophecy is based on the
Voi-stellung that the history in big universal cycles
constantly recurs. Like the temporal circulation of the
Planeten around her/its/their own track and in
accordance with the consequence of this constantly repetitive
seasons is also the Weltgeschichte this cyclic rhythm
subservient. Every world-cycle (also world-week named)
apportions in seven world-days (in each case approximately
thousand years), at which again and again a new prophet than
return the him/it vorausgegangenen (daura-i rag'a)
auftritt5. The prophet-row stimnt with the Islamic one in
agreement and names Abre-ham, Moses, Jesus and
Muhammad Adam, Noah. Hazrat-i Bb is the seventh
prophet of the present Weltzy klus, that is finished with
him/it, as the Imm Mahdl. He/it stands as nuqta like the
other six prophets and means her/its/their return (rag'a).
The si'itische idea of the nature of the Imme underlies the
bbistischen nature-regulation of the prophets. A;s
representatives and Gnadenmittler god (wsita-ifaiz) are she/it
the infallible and complete leaders of the Islam. You/they
teach and rule in God's name and distinguish itself through
superhuman qualities, that not verliehen but innate is.
The substance of her/its/their soul is penetrated by preexisting
divine light. Therefore, the Imme and prophets of the sin are
not accessible. An immediate and complete knowledge ('ilm-
i laduni) awards the divine highlight furthermore them, that
itself over all things
1
This teachings Islamic originally not comes from the griechisch-jdisch-orien-lischen
theosophy, where among others we it counteracts the teachings of the stoics and Plotins
of the periodic return of the singles-formations (jtaXiyyevecria). Vgl. also I.Goldzihe's
lectures about the Islam (S.) 217ff, where also b:i similar belief-ideas the Indians,
Mongolians and Abyssinian as well as from the Arabic and African area is attested. -
To the whole vgl. also Mufwadt, chapter 41.
79
stretch, whether passed, presently and henceforth, and

contrasts ('ilm-i kasb'i). You/they are inspired by the divine
spirit and can announce only the truth. This makes the
Imme and prophets to the highest teaching-authority and
to the only legitimate fort-type setters Muhammads.
You/they are the advocates of the divine command (amr'ullh)
and middle between God and the human being. As a recipient
of the gttlichen revelations, they are God's
spokesperson on Earth and the uppermost leaders of the
community of the Glubigen6. The prophet (mazhar) 1 as
apparent God's resolution is a demonstration of the absolute
spirit, the logo ('aql). A prophet appears when the mankind's
mental development requires this. The cyclic return of the
Offenbarungsgeschehens corresponds to the change of
the time and the changes of the circumstances on Earth
consequently. The zyklisch onward process of divine
revelation therefore is adjusted to the mental capacity of the
people. All prophets announce the same eternal
Wahrheit and form a mystic unit consequently. Also the
substantial and basic unit of all religions is expressed with it.
The big monotheistic writing-religions: Jewry, Christianity
and Islam are acknowledged as divine in her/its/their origin.
However, her/its/their Gltigkeitsanspruch is timewise
restricted until the arrival of a new prophet.
As return of the prophet Muhammad abrogierte Hazrat-i
Bb the Islam and donated a new religion: the religion of
the Mahdl, about which the sTitische tradition says, that
she/it will unite all religions as historical fulfillment in
herself.
6
Vgl. I.Goldziher, lectures about the Islam. S.206-215.
7
The term is ilhlya (divine Manifestation) mazhar (appearance-place) or
mazhir-i the bbistische and bah'istische name for the religion-donating
Propheten.
80
Hazrat-i Bb renounces the Sunnite dogma, wonach

after Muhammad, the "seal of the prophets" with it, (htam
an-anblya) a new religion-foundation one for every time
ausgeschlossen is. The world-spirit's Emanation
is according to bbistischer opinion beyond Muhammad and
steps in the Mahdl renews in appearance. This is not a
Reformer (mugaddid) of the only completed Islam -
according to the bbistische idea - but even religion-donating
prophet merely. His/its spirit is completely identical with the
Muhammads and that of his/its predecessors. It is the spirit
that goes since Adam, the first Emanation of the Urgeistes,
through the history and again kundtut8 itself in every revelation
of God. The connection between God and the prophet
happens in the category of the Emanation of the light. God is
(in the language of the allegory) the unapproachable and
irrevocable "sun", that reflects itself in the "mirror" of the
prophet. Therefore, the prophet is called also mirt'ullh,
mirrors of God. God's light, the absolute spirit ('aql), emaniert
from God and steps in the prophet in Erscheinung9. In
addition the Urwille, the world-intellect, reflects in each
atom and reveals itself in different strength in the five
development-steps of the inorganic (mineral), the vegetative
(plant), the animalistic (animal), the mental (human being)
and the pure spirit (God) 10. The relationship therefore is this
of the Ausgieung (Emanation) "and the appearance (zuhr).
An Einwohnen god in the human being (hull), the divine
incarnation (tagsim) therefore, demzufolge is decided
rejected. God is over admission and end-
8
Vgl. I.Goldziher, the religion of the Islam, S. 127and following - The idea of the
Urgeistes returning in the prophet at all times is an old Oriental Religionsgut.
' Vgl. Comment 7.
10
Vgl. Mufwadt, chapter 36, 53, 54. - This teachings corresponds to the
neuplatonischen Auffassung, after what God is the exclusive Urgrund of all the
being, that develops into him/it in many steps to.
" The Emanation is taught in the sense of the plotinischen of overflowing (oiov
ditop)-
Snooze |).
81
step, ascent and descent exalted, why every substantial union

of God with the human being (Anthropomorphis-mus) and the
world is discarded. In the tract of Risla-i saha-blya, Hazrat-i
Bb writes:
"You/they took the radiation of the being (God) over the
(geschaffenen) natures for the substantial being
themselves... Therefore they lie if they say, that the
truths (the true reality of the idea-world) are fixed
substantially (in God) and speak of a Beziehung
between substance and her/its/their remarks and
attributes and the unit between creators and creature.
That simply is Vielgtterei irk,... Because God was
shrewd before the existence of all things... and being of
knowing doesn't have the existence of an object of the
knowledge necessary. Really, the (pure) being (God)
joins with nothing and the cause of the accidental world,
the will (God = logos), a (court) creation of God is."12
With this unambiguous cancellation at the idea of the hull,
that got into the Persian area from India (avatra) and led to
the Vergottung of the Imme in the Sfa (above all in the
UltrasI'ismus, in the Sfismus and in the Ism'iliya), Hazrat-i
Bb approaches the Sunnite (orthodox) Islam. Dieser
teaches God's absolute grandeur over the human being and
negates each material connection of God with the world of the
creation.
Kabbalistik and calendar-reform

The teachings of the mystic meaning of the numbers and
letters claims a central area in the theological system of the
Hazrat-i Bb. This reached into the Hellenistic one coming
already from the old Orient, especially into the
neupythagoreische philosophy and experienced her/its/their
prime in
A.L.M. Nicola, Le Bb et le Soufisme Beyn Arabe av. prop., p. 3and following Zit.
with MR. Roe-mer, the Bbl-Beh'l, S.41 and following
82
Kabbalistik and calendar-reform
I
the Jewish and Islamic Kabbala (abgad). The idea underlies
for her that the letters (alphabet) and numbers (arithmetic)
stand with the transcendent world in a mystic context.
The kabbalistischen combinations construct with the letters on
the point (nuqta) and with the numbers on the one fvhid. The
reason of all things is contained in the ten numbers and the
twenty-eight letters of the Arabic alphabet. You/they
penetrate the variety of the world and turn into the actual
world-principle so. Central significance is attached to the
number 19. She/it is the mystic cardinal number of the
universe and results from the Addition of the
number-values of the Arabic Buchstaben13 of the
einleitenden formula of the Qur'n (Sure 1:1): ^ "&
gt;Jl j*>Il, il ^, j - Bismi'llhi r-Rahmni r-Rahlmi
(vgl). S. 50). The whole teaching-system of the Hazrat-i Bb
rests on the number 19. 19 each yield also the
Zahlenwert of the cross-sum of the Gottesprdikate
vhid (one), wugd (being) and hayy (the alive). Hazrat-i
Bb is the one as the nuqta (point) and forms the (hurft'ul
hayy) unit of the nineteen with his/its eighteen disciples, the
"letter of the alive." The Arabische Bayn (IV, 10) regulates
the religious and social life after the sacred number 19.
The nine-ten-system should reach to permanent meaning in
the Kalenderreform of the Hazrat-i Bb however
beforehand. The bbistische calendar adds days nineteen
months per neunzehn which results in 361 days in the
year. The names of the months and the days are named after
God's attributes. The beginning of the year corresponds to the
old-Persian one new-
13
Every letter of the Arabic alphabet has a pay-value (vgl). the table at beginning of this
book. The mystic numbers and letter-speculation finds also with the sTitischen
champagnes of the Hurfl (vgl). S. 165), the Druze and the Ismlliten at all spread and
active application. To the whole vgl. INC. Browne,
, p ,
S . 2 4
f f .
83
year-meet (naurz), that with the spring-day and Nachtgleiche

(21). March, coincides. The bbistische calendar
beginnt with the proclamation of the Hazrat-i Bb in
the year 1260/1844.
The bbistische calendar - with insignificant
nderungen - later was taken (see S.242ff) over from
the Bah'i.
The bbistische religion-law

In the Bbismus (also like in the later Bah'ismus), much of
revelation or demonstration is the speech. God's will-rally is
meant in the prophet. Revelation is God's" "speech
consequently. God manifests himself in the prophet and
reveals him/it his/its salvation-intent for the people. God
doesn't unite with the world on that occasion; he/it doesn't
become human being, as the Jesus of the Christians, that goes
the way of the deliverance for the people acting. Revelation is
understood as abstract instruction from above here, with her/it
book and law in the foreground stehen14. The prophet is no
redemptive salvation-shape but recipients and
bermittler of the divine command consequently, that
find his/its precipitation in the religion-law. Revelation is no
wirkliches event in the Bbismus between God and the
people - a Vollzug, into the God even human being dies
and becomes. The Offenbarung is a book here. The
Bbismus therefore is a Buch-und law-religion, in which belief
and work side by side-get along things as
heilsnotwendige.
The Bbl were initial eagerly solicitous, the Islamic
Religionsgesetz, the san'a, in accordance with the
qur'nischen rules exact, to follow, which u. itself a. also
shows that Hazrat-i Bb the stipulated Pilgerfahrt (hagg)
to the sacred places of the Islam in Makkah immediately
according to his/its proclamation
14
One vgl. the same conveyance also of the Jewry and Islam.
84
and Madina carried out. First the consequential conference of

bath-branch, the final and unavoidable detachment of the Islam
brought. At her/its/their, the Islamic religion-law will replace
de facto with a new one lifted and late. The new religion-law
of the Hazrat-i Bb is contained in the Bayn
(Auslegung, explanation). The book was created in
Mk and Cihrlq and includes two volumes: the (shorter)
Arabic and the Persischen Bayn. Ersterer is apportioned in
eleven "units" to (vhid) seventeen chapters each, more
final in nine vhid to nineteen chapters each, with exception of
the last vhid, to which only ten chapters show. In the property
of this sacred writing, the Bbl called "people of the Bayn",
with (ahl-i Bayn) what they emphasized (ahl-i Furqn)
her/its/their autonomy opposite the Islam, the "people of the
Qur'n", for itself henceforth because the Qur'n only was
dismissed for her/it/them. The Bayn admittedly doesn't deny
the qur'nische tradition, however he/it gives a talking to this
gegenber drastic innovations and alterations.
Particular weight awards Hazrat-i Bb of the kultischen and
social reorganization of his/its community:
A staff of 19 people should reign the community; into
his/its hands, one fifth of the proprietary-value, that is
raised from the capital every year, should flow as
depositing if this didn't decrease meanwhile. The believer
is indebted to the payment of this taxes, can however
her/its/their obligatorily collection neither through the
spiritual one still through the terrestrial authorities is
caused. All penalties are abolished, except fines and the
prohibition the marries live together between spouses
during a more or less long time. The absolute freedom of
the Handels and the contracts is acknowledged.
The rise of interest on merchandise, that is sold under
payment-date, is allowable. The marriage is obligatorily
after perfection of the eleventh year of life. The divorce
will dissuade, grants the spouses one year of period for it
to the Wiederherstellung of the matrimonial peace.
The divorcees can always reconcile themselves again after
period of one month until the neunzehnten time.
Widowers and widows must marry again with fine,
erstere after 90, more final after 95 days. The student is
not allowed to geschla consummate fifth year of life ago-
85
becomes towards and darfauch then no more than five

hits bekommen, after one put on him/it a blanket.
The supporters, politeness is offered; the luxury-
prohibitions of the Islam, that involve the use of
appliances out of noble metal and from silk-materials, are
abolished.
For every year, an one-monthly (19tgiges) abstinence of
Sonnenaufgang is prescribed until sunset, to what
everyone of the 11. until 42. Year of life is committed.
The ablutions are merely recommended, stipulated not
expressly; each locality must possess a bath. All women
can let themselves see without veils, and men are
allowed to informally, however not obtrusively with
them talks; it is advisable, the number of the shifted
words on 28 to beschrnken.
To the places of pilgrimage is fitting the birthplace of
the prophet, where also a mosque should be built;
furthermore the house of his/its captivity as well as the
residences of his/its hervorragendsten students.
Trips will dissuade in general, apart from
Handelsreisen; Voyages are forbidden, at most the
pilgrims and Kaufleuten allows.
A common prayer only takes place at funerals, however
preaching is recommended in the mosques. According to
the law, there is no more impurity; the proselytes are
cleaned already through the act of her/its/their conversion,
through what also her/its/their entire property immediately
becomes pure; the water is the purity itself, therefore it
cleans. One should read 19 Bayn-Verse every day and
361-once should name God's name.
The dead persons should be buried in crystal or also in a
hewn and smoothed stone-coffin and should be carried a
ring, on whose border a verse is written, at the right
hand & gt;damit the dead persons itself in the diggers
not frchtem. Nobody darfeinem of other force still
does his/its next saddens. One should tell every vocal or
written inquiry to beantworten and the entrusted
letters conscientiously, they don't break.
The Latwergen and the fermented and heady beverages
are forbidden. Every 19 days, one should invite 19
people once, be it also only to the Wassertrinken. Bettelei
is forbidden; it is even sndhaft to give to a beggar.
The reversion of the inheritance after departure of the
burial-costs full-
86
extend as follows: The children get 9/6o, the spouse 8/6o,

sA, o, the father the brother the sister 7A>o, the
mother 6/6o, 4/6o, the teacher V6o. Further, brings up
doesn't stretch this for itself; the agency after heads is
allowable."'5
The public cult becomes in the legislation of the Hazrat-i
Bb, within the sTitischen system because of the theoso-
phischen influences anyway always superficial
gehandhabt, lifted. And as well numerous
Vorschriften of the Islamic right and come over
custom-hood become in favor of the culture-movement of
abgendert16. It is from geschichtlicher significance
that Hazrat-i Bb the canonical law of the Qur'n abrogierte;
however in that he/it countered him/it with a new one, he/it
prevented the junction of his/its teachings into an ahistorical
and asocial mysticism as we have her/it/them in the S-fismus
before ourselves.
Big meaning measures the Bbismus of the allegorical
interpretation (ta 'wil) zu17. Already at his/its first appearance
in Sirz in the night of his/its inspiration (22)./23. May 1844,
Hazrat-i Bb of the allegorical explanation of the Josephsre
served itself. And in his/its writing Dal'il-i sab'a, he/it writes
that "all sacred books are in a mystic language of
geschrieben, that needs the interpretation." He/it refers
to the hadit, after what Muhammad of the Qur'n said, on that
occasion that each verse has different "meanings within
seiner meanings" in one. Hazrat-i Bb wanted realize
this principle, however, also with itself itself sees. He/it
prohibited inconsistent-proof that his/its own writing of the
textual or individual interpretation (vgl) are left. S. 90, 167.
15
Zit. with A.J.Wensinck /J.H. Kramers (ed.s)). Hand-dictionary of the Islam, S. 70
(wiedergegeben after the French translation of the Arabic Bayn
vonA .L .M. Nicola. - Further details about the bbistischen religion-law with M.
Go - & #11;bineau, Rel. et Phil., p.335f and with INC. Browne, JRAS 1889, p.928.
16
Vgl. Mr.-Romans, that Bbi-Behai, S.47.
" As also the Sft, that always laid out the Qur'n allegorically.
87
In the Eschatologie, the qur'nischen and biblical statements

find a new, allegorical Sinngebung over the different-
world. The paradise (ganna) is not more a place of all sensual
joys, and the hell (gahannam) no more the place of
embarrassing pain, longer. Rather, both are mental
Zustnde of the Gottesnhe purely as well as the
Gottesferne. "The paradise is the spiritual perfection of the
human being, that enters in the looking at the Theophanie of
the logo in the prophet and lives on him/it, the hell is this &
gt;Unwissenheit< those, that wissen nothing of the
human and divine spirit's unio mystica.Also the resurrection of
the dead persons (qiyma) becomes "18 as well, taught in the
Islam as bodily resurrection, from Hazrat-i Bb spiritualizes.
And finally spiritualisierte Hazrat-i Bb also the
"Zeichen of the final days", that (as-s'a ace-guesses)
expected the Sfiten near the Wiederkunft of the
hidden Imm. He/it referred that they didn't come
vorausgesagten Zeichen true for itself already with Jesus'
arrival from the Jews just as Muhammads didn't arrive the
Endzeitprophezeiungen Jesus also with the arrival in the
expected manner. Therefore, also the "signs of the Mahdl" are
not to be taken literally but, to indicate allegorically. "The
sun-darkness is the departure of this & gt;Sonne<
Muhammads in favor of the Bb, that Sternenfall the
departure of the theologians and ministers of the Islam,
which represents even the heaven, that now i.e. split
aufgehoben becomes. The division of the moon through
the Mahdl means the annulment of the religion of the Islam,
bringing together of east and west through a Mirakel of the
Mahdl the friedlichen Vlkerverkehr, the conquest of
cities the Eroberung of the hearts."19 the sacred war
(gihd), Hazrat-i Bb indicated - incidentally
Mr.-Romans, that Bhl-Beh'h S.5Of. - Vgl. also Arab. Bayn II, 16, and III, 7.
Mr.-Romans, a.a.O., S. 52. -Vgl. also E.G.Browne, JRAS 1889, p.915; Trav. Fool,
p.28; Trikh-i-Jadid, p.323ff.
completely in the word's ureigentlichem sense - beforehand as

a honest fight with Worten20. However gihd means also
fight with the weapon. He/it is allowed in the Bayn as last
consequence of the self-protection, with what the rebellions
of Saih Tabarsi, Nayriz and Zangn are justified incidentally,
which is incorrect however in this respect as the Bbi
themselves were originators of these revolts. Nevertheless, the
Bayn prohibits the religiously motivated Angriffskrieg21
expressly. If M. GrafGobineau, an excellent connoisseur of the
Bbismus, this point of view not fully shares, so probably in
view of even these inglorious rebellions and the attack on the
sovereign's life. Deshalb is the correction of Roemers22
to be agreed with:
"The regulation that in a country, where became the Bbismus people
and state-religion, the unbeliever the royal protection withdrew, she/it
the lawlessness announced and them a Kopfsteuer (gizya) is
imposed soll23, needs in no way, as to be laid out in the sense of the
actual gihd happens from Gobineau. The inconsistency would
be too big. Also the wish of the Bb, thinks Persia's five
inner provinces after the victory of the Bbismus, that
he/it asserted himself as a mental victory in very next
time, from incredulous freizuhalten24, gets along also
without aid of the thought of force after the Muster
of the Islam in Arabia."
In summa, the Bbismus differs from the
islamischen Ian' "- legislation beforehand in his/its
Antiritualis-mus and the alteration of the cult-law with the
limitation of the daily Gebetsbungen (salt) of until now
five on three prayer-times in the day, the abolition of the
clergy, this
20
Gihd meant: strives, agitates, big effort, with all the energy after something
strive. !l the Abrogation of the gihd is found also with the Druze, that Hurf! and in her/it
Ahmadiya.
22
The Bbi-Beh'i, S.56.
23
Arab. Bavn VII, 16. - Vgl. M.Gobineau, Rel. El Phil., p.338fr.
24
Arab. Bayn VI, 3. - Vgl. also INC. Browne, JRAS 1889, p.927; Trikh-i-Jadid,
& #11;p .xxvi 441.
89
Abrogation of the gihd, the annulment of the interest-

prohibition of merchandise (rib), the demand for a
betterment of the Frau25 and finally in the annulment of the
ritual Unreinheit, that especially the traffic with
heterodox erschwerte.
These Neuerungen partially cataclysmic for the then
time brought the Bbismus the reputation to be bearers of the
neuzeitlichen culture-movement in the Orient.
However, his/its opponents within the si'itischen and Sunnite
orthodoxy accused Hazrat-i Bb, the Antinomismus, to talk
the word. It admittedly applies that Hazrat-i Bb discarded
the sarl'a and everything material and institutional dismissed
in the religion through his/its allegorische method.
However in that he/it opposed the sarl'a an independent new
law, he/it was able to expel the reproach of the Antinomismus
effectively from itself. Numerous ritual Richtlinien and
institutional ordinances, that don't take second place those of
the Qur'n in number and consequence, are found also in Bbs
code, the Bayn, albeit the performed restrictions bring certain
Erleichterungen and a reorientation in the sense of the
in the Orient itself extending culture-movement. Bbs
cancellation at the ritualism and Institutionalismus addresses
exclusively the address the Muslim, Jews, Christians and
Zoroastrier; his/its own system doesn't touch her/it/them. As
we saw, the same hits also for the ta 'wil, the allegorical
Schriftdeutung of foreign religion-books to. It is driven
by Hazrat-i Bb itself eagerly; the own writing against it
remain each auslegerischen of handling withdrawn. Here an
inconsistent one makes and intolerant train emphasizes
notably in the b-bistischen teachings. (We still become
farther below
25
Moral recovery of the female sex, worthier marriage-legislation, Abschaffung of
the veil, girl-schools etc. - The same demands appeared already with the Ismlliten, the
Hurfi and the Ihwn as-saf' meanwhile, therefore is, contrary to which bah'istischen
mission-propaganda, no original nature-characteristic of her/its/their modern time-
religion.
90
sees that the Bayn itself the study of foreign books,

philosophies and sciences, besides which own, with the
prohibition covers, yes even the study of foreign languages
is
[forbids [vgl. S. 166].) The ta'wil is for Hazrat-i Bb help and
danger at the same time: At first a help, as far as along it as
willkommene support to the substantiation of own
teaching-statements-
; can be felt drawn; a danger, as far as the bbistische teachings
risked with his/its "interner" application, that to fall
prey to Spekulation and a varied interpretation. That
already installation-wise aufzeigte the Bbismus with
the prohibition of the interpretation of own theorems tracks
of the solidification, inconsequential for him/it, since he/it
had continuance only over short time, should remain.
However, we will determine that the later Bah'ismus, that
discards the interpretation of own writing just as severely, the
same dogmatic solidification fell, in that he/it sprouts each
self-critical reflection and individual sense-finding of the
revelation-contents as "mental Anmaung."
That Hazrat-i Bb created an independent law is well his/its
most outstanding action. He/it, the theosophist and Sflmy-
stiker, established the foundation, on which the Bah'ismus
could later straighten up, with it. The Bbismus, devoid of
every constitutional basis, would be without this law, in
which probably Wirren of the years of his/its
development gegangen at the base. And finally is to
worthy, that Hazrat-i Bb with his/its law and the emphasized
culture-approval about the Sfismus with his/its unnerving
influence of the ffentlichen life out-grasped and he/it
near-brought his/its religion the actual Urislm with it.
I 91
4. The succession of the Hazrat-i Bb
The proclamation the "one yuzhiruh'ullh"
The chiliastische proclamation was of crucial importance for

the future of the Bbismus the one yuzhiruh 'ullh (& lt;) T
\f- ^ j o - *). i.e. "him/it, the God will let" appear. With this
promise, that appears only in the Bayn, Hazrat-i Bb referred
renewed the Mahdi the arrival and at the same time finally
into the future. The determination of his/its own Mahdlwrde
never was a clear one. At his/its appearance in the year
1260/1844, he/it acted merely as the bb, i.e. the "gate" to the
hidden Imm Mahdi, to recognize. However his/its eager
disciples praised him/it already as the returned Imm Mahdi
itself, for what also his/its writing and Erklrungen
offered occasion sufficiently meanwhile. And actually
Hazrat-i Bb then called on this dignity also for itself,
restricted itself again to his/its more modest role of the bb
two years later (1262/1846), however, and transferred the
MahdTschaft on the youthful and ambitious Muhammad Ali
Brfursi, known as the epithet Ganb-i Qudds1 (vgl).
S.63f - however this didn't make her/it/them any Ehre2
through his/its unprincipled-ness and his/its ambitisen
egoism. As Ganb-i Qudds after the failed rebellion of Saih
Tabarsi 1849 in his/its home town Brfurs a cruel end found,
she/it went
1
Trikh-i-Jadid, p.336.
2
Vgl. Trikh-i-Jadid, p. 363ft. Ganb-i Qudds looked for Busrya (2) after it after the
death of the edlenMulla Husain. January 1849, to save his/its life of
dadurch in the rebellion of Saih Tabarsi, in that he/it this publicly denied.
Also otherwise, derjunge Qudds distinguished itself as the actual madcap of the
movement, that is also the Anstiftungzum revolt to be charged in Saih Tabarsi.
92
Personification of the Mahdl officially again at Hazrat-i Bb

back. This was however inclined, that Mahdlwrde
nunmehr Azal abzutreten3 at the Subh-i young
also still.
It seems, that Hazrat-i Bb themselves never understood each
other as the actual Mahdl wanted to know and he/it was referred
more unintentionally into this role. As the distress of his/its
Bewegung became ever bigger, the prosecutions of
vehemence increased, and the expected success of his/its matter
stayed away, Hazrat-i Bb finally adjourned the Parusie-
Erwartung into the future. Anyway, he/it gave the claim in the
Bayn, that to be Mahdl, praises again and saw the task of
his/its book exactly, that it points out the coming. This
situation quite reminds of the final day-expectation of the
Christian Urgemeinde. There the belief was prevalent
likewise that Jesus, the Messiah, must a second time of
erscheinen before he/it will erect his/its earthly empire.
And finally exactly the Islam referred to this christliche
Parusie-Erwartung by seeing her/its/their fulfillment as the
Parakleten in Muhammad, that for his part on the
arrival of the Mahd! reminded. This, in the person of the
Hazrat-i Bb appeared, found itself only appoint to announce
his/its own Parusie, because every demonstration of the
Urwillens dismisses already an4 the following one. The idea
underlies the return-teachings that it always is the same spirit,
that manifests itself in all the prophet anew. "What spoke in
the prophets of the past, now speaks in me and will speak after
me in the one yuzhiruh 'ullh, because there is not any
termination of this demonstration", Hazrat-i Bb in his/its
Dal 'il-i sab'a5 writes. So, the proclamation corresponds the
one yuzhiruh 'ullh of the teachings of the cyclic one like-
3
Vgl. Trikh-i-Jadid. p. 374-382.
4
After the Data il-i sab'a.Vgl. INC. Browne, JRAS 1889, p.913f.
s Zit.
with MR. Romans, that Bbi-Beh'l S. 59.
93
The succession of the Hazrat-i Bb
derholung of the Offenbarungsgeschehens and the world-

spirit's (logos) continuous new release in all the prophet. The
person the one measured out Hazrat-i Bb such a big
meaning yuzhiruh'ullh, that he/it said about his/its most
important revelation-writing, the Bayn, this still is in the
stage of the seed, and the development of the fruit becomes
only in the work for itself the one yuzhiruh 'ullh
vollziehen6. Already reading of only a verse (ya) of
his/its (the Mahdi) book is more worth than the tausendmalige
Durchlesen of the Bayn1.
"The whole Bayn and who him/it belongs, moves about
the Verkndigung the one yuzhiruh'ullh.
You/they long for him/it as lovers after the lover."8
This is yuzhiruh'ullh one the "master of the time", (shib
az-zamn) that on Earth everything in the heaven and from
God verliehen ist9. He/it is the "point", through
(nuqta) which all things (kull-i say) find out l0 her/its/their
upswing and return in God, ". It is incumbent on him/it n. to
explain it, all secrets and hints of the Bayn in the allegorical
sense Is said with it that only with the arrival the one yuzhiruh
'ullh of the Bayn his/its perfection is experienced, because
he/it will justify a new book bringen and therefore a new
religion-step, that the conclusion of the Bayn as well as will
be the Bbismus. That Hazrat-i Bb used the quite vague
name yuzhiruh' ullh" "one and he/it more simply and
more unequivocally didn't speak of the expected Mahdi, it
lets closed that he/it in the one yuzhiruh'ullh more saw as
only the Mahdi the Muslim, he/it in him/it rather a new
Gottesgesandten
6
Pers. Bayn II, 7.
7
Pers. Bayn V, 8.
8
Pers. Bayn III, 3. Vgl. Trav. Fool. Grade V.
9
Arab. Bayn X.
10
The concept kull-i say (pay-value 19 x 19 = 361) has esoteric Bedeutung in
the Bbismus.
1
Arab. Bayn VI, 10 and X.
12
Vgl. Trav. Fool., p.55.
94
and religion-donor recognized, or that even he/it over

them/her/it (eigene)?) Role of the Mahdi in the unclear
one was and he/it therefore wanted to avoid a direct name-
designation. The time for the arrival the one yuzhiruh'ullh
open-left Hazrat-i Bb. The relating to this uncertainty led to
the break of the two Halbbrder and Bblfhrer Subh-i
Azal and Ganb-i Bah in the years 1866/67 because
letzterer appeared unequivocally as Mahdlprtendent.
Subh-i Azal dagegen represented the opinion that two
prophetic cycles don't follow themselves so quickly but that
grow first geschichtlich each religion and must arrange
itself, before she/it is replaced from a next-higher (vgl). also S.
129). The appearance the one yuzhiruh 'ullh, not to therefore
expect thousand years ago, is. He/it referred to the Bayn on
that occasion, that as upper time-limit to the arrival of the
promises 1511 and 2001 years of angibtl3. A low time-border
doesn't name the Bayn. Nevertheless, some passages leave on
the basis of certain zahlenspekulativer indications of a
former, even very quick arrival the one yuzhiruh'ullh reminds.
Now got along no more the direction-pointing sacred
number 19 but the 9 on that occasion as decisive digit in
the foreground, however. Therefore, Hazrat-i Bb shall base
the arrival of the promises habenl4, with what we come to the
year 1269/1853, already on nine years after his/its own
appearance in the year 1260/1844. It is the year of the mystic
inspiration of the Ganb-i Bah in the prison to Tihrn.
Meanwhile, this "inspiration" in the year 9 is
umstritten, and it is not to be excluded that here it
itself about an additional artificial construction of the Bah'I
as well as acts her/its/their prophet even (vgl). S. 109f
(123ff). The quite vague time-calculations of speculative
Zah-
13
Pers. Bayn II, 17. - Vgl. also INC. Browne, JRAS 1892, p.299f. - The number
1511ergibt itself from the cross-sum of the letters of giy / = "help", the
number 2001 ausderjenigen of mustagt = "with him/it one help seeks."
Giyt and mustagl sindmystische epithets of the Hazrat-i Bb.
14
Arab. Bayn VI, 15; M. Gobineau, Rel et Phil., p. 507.
95
len and letter-combinations didn't result in any clear picture

over the arrival of the promises. The calculations of the
supporters Ganb-i Bahs on the basis of the digit 9 proved
Subh-i Azals as just as groundless as the period-bill. If two
decades later (1866/67) nevertheless pushed through
themselves Bah, so not, because his/its calculation was
correct. The reasons are elsewhere. Ganb-i Bah was
superior opposite his brother younger by thirteen years at
experience and Entschlossenheit simply far. The
weitern, and that probably is the most important element of
his/its success, he/it came with his/its claim, that one to be
yuzhiruh'ullh, that Messiassehnsucht of the mass of the
believer contrary to much more than this quiet and careful
Subh-i Azal, that kept back itself with such Ansprchen,
yes, to step forward not at all only with it, needed, since he/it
was entrusted even with the succession by Hazrat-i Bb,
opposite the ambitisen Ganb-i Bah therefore far at the
advantage was.
The position Subh-i Azals and

Ganb-i Bahs in the Bbismus
The two half-brothers MIrz Yahy (Subh-i Azal) and Mlrz

Husain 'Ali (Ganb-i Bah) admitted his/its teachings, with
which they became known through Mulla Husain Busrya,
already in the first year of the appearance of Hazrat-i Bb.
What was for the movement from Bedeutung insofar
was titled origin both, as most of the narrower disciples of
the Hazrat-i Bb-aus consisted of the circles of the clergy
and the commercial Mittelstand.
The father, Mirz Abbs, better known as Mlrz Buzurg,
came from rich family, that in only (Mzandarn) and
Tihrn her/its/their residence had. He/it was vazir, therefore
secretaries of state at the imperial yard. His/its brother later
was q Hn Nri from Nsir'ud-Dln Sah, and a cousin, one
of the Staatssekretre,
96
The position Subh-i Azals and Ganb-i Bahs in the
I Bbismus
1851 his/its first minister. However, most narrow

Familienangehrigen fought the Bbismus and were
among the most decided advocates of the suppression.
Mlrz'Abbs died young in 1837. This at that time first
siebenjhrige Mlrz Yahy, gives. 1246/1830, was
educated the mother of the Mlrz Husain 'Ali in the house
after the own mother's death. Mlrz Husain'All became at the
2. Muharram 1233 (12). November 1817, in Tihrn born. He/it
was about dreizehn years older than his/its half-brother
consequently, that he/it taught and reared. Already at that time,
Mirz Husain 'Ali is supposed to have noticed a strong
introversion of his/its mystically assessed younger brother's.
This was a quiet one, in itself turned boy, that completely
hingab15 itself the metaphysical study. But also Mlrz Husain
'universe dealt in detail with philosophischen and
theosophical questions. He/it sprouted the offer to follow
his/its father in his/its high career in the civil service. It is
reported that Mlrz Husain 'universe through his/its self-
educated acquired theological Kenntnisse (every
higher education is negated) excited the interest of the
educated already at that time.
Her/its/their mental epithet Subh-i Azal ("mornings of the
eternity") for Mlrz Yahy and Ganb-i Bah ("being highness
of the Lichtglanz") 16 for Mlrz Husain universe was
awarded them by Hazrat-i Bb. Despite the central position,
that occupied the Brderpaar in the Bbismus, it was
not picked up into the circle of the nineteen (hurft'ulhayy).
Both lasted beginning-like in reserve and in only entered
occasionally only into ffentlichen meetings and
Tihrn on. However as the situation itself also in the capital
sharpened, the ffentliche of preaching also had to
stay away there. Wirtreffen Ganb-i Bah
15
Vgl. Trikh-i-Jadid, p.375.
16
The knowner title Bah'ullh ("shine of God") is the self-name of
MlrzHusain universe after the break in Subh-i Azal in Edlrne. Al-abh, "that
very much Glnzende"; Superlative of bah ("shine") was already in
the Urbbismusder "Grte of NameGottes."
97
later however at the historic conference of bath-branch

(Oktober 1848), that he/it led and brought the complete
detachment of the Islam to their result, again. The rebellion of
Saih Tabarsi following the conference on the foot in the
Sptherbst 1848 became likewise, even if more from the
background, from Ganb-i Bah angefhrtl7. Berichtet
becomes so that Ganb-i Bah lingered solll8 even in the
fortress while other sources mean that he/it with the attempt to
break through after there, from the imperial troops intercepted
and under the accusation, to have a flag of aufgeworfen,
for the first time in custody taken wurde19. Meanwhile, the
younger Subh-i Azal was able his/its influence increased to put
forward. It is to be assumed that wurde20 he/it after the death
of the Mahdiprtendenten Ganb-i Qudds (May 1849) of
Hazrat-i Bb - at least secretly -, with which Mahdlwrde
entrusts. Hazrat-i Bb immediately saw the return (raga) of
the Ganb in Subh-i Azal anyway - i Qudds and
him/it, that follow after him/it into the dignity of the nuqta
itself, sollte21. Subh-i Azal now was nineteen years old -
Bbs sacred number. The Jugendlichkeit22 and the inner
identical-ness the strongly mystically assessed Subh-i Azal
with the as well internalized character of the master was
supposed to have crucial for his/its Erwhlung. Four years
before, Subh-i Azal heard about Bbs intents, that to transfer
acting from Mulla Husain Busrya of quoted
Bewegung to the East-province Hursn. This
persuaded him/it first Fnfzehnjhrigen at that time to go away
after Hursn from at home, however his/its family repeated
him/it
17
Vgl. Shogi Effendi, God passes by, S. 76.
18
Shogi Effendi, a.a.O.
" Trik-i-Jadid, p. 380 (under appeal on self-statements of the Ganb-i Bah; Nabil-i-
zam, The Dawn-Breakers, St. 4.
20
Trikh-i-Jadid, p.381f.
21
Trikh-i-Jadid, a.a.O.
22
On the youthfulness as a sign of the Mahd! already the Saihlfiihrer
SayyidKzim has - reminded i rest. Vgl. MR. Romans, that Bbi-Beh'i, S.
18, 67.
98
The position Subh-i Azals and anb-i Bahs in the
Bbismus
back. As Subh-i Azal undertook the same attempt again one

year later, Ganb-i Bah decided to take his/its jngeren
brother on his/its trips to the Bblzentren as well. Learned
there to know Subh-i Azal Ganb-i Qudds and the poet
Qurrat'ul-Ayn, those he/it immediately in mystischer
love was shut. Particularly the poems of the Qurrat'ul-Ayn
penetrated deeply into the sensitive boy's nature and induced
him/it to write even sacred verses (yt).
Subh-i Azal seems to the Hazrat-i Bb to never be personally
met. Is certain anyway that not he/it at the meeting between
Hazrat-i Bb and anb-i Bah in the spring 1847 in the
place Hnliq in Kasan and Tihrn on Bbs trip from Mk
war23 present. Subh-i Azal was with the master in active
written touch meanwhile. This begrte and
immediately honored him/it as "ascent of the
selbstleuchtenden light in "24. Hazrat-i Bb confessed
that the logos25, i.e. the cosmic reason, as innate property
stepped in Subh-i Azal in appearance. His/its (Subh-i Azals)
"unwillkrliche verses" are (yt-ifitrl) as inspiration
(wahy), Offenbarung (tanzll) and inspiration (fardb) of
God to betrachten26. From Mk of sent Hazrat-i Bb Subh-i
Azals "verses" with an independent certificate at the
remaining Bblfhrer and verlieh him/it numerous
honor-names, like which the "one" 21 (vahid), the
"second point" 2S (nuqta-i tni) and "fruit
23
Tdrikh-i-Jadid, p. 217. - This historically significant meeting is denied by the
heutigen Bah'I categorically and is reported instead, that Bah
berhaupt never has entered into present of the Hazrat-i Bb. Vgl. to this
MR. Dreyfus, Essaisurle Behaisme, p. 37.
24
From therefore also the name Subh-i Azal ("morning-shine of the eternity").
25
= kalima-i dll (innate word) and 'aql-i fitri (natural reason).
26
MR. Romans, that Bbl-Beh'i, S.68.
27
The cross-sum of vahid results in the same pay-value 28 with Subh-i
AzalsEigennamen Yahy. Vahid is a name of the nuqla within
derEinheit (vhid) of the 19 "letters of the alive" at the same time.
28
The title "Zweiter Punkt" stands in agreement by the "first point", (nuqta-i &
#11;anal) that on the other hand in the sense of the Emanation as correspondence to
the " first wills "& #11; (ma'siyyat l = Urwille) stands.
99
the Bayn (tamara-i Bayn)." Under the name of vahid, he/it

placed Subh-i Azal to his/its successor (vall) ein29 in a
solemn letter:
"This is a letter of God to God. Speak: Everything
originates from God and everything comes back to God.
This is a letter of 'universe Muhammad [Hazrat-i Bb], the
dikr'ullh30 at the worlds, at which whose names is
equivalent with the name of the one that dikr'ullh at the
worlds. Speak: Everything originates from from the point
(nuqta) of the Bayn. O name of the one, clings, which in
the Bayn geoffenbart and was ordered. Really, you are
a mighty way of the truth."31
The express designation is missing in Bbs
Sukzessionsschreiben at Subh-i Azal meanwhile the one
yuzhiruh'ullh, i.e. "him/it, that God will reveal (= name for
the Verheienen). His/its claim on the Mahdiwrde was
in Subh-i Azals appeal to the nuqta however implicitly
contained. In the name nuqta-i tnl ("second point") for
Subh-i Azal is no limitation of his/its position to see. The
title had rather current character, because the
gleichzeitige existence of two nuqta (beside Hazrat-i
Bb) became ausgeschlossen32 as an absurdity. Since
however, Hazrat-i Bb already awaited his/its own end, it urged
him/it to provide his/its Nachfolge. Therefore, he/it
nominated the young Subh-i Azal to the leader (vall) of his/its
community still while alive. As sign of his/its high dignity,
he/it bequeathed him/it nineteen personal securities and
asked him/it until the day of the appearance to do everything,
which he/it (Hazrat-i Bb) prescribed, the one yuzhiruh
'ullh. Then, he/it (Subh-i Azal) still has them/her/it
29
From this letter, Professor got Browne of Subh-i Azal itself a copy
ausgehndigt. Vgl. INC. Browne. ./RACE 1889, p.997.
30
Dikr'ullh = "proclamation of God." Frequent name for the teachings of the Qur'n.
In the commentary about the Josephsre, Hazrat-i Bb uses imsfischen sense
of God's logo this self-name.
. " Vgl. INC. Browne, JRAS 1889, p.997. Zit. after MR. Romans, that Bbl-
Beh'L
S.68. " Trikh-i-Jadid, p.
381.
100
The supremacy of the Subh-i Azal
to write down outstanding eight chapters of the Bayn and

consequently his/its (Bbs) religion to vollenden33. Since
however, one particularly never now was called him/it Subh-i
Azal of Hazrat-i Bb yuzhiruh 'ullh, the heutigen
Bah'I deny them/her/it him/it lent Mahdiwrde. However,
we reach again into the future with it. To that time anyway, it
was undisputed that Hazrat-i Bb in Subh-i Azal had seen the
Verheienen. This were valid him/it figurative titles
the "one" and "fruit of the Bayn" the Bb! as yuzhiruh
'ullh unambiguous Vorwegnahme of the future
position Subh-i Azals as he/it one. However, Hazrat-i Bb
said that the Bayn development of the fruit itself only in the
work the one yuzhiruh 'ullh (vgl) will carry out. S.94. Subh-i
Azals epithet "Frucht of des Bayn" corresponded to this
prognosis in unmiverstndlicher manner.

After the death of the Hazrat-i Bb (SVbn 1266/Juli 1850),
Subh-i Azal lined up as an undisputed leader the succession
of the Propheten. Only a small number believed that
skipped his/its spirit sei34 on Qurrat'ul-Ayn. Nothing known
is over the continuance of this splinter-group; she/it seems to
be completely untergegangen.
With Subh-i Azals assumption of office, a time of relative
silence followed. Together with his/its half-brother Ganb-i
Bah (this itself the succession Subh-i Azals still fully at that
time subordinated), he/it, the anyway weakened Bbl before
further Zusam, succeeded with it-
33
Trikh-i-Jadid, a.a.O. - After M. Gobineau (Rel). et Phil., p.332, however, the two
last disposals should be reservations yuzhiruh 'ullh him/it one. To the whole vgl.
meanwhile also MR. Romans {the Bbl-Beh'l (S.68f,75f), that Subh-i Azals down-
appreciating in this Zusammenhang on them/her/it the position and the facts
verflschende historiography of the Bah'i reminds.
14
M. Gobineau, Rel. ah Phil., p.329.
101
to keep away mensten with the executive. As further

Unruhen were to be been afraid no more, yard-
officials, big-landowners and religious dignitaries held the
time for come to be able to work on the deposition of the
reform-conscious one and deshalb of unpleasant
Growesirs Mirz Taqi Hn. They only tolerated for a very
long time this how there was an unmittelbare danger
on the part of the Bbi. After Mirz Taq it! However, Hn
succeeded to entrance these, started circles interested an
active campaign against the government head in the yard of
the saw. The young Nsir'ud-Dln Sah left itself
berreden, end of 1851 released his/its Growesir and
staged 1852 his/its assassination. Successor from only became
Mirz q Hn - a cousin of Subh-i Azals and Ganb-i Bahs
father. Also he/it was a decided opponent of the Bbismus and
didn't show any understanding of the matter of his/its relative.
After all however, the government head shall intercede
haben35 beginning-like for a castle-peace between the
executive and the Bbi. Contacts between the government and
the Bblfhrern still must have existed consequently. Shall itself
on Nsir'ud-Dln Sah (15) on the day of the Attentats so.
August 1852, Ganb-i Bah even as a guest of the
Growesirs in Afch, Lavsn, detained haben36. It is
reported that Ganb-i Bah, as he/it heard about the action,
other-day to the arena of the events, the provisional
headquarters of the imperial army, itself went that was at that
time in Niyvarn in the district Simlrn. On the way he/it
made a Zwischenhalt for Zarkanda and met his/its
brother-in-law Mirz Magld there. Unterdessen got the
tidings from Bahs's forthcoming arrival to the sovereign's
quarters. This immediately sent an official equipped with a
warrant against Ganb-i Bah after Zarkanda. However, the
place-present emissary Russia, Prince Dolgoruki, could
prevent the arrest and
35
Shoghi Effendi, God gehl past, S. 78.
36
Shoghi Eflendi, a.a.O.
102
it recommended his/its protege to come back into the

residence of the Growesirs. The only made unsure Mlrz
q Hn refused him/it admittance, however, so that Ganb-i
Bah could be taken in custody. "On foot and in chains,
barhuptig and barefoot, the singeing rays of the
hochsommerlichen sun exposed, he/it was led to the
(Gefngnis of this) Slyh Cl by Tihrn from
Niyvarn. On the way one took off him/it the waiter-clothes
several times and showered him/it with mockery and scorn
and pelted him/it with stones.Ganb-i Bah spent "37 four
months in this dark prison, that "frostily and moist, fully dirt,
with Fieberdnsten fills, fully from agonizing vermin
and from widerlichem stench penetrated "38 was. The
prisoner was put at feet and necks in chains, that were so heavy,
"that the scars, that they left on his/its body, as deep impression-
places were to be seen end of life until at being "39. First this
repeated and stubborn intervention of the Russian emissary
caused, that the prominent Bbl was released finally again,
under the prerequisite however, that he/it leaves the country
under free election of his/its exile. Ganb-i Bah chose
Baghdad - not without Absicht -, that belonged to the
Osmnischen empire at that time and was in his/its proximity
the seat of the Saihlya as well as the sacred places of the
STiten. Ganb-i Bah became eskortiert under honor-
convoy as far as at the border after own Angaben40 and hit at
the 8. April 1853, 28. Gumd 1-hira 1269, in Baghdad one.
His/its half-brother Subh-i Azal was saw for itself at the time
of the Anschlags on this in only in the North-province
Mzandarn. In order to become its in possession, Mlrz q
Hn occupied the place and put a price of thousand Tmn on
him/it
37
Shoghi Effendi, a.a.O., S.79.
38
Shoghi Eflendi, a.a.O., S.80.
M Shoghi Effendi, a.aO.
40
Lawh-i ibn-i dVb. S.35.
103
Head Subh-i Azals, "since he/it declared himself the Imm

Mahdl and collected approximately one-thousand supporters
habe41 about itself." However Subh-i Azal escaped in the
disguise of a darwls42 over Hamdn and Kirmnsh still in
time after Baghdad, where therefore he/it against end of 1852,
still before Ganb-i Bah, ankam43. The fact, that Subh-i Azal
dove and the country hastily, while Ganb-i Bah before his/its
Exilierung had to endure the inconvenience of the custody, left
is drawn near by the Bah'i as proof for the "unlauteren" and
"cowardly" Charakter of the first-reindeer. If however,
one recalls oneself the central position Subh-i Azals as
successors of the Hazrat-i Bb, who would have the sure death
of eingebracht for him/it at his/its arrest, so his/its rash
escape appears quite comprehensible. And finally we will
still see that also Ganb-i Bah, that could not escape his/its
imprisonment, that lamented inflicted injustice again and
again him/it and anrief he/it about his/its liberation
and ministration all the world.
Despite the tumultuous days of that time and the hasty
departure of Subh-i Azals, it was not put his/its sovereignty in
the wide mass of the believer in question. Nevertheless, there
were not little since the death of the Hazrat-i Bb that the
verworrene situation made too own and even with the
claim of a Mahdl auftraten44. Here, above all the name
Ganb-i Basir, Mulla Muhammad 'universe Zangnl (leaders
of the rebellion of Zangn), fells Mirz Asad'ullh TabrizI,
named Dayyn, and finally Muhammad-i Zarandl, named
Nabll-i zam that joined late Ganb-i Bah and to his/its
chronicler wurde45. Subh-i Azal knew in this
41
Vgl. Trav. Fool., p. 374. - The fact that the government of Ganb-i Bah let go &
#11;Subh - i Azal against it steckbrieflich sought, shows that was viewed also
vonden authorities more final as the head of the movement at that time.
42
Darw'is = member of a sfischen brotherhood.
41
INC. Browne, JRAS 1889, p.945-948; ders. in: Hastings EnRe, p.3O2.
44
Vgl. Trikh-i-Jadid, App. II, No. 13.
45
Vgl. MR. Romans, that Bbl-Beh'i. S.38, 72.
104
To help situation only heavily and tolerated

usurpatorische tendencies even such, in that he/it said:
"We love people, who (prophetic) raise claims, if they are
only sincere. And the proof of the sincerity is that, not who the
nuqta (= name for the Mahdl) but only one Buchstabe of
the alive is, bends.Ganb-i Bah grasped "46 finally, the later
even with the claim stepped forward, that to be Mahdl, through
and managed in the name of his/its brother's order into this
unbersichtliche and nebulous situation. However, the
leadership became the property of the more consistent Bah
with it more and more, Subh-i Azals what to the gradual
repression and finally to his/its older half-brother's supremacy
and even later to the total break in the two one(s) led.
Trikh-i-Jadid, p.387. Zit. with MR. Romans, that Bbl-Beh'l. S.7Of.
105
II. Design of the
Bah'ismus
1. Exile of the Bblfiihrer in Baghdad and
detachment of the Bayn
In the first part, we discussed the Begrndung of the

Bah'ismus in the Bbismus our examination. We saw that
the fruit of a century-long Wiederkunftserwartung is
more final in the si'itischen Islam. We portrayed his/its
formation in the middle of the 19. Century, saw, how he/it
spread across whole Persia with winch-rope, as his/its
reform teachings - that brought the complete detachment of
the Islam - the resistance of clergy and state
hervorriefen and as finally he/it, after warlike
Auseinandersetzungen smashes and disorients
completely, in the letzten moment of two men, Subh-i
Azal and Ganb-i Bah, saved and to new life was
awakened. However it came to the break in the two one(s)
and to the Spaltung of the Bbismus. The victory
carried into the progressive direction of the Ganb-i Bah of it,
dieweil the bbistische quoted by Subh-i Azal orthodoxy wasted
away. Finally, Ganb-i Bah enriched the bbistische
teachings through own, weitergreifende teaching-
elements and countered the sacred book of the Bbl, the
Bayn, his/its own one, the Kitb al-Aqdas. The final
separation of the Bbismus and the Begrndung of the
Bah'ismus was vollzogen with it as only autonomous
religion.
It gets along by itself that historisch both communities,
phnomenologisch and theologically in close relationship to
each other stands. Her/its/their near relationship is
derart in history, teachings and concept-world through
severe mutualities conspicuous that one with superficial
contemplation
108
Exile of the Bblfiihrer in Baghdad and detachment of the
Bayn
could quite think that is Bah'ismus only one development of

the Bbismus. So, the Religionswissenschaft still has at
beginning of the 20. Century almost constant only from the
"Bbismus" spoken, although this rose in the Bah'Itum long
ago mainly. A separation became generally accepted only with
the gradual get out of hand of the Bah'I opposite the Bbl.
This somewhat late taken place insight is not to be blamed the
science meanwhile, because the proximity of the two
confessions so obviously is and the' transition to the
Bah'ismus so flowing, that pulling a differentiation-line only
heavily no more than somewhat more than fifty years ago
was. It occurs that the Bah'ismus backdates his/its own
formation on the year of the formation of the Bbismus in the
year 1260/1844 precisely, all the the fulfillment of the
Tausendjahrrechnung of the Sl'iten (vgl). S.48, to take
for itself in claim.
Ganb-i Bah was a devoted Bbl away over years. Only
1853, nine years after Bbs proclamation, he/it wants attained
his/its mystic inspiration in the prison to Tihrn. He/it kept
her/it/them for himself until 1863, that is nineteen years
after Bbs appearance. The aware reader immediately
maintained: The thought of the millennium always stood with
the appearance of the Mahdl already within the Si'a in the
Zusammenhang in the Vordergrund, is in the
system of the b-bistisch the nine and nineteen so /
bah'istischen pay-speculation sacred digits with esoteric
meaning. Bahs proclamation had to get along
notgedrungen in agreement with these sacred numbers
somehow. Meanwhile: Obviously lie a case of
Geschichtsklitterung in the alleged beginning of the
Bah'ismus in the year 1260/1844 before us, so the
Frage places itself whether also the two other events -
Bahs inspiration of 1853 and the proclamation of 1863 - are
really historic. We (vgl) see become. S. 123ff, that the reports
of the Bah'I are quite contradictory in reply of this question.
It suggests itself consequently that here actually it itself
about
109
Exile of the Bblftihrer in Baghdad and detachment of the Bayn
Additional constructions of the Bah'T trades to remain all

the within the Neuner / nine-ten-scheme and the proclamation
Ganb-i Bahs, to secure the necessary dogmatic reason with
it.
Fells the formation of the Bah'ismus hat.iis historically at
this time only in the years 1866/67, in which the division of
the Bbi happened in Azali (supporter Subh-i Azals) and
Bah'l (supporter Ganb-i Bahs) finally, there was an
uniform Bbismus, that was quoted by Subh-i Azal
officially, albeit Ganb-i Bah was regarded as the actual
spokesperson already at that time.
We therefore come to the conclusion that the Bah'ismus
followed from a division of the Bbismus. Nevertheless he/it
is no bbistische sect, because the sacred book of the Hazrat-i
Bb, the Bayn, is not longer for the Bah'l middle and
standard of her/its/their belief. You/they possess an
independent sacred writing in the Kitb al-Aqdas, that the
law and with it the religion of the Bayn abrogiert.
Hazrat-i Bb is not the embodiment of the (only in Bah
appeared) Mahdl but only his/its "forerunner" for the Bah'l
longer (mubassir). Admittedly anerkennen she/it still
the message of the Hazrat-i Bb as originally from God
comes, however she/it is dismissed through the new,
advanced revelation of Ganb-i Bahs, longer therefore more
not valid. So, the Bah'l immediately consider the
Bbismus the Judentum, Christianity and the
Islam, that are also finished with the beginning of Bahs
Offenbarwerdung, a come over religion-step.
The supremacy of the Ganb-i Bah

With the emigration of the Bblfhrer to Baghdad, the
heavyweight of the community transferred for the first time
and zugleich finally abroad. Another exile-group
moved in Turkmanistn after 'Asqbd and established there a
blooming one,
110
however, community insulated. The main center only was

Baghdad, an envelope-place important through his/its active
pilgrim and merchandise-traffic with Persia. The big
sanctuaries of the Sl'iten are in his/its immediate proximity:
the Immzde (diggers) of the Imm Husain in Karbil', the
(where itself also the headquarters of the Saihiya decides)
Imm'AH in Nagaf, the seventh, ninth and eleventh Imm in
Kzimayn and the tenth and twelfth in Smarr.' In Baghdad
and surroundings, therefore many Sl'iten lived, and the
Pilgerverkehr to the sanctuaries brought in the 'Irq
Arabi before all many Persian. The Bbikolonie remained
the contact with the home and to potential Proselyten gotten
with it why Baghdad should do itself exile most favorable
as the possible. The titled origin and the theosophical
knowledge associated Ganb-i Bah with authorities,
sunnitischen and sl'itischen 'ulam and representatives
of other Glaubensbekenntnisse very soon. Grew his/its
prestige and influence through it, while Subh-i Azal itself, the
example of his/its master Hazrat-i Bb following, withdrew
more and more and sacrificed itself to the life of a saint of the
Sfimystik completely. The Verantwortung now
weighed almost exclusively on Ganb-i Bah. He/it succeeded
with resolving the anarchistic conditions largely within the
Bewegung and obliging the community to the
Loyalitt opposite the executive. The internal
leadership-claims and ambitions of other ambitious
Bbl of the dignity the one yuzhiruh was not
completely from the world 'ullh with it done yet, however.
Into the years 1853/54, Mirz Asad'ullh Tabrizi entered,
named Dayyn (judges), with the claim forth, to be' the
Mahdi. Count Gobineau berichtet2 that he/it in 'Arabistn
(Hsistn), where he/it wanted to form a party, from the Bbl
seized and in the enough al - 'Arab was drowned. It shall
Ganb-i Bah itself
1
Vgl. MR. Romans, that Bbl-Beh'l. S. 72,80. - Dayyn became from Hazrat-i Bb to
the
Secretary of the Subh-i Azal ordered.
2
Deer et Phil, p.277f.
111
Exile of the BbTtuhrer in Baghdad and detachment of the Bayn
is that ordered after emotional confrontation with Dayyn

seinem servant Mlrz Muhammad of Mzandarn
him/it to erschlagen3.
Respecting the handling of the religious rules of the Hazrat-i
Bb, it turned out soon that Ganb-i Bah took these
gegenber a more liberal attitude, probably also, in
order to later be able to assert itself/themselves even against
the altbbistische orthodoxy. This turned him/it into the
spokesperson all that, that here-wished a relaxation of the
strict laws of the Bayn. However representatives of the old
school, as Mulla Muhammad Ga'far of Nirq, Mulla Ragab 'Ali
(named Qahlr), opposed Hggl Mlrz Ahmad (named Ktib),
Hggl Muhammad Riz and others, Hggl Sayyid Muhammad
Isfahnl4, Hggl Sayyid Gavd of Karbil', vigorously the
Neuerungsversuchen (bidd) of the Ganb-i Bah.
Displeased over it, dieser left Baghdad at the 12. Ragab
1270 (10). April 1854, and moved in the mountains
Kurdistans, until Subh-i Azal asked him/it in writing, after
Sulaymnlya he/it likes zurckkehren5 again after
Baghdad. In his/its Kitb al-Iqn ("book of the certainty"),
Ganb-i Bah portrays this period and the invitation to the
return like follows:
"In our seclusion, Wir didn't think of any return, and our
separation didn't hope for any reunification. The single
purpose of our isolation was not to be turned into the
object of the discord under the believers, still to the
source of the outrage for the companions or to the means
of the offense irgendeiner soul or to the cause of
the sorrow of any heart. Over this, we didn't tend any
intent, and besides this, we didn't have any goal in the
eye. However each human being did plans after his/its
wish in one and followed his/its vain conceits until the
point, since from the mystic source [= Subh-i Azal] the
reputation for us
' M. Gobineau. Rel et Phil, p.357; MR. Romans, that Bhl-Beh'i. S.80. - The Bah!'
in turn, Subh-i Azal accuse to have staged the assassination of Dayyns. Vgl. Shoghi
Eflendi, God gehl past, S. 141,188.
4
Vgl. also S. 130, 143, 167, 185 in this book.
5
Stepped. Fool., p.356f.
112
went out that the return ordered us there, from where we

came. We resulted the his in our will [Subh-i Azals
wills] and subjugated us to his/its bidding."6
Ganb-i Bah therefore followed his/its brother's reputation to
come back again to Baghdad, from what emerges once again,
that still he/it his/its sovereignty at that time (at least external)
fully acknowledged. At the 12. Ragab 1272 (19). March
1856, exactly two moon-years after his/its departure in the
mountains Kurdistans, Ganb-i Bah came back again to
Baghdad. Here he/it immediately stepped again in the
Vordergrund with all the energy and managed in the
name of his/its brother's order into the nebulous conditions of
the community with her/its/their numerous
Mahdlprtendenten. His/its authority, but also his/its near
relationship with Subh-i Azal, he/it owed that he/it was
respected much under the Bbl.
Again, Ganb-i Bah received numerous pilgrims from the
Iran, scholars and political representatives, Sir Arnold
Burrows Kemball in agency of his/its brother, that
renounced all public obligations, under it, the more British
Generalkonsul in Baghdad was. This offered Ganb-i
Bah to transfer his/its residence to India what, however, he/it
rejected. Also the governor and most upper representatives of
the high Pforte1, Nmiq Paa, Ganb-i Bah did his/its
attendance and sent a gracious report to Sultan 'Abdlmegld
(1839-1861). This refused to comply with the
persischen government's invitation, that to deliver
Exulanten at Iran.
6
Kitb-i-Iqn, S. 165. - After present-day bah'istischer interpretation, that on it-
places everything, & #11;Subh - i Azals position herabzuwrdigen, the expression
means "mystic sources" & #11;nicht that but God's voice, that spoke in Ganb-i
Bah.
7
"High gate" IBb-i 'all, = seat of the sultan in Istanbul and name for
dieosmnische government.
113
Exile of the Bblfhrer in Baghdad and detachment of the Bayn
The writing Ganb-i Bahs from Baghdad

Still under the supremacy of the Subh-i Azals standing, also
Ganb-i Bah - like that itself, with the writing of sacred
"verses", - began, in (yt) which he/it put forward latently
already his/its own prophetic claim (iddi'). The bulk of these
writing still is from the Sfimystik bestimmt, however
with the forth-recovery of the positive of a historical religion
against the ahistorical of the mysticism. It is illustrated in
them that not the realization (ma'rifat) of God's most inner
secrets considerations through selbstgengsames but
only in the community with the Gnadenmittler god (wsita-
ifaiz), i.e. the Imm Mahd!, it can be attained. Is not true
realization and certainty (iqn) possible without him/it.
1. Kalimt-i maqnna
The Kalimt-i maqnna ("hidden one words") is a collection

sfischer of sayings, partly in Arabic, partly written in
persischer language in 8. The first collection includes
77, the second 82 sayings. You/they are the "hidden one book
of the F-tima", that is in the possession of the Imm Mahdi
after si'itischer tradition and will be unveiled at his/its return
of him/it. It contains the words of the Trostes recorded
by 'Ali, that the archangel Gabriel (abr'il) delivered on
Allah's bidding at Ftima, in order to encourage her/it/them
after her/its/their father's (Muhammad) death. Since closed the
access the content of this book whrend of the millennial
Verbergung (gaiba) of the twelfth Imm and remained
unknown consequently, Ganb-i Bah called it the "hidden
words." With this
8
A parallel-work acts concerning this to the Qayym 'ul-asm' of the Hazrat-i Bb
(vgl). S. 49).
114
The writing anb-i Bahs from Baghdad
Writing was "he/it", like his/its son Badl'ullh, "willing,

captured the appearance of the Q'im9 in passing and cloaks
"10 to publicize.
The Kalimt-i maqnna belong to this at the most read font
of the Bah'I today. You/they are her/its/their actual
Erbauungsbuch. The sayings announce the sfischen
ideals, as detachment of the world, cancellation of
selfishness, mystic piety and Einswerdung with God. Only
the last quotations of the Persian collection contain a call
for the work and oppose the paralyzing Quietis-mus of the
Sfimystik with it.
The "hidden words" originated in the year 1274/1858 and
were low-written in a mosque and at the shores of the Tigris
during breaks, where Ganb-i Bah, into mystic reflection
sunk to be loved.
2. Be liable vdl and Cihr vdi
This is vdi ("sifter valley") custody the writing Ganb-i

Bahs, that stands the pure Sfismus the next. It was created
Muhy ad-Dln shortly after his/its return from Kurdistan as
answer to the Fragen of the Saih, a judge from
Hniqayn (Kurdistan) and supporters of the
Sfimystik. This referred to the known sfische poem
Mantiq'ut-Tayr ("the conversations of the birds") of the
Farld'ud-Dln 'Attar (gest) in his/its questions. 1230 n.Chr.)
from Nispr. The search of the birds is portrayed in it in
allegorical embellishment after the mystic phoenix, who
rises in the fire-death to immortal shine. The birds wander
the realization, the detachment, the union, the amazement and
the Nichtswerdung (fa), through the valleys of the hunts, the
love, on her/its/their way-
' Al-Q'im ("the arising") = name for the Imm MahdI. 10 Trav. Fool., p.
123.
115
Exile of the Bblfhrer in Baghdad and detachment of the Bayn
n. This parable of the search of the birds of the

unsterblichen phoenix symbolizes the way of the Sfi to
the deity's Urgrnden. Will, tolerance, total
Selbstaufgabe and love are the "vehicles", with which
becomes durcheilt this "sifter valley", as prerequisite. Ganb-
i Bah takes up the outer course of events of the poem of the
Farid'ud-Dln Attar in its confinement of vdi and describes
seven stations, that the God-seeker durchwandeln must,
gleichermaen about to the object his seek, to reach.
He/it also dissociates himself with all the clearness of the
Antinomismus of the extreme Sfi (as a Ganb-i Qudds
defended him/it as well) here, however, and emphasizes the
meaning of the B-bismus as a statute-Aryan religion:
"On these whole hikes, the hiker cannot leave the law
(sarl'at), that is the secret of the way (tarlqat) and the fruit
of the tree of the truth (haqiqat) indeed", about
Haaresbreite. On all steps, he/it must stick to the
garment of the obedience to the order and must grasp the
rope of the escapes from of all forbidden firmly, so that
nurtured he/it from the cup of the law and becomes
known with the secrets of the truth."12
The access to God's transcendent reality is left
verschlossen for the human being because of his/its
earthly limitedness. In that however, he/it acknowledges law
and revelation, he/it can become part-like-y for God's
proximity and can attain the highest degree of human
thoroughness so. The smaller Cihr vdi ("four valleys") will
write custody vdi after him/it short time. It is a reply to aih
Abdu'r Rahmn of Kirkk and also goes on from the world of
thought of the Sfi. Four ways are shown, that into the present
of the "Ersehnten", the (maqsd) "Preiswr-
1
' The three steps of the sfischen life are meant: 1. Sari'at (religion-law), 2. lan-qat (way
of the mystic to the search of God) and 3. haqiqat (truth as Zielgedanke of the
Sfi). Ganb-i Bah has a heart to heart talk knne with it against the conviction of
some Sfi, after what the religion-law is become the property of the search of God, for
itself.
12
Sifter valley - four valleys, S.55f.
116
digen", (mahmd) the "attractive" and (maid-practice) the

"mistress" lead (mahbb).
Conspicuous is that nowhere Ganb-i Bah Hazrat-i Bb in
both writing by name mentioned. Probably however he/it
speaks of the appeared revelation of the Imm Mahdl and
gives to recognize insgeheim that he/it means himself
by it.
3. Kitb al-Iqn
The Kitb al-Iqn ("book of the certainty") covers Ganb-i
Bahs under the writing, beside the later written Kitb al-
Aqdas - the most sacred book - the second place. It shall
become write sein13 inIrq within only two days and three
nights during the last years by 1278/1862. The Bah'I
consider the Iqn the perfection of the still outstanding
chapters of the Persian Bayn, about which Hazrat-i Bb
said, that she/it only with the arrival the one yuzhi-ruh, to
write down 'ullh, is, vgl. S. lOOf - It is an answer to the
matters of Hggl Mlrz Sayyid Muhammad, an uncle of
the Hazrat-i Bb, that asked the Bbismus fernstand and
Ganb-i Bah for enlightenment, at the same time. The Kitb al-
Iqn, on the way of the belief in the appeared Mahdl, tries to
justify the sfische certainty (iqn) with both the Muslim and
with the Christians. It treats the Parusieaussagen beider
religions in allegorical interpretation and teaches her/its/their
fulfillment in the person of the Hazrat - i Bb.
The book is divided into two parts. The first part treats the
neutestamentlichen Wiederkunftsaussagen in the
language of the allegory, the second part brings an allegorical
Erklrung of the Islamic Eschatologie and the proof of
the messianic claim of the Hazrat-i Bb.
The exact date of the writing is controversial, which from INC. Browne (JRAS
1889) p. 947) a connection with later dogmatic enrollments with the Bah' I is
established between it. - Vgl. also MR. Romans, that Bbi-Behai, S.84.
117
Exile of the Bbifhrer in Baghdad and detachment of the Bayn
The neutestamentlichen statements about the signs of the

Wiederkunft Christi, as Verfinsterung of sun and
moon, Sternenfall, return of the human-son in the clouds and
trombones of the youngest court, experiences a
sinnbildliche explanation. The sun becomes with the
deity of gleichgesetzt; Stars and moon mean the
prophets, whose Stellvertreter and supporters; the end
of the old religions and the dawn of a new Zyklus
mean the division of the heaven, Sternenfall,
Verfinsterung of the heavenly bodies and trombone-push.
Hazrat-i Bb is announced not only as the returned twelfth
Imm of the Si'iten but also as return of Jesus consequently.
The estimate of the new will is in the Bah' - ismus therefore a
positive14. Already the older Bbismus strove for a reunion of
Bible (ingil) and Qur'n without occupying, however,
itself/themselves with the biblical message nearer. First
Ganb-i Bah tried, that to bring the Bbismus of
underlying tendency to the effect on communication with the
Christianity. However, also he/it didn't yet go beyond an
activity of the Christian Parusieaussa-gen. An extensive in-
concerning of the christlichen teachings happened only
in the course of the starting Verbreitung of the
Bah'ismus in the West under 'Abbs Efendl 'Abdul Bah.
The second part of the Kitb al-Iqn brings the allegorical
Deutung of the sl'itischen return-teachings. Also here,
the signs of the Mahdl are spiritualized. The most recent day
(saa) is equated with the appearance of the Mahdl, and the
resurrection of the dead persons (qiyma) means the mental
revival of the souls through him/it. Already the "meeting with
God" happens in him/it, the Mahdi, which of the Qur'n the
otherworldly life names. Hell and paradise become in the
Abwendung of the prophet consequently as well as in
the connection with him/it erlebt15 (vgl). S.88.
14
Vgl. MR. Romans, that Bbi-Beh'i, S.85.
15
Vgl. MR. Romans, a.a.O., S.86.
118
The Kitb al-Iqn connects to the Dal'il-i sab'a of the

Hazrat-i Bb in his/its allegorical Handhabe where it is
called that "all sacred books are in a mystic language of
geschrieben, the an interpretation requires "16. Ganb-i
Bah goes on from this statement and writes that
"... the literal meaning, as she/it is understood broadly
from the people, not this (is), which are intended. Stands
therefore written: & gt;Jedes has knowledge seventy
meanings, whose one is known only to the human being.
And if the Q 'in the will arise, then, he/it will unveil all
what remains, the human being ^ he/it also speaks: &
speaks a word gt;Wir and means seventy-one meanings
with it; one everyone can explain the same we ^"17
The book of the Q 'in the or one is 'ullh as
Erneuerung of Pentateuch, Bible and Qur'n the most
recent and vollkommenste rendering of the heavenly
Urbuches (umm al-kitb) yuzhiruh. The Mahdi is put with it
in the row of the religionsstif-tenden prophets. Muhammad
is not the (htam of an-anbly') last-emissary as the "seal of
the prophets", sondern the return of this him/it gone
ahead Manifestationen of the Urwillens and the
conclusion or the "seal" of the aged eon.
The shape of the Mahdi even also becomes spiritualisiert.
His/its reign is no earthly one(s) but a spiritual one.
Everything political is rejected at him/it. Ganb-i Bah puts
the theoretical Auffassung existing already in the
Urbbismus practically into action with it over the spiritual
reign of the Mahdi. (This doesn't make the Kitb al-Iqn any
Kitb al-Aqdas following ten years later the theokratische
world-order of substantiating constitutional law-like
Bestimmungen bereits again the terrestrial claim
to power of the Mahdi with his/its amply current
meanwhile.)
The prophet possesses a divine one and an earthly nature.
He/it is as demonstration of the Urwillens (msiyyat l) in
the
16
Vgl. INC. Browne, JRAS 1889, p.915.
17
Knb-i-iqn, S. 167and following
119
Exile of the Bblfuhrer in Baghdad and detachment of the Bayn
"Stood the grandeur and deity" or the "divinity and reign

(ulhiyyat w' rubbiyyat)." Therefore, he/it can say about
himself: "Really, I am "18 from God without paying homage
to an Anthropomorphismus on that occasion. As
Manifestationen of the preexisting divine light, all
prophets are in her/its/their divine being-manner for itself
like, and a jeder is only the return of the anderen19.
The earthly Natur of the prophet is the "condition of
his/its lowness and humanity" why he/it says about himself:
"I am only a human being like you in "20. On this step of the
own-personality, the prophets deceased; her/its/their earthly
existence is a transient one and in the time given. The return of
the prophets is no physical one(s) but a purely mental return of
the qualities (sift) of the world-spirit's gone ahead
Manifestationen.
Since all prophets are same for itself on her/its/their mental
step, also the confessions justified by them form a mystic
unit. The hadite, after what Muhammad said, are quoted for it:
"I am all prophets", and the Imme said: "We have only one
command (amr)", i.e. there are only one Religion21.
Finally, the Kitb al-Iqn leads the proof of the
prophetischen claim of the Hazrat-i Bb. His/its
certificate consists above all of the fullness of his/its writing
and in the life-ideal embodied by him/it. His/its sacred
"verses", i.e. (yt), are the main-proof of a prophet the
fullness of the niedergeschriebenen revelations (vgl).
S.133. In the short time, his wrote Hazrat-i Bb numerous
books, Abhandlungen and sacred sayings work. In only
48 hours, he/it is supposed to have revealed so many verses,
how the Qur'n contains, and in three years, he/it wrote over
300000 geoffenbarte verses - this
18
One vgl. the ana'l-haqq of the Sfl (s.) above S. 74, Comment 41).
19
So, already the Qur'n (2:137)" says: We don't make any distinction between
irgendwelchen of them."
20
Qur'n. 41:7.
21
Vgl. MR. Romans, that Bbi-Beh'l, S.87.
120
Twentyfold the Bible - low. Already in the Sl'ismus, the

writing-proof is regarded quintessential as the proof only that
the tradition-collections (hadite) and less of the Qur'n stand
in the foreground in him/it. Special observation becomes the
haditen of the sixth Imm, Ga'far as-Sdiq, gest.765n on that
occasion.Chr.), attributed that the entire Sl'ismus
acknowledges as common Fhrer. His/its traditions
mean that the Mahdi bring a new book and a new law and that
he/it will reveal the realization (ma'rifat), that is contained in
the 28 Buchstaben of the (Arabic) alphabet, of which
the prophets opened up only two until now. Moreover, it is
said that Hsim, d., the Mahdi a young man from the sex h. a
Sayyid will be. Even his/its appearance in the year 60
(1260/1844) becomes in the haditen of the sixth Imm
vorausgesagt. As further proof of Hazrat-i Bb call the
Kitb al-Iqn his/its big supporter-ship (under it for example
vierhundert 'ulam), his/its martyrdom and the one of
his/its Anhnger.
The Kitb al-Iqn is to be assessed broadly as an ardent
confession for the person of the Hazrat-i Bb. However,
Daneben betrays it, as vdl and the dhr vdl already
this custody, in passing already the own prophetic
Anspruch of the Ganb-i Bah, with what later
insertions after-helped on this occasion powerfully. The
prophetic claim Ganb - i Bahs appears especially
also in the end-formula, where ausgibt22 as revelation this
the book. So, the Bah'I actually look at the book as coming
from God and as unambiguous allusion on the own prophetic
size of her/its/their master.
22
The end-formula is": Geoffenbart (munza\=eigentlich & gt;herabgesandt) through the
B and this eh." The letters b (V) and eh (*) means Bah or b (= original-will,
logos) and eh, huwiyyat. the "pure being", what also refers Bahs to the person for
itself. - After INC. Browne is it about a later in-thrust with this end-formula on the part
of the Bah!", since the Iqn was written before the proclamation of Ganb-i Bahs and
he/it could not have passed it out as revelation yet consequently. Vgl. also Anm.13!
121
Exile of the Bblfiihrer in Baghdad and detachment of the Bayn
The Iqn was translated into many languages, with what

however, essential Textnderungen and omissions were
performed, as mentioned, opposite the original in order to
make damit Bahs demand over that of the Hazrat-i
Bb. The trusted-Estonians translations are those von'Ali Qull
Hn: The Book oflghn (Chicago 1904) and from Hippolyte
Drey-fus: Le Uwe de la Certitude (Paris 1904).
The proclamation in the garden Ridvn

With the Exilierung of the Bbifhrer after him/it to the
Osmni-schen empire of gehrenden'Irq, the Persian
government, that you finally eliminated danger-like exercise,
believed to haben. Actually, the situation calmed
down in Persia in the first years after 1853. The Bbismus
was split in itself and his/its leaders full to it busy, with the
inner Wirrnissen and the numerous Mahdiprtendenten
ready by werden. Only after the return Ganb-i Bahs
from his/its zweijhrigen seclusion in the mountains
Kurdistans konsolidierte itself the community again.
He/it was in the habit of in the exile in Baghdad extremely
favorably situated for the movement, still in the name Subh-i
Azals deals, active contacts with spiritual and terrestrial
dignitaries of the in and foreign countries and not least with
this long time isolierten Bbi in Persia, that
sandten her/its/their representatives to Baghdad in
order to catch up with there support and advice. The
Wiedererstarkung of the Bbismus, copying itself, was
registered from the Persian yard and the Islamic clergy on both
sides of the borders with concern. Since 1861, secret
negotiations about the elimination of the Bbifuhrer statt23
therefore found. It was the influential mugtahid of Karbil',
Hggl
23
MR. Dreyfus (Essai sur le Behaisme). p.47f, knows details to report about it, that
'Abbs Efendis with the statements, Maqla-i sahsl sayyh [English Over the.: Trav.
Fool., p. 75]) however not in all agrees.
122
The proclamation in the garden Ricjvn
Mlrz-i Gavd, that made myself strong here and pressed

for a distance of the Bbi in Baghdad with the
persischen emissary from the 'Irq. Even this saw
personally requested her/its/their delivery of the high gate at
Iran in order to finally be able to turn her/it/them off there.
Since however, the gate from political Erwgungen
had an interest in it, that to hold Persia and the SVismus
dangerous movement, she/it refused the Auslieferung24.
About the Qgren however nevertheless
entgegenzukommen and a possible conflict with Iran
auszuweichen, an invitation of the sultan for the Bbi
was sent to leave Baghdad and to move to Istanbul. The
Bbifhrer promised, because the thought of a working in the
at that time most important center of the Islamic world
certainly was supposed to have tempting for her/it/them.
The preparations for the departure lasted twelve days.
Whrend of this time settled Ganb-i Bah with his/its
next relatives in the garden of the Nagib Ps25 outside
Baghdad for itself where they pitched her/its/their tents. First
these twelve days (3). until 14. You 1-qa'da 1279 -21. April until
3. May 1863, Ganb-i Bah is supposed to have revealed this
narrow circle that he/it yuzhiruh'ullh, i.e., he/it one the Imm
Mahdi promised by Hazrat-i Bb is.
The reports about this "explanation" are however incomplete
and quite contradictory. So, Bahs knows daughter, Bahlya
Hnum, named Waraqa-i'uly ("the biggest sacred leaf"), only
from a secret opening of her/its/their father's at his/its oldest
son 'Abbs Efendl and four further confidantes to
berichten26. Hippolyte Dreyfus27 against it puts the secret
one
u in the Osmnischen empire was prevalent belief-direction the Sunna.

Comes that the osmnischen sultans
since the 15. Century also the caliph-title led in order to put forward the claim to
power Muslim - Sunnite like Sl'iten - with it over finished.
25
The Bah'I known as the garden Ridvn. Ridvn is an expression this for the
Paradiesund a such one for the prophet on the other hand.
26
Vgl. M. MR. Phelps, Life and Teachings, p. 30.
27
Essai sur le Behaisme, p. 42.
123
Exile of the Bbifhrer in Baghdad and detachment of the Bayn
Proclamation immediately at the beginning of the Bagdder

menstruation (1853) and makes those in Ridvn (1863) to a
public one. (However, it can be excluded more final,
alternatively Subh-i Azal, that also was in Baghdad,
zweifelsohne would have learned about with what the
break in the two one(s) would have become an
Unvermeidbares already to that time.) Finally, Sawql Efendl,
from 1921 to 1957 Oberhaupt of the Bah'I, confesses:
We are "about the exact accompaniment-circumstances
of this epoch-making Erklrung only very sparsely
informed unfortunately. The words, that Bah'ullh
[Ganb-i Bah] actually with it, the way of his/its
explanation, spoke the reaction, that evoked her/it/them,
the impulse, that she/it with Mirz Yahy [Subh-i Azal]
excited, the identity of those, that enjoyed the
prerogative to hear him/it, all this is wrapped into a
darkness, that later historians will be able to only
penetrate heavily."28
The chronicle of the Bah'I is little reliable
consequently. Hermann Romans schreibt29:
"The bbistische historiography of the Bah'I of the
eighties [the 19. Jh.s] awakens a strong mistrust against
the statements of a declaration of the Bah'ullh in
Baghdad from the start, since her/its/their history-
construction is gloriam of the Bah'ullh
nachgewiesen maiorem ad. The Ta'nh-i ad'id
[vgl. S.24] merzt from Gni's Geschichte of the
Bb not only the animosities of the Urbbismus against
all Nichtbbi and against the state from but also his/its
belief in the Kalifat [supremacy] the Subh-i Azal..."
Further, Roman holds fest30:
"The Maqla-i saw sayyh [vgl. S.23] treats the life of
the Bah'ullh of his/its youth in his/its mittleren
part as far as to the Verhaftung in Adrianopel
[Edirne] in a manner, that it backdates Bah'ullhs
prophetische dignity until in the days of the Bb
and Subh-i Azal completely aside pushes... Bah has
hienach... in the approval
28
Shoghi Eflendi, God gehl past, S. 174.
29
The Bbl-Beh'i. S.
75and following
10
a.a.O., S.76.
124
The proclamation in the garden Ridvn
with the Bb and the community Subh-i Azal as a front

man, it put forward in order to distract the attention of
the opponents from itself and the Bb. Subh-i Azals
letters to the Bb were his/its dictation and his/its &
gt;Verse< at all; short: Subh-i Azal was only Bahs &
gt;Schleier<."31
Roman's point of view agrees with the Professor
Brownes, that to this bemerkt32:
"The author [the Maqla-i saw sayyh = 'Abbs Efendi]
wrote immediate sanction under Bah'ullhs and had all
means to the hand, that to determine facts, therefore must
knowingly and vorstzlich the demonstration [=
proclamation] the Bah backdates haben."
The likelihood that it itself with the Ridvn-Prokla &
#31;mation about an additional artificial construction on the
part of the Bah'I deals, can as certainly be assumed
consequently. She/it connects vgl to certain prognoses of the
Hazrat-i Bb, that bring the stepping forward the Mahdi in
connection with the mystic numbers nine and nineteen. S.
1090- What therefore would Bahs have vermocht as the
literal agreement to substantiate appearance more convincingly
with just diesen predictions of the Hazrat-i Bb?!
Ganb-i Bah wants experience nine" haben33 his/its first
inspiration in the "year after it after (1269/1853) Bbs
appearance (1260/1844) in the prison of the Slyh Cl in
Tihrn. The Bah'I see in this as well
31
Vgl. Trav. Fool., p.62f.
32
JRAS 1892. p.3O6.
33
Bah in his/its Lawh-i ibn-idi'h (S.34f) describes the process of this inspiration &
#11;wie follows:
"One night, these exalted words were in the dream to be heard about all sides: &
gt;Wahrlich, we will make you victorious for you and through your feather... Within
short, God will make the treasures of the earth obvious. .< In the days, since I lay in
the prison in Tihrn, the heavy chains, that sore-rubbed me, granted me and the bad air
only little sleep: nevertheless I had a feeling in the rare moments of the slumber as if
something of the vertex of my head streamed over my breast, like a mighty torrent, that
pours forth from the summit of a high mountain to valley. Each limb of my body was
placed in flames so, and my tongue spoke words no human being in such moments to
hear them/her/it could have endured."
125
Exile of the Bblfiihrer in Baghdad and detachment of the Bayn
questionable event the actual one, even if hidden, because still

secret opening of the demonstration of her/its/their
Propheten. Finally, the Ridvn is for her/it/them -
proclamation in Baghdad in the "year nineteen" the
(1279/1863) public one and consequently the official date for
the beginning of Bahs Wirken. The Bah'I therefore celebrate
the days of the 21 annually. April until 3. May as her/its/their
Ridvn-Fest, the most important for her/its/their party-calendar.
126
2. The Exulanten in Istanbul and Edirne
In the portrayal of the events in the context of the departure

of the Bbl of Baghdad to Istanbul and the statements of the
Bah'I are the local stay again few zuverlssig. On the
one hand they contradict themselves among each other, on the
other hand they stand bihist (vgl) in the glaring contradiction
by the Azali-bericht of the rush. S.24, the priority
Geschichtsbuch of the supporter Subh-i Azals1. The
trip to Istanbul lasted four months and led at the black sea
and of there over Mosul (Mawsil), Diyarbakir and Sivas in
the anatolischen Hochland after Samsun on the sea-
way to Istanbul. There, the group came at the 1. Rabl'ul-
avval 1280 (16). August 1863, at. She/it consisted of the
twelve narrowest family-affiliated Ganb-i Bahs and Subh-i
Azals and seventy-two further Anhngern2.
Unentschlossen finally followed Subh-i Azal, that
immediately didn't join the train and until finally kept it in
mind, to emigrate to India and in disguise, was recognized as
Bbi-fhrer everywhere, however, and was picked up
honorably. In Istanbul wurden the Bbi, as before in
Baghdad, from which osmnischen government treats
obligingly, already ten years. Here, the reports of Hippolyte
Dreyfus3 and Abbs Efendl4 agree. In contrast, Bahlya
Hnum5 reports:
1
The Azallbericht of the rush of bihist has INC. Browne in his/its translation of the
Maqla-i & #11;sahsl sayyh (Trav). Fool. Grade W, accommodated and through
vocal Mitteilungen$ubh - i Azals supplements. Notices to it MR. Romans, that
Bbi-Beh'l, S. 90): "Browne istgeneigt, to give him/it the preference, since the
usurpation is on the part of the Bah'T and ihreGeschichtsschreibung
compromised itself at other places."
2
J.. Esslemont, new Zeilaller, S.42. - MR. Dreyfus (Essai sur le Behame) p.
62)beziffert the number of the Exulanten against it on some hundred.
3
4
Maqla-i sahsl sayyh.
S M.H. Phelps, Life and Teachings, p.
32and following
127
The Exulanten in Istanbul and Edirne
"In Constantinople (Istanbul) arrived, we were

Gefangene."6 facts is that kamen7 as guests of the
osm-nischen government the Exulanten to Istanbul. However,
a communication with the sultan didn't come about since
Ganb-i Bah itself sprouted a such one. The strong
Selbstbewutsein Ganb-i Bahs, his/its refusal, to do
politeness-visits and to reply, a letter to the sultan, in whom
he/it rebukes his/its first minister, as well as the starting
Propaganda in the capital made worse their situation
soon. After only four months of stay at the Bosporus8,
deshalb of the $ eih l-Islm pushed through
her/its/their further dispatch after Edirne (Adrianopel) in
Rumelien on European soil. In Edirne, the group came at the
1 after twelve-day trip. Ra-gab 1280 (12). December 1863, at.
Now, the Bbl were not longer more guests but actually
prisoners of the high gate. As first housing, a Karawanserei
was allotted them. Days later got her/it/them another
insufficient quarters and first one half year after it a
comfortable house.
The proclamation of the Ganb-i Bah of Edirne

Eclipsed the relationship of the two brothers Subh-i Azal and
Ganb-i Bah visibly for itself in Edirne. The autocratic
appearance Ganb-i Bahs over the head Subh-i Azals away,
the still recognized head of the Bbi, and his/its pretentious
writing, in which his/its claim on the dignity the one yuzhiruh
'ullh more and more openly to light
6
This version became the Bah'T the official one in the historiography. Vgl.
J.. Esslemont, new age, S.42.
7
Does whatever be confirmed by Sawqi Efendl (vgl). God gehl past. S. 168), with what
do dieAngaben Esslemonts be refuted.
8
Trav. Fool., p. 358; MR. Dreyfus, Essai sur le Behaisme, p. 59. BahlyaHnum
boasts the stay in Istanbul about only two months on the other hand, vgl. M. MR.
Phelps, Lifeand Teachings, p. 34).
128
The proclamation of the Ganb-i Bah of Edlrne
stepped, did the contrast between the two

unberbrckbar. Subh-i Azal didn't step on that
occasion, as Bahiya Hnum behauptet9, with his/its half-
brother in competition about the Mahdiwrde but made
current, that such an Anspruch at all still is premature,
vgl. S.95, 10. Here, also the disagreement of the two parties
then is justified." To the justification of her/its/their point of
view verwiesen Bahs followers of the Persischen
Bayn, where Hazrat-i Bb from the one yuzhiruh 'ullh
says, God is day and place of his/its Kommens alone
familiar, (IV, 5) however he/it will suddenly come (VII, 9)
and at his/its own nature and his/its own "verses" recognized
(yt) werden12. The objection refuted Subh-i Azals, that the
arrival of a new prophet is (what did Ganb-i Bah claim
later also for his/its own term meanwhile) impossible before
end of thousand years, his/its half-brother, in that he/it
adopted the Zahlenspekulation of the Bbl in
opportunistic manner, and the arrival of the Mahdl on nine as
well as nineteen years after Bbs appearance established.
To have foreseen the unavoidable consequence of a break in
Subh-i Azal seems Ganb-i Bah. He/it therefore still
recommended "l3 to seinem brother before the
departure to Istanbul not to follow him/it after there but to go
"to Persia and to spread the writing of the Bb there. It is
comprehensible that not Subh-i Azal leistete this cynical
request consequence, because as recognized head of the Bbl,
he/it would have announced himself the sure annihilation there.
9
M.H. Phelps, Life and Teachings, p.45f.
10
MR. Dreyfus, Essai sur le Bihaisme, p.63f. - Vgl. also MR. Romans, the Bbi-
Beh'i, & #11;S .93.
1
' Vgl. INC. Browne, JRAS1889, p. 514and following -Also Brownes indication is
noteworthy in this context that some conservative Bbl, that neither Subh-i Azal nor
Ganb-i Bah following achieved, Kull-i say'l isolated themselves and formed an
independent community (vgl) under the Bezeichnung. ."/?. p.3O7. Kull-i say
is called "all things (pay-value 361 = 19x19)."
12
Vgl. MR. Romans, that Bbl-Beh'l S.93.
13
Zit. with Shogi Effendi, God gehl past, S. 186. - Vgl. also below, S. 179.
129
Despite the outer fidelity, that Azal leisteten the

faithful Subh-i, he/it nevertheless commanded few real
supporters only more. Hggl Sayyid Muhammad
Isfahnl (vgl) was under them. S. 112), a consistent
representative of the orthodox Bbismus14. He/it stood Subh-
i Azal faithfully by the side and tried to save to save what still
was. Worden shall have second thoughts also about
substantial methods on that occasion is. It is reported that one
strove Ganb-i Bah after the life, in that one versuchte
to get rid of him/it through poison. The assassination failed,
however Ganb-i Bah sickened and kept a tremor of the
hand as permanent damage. Now, he/it broke off his/its
connection to Subh-i Azal and now saw the time for come to
put forward his/its own claim (iddi') ffentlich. He/it
gave his/its brother a letter, the Sra-i amr, in which now he/it
officially explained, the Man announced by Hazrat-i Bb
yuzhiruh'ullh to sein15.
Subh-i Azal raised contradiction and published a
Gegenerklrung of the content that he/it the sole one,
from Hazrat-i Bb's appointed leader of the Bbl is.
Daraufzog itself Ganb-i Bah for some months of the public
back, still provided, however, that communicated all the Bbl
wurde the explanation of the Subh-i Azal as
Nachtrag to his/its own demonstration. Only as the
Azaliseite staged a counter-campaign, that advanced as far
as to Istanbul and came upon open ears there, Ganb-i Bah
decided to step forward from his/its reserve, in which tacitly
durchdacht he/it the consequences of a break and was
supposed to have considered. He/it faced Subh-i Azal for a
public pronunciation of the disposal (Gumd 1-l
1284/September 1867), however this, that should have him/it
aufgefordert even to it, didn't appear. It was with it
about Subh-i
14
Sawq! Efendl calls this him/it "Antichrist" of the (daggl) Bah'I-Offenbarung (vgl).
Gottgeht past. S. 187).
15
This letter (date-statement is missing, is however to be assumed end of 1282/1866)
does deutlich that the Ridrn-Proklamation of 1863 (vgl). S.I23f, either
actually einegeheime or but a later fictitious addendum was.
130
The proclamation of the Ganb-i Bah of Edlrne
Azal and its supplement happen! In Persia, Syria,

gypten and in other countries, most Bbi of Subh-i
Azal turned away and deserted to Ganb-i Bah. In Edirne,
Subh-i Azal could only count less on the support. Her/its/their
assertion of being the sole representatives of the pure
teachings of the Hazrat-i Bb remained without hearing. The
Entwicklung now passed over the orthodoxy, because
the Man announced by Hazrat-i Bb yuzhiruh 'ullh appeared
in Ganb-i Bah.
The Messiah-longing of the masses has her/its/their
confirmation erfahren, the more auspicious claim
obsiegt. The "promised age" now begins with Ganb-i Bah.
He/it is the "creator of a new world-order" and the
"fulfillment" of the messianic expectations of all religions.
For the Juden, he/it is the "eternal-father's"
embodiment, the "master of the army-flocks", that
herabkam "with tithe-end-ends of sanctifying"; for the
Christians, he/it is Jesus' return in the father's"
"Herrlichkeit; for the ST'iten, he/it is Husain the
wiedergekommene Imm; for the Sunnite the "ago-
descent of God's" spirit; for the Zoroastrier of the promised
saw Bah-rm; for the Hindus the renaissance Krishnas and for
the Buddhists the fifth uddha16.
Ganb-i Bah is the conclusion of the big
Universalreligionen, to which also the Bbismus is
assigned. Also the program of the Hazrat-i Bb is finished
with it and fills through the new, even mightier revelation
(wahy) of the Bah as well as been replaced. For the
supporters Ganb-i Bahs, Hazrat-i Bb is no more
her/its/their prophet but only Bahs "herald" or "forerunners"
longer (mubaYsir). The few, that remained the bbistischen
orthodoxy loyal and stood Subh-i Azal by the side, called Azati
for itself henceforth while the following will call (ahl-i Bah)
Ganb-i Bahs Bahs" at Bah'i or "people of now. The islmi-
16
Zit. after Shoghi Effendi, God passes by, S. 104and following
131
see and also under the Bbi usual salutation of Allh' - u-

akbar was replaced Allah 'u-abh through the formula, with
what fully gebracht wurde17 the affiliation with
Ganb-i Bah to the expression.
The writing ah'ullhs from Edirne

After the break in Subh-i Azal of use Ganb-i Bah, that only
was called Bah'ullh ("shine of God"), everything on it, to
recite his claim on the Mahdiwrde hidden until then still
publicly. He/it immediately wrote zahlreiche writing,
that (sing) alwh all under the name. lawh, "Tablets", known
sind18. You/they are direct for Offenbarungen (wahy)
God.
The most important document of that epoch is the Srat al-
haikal. She/it contains a manifesto at the BbT and a collection
of missives ("Tablets") at the princes of Oriental and European
yards, who are contained in the Alwh-i saltin.
1. Srat al-haikal
The first part of the Srat al-haikal ^ 9 contains

aforementioned newsletter at the Bbi, in the Bah'ullh,
together with one,
17
Al-abh ("the very shiny" one, superlative of bah, "shine") is with the Bah'I &
#11; God's" "biggest name. The name comes from the Bbismus, where
demsl' itischen y shib az-zamn" confession-reputation "Y Allah, y'All,
the new Akklamation "Y shib ai-zamn, Allah'u-abh" entgegenschallte. -
Vgl. Journal Asialique 1866, & #11;II p.25O; Trikh-i-Jadid, p. 144f; JRAS 1889,
p.498. - The reputation "Y Bah'ul-abh" & #11; ("O glory of the glories") is the
shortest formula, with which the belief is expressed anBah.
18
Lawh i_j!) if a qur'nischer is expression in the meaning of lawh-i mahfz, d.i.
die "well-kept blackboard", that " heavenly original ", from which
wiePeniateuch, gospel and Qur'n hervorgegangensind as time-limited
part-editions all sacred books.
" Vgl. INC. Browne. JRAS 1892, p.292ff.
132
The writing Bah'ullhs from Edlrne
(fTadelung of the "activities" of the Subh-i Azal, on

his/its own ones
sacred "verses" 20 (yt) as the proof of his/its
prophetic one(s)
j dignity reminds. Already the title of this writing
gives Bah'ul-
P LHS MYSTIC SELF - NAME AS " BODY ", " TEMPLES " OR
; "Mold" the (haikal) new Theophanie of the logo
again. In
he/it writes his/its declaration to the
Bbi:
"There I heard God's (Allah) voice, the most wonderful
things and Allerherrlichsten over my head, and as I
turned my face, I saw the angel (hrl) of the adulation of
my man's name flying in the air and rejoices... And
everyone my wounds rejoiced over the joyful-message,
and God's servants were filled with joy, and he/it (the
angel) pointed at my head with his/its finger and spoke to
all in the heaven and on Earth: & gt;Bei God, this is the
lover of the two worlds, it doesn't understand for however
her. Really, this is God's (gaml' - ullh) beauty reign in
your middle and being under you. Really, this is wealth
God's (sirr'ullh) secret and being, God's (amr'ullh)
command and being glory (bah) for everyone, that in the
empire of the command [= invisible world of the logo]
and the creation [= low world] is, only wants to
understand it for her/it/them so. This is he/it in truth, that
all inhabitants wnschen the rich of the eternity to
meet [to the so-called one(s) Meeting of God], however
you turn away from his/its beauty. God will stand O
people of the Bayn, if you don't stand by him/it, by
him/it... He/it becomes through his/its will [the logos] a
creation [spiritual = religion] raises from which nobody
knows as he/it. And her/it/them wants to discard him/it,
from which a hair is more worth than all inhabitants of
the heaven and the earth before God's face?!"& lt;21
The sewer-regulation of the Mahd! the same like
the bbistische of the nuqta is as a Theophanie of
the logo: 12
20
Vgl. S.120 of this book. As constituting characteristics of the concept ya (sing, &
#11;von oi_jj = vf) go: 1. flowing diction, 2. rapid conception, 3.
unmittelbares (innate) knowledge (ilm-i ladunl) of the difference to the
acquired Schulwissen ('ilm-i kasbl), 4. Claim on divine inspiration (wahy) and
5. unbedingte Machtber the natures. - Zit. with MR. Romans, that Bbi-
Beh'i. S.29f. Vgl. also INC.Browne, JRAS 1889, p.515.
21
Zit. after MR. Romans. The Bbi-Beh'i, S.98f.
" MR. Romans, a.a.O.. S.99.
133
The Exulanten in Istanbul and Edtrne
"All forms of the unit (the logo) and the creation are in this
form (haikal). We made this form to the source of the
Seienden under the new creature. Under the
shadow each Buchstaben of the letters of this
form will raise a new creation, whose number knows
nobody, we as God."23
The Mahdl is, created" "from God from the light of his/its
beauty, that Demiurg. Be everything in the heaven and on
Earth. He/it has the prophetic authority the "he/it what he/it
wants "24 does.
From the prophetic authority, to lift the existing
Religionsgesetz and to replace with a new one,
erstmals is made for use:
"We have to kill the order, i.e. the sacred war, from your middle
taken. If no blood spills, the sword of the word rather moves from the
vagina of the Bayn."
The annulment of the gihd is the single one material at the
declaration of the Bah'ullh25, albeit the matter is not new,
and she/it already in other theosophical directions in the
Islam - and not least also in the Bbismus - appears, vgl. S.89
(Anm.21).
2. Srat al-mulk
The Srat al-mulk (Sure of the kings) is a

leidenschaftlicher call to the "Christian kings" in 26,
(mulk al-maslya) at which saw from Persia and at some high
official (wukal) to assume the belief Bah'ullhs. The kings
are asked, itself his/its matter anzunehmen and his/its
theocracy the way to ebnen27. Bah'ullh
23
Zit. with MR. Romans, a.a.O.
24
Vgl. hierzu'Abdul Bah, Mufwadt. Chapter 45.
25
MR. Romans, that Bbl-Beh'l S.99.
26
Vgl. INC. Browne, JRAS 1892. p. 268-282.
27
The governments, Bah'ullh can imagine nurals monarchies from his/its
theokratischen objective. The yards become in the Sral al-mulk - like already
before
134
I
now announce his/its mission, that has to the goal the erection
of the Weltfriedens, the general welfare (maslaha) and
the empire of the justice, the Si'iten of the Mahd just like it!
expected. Again, the Abrogation of the gihd appears to the
military-editions and the excessive taxation together with a
call for the restraint:
"We know, like your editions daily grows and as she/it puts on
her/it/them on the shoulders of your subjects. It is beyond her/its/their
strengths and is a big injustice."28
The demand for a tax-reduction addresses the Persian yard
beforehand where waste and Miwirtschaft brought
the country at the edge of the breakup. Already Hazrat-i
Bb criticized these disgraces and wanted replace the
Steuerpflicht with a voluntary depositing sees without
wanting to give up contributions (zakt), however, on that
occasion into the own Gemeindekasse albeit a
zwangsweise collection became ausgeschlossen
(vgl) through spiritual or state organs. S.85.
3. Alwh-i saltln
The Alwh-i saltln (missives to the kings) 29, that the second
part of the Srat al-haikalausmachen, is a Sammlung of
letters at different king Europe and the Orient, at the first
minister of the gate and at the pope in Rome. Her/its/their
formation spreads over the last period into Edlrne and the first
in 'Akk.
with Hazrat-i Bb - as" representatives of the deity" marks. You/they therefore are the
competent authorities to raise the world-wide theocracy of the Mahdl. The divine
attributes of the power are lent them/you why it is incumbent on them to provide
justice and peaces. Here, the old-Oriental worship of the kings works as earthly
appearance according to the deity, who just determined also the sTitische Mahdiideal
so very much.
28
Zit. with MR. Romans, that Bbl-Beh'l, S. 101.
29
Vgl. INC. Browne, JRAS 1889, p.953-972; JRAS 1892, p.3O8ff.
135
The most important and at the same time longest missive,

that at all ever sent Bah'ullh to a sovereign, is the Lawh-i
sultn10 directed to Sah Nsir'ud-DIn. It was still begun
(July 1868) in Edirne and was finished there after the
departure from 'Akk and was sent. In a letter to Sultan
'Abdlazlz II. and in a such one at his/its first minister 'All
Paa complains Bah'ullh about the bad treatment of the
gate. Also these letters, together with those at the European
Machthaber, were completed in 'Akk.
The letter to this begins saw (Lawh-i sultn) with an
ausfhrlichen prelude in Arabic language - the sacred
language of the prophecy; the main-part is written in Persian.
He/it laments the Persian government's rules opposite the Bb!
as well as the Bah'I in Persia, particularly after the failed
attack on the sovereign's life in the year 1852 (vgl). S.72. But
in contrast to the former Srat al-mulk, in which Bah'ullh
calls saw a "Prophetenmrder" and "blind-furious
persecutors" him/it directly, the new letter is written more
conciliatory and gives nunmehr to the corrupt and
unknowing ministers and den'ula-m the blame. Bah'ullh
asks him/it for an open Religionsgesprch saw for the
purpose of acquisition of the religion-freedom - a procedure
usual in Persien. It is assured the sovereign that the
Bah'ismus doesn't pursue any political goals, and Bah'ul &
#31;lh refers expressly on the outer silence since the
Verbannung of the Bblfhrer from the Iran (1853-
1868). If N-sir'ud-Din saw become ask to stand by him/it
(Bah'ullh): "Help me so that all see that the true realization
of the book is with Bah'ullh."31 It, however, there is not a
lack of the forceful call for the yard either to renounce the
luxury, for
30
Vgl. INC. Browne, JRAS 1889, p.954-960; Trav. Fool., p. 108-152, grade MR.
51
Trav. Fool., p. 138. - The realization of the inner meaning of the Qur'n and all
sacred books is meant, that in the one "Urbuch" tumm al-kitb, that is contained in
the heaven (lawh-i mahfui) from "wohlverwahrten blackboard."
136
The writing Bah'ullhs from Edirne
Peaces and justice to vouch and to turn to the

erschienenen Mahdl: "How long do you want to - and
man-iron between highland and lowland (i.e.) Sommer-und
winter-residence? Is it not about time for the believers now
to be become humble and to direct her/its/their thoughts
toward God? Yes, probably him/it, that says: & gt;Ja man, it is
the time ripe to part with all being.&lt";32
If Nsir'ud-Dln saw react to this letter with light outrage and
left called Bahs courier, the first 17-year old g Buzurg
Hursni, BadT ("the wonderful"), in July 1869 cruelly
hinrichten33.
In his/its missive to the osmnischen sovereign, Sultan
'Abdlazlz II.34, Bah'ullh leads a sharp
Beschwerde against the inconvenience of his/its
imprisonment. He/it swears God's curse by the sultan down
and enacts a call to renounce the lowness of the world and to
turn to the minister.
Simultaneously, also a letter to the Growesir of the gate,
'universe Pasa, that had ordered the rules against the Bbl,
went out. The letter also written in Arabic language carries the
name Lawh-i ra'is (missives at the Obersten) in 35. He/it
leads the same complaint like the letter at the sultan and
prophesies Rumeliens36 both the personal case of the
Growesirs and the loss, what, however, bewahrheiten
shouldn't itself. Still mentioned the Lawh-i ra "is the
Zuversicht Bah'ullhs, that a crowned head of his/its
matter will assume - an expectation, that also remained
unfulfilled.
32
TO. with MR. Romans, that Bbi-Behal, S. 103.
33
Details in Trav. Fool., p. 102ff and grade H; Shoghi Eflendi, God passes by.
S.226.
34
Vgl. INC. Browne, JRAS1889. p.954; JRAS\%92, p.314f; MR. Dreyfus,
Lespreceptesdu Behaisme, p. 4-20.
35
Vgl. INC. Browne, JRAS 1889, p.96Off.
36
Rumelien is the European part of the Turkey where Bah'ullhs
Verbannungsort lies Edirne.
137
The Exulanten in Istanbul and Edlrne
At the Russian one(s) Czar Alexander II. Bah'ullh directed

only a short letter (Lawh-i mlik-i rs), in which he/it
appears perceptible in Persia, that he/it has 1853 to owe
his/its release from the custody in Tihrn, for the help of the
Russian emissary. However also the czar is admonished not
to abuse his/its Stellung, that was awarded him/it by
God, and itself not from the "highest sovereign" discourages
to lassen. He/it, Bah'ullh, is the "father", that " Jesajas
tongue praised" and with his/its name "Torah und Evangelium
geschmckt."
In his/its "Tablet" to the English Queen Victoria (Lawh-i
mlika), Bah'ullh turns at the beginning of again at all
Knige with the bidding to close peaces among each
other and to treat her/its/their subjects justly. He/it introduces
himself as the come back Christ to the English
Knigin. He/it asks her/it/them to turn God to itself
and "everything, which is on Earth, to throw away." The
demand for tax-reduction and the limitation of the luxury at
the yard is directed also to the address of the western rulers.
The social welfare makes Bah'ullh to the official duty. The
britische crown gets a good certificate displayed for the
abolition of the slavery and for her/its/their democratic and
constitutional constitution on that occasion. Bah'ullhs
esteem of the British Regierungssystems (vgl). S. 175)
later find yourself in the Kilb al-Aqas and in the Lawh-i 'lam
where he/it calls this exemplary expressly.
The French Emperor Napoleon III. if Bah'ullh sent a new
letter (Lawh-i Napulyn), after he/it found out, that this had
expelled his/its first letter, the Srat al-mulk, of itself with
the remark: "If this man of God is, I am God myself!" As
penalty now prophesies Bah'ullh the end of his/its power
and the loss of his/its empires him/it: "The circumstances in
your empire will change, and the emperor-crown should slip
out of your hands."37 the Protektoratspolitik France in
the formerly Orient becomes him/it
138
Emperors of the reproach done, because he/it pursues

imperialistic goals with her and thirsts for war. Nonetheless
fordert Bah'ullh the emperor of the reversion and
assumption of his/its religion on. He/it asks for the shutdown
of the christlichen churches and cloisters as well as the
general annulment of the clergy further and the
Mnchtums38.
At Pope Pius IX. Bah'ullh in his/its Lawh-i pp directed
the words:
"O pope! Tear the veils! He/it, the master of the men, is
gekommen... and the resolution was fulfilled the
infinite by God, the Allmchtigen... Really, he/it is
again herniedergekommen from the heaven as he/it was
herniedergekommen to the first time of there. Be
on guard to fight with him/it as the Pharisees with him/it
(Jesus) did it without a clear sign or a proof... Leave the
world behind you and turn to your man, through which
the whole earth was illuminated... Do you live in palaces,
whrend he/it, the king of the revelation [=
Bah'ullh] in which trostlosesten Behausung
lives? Leave her/it/them those, that they desire, and turn
your countenance with joy and bliss to God's empire...
Arise in your man's name, the God of the mercy, amid the
people of the earth and seize the cup of the life with the
hands of the trust; first drink you from it and offer him/it
such thereupon that turns him/it amid the people of all the
belief... Call back him/it, the spirit (Jesus), into the
memory for you, as the scholars of his/its time in his/its
own country passed the judgment against him/it, during
one, that was only one fisher, with his/its arrival at him/it
believed. Watch out therefore, you people with
reasonable hearts! ...
37
The Bah'I assess the fulfillment of this prognosis in the year 1870 Bah'ullhs as clear
proof of the prophetic size and power.
58
After the words MR. Roman {the Bbi-Behai, S. 106) repeatedly itself here the
protest already raised in the Bbismus against the sfische monk-hood and the
si'itischen clericalism, that now are widened also on the Christian West. Heeding is
more once that in the present-day one(s), under which Bah'T spread official version
of this letter at Napoleon III. (to contain in: "The proclamation Baha-u 'llhs at the
kings and sovereigns of the world", S. 29-36, the demand is withheld after
Abschaffung of the Christian clericalism and the shutdown of the churches
and cloisters, all the the possible contradiction of the Christian big-churches, to
avoid.
139
The Exulanten in Istanbul and Edlrne
As well it heeds how in large numbers nowadays the

monks are that completed itself in my name in
her/its/their churches and that, as the assigned time, our
beauty (gaml) was filled and revealed we, us didn't
recognize, although at the evening-time she/it and to the
dawn after me calls... The word, that the son
(Jesus) hid, became apparent. It was down-sent in
shape of the Menschentempels on the present-day
day... Really, he/it came in his/its biggest majesty to
denVlkern... See, the father came, and what was
promised you in his/its empire is filled! ...39
O topmost priest! ... Sell the richly decorated church-
jewelry, that you possess, and sacrifice him/it on God's
path... Hand over your kingdom to the kings and step
forward from your apartment, raised your face of God's,
then verknde, empire removed from the world,
your man's praise of earth and heavens... Be on guard to
appropriate you the things of the world and her/its/their
riches. Leave her/it/them those, that they desire, and hold
on to that, what is ordered you by him/it, the master of
the creation... Really, the day of the harvest came, and
all things were separated of each other. ."40
Also a such one is into the proximity of this letter at the pope at
the Christianity to put the son's" "people, the so-called Lawh-
iaqdas4.' Is remarkably that the Datierung of this letter
from the Bagdder time of the glaring Widerspruch to
Syria's ('Akk) mention as place of the Verfassers
steht42. Although it didn't find any reception in the Srat al-
haikal, timewise however, it can become the Lawh-ipp
zugeordnet.
" MR. Romans (a.a).O.) mention to this": Is in particular here remarkably that the
Aussage, he/it (Bah'ullh) is the returned Christ (if 'ullh=Geht rests God) or
the Xyoc ^ eoC in Ev. Joh. 1, by the other, it is outbidden, the father even appeared in
him/it." - Vgl. also S. 212, Comment 12 in this book.
40
The proclamation Bah'u 'Hhs at the kings and sovereigns this aching, S.95fT.
41
Vgl. INC. Browne, JRAS1892, p. 670. - The Lawh-i aqdas is with Bahs code, &
#11;dem Kitb al-Aqdas, not identical.
42
MR. Romans, that Bbl-Beh'i, S. 107.
140
3. The stay Bah'ullhs in Akk
The last stations of the banishment

The tensions and mutual intrigues between Azall and Bah'I
in Edlrne got hot after the final break in Subh-i Azal and
Bah'ullh in September 1284/1867 more and more and
culminated in mutual Beschuldigungen and
denunciations, that advanced as far as at the high gate and
finally induced these to the action. So, the Azalibericht of the
rush tells bihist about a Bestechungsversuch Bah'ullhs
at the barber Subh-i Azals and, that Bah'ullh poisoned rice
vorgesetzt him/it (Subh-i Azal) has. In the Srat al-
haikal, Bah rejects this Anschuldigungen and writes:
"As he/it (Subh-i Azal), that the matter had come out, noticed,
he/it reached for the feather of the untruthfulness and wrote to
the people (the Bayn) and attributed everything, which he/it
had done, to my incomparable one(s) and mihandelten
beauty."1
That the circumstances were so nebulous and were in the
useless effort of Professor not to be amounted it indeed, where
the "feather of the untruthfulness" was, itself shows Browne,
to bring light into the dark contrary of the accusations.
Nothing else finally remained for him/it, as the contrary
reports each other gegenberzustellen2. This rush bihist
reports also from atrocities, with which Bah'ullh of his/its
declaration procured emphasis:
"All outstanding supporters of the Subh-i Azal, who opposed his/its
(Bah'ullhs) claim, became ge on the dead person-list-
1
Trav. Fool., p.369.
2
Trav. Fool., Grade W.
141
The stay Bah'ullhs in Akk
place, and in Baghdad, Mulla Ragab fell one after the other
named Qahlr, his/its brother Hggl Mirz Ahmad as well as
Hggi MIrz Muhammad Riz (vgl). S. 112) and several
other through the dagger or the ball of the murderer."3
Over the occurrences, that induced the high gate to separate
the two parties finally, widersprchliche statements also
are available. The Bah'I accused the Azal! the denunciation
with the government in Istanbul4, and Bahlya Hnum
berichtet5, Subh-i Azal accused Bah'ullh of the betrayal of
the Islam. Finally, Hippolyte Dreyfus6 writes that Subh-i Azal
accused his/its half-brother with the sultan to pursue state-
dangerous political plans. Vice-versa, also this contains rush
the Bah'ullh7 bihist hints over even-such
Denunziationen.
The high gate took these mutual accusations of political
activities gladly as the opportunity, itself the uncomfortable
movement, to finally dispose. Their Vorgeschichte in
Persia, the community-internal disputes and not least the
active propaganda in the own empire essentially were
supposed to have eased the government's decision. Bah'ullh
was arrested on that occasion as the actual
Unruhestifter and the high treason's beschuldigt8.
Finally one ordered his/its dispatch into the Strafkolonie
'Akk in Syria while Subh-i Azal and his/its appendix (this
itself in the meantime again something had increased) were
spent to Cyprus.
The government's decision met the concerned in Edirne
unerwartet9. Only the banishment of the two leaders saw first
3
Trav. Fool., p.359. Zit. with Mr.-Roman, that Bbl-Beh'l, S.94. - The number of
the vonBah' Ihand after the declaration of the Bah'ullh murdered, Azall
puts E. G. Brownein Trav. Fool. (p. 3700 on at least sixteen at. Vgl. also S. Ulf,
143,185f in diesemBuch.
4
Trav. Fool., p.97f.
5
M.H. Phelps, Life and Teachings, p.46.
6
' Trav. Fool., p.360. - Vgl. also Mr.-Romans, that Bbl-Beh'l. S.95.
8
Vgl. M.H. Phelps, Life and Teachings, p.62; Mr.-Romans, that Bbl-Beh'l, S.95.
9
M.H. Phelps, a.a. O., p.48.
142
i The last stations of the banishment
Before, however after repeated intervention the
relative and some devoted supporter, that Exulanten
accompany, to drfen, the government gave in
and attuned zu10. However, the gate did to the edition that is
to still ever be added each group four supporters of the
opposing side. She/it secured an efficient spying and the
assurance for herself with it that both parts will last in chess.
The four Bah'I, that were allotted Subh-i Azal, were Mir-z
universe Sayyh, Muhammad Bqir, Abu Gafar and Muskin
Qalam." The first two died (1871 and 1872) few years after
her/its/their Ankunft in Cyprus. From Abu Ga'far, 1870
nach'Akk escaped, on what he/it moved after Bayrt was
received however frostily there. Muskin Qalam, the most
declared one of the four Bah'I, will release nach'Akk 1886,
after the island was British already eight years, where
Professor him/it Browne 1890 found. He/it performed his/its
task of doing Azalipilger from Persia of Subh-i Azal
abspenstig so well that actually completely this as good as
from his/its supporters abgeschnitten war12.
From the four Azall, that were added Bah'ullh, only three
have the trip from Akk angetreten13. It was vgl this Subh-i
Azals, Hggl Sayyid Muhammad Isfahni, the right hand. S.
130), further a Turkish officer, q Gn Beg, and Riz Quli
Tabrizi14. The fourth after Akk of ordered Azali, q
Mirz Nasr'ullh, brother of the Riz Quli Tabrizi, bihist
became after rush] 5 still in Edlrne of Bah'ullh
vergiftet16.
10
M.H. Phelps, a.a.O., p.50; Trav. Fool., p. 100; INC. Browne, JRAS 1889, p.516.
1
This in rush bihisl of presented names is correct with the government-acts on
Zypernberein. Vgl. Trav. Fool., pp. 361, 381.
2
Mr.-Romans, that Bbl-Behal, S.97; INC. Browne, JRAS 1889, p.516.
3
Trav. Fool., p. 361.
Vgl. Trav. Fool., a.a.O.
16
To the whole vgl. also S. 185f in this book and Mr.-Romans, that Bbl-Beh'l,
S.96f.
143
The stay Bah'ullhs in kk
Altogether, the escort counted Subh-i Azals, including

seiner of family and the four Bah'I, fourteen people.
You/they landete at the 5. September 1868 in Mgsa
(Famagusta) 17, where Subh-i Azal until his/its end of life
(29). April 1912, verblieb. Over the further development
of this, nothing known, besides the fact, is the Bah'itum
unterlegenen Azallya that she/it another remarkable part
of the revolutionary leaders of the late one in Persia in 19. and
early 20. "18 put century. In Istanbul, the Azall controlled the
persischsprachige reform-newspaper AI Ahtar ("the
star") moreover; vgl. S.271. Dieser political influence
not to be underestimated of the Azall illustrates that her/its/their
inefficiency restricted itself only to the religise level,
dieweil her/its/their political weight however considerable was.
From it also results that however, the appendix must have
bigger about Subh-i Azal (at least at that time), as is
conceded by Bah'iseite. The group ordered after Akk
about Bah'ullh counted 77 people, including which
admitted Azall19 three her/it/them. She/it left Edirne at the
12.RabI'at-tnl 1285, 12. August 1868, and reached
Iskandariya (Alexandria), Br Sa'Id (Port Said), Jaffa and
Haifa on the sea-way of Gallipoli, Smyrna, of Akk, where
she/it at the 12.Gumd 1-l 1285, 31. August 1868,
ankam20. There, the Exulanten immediately were directed into
the big and notorious city-fortress. Followed two years of strict
custody, before this was loosened and Bah'ullh could cover
an independent Behausung, where he/it spent further seven
year. Finally, the Bah'I succeeded with the acquisition of a
feudal-house in the place Mazra'a in the Nhe'Akks. There,
Bah'ullh lived, only formally long ago "Gefange-
17
Trav. Fool, pp.381, 384ff.
18
G.. from Grunebaum, fishers world-history (volume 15): The Islam II. S. 184.
" M. MR. Phelps, Life and Teachings, p. 51; Trav. Fool., p. 361. - J. E. Esslemont (new
age) S. 45) estimate the number of the Exulanten at "approximately eighty until
vierundachtzig."
20
INC. Browne, JRAS 1889, p.985.
144
The last stations of the banishment
ner", again two years, until he/it could finally move into the
large-scale country seat of Bahgl near 'Akk, where he/it was
until at his/its end of life (1892) and also buried wurde21.
From 'Akk from, Bah'ullh undertook Tagesreisen
into the nearer surroundings and after Haifa repeatedly, that
later turned into the seat of the Bah'I. In Bahgl, he/it
received numerous visitors and pilgrims, by name from
Persia. The single Vertreter of the west, that looked for
him/it there, was the oriental studies specialist E. G. Browne of
the university Cambridge, the Bah'ullh in April 1890 met,
after met war22 (him/it he/it incidentally still as the
legitimate successor of the Hazrat-i Bb viewed) on Cyprus
he/it already with Subh-i Azal in Mgsa before. Browne
wrote about his/its impression of the Begegnung with
Bah'ullh:
"...Das Antlitz, das ich nun erblickte, kann ich nie vergessen,
obgleich ich nicht imstande bin, es zu beschreiben. These
durchdringenden eyes seemed to read the soul on
the reason. Power and dignity were over these wide
eyebrows; the deep pleats on his/its Stirne and his/its
face betrayed an old, that his/its ebony hair and this
seemed to punish lies in luxuriant fullness up to the
Leibesmitte herabwallende beard. To ask
unnecessarily, in whose present I stood, as I me before
the bowed that is the goal of a worship and love, about
which could envy him/it kings and after which emperors
yearn in vain. A mild, stately voice asked me to sit
down and spoke thereupon: & gt;Gelobt is God, that
you reached it!.. .You came in order to see a prisoner
and exiles... We wish only the welfare of the world and
the luck of the people; nevertheless, one thinks us for
instigators of dispute and disorder, this
21
Altogether, Bah'ullh spent 39 years in the banishment, incipient 1853
inBagdad (10 years), itself continuing in Istanbul and Edlrne (5 years) and
abschlieendin 'Akk (24 years). He/it spent two years in the prison of
'Akk&#11 from it; (1868-1870). The remaining time, he/it enjoyed extensive
freedoms, could undertake trips in dienhere surroundings, pilgrims receive,
schlielichsogar in a palace acquire country and live. - The official chronicles of
the Bah'i, that mean, of daBah' ullh "under biggest miseries and deprivations"
a total of forty years as trkischer "prisoner" had to spend, therefore lacks
from every basis.
22
Professor Browne made his/its attendance again for 1896 Subh-i Azal in March.
145
Captivity and banishment earn... We wish that unites all

people in a belief and all people become brothers; that
the bond of the love and unity between the human-
children is strengthened; that aufhre and the
differences, which are done between the races, finish
religion-difference - what now is bad at it? ... But
despite all him/it, it will come there; these unfruitful
fights, these zerstrenden wars will stop, and the
"most severe peace" will come... Do you not have this in
Europe necessary either? Is this not what Christ
promised? ... But we see your kings and regents
nevertheless waste the treasures of her/its/their countries
more on the destruction of the human race as after it,
what would lead the mankind fortunately... These fights,
this bloodshed and this discord must stop; all people
must be as if they belonged to a sex and a family. No
human being boasts his, that he/it loves his/its country but
sooner his, that he/it loves the whole human race...< It
was such Art as far as I can return her/it/them from the
memory, the words, that I, beside many others, heard about
Bah'ullh. If they like, that read her/it/them, they well as
a result look at whether such teachings earn death and
chains and whether not the world of her/its/their spread
maybe more than wins would lose."23
The writing Bah'ullhs from 'Akk

In 'Akk, Bah'ullh has, how already before in Baghdad
and Edlrne, exclusively through the written word worked.
His/its religion is an exclusive book-religion consequently.
From a public appearance, he/it hardly did per use since such
a failed was left for him/it. Beside a consistent writing-
religion, the Bah'ismus is wird24 also a law-religion, in
which the revelation (tanzll) recited primarily as divine
Gesetzgebung. The nature as a statutari-
23
Einfuhrung Brownes to Trav. Fool., p.39. Zit. with J.. Esslemont, new age.
S.52f.
24
To the concepts book and law-religion s. Chapter 5 and 7 in this book.
146
religion sees lie zugrunde the theokratische world-

understanding, after what directly regiert25 God the world. A
separation between religion and social order-world is
unthinkable in the Bah'is-mus - equally like in the Jewry and
in the Islam -. The earthly order, that is understood given as
one of God, is for this reason of central meaning also in the
Bah'itum. All prophets come and offenbaren in each
case a new law of fiar', that on Earth the given
Verhltnissen and the intellectual mental capacity of the
people corresponds. Therefore it is in the time of-tied and
needs the renewal itself replacing epoches in cyclic. In this
sense, it is understood also order and working of the Hazrat-i
Bb in the Bah'itum. This was not Bah'ullhs an
Erneuerer of the Islam but the founder of an
autonomous religion merely, that are assessed however only
as initial stage, to the even more highly standing religion-
step. That the only ephemeral Bbismus is put in the row of
the high-religions, has his/its reason in the weighty fact that
Hazrat-i Bb with his/its Bayn of the posterity left a
sacred book. After Islamic idea, it belongs to a prophet that
he/it reveals a book, in fact a religious code.
With the prescriptive Grundlegung of his/its new religion,
Bah'ullh fell back largely on the Bayn, welcher was
inspired by the qur'nischen legislation on the other hand. So
the near relationship remained preserved to the Islam why
the Bah'ismus of the theology calls flschlicherweise
wird26 a "sect" or a "modern offshoot" of the Islam
occasionally. Actually however, the Bah'itum is an
autonomous Religion as very much as the Bbismus, that
followed from the Islam in analogous manner
25
One vgl. the theokratische leadership-principle also of the Sunnite one and
insbesondereim si'itischen Islam.
26
So also from MR. Romans, that meanwhile anerkennt the autonomy
opposite the Islam.
147
how the Christianity from the Jewry. His/its mother-religion is

the Islam, but the relationship to the Qur'n corresponds to
that of the Christians to the old will. Bah'Itum and Islam
stehen historically, theologically and
phnomenologisch in close relationship to each other,
however the Qur'n is the Bah'I basis of the belief of the
right nor. The Islamic sari'a is regarded as lifted since the
conference of bath-branch in the year 1848.
Already in the Srat al-haikal and him/it her/it/them assigned
Sendschreiben at the yards made Bah'ullh his/its
claim to be the return of all prophets, current. The
Mchtigen of the world are called into following him/it
and advancing the erection of his/its theocracy. Still, these
ardent calls contain, besides the demands after a just
taxation, the lowering of the Militrausgaben, the
poor-welfare and the abolition of the gihd, no clearly
defined social-program. We find a such one only in the Kitb
al-Aqdas, the "most sacred book" and consequently the most
important revelation-writing Bah'ullhs.
1. Kitb al-Aqdas
The Kitb al-Aqdas was created in the first Dezennium after

the arrival in Akk. An exact date is missing, is assumed
however that it about 1875 . D. completed wurde27. The
book is in Arabic, the sacred language of the prophecy, written.
Bah'ullh published it only in handwritten Texten and
put a supporter in charge of the Drucklegung28 in India by
1880. A first translation in English language is found in
departures with Professor Browne in the journal
27
W.McE. Miller, Introduclion lo ihe Kitb al-Aqdas London 1961 p.20.
28
Earl E. Eider, Preface lo ihe Kitb al-Aqdas London 1961 p. 3. - Photocopies is sides of
counting edition dieser65 York city according to Eiders statements against the
Sammlungender Public Library ofNew,
148
The writing Bah'ullhs from Akk
of the royal Asiatic high society (JRAS) of the year 1889

(pp.972-981). 1899 if A.H gave. Tumansky the book in the
arabischen original-text and Russian translation
heraus29. A splendor-copy is in the Bibliotheque Nationale in
Paris (one). Ar. Nr. 6397). From the two last texts, Hippolyte
Dreyfus in his/its Essai sur le makes Behaisme for
Mitteilungen30 occasionally.
The book is under the present-day Bah'I - the most sacred
writing! -in the quite-text doesn't spread and his/its content
consequently weitgehend unknown. The Bah'ifhrung
in Haifa published and Codification of the Laws and
Ordinances of the Kitb-i-AqdasM a synopsis unsatisfactory
in every sense only 1973. This edition binding for the Bah'i
contains only a skimpy selection of certain law-texts (usually
only as an outline), while withholds the rest flatly or then
modifies and wiedergegeben becomes in "cleaned"
wording. Verboten32 turns into complete translations or part-
departures into other languages from Haifa as long as the
religion-law is not yet generally binding and bleibt33
withdrew the possibility of the transaction from him/it.
Remain to still enclose that also no Arabic
Originaltexte are in the circulation.
One of the oriental studies specialist Earl E. Eider and
William McE. Millerim becomes year 1961 published English
translation of the book Aqdasu of Haifa as "Christian sorry
effort"
Memoirs de l'Academie Imperiale de St. PHersbourg, VIII series, Vol. III, No. 6.
30
Vgl. MR. Romans, that Bbl-Beh'l. S. 109.
31
Printed in England by the Broadwater Press Ltd., Welwyn guards city, Hertford -
& #11;shire.
32
So also no Persian-language-y edition exists although most Bah'I Iranerund
usually are not mighty the Arabic as such.
33
MR. Romans, that Bhl-Beh'l, S. 109. - Siehe to it nearer to chapter 7 this book.
34
Al-Kitb al-Aqdas. The cider Hoty Book by Mirz Husayn universe Bah'u'llh.
Publishedby the royal Asiatic high society, Oriental Translation finding, New
Series Volume XXXVI - & #11;II, London 1961.
149
The stay Bah'ullhs in 'Akk
abgelehnt35. Her/its/their reading is prohibited the Bah'I -

provided they possess knowledge at all from their existence -.
The Kitb al-Aqdas brings an extensive reorganization of the
Islamic cult-law ('ibdtj) of the "five pillars" of the religion:
1. the creed (sahda), 2. the prayer (salt), 3. the abstinence
(hesitate), 4. the Almosengeben (zakt) and 5. the pilgrimage
(hagg). It contains the bah'isti-sche manners-law in the
further one as well as in a civilian manner, punishes, and
constitutional law-like Bestimmungen. Personal calls,
allusions and admonitions to the opponents, still are found
beside it. In contrast to the Bayn of the Hazrat-i Bb, the
book distinguishes itself through his/its intelligibility. The
Mystisch-Kabba & #31;listische, but also theological
statements and explanations enter into the background and
make Platz36 practically for orientierten legislation
one. However, it also is shortage of a factual arrangement of
the content here. "In colorful chaos, kultische and
organizational, moral and civilian-legal rules follow
themselves and become unterbrochen in arbitrary
manner through personal connections."37 Hermanns
Roemer38 brought the content into a sachliche order, that
essentially joins the overview erleichtert and her/it we us
here.
a, the cult-law
The cult-law ('ibdt) of the Islam is regarded as out-of-
date and
abolished. The bbistischen forms become on the other
hand for
Cult and rite largely taken over.
The Islamic creed (sahda) at the unit
(it becomes tauhld, Gottes39 and his/its absolute
transcendence
15
Letter of the universal house of the justice (most upper body of the Bah'i
mitSitz in Haifa) of the 23. March 1975 at a Swiss believer. The letter was
distributed from derLeitung hektographiert and at the believers.
16
MR. Romans, that Bbi-Beh 'i, S. 109.
" Mr.-Romans, a.a.O.
>s the Bbl-Behal S. 109-128.
39
This unit of God is understood as Theomonismus in the mystic sense.
150
The writing Bah'ullhs from kk
held up. The belief in Bah'ullh is demanded as intact-

necessary simultaneously. The Kitb al-Aqdas is introduced
with the words:
"The first duty, that God prescribed (kata-ba) his/its
servants ('ibd), is Offenbarung (wahy) and the
daybreak (matla) of his/its matter (amrihi), that were
determined, the acknowledgment of the Aufgangsortes
(msriq) His/its to the place (maqm) its self in the world
of the command and the Schpfung40. Whoever attains
this attained everything good, and who his is robbed,
belongs to the people of the error (dall), even if he/it
accomplishes all good actions ('amal). And if you reached
this very splendid (abh) stand and highest horizon
(ufuq), it is due to everyone to follow that, what is
ordered him/it, from sides of the (highest) matter,
because these two (things) 41 belong together and the
one cannot be assumed without the other."42
The belief in the temporal validity of the revelation
of Bahs (in the scheme of the thousand-year-cycle)
is also made to the duty in the book Aqdas.
The concealment of the belief (taqlya or kitmn) is
specifically allowed in situations of the need, that
prosecution or when threatening harming. This regulation is
anchored (Sure 16:107) already in the Qur'n and served the
protection of the believer before prosecutions in the first
formation-years of the Islam. With the Sunnite, the urgency
of the Glaubensverleugnung never was as present as
with the Si'iten meanwhile, that not the inconvenience rarely
different in the course of the history-
40
The "world of the command" is the world of the intelligiblen realities, the "world of
derSchpfung" is the material world.
41
Realization and obedience are meant opposite the law.
42
Belief, tasdlqi and works & lt stand here; amal slih, as intact-necessarily
nebeneinander. We read already in the Bayn: "The actions of the human
being are worthless, wenner not the command of God's will in the time, in which
he/it lives, [d. h. the Prophetenbzw. Imm at that time] obeys", vgl. A.L.M.
Nicola, LeBeyn Arabe. p.80.-Dieislamischen Peripatetiker measured out the
actions of the human being with reference to dieVereinigung with God of no
meaning. This rather happens from derErkenntnis, that steps openly to light in
the prophet. First the later neuplatonische Richtung in the Islam put both,
realization and work, as intact-necessarily nebeneinander.
151
i
thinking exposed was, why the taqlya with them (so also with
the SaihI and other heterodox currents) found more frequent
application and she/it exactly to a special-characteristic of the
Si'ismus wurde43. In contrast verzichteten the Bbl
followed from the Sl'a completely on the taqlya. You/they
admitted her/its/their belief openly and also went willingly
for it into the death, as the Geschichte of the Babiya
testifies to it.
The Islamic prayer-practice (salt) is reduced to three prayer-
times by five on the day: in the morning (bukr), at the
Mittag (zawl) and in the evening (asl). The ritual
prayer, the stipulated ablution (wud'J of the face and the
hands go ahead, writes three Prostrationen each, raka
't) before. The prayer-execution implies wurde44 the sacred
number nine consequently, that put in front the mystic
number nineteen of the Hazrat-i Bb in the Bah'Itum. The
prayer-direction (qibla) is imposed on nach'Akk45 further.
The execution of the salt (in the Bah'Itum "duty-prayer",
maktba, named) with rituellen ablutions and stipulated
attitudes (raka't) is binding from the 15. Year of life at. Sick
persons and believers are dispensed from it over seventy
years as well as menstruierende women. For latter,
there is a particular Kurzrezi-
43
Vgl. Type. Takiya in: Hand-dictionary of the Islam, ailments 1941.
44
The sacred number 9 erseheint already in the Indo-Germanic religion-world in the
Avesta, & #11;in Indies, with the ancient Germans and Greeks (vgl). MR. Romans, that
Bbl-Beh 7, S. 111).
In the Kitb al-Aqdas, she/it is called the "number of Bahs." She/it results
derZahlenwerte of bah from the cross-sum for itself (& lt;. * = 2; 1 = 1; " = 5; 1
= 1; altogether therefore 9. Together mitder number 5 (pay-value for bb = V4)
gets along her/it/them in the center of the bah'istischen & #11;Zahlenspekulation. 5x9 =
45 is called the "complete number"; she/it results from derAddition from 1 to
9. The addition-value from 1 to 5 is 15. The cross -sum derZahlenwerte of
Adam (Adam) is 45, that from Eva (Haww) 15. Hazrat-i Bb undBah'
ullh are the "parents" of the new cycle, that replaced the adamischen.
DieNamen of Bah'ullh and Abdul Bah (Bahs son and successors) have per
neunBuchstaben. The pay-value of Bah'I is 19; 19x19 are called "all things" in
Arabic & #11; (kull-i say). - E. G. Browne (JRAS1889) p. 974) it as a result-pointed that
the number 9auch is won from 8 +1, (the pay-value of bah is only 8, dervon
Bah'I only 18, strictly speaking) has constructed itself just like the number 19 from 18
(= letters of the bismi'tlh) +1 (= God alsdas A).
45
The qibla of the Islam is Makkah (Mecca). ,
152
tation, that 95-once must be recited on the day. Allen

Glubigen is moreover imposed, him/it praise Allh'u-
abh (vgl). S.132, to 95-once recite on the day.
She/it in the Bayn of took place abolition of the public
liturgischen Gruppengebets46 is confirmed in the Kitb
al-Aqdas. The duty-prayers are individual and in seclusion
(furad) to verrichten47. From this, the common dead person-
prayer (salt al-ginza) is excluded, that is admitted already
in the Bayn as single group-prayer. The mu'addin (muezzin
= Gebetsrufer), the imm (Vorbeter) 48, and the hutba
(sermon) also are abolished. Verboten49 is the ascension and
preaching of Kanzeln (minbar). The clothing with the
prayer is freigegeben50.
The mosque (masgid) finds her/its/their counterpart in the
masriq al-adkr ("ascent-place of the glorifications") 51, the
single public cult-building of the Bah'T. It differs from the
mosque already in architectural sense: The Masriq al-adkr
is a rotunda with nine entrances, that stand symbolically for
the historical Weltreligionen as entrance-gates. The
cult-building of a dome is towered above. Minaret (minr)
and prayer-niche (mihrb) are missing like the wash-
facilities for the mosques as well. His/its provision has to be
generous, however, the picture-cult becomes
46
Arab. Bayn IX, 9; M.Gobineau, Rel. et Phil., p.53O. - The salt al is meant - &
#11;gam 'a, the common Friday-prayer the Muslim.
47
To the meaning of the prayer sees in the further one also in chapter 6 this book.
48
Not to confuse with the person of the Imm MahdI.
49
It is recommended expressly on the other hand in the Bayn of preaching in the
mosques.
so, the wearing silken clothes is forbidden in the Islam with the salt.
Hazrat-i Bb abolished this prohibition, and
carrying of white silk even preferentially, Arab. Bayn VI, 9; M.Gobineau, Rel. et Phil.,
p. 504). Knows the color of the theosophical sects is in Persia, that became famous
through the Assassinen, from the Ihwn as-saf.' (Vgl. Mr.-Romans, that Bbi-Beh'l
S.112; INC. Browne, /! Literary History ofPersia, Vol. I, p. 313.) The wearing white
clothes is followed hardly more today. To the westlichen Bah'I, this old tradition
is not known anyway.
51
The ascension of the prayer is meant as a return of the spirit from the world of
derEmanation into those of the absolute. -
153
as abgelehnt52 in the Islam. The confession prohibited in the

Bayn53 is confirmed in the Kitb al-Aqdas. Here, the protest
manifests itself also against the Christian clericalism. At all
the priest and monk-hood is regarded as lifted and becomes
angeprangert54 as the cause of social need. The abstinence-
rules (hesitate) of the Islamic Ramadan are eased and are
fixed the Lent on the last month of the Bbl-kalenders
(month 'Al), that goes ahead the Persian Neujahr55
directly. The reorganization of the Fastenordnung goes
on the Bayn zurck56 and appears in the Aqdas in easily
altered and moderated form. It is fasted from sunrise (fagr) to
sunset (mgrib). The abstinence-duty ('al sabll al - 'umm)
begins with the Erreichung of the majority (15). Old-
age-year, and stretches until the perfection of the 70. Year of
life. Traveling, sick persons, werdende and nursing
mothers as well as menstruating women are excused from the
obligation. 57 (s.-above) have more final to 95-once recite the
same verse at point of the abstinence on the day, that is planned
also for the duty-prayers as substitute. The Islamic
Almosengeben (zakt) is altered in the sense of the
Kulturbewegung. It is al an unique annual
Abgabe of nineteen percent of the fortune-property of
the construction - 'adl5& stipulated. Is the Bettelei
verboten59 and the work to the duty by the way done. The
money-acquisition
52
Further details about the Masriq al-atfkr sees in chapter 6 this book. 51
Arab. Bayn VII, 14.
54
The cancellation at the clericalism turned towards the public life initially only
against the sTitischenWrdentrger as well as against the sfischen
brotherhoods (luruq) with her/its/their entnervenden influence. With
his/its turn at the Christianity of hatBah' ullh also his/its priest and monk-hood
sentences and their Abschaffunggefordert (vgl). S. 139).
55Naurz (New Year's day) always falls by the 21.
. March (spring-equinox).
56
Arab. Bayn VIII, 18; M.Gobineau, Rel. et Phil., p.525.
" To the meaning of the abstinence sees in the further one
in chapter 6.
58
Build al, 'adl (house of the justice) = collective body of the Bah'Igemein, &
#11;den.
59
It is even regarded as unworthy to give to a beggar.
154
it is approved and the Armenflirsorge and welfare-activity

are stipulated.
The pilgrimage (hagg) to the Bait al-azam ("the biggest
house"), the residence Bah'ullhs in Bagdad60, and the house
of the Hazrat-i Bb in Sirz at the glass blower-street (kha-i
slsiga-rn) is made to the duty all the believer masculine sex;
Women are dispensed by it. As Bah'ullhs was erected a
mausoleum remains of the Hazrat-i Bb on his/its bidding at
the mountain Karmel in Haifa for them/her/it in Persia of
stored sterblichen up to now after the death, the
pilgrim-goal of Sirz transferred after Haifa, wiegleich also
dasjenige of Baghdad after 'Akk itself altered, where
Bah'ullhs considers last silence-place for itself. Today
sind'Akk and Haifa the most important sacred centers of the
community and goal of the hagg, which the Bah'I ziyrat-i
haqq (= God visits) name. Baghdad and Sirz formally remain
beside it, although at the moment sind61 there impossible
according to pilgrimages.
b, the manners-law
The Kitb al-Aqdas commits to righteousness,
Ehrlichkeit and justice. The Feindesliebe is found
already in the Bayn and comes from the Sfismus. She/it
asks for Friedfertigkeit and passiveness opposite force-
application. Totschlag, theft, carrying of arms, bad
gossip, physical Zchtigung62, yes even the intent, to argue,
is forbidden. The rubbish, laziness and nonchalance
(occupation-duty) are prohibited further!), Money-games,
animal-torture, Jagdsport, alcohol and drug-pleasure,
slave-trade, asceticism (cancellation of the monk-hood)!),
but also arson, this
Originally the house of Sulaymn-i Gannm in the quarter Karh near this
western Tigris-shore.
The Bah'ismus is prohibited in Irq and Iran officially.
The penalty and installing of brands for certain becomes on the other hand
Offenses expressly (vgl) stipulated. S. 163).
155
The stay Bah'ulljJllhs in 'Akk
Enters a Haus'ises the perfect claw of the main-hair without

permission of the owner, the hand-kiss, and carrying of
Backenbiibrten. The ritual impurity (nagsa) is canceled, laid
wj*wird much value on body-hygiene, however. It becomes
simultaneous abbot-but warned urgently before this as impurely
(nagis) current public Badansistalten the Persian. Beside this
and v'vielen others partially already in the Bayn of contained
Vorschriiriften orders the Kitb al-Aqdas uPund the use of
knife and fork on chairs also the headquarters. The veil
(hig\igb) is abolished, stipulated nichk:ht the trimming of the
boys (hitn) longer. Nevertheless, some from Akkommmodation
is maintained (by name on the country) or in the Sirrfinne of the
taqlya (vgl). S. 151) retain. At all, empfohlen becomes the
5e adjustment from the regional-custom.
The bbistische Rittftual of the dead person-burial is
confirmed. Diitlie is imposed on burial (prohibition of the
cremation). A Ri jt ing with the "biggest name" is the dead
person to (Bah'ul-lhs) belassen63. Dt-iDer Tote is to be cleaned
with rose-water; he/it shall eingingekleidet in silk and in a crystal-
coffin, ever after also from S? Stone or wood, is buried. The
burial-place is allowed to n ~ not further than a way-hour from
the place of the death entfern^nt lies.
c, the zivilrechtlicheten regulations

In the Kitb al-Aqdas ni:'iimmt this marriage and bring up a
wide area one. The marriage of e (nikh) is all the believer
gemacht64 to the duty. The Heira^ratsalter is set (in the
Bbismus eleven Jahrfri re) for fifteen years. The bigamy is
admitted, however she/it necessarily doesn't become ertinpfohlen65.
The concession of this increase-
" Vgl. INC. Browne, A Year>] - ar amongsl the Persians, p.317.
64
Even the widowed wir'vird under application of a fine a date for the
Wiederverheiratung imposes ($ & lt;90 until 95 days). One vgl. the same
regulations also against the zarathustrischen Religiitjgion and in the old Islam, celibacy is
regarded as sunnawidrig; vgl. I.Goldziher. Vorl. bi" * ber d. Islam, S. 141, 334.
" Bah'ullh itself had two women, of whom each six children bore him/it, first 'St. 1835
he/it married Navvh, the N*1 mother of 'Abbs Efendi, the oldest of the surviving
one(s)
156
before be applicable however only to men; Women must be

monogamously alive. That of the mutual parents is still added
the girl's consent to the marriage, that is required already in
the Bayn, even if the Ehewilligen already gained the
majority. We find the prohibition of the religious mixed
marriage enacted in the Bayn also in the Kitb al-Aqdas
wieder. The engagement cannot exceed 95 days, and it
is necessary as impure to promise a still underage girl the
marriage.
Without the payment of a dowry (mahr), no marriage can
become eingegangen. She/it is from the bridegroom at
his/its bride to entrichten and amounts to 19 mitql66 of
pure gold for city-dwellers and the same height of pure silver
for Landbewohner, with what the continuous residence
of the bridegroom magebend is. A dowry, that exceeds
95 mitql, is unzulssig. If the dowry cannot be
achieved timely, so she/it later is according to taken place
written agreement to entrichten.
The marriage-divorce is disapproven of, even if doesn't forbid.
However, the divorce-right is left for the husband
vorbehalten; the wife cannot submit from herself from
the divorce. The divorce-procedure is however essentially
impeded. So, the right of the one-sided expulsion of the wife
(talq) conceded the man formerly is taken. A time to
consider of one year (19x) becomes the marriage-partners19
Sons. 1849 he/it married his/its base Mahd-i 'Ulya, whose eldest son Muhammad'AH
opposed Bah'ullhs of the Nachfolge'Abbs Efendls after the death. After
Aussagen of people, for which Bah'ullhs circumstances were familiar,
another woman married these 1867 by the name of Guhar, that a daughter, Farqiya,
bore him/it. In the high age, he/it finally still married Gamtiya, the niece of his/its
loyal supporter Hdim Allah. Altogether, Bah'ullh therefore married four women.
(Vgl. E.G.Browne, Materials for the Study oflhe Bbl religion, p. 320f; E. Elder /
McE. Miller (Ed).), Al-Kitb al-Aqdas, p.40, grade 3.) - In the present-day
Bah'Ttum, the increase-marriage is de facto, probably on Veranlassung'Abbs
Efendis, that was put in on the other hand, canceled and into her/its/their about a
considerable obstacle for the proselytization of the west saw. A mitql is somewhat
more than 31 /; Gram.
157
= 361 days, until the divorce imposes. Violations of this

regulation are prosecuted with a fine of 19 mitgl gold, that at
the Bait al - 'adl (house of the justice), to pay, is. The
remarriage with the divorcee is allowed as long as no new
marriage arrived these. If necessary a re-wedding is possible
only even if the divorced woman's second relationship became
again aufgelst. Women, who are parted from
her/its/their spouse without message during nine months, can
enter an andere marriage, however patience is
demanded. The handling of these regulations and the
recovery of the female sex completely broadly belonged to
the deutlichsten characteristics, by which the Bah'I
were recognized in the Orient. With the move was passed far
west from oriented Zivilgesetzgebung
fortschrittliche soon-form of the Kitb al-Aqdas in
many countries of the Islam they however soon formerly and
let also this legal-opinion come over to a relic become. So it
then doesn't astonish, if the civil law ordinances of the Kitb
al-Aqdas are avoided in the present-day Bah'Itum mainly,
wenngleich this de jure remain, since
ausgeschlossen ist67 an alteration of the legal norms of
the Kitb al-Aqdas of the present eon.
This essentially leans bring up ('about al-far'id) on the
Baynm. While however, the agency is admitted there after
Kpfen, definitely Bah'ullh, that one third with the
cancellation of a heir at the children and two third at the Bait
al - 'adl falls.
With the Enumeration of the inheritance-shares, Bah'ullh
in the Kitb al-Aqdas uses at place of numbers letters from
the Arabic alphabet and words, from which the
entsprechende number-value lets itself derive. The list
of the Erbberechtigten
61 68
Vgl. to it nearer to S.253, 259, 346, 357 of this book. Arab.
Bayn X, III.
158
Build al - 'adl is the institution consequently, in which

the infallible leadership lives on through the Imm, that only
appears as a konstitutioneller Mahdismus. Is the
"biggest infallibility" and ('isinat al-kubr) the offering of the
gnostischen intuition ('ilm-i ladurii) lent as
Nachfolgeinstitution of the prophet-office also the
house of the Gerechtigkeit. His/its members are "used
for God" from love and are covered no salary (vgl) for
her/its/their work. also S. 3520-Bah'ullh decided in the
Kitb al-Aqdas that at first however the leadership at the
agsn ("branches"), i.e. his/its sons (in fact oldest, 'Abbs
Efendi, named 'Abdul Bah), with what the erection of the
collective Krperschaften is not prevented, should skip
albeit she/it under her/its/their as well as his/its patronage, to
stand, has. The right of the infallible interpretation of the
writing and the supplement of such laws, that already is not
contained in the book Aqdas, is entitled him/it, 'Abdul Bah,
provided erfordern73 the circumstances this.
The national governments - at least in a transition-phase -
should remain beside the houses of the justice, that
Bah'ullh itself, how already mentions, however only as
monarchies can introduce. Here, the Bah'ismus of the Azall-
Bbismus (Azaliya) differs, that itself from the
politischen Mahdlideal of the beginnings completely
position took away and covered against the throne, vgl. S.274.
In contrast beteuert Bah'ullh in all his/its writing
again and again his/its loyalty towards the monarchs, that he/it
- not without intent - hopes to win for his/its goals and that
therefore asks for the assumption of his/its religion and
her/its/their spread he/it without circumlocutions. Where this
doesn't happen, the downfall and God's curse are put in
outlook. This the construction al - 'adl figurative authority-
force stretches on all areas of the religious and social life. He/it
is
73
Bah'ullh, Kalimt-i firdausiya; MR. Dreyfus, read preceptes you Behaisme, p.46.
161
If no children exist, so her/its/their share of the Bait al goes -

'adl, that supplies the social-welfare the profit. The burial-
costs and the Entrichtung of the unique capital-taxes of
nineteen percent goes the Verteilung of the inheritance
at the Bait al - 'adl advance, vgl. S. 154).
The regulation, after what dissenters of the
Erbberechtigung escape, becomes today, probably
from mission-strategic considerations, handled more
liberally. By the way, all the Bah'i is made the writing of a
will to the duty.
d, the constitutional law-like regulations the bbistische

institution of the Bait al - is 'adl (house of the
Gerechtigkeit) as most upper administration of the
intended b-bistischen Zukunftsstaates70 taken on by
Bah'ullh and been developed further. Completely, the Bait
al is in the sense of the theocracy and in agreement with the
Islamic idea of the inseparability of religion and politics - 'adl
religious and political authority zugleich71. In the Kitb al-
Aqdas prescribed Bah'ullh:
"God decided that a house of the justice (Bait al - 'adl),
in which the councilors should gather in accordance
with the number of bah (= 9), is built in each city."
The members of the Bait al - 'adl is in the world" "the
representative god, stands in his/its present and prevails in his/its
name:
"The issues of the people are the members of the Bait al -
'adl subordinates. These are God's spokesmen among
his/its servants and the sources of the command in his/its
countries. Every day and every time of a prophetic cycle
require special regulations and orders. Therefore, all
issues are the Bait al - 'adl entrusts, and this may execute
which been suitable for him/it in each case appears... For
all, it is done to the duty to obey them (the members of
the Bait al - 'adl)."72
70
Vgl. INC. Browne, JRAS 1889, p.928.
71
To it nearer to chapter 7 and 9 of this book.
72
Bah'ullh, Lawh-i isrqi. Zit. in: Bah'i-Briefe, notebook 11, 1963.
160
The Bait al - 'adl is the institution consequently, in which the

infallible leadership lives on through the Imm, that only
appears as a konstitutioneller Mahdismus. Is the
"biggest infallibility" and ('ismat al-kubr) the offering of the
gnostischen intuition ('ilm-i ladunl) lent as
Nachfolgeinstitution of the prophet-office also the
house of the Gerechtigkeit. His/its members are "used
for God" from love and are covered no salary (vgl) for
her/its/their work. also S. 352f. Bah'ullh decided in the
Kitb al-Aqdas that at first however the leadership at the
agsn ("branches"), i.e. his/its sons (in fact oldest, 'Abbs
Efendi, named 'Abdul Bah), with what the erection of the
collective Krperschaften is not prevented, should skip
albeit she/it under her/its/their as well as his/its patronage, to
stand, has. The right of the infallible interpretation of the
writing and the supplement of such laws, that already is not
contained in the book Aqdas, is entitled him/it, 'Abdul Bah,
provided erfordern73 the circumstances this.
The national governments - at least in a transition-phase -
should remain beside the houses of the justice, that
Bah'ullh itself, how already mentions, however only as
monarchies can introduce. Here, the Bah'ismus of the Azall-
Bbismus (Azaliya) differs, that itself from the
politischen Mahdiideal of the beginnings completely
position took away and covered against the throne, vgl.
S.274. In contrast beteuert Bah'ullh in all his/its
writing again and again his/its loyalty towards the monarchs,
that he/it - not without intent - hopes to win for his/its goals
and that therefore asks for the assumption of his/its religion
and her/its/their spread he/it without circumlocutions. Where
this doesn't happen, the downfall and God's curse are put in
outlook. This the Bait al - 'adl figurative authority-force
stretches on all areas of the religious and social life. He/it is
73
Bah'ullh, Kalimt-i firdausiya; MR. Dreyfus, read preceptes you Behaisme, p.46.
161
most upper authority of the administration and the

jurisdiction and brings the laws contained in the book Aqdas
to the Anwendung. Erbefugt is beside it, new laws, that
are definitely not contained already in the Aqdas, to enact and
to abolish also again, as well as to revise. 'Abdul Bah
schrieb74:
"If unanimously this house of the justice or through
Stimmenmehrheit over a question, that is not mentioned in the
book (Aqdas), decides this decision, his/its decision, will be protected
from error. The individual members of the house of the justice now
don't possess any innate flawlessness, but the body of the house of
the justice stands under God's protection. This is called lent
infallibility."
In the advice, and vote-principle of the den al, 'adl
gelangt of the igma (Consensus of the community),
that takes the position of the Imm of the Sl'iten in the
sunnitischen Islam, to the full meaning. In the SI a was
verworfen the igma long time, because the authority of
the godlike Imme relieved from the difficulty of own legal-
finding like the bereinstimmung within the
community. This was applicable also to the time of the small
one(s) and the big "Verbergung" of the (gaiba) twelfth Imm,
all the more than the belief in his/its return (rag'a) at the "end
of the time", to assert itself/themselves unbroken over the
centuries, was able. Nevertheless, however, a Konsenslehre75
developed also in the Sl'a, that vermochte to never
bridge the contrast fully between the infallible right-
management of the (hidden) Imm and the mere agreement of
the scholar or the Gemeinde (igma) meanwhile.
Of importance for the culture-movement, one is the repetition
of the bbistischen demand for an efficient one and
zuverlssigen civil service, the rise of the general
Schulpflicht (also for girls) as well as the creation arms-
74
Muwadt, chapter 45.
75
Vgl. H.Lschner, the dogmatic bases of the sl'itischen right, Kap.4.
162
and social-welfare. In the schools, a religious instruction

shall werden76 granted the children beforehand. The
earnings of the den al - is 'adl fines (diya) through the
reference of annual capital-taxes of nineteen percent of the
Vermgensbesitzes, free foundations (, sing, awqf
waqf), and decided inheritance-shares guaranteed.
Periodische state-taxes are not intended. Already in
his/its Sendschreiben at the kings, Bah'ullh pressed
for a lowering of the tax-load and followed the model of the
Hazrat-i Bb, that the general tax-liability abolished and put
down the possibility of a voluntary depositing at its instead of,
with it wanted to see. Meanwhile, as voluntary, the
performance of the capital-taxes of nineteen percent is not to
be marked since her/its/their rise is required expressly in the
book Aqdas and also she/it is periodic taxes only that not the
moneys the Staatskasse but that own community-funds
flow. The criminal law also follows the Bayn. For
Vergehen, fines are intended normally, however the
Kitb al-Aqdas introduces the penalty abolished in the Bayn
for murder and arson again. Theft is punished with custody
and banishment; with relapse, it is the perpetrator to install a
brand on the forehead-surface.
"The educator of the world is the justice, because she/it consists of
two pillars: Reward and punishment. These two pillars are two wells
of the life for the whole mankind."77 "the continuance of the
community hang from justice, not from forgiveness on... The
community must maintain the right of the human being... The
individual doesn't have the right to take revenge, but the community
has the right to punish the criminal; and this penalty serves the
purpose to act as a deterrent and to prevent that dares others to
commit a similar crime. This punishment serves the protection of the
human rights, however, no revenge is... But
76
Kalimt-i firdausiya; H.Dreyfus, read preceptes, p.46. - One heeds the
Anlehnungan the Islamic Qur'nschulen Imaktib.
77
Bah'ullh, Lawh-i isrqt.
163
the allerwichtigste is that the people must be educated so, that no

crimes are committed; because it is possible to educate the people so
effectively that the crime appears to them even as the highest penalty
and the worst condemnation and pain, so that they avoid it and have
second thoughts about committing Verbrechen. No crimes, that
require Bestrafung, will be committed therefore."78
The sacred war (gihd) still becomes entschiedener in
the Kitb al-Aqdas as rejected in the Bayn, although
Bah'ullh disapproved of the forcible fight already in his/its
missives at the yards and aufrief79 to peaceableness.
There is not any fame for the one, that creates disorder on the earth,
after this was so probably arranged... Don't spread any disorder in
the country and don't shed someone blood",
write Bah'ullh in his/its Lawh-i ibn-i di'b. The
commercial law stimulates the free merchandise-traffic
from annulment of the ritual Unreinheit, more still
than this of the Bayn, that especially the trade with
heterodox erschwerte80 with the si 'itischen Islam. The
Islamic prohibition of the Erhebung of interest (rib) of
Waren81, that is sold under Zahlungstermin, is already
in the Bayn aufgehoben82 and is confirmed in the Kitb al-
Aqdas.
e, other regulations
From maybe biggest significance of the system of the
Bah'ullh, the obligation enacted in the Kitb al-Aqdas turn
into the Kosmopolitismus, that rewrote in the sentence:
78
'Abdul Bah, Muwadl, chapter 77.
79
The WafTengebrauch is allowed only in the emergency.
80
In the 5l 'ismus, the unbelievers are called (nagas) "refuse" (vgl).
Handwrterbuch of the Islam, S. 568). The same opinion divided also
Hazrat-i Bb, der-obwohl & #11;er the ritual impurity lifted - the unbelievers in his/its
intended Zukunftsstaat (vgl). S. 63, Anm.20, largely the lawlessness (vgl)
announced. S. 89), and erdeshalb only the tradesman the free traffic with all the
world allowed.
81
Zinsnehmen (rib) is prohibited in the Islam as profiteering.
82
A.L. M. Nicola, Le Beyn Arabe, p. 155.
164
f The writing Bah'ullhs from
'Akk
"The most exquisite fruit of the tree of the realization is

this exalted word: You are the fruits of a tree and the
leaves of a Zweiges. Fame doesn't belong to
him/it, that loves his/its fatherland, but him/it, that loves
the whole mankind."
The idea of the theokratischen Weltordnungzugrunde
is him/it, because like God only one is, so there is also only
one mankind. The separation among the people,
Vorurteile more religiously, racial or national Art as
well as the gewaltsame Austragung of conflicts is
denounced openly. Now, a new time dawned with
Bah'ullh; the adamische cycle is finished, and what
God now prescribes, is the unit and reunion of all creatures
and Nationen in an universal community. This
completely the MahdTideal was corresponding program of
the mankind and religion-fraternization already with Hazrat-i
Bb decisive, however still resigned with him/it in the
practice behind the local limitedness and could therefore not
develop like with Bah'ullh so. As an essential prerequisite
for the mankind's union calls Bah'ullh the introduction of a
Welthilfssprache and - writing, that is to be taught the
world at all schools. Whether an already existing language
should be drawn near for this or an art-language should be
created, Bah' left & #31;ullh offen83. Hermann Roemer84
believes that the supposition suggests itself specifically in the
B-bismus "that the idea of the Einheitssprache and -
writing in his/its Hurfismus85 well-founded lies,
83
In the first decades of the 20. The Bah'I especially gave demneu arisen Esperanto
century her/its/their attention. Sichjedoch seems in the present to push through
the English; however, a final decision gets along nochaus.
84
The Bbl-Beh'l, S.123, comment 1.
85
Hurflya, from arab. harf (P\). hurf, = letter. Name one of Fadl Allah
vonAstarbd against end of the 14. Jahrhunderts donated si 'itischen sects.
She/it, dadie representational world, teaches that she/it naming names, whose
lutes as well as Is Buchstabeneine Emanation God. What distinguishes the
human being are the speech or dasWort (kalm), that geschriebenwird
through the 28 letters of the Arabic alphabet. The calculations based on the pay-value
of the letters, that are borrowed from denIsm' iliten, play a big role in her/its/their
teachings.
165
this the multiplicity in the world from God's unit as a

development of the letters and words from him/it logos
derives." The demand for an universal-language didn't yet
appear so openly with Hazrat-i Bb; yes, the Bayn
prohibited even the study old, i.e. "dead" languages.
Admittedly approved also Hazrat-i Bb the study of all
Wissenschaften in principle, however, the Islamic
theology, Philosophie, language and jurisprudence
aus86, closed from it. The Lehrbcher of the Islam
became obsolete and through new, i.e. to replace bbistische.
The conviction underlay him/it that the Mahd! by virtue of
his/its pneumatic knowledge ('ilm-i ladurii) masters all
sciences, the sciences as well as the humanities, and renews
at the same time, why the activity of the come over
Wissenschaften becomes unnecessary. The same idea
of the prophetischen omniscience divides also
Bah'ullh, "only he/it gets along clergy less more in front
against the Islam of the si'i table in Persia, the knowledge
western in the culture-movement einstrmende rather
picks up in itself to give therefore science as bah'istische
again from itself "87. Bah'ullh therefore inverted the
bbistische prohibition of the study of foreign languages and
sciences in her/its/their opposite and made the activity of
them frank to the duty. With it, to want to close on a more
inferior dogmatic exclusivity with Bah'ullh, however,
would be a fallacy. Takes z. so B. Bah'ullh the idea of the
Weltfriedens and the Religionsverbrderung exclusively
for itself in claim. This dogmatic exclusivity is the same
indeed like with Hazrat-i Bb only that she/it steps more
openly to light in the Bbismus as in the Bah'ismus.
Hermann Roemer88 doesn't go wrong consequently in
86
Pen. Bayn IV, 10; A.L.M. Nicola, Le Beyn Ambe, p.34ff; Trikh -i-Jadid, &
#11;p. xxvi.
87
Mr.-Romans, that Bbi-Beh'l, S. 124. - Actually, the Bah'i drove back
penetrating mystic presence and strength Bah'ullhs all
neuenErkenntnisse and achievements in the nature and humanities on
diealle spheres. Vgl.
also S.215 and S.268, Anm.35 of this book.
166
the assumption, that the Bah'ismus will fall back rule, after
what all sciences exclusively from the own books is studied,
mssen on the old bbistische, as soon as only
moderately he/it his/its wird89 to it in the situation.
They are concluding to still mention in the Kitb al-Aqdas
of contained personal calls, allusions and admonitions at the
opponents. You/they address the address einiger rulers,
at the si'itischen'ulam and at Subh-i Azal. It is asked more
final against end of the book to turn Bah'ullh to itself, after
vgl his/its "seducer", Hggl Sayyid Muhammad Isfahnl. S.
185), it became "from God hinweggerafft." The
conservative 'ulam get a just as sharp reprimand like with
Hazrat-i Bb. Rid of her/its/their arguments, Bah'ullh with
the apodictic hint gets that his/its inspired knowledge ('ilm-i
ladunl) could not be measured with her/its/their school-
knowledge ('ilm-i kasbl) with what each Kritik is cut
off. In same manner, geoffenbarte knowledge ('ilm-i
kas) is dismissed also the ekstatische knowledge ('ilm-i
dauql) of the Sfl and this the philosophers as spiritual
usurpation of course, with what also Bah'ullh - completely in
the sense of the Hazrat-i Bb - wants to entrance her/its/their
influence in mental area. In this context, Bah'ullh prohibits,
again in the Verein with Hazrat-i Bb90, every exegesis
and Allegorese of his/its sacred writing, what him/it and
his/its predecessor however not at it, to lay out the books of
the other religions in her/its/their sense, hindered, about
consequently the own claim to bekrftigen (vgl). S. 90f.
If they "prepare the death for the former religions with it, so
they resist against the application of this procedure against
her/it/them understandably themselves."91
88
The Bbl-Beh'J, a.a.O.
89
How Roman with his/its properly should keep very much already 1911 put prognoses,
zeigtsich in the straight one the present-day Bah'ismus of own konfliktiven, yes
kontroversenEinstellung to the science. Vgl. also below S. 253.
90
Vgl. Arab. Bavn II, 3.
91
MR. Romans, that Bbi-Behal, S.127.
167
The stay Bah'ullhs in kk
Altogether, the Kitb al-Aqdas is looked at no original

Neuschpfung, probably however a reorientation and practical
design desselben, beside the Bayn of the Hazrat-i Bb.
Bah'ullh "tossed all limitations, both the Islam and the old
Bbitums, of itself. In the relationship to this, he/it probably
didn't free his/its proclamation from all the mystischen
Grbelei, letter and Zahlenkriinstelei, that had been attached the
original Bbltum. However, his/its predominant participation
is for the extension the moral one(s) and
gesellschaftlichen values "92. "His/its religion is more
practically, his/its teachings less mystically and
metaphysically oriented.The law of the Kitb al-Aqdas is "93
in this sense to assess as a positive one, even if him/it the
possibility of the praktischen application as long as
remains withdrawn, until the Bah'is-mus itself somewhere
will push through. This law is for all binds; even for the ones,
that (in the for striven theokratischen world-unit-state) shouldn't
the Bah'itum angehren. The law of the Bajvn and
really this of the Qur'n is consummate with him/it as well as if
been replaced. The Vorschriften of the Bayn and the
Qur'n is the Pentateuch, the gospels and all remaining sacred
Schriften of former religion-steps just as out-of-date as
this. Especially Bbs writing gerieten now very soon in
oblivion, all the more than she/it already before only a narrow
Bbikreis known was and she/it because of her/its/their
incomprehensible mystic content anyway hardly read
wurden94.
92
I. Goldziher, lectures about the Islam, S. 277.
" E. G. Browne, EnRE, p. 307.
94
Actually, writing takes second place Bbs at authenticity and correctness to the
Qur'n.
Vgl. Trtkh-i-Jadid, p.xxvii; M.Gobineau, Rel. et Phil, p.147; MR. Romans, this
Bbl-Beh'l, S.31.
168
2. Lawh-i isrqt
The Lawh-i isrqt9S essentially is a Fortfuhrung as well as

Repetition of the laws of the Kitb al-Aqdas decisive the
public living. In nine "rays of light", grundlegende are
put demands by (isrqt) God's (= Bah'ullh) demonstration:
1. Acknowledgment of the new Religion of the kings; 2.
Subjugation of the "command", i.e. (amr) the religion-law,
and spread of the new religion through the regents, which is
named in her/its/their quality as willfahrige tools of the
prophet "Ausgangspunkte of the power and God's" authority;
3. Durchfhrung of the criminal laws enacted in the
book Aqdas; 4. Verpflichtung to worthy actions and
good manners; 5. berwachung and control of the
(state) official-shaft; 6. Einfhrung of an universal-
language and - writing; 7. Enforcement of the general
compulsory school attendance; 8. Obligation to the
Gehorsam opposite the construction al - 'adl as the
future Staatsverwaltung and 9. Support of the religion
of the governments and the construction al - 'adl as well as
abolition of the Islamic Zinsverbotes.
3. Lawh-i tirzt ..;.... . ' &l t ; &g t ; .
The Lawh-i tirzt ("embellishments") describes six steps of

the virtue in 96: Self-knowledge, tolerance of dissenters,
character-care, trustworthiness, Erhaltung and
protection of God's servants (d.) h. the belief and his/its limbs,
righteousness and justice. Darber out become the
money-acquisition, the Gottgefalligkeit of this
95
Isrql (sing, isrq) = arab. Shine, splendor, glory. Vgl. MR. Dreyfus, read priceples,
& #11;p .51fT; Bah'i-Briefe, notebook 11, January 1963.
96
Vgl / Ali Qull Han, Tablel ofTarzt, p. lff; MR. Dreyfus, read preceptes, p. 23tT; Bahd
Y - & #11;Briefe, notebook 9, July 1962.
169
Wealth, the care of the arts and the educational

Bedeutung of the press praised.
He/it tract is directional at an Azali by the name of Hdl,
that winning Bah'ullh for itself hoped. The writing then
corresponds vgl also to the progressive spirit of the Azali, that
devoted itself to a social liberalism meanwhile. S. 144, 161,
271, 274.
4. Kalimt-i firdausiya
The Kalimt-i firdausiya ("words of the paradise") 97
beschreiben the tree of the paradise (= Bah'ullh), from
which eleven leaves are picked, on which one ordinance of God
ever stands. You/they demand humility, poor-welfare,
protection of the Verfolgten and religion class at the
schools. Wide one enthlt this tract a sharp protest
against the Bigotterie and the inhuman treatment of
subordinates and children and praises the achievements of
science and technology. The writing, together with the Lawh-
i tagalllyt still to be mentioned, leads also a vehement
polemic against the lethargy and the asceticism of the
Sfismus and against the philosophical school of the Mulla
Sadr and the Mulla Hdl of Sabzawr. "The school of the
Mulla Sadr is credited with inconsistency that not she/it from
the revelatio generalis to the acknowledgment of the revelatio
specialis in Bah'ullh that maintains & gt;Sinaibaum<,
continues."98
97
Vgl. Ali Quli Hn, a. a. O., p. 41 ff; MR. Dreyfus, a. a. O., p. 39and following - After the
judgment vonH. Roetner (the Bbi-Beh '7) S. 128) if "the English translation is
the Ali Quli Hnauch the more exact beside the French one(s) here from MR.
Dreyfus..., where the dogmatischen and polemic parts are Azal
unterschlagen in the confrontation with Subh-i."
98
MR. Romans, that Bbl-Beh "i, S. 131 and S. 20, Comment 1: "The Sinai-tree (sagara) is
imSfismus CaqlJ, in that the story desQur' n of the burning thornbush of
him/it is turned Sinai (Sure 28) there, the expression dadie voice for the theophane
nature of the prophets as geschichtlicherErscheinungsformen (zuhr) of the divine
logo from the bush: & gt;Ich is Allah, whom man represents desgttlichen logos the
wide one the self-certificate, as revelatio generalis throughout the creation, as
revelatiospecialis is available in the human being and as revelatio specialissima in
the prophet."
170
5. Lawh-i bisrt
99 are a geschlossene summary of the order of the new

religion the Lawh-i bisrt ("glad messages") and originated on
inquiry of Professor INC. Browne after his/its visit in 'Akk
in the year 1890. In an accompaniment-letter to Professor
Browne calls Badi'ullh him/it Bah'ullhs son "the divine
rules and commands tract, that frher in different
missives (alwh), in the Kitb al-Aqdas, in the Lawh-i
isrqt and in the Lawh-i tirzt geoffenbart and now as
message for all the world composed wurden." The
Tablet (lawh) mentions fifteen important places from the Kitb
al-Aqdas and names:
1. Abrogation of the gihd;2. interreligise relationships; 3.
Einheitssprache and - writing; 4. Loyalty opposite the
Regenten, if she/it gewhren the new religion at
least freedom; 5. Subordination of the regional-laws and -
manners; 6. Vlkerfrieden; 7. Freedom of the clothing and the
hairstyle; 8. Abolition of the monk-hood and call for the
marriage; 9. Abschaffung of the confession (d.) h. the
clergy; 10. Annulment of the bbisti-schen rules of the study of
foreign books; 11. Care of art and science; 12. Obligation to
the work; 13. Erection of the Bait al - 'adl as most upper
world-authority; 14. Abolition from trips to off lying shrines
(the for this used money-amount shall at the Bait al - 'adl is
transferred); 15. Confirmation of the constitutional monarchy.
6. Lawh-i tagalllyt
The Lawh-i tagalllyt (Tablet of the "radiation-shine") 100 is
one the Bah'iprediger Hggl Mulla 'universe Akbar from Sah
Mirzd
99
Vgl.'All Qull Hn, Tablet of Tarzt. p.83ff; INC. Browne, JRAS 1892, p.676ff;
& #11;Bah' i-Briefe. Tack 8, 1962.
100
Vgl. All Quli Hn, Tablet of Tarzt, p.71ff; H.Dreyfus, read priceptes, p.63ff;
& #11;Bah' i-Briefe, notebook 13, 1963. - Heed also comment 97.
171
dedicated tract. He/it names four revelations, that are

ausgestrahlt, of the sun of the truth in the "biggest
name "101:1. Gotteserkenntnis in Bah'ullh as a Theo-
phanie; 2. the certainty (Tqn) about Bah'ullh as the
erschienenen Imm Mahdi; 3. Reason of all sciences for
Bah'ullh as the nuqta; 4. the absolute reign and authority of
the Mahdi as the "man the time" i02 (shib az-za-mn).
7. Lawh-i hikmat
The Lawh-i hikmat (Tablet of the wisdom) is a

philosophischer essay over God's relationship to the
world in 103. Eingeleitet becomes he/it to the restraint
and to the relinquishment with a call on outer property:
Don't "waste the wealth of your precious life for
lecherous desires and narrowly you not only on your
own advantage. Give if you have, and is patient if you
don't have. Wahrlich, after every tribulation,
recuperation comes again and clarity originates again
from each Verwirrung. Avoid laziness and
sluggishness and deal with that, what is useful for the
human being..."
In the style of the aristotelischen philosophy in the
Islam, the relationship of the world to the creator is
described thereupon:
"God was, and the creation was under his/its shadow from
the beginning, that doesn't have any beginning; only that
him/it a Prexistenz, that is not to be recognized through
any beginning, comes and a cause, that no one of the
scholar and shrewd, to recognize, is able. What is was in
the condition already before there, but not, in which you
see it today. And what exists, is created from the heat,
that forth through the mixture of the attractive and the
repels-
10
To the "biggest name" vgl. S. 132, Anm.17 in this book.
102
The spiritual-terrestrial reign is meant at the same time.
103
H.Dreyfus, Sur la Sagesse. In: Kaiimt-i maknna Jarslya, read paroles cachies
enpersan 1905 p.63-83; The Tablel of the wisdom. In: The 19-Tage-Brief,
9/115, & #11;1958.
172
go that is same and different... Really, both, that

Anziehende and repelling, was created by God's
unwiderstehliche word, that really is cause of the
creation, and besides him/it is all only created... Know
thereupon that the word Gottes... much to exalted
and high is, about through the senses, to can, is
comprehended. Because it neither still belongs to the
nature to the substance, it is exalted over the known
elements and over the mentioned, higher elements.
And it appeared without a word or a voice... Really,
God's word never has stopped to come down on the
world; it is the biggest favor, the cause of all the
abundance, and it is the nature, that is exalted, over
everything, which was and is... For each matter, an
origin and for each building a builder are absolutely
necessary. This is the vorausgehende cause of the
existence... The nature in her/its/their nature is the
revelation of my inventive and creating name... Really, it
doesn't give any God to the magnanimous besides
Mir104, forgiving,...dem Allmchtigen, dem
Unabhngigen."
Thereupon, the Greek philosophy is vowed, about
which Ba-h'ullh knows, that fortlebt105 she/it in
his/its teachings:
"Look at Greece! Really, we made it for long time to the
chair of the wisdom; but as his/its period had run out,
there his/its throne was overthrown, his/its language,
his/its lamps verlschten, fell silent and his/its
flags were knocked over. So we take and give... The
manners of the antiquity got her/its/their knowledge from
the prophets, because, really, these were the ascent-kind
of the gttlichen wisdom and the more apparent
things of the heavenly secrets."
In the following one, individual philosophers (al-hukama al-
ynnlya) are mentioned, who are represented all as God-
faithful theosophists. The fact is on this occasion interesting
that Bah'ullh old errors of the Islamic theologians in the
Zusammenhang with the history of the Greek
philosophy
104
One vgl. the ana 'l-haqq of the Sfi ("I am the inventive truth" = God). As a divine
demonstration (mazhir-i ilh'iya), Bah'ullh is not merely menschlicher bearer
of the revelation, like Muhammad it was but a Theophanie and reflection (bah) of the
preexisting divine light, the logo.
especially draw lots the Neuplatonismus, the last philosophical-religious school of the Antike.
He/it teaches God as
exclusive reason of all the being, that develops into him/it in many steps to.
173
also shares and views as given. So, Sokrates is supposed to

have lived in a cave as a hermit:
"This (Sokrates) was a wise, scholarly and devout man.
He/it devoted himself to the mental development,
renounced terrestrial desire, spurned terrestrial power
and retreated on a mountain and lived in a cave."
Plinius (mix-up with Appolonius of Tyana) is supposed to
have accomplished Wundertaten and with the secrets of
the writing of Enoch (Hermes) had trusted seinl06. Despite
these errors, Bah'ullh writes, his/its Allwissenheit
certainly:
A Tablet (lawh), in which the knowledge written about him/it, which
was and is something, through the hidden one feather (qalam)
107, get along "this, and there is not any mediator for it besides my
new Sprache."
As demonstration of the absolute spirit, Bah'ullh has an
universal knowledge of the last, Gegenwrtigen and
future at their disposal. It is a knowledge, that just as
vollkommen (kmil) as inevitably (ma'sm) ist108.
He/it essay finishes with the complaint own all writing
Bah'ullhs about his/its personal fate:
"Remember from my examination, my captivity, my
Einsamkeit and all of him/it which befitted me and something
zuschreiben me the people."109
<m Vgl. Mr.-Romans, that Bbl-Beh'l, S.132.

A self-name is Bah'ullhs 07 Qalam (feather). In the Islamic Theosophie and in
the hadll - literature is qalam the name for the logos. Lawh (Tablet or blackboard) is
the "well-kept blackboard", d. (lawh mahfuz), after Qur'n 85:23 h. the "Urbuch of the
logo" in the heaven.
108
The dogma of the infallibility, that also on Bahs's imm ediate successors as well
as
It was prolonged succession -institutions, the strongest Bollwerkihrer
Apologetik is for the Bah'i.
109
It is marking for the person of Bah'ullhs that he/it praises seineeigen e
glory at every opportunity and that laments inflicted i njustice him/it, against
which sichwe hrt he/it, while Ha zrat -i Bb endured the inconvenience of
his/its far stricter custody and schlielich his/its martyrdom with
serenity.
174
The writing Bah'ullhs from kk
8. Lawh-i alam
The Lawh-i'lam (Tablet over the world) 110 is a political

tract, that at a certain Amin and at Hggl Mulla'Ali Akbar that
already the Lawh-i tagalliyt was dedicated directional is and
to refer to recently taken place prosecutions of Bah'I in Yazd
in the year 1891 seems. Bah'ullh demands more the
consistent subordination under his/its law once. The
construction al - 'adl is described as parliament and
Kommunalverwaltung of the future theocracy to do the
obedience is. By the way, the demands for a lowering recur
the taxes and the military-editions as well as the creation of a
just legislation and the erection of a parliament, with what
England's constitutional monarchy is recited as example, in the
Lawh-i 'lam. This tract demands a reform of the
Volkswirtschaft, especially the agriculture, and the
Umgestaltung of the Schulwesens controlled by
the si'itischen spiritual further, in direction on one exclusively
bah'istisches school-system; vgl. S.163 (260).
The demands of the Lawh-i'lam agree largely with those of
the young-Persian movement in "1, however they differ in
him/it from these simultaneously emphasizes religious
imperative, the refusal of the nationalism and the
Verpflichtung to the Kosmopolitismus.
9. Lawh-i ibn-i di'b
By 1880, it became the Brderpaar Sayyid Muhammad Hasan

and Sayyid Muhammad Husain in Isfahn under the
Anschuldi-
110
Vgl.'All Quli Hn, Tablet ofTarzt, p.21ff; BahV-Briefe, 21/1965.
1
'' Also, he/it here-appears rather flowing in thought-property of the modern time
geflissentlich itself, that Bah'ullh doesn't scoop exclusively from own sources, in
itself to give again therefore as "own" achievement and realization from itself
thereupon picks up.
175
gung to belong to de "n Bah'Itum arrests and executes on

Betreiben of the sl'itischen spiritual. The death sentence
went out from Saih Muhammad Bqir, the Bah'ullh "wolf"
nemnt (di'b). The two brothers were decapitated and
her/its/their dead bodies on a public place of the city
geschndet. To the Bah'i, the two blood-witnesses are
known (ma hbb as-suhad) as "king of the Mrt yrer" and
(sultn as-suhad) "lover of the Mrtyrer" in "2. The
Sohei of the "wolf", Saih Muhammad Taql of Nagaf,
extremely got um-fangreichien letter one from Bah'ullh
years later (1891), known as Lawh-i ibn-i di'b (epistle at the
son of the wolf), with what he/it hoped to convert this. The
BrieJf begins praise of God and the Offenbarers
(Bah'ullh) with one. A prayer follows for the Saih about
Sndenvergebung. Then, Bah'ullh asks the son of the
"wolf" for Beist-and and assumption of his/its religion:
"Lend your ear, o you celebrated minister, the voice of
this repressed... O man, my God! You see, what this
Unterdrckten - from those, that would not join
me, that rose, to do such sorrow to me, was inflicted to
abase me in a way that doesn't portray any feather it, no
tongue it tells, no Tabl-et (lawh) the weight of this load
can endure. You hear the Schre-i Meines of heart and the
sigh of my most inner Wesens... This repressed
one found out Ungemach, as still it no eye; saw... O
Saih! Surrounded by misery, studies this un terdrckte
with the transcript of these words. On all sides, the flames
of the depression and the tyranny are to be seen. Be
certain that neither the slanders of the people nor
her/its/their Ablehnua g and her/its/their hairsplittings
can dispute him/it, that holds on to the rope of the man's
favor of all the creation and at the hem of his/its mercy.
With God! He/it, God's (= Bah'ullh) glory, doesn't
speak from own drive. Whoever awarded him/it the
voice is he/it which gave voice to all things so that they
praise him/it and verherrliclien... Know, that he/it is an
educated one, that assumes my revelation, in truth to my
knowledge from the ocean drinks
112
Vgl. INC. Browne, JRAS 1889, p. 489^*92; Trav. Fool., p. 166-169.
176
and rises up... Be on guard that you don't deny me. God
has me geoffenbart (munzal) with a light, that envelops
all, that in the heaven and is on Earth. Judge justly, o
people, over my revelation, that Verkndigung
Meiner glory (bah) and the shine of my light...
>Wgt not God's (= Kitb al-Aqdas) book after the
standards and sciences, that are with you in the Schwange;
because the book even is the infallible scales, that was
positioned among the people... Bitterly, the eye of my
kindliness cries over you, because missed for
her/it/them to recognize him/it, after which her/its/their
day and night, in the morning like in the evening called
"3... O her/its/their religion-leader in Persia! Who equals
me from you at mental show and perspicacities? Who can
dare to claim, he/it is people like me at word-force and
wisdom?< "4...
O you, that you went into the madpersons! Never, you
have seen me, never, you have wrongly with me or also
were vehicles only for the fraction of an
Augenblicks Mein. How does it come then that
you order the human being to curse me? Do you follow
the urge of your desires in it or do you obey your man
approximately? Give a sign if you belong to those, that
the truth loves! We attest that you tossed God's law of
you and bent you the commands of your passions...
Blow over you, o you heedless doubter! If you deny me,
with which proof do you can then the truth his what you
possess defends? Submit him/it, o you, that you join
vehicles God, and you averts from his/its sovereignty, that
encloses all worlds!... O Saih! Step into my present, so
that you look, what the eye of the cosmos still never saw,
and what the ear of the whole creation never heard hears,
and you you of the excrement of vain Einbildungen
frees and your face of the most exalted step
richtest.. . If you also could go comprehend only
less than through a needle-eye from the breath of my
word, you would leave the world and everything, which
darinnen is, and would direct your gaze toward the light
of the ersehnten countenance..."
Bah'ullh refers to the long-awaited one(s) here, only in him/it
erschienenen Imm MahdI.
Quotation from the Kitb al-Aqdas. .
177
Beside this powerful and style-deft call for the Saih, the
epistle leads a sharp complaint also at the Gesamtheit
of the minister because these are not willing to assume
Bah'ullh:
"Vain conceits kept away the people from the heaven of
the Gewiheit, and empty ideas obstructed
her/its/their way to the exquisite sealed wine..."
Then, the Kalimt-i maqnna (vgl) turn into
quotations. S. 114) quoted:
"O you gates, that manner are for her/it/them! Why do
you disguise you as a shepherd, since became to wolves,
who strive by my herd, for her/it/them internally,
however? You resemble the morning star, that seems
beaming and light before the Dmmerung and that
leads the hikers to my city into the madpersons and on
the path of the undoing, however." "You become assume
a drop like pure, however bitter water, that seems
externally crystal-clear, of him/it with the test through
the divine examiner, however. Yes, the sunbeam fells
gleicherweise on the dust like the mirror,
however in her/its/their reflection they differ like the
star of the earth - more still, the difference is
immeasurable."
The letter contains also numerous departures from the
Sendschreiben at the yards and admonitions at the
kings. Expresses Bah'ullh his/its loyalty him/it saw and
declares his/its innocence at the assassination of 1852 (vgl).
S.72. Further the Lawh-i ibn-i di'b requires justice and
probity and mentions a row of basic life-ideals. Finally, it
still brings walkouts on the Lawh-i isrqt on
Gottesfurcht and noble qualities and such from the
Lawh-i tirzt over the trustworthiness Bah'ullhs:
"O her/its/their inhabitant of the earth and the heaven!
Look my appearance (zuhr) at my beauty (gaml), my
radiance, my shine (bah) \ with God, that
Wahrhaftigen! I am the Vertrauenswrdigkeit,
her/its/their embodiment and her/its/their beauty. I want
to reward everyone, that sticks to me, want to
acknowledge my position and my step and want to cling
firmly to the hem of my garment.
178
I am the noblest jewelry in the empire of the creation

Bahs and the coat of the fame for all for the people. I
am the most exalted tools for the welfare of the world
and the horizon of the security for all the life."
At the end of the epistle, Bah'ullh indulges more
in stereotyped accusations of his/its half-brother
and Bbifhrer Subh-i Azal once. It is accused of
him/it that he/it followed him/it after the failed
attack on Nsir'ud-Dln Sah ebenfalls in the
exile to Baghdad instead of remaining in Persia,
although him/it was looked for as recognized head
of the Bbi steckbrieflich and had to expect the
execution at his/its arrest. In the Lawh-i ibn-i di'b,
Bah'ullh writes:
"Approximately two months after we - true to the
command of his/its Majestt of the saw from Persia
- might stand God by him/it, imirq arrived, Mlrz Yahy
(Subh-i Azal) joined Uns115. We spoke to him/it: &
gt;Dem according to royal order was sent we here. It is
advisable for you to remain in Persia. We will send Mlrz
Ms also Unseren brother to another place. Since
your names are not mentioned in the royal mandate,
you can set out and can do service elsewhere.&lt";116
The Lawh-i ibn-i di'b, like hardly another
Schreiben Bah'ullhs, attests whose
extremely strong Selbstbewutsein. The
epistle still is ungefestigte situation richly the
Bah'Igemeinschaft of that time at informative
indications of them/her/it
15
After reliable statements of Professor Browne (vgl). S. 104, Comment 43) if Subh-i met
Azaltatschlich already end of 1852, therefore still before Bah'ullh, in Baghdad
one, which appears to durchausglaubwrdig, in view of the fact, that Subh-i Azal
after the Anschlagauf had to leave the sovereign's (August 1852) life hastily the
country, danach him/it was searched. Bah'ullh, that could not escape the
arrest, & #11;verbrachte against it still four months in the prison in Tihrn (vgl).
Trav. Fool.,p .41-53, 327, before his/its Exilierung came after demirq
(April 1853).
116
This statement stands in the contradiction by the Sawql Efendls, God passes by, S.
186),wonach Bah'ullh his/its demand, Subh-i Azal might come back to Persia, &
#11;erst at his/its departure in the wide exile to Istanbul (1863) to the expression
gebrachthaben shall. Whether possibly Bah'ullh with it one by ten years of
zurckliegendeuerung merely repeated, is there-put; the fact that price-adds
his/its eigenenBruder of the sure annihilation ready he/it was, gegenden
Bah'ipropheten speaks decidedly.
179
with her/its/their internal disputes in the confrontation with

Subh-i Azal and this apparently again erstarkten
altbbistischen orthodoxy and covers the unbroken
opposition of the si'itischen and terrestrial authorities Persia
regarding the prophetic claim Bah'ullhs. The Lawh-i ibn-i
di'b is, views fully, an ardent Apologetik of the Bah'ullh;
it was translated into many languages and is widespread
under the Bah'I.
Altogether, Bah'ullh wrote over one-hundred works,
bestehend from prayers, to commentaries, treatises,
Homilien, prophecies, law-rules and admonitions. The
literature of the Bah'i is extensively distinct and for the
individual one hardly surveyable "7. Transfers into other
languages exist, measured at the fullness of the
Schriften, however still little. It occurs that the
vorhandenen translations, that usually are available in
form of compilations, usually don't contain any source-hints
which impedes a thorough proof as well as does impossibly.
Joins to it further, that the writing are not always reliable and
several omissions and Textnderungen show, be it that
the relevant places don't correspond (more) to the
Zeitgeist - the bah'istische Missionspropaganda is
eagerly solicitous to present a "modern" and up-to-date religion
the picture - or that they could do demolition "8 the glory of the
own religion.
117
One all work Bah'ullhs of containing bibliography is not in the circulation.
"We find 8 writing-manipulations and Geschichtsklitterung as they proved already
Browne and Romans in the entire literature of the Bah'I. Coarse
Auslassungen, retouch and forgeries contain above all the bah'istischen
Geschichtsbcher. So, the mission of the Hazrat-i Bb is leveled to the bare
forerunner-step of Bah'ullhs, that dismissed at Subh-i Azal's figurative succession,
that justified bbisti-sche Insurrektion of 1848-1852 as pure "self-defense" and
completely dargestellt the miscellaneous succession-disputes, that continued
until into the present, twisted. Finally, we find manipulations in the Kitb al-Iqn
and beforehand in the Kitb al-Aqdas, that is not widespread until into the present in
the quite-text and has been submitted to the Bah'I only in fragmentary and partial
changed translation.
180
The development of the Bah'ismus
In the last twenty-four years of his/its life, that Bah'ullh
spent in 'Akk, the rush has against the Azali and put largely
by name in Persia against the Bah'i, albeit bloody
Ausschreitungen still occurred isolated and that the
religion-freedom never conceded the Si'iten "hretische
sect" in the eyes got. That itself the situation largely calmed,
that is Bah'ullhs, that demanded loyalty towards the
government and non-aggression from his/its supporters also at
prosecutions, merit without doubts. It became the Bah'i
beside it under application of the taqlya (vgl). S.151, the
Bah'ullh officially reintroduced, done easily, not
aufzufallen119.
Under the atrocities, that were despite the outer peace to
verzeichnen, fells the cruel execution of the first 17-
year old g Buzurg Hursnl, named Badi', that delivered
(July 1869) Bah'ullhs saw the missive as Emissr at
this, and the martyrdom of the two Sayyide of Isfahn (vgl).
S.175O by 1880. In October 1888, g Mlrz Asraf, on the
other hand in Isfahn, of bda was mutilated and
verbrannt120, and in the summer 1889, seven to eight
Bah'i became in the places Si'dih and Nagafbd near Isfahn
ermordet121. Now, the government proceeded against
the clergy for the first time, that staged the prosecutions, and
banished the schuldigen mugtahid g Nagafi to Karbil.'
Nevertheless, it came 1891 too new atrocities and the
assassination of eight Bah'i, that remained ungeshnt on the
other hand, in Yazd in May. The Ausschreitungen
didn't stop also before the regional-borders: In September
1889, it became in Asqbd in Russisch-Turkistn
'" Despite the application of the taqlya, the Bah'i were recognized above all by the
leadership of her/its/their Ehelebens. Her/its/their cult-hostility hardly attracted
attention on the other hand, since the public cult within the ! an always was
neglected.
'*> Vgl. Trav. Fool., ii, p. 169, 400-106.
121
Vgl. Trav. Fool., i, p. 406^(10.
181
The stay ah'ullhs in Akk
the respectable Hggl Muhammad Riz Isfahnl on open

street of two si'itischenfid'T (Verdingmrder), that
specifically arrived from Mashad, liquidates came. The
Russian Behrden sentenced the two murderers to the
death, however, um122 then changed the judgment into
lifelong compulsory labor. From the reports of Professor
Browne123 emerges that Isfahn and Yazd were the most
important centers of the Bah'T at that time. The prosecutions
flamed finally renewed in the summer 1903 on and led to new
slaughter of the Bah'i124 in Yazd.
Over the numerical spread of the Bah'i at that time, no
reliable statements are available especially since the
believers statistically never were grasped. The numbers
fluctuate between a half one and one million pendants with
what the last calculation is founded on statements of the Bah'i
and her/its/their inclination to exaggerate the number of the
members, known is. However, fact is that almost it the
Bah'ismus gnzlichen extermination of the Bbismus in the
year 1852 after her/it gradually, to win the dispersed and
driverless Bbl for the new matter of the Bah'ullh,
succeeded, and itself the supporters of the orthodoxen
bbistischen teachings only on some thousand
bezifferten125.
As already the early Bbismus, also the Bah'itum could
win numerous ministers (mulls and 'ulam) for itself.
Above all the trade and tradesman bourgeoisie were decisive
beside it, however few supporters didn't find themselves
also in the population's unteren layers. Right
122
Vgl. Trav. Fool., ii, p.411f and the report of the baron roses in: Collections Scien-
tifiques de ilnstitut of the Langues Orient-ale, Vol. VI, p.247-250, St. Petersbourg
1891.
'" Trav. Fool, grade Y.
124
Vgl. Napier Malcolm, Five Years in a Persian Town, London 1905. To the whole vgl.
also INC. Browne, EnRE, p.304; Mr.-Romans, that Bbi-Beh'i, S.138f.
125
Over the number of the Azali, no statements also are available. In Trav. Fool. (p.
349)hlt she/it Professor Browne however for considerable, later corrects
itself in HastingsEnRE (p.), however 303), where he/it only assesses
her/its/their number low. Her/its/their headquarters is Kirmn, & #11;wo Browne
she/it 1890 visited.
182
the mission-propaganda was active also among the not-

Muslim already at that time. Count Gobineau126 points out
particularly the numerous joining of Jews. Here, it was above
all the outstanding Bah'iprotagonist of Jewish origin Mir-z
Abu 1 Fadl of Gulpygn, that achieved big successes in the
production of Jews. In his/its 1305 A.H. (1887/88 AD)
appeared writing Risla-i Aiyblya ("epistle of the Hiob") 127
tries he/it on the basis of, to furnish the proof of passages from
the old will, that Bah'ullh Jahwes "128 and this of the Jews
expected Messiah sei129 the "shine. Among the Christians, the
mission-work was less successful particularly after these had to
recognize that it itself with both the Bbismus and with the
Bah'ismus about no transition-step from the Islam to the
Christianity but about a real competition handelte130. Also
under the Anhngern of the old Persian religion of the
Zarathustra (Zar-dust), the Bah'l was able only low
successes to verbuchen131, albeit there certain
sympathies of erfreuten she/it itself, since they picked
up Zarathustra into her/its/their prophet-row. From 'Akk
from, the contact with the believers worked out in Persia in
the first two years of the strict custody of Bah' - ullhs (1868-
1870) under impeded conditions. During this time, Bah'ullh
could appear the arrived pilgrims secretly only of the window
of his/its prison-cell. As the custody-conditions relaxed and at
least his/its companions freedom of movement within the walls
of 'Akk erhieltenl32, also the contacts with the Glu improved
themselves-
126 ReietPhii. p.3O8.
127
Vgl. JRAS 1892, p. 701-705.
128
The Jewish Bah'l fall back expressly on mrP" "Ti33. One vgl. auchBahs old
Bbinamen Ganb-i Bah ("being highness der'Lichtglanz").
129
Vgl. I.Goldziher, lectures about the Islam, S.282.
130
Vgl. General Missionszeitschrifi, 1903, S.242.
1
" INC. Browne, JRAS 1889, p. 501. - One vgl. however the contrary development of this
present-day Parsen in India, sees S. 381 in this book. 1)2 in the course of the rule of the Kitb al-Aqdas,
that makes the occupation-work to the duty,
an economically independent colony unfolded in 'Akk soon. Vgl. to this

MR. Dreyfus, Essai sur le Behaxsme p.67 88.
183
bigen irrJi foreign countries, in that couriers provided the

spread of the numerous missives of her/its/their prophet. As
Bah'ullih, for a long time only formal prisoner,
schlielich in de feudal country seats of Mazra'a and
Bahgl near 'Akk moved, it was finally granted him/it, the
zahlreichen Pil} ger, to receive even. Six to twelve
pilgrims zugelassen usually turned into the usually only
short Audienzien. The sons Bah'ullhs looked after also
anwesend normally to s in "one, and a secretary wrote
down all words of the Propheten, that were distributed
(musar-raf) diarauf to the "appreciated" in transcriptions. The
Proskynese usual in the Orient fought back Bah'ullih ab133.
After the hand-imposition, he/it said gewhnlich:
"Bc$raka 'llhu'alaikum!" "You is richly blessed, that
her/its/their Meintes of sight was appreciated, because even
prophets asked it for bremoend." Then was sung another
seinier "Tablets" mostly or was read and anschlieend
Te& or also only water presented, with what the
Audienz schilo134.
To create the Spaltfung with Subh-i Azal of able Bah'ullh
from the world, and all his/its attempts, also in 'Akk nic^ht
him/it durctfi of persuading or with threats for itself to
gewinnen, bliefen unsuccessfully. As finally nothing
more helped and the break finally was accepted al that the
bah'isti-sche historiography moved on to it, the person Subh-i
Azals completely herabzuwrdigen. It from now on was called
that at all never nominated to his/its successor he/it from
Hazrat-i Bb but merely; "on advising Bah'ullh" to a
"provisional advocate" was decided, as long as "the revelation
of the promises still was hovers in her/it, womit Bah
'ullh the possibility got, in relative security this his/its heart,
to promote so expensive matter, "135.
133
The Kitt? al-Aqdas prohibits also the hand-kiss.
IN THE VGL. INC. Browne, JRAS 1889, p. 519.
135
Shoghi Efêndi. God passes by. S. 32. - However, he/it is disagreed with, if in the
resembles?" Work (S.) 185) from Subh-i Azal as "the appointee of the Bb and
anerkannten leader of the Bblgemeinde" the speech is.
184
The leadership of the title Subh-i Azal ("mornings of the

eternity") becomes the weitern him/it as "pompous"
Selbstbezeichnung angekreidet136 although this
epithet anerkanntermaen of Hazrat-i Bb was given
him/it. And it was the same after bah'istischer version
cowardly further and "hinterhltige" Subh-i Azal, that
together with the "dim" and "wrong" Hggi Sayyid
Muhammad Isfahnl (vgl). S.130, after the life of
Bah'ullhs strove, the elimination of ergebener
Bah'T staged, dark Rnke forged, the Bndnis of the
Hazrat-i Bb hurt and Bah'ullh unprecedented sorrow
zufgte137. This defaming and disfiguring
Geschichtsschreibung didn't miss her/its/their
psychological effect and caused that Subh-i Azal and his/its
appendix are considered the actual archenemies of the
Bah'ismus of the beginnings.
What, however, the historiography of the Bah'i mentions at
the edge not or only, the treacherous murders at the three are
directly after the annulment of the strict custody in the year
1870 after 'Akk of sent AzalT138. After statements of Bah'
& #31;ullhs daughters Bahlya Hnuml39 happened these
murders without his/its prior knowledge. Nevertheless
Bah'ullh was put under accusation and was taken again
together with his/its following in custody for some days.
Under the rid of gotten Azall, also the backer was Subh-i
Azals, Hggi Sayyid Muhammad Isfahni, for itself
the "Antichrist (daggl) of the Bah'I-Offenba-rung" uo,
whose assassination calls Bah'ullh in the Kitb al-Aqdas a
"Gottesgericht." The report of the rush's bihistU [, this
136
Shoghi Effendi, a. a. O., S.129.
137
Shoghi Effendi, a.a.O.. ChapterX.
138
Vgl. Shoghi Effendi, a.a.O., S. 215. - One this originally four after 'Akk
beorderten Azal! it was gotten rid of from the Bah'T already in Edirne,
sees S. 143). In diesemZusammenhang, vonOpponenten Bah'ullhs is
reminded also of them/her/it in Baghdad of took place liquidation already before, sees S.
141f.
139
M.H. Phelps, Life and Teachings, p.73ff.
140
Shoghi Effendi, God passes by, S. 187.
141
Vgl. Trav. Fool, grade W, p.37O.
185
Bah'ullh accuses, these murders even ordered to

haben, haltbar142 is however few. He/it let the bloody
deeds of his/its supporters after all happen for a very long
time, however, as not yet war143, and the fact, that the
religious murder is not ungewhnlich in the Orient,
especially established his/its own position is to be on this
occasion also taken into account. Professor Browne even
became indicating taught from the Bah'I in Slrz that a
prophet must get rid of an enemy of the religion and the
community, equally like a doctor a brandiges limb
entfernt144. In the echo about this statement, we then find
also the hint in the bah'istischen literature that then
contentedly a prophet himself, if he/it committed a murder-
action, still before God ist145.
After the new elimination of prominent Azall146 and the
successful long-distance-attitude of the Azallpilger in Mgsa
(Fa-magusta) on Cyprus through the there exiled Bah'Ispion
Muskln Qalam (vgl). S.143, Bah'ullhs position became
stronger completely after the Azali had been driven largely
into the narrowness already before.
However, all didn't share, that were called Bah'I, that
ausschlielichen beliefs in Bah'ullh. Professor
Browne147 mentions a group of Bah'I in Kirmn that the
exclusively dogmatic relationship rejected in her/its/their
sfischen confession at the person of Bah'ullhs and with the
orthodox Bah'I
142
A murder-command of been informed Hastbihist in the wording seems on the other
hand against einenAzall in Istanbul (Trav). Fool., p. 363) not grasped out of the
air. Vgl. MR. Romans, & #11;Die Bbi-Beh'l S. 137.
143
"In principle, he/it (Bah'ullh) always represented the bbistischen principle, "nobody
seinesGlaubens because of totzuschlagen ^ actually however offered his/its
trusted he/it first Einhalt to rage against the Azall, after his/its position
was secured, undwird the elimination of numerous Azall not with injustice is up
placed" account & #11;, MR. Romans, that Bbi-Beh'l, S. 137).
144
Trav. Fool., p.372.
145
Vgl.'Abdul Bah, Mufawadt, chapter 5. -Here, it is accentuated that Moses,
obwohler an Egyptian killed, to God's more apparent was chosen.
146
To the whole vgl. also Trikh-i-Jadid, p. xxiii, and stepped. Fool., p. 359.37Of, where
berweitere is informed about murder-actions.
147
JRAS \S92, p.882ff.
186
t The development of the
Bah'ismus
therefore got in discredit. In the west, it was above all the

chronicler Myron MR. Phelps and the big Bah'iherold in
France, Hippolyte Dreyfus, that also from the dogma and the
belief-mysticism in favor of the in the Bah'ismus
geoffenbar-ten life-ideal absahen148. And finally also the
illustrious Islmforscher Ignaz Goldziher149 knows to report
that Bah'ismus "itself also the concept of the religious
Freigeisterei into the name, the Abstreifung of the solid
Glaubensinhaltes of the Islam" wraps. "Just like
formerly the expression zin-dlq, that marked Muslim
originally, whose religious view moved near Persian and
Manichaean belief-opinions, just like late the name failasf
(philosopher) recently also farmasn (franc-macon) regardless
of a certain type of the disloyalty of the downright Islam, in
general on this & gt;Freigeist<150 bezogen becomes,
so heutigentags attests [by 1900] in Persia the designation as
Bah'i not just only the affiliation with this newest
development of the Bblglaubens but - like Rev. F.M. Jordan
observed - & gt;sind many of those, that are covered with this
name, indeed nothing else but simply irreligious
rationalists<."151
Actually, the Bah'Itum acts, rationalistisch emphasizes in
that it rejects the esoteric officially in the religion.
148
Mr.-Romans, that Bbl-Beh'i, S.142.
149
Lectures about the Islam, S. 280and following
150
"The Freemasonry is mitder culture-movement in the Islamic Orient, from
which it comes originally, more alive than ever become, and among the young-
Persians of undJungtrken spreads and influential. The Persian yard, that also
nahesteht him/it, it denies only officially", MR. Romans, that Bbl-
Beh'i, S. 142; M. Gobineau, & #11;Rel et Phils., p. 305). - The Bah'ismus has
although the contrary Eindruckentstehen could here, never sympathizes with
the Freemasonry and prohibits seinenGlubigen the membership in the box.
151
The Bbismus is "on the rationalism [is meant ismus his/its further development of
imBah'] actually just as well aimed as at all times the mysticism. It
istnicht coincidence, that his/its (sfische) deity is called 'aql (reason). So,
ihregeschichtliche revelation, the bearer of the Theophanie, can itself, as
darbieten the consummate reason... The praise of the pure reason, that
here and elsewhere we in the Bbismus [Bah'ismus] finds, reminds at the
praise of the pure reason with the Mu'taziliten" & #11; (Mr.-Romans) that Bbl-
Beh'i, S. 143).
187
Nevertheless, Bah'ullh and the strict Bah'I distinguish an

esoteric circle from selected, that sind152 in the property of
the total truth. In front of the doubters and Gegnern,
"mental immaturity" or "Nichterkennt-nis of the mysterious
step are held Bah'ullhs" abruptly. Also Professor became so
Handled Browne, that never winning both the Bbi and the
Bah'I for her/its/their matter was able, with the hint: "He/it is
not yet ripe."153 and Bah' & #31;ullh wrote:
"We would not like this step [the revelation] in the individual
errtern, because the ears of the opponents are directional on us,
about to erlauschen, against what they offer Widerspruch to the
truthful-y, constant God. However they are not enough along at the
secret of the knowledge and the wisdom his, that from the ascent-
place of the shine [= Bah'ullh] the God-being-ness appeared."154
She/it emphasizes, esoteric side of the Bah'ismus appears
also and beforehand in the findings that even his/its most
sacred book, the Kitb al-Aqdas, remains the abandonment
withdrawn, as long as, after official Redart, "the time
matured for his/its Publikation and complete
application not yet, ad calendas graecas gleichkommt
what a concealment.
Death and succession-regulation Bah'ullhs

Bah' spent the last thirteen years of his/its life & #31;ullh
in his/its feudal country seat in Bahgl outside 'Akks. There,
he/it died of the 2. You 1-qa'da 1309, 29. May 1892, 155 in the
age of seventy-five years after short illness.
152
Vgl. I.Goldziher, lectures about the Islam, S. 276.
153
E. G. Browne, A Year amongst the Persians, p. 312.
154
Zit. with I.Goldziher, lectures about the Islam, S.276.
&gt"; In Hastings EnRE (p.304), it turns the 16 wrongly. May 1892 as Todestag
declared.
188
Death and succession-regulation Bah'ullhs
The message of his/its Todl56 immediately became Sultan

Ab-dlhamid II. in a telegram, that began with the words, it
told: "The sun of Bahs sank..." The funeral still took place
in the same evening in one the houses of his/its estate in
Bahgl. The place is the qibla (prayer-direction) of the Bah'I
and goal of her/its/their pilgrimage (ziy-rat-i haqq) since
then.
Bah'ullh left four sons and three Tchter157. In
seinem will, named "book of the association" lss (Kitb
al - 'ahd), he/it nominated his/its oldest son 'Abbs Efendi,
bekannter as 'Abdul Bah ("servants of the glory") and
Gusn-i a'zam ("the biggest branch"), to his/its successor and
interpreters of the teachings. We read in the will:
"God's will and will order the branches (agsn), that
Zweigen (afnn) 159 and the relative
(muntasabln), all and everyone, on the biggest branch
(gusn-i a'zam) [d.i. 'Abdul Bah], to look. Heed what we
have in my most sacred book (Kitb al-Aqdas)
geoffenbart: & gt;Wenn the sea of my present the
book of the origin subsides and is finished, then turns
him/it ('Abdul Bah) you, the God selected - him/it (one
ardah'ullh), that this time-honored root [d.i. Bah'ullh]
originated from.< The sense of this sacred verse (ya)
is the biggest branch. So we explained this matter as a
favor of our side, and we are the merciful, the beneficent.
God really has the step of the big branch (gusn-i akbar)
[d.i. Mlrz Muhammad'All, Abdul Bahs younger half-
brother] as one on the biggest branch (gusn-i a 'zam)
following decides. Really, he/it
156
The Bah'T speak of the death of Bah'ullhs as "Ascension day (his/its soul in the sense
desma 'd)."
157
E. G. Browne, EnRE, p. 304. - The knownest one of this the prophet not
berlebenden is Mlrz Mahdl sons, gives. 1848), "the purest branch"
named. After AngabenSawql Efendls, God passes by, S. 214) if he/it dashed
desGefngnisses in 'Akk during the prayer of the roof to death (23). June
1870.
158
Written in the year 1890 (vgl). Mirz Abu 1 Fadl, in: The star ofthe west (12/12
1917).
The document turned 1892 from A.H. Tumansky with Russian translation
verffentlicht and later was translated also into other languages (vgl).
the Literaturverzeichnis in the appendix of this book.
159
The "branches" (agsn). Sing, gusn, the descendants are Bah'ullhs, the
"branches" & #11; (afnn) those of the Hazrat-i Bb.
189
if the wise Verordner is. We picked the big (akbar) the

omniscient as an order of sides of God, the
Allerkennenden, after the biggest (a'zam).
All must look at the other ste160 with affection, but God
has no right to the property of the people them [=
Anrecht on succession-shaft] awarded.
For the honor of the matter [d. h. the religion] and it is
the support of the word necessary that all respect the
branches, and them Aufmerksamkeit proves...
Also all shall the female members of our household and
the Afnn and the relative estimate prove. As well, we
admonish you to serve the mankind and to bring the
peace to the world."
160
The remaining sons Bah'ullhs are meant.
190
4. Lives and working 'Abdul Bahs
Youth.. . . . . .
'Abbs Efendi, named 'Abdul Bah ("servants of the

Herrlichkeit"), was the eldest son Bah'ullhs. He/it
became in Tihrn at the 5. Gumd 1-l 1260, 23. May
1844, the day of the Erleuchtung of the Hazrat-i Bb,
born.
Already as small boy, 'Abdul Bah had to together with the
spare family-relative pursuit and shares Verbannung of
the Bbl. Always, he/it was particularly shut his/its father,
and already in the age of nine years, ten years before
Bah'ullhs of secret opening in Baghdad (1863), he/it is
supposed to have expressed for him/it opposite his/its beliefs
in him/it. He/it wrote approximately sixty years later about
it:
"I am the servant ('abd) of the blessed thoroughness
(aml-i mubrak).' In Baghdad, I was a child. At that
time and here, he/it announced believed me at him/it the
word and I. As soon as he/it announced me the word, I
threw myself to his/its sacred feet and asked and pled to
him/it to assume my blood as victims on his/its path.
Victims! How delightfully do Ich find this word! There
is no bigger mercy of me than these! Which bigger luster
I could think myself, put as this neck in chains, these
feet bound love for being, this body mutilates or, to see
tossed into the depths of the sea, for being matter! If we
love him/it honestly in truth, if I am being of sincere
servants in truth, I must my lives, my universe at his/its
gesegneten threshold sacrifices."2
1
Frequent self-name Bah'ullhs.
2
From Tagebuchblttem, January 1914. Zit. with J. E. Esslemont, new age, &
#11;S .66.
191
Lives and working 'Abdul Bahs
The education got 'Abdul Bah of his/its father, however it is

reported that he/it "never studies habe3 like this." His/its ability
to nevertheless give serious thought to fundamental
theological and philosophical questions becomes also with
him/it, just like with Hazrat-i Bb and Bah'ullh, under
geflissentlicher negation of every study, on the
prophetic offering of the gnostischen intuition led back. By
virtue of this offering, also Abdul Bah share of the
prophetic nature, that takes off from that of the human being
through an innate and inspired knowledge ('ilm-i ladunl), has.
Abdul Bah was the narrowest confidante of his/its father,
who told him/it the title g (masters) verlieh4 and him/it
secretly already to his/its successor with it, already in Edlrne
still before especially this regulation in the Kitb al-Aqdas
and in his/its will, that Kitb al - 'ahd, verb-called became.
Already early, he/it stood Bah'ullh by the side, sent
missives (alwh) in his/its name and received the numerous
pilgrims in 'Akk.
Long time, 'Abdul Bah didn't show any inclination to the
marriage, and first aufdringenden will of his/its father, he/it
married Munira Hnum. Since this bore him/it however only
daughters, urged him/it Bah'ullh and the community to
take a second woman. However 'Abdul Bah rejected since
he/it wanted to see durchgesetzt the monogamy.
However, the pressure on male Nachkommenschaft
didn't stand with a hereditary succession-regulation in any
context, because the Kitb al-Aqdas bestimmte, that
'Abdul Bahs is after the death to perceive the management
of the community of collective bodies (Buyt al - 'adl).
3
J.. Esslemont, new age, S.67.
4
192
The resistance of the Mirz Muhammad 'Ali
How clearly they in the Kitb al - 'ahd of contained
Nachfolgeverf-gung also seemed, so it could nevertheless
not stay away that the two oldest sons Bah'ullhs, 'Abdul
Bah and Mlrz Muhammad 'universe, made the succession
debatable for itself in the crucial moment and evoked a
division of the Gemeinschaft with it. Reliable
statements about the occurrences of neutral side also are
missing again here. From the contrary dispute-literature of
the two parties, Professor could Browne after all following
conclusion moves:
"Directly after Bah'ullhs death, the old dispute between the
stationary and progressive strengths broke out on the new one.
'Abbs Efend! ('Abdul Bah, apparently explained, that the
revelation doesn't yet finish and he/it is her/its/their canal
henceforward. This claim widersetzte itself his/its brother
Mirz Muhammad universe emphatic and with many supporters,
under them his/its two younger brothers, Mirz Badtullh and
Mirz Ziy 'ullh5 Bah'ullhs secretary Mlrz g n of Kasan
named Hdim'ullh, and many other einflureiche Bbl [i.e.
Bah'I] that was the opinion that this demonstration finishes and the
book of the revelation is closed and presented the place of the Kitb al-
Aqdas as proof, she/it means that nobody could measure itself the right
of the prophetic Autoritt before end of a millennium."6
The reports of the Bah'I are right with the observation of
Professor Browne insofar in agreement, as they also give the
gap between the stationary and progressive strengths of
erkennen, albeit this is not quoted as the actual reason of
the Zerwrfnisses. After bah'istischer version, haben
shall be about a personal power-claim of the same at the rise
of the Mirz Muhammad 'universe, with what he/it the matter
of continuation of the prophet-office
Mirz Badnillh moved on to Abdul Bah in 1903, later made his/its

Gesinnungswandel again, however, declining; Mlrz Ziy'ullh died early.
INC. Browne, EnRE, p.304; MR. Romans, that Bbi-Beh'i, S. 147.
193
merely as pretext for his/its "usurpatorischen

desires" put forward. So, Sawqi Efendl writes:
Mirz Muhammad 'Ali put not at all contentedly that
he/it had made the most second-highest position in the
will and will (Kitb al - 'ahd) under the believers. In the
opposite, the fire of his/its unquenchable hate only flared
up more strongly in his/its heart after the consequences
of this document about the Bewutsein came fully
for him/it."7
"... an incurable break occurred wurde8 within the rows
of the own relationship of Bah'ullh, through what the
fate of the big majority of the limbs of his/its family
seals,... The actual cause of originating of this crisis lay
in the brennenden, unrestrained and consuming
jealousy [the Mirz Muhammad'AU]... Insgeheim
smoldered an envy, that was just as blindly as the envy,
from which the soul was Mirz Yahys (Subh-i Azal)
possessed, in the heart of Mirz Muhammad 'universe
already years before Bah'ullhs death.. ."9
However, however, the further portrayal of Sawqi
Efendis shows that it hardly was Mirz Muhammad
'universe about the personal Vormachtstellung
but that that was to be actually led back discord with
his/its brother 'Abdul Bah on theological and
dogmatic disagreements. So, Sawqi Efendl reports:
"You/they (the alliance-breakers) l0 still claimed, 'Abdul
Bah cloaked in on purpose and claimed gloomily held
language a Stellung, that the demonstration (i.e.)
the prophet, equals even... and itself the right to lay out
his/its father's writing, to introduce a new Ausgieung
and to be included in the same biggest infallibility with
him/it, that however, the ausschlieliche
prerogative of the bearers of the prophetic office is,
claimed. Weiterhin claimed her/it/them that sowed
discord he/it ('Abdul Bah) in his/its favor and enmity
excites and even to the weapon of this
1
Shoghi Effendi, God passes by, S.280.
8
The quite considerable appendix about Mirz Muhammad's 'AU was thrown out of the
community together with the Groteil of the family of the prophet.
9
Shoghi Effendi, God passes by, S.279f.
10
The following of the Mirz Muhammad universe is meant.
194
The resistance of the Mlrz Muhammad 'AH
Excommunication grasped; that he/it the will (Bah'ul-

lhs)... it would have subordinated a quite different sense
in that he/it represented it as an alliance, that is for the
whole world of importance,... You/they accused
him/it,... that actually falsified the sacred text he/it and
places under-pushed would have, that stammten
from him/it; still, he/it disfigured the sense and the
meaning of some of his/its father's most important
missives, and finally he/it is to blame that the flag of the
disorder was hoisted under the believers in the Orient,
that the community of the believer got a rip and now
goes back rapid subsequently, and the downfall
dedicated is.""
The discord was delivered extremely severely and shocked
the communities for years in east and west. The family Bah'
- ullhs was split, the bulk joined itself Mlrz
Muhammad 'universe with what and 'Abdul Bahs
withstood the claim:
"Quite gradually, this & gt;grten Aufwiegler&lt
succeeded; through unnachgiebige persistence with
help of lies, half truths, slanders and extreme
exaggerations almost the entire Familie of
Bah'ullh and a considerable number of believers from
his/its narrower Bekanntenkreis12 on his/its side
hinberzuziehen. The two surviving women
Bah'ullhs, being both sons, the fickle Mlrz Ziy'ullh
and the treacherous Mlrz Badl'ullh with her/its/their
sister and half-sister and their spouse, of which the one,
Sayyid'AlI, a relative of the Bb, the other Mlrz
Magd'ud-Dln was, whose sister and half-brothers... they
all united in the resolved endeavor, the bases of the
alliance, that the lately announced will (Kitb al - 'ahd)
had put, to destroy. Even Mlrz g Gn, that had seemed
for forty years as secretary Bah'ullhs, also like
Muhammad Gavd Qazvlni, that was busy with it
since the days of Adrianopel (Edlrne), to copy the
innumerable Tablets (alwh), that became through the
exalted feather of geoffenbart, and his/its whole family did
with the violators of the alliance
" Shoghi Effendi, God gehl past, S.282.
12
The fact that has almost closed the whole family and many deserving ones much
more, that prophets opposed close believers the Anspruch'Abdul Bahs itself, on
dogmatic differences as on usurpatorische desires of the MTrz Muhammad 'Ali,
because such would hardly have been accepted by the narrow circle around
Bah'ullh in this unanimity.
"95
Lives and working Abdul Bahs
common matter and left itself into her/its/their

machinations with hineinziehen. Abandonment,
betrays and attacks from almost his/its entire
Verwandtschaft, 'Abdul Bah now restricted itself
to the apartment and the houses around the most sacred
grave [in Bahgi bei'Akk]. Quite alone, he/it now stood
there, without being mother and being sons, without all
support besides her/it, that he/it through an
unverheiratete sister [is probably meant Bahiya
Hnum], being four unverheirateten daughters,
being woman and his/its uncle (a half-brother
Bah'ullhs) experienced, and now had to a lot of
enemies, that from outside itself from interior and
him/it opposed, the full load of the terrible
responsibility, that had being exalted office
auferlegt him/it, carries."13
The two adversaries held themselves the Waagschale a
while until Mirz Muhammad 'Ali and his/its conservative
appendix finally were subject to the progressive circle around
'Abdul Bah, quite what in the type at the then
Differenzen between Bah'ullh and the orthodox Bbl
in Baghdad (vgl). S. 112) and at the discord with Subh-i Azal in
Edirne reminds.
Now, the fight in the year 1898 really broke out and
shocked the communities Syria in Persia, Egypt, and above
all in North America. Here, the celebrated Bah'i-Prot-
agonist Dr. stepped Ibrahim Hayr'ullh after a visit in 'Akk
and the there done observations to Mirz Muhammad
'universe over, on what 'Abdul Bah 1 Fadl of Gulpygn
(vgl) the old and trusted Mirz Abu. S.183, beginning 1902
after the United States sent out in order to counteract the
influence Hayr'ullhs. This expressed at that time that
msse14 fear for his/its life he/it.
13
Shoghi Eflendi, God gehl past, S.280f.
14
Vgl. INC. Browne, EnRE, p. 304and following
196
The "center of the alliance"
The outstanding position, that occupies 'Abdul Bah within
the community, appears that he/it is admired (g) by the
believers as her/its/their "master." He/it is the "biggest
branch", the (gusn-i a'zam) "center of the Bndnisses",
the Bah'ullh in the Kitb al - 'ahd with his/its supporters
closed. The Bah'i speak of his/its particular step in the
esoteric sense as a Gottesgeheimnis, that is able not to fathom
any soul. Therefore, 'Abdul Bah leads also the title sirr'ullh,
God's "secret "l5. He/it is the alleinige authorized and
infallible outriggers of the sacred Schriften. His/its
authority and authority lies in the thoroughness" of
begrndet16 "lent by Bah'ullh. 'Abdul Bah stands on the
same step as the sTitische Imm and the Sunnite igm
(consensus omnium)' by virtue of his/its Infallibilitt
consequently. He/it is Bah'ullhs a representative "own
loved son, being eyeball, being on Earth, the executor
Seiner authority, the example of his/its belief, the
pivot of his/its alliance, the shepherd of His/its herd, the
image Seiner thoroughness, the secret of his/its
revelation, His/its spirit's mediator, that Errichter His/its
world-order, the symbol of his/its most severe peace, the
focus of his/its sure leadership - with a word, the bearer of
an office, that doesn't have in the entire area of the religion-
history something comparable. ."' 7
That kind of attributes made 'Abdul Bah to a godlike
omniscient Gre1 * and led to the mentioned opposition
One vgl. the same Benennung'Alls in the sfitischen orthodoxy, in the Sfismus and in
the
Bbismus.
Vgl. Abdul Bah, Mufawadl, chapter 45. - The "lent thoroughness" has her/its/their
Reason for the "natural thoroughness" of the prophet and stands consequently
over the "acquired thoroughness" of the believer.
Vgl. E. Rasmussen, the Bah'ismus. In: Magazine for religion-psychology, volume 1,
1908, S. 383-389.
197
Lives and working Abdul Bahs
the Mirz Muhammad 'Ali, that such qualities only the

prophet zuschrieb19. The exaggerated person cult about 'Abdul
Bah, that he/it himself/itself seemed to admittedly reject
without counteracting him/it, however, it finally entailed that
his/its person stands in the foreground far more than this of
his/its father and religion-donor nowadays (particularly in the
west). He/it, 'Abdul Bah, is God's" "loved sign, the "father of
the believer" and the "complete model of the
Gemeinschaft." His/its likeness is missing in hardly a
home-nature, whrend such from Bah'ullh and
Hazrat-i Bb not widespread is and her/its/their Portrtierung
even is prohibited.
The belief-spread in east and west

The successful mission-activity in east and west is 'Abdul
Bahs the most outstanding income without doubts. Thanks
to his/its farsightedness and the detailed knowledge of the
western culture, he/it understood it, the Bah'ismus the
western thinking, to adjust more, as that the case still was
with his/its father. He/it gave up the introduction into the
Persian Theosophie20 foreign him/it evening-countries
consciously on that occasion and restricted itself to it, the
Bah'ismus as a new Offenbarung of the universal
unit, the love and the Vernunft to predigen21.
Particular weight put the mission-strategy geared on the west
on that occasion on the Propagierung that Bah'ullh of
the come back Christ as well as God-father himself (vgl) is. S.
212) and that his/its religion of the modern time corresponds,
especially what itself in the demand
19
Vgl. Church Missionary Intelligencer, 1898, p.647
20
Myron MR. Phelps, the known chronicler of the Bah'l, specifically had to 1903
after Akkreisen in order to ask for the theosophical system. Vgl. MR.
Romans, that Bbl-Beh'i.
S. 149.
21
The theologischen and theosophical matters of rationally more easily
ascertainable one(s) become socially-ethical in the interest of a powerful
proselytization also still today & #11;Botschaft hintangestellt.
198
The belief-spread in east and west
according to agreement with belief and reason and in the

universal program of the Bah'T proclaims. The new
teachings found biggest echo in the United States, where
connected "World Parliament of Religions" her/it/them the
bah'istischen thoughts and goals at the world's fair of 1893
in Chicago and him/it publicly for the first time
vorgetragen became. Here, the Lebanese stepped Dr.
Ibrahim Hayr'ullh in action, after he/it had worked already in
the background before. His/its appearance awakened severe
attention and opened the field for the further mission-activity in
the new world. Ibrahim Hayr'ullh, that later placed itself in
opposition in regard to Abdul Bah and deserted to Mirz
Muhammad 'universe, remained in the country, married an
American and justified the first American communities in
different cities of the states. In Akk, one registered, the
positive Entwicklung in North America pleases, and
Abdul Bah praised and encouraged the local believers and
their merits, in which he/it initiated the announced union from
Orient and occident under the unit-religion and the
Friedensreich Bah'ullhs, in numerous missives saw. In
France, the Bah'ismus became through the
Verffentlichungen of the watched Hippolyte Dreyfus
(vgl). S. 260 bekannt. Dreyfus was Jewish origin, and
the sessions of the Bah'i took place in a rich Jewish house. It
was the "Alliance Israelite Universelle", who turned through
her/its/their ausgedehntes relief organization of the
Jews in the Orient into the bridge for the Bah'ismus in
France. The connection yielded a confederate for itself from
the hope of the Persian Jews, whose headquarters was Kir-
mn, in the Bah'itum in the fight for the tolerance opposite
the Islam to finden22. Under the Jewish influence, the
strongly apocalyptic character of the American Bah'ismus of
the rationalistischen side yielded and the postulate one on the
current social and cultural
22
MR. Romans, that Bbi-Beh'l, S. 150. , , ,. .
199
Questions answering up-to-date Humanittsreligion23. In

England, the belief became known through Sydney Sprague
and Laura Clifford Barney, that late Hippolyte Dreyfus
married. In Germany, a "Ba-h'i-Vereinigung" was
established in the year 1907. There, Stuttgart turned into
the mental center of the German-language Bah'I for years.
Altogether, the mission-successes were not
berwltigend in the west; the number of the bertritte
nevertheless increased continuously, however. So, there was
against end of the 19. Century in North America already
some thousand Bah'I, while in each case the Zahlen
dozen in the different European states some, at most few
hundred didn't cross. In the distance east was the numerical
successes far more significantly, however they were not
entitled to the same psychological and propagandistic
Signifikanz. Particularly in India, where the Parsismus gave a
home in Bombay (vgl). S. 381), the aufgeklrte Neuislm
and the neuhinduistische theosophy of the Brahma Samg the
Bah'ismus the way smoothed, bigger communities refined
directly. The successes in India were to be attributed before all
a certain Ganb-i Baslr24, that introduced the Bah'ismus
there. His/its teachings of the equality of all people exerted
box-lots and deprived of the Hindu company a certain
attraction above all on them/her/it. Even in the Buddhist
area, the Bah'itum set foot, in fact in Burma, already very
early where strong communities were erected.
In the Osmnischen empire, the Bah'ismus auerhalb'Akks
was widespread particularly in Syria and Egypt where Cairo
turned into an important focus. A Propagandattigkeit
remained the Bah'I however denied in the whole empire
after the high gate required the promise on the basis of the
occurrences in Edirne and 'Akk of Bah'ullh und'Abdul
Bah not to go in for any advertisement.
23
Vgl. MR. Dreyfus, Essai sur le Bihai'sme, Introduction.
24
Vgl. Trikh-i-Jadid, p. 388and following
200
Trips from the west and working in 'Akk
Over the spread, quite untrustworthy statements are again

available in Persia under 'Abdul Bah. The Bah'i
schtzten itself even until on the population's Persia
half one, to whose total number approximately ten million
people amounted at that time. The Bah'i Phelps calls this a
bertreibung25, however. And just as fantastically the
statement is amerikanischer Bah'i of done nine million
believers in Iran26. Another estimate of one third of the
Gesamtbevlkerung, therefore three million, is also
considered an absurdity by Goldziher27. This estimates that
against 600000 Bbl as well as Bah'i over Persia and other
Islmlnder scatters leben28.
Trips from the west and working in

'Akk
The succession-disputes and mutual Beschuldigungen
between 'Abdul Bah and his/its half-brother Mirz
Muhammad 'Ali induced the gate in the year 1901 to restrict
the freedom of movement of the two adversaries again to the
area of 'Akk. In the years 1904 and 1907, the government
applied commissions, the ber'Abdul Bah to court sat. Over
even-such steps of his/its half-brother, no statements are
available. The takeover of the young-Turks (1908-1918) and
this for reason the Verkndigung of a new constitution
(qnn-i essi) of Sultan 'Ab-dlhamid II. (1876-1909,
however, 'Abdul Bah brought enacted general amnesty
again into the pleasure of the full freedom in September
1908.
25
M.H. Phelps, Life and Teachings, p. XXXIV.
26
Vgl. the American magazine Mind, February 1905; E. Rasmussen, the Bah'is - &
#11;mus. In: Zeitschrifi for religion-psychology, volume I, 1908, S.385.
27
Lectures about the Islam, S. 281.
28
The religion of the Islam, S. 129.
101
'Abdul Bah now moved from 'Akk into the neighboring

aufstrebende Haifa, that immediately developed into
the second Mittelpunkt of the community. Here, he/it
erected a mausoleum (Maqm-i l) at the mountain Karmel
for the sterblichen remains of the Hazrat-i Bb. The
body was stored in the year 1850 for 49 years at different
places in Persia after Bbs execution and was finally
transferred by 'Abdul Bah on bidding after 'Akk (19).
Ramadan 1316/31. January 1899 - this is exactly fifty moon-
years after the Hinrichtung in Tabriz. Still, 'Abdul
Bah put in the presence in the same year from Dr. Ibrahim
Hayr'ullh the cornerstone. The marble-sarcophagus was
prepared by the believers in Burma incidentally. However,
the new rules of the gate delayed the swift completion of the
shrine, why the mortal remains of the Hazrat-i Bb only at the
28. Safar 1327 (21.-March 1909) are laid konnten29 to the last
silence.
After 'Abdul Bah had full freedom of movement at their
disposal, he/it still decided in the moved forward age of 66
years to visit the quickly increasing communities in Egypt and
in the Westen even. In September 1910, he/it went to
Egypt at first where he/it was approximately one year. In
August, he/it traveled to London on the sea-way to Marseilles
and from there in 1911, where he/it at the 4. September 1911
arrived. There blieb'Abdul Bah one month, then traveled to
Paris for nine weeks and came back in December 1911 after
Egypt, where he/it spent the winter in Ramiah, a suburb of
Alexandria (Iskanda-rlya).
In March 1912 unternahm'Abdul Bah his/its weighty trip
from the United States and Canada, where he/it over Naples at
the 11. April 1912 in New York arrived. In eight months
through-
w the Maqm-i l, later widens and decorates with marble from Carrara and a 12000 golden roof tile of counting dome, lies at the mountain
Karmel amid the large-scale Persischen gardens and is the most important pilgrim-place of the Bah'i beside the shrine Bah'ullhs
in Bahgibei Akk.
202
Trips from the west and working in 'Akk
he/it crossed the states of the east and the west and visited
numerous cities. On the 5.-December 1912, he/it left New
York again and traveled again to England. At the 21. January
1913 besuchte'Abdul Bah again Paris; on the 30.-March,
he/it traveled to Stuttgart and from there at the 9. April after
Budapest. There he/it stayed nine days and finally came back
over Vienna on the 25.-April 1913 after Stuttgart. From the
l.May up to the 12. June, he/it was again in Paris in order to
start thereupon his/its Rckreise after Egypt. Here,
he/it came at the 17. June at and remained after visits in Br
Sa'Id and Ism'illya somewhat more than five months in
Ramiah once again. Then, he/it started his/its return as Haifa,
where he/it 1913 ankam on the 5.-December.
On his/its trips, 'Abdul Bah gave gutbesuchte addresses of
churches, synagogues and universities everywhere. He/it
spoke freethinkers, S-fi, Esperantisten, social-reformers and
representatives of the Frauenrechtsbewegung, in front
of Jews, Christians and Mormons. Abdul Bah met
namhaften personalities beside it from politics, science
and the Geistesleben. He/it made his/its attendance in
Egypt several times for the Khediven 'Abbs Hilmi, met local
dignitaries and conferred also with Lord Kitchener. In
London, he/it met among others Professor INC. Browne and
Dr. T.K. Cheyne. In Paris, he/it had a discussion with Zill'us-
Sultn, the son of the saw of Persien. In Vienna, he/it
met a delegation of the young-Turks and the oriental studies
specialist Arminius Vambery. In Budapest, endlich
talked with the illustrious Islmforscher Ignaz Goldziher
he/it.
The trips of 'Abdul Bahs were a full of success, because
everywhere spontaneously new groups and communities were
created. However, the Grundsteinlegung formed the climax
of his/its trip to the first Msriq al-adkr in the west, that
performed 'Abdul Bah in Wilmette near Chicago
personally. It also now became in the course of the spread in
the west, Christian thought-property increases in-carried in the
Bah'ismus,
203
and one immediately tried, this with the Christian

Botschaft, especially with the biblical statements over
the return Christi, in unison to bringen30. The Islamic one
became because of this development and ousts the si 'i-tische
and sfisch-theosophische heritage largely in the particular
one. It remained the western Bah'i unknown until on the
present-day day mainly, vgl. S. 198). 'Abdul Bah came back
still in time before the outbreak of the World War I after
Haifa. As the Turks at the 29. Octobers 1914 on the side of the
Mediterranean-powers into the war moved and Palestine under
supply-difficulties to leiden had, 'Abdul Bah shall
approach prolonged agricultural undertakings established with
Tiberias and with it the enough preparation of wheat for the
resident population, through what a famine was averted, secured
knnen31.
Still, 1918 British and Indian troops conquered Haifa before
the breakdown of the osmnischen army and the escape of the
young-Turk-leaders on the 23.-February. The osmnische
reign went become British protectorate with it at end and
Palestine. The Bah'i now came amply into the possession of
her/its/their freedom, and soon, the pilgrim-stream from east
and west started also again.
From Haifa from, 'Abdul Bah led the quickly increasing
community in wise forecast, that soon fate foot in also
Lateinamerika, black-Africa, in Japan and other areas.
30
Vgl. especially Joh. 14,2 and 16,12; Matth. 11,14; 16,27; 21,41; 24,4-14 and 25,31. -
Vgl. also J.. Esslemont, new age, chapter 13; W. Sears, thief in the night. Sears tries
to produce the proof in his/its over 300 sides of strong speculative and without
exception fantastically appearing writing that the return happened Christi for itself in
Bah'ullh in the man's" "glory. He/it calculates on the basis of from statements of the
old things and new will's the Parusie Jesus' time on the year 1844 - the year of Bbs
appearance, the "forerunner" and "herald" Bah'ullhs. One heeds the same date-
regulation also with the Christian Adventist.
. " J.. Esslemont, new age, S. 77and following
204
Death and estate 'Abdul Bahs
How his/its father's literature, so also the jenige' Abdul is

Bahs extremely extensive. It takes second place at meaning
to the one Bah'ullhs in no way and enjoys broadly even
even more severe popularity opposite diesem.
'Abdul Bahs cost of living was that of a sheik or a
Muslim saint at all. Also he/it preferred vgl the white clothing
of the Bbi, as she/it was to be found already with the purer
brothers from Basra (Ihwn as-saf') and with the
Assassinen. S. 153). His/its main activity consisted of the
instruction of the pilgrims, that he/it was in the habit of
usually receiving at table. Laura Clifford Barney procured a
collection of such table talks - the Mufwadt (vgl). S. 27);
they belong to the most important teaching-instructions of the
Bah'i.

/ Lives and working 'Abdul Bahs were marked
gegenber dissenters from an astonishing vitality,
farsightedness and tolerance. By virtue of his/its charismatic
Ausstrahlung, the "master" enjoyed under Bah'i like
Nicht-Bah'T of big worship. It was the high time of the
Bah'is-mus! Abdul Bah also entertained relationships until at
his/its end of life of freundschaftliche with dissenters,
and always, he/it was the concerns of his/its fellow men
opposite open and zugnglich.
To terrestrial honors gelangte'Abdul Bah at the 27. April
1920, as he/it from the British mandate-government in
acknowledgment of his/its support of the British interests in
Palestine and Iran (vgl). S.276, ennobled wurde32. One and a
half years later died 'Abdul Bah. On Friday, that in 25.
November 1921, he/it visited the midday-prayer again in
32
"Sir 'Abdul Baha Abbs, K.-B.". (Knight of the British Empire).
205
the mosque in Haifa33. Three days later, on the 28.-November

1921, he/it deceased in the age of 77 years in Haifa. The
burial took place on the subsequent day - a burial, as it in
Haifa, yes all over Palestine surely never dagewesen
is..., the feeling was so deeply, that so many thousand of
mourners, representatives of many religions, races and
languages brought together "34. The funeral of the mortal
remains' 'Abdul Bahs took place in the same mausoleum (Ma-
qm-i l), that he/it let erected at the mountain Karmel for
Hazrat-i Bb while alive.
The "alliance" of Bah'ullhs was his/its "center's"
beraubt. A feeling of the abandonment seized the
community after her/its/their last charismatic personality's
loss. Doch'Abdul Bah left a will, in which einsetzte35 (vali-i
amr'ullh) he/it his/its grandson Sawqi Efendl Rabbani to the
"guardian of God's" matter. A new Abschnitt in the
history of the Bah'ismus had begun!
"The heroic, apostolic age of the program of Bah'ullh
was that dawn since her/its/their donors had been alive
since her/its/their life had originated, since her/its/their
biggest heroes had fought and had drained the cup of the
martyrdom since her/its/their original bases of
errichtet became - a period, with whose shine
today no even so beaming victory or in the most distant
future itself can measure. This heldische time now
closed with passing away of the one, in whose mission
one can see the bandage-limb, between the time since
the young belief-seed began to germinate, and the times,
that should see fruit her/its/their bloom and schlieliche.
Now, the formation-period, the iron age of that
Verkndigung one, placed the time, since the
local, national ones and internatio-
33
Despite his/its not-affiliation to the Islam besuchte'Abdul Bah regularly the
saltal - gam'a - what indicates it, that he/it was respectable with the Muslim
and, & #11;wenigstens outwardly - with the forth-recovery of the autonomy of the
eigenenReligion largely kept back.
34
J.. Esslemont, new Zeilaller, S. 80.
35
The genuineness this last-consents disposal is controversial until into the present. Vgl.
to this chapter 8.
206 "
nalen facilities of the Glaubens36 of Bah'ullh shape

annehmen, develops and inner solidity should win.
The third, last, the golden age then would experience
how a global order", that rescues the last fruit of the
jngsten Gottesoffenbarung for the mankind,
originates a fruit, whose maturity means, that a world-
civilization is created and the father's empire is opened in
all the form on Earth, promised self Jesus Christ just like
it...
The last twenty-three years of the first Bah'i-
Jahrhunderts38 can be regarded as start to the formation-
period of the belief so. This transitional period equals the
formation and consolidation of the
Verwaltungsordnung, on which the facilities of the
future Bah'I-Weltstaates must finally be created in the
golden age of zwangslufig, which the goal of the
Bah'I-Ausgie-ung should represent. The statute, that
called this administration-order into the existence,
her/its/their trains outlined and the impulse for her/its/their
development gave, nothing is other als'Abdul Bahs &
gt;Wille and will ^ being grtes bequest at the
posterity, the shiniest radiation Seiines of spirit and
the strongest tools, that the continuance of the three!
Zeitalter39 secures which the components of his/its father's
(Bah'ullh) program form."40
36
The "mental advice" or "houses of the justice" are meant. (Vgl. Chapter 9
indiesem book.)
37
I.e. the bah'istische theocracy.
38
The time of 1921, the Todesjahr'Abdul Bahs, and 1944, as these
Zeilengeschrieben became.
39
The "heroic" one, "shaping" and "golden" ages.
40
Shoghi Efiendi, God gehl past, S. 370and following .
207
5. The belief-teachings of the Bah'ismus
The teachings of God and the world

The bah'istische Gotteslehre corresponds completely to the
bbistischen and therefore Islamic statement over the deity
(vgl). S.77. God (Allah) is unpersnliche Urgrund the
"first cause", the berseiende, that "only existing", (whid al-
wu-gd) that "one" and "absolute" schlechthin1. His/its
nature is absolutely otherworldly and unfathomable, that no not
understanding - it is the rational-conceptual understanding, the
scientific Verstehen in the sense of the "explanation" of
the general Naturgesetze or the "dynamic-mechanistic"
Weltverstehen, i.e. the kategoriale thinking in accordance
with the categories of "thing" and "cause" -, to include, is
able. God cannot be recognized in his/its nature (dt) but
only through his/its Eigenschaften (sift) and the
prophets.
"The difference of the step [between human being and
God] is a check to the realization; the lower step cannot
understand the hherstehende. How could the
created reality comprehend the creator's reality?
Understanding and the knowledge of his/its qualities
therefore recognize God meant, but not his/its reality."2
God's relationship to the world is this of the Emanation (faid)
in the contrast to that of the demonstration (zuhr). All
Geschpfe emanieren from God, however,
heraus don't step out of him/it.
1
The Qur'n names Allah the First (al-avval) and the last (al-hir), that ueren
(az-zhir) and the inside (al-btin) as well as him/it in itself even existing (al-qay - &
#11;ym).
2
'Abdul Bah, Mufwadt, chapter 59.
208
"Emerging through Emanation resembles emerging of

the action of dealing, the writing of the writer. The
writing emaniert therefore from the writer, the speech
from the speaker, and in same manner emaniert the
human-spirit from God. It is not in a way that he/it
leaves God - that is, no part came off from the divine
reality, about into the human body einzugehen.
So, the spirit appears to no, as the speech from the
speaker emaniert, in the body of the human being.
Emerging through Manifestation3 against it is the
revelation of the reality of a thing in other forms, like
emerging of the tree from the seed of the tree, or
originating of the flower from the seed of the
Blume, because it is the seed itself, that appears in
form of the branches, leaves and flowers."4
An Einwohnen god in the world (hull) - it is the
purpose of the vulgar pantheism, that
konzentriert the hull in the human being and
in the prophet increased teaches, or in the sense of
the esoteric pantheism, that places the world, the
human spirit and the prophet into absolute unit
(ittihd) with God, - is negated. The world doesn't
have any share in the Prexistenz god. God is before
her/its/their and without her/it/them there. The
opinion of the esoteric pantheism, that the mentally
perceptible idea-world exists in God as object of
God's knowledge from eternity and necessarily, is
understood as reduction of God's absoluteness
(tauhid).
God's "knowledge ('about) doesn't need the existence the
creatures, but the knowledge of the creatures needs the
existence of known things; if God's knowledge of any
other thing would need, then, it would be the knowledge
of the creature and not God's knowledge. Because the
Prexistente differs from appearing, and is appearing
inversely the Prexistenten; we negate what we attribute
to the creature, namely the needs of the dependent
natures, for God... So the physical world is the source of
the imperfections, and the Prexistenz is the
Inbegriff of the thoroughness. The created
knowing needs he/it
' In the sense of the exit. 4

Mufwadt, chapter 54.
209
The belief-teachings of the Bah'ismus
known things, that prexistente knowledge is, of

her/its/their existence independent... The higher reality
doesn't humble itself and doesn't descend to lower
steps; how it could therefore be that God's universal
reality, that is sanctified over all descriptions and
restrictions,... dissolves?"5
So, God is understood with both the prophets and with the
pan-theist (to those itself a bulk of the SfT counts) as unit.
But erstere set her/it/them exclusively in absolute
Transzendenz, the other inklusiv as immanence. The
world of the existence, i.e. the infinite cosmos, doesn't have
any beginning, because the names and attributes of God, not
however God himself, requires the existence of creatures
(halq). The divine attribute of hliq (creators) is eternal (qadlm)
like God consequently itself; consequently, also the world is
eternal, vgl. Lawh-i hik-mat.
To introduce a time, to which there were not any
creatures at all, to "itself, God's divinity would mean
denies. Moreover, total non-being cannot turn into the
existence." If the creatures had not existed at all,
existence would not be into the life of getreten.
Because there now is the most inner nature of the unit, the
divine being, from all the eternity and is eternal, that is
neither beginning nor end have, has therefore this world
of the existence, this infinite cosmos, neither beginning
nor end surely."6
Admittedly originates and violates the heavenly bodies and
Einzelgestaltungen, however they all emerge from
him/it an origin. So, the matter was one, that produced
verschiedene forms only later, with what the going out
basic material of different sides proclaims in each element, in
the beginning. The material world is eternal in the time
consequently; she/it is new only in her/its/their nature. The
different creatures and forms are created from the connection
of the elements. The life on her/it
5
6
Mufwadl, Kap.47.
210
Earth didn't exist from the beginning but developed in steps.

The nature of the mineral, vegetable, animal, human and
divine existence and the spirit causing she/it every time is
covered a cosmic Emanationsgre, the Urwillen
(masJyyat l), on them/her/it. Five steps of the spirit are
named: the spirit of the plant, that reveals itself in growth and
design; the spirit of the animal, itself manifesting in the
Sinneswahrnehmung; the spirit of the human being as
expression of his/its intellectual qualification; the heavenly
spirit or the spirit of the belief and the Erkenntnis of the
higher reality (haqq) and finally the saint spirit as middle
(wsita-i faiz) between God and his/its creatures, itself
manifesting in the Propheten7.
As the intelligible world is distinguished from the material one
in the Sfismus. The imperfection of the matter (hayll)
faces the spirit's (rest) thoroughness. Er-stere becomes
"light", more final "darkness" named. Each niedere
step of the Emanationswelt is a nothingness opposite the
higher. So, the existence of the mineral is a nothingness in the
comparison to that of the human being; his/its existence restricts
itself to the mineral-empire itself. As well, the existence of the
creatures is opposite God's existence nothing but illusion and
Nichtsein (ma'dm).
"...Es ist eine Erscheinung wie das vom Spiegel
zurckgeworfene Bild. But although a picture, that is seen
in a mirror, an illusion is, so however this
Scheinbildes is the source and the reality they
person, whose shape appears in the mirror, reflected.
Shortly, the reflection is person in the comparison with
her/it an illusion reflected."8
So, the eternal world is a necessary radiation of the
logo, for God's existence however without reality.
7
Vgl. Mufwadl. Chapter 36.
8
Mufwadl, chapter 79.
211
The belief-teachings of the" Bah'ismus

The bah'istische teachings names two types of prophets: the
"independent" ones and the "dependent" prophets. The
unabhngigen prophets are the actual religion-donors
and founders of a new cycle. As such, Moses, Buddha, are
Abraham, Krishna, for Zarathustra, Jesus, Muhammad,
Hazrat-i Bb and Bah'ullh (= altogether nine religionsstif-
tende prophets). The dependent prophets like Salomon,
David, Jesaja, Hesekiel, Jeremia etc. their successors and
propagators of the teachings are. You/they don't solve any
strength and no power from itself but don't receive these of
the religion-donating ones, i.e. the independent one(s) and
selbstbestehenden Propheten9,
The Nherbestimmiing of the religion-donating prophet is
that of the Offenbarers also in the Bah'ismus or, more
exactly, the demonstration and God's (mazhar or mazhir-i
ilhlya) appearance-place. The prophet is a reflection (bah)
and mirrors of God (mirt'ullh), "that reflect, which on
Earth in the heavens and and between both is. .he/it calls
himself the man's" "present "l0 in this quality ", yes even God
selbst12. The hull, God's being inherent in as well as
9
Vgl. Mufwadt, Kap.43,
10
Ar from. BaynV; M.Gobineau, Rel. et Phil., p. 498.- Hazrat-i Bb was called
"Spiegeldes breath-breath's (= logos) God." The same name for the prophet
findenwir with also the donor of the tfurfiya, FadI Allah, who said: "My body
is the Spiegelder 18 000 worlds, I am God's form (haikal)." Vgl. INC. Browne,
JRAS1889, & #11;p. 70; C. Huart, text's Persans relatifs la soul of the HouroUfis
p.262.
1
Vgl. Pers. Bayn III, 17.
12
"A special form of God's revelation is what comes in the prophet
zumAusdruck. (The term technicus of the Bah'I is ilhlya mazhir-i, &
gt;gttlicheManifestation ^ instead of from races "/ or anbiy.')... The prophet
has two verschiedeneSeinsweisen: He/it is a human being, but also an
extremely clear mirror, in which Gottspiegelt itself. So, it is not incorrectly in a
certain sense, him/it in the type an Abkrzung god (A.), to name"
Bausani, Encycl. of Islam, New Ed. 1954, p. 915and following Zit. in:Bah 'i-
Briefe (18/1964). - Pas Nebeneinander in the claim Bah'ullhs, the
Wiederkunft of the Imm Mahd! bz*v. the prophets at all and, to be a
Theophanie Gottvaters (vgl). S. 140, Anfn. 39), a certain insecurity created
in the Bah'ismus, like
212
fei
the logo in the prophet (vgl). S. 81f, on this occasion however,
entschieden is rejected, since excluded wird13 every
substantial union of God with the world and the human being.
The relationship is not exit and in-apartment but God's
radiation (isrq). The Demiurg remains on this occasion in
his/its invariable silence and doesn't lose anything substance
(gawhar). God's radiation (Emanation) fills the whole
universe, and all things of the world are like a Spiegel,
in which the divine reflects. However, a staff identification
with the deity is dennoch given, if Bah'ullh
identifiziert itself with God himself. We read in the
Srat al-haikal:
"Speak: Nothing is in my temple [body; vgl. S. 133], to
see, as God's temples and in my beauty only being beauty,
in my nature only being natures, in me only he/it in my
prevailing only being of prevailing in my surrender being
surrender, in my feather [vgl. S. 174] His/its feather, the
precious, that praised. Speak: There was in my soul
nothing but the truth, and one cannot see anything as God
in me."14
The prophets are conveyors of the divine message, sub-
judges of the people and middle between them and God.
You/they appear in different historic epoches and justify one
new cycle each. A religion alone-valid to all the Zeiten
is rejected. Like the Jahreszyklus of spring, summers,
autumn and winters, i.e. from ascent and decline, also the
arrival of the Prophe is-
Romans she/it with the German Bah'T could observe and as her/it is testified to also
for Persia. Vgl. MR. Romans, that Bbi-Beh'l. S. 107; INC. Browne, A Year
amongst the Persians. p.311ff.
The Christian incarnation-apprenticeship (tagslm) as Anthropomorphis-mus (tsbih)
and Beigesellung fiirk becomes already in the Islam, on the most vehement discarded.
Bah'ullh writes in his/its Srat at-tauhid (Sure of the unit): "The Christians tried,
God's Einheit in, to dissect, trisects, and they believed in the Fleischwevdung of
God's sign in a restricted matter. So, they turned God into the liar. You/they are
polytheists (masriqn), because they have the Messiah (maslh) to the Gottessohn
erhoben, that was only one prophet, however, like his/its predecessors." Zit.
with J. E. Esslemont, new Zeitaller, S.59. Vgl. also Kitb-i-Iqn, S.120f.
213
subjugated ten this rhythm. You/they appear if a historical

period of the mankind reached his/its mental low ("winters"),
and justify a new ascent ("spring") 15. Her/its/their program
consists of it, the verlorengegangenen religious and
ethical-moral values wie-derzuerwecken and with new
vitalities, i.e. a new revelation, to enrich. Since the
mankind's mental development constantly progresses, carries
out also the religious consciousness and the realization of the
highest Wahrheit for itself in the tracks of the advance.
The task of the Propheten is not the negation of former
religion-steps and - formen but their confirmation under
Hinzunahme of new findings, that correspond to the
requirements and a wandered mankind's mental Niveau.
Religious truth only absolutely but always never is relative
consequently. Finally form a mystic unit all religions and
prophets; they are different editions as well as Preachers of
God's one religion. This validity, and absoluteness-San-
saying is meanwhile as indicated - in the time of-tied. As
soon as a new revelation is proclaimed, the
Gltigkeitsanspruch of this goes out gone ahead
Ausgieung for her/it/them. The Jewry with Jesus' arrival was
dismissed as finished wurde with the appearance of
Muhammads also the Sendung Jesus. And likewise the
Bah'itum is the fulfillment of the Islam and with it all other
religions, that lost her/its/their claim on validity
consequently. A simultaneous one side by side from different
in each case valid religions is negated decidedly. In the
present Tausendjahrzyklus, the Bah'ismus is God's
alone true and valid religion. At the same time, a new,
universal universal-cycle began with his/its originating, that
the adamischen beendete and as the new Bah'I-Zyklus
at least 500000 years will last.
ls Mufwadl, Kap.42.
214
r
Bah'ullh stands as nuqta (point) like the other prophets
and means her/its/their return (rag'a), with what however
The teachings of the
prophecy
these as a natural return of the person not but as a such one

of the mental qualities (sift) is taught. The prophet
possesses three being-manners: "The first is the
krperliche, the second the human one, which is that of
the soul (nafs ntiqa) gifted with Vernunft, and the
third this the divine appearance (zuhr) and the heavenly
shine (bah)."16
The two first being-manners, that physical and the
intellektuelle, they share with all the human being. Only
in the third Naturausstattung, the prophet differs from
the gewhnlichen people. By virtue of these, he/it is
penetrated by the preexisting divine light and has share of the
deity selbst17 consequently. The divine being-manner of the
prophet is "God's word, the eternal mercy, the sacred spirit in
"18. Deshalb are not the prophets of the sin accessible;
she/it verfgen over an universal knowledge ('ilm-i
ladunl) i9, practices the highest authority in the world and is in
the condition of the absolute Infallibilitt ('ismat al-kubr) 20.
Vermge of his/its gnostischen intuition possesses the
prophet Kenntnis over all things, these passed, present
or future. He/it knows and penetrates all sciences and is
her/its/their immanent Kraft21.
In the bah'istischen teachings, no other concept stands as
very much as this of the revelation (wahy) in the center, i.e.
this co-
16
Mufwadt, chapter 38. - This corresponds completely to the sntischen idea of the
bernatrlichen being-manner of the Imme.
" Vgl. Comment 12. - However, the prophetic authority differs from the one god that
she/it is understood only as mental authority and Allwirksamkeit (vgl) is not.
Mufwadt, chapter 35). He/it however is disagreed with if Bah'ullh of itself claims
itself, that the history and all sciences, whether presently or in the future to be intent
and decisive strength.
18
" Her/its/their secret-knowledge is included ilutj no lent mercy-offering. but an
angeborenes nature-characteristic.
20
Vgl. Bah'ullh, Cihr vcll
21
Mufwadt, Kap.40 and 42.
215
division of God at the people by means of the Propheten22.

It is content and purpose of the revelation the "proclamation of
the hidden" and the Offenbarmachung of the divine
Ratschlusses23. The revelation is included no real
events between God and the human being - an event, in which
God dies herself and takes human shape. The
Offenbarung is a Buch24 here. The prophet or more
apparently is Empfanger and mediators of the divine
resolution, welcher, like God himself as well,
prexistent is and finds his/its (lawh-i mahfliz) eternal
Verwahrung in the "heavenly blackboard." All sacred
writing are time-limited Teilausgaben of this one
original (umm al-kitb), with what to the expression also the
identical-ness of all religions - as far as they are in the
possession of a writing - brought wird25. Beside an exclusive
book-religion, the Bah'ismus is also law-religion, that with
God in the association steht26. God closes a "contract" with
the people and (mltq) gives them his/its law (sar'J). Belief
(tasdiq) and works ('amal slih) step in Erscheinung27
as intact-necessary side by side consequently. In that God
with the people now closes an association, he/it is no more
pure capriciousness but a love
22
Wahy distinguishes which meant for itself from the inspiration (ilhm) of the
Heiligen, artists and others, of tanzil, that marks the content of an
Offenbarung, and from inzl, mainly, the down-dispatch of a revelation of the
heaven as religious term, in so far as wahy conveyed the prophets revelation they is.
Vgl. Type. Wahy in: Hand-dictionary of the Islam, ailments 1941.
" Vgl. Qur'n, 3:45 and 7:53.
24
A book-religion is a such one, that is in the possession of a sacred revelation-writing, &
#11;also Judaisms (Pentateuch) Christianity (Bible) Zoroastrismus (Zend Avesta),
Islam (Qur'n), Bbismus (Bayn) and Bah'ismus (Kitb al-Aqdas).
25
Vgl. Qur 'at, 2:137: "We believe ourselves been down-sent in Allah and something, and
washerabgesandt became Abraham and Ismael and Isaak and Jakob and (his/its)
children, & #11;und something was given Moses and Jesus, and to what
Propheten (all other) was given by her/its/their man. We don't make any
distinction between them." - UndBah' ullah wrote: "No difference is
between the bearers of my Botschaft [Baha views itself as the mental return
of all former prophets]... Inkeiner is manner allowed (head-harvest, XXXIV)"
to prefer Deneinen in honor of the other to increase some over the remaining.
26
Vgl. to this 1. Mose 9,11-17.
" Vgl. Mufwadt, chapter 84.
216
and justice of attesting Macht28. Admittedly, he/it gives

his/its order indebted to the people to fill them/her/it sind29
she/it; however with the obligation to the law-execution walks
around also the divine concession of the ability as the
obedience and the own decision (igtihd). The human being
turns into a freely decisive nature, that can be decided for the
good like (hasan) the bad (qabih), through it. Also every force
(gabr) is forbidden for this reason in belief-things:
"Whoever always wishes it, wenden parts itself him/it from
this advice, and whoever always wishes it, lets him/it choose the path
to his/its man."30
The law like the Jew and Muslim is the Bah'i "the
necessary form for the execution of the correlation between
God and human being "31. The laws are "the highest means to
the maintenance of the order in the world and for the security of
the people. Whoever turns away from them belongs to the
depraved ones and gates in "32. You/they are "the breath of
the life for all created things "33, "natures and origin of the
justice" and "the highest and infallible Richtma of
the justice "34. Her/its/their regulation is "the
Erziehung of the human race" and "the luck of all
human-natures in "35. Only whoever follows "the laws will
attain eternal beatitude "36.
28
"The mildness of your mercy, o Sir, exceeds the measurement of your fury,
DeineGte towers above the force of your displeasure and your justice,
durchDeine Huld (Bah'ullh) is surpassed" prayers and meditations, S. 105).
29
"The nature of the religion is to be acknowledged what the man revealed, and the
zubefolgen, what he/it in his/its mighty book [Aqdas] prescribed (Bah'ullh,
Worteder wisdom)."
30
Bah'ullh, Lawh-i Ahmad.
31
H.Cohen, religion of the reason from the sources of the Jewry. Zit. with
H.J.Schoeps, Jewish-Christian religion-conversation in nineteen
centuries, S. 50.
32
Bah'ullh, head-harvest, CLV.
33
Kitb al-Aqdas.
34
Head-harvest. LXXXVIII.
)s 'Abdul Bah, Mysterious Forces ofCivilization, p.69. 36
Head-harvest,
CXXXII1.
217
The nature and regulation of the human being
1. Origin and natures of the human being
The human being (insn) possesses two nature-

provisions: a physical one and a mental one.
"The physical nature is the heritage of Adam" and the
mental one the heritage from the reality of God's word...
The physical nature was born by Adam, but the mental
one from the sacred spirit's (if al-quds rests) mercy;
the physical nature is the source of all imperfections,
that mental the source of all
Vollkommenheiten."38
The mental nature is a reflection of the cosmic spirit, therefore
without material Realitt39.
The development of the human being since his/its existence
on Earth is a such one of the gradual development and
Vervollkommnung and not the substantial change.
He/it was Mensch40 from the beginning and doesn't have
his/its origin in the animal-empire.
"The fact that the animal was before the human being there
neither (is) for the mental development, the alteration and
the change of the types a proof, still, that the human being
of her/it animal - to the human-world was raised. Because
if it is regarded as sure that the appearance of these
different creatures separately took place, then, it also is
possible that the human being entered into the existence
after the animal. So we see if we investigate in the plant-
empire that the fruits of the different trees don't ripen at the
same time; in the Gegenteil, that comes one, earlier,
the others late. This temporal priority doesn't prove that
the late fruits of a tree descend from the early fruits of
another tree... The human being
37
Abu 7 bazaar = "progenitor of the people." Adam means in the Qur'n the whole
one
Mankind. 3" Mufwadt.
Chapter 29. . " Vgl. Mufwadt,
chapter 61. 40 Vgl. Mufwadt.
Kap.47.
218
durchschreitet of the beginning of his/its embryonic

development until forms different to the maturity and
appearance-manners... he/it reaches from a shape to the
other and from a look to the other. Nevertheless, he/it
belongs to the human type from beginning of the
embryonic development on, that is, he/it is the embryo of
a human being and not an animal."41
The human being is creation like animal and plant. On the
basis of his/its organic nature and dependence on
physiologischen functions and needs and his/its
Sinneswahrnehmung is valid as "animalistic" he/it.
What lifts up the human being from the animal however
fundamentally is his/its rational Bewutsein, i.e.
his/its qualification, to mold thought-processes and to
decide freely about his/its being. The animal is prisoner
his/its senses and instincts and the nature arrested. The human
being against it is one the nature transzendierendes Wesen42.
He/it is aware not only his/its finiteness, but he/it perceives
also the infinity beyond the finiteness. A self, that can realize
God, is contained in seiner nature. That is the highest
step and regulation of the human being. He/it can turn the
"other reality" 43 (God) erkennen and itself to
her/it/them. This can't the animal. Therefore, the human being
stands the most highly in God's creation, because grasps
his/its true self he/it and God's reality can look.
41
42
Five inner senses are still assigned to the five outer senses of the beholds and hear, the
taste, of the smell of unddes Tastgefhls: the common-sense, dieKrfte
of the idea, the thinking, the grips and the memory (Mufwadl) chapter
56).
43
The concept of the "reality" cannot become on this occasion with dualistischen
Vorstellungenverknpft. There is only an universal reality (haqq). The
"andereWirklichkeit" means the Weltsphre (the Quran calls
her/it/them al-g'ib a / aw) incomprehensible (divine) the human being merely in
contrast to the ascertainable (earthly) one here & #11;Weltsphre ('lam as-sahdaj),
with what however, both aspects are einund of the same reality integral
components.
219
2. Soul, spirit and mind

This all creatures of causing Urgeist manifests
itself in the different existence-forms in delimited
graduation (vgl). S.211: in the spirit of the
vegetative, in the spirit of the Animalischen,
in the spirit of the human being, in the spirit of the
belief and in the sacred spirit.
"The spirit of the plant is the strength of the growth, that
is evoked by the effects of the environment on the seed.
The spirit of the animal is the strength of all senses, that
are realized by connection and mixture of elements. If
this connection is disintegrated, also the strength
perishes and becomes aufgehoben... The human-
spirit, that unterscheidet the human being of the
animal, she/it is with rational soul; and these two
concepts, human-spirit and with rational soul,
dasselbe mark... The mind is the human-spirit's
strength. The spirit is the lamp, the mind the light, that
beams from her. Spirit is the tree, mind the fruit."44
The soul (nafs) is an eternal being separate by the
body (gism); she/it is unerschaffener immaterial
spirit (if al-amn rests) and therefore not destructible.
The soul is God's "breath-breath" that enlivens the
body and durchwirkt45. The body is the garment of
the soul, and this is life-essence and
persnliche identity of the human being.
The human-spirit is there from the beginning and
strides, like the embryo, to the perfection. He/it is
"a property entrusted by God and must go through all
steps; because his/its development and his/its striding
through the Erscheinungsweisen of the existence
is the means to acquire thoroughness... As the spirit of
the human being is the cause of the life of the body, so
the world corresponds to the body and the human being
the spirit. If the human being was not, the thoroughness
of this would become
44
Mufwadt, chapter 55. "
Vgl. 1. Mose 2,7.
220
Doesn't appear to spirit, and the light of the mind would

not beam in this world. This world would be like a body
without soul."46
"The human-spirit is dependent with relationship on
God through Emanation... If it is called in the Bible, that
God has the human being his/its spirit of eingehaucht,
according to emaniert this spirit like the speech from the
true speaker (God) and steps in the reality of the human
being in strength. Emerging through demonstration
however, in the sense of the divine reflection and not as
Aufspaltung in parts understood, means... emerging and
appearance of the sacred spirit and the word, that are
from God. As it is called in the
Johannesevangelium: & gt;Im was beginning the
word, and the word was with Gott<; the saint spirit and
the word therefore are God's appearances. Spirit and
word mean the divine thoroughness, that Christi
erschienen47 in the reality, and these
Vollkommenheiten were with God; this is just like
the sun, that reveals her/its/their whole glory in the
mirror. Because the word doesn't mean the body
Christi48 but the divine thoroughness, that apparently
became in him/it... If we look into the mirror, we see the
sun and say, it is the sun. Therefore, the word and the
saint spirit, that God's thoroughness mean, are a
gttliche appearance... The thoroughness of
Christi are called the word because no full meaning
has all creatures sind49 and one single letter in the
condition of letters while the thoroughness have
Christi the power of the word because a complete
meaning can be concluded from a word. Since the
reality was Christi the revelation of the divine
Vollkommenheiten, she/it was like the word. And
why? Because he/it was the quintessence of complete
meanings. Therefore, he/it becomes this & gt;Wort<
named."50
46
47
The Mufwadl are a collection of table talks, that primarily direct to
dieabendlndischen Christians; therefore also the frequent comparisons with
derchristlichen teachings and the particular treatment of "some Christian
topics" inKap. 16-35.
48
The thought of an unio substanalis of the divine spirit with the human being
(hullal - 'aql al-fa 'l fi 'l-insn) is decided rejected.
49
One also heeds the reference to the letter and Zahlenknstelei here, diein 'Abdul
Bahs teachings lives on.
according to Mufwadl chapter
54.
221
With the process of the follows of the word and the sacred
spirit from God, a dissection of the one Wirklichkeit God
is negated just as consistently:
"This step is neither a living nor a shrinkage, neither a
Sichvermischen another descending; then shrinkage,
living, descending, going out and yourselves mix
necessities and peculiarities of the body are, not the
spirit... God is free from all, which doesn't correspond to
his/its purity and his/its exalted and majestic holiness."5'
The relationship is this of the radiation (Emanation). God is
the invariable "sun" and reflects itself in the "Spiegeln"
of the real world, doesn't descend to them, however.
3. Human God-realization
"God is there."52 this axiom frees from every argumentation of

God's existence. The question of the nature of the absolute
being cannot be answered with the conceptual language of the
final. "The way is obstructed, and seeking discarded", a
hadit53 says.
The connection between the unlimited being and the
restricted world becomes in the picture of the inventive
Emanation dargestellt54. The human being is the noblest
product of the Schpfung; his/its spirit God's "breath-
breath", why he/it is called also "image" of God (sra) in the
language of the Bible and the Qur'n. What lifts him/it up
from all other creatures, she/it is with rational soul (nafs
ntiqa), discover vermge of those he/it "the realities
of the things that peculiarities of the creatures comprehend
and that secret-
51
Mufwadt. a.a.O.
52
Vgl. 2. Mose 3,14 and the Islamic creed: Asahadu Anna l ilha illMh. "I
attest that there is not any God, besides God."
53
54
Vgl. Mufwadt. Chapter 53.
222
kann55 fathom" nit of the existence. This

perception is called "realization of the qualities."
"The nature of a thing is recognized by his/its qualities,
remains unknown it otherwise and hidden. Since our
knowledge of the things, also the created and restricted
things, is knowledge of her/its/their qualities and not
her/its/their nature, how would it be possible, the divine
reality, that is unlimited, in her/its/their nature to
erkennen? Because we can comprehend only the
qualities of a thing, but never his/its inner nature...
Although the mind includes all things, and her/its/their
appearance is comprehended by him/it that however,
they are unknown with reference to her/its/their nature;
they are known only regarding her/its/their
Eigenschaften... That is, since the things only
through her/its/their Eigenschaften and can be
recognized not through her/its/their nature, it is sure that
hidden the divine reality in her/its/their nature and is
recognizable only through her/its/their qualities. How
did the created reality can umfassen the creator's
reality furthermore? ... The difference of the step is a
check to the Erkenntnis; the lower step cannot
understand the high-standing one... Understanding and
the knowledge of his/its qualities therefore recognize
God meant, but not his/its reality."56
So, God is ercexeiva x, one eternally otherworldly that
cannot be explained with the concepts of the kategorialen
thinking. God's realization (marifat) can be attained only in
the mystic Erleben57 - in contrast to the discursive grasping
-. However, this way of the individual Einswerdung with God
is not possible without acknowledgment of the prophet and
the Gesetzesvollzug. So, the dogmatic relationship
becomes at a historical person, the prophet, as essential for
the realization of the absolute gesetzt58. The prophet is God's
sukzedierende light, that inevitably divine middle between
creators and creation. Him/it recognizes God is called
recognizes:
55
56
57
Vdl and Cihr vdi (vgl) described in the confinement. S.115f of this book.
5g in Bah'ullhs words of the wisdom read we: "The source of all the learning is God's realization, being is fame exalted!
This
realization cannot be attained in any other way as through the realization of his/its
divine revelation."
223
"The gate of the realization of the most time-honored of

the days is locked before the countenance of all natures
so. Therefore, the source has unendlicher mercy,
after his/its saying & gt;Seine mercy is bigger than all
things; My mercy has her/it/them all umschlossen<
those shining gems of the holiness from the spirit's
empire in the noble shape of the human temple [D.. the
prophets] appears and all the human being apparent lets
become so that she/it a share of the mysteries of the
invariable being the world [= God] gives and you of
his/its exquisite, immortal nature knden. These
sanctified mirrors, the representatives Dessen, the
innerster kernel, purest nature and last goal of the
cosmos be this ascent-kind of time-honored glory on
Earth altogether. From him/it [God] goes her/its/their
[the prophets] realization and power from, her/its/their
reign derives from him/it. The beauty of her/its/their
Antlitzes59 is only one reflection of his/its picture and
her/its/their revelation a sign of his/its immortal glory.
You/they are the Schatzkammern of divine
realization, that depository of heavenly wisdom... So,
he/it spoke: & gt;Es gives no difference between you and
them, besides that she/it your servants and by you is
created.< This is the meaning of the tradition: & gt;Ich
is he/it, he/it himself/itself, and he/it is I, I even.&lt";60
4. The "salvation" of the human being
The Bah'ismus extremely is diesseitsbezogene

Religion one. As such, he/it doesn't see the
"salvation" of the human being in the individual
satisfaction of an inherited Schuld61 or in the willpower
of an innate conflict between "meat" and "spirit." The
salvation rather consists of the positiven agreement of
body, spirit, thinking and Handeln. Primarily however,
the salvation arises from the compliance of the order and
from the acknowledgment of the prophet. In that the human
being fills the laws, he/it stands in the alliance with God -
the biggest salvation-offering.
59
One vgl. also Bah'ullhs epithets aml-i mubark, "blessed beauty."
w Bah'ullh, Kitb-i-fqn, S.72f.
61
The thought of the "original sin" is foreign for the Bah'I.
224
The human being is installation-wise for the better capable;

he/it is the "noblest and most complete of all created things
"62. "Because in him/it is, as possibility, all qualities and
names of God up to a step geoffenbart, that doesn't surpass
any other created nature or crosses."63 meanwhile, without
right-management through the revelation, i.e. the law, and
only on itself alone put, the human being goes into the
madpersons:
"Indeed, the human being with the eye of mental and divine
differentiation would look, so he/it would recognize even soon that
nothing can exist without the revelation of God's rays."64
And:
If this revelation would be taken back, so all the zugrunde
would go."65
So, the belief in the revelation therefore is as well as at the
Propheten conditio sine qua non for the attainment of
the Heils66. The belief alone (solafide) doesn't however still
solve any intact-donating effect from itself. It needs also the
answering action of the human being overcome by the belief
simultaneously. Bah'ullh says:
"Some are content with words, but the truth of the words is testified
to by actions. Actions reveal the step of this
People."67
Good actions ('amal slih) are wertlos68, also like external
legalism, i.e., vice-versa without beliefs (tas-dlq) and law-
obedience (taa) as well the formal fulfillment of the
Gesetzes (taqlld), no right to God's mercy lends,
62
Bah'ullh, Kith-i-fqn, S.74.
63
Bah'ullh, a.a.O., S.73.
M Bah'ullh, a.a.O.
, S.97.
65
Bah'ullh, head-harvest, XCIII.
66
"The source of all the good is trust in God, subjugation of being order
undZufriedenheit with his/its sacred will and pleasures (Bah'ullh, Worle
derWeisheit)."
67
Words of the wisdom.
68
Vgl. Mufwadt, Kap.65 and 84.
225
because God alone decides over value and assumption of the

Handlungen:
"On this day [i.e. in the present cycle] won't be assumed
anything by you, even if you, God anzubeten,
continue and you... before him/it throws down. Because
all things depend on his/its will and the value of all
actions is assumption and being pleasures through being
conditional."69
The "salvation" therefore consists of the in the prophet itself
revealing deity's realization and in the subjugation under the
law. Four ways are named, that fhren70 to the realization:
The first method is i.e. they of the mind, the third this of the
tradition, in the five outer senses, that second method is the
writing-tradition, the fourth is the sacred spirit's" "mercy.
The first three methods are useful altogether, however
imperfectly in the end and unzulnglich, because only
the mercy of the sacred spirit is the only true way, that leads to
the realization. This mercy is "unfehlbar" and cannot
be questioned. The sacred spirit's mercy is the "single step
consequently, on the certainty, "71 can be attained. This mercy
is in the prophet begrndet, because he/it is the
bandage-limb as the Gnadenmittler (wsita-i faiz) between
human being and God. The salvation-way therefore is one
emphasizes kasuistischer. He/it follows this of the
neuplatonischen schools and directions of the Islam, vgl. S.
151) and discards the sfische ecstasy (hl) and rapture (dauq) as
hretische appearances. The mystische show is not
discarded completely as an insufficient on that occasion,
because the imitatio Dei happens in the "Anschauung
of the beautiful "72, i.e. in God's view in the prophet and in
the kontemplativen love of him/it. "Love (Tsq) is on this
occasion, as in the Sfismus, as the nature of the pure one
69
Bah 'u llh, head -h arve st, CXXXV.
70
71
Mufwadt, a.a.O.
72
Vgl. Comment 59.
226
The teachings of the Eschatologie
Geistes73 at the same time the strength, that holds the world in
joints. The name of the divine as love in the cosmic sense
masters as well, like which the light, all relationship-
statements of the Bbismus [Bah'ismus] just as like in the
Sfismus. Beschrieben74 becomes the logos as love and the
love-magic steps in his/its Manifestationen as the
decisive element out."75

1. Death and "eternal life"
The body of the human being is an organism biological from

five elements bestehender. If the human being dies,
the five elements separate, and the physical body dissolves.
"The existence of all living things means dissolution
composition and her/its/their death. The extensive matter
and the elements werden not however completely
destroys but her/its/their non-being is conversion merely.
If the human being dies, for example, he/it turns into earth,
but not to pure nothingness; he/it still exists in form of
earth, but a conversion took place, and that
Zusammensetzung happened to the dissolution. As
well it is with the Aufhebung of other existence,
because existence doesn't turn into absolute
Nichtsein, and absolute non-being cannot become
there."76
" Vgl. M. MR. Phelps, Life and Teachings, pp. 114, 119, 136.
7< "The first kindliness (= logos) was the being, the being is the recognized, that is recognized, the realization, the realization is will, the will is love"
(Trikh-i-Jadid) p.
328). This sentence stood already in the philosopher-school of the Mulla
Sadr as central Lehraussage (vgl). E.G.Browne, Trav. Fool., ii (p.270).
75
Mr.-Romans, that Bbt-Behal, S. 167.-"Also here, an inner relationship is Buddhism
mitdem unmistakably. The love (maitrl) is there likewise & gt;die
Erlsungdes Herzens< Icelovimukli, and is also introduced" as love-magic,
MR. Roe - & #11;mer, a.a.O.).
76
227
The physical nature of the human being is, because creates,

sterblich and the cycle of development and offenses
anheimgestellt. The mental nature, that is, however,
with rational soul (nafs ntiqa), eternal; she/it is immaterial
spirit (if al-amrl rests), unerschaffen and indestructible. The
spirit doesn't live in the body, because freely ist77 he/it
from admission and exit as purely physical processes.
"Place and time include the body, not the mind and the soul."78
the human being, the "noblest of all creatures" is by virtue of
his/its intelligiblen Vollkommenheiten. He/it "stands on
the highest step of the matter and at the beginning of the
spirituality, that is, he/it is the conclusion of the imperfection
and the advent of the thoroughness. He/it stands in the last
degree of the darkness and at the beginning of the light
"79. Nevertheless his/its material body of the transience is
berantwortet and doesn't find out any re-revival at the "end
of the time "80. The shrinkage of the soul after the bodily
death into the absolute being, that knows neither area
nor time, is a process of the gradual development and
purification in the hereafter ('uqb), God's "spiritual worlds
"81. However, the development of the soul is no more the own
effort berantwortet there but is pure mercy-offering of God,
with what intact-working however intercessions and good works
of the survivor his/its knnen82. So, the soul pursues a
progressive way in direction also in the "eternal life" on an
union with her/it
77
Vgl. Mufwadt, chapter 61 and 66.
78
Mufwadt, Kap.67.
79
80
There is not an absolute "time-end" after bah'istischer idea. So, gedeutetals
becomes dieislamische and Christian teachings of the "world-end"
allegorically (Apokalypse) the end of the old one and the beginning of a new
prophetic cycle. A leibliche resurrection of the dead tqiyma,
ausgeschlossen is (s'a) on the "youngest day" consequently. This is a
metaphor for the "revival of the souls" in the new eon, & #11;dem dawns of a new
Gottesoffenbarung. To the whole vgl. Mufwadt, chapter
10-14.
81
M.Gobineau, Rei et Phil., p.388.
82
Vgl. Mufwadt, chapter 66.
228
Deity, without with it God's nature itself part-like-y to

werden. The development is only on the own being-
level of mglich, the achievement of a higher
existence-step therefore ausgeschlossen83. As
comparison, the step of the mineral becomes
herangezogen:
How far it may also unfold, it unfolds only on his/its own step; one
cannot award the crystal any step, in which it can attain vision, this is
impossible... It is true, that coal can turn into the diamond, but both
stand on the step of the mineral, and her/its/their components are they
resembles."84
The "place of the eternity" becomes as an immaterial
beschrieben. "Paradise" and "hell" are symbolic
concepts for the "condition of the thoroughness" as well as
the "Unvollkommenheit" in both Welten85. The
"paradise" is (ganna) the unison with God's resolution (=
religion-law). It is the condition of "mental life"; the "hell" of
the (gahannam) "mental death." The beatitude of the
"paradise" besteht near God, and the affliction of the
"hell" in the isolation of God's present and in the
Verhaftung at terrestrial Dinge86. So, also Satan
(saitn) is no autonomous one(s), God of countered power but
symbol and quintessence of the low nature of the human
being. The "evil" always (qabih) is only a subjective and
Nichtexistierendes in this context; existing is only the good
(hasan):
No angry is "in the existence; he/it created everything well, which
God created. This evil is a non-being... Darkness is the not-existence
of light: If no light is there, Finsternis prevails."87
83
Vgl. Mufwadt, Kap.63 and 64.
84
85
Vgl. Mufwadt. Chapter 60.
86
Vgl. Mufwadt, a.a.O.
87
229
2. Reincarnation and reincarnation
The life after the death is not an actual Neubeginn in the

hereafter but the continuation of the eternal "trip" to the
Urgrnden of the deity (vgl). S. 116). An intensive
Beschftigung with the hereafter-questions is not
driven in the Bah'ismus, yes she/it will even dissuade the
believers. As well, she/it is participate for them
untersagt88 at spiritualist sessions.
"The nature of the soul after the death lets itself never
describe, still it is appropriate and allowable, her/its/their
full character the eyes of the people, to reveal."89
A return of the soul in the material world is negated. The spirit
is a prexistente appearance with reference to the body,
because his/its nature is eternal and freely from time and
Raum90. The human being as the "most complete of all
erschaffenen natures" is at the end of the "descending"
one and at the beginning of the "rising" bow of the circle of
the Schpfung opposite the "highest center (= world of
God)." The "descending" bow symbolizes the material world,
that the world of the mental "rising." Ersterer becomes
"origin", (= testifies, creates) more final "development"
named (= again generates, producing something new).
"The descending bow finishes in the material, the rising
Bogen in the mental. The top of the circle doesn't
do any retrograde movement when describing a circle,
because this would disagree with the natural movement
and the divine order, and the harmony of the circle
would be disturbed with it."9'
So, the return of the soul becomes into the material
world, i.e. Reincarnation and reincarnation, as a
widernatrli-
88
Vgl. Encycl. of Islam, p.915tT. Zit. in: Bah'i-Briefe, 18/1964, S.447.
89
Bah'ullh, head-harvest, LXXXI. - This officially disputed esoteric element in
derBah' Tlehre also breaks through again here, vgl. S. 188, 233.
90
Vgl. Mufwadt. Chapter
80.
" Mufwadt. Chapter 81.
230
r The teachings of the
Eschatologie
before assessed movement - a setback, dieweil of true

Fortschritt only in the further-development upward is
understood.
"Therefore, it is completely impossible, through return
lives to erlangen; it would be, as if a human being,
after he/it was born from the Mutterscho, wanted
to come back again in this... They at it believe (at
reincarnation and reincarnation) views the body as a
vessel, in which the spirit is contained, like the water in
one cup... These people don't make clear to itself that
that the spirit is incorporeal and neither still happens
leaves but with the body only so interconnected is as the
sun with the Spiegel."92
A return of the type is approved only in the material. "So, the
trees, that produced leaves, blooms and fruits during last
years, will carry exactly the same leaves, blooms and fruits
also in the kommenden years. One calls repetition of
the type "93 this, not however the single-ness in all things,
because bloom, leaves and fruit of the previous year are
dissolved in her/its/their single-ness and been entertained in
the area. A re-system of these singles-elements is impossible.
The return always is only a such one of the type as total-
appearance and not the disintegrated Einzelteile94. The
renewal of the nature-appearances through Wiederkehr
doesn't turn into the source of the complement either, because
the material remains unchanged with reference to the gone
ahead appearance:
"The nature of the imperfection (d.) h. the material things,
doesn't become to the reality of the thoroughness through
return; vllige darkness doesn't turn into the source
of the light through return; the nature of the weakness is
not changed in strength and strength by return, and an
earthly .Natur doesn't turn into the himmlischen
reality... Goes from it clearly forth that repetition
92
Mufwadt, a.a.O.
93
Mufwadt, a.a.O.
94
Vgl. Mufwadt, a. a. O.
231
and return in the earthly world not to the cause of the

Vollkommenheit becomes... The cause of the
acquisition of thoroughness is God's mercy in reality."95
The complement of the soul therefore is pure mercy-offering
of God; a purification-process in the hereafter and not a
solcher in the Diesseitswelt, be it through renaissance or
Transmigration (tansuh-i arwh).
The eschatologischen statements of the Bah'i correspond to
durchaus her/its/their theokratischen world-
understanding. The Bah'ismus - like the Jewry and the Islam
- is an emphasizes diesseitsbezogene religion. The
bah'istische theocracy already now is which wants to be
she/it: God's empire on Earth. The "Paradies" is in the
realization of the new world-order not a Glckszustand
transcendent otherworldly but already earthly reality
consequently. The Eschatologie doesn't contain any
Apokalypsis, no unveiling of even hidden future events,
here; she/it is already happened Wirklichkeit96. The
Bah' ismus anticipates what predicts the biblical
message as forthcoming intervention of God. Therefore, there
is no "end of the time", d., in him/it h. a "world-end" on the
"youngest day." The Bah'i doesn't expect any final day-like
Mirakel; his/its belief doesn't teach Bah'ullhs the end of
this world but her/its/their Wiedererstehen in the
present and revelation.
3. Will-freedom, predestination, sorrow and luck
The human being is one freely and even fatal being by virtue
of his/its intelligiblen provision. But the freedom of the
thinking and the action (ihtiyr) is opposite working
95
Mufwadt, a.a.O.
96
Vgl. Comment 80. - Nevertheless, a certain Chiliasmus lives also in the Bah'ismus,
allerdingsnicht in the sense of a still imminent Parusie (this is in Bah'ullh
bereitsverwirklicht) as rather in the expectation of the mankind's self-destruction
unddes of subsequent peace-millennium in the new eon. Vgl. also S. 269 in
diesemBuch.
232
God's (in the prophet) a formal offering and doesn't lead eo

ipso to true realization and self-realization. The human's
being freedom consists exclusively of the subjugation under
the order (awmir). The bidding of the prophet is God's
bidding and for the entire mankind compulsory. For the
Bah'I, true freedom consists only of the execution of the
laws and in the absolute relationship at the geoffenbarte
word consequently. Bah'uh writes in the Kitb al-
Aqdas91:
"We find people, that ask for freedom and are proud of it.
Such people are in the depths of the ignorance. Freedom
must lead last end to the disorder, whose flames nobody
can delete. Therefore, the demanding one warns you,
that Allwissende. Know that the animal is the
embodiment of the freedom and her/its/their symbol.
What becomes the human being is the subjugation under
such laws, that guard him/it before his/its own ignorance
and protect him/it from the damage of the disaster-donors.
Freedom induces the human being to cross the borders of
the becoming and to hurt the dignity of his/its step. She/it
depresses uerster depravity and godlessness on
the level him/it."
The obligation to the obedience (taa) opposite the
Propheten and his/its law exists even if this
is not understood fully:
Always d. "what the universal demonstration [ i.
Bah'ullh] says and does, pure wisdom is and in
agreement with the reality. If some people don't
understand the hidden secret one of your
Anordnungen and actions, so they should not
protest on the other hand, because the universal more
apparent, which he/it wants, does."98
And Bah'ullh says:
"If my laws like the sun appear to my remark at the
heaven, they must be followed by all conscientiously,
also
97
Zit. with J. E. Esslemont, new age, S. 162. - Vgl. also 1. Goldziher,
Vorlesungenber the Islam, S.279.
98
Mufwadl, chapter 45. - The esoteric in the Bah'ilehre also clearly comes
zumAusdruck here.
233
if my order is in a way that auseinanderspaltet it

the heaven of each religion. He/it does, pleases what
him/it. He/it chooses, and nobody can jeopardize being
election."99
Don't "grieve if things are prescribed in these days and
on this earth of God and are revealed that is contrary to
your wishes because days of blissful joy and heavenly
Entzk-kens wait for you."100
So, the freedom therefore doesn't have any place in
the system of this strict Observanzreli-gion.
"The mankind as total must follow him/it, which was
revealed her/it/them and was granted, decided. Then, and
only then, she/it will reach to true freedom."101
The human being is a predestined nature. His/its life is
recorded on the "kept blackboard of the fate" and dessen
course in advance established. However this predetermine ung
(qadar), i.e. "the previously-knowledge about a matter is not
the cause of her/its/their realization; because God's substantial
knowledge includes the reality of the things in same manner
before like after her/its/their existence, however, her/its/their
being doesn't cause "l02. The human's being fate (qisma) is
from two sorts of type: the one is certain and inevitable, the
other conditionally and therefore abwendbar103. So, the death
is an inevitable Schicksal, during sorrow, affliction and
illness strokes of fate, that averted and can be overcome, is.
Suffer and however, examinations are understood
Gottes" without exception as "offerings:
"How could you walk the paths of those, that are
contentedly, with my pleasure if no examination attacked
you on the way to me? And if no tribulation met you in
your longing for me, how could the light of the love of
my beauty shine in you? ... My examination is my
providence.
** Head-harvest, CLV.
100
Head-harvest, CLIII.
101
Head-harvest. XLIII.
102
l0!
234
She/it seems fires and castigation to you that she/it is

light and mercy more loudly in reality."104
God's examinations are from two sorts of type on
the other hand:
"The one happens to the welfare of the soul and the other
is Bestrafung for actions. That works educationally
and demands the development, this is strict vengeance as
punishment of the actions. The father and the teacher
sometimes give according to the children, sometimes
however, they chastise. This castigation serves the
education and should give them real luck; she/it is
complete kindliness and true provision. Although the
appearance after fury, she/it is kindliness in reality."105
"Examinations are reliefs of God, for which we should
thank him/it. Sorrow and worry don't get us coincidence-
y, they rather turn into our own
Vervollkommnunggesandt for us through the
divine mercy. People, that don't suffer, don't find out any
Vervollkommnung. That of the gardener at the
most strongly trimmed vegetable becomes if the summer
comes, that most beautiful blooms and the
ppigsten fruits bring."106
Also the reprimand contained in the sacred writing doesn't
become in this context at the Propheten107 as understood
personally directional rule of God at her/it/them but is
worth the Menschen108 in reality.
The quest of luck and zests for life is approved justified as
moral:
"It is done for you to the duty that shines joy and gaiety
from your face. Don't rob yourselves even from that,
what was created for you."109
Also here, the culture-joyfulness of the Bah'I appears.
Everything is approved in principle, which come up the
human being to the welfare. Beautiful arts, personal property
and moneys-
104
Bah'ullh, Kalimt-i maqnna, arab. 50, 51.
105
'Abdul Bah, star ofthe west vol.8 p.235.
106
'Abdul Bah, addresses in Paris, S.36.
107
Vgl. 5.Mose3,26 and Quran 48:3.
108
109
Bah'ullh. Proof of J. E. Esslemont, new age, S. 123.
235
advertise is God-wanted and the support worthy. Ascetic-hood,

self-castigation and world-isolation are rejected (as
deutlicher protest against the Sfismus) and are
prohibited even expressly in the Kitb al-Aqdas.
Simultaneously, however, also the reminder to the restraint
and to the obedience goes out:
Don't "cross your borders and don't desire what doesn't become you.
Throw down yourself before your God's countenance, the man's the
power and strength."'10
110
Bah'ullh, Kalimt-i maqnna, arab. 24.
236
6. The kultischen regulations of the Bah'ismus
Meditation and prayer

To the few kultischen obligations f'ibdt, in the Bah'
ismus, the execution belongs the prayer (salt) ritualistic in the
Kitb al-Aqdas verordneten. You/they are three times
per day to verrichten: in the morning, at lunch time and
in the evening (vgl). S.152. The shortest of the on this
occasion stipulated Rezitationen besteht from only one
Vers1, that is to be spoken once per day (at noon). The so-
called "middle-long prayer" is to be spoken three times (in the
morning, at noon and in the evening). The third
Rezitation, the "long prayer", that becomes as the most
deserving angesehen, is to be performed once per day,
with what the time is released.
Ritual ablutions go the prayers, wud'J of the face and the
hands advance. With performing of the prayer,
verschiedene are attitudes 'tj imposed on fraka; they -
according to Rezitation - prescribe standing, seats, knees and
twirl of the head to the left or to the right. The prayer-
direction (qib-la) after 'Akk, the shrine Bah'ullhs, is
stipulated with all the Kulthandlungen. The
Gebetsbungen are for men and women of the 15. Old-age-
year at binding. From this, sick persons and believers are
excluded, that the 70. Lebensjahr crossed, as well as
menstruating women, for who a particular Kurzrezitation is
intended.
1
The verse is: "I, o my God, attest that you created me. To recognize you and to adore
you. I testify to my unconsciousness and your power, my poverty and your wealth in
this moment. It is no other God the Selbstbestehenden besides you, the helper in
danger."
237
The kultischen regulations of the Bah'ismus
The stipulated ritual prayers are alone and, to perform in

seclusion (furd). Only the Totengebet (salt al-
ginza) and such prayers, that are not among the mentioned
ritual duty-prayers (maktba), are spoken together as well as
from a (unofficial) Vorbeter, it recited or sung.
Only prayers of Bah'ullh und'Abdul Bah are always
recited. From Hazrat-i Bb, only two short-prayers are in the
circulation so far (at least in the Westen). Is worth all
as direct revelations of God you/they and has canonical
Bedeutung. The unattached beet from own pieces
rarely is and whrend of the meetings anyway not
admissible. It existieren therefore only the
"geoffenbarten" prayers and meditations Bah'ullhs and
'Abdul Bahs, that is attributed all the more depth and
strength, as "directly kommen" she/it from God.
The observance of the salt as well as maktba is a duty
(fard), that can escape nobody:
"Sing (or speak) God's words every morning and every
evening. Whoever neglects this is not loyal for God's
alliance, and who itself... averts from it, .zu belongs
those, that turned away from God."2
The shortest formula, with which the belief is testified to
at Bah'ullh, is "Y Bah'ul-abh" the confession-
reputation in 3 ("O glory of the glories"). He/it is another
form for the Bah'igru "Allh'u-abh", that ("God is the most
splendid") is aufzusagen beside the daily duty-prayers
times 9 5 on the day.
The "return is sense and purpose of prayer and meditation in
God", the (ma'd) unio mystica. In the kontemplativen
Selbstversenkung, teilhaftig becomes the meditating
of God's proximity. In the love of God (vgl). S.226f, the
individual one goes
2
Bah'ullh, Kitb al-Aqdas.
3
Vgl. S.132, Anm.17 in this book.
238
Temperance and abstinence
To be in the truth of the divine, universal being on. This

condition of the absorption becomes with the Sfi mahw
(Auslschen), istihlk (self-destruction) and fan' of
genannt4 (Zugrundegehen). So, the ascension of the
prayer has the Sfismus's "the meaning of the spirit's
Rckkehr from the world of the Emanation like in the
neuplatonischen system into those of the
Absoluten, with what the process of the ma'd in the
scheme of the light and the prayer is therefore looked at as a
going back-quest of the divine Geistesstrahls into the
absolute. From there from the role gets along, that plays the
dikr (mention of God) in the sfischen Islam, in whose sense
of the Bayn decides, that one 361-once (= 19 x 19-once)
should name God's name daily, sowie the reference of
the Bbismus to the sun."5
Temperance and abstinence J

Despite the emphasized culture-joyfulness and the
cancellation about Askese and escapism, the
Bah'Itum nevertheless requires modesty and extensive
temperance from terrestrial and sensual pleasures from the
believer:
"You ask for gold, and I wish that you break away from him/it. You
think it property while I see your wealth in the detachment."6
Admittedly, it will postulate the work and the money-
acquisition as God-wanted, yes even to the duty done and on
the step desGottesdienstes erhoben7, however the
Raffgier and the one-sided relationship are sentenced just as
strictly at material things simultaneously:
"Why such greed then shows her/it/them and collects the treasures of
the earth, where however, your days are counted and your
opportunity
4
Vgl. also Bah'ullhs custody vdl and Cihr vdi.
5
Mr.-Romans, that Bbl-Beh'i. S. 113.
6
Bah'ullh, Kalimt-i maqnna, arab. 56.
' Vgl. J. E. Esslemont, new Zeilalter, S. 168.
239
soon, it is missed?... The world is only a vain and empty

appearance, a mere nothingness, that carries the
appearance of the reality. If your love doesn't give
her/it/them... The world is in the desert, of which the
thirsting dreams, like the mirage that she/it is water, and
after which he/it strives with all of his/its strength, until
he/it recognizes in getting closer, that it was only one
hallucination."8
Actual rules about the temperance of certain goods and
pleasure-means don't exist. Except is the pleasure of
alcoholic beverages (nabld) and narcotic means, provided
they are not prescribed as medical Heilmittel. The
tobacco-smoking is disapproven of that however it is no
more busy like with Hazrat-i Bb with the prohibition, after
the abstinence from tobacco-pleasure to a recognition-
characteristic of the Bbi as well as Bah'i in Persia became
and therefore in the sense of the taqiya (vgl). S. 151) the
smoking was relicensed.
Food-laws - with exception of the prohibition - pass none,
however 'Abdul Bah wanted replace sehen9 the meat-
pleasure with purely vegetable food.
With the so very outstanding culture-approval of the Bah'i
and the clear cancellation of ascetic-hood and
Selbstkasteiung, it astonishes that Bah'ullh held on
to the abstinence-order of the Islam and it introduced also in
his/its religion. Now, however, this comes, like so many
others also, already from the Bbismus and lives on with
further genuin Islamic elements in the Bah'Itum. Finally, the
order of the abstinence like hardly another corresponds to
the sfischen ideal of the detachment of the earthly; a
demand, that never Bah'ullh entsagte, at what his/its
inner nature-relationship with the sfischen principles leaves
itself more veranschaulichen despite all the criticism
once, despite his/its protest against the Quietismus of the
Sfi.
8
Bah'ullh, head-harvest, LXVI, CLIII.
" Vgl. J.. Esslemont, new Zeilalter, S. 122.
240
Temperance and abstinence
The Lent includes nineteen days in the year (Monat

Al); she/it connects directly to the Ayym-i h10 and lasts up
to naurz, the New Year's Day*-day. Since the
Fastenmonat Al, as all remaining months the after the
Sonnenjahr of lined up bah'istischen of calendar,
always into the same season (2) falls. until 21. March, he/it
means an essential relief opposite the Islamic Ramadan. This
varies since the Islamic calendar gets the bearings after the
moon-year, seasonally and especially requires some physical
effort from the Fastenden in the warm season.
From sunrise to sunset, the pleasure of eat and drink is
forbidden. The abstinence is binding for all believers of the
15. until to the accomplished 70. Year of life;
ausgenommen are children, sick persons, travelers as
well as becoming and nursing mothers and in the
menstruation standing Frauen.
The sense of the abstinence insists of outer attractions and
things in the detachment of the shackles of the Ichs and in the
search of God through renuncuation. The "complete
abstinence" shouldn't beschrnken merely, however, for
itself on the temperance of oral pleasures "but primarily marks
of a purely mental attitude sein12. The assumption of the
abstinence before God is pure mercy-matter and is left
entzogen for the effort of the fasts,
"...denn alles Tun und Treiben der Menschen hngt von
Deinem (Gottes) Wohlgefallen ab und ist bedingt durch
Dein Gehei. You should consider him/it, that broke the
abstinence, one, that paused it, so such a human being
would be considered one of those, that the abstinence
held from eternity. And you should bestimmen that
somebody, that held the abstinence, it broke, would
become one so
10
Ayym-i eh (days the eh) = one-pushed switch-days between the 18. and 19. Month of the
bah'istischen calendar. Eh (A) what of the number of the switch-days corresponds
results in the pay-value 5.
" Also sexual temperance is offered besides it.
12
Vgl. J.. Esslemont, new age, S.214.
241
The kultischen regulations of the Bahismus
such human being to those, that the garment of your

Offenbarung dirtied with dust and that is far away,
belongs from13 the crystal-clear waters of this
Le?ensquelle."
Calendar-course and holidays

At and for itself, the course of the calendar year doesn't have
to do anything with the kultischen regulations, probably
however this in him/it enthaltenen holidays.
The origin of the bah'istischen calendar goes back to
Hazrat-i Bb, that established in his/its Ki.b al-asm' the
(book of the names) same. The bbistische as well as
bah'istische year considers 19 months one of 19 days what
results in 361 days. In order to fit the sun-year (365 days) for
the Kaleaider, Bah' has - ullhi the Hinzunahme of so-called
"one-pushed days", Ayyam-i eh named, between him/it 18.
and 19. Month angeordnet. You/they count in the usual
year 4, in the leap year 5 days.
Several consecutive years turn into so-called yearly-cycles of
zusammengefa - in includes 19 years such cycle and is
called vhid, what "unit" means and results in the pay-value
19 at the same time. The first of this Neunzehnjahres-
zykle;n, in accordance with cer bah'istischen calendar,
began at the 21. March 1844, v^r therefore becomes the
declaration of the Hazrat-i Bb at the 22./23.-May 1844
zufickdatiert. 19 Neunzehnjahres-zykle:n on the other hand
yield the bigger, 361 years umfassenden cycle, that is
called (pay-value 361) kull-isay, d.h "all things".
The new year begins with the spring-equinox (21).
March, and d;m corresponds to old-Persian New Year's
Day*-day (naurz). Step the time of the Frhlingsgleiche at
the
13
Bahi'ullh, prayers and meditations, * - *!- ~ Despite the Bndnisgedankens (vgl
S.216f) with the people, de breaks through here pure capriciousness of God again.
242
21 March before sunset one, fells naurz on the

same day so; if however, he/it enters after sunset,
so the New Year's Day*-day on the 22 shifts.
March. The week counts 7 days, that begin with
the downfall of the sun (zuhr) and finish. The
names of the weekdays, the months and most
nineteen-yearly-cycles refer to God of attributed
qualities.
1. The weekdays
Meet arab.Name translation Correspondence
1. all Shine Saturday
2. aml Beauty Sunday
3. Kaml Thoroughness Monday
4. Fidl Favor Tuesday
5. 'Idl Justice Wednesday
6. htigll Grandeur Thursday
7. Istiqll Independence Friday
2. The months
Month arab.Name Beginning
translation
1.
2.
3.
4.
5.
6.
7.
8.
9
.
1
0.
11
.
12 Bah Glory 21. March
. all Shine 9. April
1 aml Beauty 28. April
3. 'Azamat Size 17. May
1 Only Light 5. June
4. Rahmat Mercy 24. June
15 Kalimt Words 13. July
. Kaml Thoroughness 1. August
Asma Names 20. August
'Izzat Power 8.
Maslyy Will 27.
September
'About
at Knowledge 16.
September
Qudrat Strength 4.
Octobers
Qawl Language 23.
November
Mas'il Questions 12.
November
December
243
16. Honor 31.

17. Reign December
18.
Ayym-i ah "eingeschobeneTage" 26. Febr.
Sara
until Sovereignty
l.March 19.
f Grandeur January 7.
sulta February
n 2. March
Mulk
19. 'Al
3. The yearly-names of the nineteen-year-cycle

Year arab. Name Translation or E
1. Ali/ The letter A
2. B The letter B
3. From Father
4. Dl The letter D
5. Bb Gate, gate
6. Wf The letter W
7. Abad Eternity
8. Gd Magnanimity
9. Bah Shine, glory
10 Hubb Love
11. Bahhg exquisite
12. Gavb Answer
13. Ahad only, simply
14. Vahhb generously
15. Vidd Affection
16. BadV Outset
17. Bahl beaming
18. Abh most beaming
19 Vhid Unit
4. ..Firmly - and anniversaries
Naurz (New Year's day) 21. March
Ridvn (anniversaries at the 21. April-2.
proclamation Bah'ullhs before
his/its departure from May
Istanbul in the year 1863)
Proclamation of the Hazrat-i Bb
and Geburtstag 'Abdul 23. May
Bahs (1844) Todestag
Bah'ullhs (1892) 29. May
244
Martyrdom of the Hazrat-i Bb 9. July

Birthday
(1850) of the Hazrat-i Bb (1819) 20.
Birthday Bah'uilhs (1817) 12.
Octobers
Day of the alliance, in 26.
November
dul Bah as the "center
commemorations of the
at 'from- November
nisses"
Bnd-
Todestag'Abdul Bahs (1921) 28.
Lent 2.-20.
November
March
* 5. With break of connected holidays

Not all of the above presented party and anniversaries are
interconnected with break. Only naurz and the on Hazrat-i
Bb and Bah'ullh itself covering anniversaries are
offizielle holidays, at which total break is stipulated. It
is this following nine holidays in the year:
Naurz (New Year's day) 1. Bah as well as 21.

1. Ridvn-Tag n.Gall March21. April
9. Ridvn- 2. Gaml 29. April
Tag 12. 5. Gaml 2. May
Ridvn-Tag 7.'Azama 23. May
Proclamation of the 13.
t 29. May
Hazrat-i Bb Todestag 16.
'Azamat 9. July
Bah'uilhs martyrdom of 5.'About
Rahmat 20.
the Hazrat-i Bb birthday 9. Qudrat 12.
Octobers
of the Hazrat-i Bb November
birthday Bah'uilhs
The holidays are, according to occasion, days of the joy or such

the consciousness.
"Because it is blessed days, they should neglect or from
her/its/their effect are robbed... During such days,
Einrichtungen should be created, that are from
permanent blessing and value for the people...
Doubtless, philanthropic or ideal tracks of God's friends
must on such days
245
remains behind visibly that out-penetrates into the14

whole mankind and benefits not only the Bah'I."
Is actually however, with exception of naurz, the bah' -
istischen holidays as well like the sogenannte
"Neunzehntagefest" still to be mentioned exclusively (see
S.247) gemeinschaftsinterne occasions, to which a not-
creditor doesn't have any entry and finds admission even a
non-resident Bah'I only with vorgeschriebenem
identity-proof. The "one-pushed days" have particular
character, that Ayym-i eh. You/they are sociable days
extremely dedicated meaning and the charity, the welfare and
the mutual hospitality without religise. However, this
tradition has not yet become generally accepted in the west
everywhere. The believers meet at the holidays to common
prayer and the reading from the sacred writing. Usually
werden Persian "Tablets" sung Jede accompaniment is
untersagt, however this regulation, well in ignorance, is
not followed everywhere. A common snack or a meal are
earned afterwards and serve tea. The retention and
committing of former holidays in the privaten family,
these are Muslim, Jewish or Christian, is scorned, albeit (still)
not untersagt directly, especially since anyway a
general prohibition in the Diaspora bliebe15 ineffective.
berhaupt wird altes religises Brauchtum als Aberglaube
oder berkommene berlieferung abgetan.
14
15
16
246
6.
17
The "Neunzehntagefest" is therefore committed on the eve the the
gregorianischen calendar of corresponding day. Begins z. so B. the 1.
Gail (9). April, & #11;bereits at the 8. April after sunset.
18
Ahbb actually means "lovers." Vgl. INC. Browne, JRAS1889, p.9O7; ders.
A Year amongsl the Persians, p. 405; M. MR. Phelps, Life and Teachings, p. 130.
" Abdul Bah, zit. in Canadiern Bah'i News, 8/1949, p. 11.
247
The Masriq al-adkr."'
The single cult-building of the Bah'I is the Masriq al-adkr

("ascent-place of the glorifications") in 20, usually named
"house of the prayer" or simply "temples" in the slang.
"Temples are the symbol for the uniting divine power so
that itself the people, if it gathers in the place of worship,
that might remind fact, that the law became geoffenbart
for his sake and that it aims at it, it to one."21
The architectural formation of the Masriq al-adkr
(PL) is exactly outlined by Abdul Bah and been
established:
"The Masriq al-adkr must have nine sides, gates,
wells, ways, gates, columns and Grten22 from
ground floor, Umgngen and domes and in design and
implementation marvelously is..."
It is joined him/it
"important supplement-buildings that belongs to the basic
Einrichtungen and a school of orphans, an
Armenkrankenhaus with pharmacy, a home for
disabled, a Bildungsanstalt for higher sciences and
an accommodation-house... After preparation of these
facilities, her/its/their gates will open-stand all nations
and religions without restrictions. Her/its/their reliefs
will flow without prestige of the color and the race,
her/its/their gates are opened for the human race far, and
a prejudice becomes against nobody, but for all the love
prevails."23
This postulate 'Abdul Bahs embossed by religious
tolerance became from the later "guardian" of the
Bah'I, Sawql Efendi
20
Vgl. S. 153, Anm.51 in this book.
21
'Abdul Bah, zit. in: Bahd'i World IX, p.487.
22
The nine entrances stand symbolically for the big religions of the world. The
Brunnen remind of the wash-facilities for the mosques, that are, however,
without Bedeutung, since the ritual impurity is canceled. Wells and
Pflanzenschmucksind incidentally props of the parsischen fire-temple, why in
the gartenarchitektonischen formation the the Masriq al-adkr of
surrounding terrain on altpersischeEinflsse can be closed.
" 'Abdul Bah, zit. in: Bah'i World IX, p.490.
248
The Masriq al-adkr
(1921-1957, however again unsuccessful made and turned

back into his/its opposite. He/it schrieb24:
This general representation cannot be inferred "from
meanwhile that the inside of the main-building site even
in a place should become vermischter of religious
church services as they are kept away in churches,
mosques, synagogues and other temples of the adoration
after accustomed manner. His/its different
Zugangswege, that lead all into the dome-crowned
means-hall, won't serve the reception of sectarian
supporters of stiff formulas and human-created
Glaubensrichtungen25... The Masriq al-adkr... only
that, that has props of her/its/their carefully worked out
splendor-actions of hinweggetan for always they
and is ready for the one true God's adoration, will rather
collect in his/its pure walls in a clear mental atmosphere
as he/it became in this age in the person of Bah'ullhs
geoffenbart... And if they recognized the source, from
which this heavenly light comes, in Bah'ullh so, they
are put themselves on unwiderstehlich in order to
look for protection in his/its home feels and itself in it,
from any rites hindered not and through no belief-
articles gebunden26, to gather, about the a true God, the
quintessence and exit of eternal truth, to admire...
Because it certainly is the knowledge of that efficacy of
the Offenbarung Bah'ullhs, that is reinforced
geoffenbarten principles and laws on the other hand by
the mental traffic with his/its spirit on the one hand and
through the clever application and faithful
Durchfhrung her/it by him/it, on what of last end
the rescue of this depends liegenden world in labor.
And from all facilities connected with his/its sacred
name, no one can on so angemes surely-
2< Bah'iAdministration, 1945, p.
184and following
25
By what all Nicht-Bah'I are meant concretely, since Bah'ullhs she/it in refusal
& #11; "out-of-date" religion-steps belongs.
26
G.-wreath of roses (the Bah'i S.56) asks rightly here: The law of Bah' is not &
#31;ullhs, the basis of the religion of the unit, with his/its statements over
God, denMenschen and the prophets, his/its regulation of the succession and
StellvertretungBah' ullhs, the prohibition of allegorical interpretation of
his/its writing, his/its Umwertungwissenschaftlicher to theosophical truth
etc. a whole collection of Dogmen? Does the Bah'ftum not have with
his/its stipulated readings from the Schriften Bah'ullhs and his/its son, in
his/its prayers with stipulated Gebetsrichtung, his/its holidays with total
break and in his/its so very much empfohlenen pilgrimages a distinctive
cult?"
I 249
sene type's the nature of the Bah'I-Gottesanbetung and

the serves, the two one for the renewal of the world so
vital is, reveals like the one of the Masriq al-adkr."
The church service-like actions of the Masriq al-adkr
beschrnken itself, as has with the
"Neunzehntagefesten" and the remaining celebrations, on
reading from the writing, with what also reciting is admitted
from the sacred books of other Religionen here, to
always stand the selected texts in bereinstimmung
by the own credo meanwhile. A gemeinsames group-
prayer finds, because prohibited in the Kitb al-Aqdas, not
instead of. The prayers are recited by a (unofficial) Vorbeter
or are sung - without Instrumentalbegleitung. Pulpit,
picture-jewelry, candles and such fehlen.
At the moment (1980), only five Mdsriq al-adkr, with what
the Nebengebude intended by 'Abdul Bah are missing
for social and pedagogic purposes everywhere and are not
intended her/its/their erection, insist on the whole world. The
biggest and eldest, still existing temple is in Wilmette near
Chicago where 'Abdul Bah laid 1912 the cornerstone
personally. The others stand with Sydney (Australia),
Kampala (Uganda), Frankfurt on the Main and (Germany)
Ciudad de Panama (republic Panama). The construction of
wide temples in other countries is intended and the terrain in
many places already acquired. The next construction-intents
are for Delhi (India), Suva (west-Samoa) and Haifa (Israel)
geplant. The first Masriq al-adkr was erected already
1902 in 'Asq-bd, in Russisch-Turkistn. In his/its
architektonischen structure, he/it deviates strongly
from the later constructions and resembled even more of a
mosque with his/its two minarets. The cult-building turned
1928, after the prohibition of the Bah'is & #31;mus in the
Soviet union, expropriates, 1938 in an art gallery rebuilt and
1948, and the following years through earthquakes and storms
so in effect moved, that it had to be torn off 1963.
250
7. Social-teachings and ethics in the Bah'ismus
I
On the Bah'i, the blame is laid occasionally, her/its/their
belief is superficial in the demand of moral values and speaks
a general relativism the word. This criticism certainly is
abortive albeit she/it is to be led back on the behavior of the
Bah'i even. Admittedly, the Bah'Itum with seinem's
rigorous religion-law puts some requests for the individual
believers. Since the application remains the law however so
long withdrawn, appears until his/its transaction guarantees
everywhere, however, it is in praxi one only formales
and de facto not binding, all the more than his/its main content
the Bah'i anyway unknown is, vgl. S.149, and for
propagandistic reasons no vollstndige publication
experiences.
It with astonishment therefore not, if the Bah'i in the course
of her/its/their mission-activity present the picture one "free,
casual and inclusively tolerant" religion, to which it doesn't
give angeblich any forces, dogmas, rites and necessary
Verpflichtungen. And the Bah'Itum is actually also
seen then from outside so. However this propagandistic self-
portrayal is not correct. The Bah'Itum places strict
standards; his/its ethics is an emphasizes kasuistische and
rejects each Antinomismus. So, a deep gap between theory
and practice of the law-execution consists of the Bah'itum,
derer itself the believers insofar not, however,
conscious is, as they know the vollumfngliche law not at all
and this, in favor of the unambiguous dogmatic relationship
at the Propheten, whose son and Interpreter 'Abdul
Bah, the spteren "guardian" Sawql Efendi and the
Bait al - 'adl, ousts and is turned off almost fully. This
appears among other things also that no knowledge from the
convert in
251
Social-teachings and ethics in the Bah'ismus
Belief-things, probably however the inalienable assumption of

the "administrative order", is demanded her/its/their
organization nennen1 like the Bah'I.
Religion-law and ethics
1. Religion and science
The ethics of the Bah'I carries the characteristic of the

enlightenment, the reason and the humanity. She/it is certain
from the aufklrerischen ideas and ideals of the 19.
Century, and her/its/their inner nature-relationship with the
protagonists of the jungtrkischen revolution, the
"committee for unit and Fortschritt", is unmistakable.
In the Bah'Itum, the human reason possesses a high
Stellenwert. The human being is the noblest product of
the creation and by virtue of his/its mind capable, to fathom
the nature and to perceive God's existence. Therefore the
science-belief claims a wide area in the Bah'ismus, and it
will hold the view that religion, Wissenschaft and
reason cannot contradict themselves. So, 'Abdul Bah
says:
"Every form of religion, that doesn't correspond to the
science or is in the contrast to her, is synonymous with
Unwissenheit, because ignorance is the contrast of
knowledge."2 "something, not to always comprehend the
intelligence of the human being, is able, should not be
assumed also by the religion. The Religion goes
with the science hand in hand, and each religion, that
disagrees with the science, is not the truth."3
1
To the whole vgl. Chapter 9 and 10 of this book.
'. 'Abdul Bah, zit. with Shoghi Effendi, the program Bahd'u'llhs, S.22f.
1
'Abdul Bah, addresses in Paris, S. 103.
252
I Religion-law and ethics
Such sentences misjudge meanwhile that the nature of the

religious in a Numinosen, irrational lies. The danger arises
here that the reason turns into the standard of the evaluation
of all things; an opinion, as she/it represented already the
one-sidedness of the educational thinking. The science-
approval of the Bah'i, like at all her/its/their emphasized
Weltzugewandtheit, is not the sole heritage of the
enlightenment oder-wie however claimed the pertinent
Missionspropaganda - even a fully new characteristic
of the modern time-religion Bah'ullhs; she/it is also the
heritage of the close relationship with the Islam. The
searching thinking always confesses in him/it in the
foreground why there hardly ever was a conflict between
beliefs and reason in the Islam and a such one doesn't consist
of the Bah'itum theoretisch either albeit an
abgrundtiefer antagonism is in the practice between the
two statement-areas of erkennbar how he/it clearly
comes us before eyes in the case of the Kitb al-Aqdas, that
quite unscientifically, withheld and didn't translate in the full
wording and can be spread. Similar examples let themselves
show above all also on the basis of the compromising history-
books of the Bah'i, that indeed just as little entsprechen
the own belief-demand of agreement of religion and science.
The product of an organization solidified in the mundane, that
had to turn out for unweigerlich in contradiction with
the realizations of science and reason, is this faulty-
development and Pervertierung of own principles the more
she/it insisted on own power-claims and teaching-decisions
(dogmas). However, the tragedy lies justified also that
Bah'ullh itself took the trouble, religion and reason, to
bring miteinander in unison, on the other hand
however an unverrckbares, because "infallible" law
created, that even then avoids the modification, if erheischen
new (also scientifically fundierte) findings this. This
propagandistic
! 253
true triumphs celebrating rationalism therefore also yields in

concreto the irrational and inexplicable here, that is mean for
all religions. So, the central statements about God and the
different-world are irrational, because in the end
unergrndlich and inexplicable. And the
Religionsgesetz is just as irrationally because it doesn't
claim his/its rational content because of validity but
exclusively by virtue of his/its mere existence. Finally, this
law discards also the nature-right and the possibility of the
objective Werterkenntnis with the hint that all the
realization, and consequently also the ethics, however is
given in the revelation and can only be recognized into
her/its/their. "The biggest of all veils is the veil of the
knowledge", Bah'ullh in the Kitb al-lqn, with what
he/it discards all the knowledge - also the scientifically
sound knowledge -, says as far as the revelation of
geschpft (vgl) doesn't turn into it. S. 166f.
2. Justice and righteousness
The moral demands for justice ('adl) and righteousness

(ihsn) always are recurrent, grundlegende postulates
Bah'ullhs:
"O 'Ali, says the lover God, that justice is human virtue
the grundlegendste! The evaluation of all things is
based inevitably on her/its/their."4
The principle also here is valid that truthful
Rechtschaffenheit opens up itself from the
obedience alone to the law. The individual virtue-
way is therefore discarded as inadequate;
direction-pointing is the statutarische
principle of reward and penalty:
"The exalted nature (Bah'ullh) says: It became the
building of the Bestndigkeit and order of the
world on the twin-columns from
4
Bah'ullh, Lawh-i Ahmad.
254
Religion-law and ethics
Reward and punishment built and still becomes from them

is carried."5
"The tent of the being is raised on the pillar of the justice
and not on that of the forgiveness... The continuance of the
community
hang from the justice [d. h. from the law], not from forgiveness
from."6
The attestation of individual leniency and spontaneous
Vergebung of committed injustice are ethically less
deserving in the strictly prescriptive system of the Bah'I as
the literal fulfillment of the law.
Bah'uh calls the mighty of his/its time again and again to
prove justice, so that the human race's union becomes in
his/its unit-religion of vorangetrieben through it,
because "the purpose of the justice is the reason of the unit
among the people in "7. In the emphasizes theonomen ethics
of the Bah'I becomes beigemessen the order of the
action and the righteousness special meaning. Here, however,
above all the protest against the corrupt machinations of yard,
clergy and Handeltreibenden, manifests itself also
against the sfischen Quie-tismus simultaneously, that
admittedly ablehnend without exception the general
profiteering, faced however passively. The forth-recovery of
probity and honesty in trades and trade made already the Bbl
to bearers of the up-to-date culture-movement of the Orient
and to inner sympathizers of the Reformpolitiker, that
also fought in the public life for innovations and more justice.
The obligation to the action gegenber the next is
based on the insight, that all people form an unit (wahda) and
that the universal peace can only then be justified, if the
glaring social differences are evened out:
s Bah'ullsh, head-harvest, CXII.

6
'Abdul Bah, Mufwadl, chapter 77.
1
Bah'ullh, Kaliml-ifirdausiya. Vgl. also head-harvest, CXII.
255
SoziaHehren and ethics in the Bah'ismus
"If so we, that poverty gains a condition of the

Hungerleidens, sees be this a sure sign that Unterdrk-
kung is somewhere. The people must move in this
question and not longer must miss to alter conditions, that
bring a very large part of the people into the misery of
heavy poverty."8 "grasps you not the suppression guilty,
because I9 vowed not to forgive any human's being
injustice."
Work and property, we already mentioned it, is praised as
gottgewollt, and the idleness prohibited. In the Lawh-i
tirzt, Bah'ullh writes:
"The people of Bah cannot refuse, everyone, to give the
gebhrende reward. It must the gifted
schtzen.. . Everyone must be justly in his/its
speeches and must acknowledge the blessing of the
work."
This in the Islam as profiteering of discarded raising from
interest aufWaren (rib) is allowed already in the Bayn
and in the Kitb al - & #11;Aqdas been confirmed. Bah'ullh
in the Lawh-i isr says to it - & #11;qt: ' "
"One finds that most people are dependent on it;
because if no interest was allowed, the businesses
would be hindered and would be guessed into
hesitating... It will rarely be somebody to find, that
money would like to lend someone from interest without
the rise. Therefore, we prescribed from favor for the
servants that, just like with the other business-
undertakings, that are usual among the people, also a
benefit from money allowable is,.. .that is, it is
permissible for the human being and is necessary as pure
according to the law to demand a modest benefit from
money."
8
Abdul Bah, addresses in Paris, S.122.
9
Bah'ullh, Kalimt-i maqnna. pers. 64.
256
The marriage (nikh) is obligatory, vgl. S. 1560, since she/it is
an institution" prescribed "by God:
"Wed you, o people, so that he/it, that remembers
Meinerunter Meinen servants, appears from you.
This is a my order aneuch, obeys him/it to your
own assistance."10 "knows, that the order of the
marriage is eternal. It never is altered
oderumgewandelt becomes. It is a divine
equipment, and it bestehtnicht the lowest possibility,
that alterations or changes touch diesegttliche
equipment."11
The obligation to the marriage is a clear
cancellation of the zlibatre life of the monks. In
his/its missive to Napoleon III. (vgl. S. 138f at the
monks directed, Bah'ullh says:
"Speak: O you flocks of the monks! Don't isolate
yourselves in cells and Klstern, no, leaves her/it/them
on my bidding and commits you to that, what is of use to
your souls and the human race's souls... Marry, so that
you have descendants, because we negated
Unreinheit12... Who would become, if not for the
human being, my name announces in my country, and
how else could my qualities and marks geoffenbart
become?"
The marriage-duty enacted in the Kitb al-Aqdas is
given up in the interest of the belief-spread in the
west today and is said that recommended merely
"urgently the matrimony, not obligatorily", however,
sei13. Likewise the ebenfalls is withheld
conceded bigamy in the book Aqdas and is done so,
as existiert14 never has these.
1
Bah'ullh, Kitb al-Aqdas. Tablets of
'Abdu'l-Bah, II, p.474.
1
The celibate condition is meant here.
1
Synopsis and Codificaiion of... the Kitb-i-Aqdas, p.39.
After Sawql Efendi, God passes by, S. 244) if Bah'ullh has the monogamy
vorgeschrieben, during J.. Esslemont (new age, S.206) right clings that "the Ba-
h'I-Lehren recommend the monogamy" - a formulation, with which also Esslemont
tries to veil the concession of the bigamy, however.
257
The payment stipulated in the Kitb al-Aqdas one at the wife

to paying dowry (vgl). S. 157) findet-zumal in the West - no
application, wiegleich this officially admittedly conceded
regulation the most Bah'I in the west anyway unknown is and
falls as well under the numerous Verordnungen, on
whose application as long as is "abstained", until the
Bah'ismus will become generally accepted somewhere. The
marriage with a dissenter is already in the Bayn
verboten which was confirmed by Bah'ullh in the
Kitb al-Aqdas. Since however, also this regulation of this
should be so very much little gainful on Missionierung of
aimed religion, use never was made of her why she/it is also
withheld geflissentlich and only the religious mixed marriage as
admitted erscheint15 allows "from Bah'ullh."
As well, the divorce-right is conceded beiden marriage-
partners in the present-day Bah'Itum, although is the man
alone reservations in the Kitb al-Aqdas dieses - a
findings, over which the Bah'i are held in ignorance likewise.
The Bah'I are studious to present a picture of the total legal
and moral equality of the sexes. And indeed hears the
postulate of the equality to the strongest arms of
her/its/their Apologetik16 from man and woman.
From therefore, it is to be understood, if especially the
Bah'ifhrung they in the West unattractive and
hemmenden regulations of the Kitb al-Aqdas
altogether eliminates and replaces through such, that appear to
the mission-propaganda and the Proselytismus usefully. One
likes resolved courage for the innovation and adaptation the
Fhrung here
15
Vgl. Synopsis and Codification, p.40.
16
In consideration of this formally still existing, because invariable GesetzeBah'
ullhs of a "equality" of the woman can't the Redesein at all. The woman stands
also in the Bah'Itum behind the man, albeit Bah'ullh itself & #11;redlich, to bring
about a betterment of the female sex, troubled respect undihm more necessarily
fitting here.
258
at the modern time award; the fact however, that the

abgenderten ordinances are laid Bah'ullh into the
mouth itself, is correct gravely, all the more, as this excluded
the Mglichkeit of the modification or abolition of his
laws contained in the Kitb al-Aqdas expressly, vgl. S. 357).
So, revelation and law appear in a completely new,
opportunistic garment, that has more awfully little with the
ursprnglich of saying. His/its ungeachtet expel
the Bah'I again and again from her/its/their writing with
emphasis on the "authenticity" and make the vehement
reproach of the writing-falsification for exactly the other
religions ironically.
Despite this hillside to the opportunism in the succession-
time of the prophet like the Bbi zuzuerkennen, it is the
Bah'I as well that it were they, the a betterment of the
woman and the children and consequently the family at all in
attack genommen what virtually had to appear
revolutionr to the then zeitgeist has. Nevertheless, the
matter is not new, vgl. S. 90, Antn. 25) and employed since
anyway and per the natures of the thinkers and social-reformers,
above all in the second half of the 19. and the first half of the
20. Century - in the time, in which the formation of the
Bbismus / Bah'ismus goes down, therefore. So, the social-
teachings of the Hazrat-i Bb and Bah'ullhs are no original
creation of the modern time-religion but it is without
exception about parallel demands, that were put damals
also in laicistic and Islamic circles, with them. It nevertheless
is too worthy, however, that the educational thought-property
found out an exclusively religious Begrndung, with
what this got a deeper, just religious sense and therefore
probably became noticable under the Bbi and Bah'T earlier
and more consistently, in the area of the persischen
Islam in the Bbismus/Bah' ismus for the first time.
259
Education
The example of the Hazrat-i Bb following, Bah'ullh
picked up the general compulsory school attendance for all
layers of the population into his/its program. Especially he/it
advocated the erection of girl-schools and attached even a
priority significance to the Unterweisung of the girls,
since closes the mothers the actual duty to the education of
the children. Appropriating itself/themselves "knowledge is
all gemacht" to the duty, Bah'ullh in the Lawh-i
td$alliyt says. The theokratischen destination in accordance
with idea, however, the education doesn't become as
terrestrial but as understood religious instruction. 'Abdul
Bahsagt:
"Teach your children, what through the feather of the
glory [Bah' & #31;ullh] geoffenbart became. Teach
her/it/them in that, what came down from the heaven of
the size and power. Let her/it/them learn the Tablets
(alwh) of the merciful by heart and with marvelously
melodic Stimmen in the halls of the Mdsriq al-
adkr sirgen."17
And Bah'ullh decided in the Lawh-i isrqt:
"It is prescribed that each father his/its sons and
daughters a good education, as well as everything,
which in that Tablet (lawh) verordnet is,
angedeihen must leave."
The meaning of the Islamic Qur'nschulen (maktib)
therefore has her/its/their correspondence also in the
bah'istischen system. How weight is attributed very much to
the general education, 'Abdul Bahs, as counteracting the
criminality through formation is, appears vgl for itself also in
the remarks. S.163Q. He/it wrote:
"The community must the oppressor, the murderer,
whom beltter punish, in order to act as a
deterrent and, to keep away others from it, to commit
similar crimes... If the community against it took the
trouble to educate the large quantity, would become
realization and
17
'Abdul Bah, star ofthe west 9. Year, No.7, p.81.
260
The mission-order
Grows science day by day, understanding would become

erweitern for itself, develop the tact, the uses well and the moral
behavior natural becomes; with a word, in all diesen zone of
the thoroughness, there was advance, and it would seem to less
crimes."18
Nevertheless, also the Kitb al-Aqdas intends the criminal
prosecution of the lawbreakers. Mostly, it is about fines, that
al at the construction - 'adl, to pay, is, however also the
physical castigation is erlaubt expressly, with what the
strict prohibition enacted in the Bayn of Krperstrafen
was abolished again. So, the death penalty is stipulated for
murderers and arsonists. A brand is the relapsed thief aufdie to
install forehead while custody-penalties, banishment and
Wiedergutmachungsleistungen are estimated for other
offenses.
The mission-order
The Bah'ismus is his/its whole structure after a
missionierende religion although the expanding
tendency underlay bereits the Mahdlideal of the
Bbismus. This still lasted within Persia's borders, however,
and aimed reign only at the erection of a locally restricted
theo-kratischen in the Innern Iran in the meantime. First the
Bah'ismus succeeded with exploding the local limitedness
of the Bbismus; his/its cosmopolitan Credo, but also this
strategically gnstige situation of the different exile-
stations of Bah'ullhs was a big help on this occasion for
him/it. The Bah'ismus, although emerged from the
Bbismus and not without this to denken, no genuin is
Persian religion-creation. He/it entstand in the exile
and moved away from his/its Persian origin over Turkey and
Palestine locally on and on. With
18
Mufwadt. Chapter 77.
261
finally transferred the design of the Bah'ismus of 'Akk

abroad itself also his/its headquarters and the qibla (prayer-
direction). And got along a return to Persia outside the
possible already at that time, so a publishing of the
headquarters to Iran, even with conceded
Religionsfreiheit, would be unthinkable also in future.
The belief-spread stretched beginning-like over the areas the
formerly Orient and Egypt and reached also Europe very
soon, North America and southeast-Asia, where there were
not Bedrngnis and prosecution. Nevertheless the
actual kernel-country remained Persia where most Bbi
assumed the new religion of Bah'ullhs while the mental
center remained abroad. Negative effects didn't arise the
community through it, because the seat in Akk and Haifa
should prove to be extremely favorably. Finally Palestine
always was Jewry, Christianity and Islam an important
influence-area as homes of the big monotheistischen
religions and always had active pilgrim-traffic with all the
world. (Subh-i Azal against it was so good on the at that time
insignificant island Cyprus how fully cut-off from the
environment.) However it was not alone and not even
primarily geographical advantages, that paved the way for
the fast expansion. Far more, he/it was important, universal
paint, that underlies the bah'istischen Botschaft and
virtually made requirement a world-wide spread to one,
emphasizes the new religion wanted to become at all just for
her/its/their claim. A spread restricted to a certain people-
community goes against the objectives of the Bah'I. He/it
therefore, in contrast to the early Bbismus, also never has
envisaged her/it/them. If the Bbismus was even more a
"universal-religion" with ethnic strike, was so and is the
Bah'ismus a world-religion bound supranational and at no
certain people. The Bah'ismus therefore is a converting
religion. He/it virtually lives on the continuous teaching-
proclamation and can without
262
The mission-order
they don't exist. Therefore, the mission-order is binding for

all believers:
If the matter "teaches God, o her/it/them of the people
Bahs, because God made it everyone to the duty to
teach being message, and regards it as the most
deserving of all actions."19
It benefits the Bah'itum on that occasion, that it doesn't
know any Priesterstand and doesn't unite few
beamteten officials the teaching-obligation consequently is
incumbent on. So, each missionary, beseelt, is in this layman-
religion his/its "next to God's law, the merciful" to fhren20,
in one. The word-preacher is on this occasion certain for
himself the insurance that God stands directly by him/it in
his/its action, and inspires him/it:
"Whoever opens his/its lips on this day and mentions the names of
his/its man, on which becomes, the army-flocks of divine intuition
from the heaven of my name of this & gt;Allwissende<, that &
gt;AUweise<, herniederkommen. The heavenly meeting of
herabsteigen becomes on him/it and one everyone
from her a cup of pure light high in front-carries."21
The trusted spirit will strengthen "the ones, that
her/its/their country left, to teach about our matter power
through being. A flock of our chosen angels will go with
them, as he/it, the omnipotent, the Allweise, it them
ruled. The bliss, that expects him/it, that attained the
honor, is big to be able to serve the omnipotent."22
Before insistence and bigoted action, gewarnt23 becomes
forceful, is made to the duty simultaneous however to offer
the arguments of the opponents contradiction:
"It is the duty of all people,...die Beweisfhrung jener zu
widerlegen, die gegen den Gottesglauben angestrmt
sind... A human being should rise, about... so, defending
God's matter against her/its/their Angreifer
becomes this human being... in the nearest world so
" Bah'ullh, head-harvest, CXXVIII.

20
Head-harvest, CLXI.
21
Head-harvest. CXXIX.
22
Head-harvest, CLVll.
23
Vgl. Head-harvest, CXXVIII; Kalimt-i maqnna, pers.36; Lawh-i ibn-i 4i'b,
S.29.
263
is honored, that the heavenly meeting will envy him/it

his/its fame... Whoever sanctify firmly and steadfastly in
this, stands splendid and exalted revelation, such strength
will be given to him/it that he/it becomes capable, all,
which in the heaven and is on Earth to be confronted and
to resist. God testifies to this herself."24
The belief-fight, d., is despite this aggressive element
h. the dispute with the weapon, prohibited:
"Know that we abolished the reign of the Schwertes25 as
support for our matter and put down the strength, that
was born from the human remark, at his/its place."26
With this cancellation of force, Bah'ullh clearly took off
from the older Bbismus, that reached for the weapon in
his/its exaggerated Missionseifer and in the
realization of his/its goals, and withstood the state force. On
this occasion however, it is at it of erinnert that it was
Bah'ullh, that led the Insurrektion disapproved of by
Hazrat-i Bb of Saih TabarsI from the Hintergrund,
itself vgl. S.98, and he/it repeatedly because of
"politischer of activities" was imprisoned. Later
however moved away Bah'ullh of the offensive, politically
geared Mahdismus, renounced the anti-monarchistic
Reformbestrebungen of the Bbismus and especially
the later Azallya, vowed the Pfauenthron faith and devotion
and acted as advocates of the royalism (vgl) henceforth.
S.271ff. Also the concession of the independent truth-finding
walks around the prohibition of the belief-force. Nobody can
be forced to the belief, and also the children, whose parents
Bah'I are, have to decide at acquisition of the maturity (15
years) itself whether they remain in the belief or nicht27.
Nevertheless, she/it goes out to the parents and educators
24
Head-harvest, CUV.
25
The sacred war (gihd) is meant.
26
Head-harvest, CXXXIX.
27
Until the acquisition of the 15. The children are year of life factobereits
bah'istischer parents de limbs of the community.
264
The world-union-program
unambiguous duty, that to instruct children exactly in religious

matters (vgl). S.412, dieweil the entire school-system at all as
a religious one (vgl) is introduced. S.175. A subtle force in
belief-things is not whole consequently to dismiss and the
justifiable hint, not to deny on an influence in family and
community, even if the Bah'I deny a such one and straight
dissenters reproach the Religionszugehrigkeit acquired
through birth.
Most upper goal of the Bah'i is the erection of a
theokrati-schen world-state, that should bring about
the unit of a torn one, kriegerischen and hate-
filled world. It needs the Mahdi from the people the
purification to it through the religion, that, as
promises, an unit-religion justifies and will erect this
of God peacefully on Earth. This
Prophezeiung fulfilled itself Bah'ullhs in
the person. His/its new revelation
the most excellent means really is "to the erection of the
order in the world and for the silence of her/its/their
people. The weakness of the pillars of the Religion28
strengthened the fools and made her/it/them audacious
and presumptuous. Really, I say: The more strongly the
religion disintegrates, the more fractious the godless
become. This can finish only in chaos and anarchy in
the end."29
And further Bah'ullh in the Kalimt-i firdausiya
reminds:
"Look at the civilization of the west: as she/it evoked
arousal and fermentation in the human-world! One
devised hell-tools, and a such repulsiveness unfolded in
the destruction of the life that neither similar from the
eyes
28
The law fundamental the religion is meant. M
Bah'ullh, Lawh-i ibn-i di'b, S.39f.
265
seen the world, was still from the ears of the nations
heard. It is impossible, these vehement, overpowering
evils umzugestalten, it then is that the people of the
world of a certain point would become geeint from or in
the shadow of a religion."30
It is not striven for the forcible annihilation of the
bestehenden religions and political systems. Since
however, the berlieferten confessions failed
altogether and they belong to ohnehin of an out-of-
date revelation-step, and because the nations insisting on
statehood do no more satisfaction the Erfordernissen
of the present, one is all the enlivening new
Gottesoffenbarung necessary, then
"this is the day, at which God's most exalted
blessings streamed towards the human being, the day,
at which being poured forth biggest mercy for itself
over all created. It is incumbent on all people of the
world to equalize her/its/their contrasts and in complete
unity and peaces under the shadow of the tree its hat and
kindliness, to linger... Soon, the present-day order is
rolled up and is developed a new one at its instead of."31
The motto is not destruction but quite simply "overbid
through a better." The world shall alter through the new law
(to contain in the Kitb al-Aqdas), and the universal unit is
supplied. Therefore allgemeine is demanded charity
and the Kosmopolitismus is made to the duty. Prerequisites
for the attainment of these goals are the unbedingte
obedience to the law and the Ablegung of all prejudices,
these are more religious, rassischer or national Art32.
What the religion involves, so she/it should
"all hearts unite and let pass war and disputes on the
earth... If the religion turns into the cause of aversion,
hate and division, so it would be better without being
she/it and itself
!0
Proof of Esslemont, new age, S. 156and following
31
Head-harvest, IV.
32
Vgl. Abdul Bah, addresses in Paris, S. 118.
266
from such a religion, religiser step truly would be

to be withdrawn one... Each religion, that doesn't lead to
love and unity, is no religion "33.
The Bah'i summarize her/its/their world-
fraternization-program in folgenden's "twelve
principles", that represent the Grundgebote of
her/its/their belief approximately:
1. The whole mankind is to be viewed as an unit.
2. All people should explore the truth independently.
3. All religions have a common basis.
4. The religion must be people unterden the cause
of the unity and harmony.
5. The religion must bereinstimmen with
science and reason.
6. Man and woman have same rights.
7. Prejudices all type must be set aside.
8. The world-peace must be realized.
9. Both sexes must find out the best mental and moral
Bildung and education.
10. The social questions must be solved.
11. It must an unit-language and - writing is introduced.
12. A world-court of arbitration must be put in.
This Dodekalog is, simplifies expressed, that Credo of the
Bah'T and outlines her/its/their universal program. Nothing
is said about the way of the realization of these principles
how also the Kitb al-Aqdas doesn't give any relating to this
information. Nonetheless these allgemeinverbindlichen
and ethically high resolutions in the Lehrverkndigung
come upon remarkable resonance and give the
vorschnellen impression of a berkonfessionellen and
tolerant belief-movement, that the religious and political
Weltkumene wrote on the flags. No other concept
stands as very much as this of the unit (wahda) in the
foreground of the bah'istischen Lehrverkndigung: Unit
of the religions, the people and the nations, but also unit of
Wis-
33
Abdul Bah, a.a.O., S. 102.
267
senschaft and religion. However this concept of the unit proves

with nearer contemplation to be misleading. The Bah'i don't
strive for the unit indeed in the variety but the junction of
all existing religions in her/its/their own belief-building.'Der
Bah'ismus ist nicht das, fr das er gemeinhin gehalten wird:
eine berkonfessionelle Glaubensbewegung. Rather, he/it
himself/itself is autonomous religion with own rites, dogmas
and a clear Absolutheitsund exclusivity-claim. His/its
religion-law is complained about as absolute and globally
valid, that subjugating itself/themselves all the world has.
Finally, also the for striven Vereinigung of the nations
is not based on the principle of the loose Fderalismus
but exclusively on that of the Suzernitt of the
theokratischen world-order of the Bah'i (vgl). S.389ff. The
world-peace is only in the universal unit of begrndet
and secured, as she/it was drawn by Bah'ullh. But still
"...ist die Welt in groem Aufruhr und der Geist ihres
Volkes in einem Zustand uerster Verwirrung34.
"The balance of the world fluctuates because of the
radiating vibrations of this most severe and new world-
order. The Lebensweise of the people got in
disorder through the working this unique and miraculous
plan, never has seen human eyes the same."35
"The world lies in labor, and her/its/their arousal grows
from day to day. Her/its/their countenance is directional
on stubbornness and lacks of faith. Her/its/their
condition will become in a way that not suitably it or
becoming would be to be unveiled him/it now.
Her/its/their depravity will last long. If comes the
assigned hour, that will suddenly appear, what the limbs
of the mankind of erzittern leave. Then, and only then,
the divine banner will be unfolded and the nightingale of
the paradise [= Bah'ullh] her/its/their songs
erschmettern."36
34
Head-harvest, XLIII.
35
Head-harvest, LXX. - Here it is expressed that Bah'ullh is not only dasalle
sciences intent agent (vgl). S. 166, Comment 87), but gleichermaen also
the immanent strength of the history.
36
Head-harvest, LXI.
268
The relationship to the state force
This dim apokalpytische vision (vgl). S.232 (Anm.96) then

proves, as with all chiliastischen drift, as the tried draught
horse of the mission-propaganda. The Menschheit
stands at the turning point of her/its/their story. It is about
Fortbestand or final annihilation. In the big wars of the
19. and 20. The Bah'I see Bah'ullhs century the
Bewahrheitung of the prophecies. Therefore, the
Errichtung of an universal universal system is urgent,
then
"the day approaches since we will roll up the world and
everything, which are into her/its/their, and "37 will extend a new
order at its instead of.

The relationship of the theokratischen Bah'ismus to the
laizistischen state is installation-wise antagonistic.
The respective ideas over state reign,
Gewaltenverteilung, right and order diverge so that a
Symbiose of the two opposite systems is unthinkable.
This gap brought already the early Bbismus in conflict with
the laicistic executive and led to the open war of the Bbl
against the throne. The Bbi represented the principle that the
religious and political reign declines eo ipso (again) with the
Parusie (rag'a) of the Imm MahdT in Hazrat-i Bb at this.
She/it during the absence (gaiba) of the hidden Imm since
260/843 reigning skulare executives therefore was only
one type Interimslsung until the day of the return of the final
day-like Mahd in this respect! (vgl. S.35f - after zwlfer-
si'itischer lies opinion with the Mahdl alone, with what the
theocracy already anchors in the theory here, the
allumfassende claim to power appears. Yes
" Head-harvest, CXLII1.
269
even during his/its century-long seclusion, the actual quiet

ruler, with what the yard acts fiir him/it only acting and has to
exit at his/its return, remained the Mahdl. From therefore, it is
to be understood if Hazrat-i Bb put forward his/its
leadership-claim emphatically and the erection of the
theocracy in the sense of the Mahd! verwirklicht
wanted to see. The premature retreat of his/its
Anspruchs, the announced Mahd! to be, vgl. S.92,
his/its execution in the year 1850 and the forcible
fragmentation of the Bbl made the enforcement of this
Vorhaben, however, impossible. However Bah'ullh,
that now at his/its appearance for his part explained, the
promised Mahd! to be, then made the world-claim to power for
itself current. The Verbannung inlrq, Edlrne and
finally in'Akk hindered at the enforcement of his/its goals,
with what the bloody experiences from the Bblra should
not have persuaded him/it unimportantly to it, also him/it
meanwhile to handle the last consequence, and reduced
his/its power-political claim on that of the mental leadership
earth-half. In this sense, he/it wrote to Sah Nsir'ud-Dln in
his/its Lawh-i sultn:
"It is not our wish to take over your kingdoms. Our regulation is to be
seized the hearts of the people and to possess. The eyes are Bahs on
her/it/them directional."38
Bah' has his/its claim also on the political leadership &
#31;ullh, at least in the theory, with it never aufgegeben39.
However, he/it was enough realist, in order to realize, that
he/it would be able to probably never reach this goal while
alive. Therefore, he/it transferred al the political power-claim
the construction - 'adl and gave this to aus40 with all
authorities of the world-reign.
38
Zit. in: The proclamation Bahd'u'llhs, S.20.
39
One considers that a separation of religion and politics is possible in the Bah'ismus
ohnehinnicht.
40
Vgl. S. 390 in this book. - This under quotation of the above quotation from the Lawh-i
& #11;sultn going out assertions of the Bah'i, her/its/their religion is completely
apolitical, durchdas becomes al religion-law and this the construction - 'adl
figurative power thoroughly widerlegt. Vgl. also Mufwadt, Kap.45,
Anm.3.
270
At place of an open confrontation with the governments, that

would go out to the disadvantage of the Bah'i anyway, one
now is striven for some odd cooperation. Loyalty is assured
of the Regierungen provided they grant the Bah'is-
mus freedom and are willing to pave the way (vgl) for his/its
theocracy. S. 161). The ultimate goal, namely the
Verwirklichung of the theokratischen world-reign,
remains unangefochten consequently, the tactic, in that
versucht becomes, alters the regents einzuspannen
directly for only itself into this intent. The kings therefore
become as "representatives of God on Earth" and call the
monarchy the ideal form of government (vgl). S. 134), is with
what to be taken into account, that the monarchic principle
underlies also the Mahdismus. The attitude of the Bah'i
therefore is one emphasized royalist and has her/its/their
inner reason for the refusal of the then republican revolution
of Persia and the republikanischen thought, that is the
Mahdiideal and the old-Persian imperialen tradition
entgegengesetzt diametrically, at all beforehand.
The outer reason of the monarchic attitude is to be sought in
the political scenery of that time. After the Ermordung
of Sah Nsir'ud-Dfn (1896) through the anarchist Mlrz
Muhammad Riz Kirmnl, a supporter of the
militanten Panislmisten and Reformist Gaml'ud-DIn
al-Af-gnl41, the country split into a royalist one and a
nationalistic camp. On the side of the nationalists
standen all those progressive strengths, that itself in
that of them, and the 'ulam of led Iranian revolution from
1905 to 1909 against the always more strongly growing one
British and rus-
41
Gaml'ud-D'm al-Afgnl (1839-1897) established 1893 an iranischen
panislmischen circle, that listened two Azall, that became inzwischen radical
freethinkers, as most prominent members, in the exile in Istanbul. The one was Mirz
Ag Hn Kirmnl, authors and editors of the Persian-language-y exile-newspaper Al-
Ahiar, "the star", vgl. S. 144), the other of the poet Saih Ahmad Rhr. - In his/its
standard-work God gehl past (S.337) names Sawq! Efendi (from 1921-1957
Oberhaupt of the Bah'F) al-Afgnt a "notorious enemy of the Baha'I-
Religion."
271
sischen influence and the incapable Qgrenregierung under

N-sir'ud-Dlns's puny successor Muzaffar'ud-Din Sah (1896-
1907) put. This broadly as mildly respectable Muzaffar'ud-
Din, that hated the former Bbl-massaker already as crown
prince, showed a konziliantere attitude as his/its
predecessors opposite the Bah'I. Hippolyte Dreyfus
berichtet42, that he/it assured protection against further
Ausschreitungen of saw on the occasion of a visit in
Paris of a bah'istischen delegation. The ugh enacted the
religion-freedom three times Edikte zugunsten after it,
she/it had to zurckziehen43 again under the pressure of the
si'itischen spiritual however every time. After all however the
prosecutions stopped after vehement riots against Bah'I and
Azali occurred Nsir'ud-Dlns nochmals in the context of
the assassination.
First the Persian revolution brought a new change,
nachdem known became, that the Bah'I supported the
throne and approved his/its concessionary-politics, that
caused, that eigentliche state-domains like mail-natures,
oil-concessions and the tobacco-monopoly fell completely into
foreign hands. The nationalists carried by the 'ulam accused
the Bah'I of the conspiracy with the yard, that admits it, that
the independence of the Iran was announced by the foreign
Einmischung completely in that the country
apportioned Russians (in the north) and British (in the south)
into two big Interessensphren, through what a
colonial-similar Abhngigkeit was created.
In the consequence, massive protests against the Bah'i
occurred again that degenerated again into vehement
confrontations in the years 1903 and 1905 and by name cruel
slaughter in Tabrlz and Yazd under the Bah'I
heraufbeschworen44.
j .. .
42
Le Bbisme et le Behaisme, p. 38.
43
D. Tisdall, Islam in Persia, p. 119.
44
N. Malcolm, Five Years in a Persian Town, p. 58.
272
From 'Akk from tried 'Abdul Bah in numerous

Sendschreiben, the Bah'I in Persia of the active
participation in the revolution abzuhalten45, in regard to
which he/it placed himself in opposition and therefore seized
party for the royalist side. In an appeal 'Abdul Bahs for the
believers, we read:
Be "sincere and obedient subjects of the royal
Thrones and mingle into the politics in no way.
Blow, thousand-once contraction! The Persians don't
recognize the value of this crowned head and don't leave
him/it the time, voluntary and to give just laws from46pure
will and to grant the belief and conscience-freedom."
Every political activity was strictly the Bah'I untersagt
consequently. It seems after it to be to a general pacification
of gekommen, and even Christian missionaries
confirmed the political restraint of the Bah'I in Persien47.
Demgegenber claimed the opponents from the
nationalistic camp, 'Abdul Bah conspired against her/it/them
in that he/it communicated with the Russian and British
Diplomatie from 'Akk from, this itself intensively into
the inner Angelegenheiten Iran einmischten48.
Moreover, he/it instructed the leading Bah'I in Tihrn and
Tabrlz, for him/it in the year 1907 of enthroned (and 1909
already again put) Muhammad Ali of seeing party to
ergreifen49. And further is in the old Bblhochburg Nayrlz
and in Luristn of the Ba-
ts Vgl.
INC. Browne, The Persian revolution of 1905-1909, p.425ff; Revue you moons
Musulman, dec. 1906, p. 200.
46
Revue you moons Musulman, a.a.O.; Mr.-Romans, that Bbl-Beh'l S.I54. -
'AbdulBah seems renewed about the price of the loyalty here to haggle
on the concession of the Glaubensfreiheit. The Einberug of this
concern in 'Abdul Bahs appeal patindes not properly to the matter, because
the Persian revolution was no religious fight, & #11;sondern a such one for political,
social and economic reforms.
47
Vgl. Missionary Review ofthe World, 1909, p.775ff.
48
Vgl. Revue you moons Musulman, oct. 1909, p. 340.
49
After statements this Miss. Rev. ofthe World (1910) p. 730) 'Abdul
BahMuhammad Ali Sah prophesied a long and happy reign, that came to a
swift end because of seinerheftigen opposition to the constitution and the
influence of the maglis (Volksvertretung) on the government, however.
273
h'I preparations been made for a civil war against the

siegreichen Konstitutionalisten, that stripped him/it of
all power saw. Also a certain Muhammad Hasan Qazvlnl,
that faced neutrally the Bah'I until then, shares will50 the
same accusations incidentally. Statement therefore stands
against statement here once again what an objective
clarification of the situation impedes. However, fact is that the
Bah'T stood on the side of the royalists, while the Azall for
the victorious nationalists and Konstitutionalisten party
ergriffen51.
However, the royalist attitude of the Bah'I is not only in the
Mahdiideal and in the old-Persian Imperialdoktrin
verankert but has her/its/their reason also for the
refusal of the clerical leadership as well as the xenophobia
of the nationalists and consequently in the approval of the
anticlericalism and this economically like politically fatal
stranger-politics of the Qgrenregimes. It is on this occasion
reminded that years before tried already Mulla Husain Busrya,
the then Growesir of the empire, Hggi Mirz qsi vgl
to win for the Bbismus, in that he/it presented this as a natural
Bundesgenossen in the fight against the influence of the
si'itischen clergy. S.61f. Actually Hggi Mirz qsi was an
enemy of the clergy, however the backing of the 'ulam of the
wide population was too strong, as that an alliance with the
Bbi could have been arrived. Also Muzaf-far'ud-Dln Sah,
that sympathized secretly with the Bah'I, could not get
involved with them in view of the unbroken power of the
'ulam, even if lain him/it at it his/its mochte52.
50
Vgl. Revue you moons Musulman, oct. 1909, p. 339.
51
Mr.-Romans, that Bbl-Beh'l, S. 155; I.Goldziher, lectures about the Islam, &
#11;S .279.
52
Also Muhammad Riz Sah (1941-1979) sympathized with the Bah'I, to which he/it -
imGegensatz to his/its predecessors - transferred even high offices in politics,
military and Verwaltung. To the whole vgl. S. 395 in this book.
274
In the nurses there was nevertheless a certain

bereinstimmung between the Pfauenthron and the
Bah'l, however. So, 'Abdul Bah saw from the in the time
of-expels practice of his/its father to criticize the yard
because of his/its indescribable mismanagement and waste,
fully from. A measurement unbearable for the country, at
what the progressively nationalistic revolution finally caught
fire, had reached the luxury of the yard and the
Miregierung on that occasion exactly under
Muzaffar'ud-Din.
Since in principle therefore the Bah'l every form of
Gewaltanwendung and also the revolution rejecting
gegenberstanden and - stands (what didn't she/it
prevent meanwhile from conspiring secretly with the yard),
she let the government the corrupt politics happen and even
still supported these with the obligation that
unbedingter is every government, same which type, to
achieve obedience. This principle is valid also still today,
why the Bah'i the membership in a political organization
and the active activity of the Politik at all forbidden is.
Also Bah' is into this context - ullhs, to bring principle, that
the granting of civil freedoms (and therefore also the
republic) leads only to disorder and confusion (vgl). S.233f:
"True freedom consists of the subjugation of the human
being under my order, so little it her/it/them also may
comprehend... The freedom, that is of use to you, finds
only in complete servitude for her under God, the eternal
truth. Whoever cost her/its/their sweetness will spurn it,
she/it against all the reign the earth and heavens
einzutauschen."53
The thought of the personal opinion-formation (igtihd) and
the free will-rally, the Liberum arbitrium, is negated
consistently. So, also the bah'istische postulate of the "free
truth-search" (vgl) thinks. S.267, merely the own religion-
election, not however the free religion-practice and this
r Bh'ullh, head-harvest, CLIX.
275
absolute reciting of own belief-opinions. Hermann

Roman is to be therefore agreed, if schreibt54 he/it:
"We come gebundenen religion dogmatically upon
the contrast of this to the free appearance of her/its/their
ideas, that we perceived already in the reluctance of the
Bbl at the Sfismus, here on the other hand. The Bah'I
of the present revolution in Persien55 should go against
in the last reason therefore just because she/it was
removed her/its/their prophet and her/its/their matter
over the head. Without the Gehorsam against the
Imm Mahdl in his/its spiritual appearance in Bah'ullh,
all the good work is useless and reprehensible, in fact
ever nearer it the own intentions stands, the more. The
democracy is her/its/their nature after a theocracy as
she/it wants the Bah'ismus, just as antithetically as the
ahistorical mysticism."
Further, Roman establishes that therefore the
prestige of the Bah'I in Persia rather than gone
back climbed, and schreibt56:
"In view of the distress of the country from on the part of
the Russians and Englishmen, who become ever more
unbearable since the agreement of the two powers in the
year 1907, must feel it as high treason the country,
wenn'Abbs Efendl ('Abdul Bah) von'Akk from with
the foreign ministries and the agent of these powers in
Persia themselves diplomatically runs."57
The question, in what way gereiche a Sich-Durchsetzen of
the Bah'i in Persien58 to the welfare the country, was
open consequently, and even the Bah'I59, the European
Diplomatie60, the irni-
54
The Babi-Beh'i, S.157f.
s5 Roman's writing dates from the year 1911.
56
The Bbl-Beh'i, S. 158.
57
This emphasizes, good agreement with the Russians remained away also after the
kommunistischenRevolution over years. Equally well shaped also
dieBeziehungen her/its/their climax for itself to the British (especially after
Palestine's taking) and erreichten in the Adelung 'Abdul Bahs in the year
1920.
58
Admittedly no more what at that time for likely, but not even for
gnzlichausgeschlossen was held.
59
M. MR. Phelps, Life and Teachings, p. X.
60
M. MR. Phelps, a. a. O.
276
see correspondent that of "Time "61 and INC. Browne62

rechneten in this case with the intolerance of the Bah'I
specifically against them/her/it Muslim and the sntischen
clergy, against the Sfi, SaihI and Azall. So, Professor
especially has Browne his/its frhere opinion that for
the better gereiche63 a victory of the Bah'I Persia, altered and
now doubted that really sei64 for the hard-tested country a
such one an advance.
61
The Time of the 18.3.1909. Vgl. Church Review, 1909, p.313.
62
M. MR. Phelps, a. a. O., p. X and
XIX.
61
M.H. Phelps, a.a.O., p.XIX.
64
INC. Browne, in Hastings EnRE, p., 307. - To the whole vgl. also MR. Romans,
that Bb'i-Beh'l, S. 158.
277
8. The "iron age" of the Sawql Efendi
With the death 'Abdul Bahs at the 28. November 1921 began a
completely new section in the history of the Bah'ismus.
Vorbei was the prophetic and apostolic epoch. The
"shaping age", in which it was valid, followed the
"heroischen" age that to put into action from
Bah'ullh and 'Abdul Bah of placed Richtlinien.
Now, the stage of the dogmatization and the systematizing
order of the new religion began. The transition of the
original, direct relationship of the community didn't happen
Bah'ullh und'Abdul Bah for itself on that occasion at the
central main-shapes to an after-prophetic "church-institution"
in a process left the geschichtlichen coincidence. The
structures of the future order were drawn exactly already by
Bah'ullh in the Kitb al-Aqdas and in numerous other
writing. So, the Bah'itum was saved at least in the theory
from a dispute about the rightful succession and the after-
prophetic Organisation. Nevertheless it could not stay
away at the crucial moment that it came exactly in this
question about vehement confrontations, that the community
and the entire family of the prophet spalteten. As you
know it was Bah'ullhs about the weighty question after the
death whether the revelation is only finished or proclaims
itself further in 'Abdul Bah, the designated successor.
'Abdul Bah, that held this view and insisted on his/its
prophetic size, lost his/its younger half-brother Mirz
Muhammad'All this Streitfrage temporarily,
durchzusetzen (vgl) finally was able, however. S.
193ff. The held conflict extremely bitter between the two
brothers tore deep wounds, that not
278
Will and will Abdul Bahs
healed more. Her/its/their painful aftereffects appear the

Bah'itum of virtually immanent fear and the constant
warning of the "enemies of God's" matter in her/it until on the
present-day day. This fear of inner Zersetzung should
turn into a permanent nature-characteristic of the
Gemeinschaft. She/it appears 'Abdul Bahs for itself in
the estate beforehand and in the entire newer literature of the
Bah'I, that almost fully auseinandersetzt itself with the
inner-common consolidation and the question of leadership
and authority.
The succession-dispute broke out after the death of the
prophet should recur also after the death of 'Abdul Bahs,
albeit under other omens. Also here, he/it only asserted itself
to the Nachfolger'Abdul Bahs Ernannte, Sawqi Efendi,
however the again originated innergemeinschaftliche
discord the Bah'itum could not be gotten rid of until today
and could be incriminated additionally.
Will and will 'Abdul Bahs

The succession-regulation about 'Abdul Bah out, as she/it is
anchored namentlich in the Kitb al-Aqdas, the
creation of this sees mention already several times "houses of
the Gerechtigkeit" before (Buyt al - 'adl). These staffs,
that follow from the election of the community, are the spiritual
ones and administrativen bodies of the community.
You/they consist of nine or more members provided this
necessarily appears. The creation of these houses of the
justice means a departure of the relationship at a post-
prophetic Zentralgestalt the new theokratischen order
as the bearers to chosen collective bodies. However it
generally should not come! 'Abdul Bah left a will (usually
"will and will" named), in which he/it the already established
succession-regulation his
279
The "iron age" of the Sawql Efend!
The leadership of the community changed father and

transferred again at an individual, the first 24-year old Sawql
Efendl Rabbani.
Sawql Efendl1 became at the 27. Ramadan 1314 (l.)March
1897, in 'Akk born. He/it was the eldest son of Ziy'Iya
Hnum, the oldest daughter 'Abdul Bahs. His/its father,
Mirz Hdl Slrzl, is supposed to have a relative of the
Hazrat-i Bb, even if no direct descendant, since Bbs died
single child early.
In the will and Testament'Abdul Bahs, Sawql is used (vall-i
& #11;amr' ullh) Efendl mitfolgenden words to the
first "guardian of God's" matter: ;.
"After the home-walk this injustice of suffering ('Abdul Bah)
mssen the agsn (branches), the afnn (branches) 2 of the
sacred lotus-tree, the hands of the matter Gottes3 and the lovers of the
Abh-Schnheit (Bah'ullh) itself Sawql Efendl turns, the youthful
branch, that hervorgegangen from the two consecrated and
sacred lotus-trees, the fruit, that originated from the union of the two
offspring of the sacred tree, because he/it is God's sign, the chosen
branch, the guardian of God's matter, this, that itself all branches,
branches and hands of God's matter and being (Bah'ullhs)
Geliebten must turn. He/it is the declarer of God's words, and
the first-born of his/its immediate descendants becomes folgen
on him/it."4
With a guardian's nomination, he/it was restricted largely
the authority and function-force perforce in originating
understood local district councils world-wide. It becomes
the further one these bodies - on the other hand entge-
1
The Bah'T write the name Sawql Efendis contrary to her/it in all otherwise,
transcription of Persian-Arabic names and concepts would use her/its/their
Schriften Shoghi Effendi in the anglisierten spelling.
2
Agsn and afnn are names for the relatives Bah'ullhs as well as Hazrat-i &
#11;Bbs.
3
"Hands of God's" matter = (aydi-i amr'ullh) Tite \ for four still while alive Bah' &
#31;ullhs started deserving believers, that anvertrautwurde the support of
the teachings.
4
Will and will, S.24f.
280
towards the regulations Bah'ullhs - a most upper

Weltinstanz, the "universal" or "international house of
the Gerechtigkeit", Bait al - 'adl-i a 'zamj, offered and
nominated to his/its lifelong head the guardian:
"And what the (international) house of the justice, that
prescribes God as the source of all the good and freed
from all the error, now involves, so it must be chosen by
general election, that is through the believers...
Everything must refer to this body. She/it issues all
ordinances and disposals, that are not to be found
expressly in the sacred text (= Kitb al-Aqdas). Through
this body, all difficult problems are to be solved, and the
guardian of God's matter is sanctified head and the
accentuated lifelong member of this body for
her/it/them."5
We have to do it with double Infallibilitt here: the guardian's
absoluten infallibility and the collective
Unfehlbarkeit (not the individual members) of the Bait
al - 'adl. In these two institutions, an amalgamation of the
leadership-principles of the two big directions happens in the
Islam: the si'itischen Imm in the guardian on the one hand
and the sunnitischen igma (Consensus of the
community) in the Bait al - 'adl on the other hand.
The obedience-duty towards guardian and Bait al - 'adl is for
all binds, because both stand
"under the umbrella of the not-wandering leadership of
his/its holiness of the exalted (Bah'ullh). What they
decide, is from God. God didn't obey whoever obeys
neither him/it (the guardian) nor them (the members of
the house of the justice), who itself against him/it, and
that protests, protested against God, who
entgegenstellt itself him/it, placed itself against
God, whoever fights her/it/them fought God, whoever
fights with him/it fought with God, verneint who
him/it, God negated, whoever questions him/it
questioned God, whoever deviates from him/it,
separates or averts, deviated from God in
Wahrheit and has itself separately from God and
abgewendet. God's fury likes, being grim
indignation and being penalty
5
Will and will, S.28.
281
The "iron age" of the Sawqi Efendl
weigh on him/it! It becomes the heroic party through the

obedience against him/it, that is the guardian of the
matter, impregnable and certainly remains. It is
incumbent on the members of the house of the justice, all
the agsn, afnn and the hands of God's matter to prove
the guardian of God's matter obedience, devotion and
subordination, to turn to him/it and to be modest before
him/it. Who widersetzt itself him/it, maintained
itself him/it opposed one."6
The Testament'Abdul Bahs, Sawqi Efendls
becomes most upper priority granted in view of the
weighty nomination to the guardian of the
association under all writing of the Bah'i. It is the
most important writing at all in the present-day
Bah'itum and comes unequivocally before the Kitb
al-Aqdas (withheld this the Glubigen anyway
and is withheld) and all other writing of the prophet
in his/its Signifikanz. The priority of the
letztwilligen disposal 'Abdul Bahs opposite
the Kitb al-Aqdas becomes from Sawqi Efendl like
follows accentuated:
"In that Bah'ullh left certain issues unmentioned and
unadjusted in his/its book of the laws, he/it seems a gap
on purpose to have left plan of the Bah'I-Sendung in
general, that was executed by the unambiguous
conditions of the will of the master ('Abdul Bah)."7
Rhlya Hnum, the guardian's wife, seconds
her/its/their spouse's statement with the hint:
"In various sense, the will of the Meisters
completes and supplements the book Aqdas. 'Abdul
Bah... fill also a remarkable gap in that powerful book
of the laws (Aqdas), a gap, that each intelligent
commentator of this document immediately must
notice... The will 'Abdul Bahs... fill this obvious gap
left by Bah'ullh."8
The Kitb al-Aqdas, the most sacred book, that
stands the Missionspropaganda in the west in
the way anyway, becomes consequently as
6
7
World order of Bah'ullh, p.4.
8
Rhiyyih Khnum, the first twenty-five years of the guardian-hood, S. 4.
282
"incompletely" and "incomplete" aside put and through the

"complete" Willen'Abdul Bahs virtually substituiert9.
For Sawqi Efendi is
"' Abdul Bahs will and will being biggest bequest at the
posterity, his/its spirit's shiniest radiation "l0. "Only
future generations can comprehend the value and the
meaning, that are interconnected with this divine
masterpiece, that drafted the hand of the master-builder
of the world for the union and the triumph of the world-
wide belief of Bah'ullh.""
The same high-estimate and enthusiasm for this
"unsterbliche document "12 divides also the later "hand
of God's" matter, David Hofman, who writes:
"The more frequently one reads the will and will, all
the more, one is impressed and rapturous from his/its
artistic ones and sthetischen qualities."13
The life's work of 'Abdul Bahs has his/its "shiny
conclusion" gefunden in his/its will in incomparable
manner. It outlines the "administrative order" of the
Gemeinschaft14, that will finally lead "l5 to the
reason of "the future Bah'T-Weltstaates in the golden age.
Therefore, the estate of the "master" is the "charter of the
new world-order "16 for the Bah'I, that "Bill of Rights of
the entire mankind in "17. But besides the fact that it
9
'Abdul Bah even seems to other opinion here to be been. He/it said accentuating the
Bedeutung and wholeness of the book Aqdas: "Bah'ullh didn't leave anything
unsaid, he/it explained everything. He/it doesn't have any room for something, that
would be to be said henceforth", left Peace, p., Promulgation of universal
remaining 451f. God gehl past, S. 371. World order of Bahau'llh, p.8.
12
3
David Hofman, Commentary, p. 29.
4
Vgl. Will and will, foreword, S. 15.
6
Will and will, foreword, S. 15.
7
David Hofman, Commentary, p.29.
283
The "iron age" of the Sawql Efendl
Sawql Efendl to the omnipotenten and infallible head of the

community ordered that it doesn't contain anything, which
would be weltbezogen somehow. The forceful and
caustic warnings of the "Feinden of God's" matter claim
the content's far largest part - a characteristic, that runs like a
red thread through the entire literature of the Bah'T. These
enemies, named "alliance-breakers", are according to the
words of the will
"repulsive, despicable and disgusting slanderers of
abgefeimter untruthfulness, sinners, stupid
people, doubters, with deceitfulness crafty, wild lions,
tearing wolves and blutdrstige Tiere."
Such vulgar omissions, that attributed the one "artistic and
aesthetic feature", was others a Skandalon on the other hand.
A late inner-common discord developed, a new division was
imminent! But the stone of the impulse was not even the
pompous and impolite language of the will but the fact
primarily that it an individual to the absolute one and
unfehlbaren head of the community erkor, dieweil the
Kitb al-Aqdas the leader-role the collective Buyt al -
'adlzuschrieb. Again, new and not less vehement
Auseinandersetzungen, that cleft the believers and is to
be foreseen their Ausgang not yet, occurred.
The Gottesbndnis
1. The nature of the alliance

The old-will-like thought of the association (hebr) is the
question of the relationship of the divine to the human being in
the Bah'itum. rns = is founded, at the base. The actual
correlation between creators and creation happens in him/it.
284
The Gottesbndnis
Since absolutely transcendentally God and each access is

obstructed to his/its most inner nature, pure mercy-offering is
this association of God with the people (mltq). He/it is the
divine Heilsabsicht as an unalterable promise at the
Menschheit. Also the obligation of the human being to
the action and to the Gehorsam to his/its will stands
however this action and promises of God by the side. God
reveals himself the human being and gives them his/its intent (=
law) bekannt. Because the relationship can be God-
human being no immediate one, since would run counter this
of God's absolute otherworldly-ness and Erhabenheit,
the divine Willenskundgebung happens by means of
the prophets, the deity's "complete mirrors." You/they are
God's advocates on Earth and full-pickpockets of the divine
resolution. The alliance therefore reaches first and only in the
middle-ship of the prophets or more apparently to his/its effect:
Certainly "know that the invisible can reveal essence the
human being being on no manner. He/it is and since ever
was exalted infinite over everything, which described or
can be perceived... He/it, that is hidden all-in the time of
the human-eyes, can never be recognized that it then is
more apparent through being."18
The quintessence of the alliance therefore is the message
revealed through the Propheten, that
niederschlgt itself in book and law.
2. Viererlei alliances '
The Bah'i classify the concept of the Gottesbundes in four

Kategorien. The first alliance is the one of the Hazrat-i
Bb. It does itself kund in the Bayn and is considered
Bah'ullhs initial stage to the even bigger alliance. The second
alliance is the Bah'ullhs, named the "big and Urewige
18
Bah'ullh, zit. in: Bah'i World Faith, p.20f. Proof of H.Grossmann, God's
alliance against the revelation-religion, S. 6.
285
Alliance." It is "a time period of at least

fnfhunderttausend Jahren&lt for Bahs
berufen, itself & gt;ber after the explanations of
'Abdul; to stretch "19. The third alliance is Bah'ullhs the
"smaller alliance" with his/its supporters. It finds his/its
reason Bah'ullhs (Kitb al - 'ahd) in the estate, wo'Abdul
Bah to the "center" of this association erhoben
becomes. His/its appeal to the "center of the
Bndnisses" is worth the Bah'I as the most important
bequest of her/its/their prophet at the posterity. 'Abdul Bah
consider her/it/them the guarantor of the new
"Weltordnung" well-founded by Bah'ullh, who will be
freely from divisions and doubts.
"Since claimed big deviations and disagreements of the
creeds bestanden and everyone, that another
opinion had, that she/it is a divine intuition, through the
whole past through holiness wanted Bah'ullh being that
there should be no reason for difference more under the
Bah'I. Therefore, he/it wrote the book of his/its
Bndnisses (= Kitb al - 'ahd) with his/its own
feather, itself at being relationship and all people of the
world turning with the words: & gt;Wahrlich, I
nominated one, which is the center of my alliance. All
must obey him/it (Abdul Bah), all must turn to him/it.
He/it is the declarer of Meines book (Aqdas) and from my
goal unterrichtet. He/it says whatever, is right,
because he/it really knows the wording of my book.
There is not any other besides him/it, that knows my
book!&lt";20
The fourth alliance is the one 'Abdul Bahs with the
Glubigen, that has Sawql Efendls his/its parties in the
nomination to the "guardian" of the association. 'Abdul Bahs
will give him/it the same infallibility and complete
Oberherrschaft, that were already the "master"
particular before, in the will. The guardian is God's" "loved
sign on Earth; his/its bidding is own will God's bidding and
his/its will of God. The will of 'Abdul Bahs is this Bun the
Besiegelung-
19
MR. Bulk-man, God's alliance, S. 54.
20
Promulgation of universal Peace. Talc's by Abdu 'I-Bahd in the university-Ted States.
286
The Gottesbndnis
this, that is competent to still guarantee the Einheit of

the Gottessache "in the steadfast obedience, "21. The
dogmatic relationship is purpose and sense of the association
Bah'ullhs with the believers at charismatic
Fhrerfiguren and at the existing religion-law
consequently. The Bndnisgedanke is the BahT
constitutive fact-principle of her/its/their Glaubens. The
"salvation" of the human being consists more godlike of the
Anerkenntnis alone, because with absolute infallibility
and authority of equipped personalities as well as in the
Annahme of the revealed law whose platform the
Bndnis is. Current should be prevented each anti-
grandma-tables with it and should be discarded gratia the
principle as inadequate from solafide and sola.
3. The protection of the alliance
The warnings and precautions about the protection of the

belief against the "enemies of God's" matter claim a notably
wide area in the writing of the Bah'I, that
sogenannten "alliance-breakers in "22. The fear of
inner Zersetzung and refractoriness against guardians
and dogmatism probably is the at present most outstanding
characteristic of this "Einheitsreligion." On this occasion
however, it is noteworthy that all Schutzvorkehrungen
strive not to protect the purity of the specifically religious and
ethical teaching-contents but only the maintenance of the
organizational unity to the Inhalt haben23. The not-
compliance of religious rules, like
21
H.Grossmann, God's alliance, S. 38.
11
The Arabic name is nagas what "refuse" means. In the Srismus, nagas is the designation
for the unbelievers (polytheists).
!!
This findings is conceded also by Bah'iseite. So, Udo writes S. shepherds (bases)
34): "At and for itself, Bah&#31 leaves itself every not-compliance of the laws; 'ullhs
as break of the association closed by him/it marks. The Bah'I understand by the
concept [the alliance-break] however not the disobedience to the gttliche law but
only the rebellion against the order placed by God, insbesondere the injury
der'Abdul Bah and the guardian of lent authority."
287
The "iron age" of the Sawql Efendi
Contravene against the prohibition, niece-contents of the duty-

prayers and the Lent or even the further affiliation with
another religion-community with converts, is, at least until
into the present, no offense against the sense of the alliance-
break. How already demonstrated repeatedly, the religion-law
becomes, as far as in a civilian manner it specifically religious
teachings, uere cult-actions as well as certain - and
constitutional law-like regulations, skipped geflissentlich,
contains since the Bah'ifhrung of his/its impracticability is
quite aware. The obligation to unbedingtem and uncritical
obedience towards the management is in contrast all the
konsequenter and doesn't tolerate any not deviating.
Whoever ignores organizational mandates or the infallibility
of the "divine Institutionen", d. h. Guardian-hood and
construction al - 'adl, questions or even denies, is covered with
the ban. The fear of hostile infiltration and apostasy, which
doesn't surprise, is after-exactly notorious if one makes the
anarchistic conditions clear within the community since the
beginnings of the Bblra. The history of the Bbismus /
Bah'ismus is a such one of the continuous fight for the
religious Vormachtstellung, the personal power-
disputes, intrigues and atrocities. However, this doesn't
prevent the Bah'i from it to represent her/its/their religion
as a such one, that escaped as single in the world of the
Aufspaltung and sect-formation and will escape also in
future. So, Sawql Efendi writes:
"It must be noticed that the administration-order [=
guardian-hood and construction al - 'ad [\, that with this
historic document [= will 'Abdul Bahs] was created, by
virtue of her/its/their origin and in her/its/their peculiarity
in the religion-history of the world only stands there. It
can be said with full certainty that no prophet before
Bah' - ullh... in decisive transcript something, that
would be to be compared with the administration-order,
fixed that the authorized Ausleger ['Abdul Bah]
the teachings Bah'ullhs created. By virtue of the
administration-rules, that her/its/their originator shaped,
the facilities, that he/it created, and the right of the
interpretation, that he/it awarded her/its/their guardian,
must and becomes this order the belief, that she/it
288
The Gottesbndnis
originate, before divisions protects in a manner, as it

applied with keiner of former religion."24
Actually however, the community apportioned already in
six Richtungen already in the first hundred years of
her/its/their Bestehens25, as veranschaulicht this
following scheme:
BBISMUSS
- Qurrat'ul - 'Ayn near group26

- Kull-i say'i27
- Azallya '
BAH'ISMUS
- Supporters of the Mirz Muhammad

'Ali28
- Free Bah'i29
Of course, the Bah'i of this differentiation can't

folgen. The Bah'ismus is not the product of a
Spaltung of the Bbismus for her/it/them but is the
"Vorstufe" or a type "Pioneer" of the own religion
merely more final. Haz-rat-i Bb admittedly consider
her/it/them a religion-donating Propheten; nevertheless,
however, he/it was only Bah'ullhs "herald", (mubassir) just
like Johannes' the Baptist of Jesus' pioneers was. And Subh-i
Azal don't acknowledge her/it/them as the successor
designated by Hazrat-i Bb. He/it missed it, itself the new
revelation, to connect Bah'ullhs. He/it is he/it
" Gon passes by, S.372.
25
The Bah'ismus dates, his/its formation incorrect-proves at the beginning of the
Bbismus in the year 1844 back.
26
Vgl. S. 101.
27
Vgl. S. 129.
28
Vgl. S. 193-196.
29
Vgl. S. I86f, 293, 377ff.
289
first "traitors" at the new Gottessache, the first

"Schismatiker", albeit demonstrably the division on on
the part of the Bah'ullh lain hat30. And finally they don't
acknowledge any free-thinking direction either, the lived
religiosity of the dogmatischen relationship at a
"infallible" organization voranstellt and these in
her/its/their present form ablehnt31. For the
"institutionellen" Bah'ismus32 - him/it one in
consideration of the guardian's central power Sawqi Efendl
recently also the name "Sawqismus" zulegte33 - there simply
is only an indivisible community: namely this of the
Gottesvolkes standing in the alliance, that accepts the
organizational Einrichtungen as God-prescribed.
Whoever doesn't follow this principle excludes ipso facto
from the Gerneinschaft and is viewed no more than Bah'I.
Consequently, every splitting or Sektenbildung appear
excluded for the "sawqitischen" Bah'I a priori.
That nevertheless so intensively the bah'istischen writing itself
since the era of the Sawqi EfendT with the matter of apostasy,
d. h. employs the "alliance-break", makes obvious, that
however, the organization is not so certain her/its/their
inviolability in Haifa, as they believe itself wants to do. That of
so much praised unit of the believer stands in glaring
contradiction by the impolite damnations of the
"Bndnisbrecher" anyway as they are to be especially
recorded in the will of 'Abdul Bahs. Also the Bah'Itum is
in one in no way
30
In contrast, the known Bbichronist A.L wanted. M. Nicola (vgl). S. 26)
diehistorische priority Subh-i Azals denied not sees (Nicola, Le Bevn
Arabe, & #11;P -52).
31
The anti-grandma-tables arisen with the beginning of the guardian-hood current
liberaler Bah'I quite reminds Bah' at even-such tendencies already
while alive - & #11;ullhs (vgl). S. 186f.
n It is quite right to then call the official "church" of the Bah'i "Institutionalismus" as orthodoxy, since, in refusal of the religion-law, in the
theologischen sense not from a such one can be spoken.
11
Hermann Zimmer, sees S. 295) used the concept Sawqismus (Shog-hismus) for the
first time. A demarcation - not only in the terminology - will suggest in future all the
more as the separation between the "Institutionalisten" and liberal currents becomes
ever more conspicuous.
290
The Gottesbndnis
monolithic block, as which it acts. The protest against the

prfixierte power-theology and the primacy of the
bloen claim fell silent no more since the schism of the
Mlrz Muhammad 'Ali and led zwischen of the
following Sawql Efendis and liberal Strmungen, that
understood the Bah'ismus - in misjudgment of his/its true
nature-shape - merely as a berkonfessionelle
Glaubensbewegung, to vehement confrontations
particularly under the guardian's Rigorismus wanted to know.
However extremely geschickte protection-precautions
and the hard reaching through of the guardian and his/its
succession-organization, to stop an open confrontation with
the "liberals" largely until into the present, was able. A
dialogue is impossible, because every traffic with the
"alliance-breakers" is strictly forbidden. You/they are lepers
"mentally in "34, and "every contact with them causes
immediate infection and death." Therefore, they must be
avoided completely:
"Strain yourselves on the extreme things in order to
guard you even because Satan appears in all possible
garments and sneaks as long as along completely at
everyone after his/its personal disposition, until he/it
even becomes like him/it (Satan)... Be warned through
these remarks and avoid everything, which comes from
the godless... It is the biggest disparagement to leave
God's shadow and to enter Satan's shadow."35
In dim colors, it is imagined the harmfulness and
common-danger-like-ness of the "alliance-
breakers":
"God's sheep must protect from the gluttonous wolves, the
light of God's matter must shielded before unfavorable
winds with one protection-glass, that small birds will
guard before the robbery-birds. Blooming roses should
save from the outstretched hand of the
Ungerechtigkeit, and God's lambs are protected
from the sharp claws of greedy animals."36
34
Abdul Bah, star ofthe west vol. XIII, p.25.
35
'Abdul Bah, a.a.O., p.20, 22.
56
Abdul Bah, zit. in: Bah'i WorldFaith, p.357f.
291
"The instigators to the rebellion are in some countries

moves and active with day and night and commits big
injustice. Like wolves, they lie on the balmier things...;
Bloodhounds are in the hunting-grounds of divine unit
on the track of the gazelles... No day, at which some
men don't seize the flag of the outrage and encourage
to entering the arena of the dissonance, passes. At
every time, the ugly adder uses her/its/their fangs and
spreads her/its/their tdliches poison... Smoothly
and these snakes are devious, that instigator of the evil,
craftily her/its/their craftiness and guile. Be on your hat
and always be watchful!... Practice biggest attentiveness
and be on the hat day and night that the tyrant doesn't
inflict you any sorrow... Outside they are like lambs,
they are tearing wolves however interior; sweetly in
words, but with a heart of fully deadly poison!"37
"Bah'ullh prohibited the sincere and loyal friends in all
his/its writing and letters, with the violators of the
alliance... to meet or to run and was called her/it/them
not to approach them, because her/its/their breath
immediately is the poison of the snake, that kills on the
place... In the sacred writing of his/its holiness of
Bah'ullh, the Bndnisbrecher are damned at at
least thousand places and are sentenced..."38
Therefore, endurance is most upper law in the
alliance. It istdaher .
"... one of the most important and most essential basic
ideas of the Gottessache, that we avoid the alliance-
breakers, since they destroy the Gottessache completely,
fully being law exterminates and all seitherigen
efforts worthless wants to do "39.
31
Abdul Bah, guarded the Gottessache. Last Haupttablet at the believers in east and west.
Zit. in: Sun of the truth, June 1922, S.5Of and 1932, S.llOf.
38
'Abdul Bah, zit. in: Bah'i WorldFaith, p.429fT.
39
'Abdul Bah, will and will, S. 33.-The reproach of the destruction of the
Gesetzesnimmt itself somewhat strangely from, since beforehand this the
"Institutionalisten" selbsttrifft.
292
Controversial will and opposition
towards the guardian
The glaring and insurmountable change of her/it broadly as
tolerant and circumspect classified era 'Abdul Bahs (1892-
1921) to the rigorous reign of the guardian of Sawqi Efendl
gave the Bah'ismus a new schism and a strike completely
deviant from the past. The belief found "master" 'Abdul Bah
watched under the allseits much sympathy and a
certain spread also in the west. 'Abdul Bah refrained largely
from the Propagierung of the Absolutheitsund of
exclusivity-claim, so logically put from his/its father still, on
that occasion and presented the Bah'ismus - under disregard
of the dogmatic Bestimmungen of the Kitb al-Aqdas -,
as a "ecumenical Glaubensbewegung", that the
fraternization of all religions wrote on the flags. Therefore,
he/it gave up the general proclamation and application the
from the Propheten of donated religion-law, albeit he/it
held this the fidelity in the principle. 'Abdul Bah probably
suspected that the laws of the Kitb al-Aqdas would push in
the west on considerable Widerstand and would be
the belief-spread in the Abendland not exactly
gainful. So, the normativen Observanzreligion turned
gradually into a "movement" open after all sides, a type
"berreligion." Under this new disguise, the Bah'Itum was
carried into the abendlndischen society and found out
a happy connection with the ideals of the humanism and the
christlichen individual-ethics there. It was the actual
prime of the Bah'ismus!
This freethinking attitude - on which the liberal Bah'I refer
today - should find out 'Abdul Bahs a radical rebuff after
the death! Sawqi Efend! the Gemeinschaft led back
again into the unity of the dogmatic relationship at the
religion-law, although also he/it in the interest
293
the mission-propaganda paradoxically at the announcement of

the same abstained. The guardian wanted realize merely the
erection of the organisatorischen structures of the
bah'istischen theocracy sees. The religious ones, in a civilian
manner - and strafrechtlichen regulations of the Kitb
al-Aqdas remained largely taboo also under him/it.
No Geringerer placed the landmark for this
development as 'Abdul Bah itself meanwhile that ordered to
the infallible "guardian of the association" in his/its will and
Testament Sawql Efendl, Bah'ullhs great-
grandchildren, and him/it all authorities and the unlimited
sovereignty over the faithful verlieh.
What were the reasons for this nomination that seemed not to
actually correspond to the Charakter of the "master" and
moreover the unambiguous regulation of the Kitb al-Aqdas
berging, the leadership after what after the Tod'Abdul
Bahs at the collective Buyt al - 'adl should have changed? In
the time of his/its life, 'Abdul Bah never has accentuated
gewhlten institutions publicly and officially
gesprochen but repeatedly the meaning of this from a
later singles-reign and from a "guardian" from the people. The
nomination of the damals first 24-year old and broadly
as shy Sawql Efendl marked to the "guardian" therefore
worked particularly in persischen circles, that were
close 'Abdul Bah, disconcerting and caused general
helplessness. As then Abdul Bahs over years
hinauszgerte and itself itself the announcement of the
estate the guardian on inquiries each Stellungnahme
withdrew, the suspicion arose that this document could be a
forgery. 'Abdul Bah died of the 28. November 1921 in
Haifa. Sawql Efendl was at this time in England where he/it
studied in Oxford. The estate of the "master" was therefore
opened in Abwesenheit Sawql Efendis and was read.
With the Bekanntgabe of the content, it was service
however so long until Sawql Efendl would come back from
Oxford. This became
294
Controversial will and opposition towards the guardian
U
telegraphically asked to the homecoming from Haifa,
however he/it came stab weeks later (January 1922) after
Palestine although the track and ship-trip would have taken
over Triest and Iskandarlya of no two weeks in claim. Why
Sawqi Efend left! apply so much time? Hermann Zimmer,
gives. 1904), a liberal Bah'I from the Zeit'Abdul Bahs, that
tried to substantiate the thesis of a "phony" will on the basis of
frherer examinations of the American Ruth of White
wissenschaftlich, is the conviction that Sawqi Efendl - in
knowledge of the real disposals Abdul Bahs - still changed
the will in Oxford therefore falsified and itself even to his/its
main-beneficiary machte.
After his/its return as Haifa of translated Sawqi Efendl the will
to the English alone, although he/it is the central figure of this
estate and general Gepflogenheiten correspond not
exactly, that a such document translates without Zuzug
and examination through a neutral third-person of the
beneficiary itself and wird40 publishes. The public
announcement of the will took place in a meeting in New
York, where a maschinengeschriebene translation
was read, without commentary first middle of February
1922 (ten weeks nach'Abdul Bahs death). And only three
years later, in February 1925, became
maschinengeschriebene transcriptions of the document
verteilt41 at "old and recognized (recognized)" believers.
Hermann Zimmer is the conviction that Sawqi Efendl inserted
the changed Passagen in the time after his/its return as
Haifa (January 1922) and his/its renewed Abreise (end of
March / beginning April 1922) into the real document and this
falsified
40
Vgl. R. White, Abdul Bahas Questioned of wanting and will, p. 70f; MR. Rooms,
EineTestamentslschung devalues the Baha'i-religion in the political
Shoghismus, & #11;S .19.
41
R. White, The Baha'is religion and its Enemy - the Baha'is Organizalion. p. 10.
295
Text to New York sent, where he/it 1922 verlesen

wurde42 middle of February.
How the guardian's quick departure from Palestine is to be
explained after only three-month stay in Haifa? The
Schwester Abdul Bahs and representative of the
guardian, Bahiya H-num, named "the biggest sacred leaf",
(Waraqa-i 'uly) gives to understand, that Sawql Efendi was
'Abdul Bahs "so profoundly shaken after the death, that he/it
looked for the necessary silence, in which he/it could
imposed big task nachsinnen for him/it over
them/her/it. In order to be able to do this, he/it left the
country temporarily."43 this explanation work however little
convincingly, because certainly Sawql Efendl would have
country-possessions also in one of the prolonged bah'istischen
in Haifa, 'Akk or at the lake of Tiberias sufficiently silence
and Abgeschiedenheit finds knnen44. It is far more
likely, that Sawql Efendl saw itself vehement resistance
gegenbergestellt in Palestine, why he/it was supposed
to have decided to leave the country again asap, and before,
the authority-ruling Bahiya Hnum to his/its representative
nominated. In his/its first circular at the believers of the 21.
January 1922 gives Sawqi Efendl to also actually then
recognize indications of an existing opposition towards his/its
person and therefore recommends "the absolute avoiding of
everyone, from which we feel, that he/it is an enemy of the
matter." In a second letter dated the 5.-March 1922, he/it calls
for "constant vigilance", "so that not the few, about which the
master said itself, that they are damaging for the matter, "45
evoke a division of the movement. In another letter, without
42
Mr.-rooms, Testamentsfdlschung, S.98, 103f.
43
Zit. insane. Sun of the truth, 1922, S.52.
44
It is on this occasion reminded that the statements of the Bahiya Hnum were already
early nichtimmer of convincing credibility (vgl). S. 127f, 129 in
diesemBuch.
45
Zit. in: Sun of the truth, 1922, S.66; vgl. Baha'is administration, p. 18and
following
296
Date-statement, Sawqi Efendi finally writes, giving the

reason of his/its departure from Haifa:
"This servant... is laden and such complicated in
difficulties, that were evoked by the enemies of God's
matter, so with sorrow and worry that I am of the opinion
that here my Anwesenheit not and in such a time
and in such an atmosphere in agreement with46 the
fulfillment of my important and sacred task stands."
The guardian writes even still ten years later in a letter of the
21. March 1933 of the "tumultuous years, that followed the
Enthllung of such an important writing (the will's
'Abdul Bahs), "47.
The assumption of office Sawqi Efendis as first "guardian"
therefore was guided from strong resistances, that remind of
the opposition of the Mlrz Muhammad'Ali to his/its
Halbbruder 'Abdul Bah in her/its/their type. The
names of the opponents are not known (they are withheld by
the organization prudently), however, the possibility is that
probably an Einzelperson led the opposition to
exclude. Rather, the resistance from wide sharing of the
believer seems to be (particularly in the Orient, what an
objective clarification impedes of course) come, that finally
also the Grofamilie'Abdul Bahs joined, on what this
excommunicates in the Jahren 1941/42, wurde48.
Sawqi Efendi must have known about the reluctance at his/its
person why he/it secured his/its position in the manner
according to the judgment of room in the "geflschten"
will,
46
Bah'iAdministration, 5/1922, p. 25; Ahmad Sohrab, Broken Silence, p.41 If; MR.
Zimmer, Testamemsfikchung, S.99.
47
World order of Bah u'llh, 1938, p.89. Zit. at Mr.-room, Testamentsfdlschung, &
#11;S .116.
48
A daughter Bah'ullhs considered daughters, grandsons and granddaughters Abdul
Bahs, a sister Sawqi Efendis, under the outcast for herself, the post
mortem nochexkommuniziert and from her/its/their grave at the mountain
Karmet was removed!), just as RhlAfnn, from 1922-1936 bureaus of the
guardian. The names of the contravened are found S. inH .Zimmer,
Testamentsjalschung 118and following Vgl. also Rhiyyih Klinum, The
PricelessPearl, p. 70.
297
that he/it left in'Abdul Bahs names verdammen the

"alliance-breakers", probably weighs up, that wrde
make a such verdict of the "master" on the believers for big
impression. For Ruth White and Hermann Zimmer, it is
ausgeschlossen that the jenige' Abdul is Bahs the
krude and pompous language of the will. You/they refer to the
remaining Schrifttum of the "master", in which hard
words are missing such and are to be determined a such
intransigence nowhere. Zimmer brings 'Abdul Bahs
and Sawql Efendls in his/its book on the
"Testamentsfalschung" a quite interesting style-comparison
of the writing, in which he/it vocabulary and
Satzstellungen the last-consents Sawql Efendls (by
name with his/its chief work God passes by) 'Abdul Bahs
with the writing disposal compares. The result is
verblffend indeed: Content and syntax of the
controversial will absolutely correspond to the style of the
Hters49. This actually looked after an extremely complicated
expression-form, marked through pompous figures of speech,
Gebrauch of hard words, unintelligibility and overlong
Satzperioden - characteristics, that to light treten50 also in
the "master's" estate altogether.
In the twenties, it was above all the US-Amerikane & #31;rin
Ruth White, that the genuineness of the will questioned in the
west and required a neutral examination of the Sachverhalts
from Sawql Efendl. At the 19. March 1930 got her/it/them with
her/its/their invitation to let checked the controversial original-
document through one of Persian speaking
Handschriftensachverstndigen, directly at the guardian. An
Antwort51 however never followed the
eingeschriebenen letter. A few months later, Ruth
White, the London Handschriftenexperten Dr., succeeded
with it Ainsworth Mitchell, co-workers of the British Mu-
49
Vgl. Mr.-rooms, Testamentsfalschung, S.58-62.
according to Vgl.
to this also S.3O6ffin this book. 51 Mr.-
rooms, Testamentsfalschung, S. 18.
298
seums in London and editors of the magazine The

Analyst, photocopies of the questionable estate, to
submit 'Abdul Bahs. The certificate from Dr. Mitchell
clings that no line of the document with the
Handschrift'Abdul Bahs is identical as she/it was available
in authentic tests. Also the four signatures under the envelope
didn't come from ihm52. In his/its report, it holds Dr. Mitchell
solid, that the Ergebnis of his/its report is supported for
him/it submitted photocopies however only by them/her/it and
he/it could give away final results on the basis of the original-
papers alone. However all Aufforderungen, to let
checked the original, became and is rejected strictly until on
the present-day day of the Bah'Ifhrung with the reason,
that "this is unnecessary for the Bah'i absolut and a
heavy insult to the holiness of the last will represents "53
moreover itself. The results of the London
Handschriftenexperten found a stronger echo in Germany and
still led to the splitting of some Bah'i, that would join together
Bah'i" in the "world-union established by Wilhelm
man-hedgehog (1866-1932), in the same year (1930). With the
prohibition of the Bah'ismus in the "third empire", also this
free movement sank (1937) and was able itself no more to
restaurieren after the war.
Still before her/it for the Sawqiten (vgl). S.290, negatively
ausgegangenen analysis the Dr. Mitchell refused the
guardian to be responsive at all to the doubters. In a letter of the
27.Fe & #31;bruar 1929 wrote he/it:
"I don't want to explain the genuineness of the will and
Testaments' Abdul Bahs in the least or want to
prove, because this action would betray a fear on my
part regarding the unanimous one
52
R. White, Abdul Bahas alleged Will is ftaudulent, p. 16f; MR. Rooms, Testamentsfdl -
& #11;schung, S. 18, 32.
53
Letter of the universal house of the justice of the 23.3.1975 to a
SchweizerGlubige (from the management hektographiert and the faithful
accessible gemacht).
299
Vertrauens of the believer in the genuineness of the last

written wishes perpetuated ours master."54
Also J. beats the same sound E. Esslemont at - a narrow
friend of the guardian and authors of the 1923
erschienenen standard-work Bah 'u 'llh for the first
time and the new age. He/it writes on side 319 of the 4 in it.
Edition (1963):
"Out of consideration for the serious meaning of the last
Willens and will's von'Abdul Bah, the
importance of the Vorschriften, that it positions,
and we, that it is not advisable for the moment, feel the
deep wisdom, that is subject to his/its precautions,
heranzutreten at a discussion of his/its content."
It should stop at the "moment", because Sawqi Efendl - still
no four months in the office - decreed a censorship for all
Verffentlichungen55 and could refer to the
Testament, in which written, itself on that occasion
stands:
"Nobody, the right is given, his/its own opinion, to
express herauszustellen or his/its personal
convictions. All must look for leadership and must turn
to the center of the matter (Sawqi Efendl) and the house
of the justice. And 56whoever turns elsewhere-to is in
painful error indeed."
Every commentary or Kritisierung of the will - like at all the
entire teaching-contents of the Bah'ismus - were forbidden
the believer and immediately were proved each also only
lowest bertretung with the ban. The once tolerant era
of 'Abdul Bahs was done by the guardian's new unit-course
irretrievably unsuccessful. In order to accelerate this
development, Sawqi Efendl demanded from the "friends"
"that we look (must) for "57 to forget former impressions and
54
World order of Bah'u'llh, 1938, p.4.
" Letter of the 5.3.1922. Vgl. Sun this true-salvation, 1922, S. 70; Bah'i
administration,
p.22ff.
" Will and will, S.38f. 57 Sun of the
truth, 1922, S.66.
300
"that nothing, which is handed over to the public, an

individuelle coloring has "58.
Notwithstanding, the resistance lived on - particularly
unter the Persians, that the creation an in the book
Aqdas of not intended guardian-office suspect erschien59. In
order to face this danger effectively, the guardian enacted
already at the 5. March 1922 a disposal of "the type, like the
orientals should be received and as one has "60 with them to
verkehren. This consisted of a general ID card-duty of
the orientals, that henceforth a credential (credential character)
of her/its/their zustndigen national of mental advice
(vgl) at trips into non-resident areas. S.37O, muten-1935
submit this regulation became ausgedehnt61 also on the
believers in the United States and found her/its/their obligation
in the consequence until on the present-day day for the
believers of all countries. The freedom of movement of the
"friends" was restricted in the Orient considerably
simultaneously and a Niedef-lassungsverbotfr Bah'l in
Palestine, that also retains until into the present, enacts
wird62. Trips (also Pilgerreisen) to Israel and Iran and
vice-versa such orientalischer Bah'l in the west are
subject to the authorization of this
58
Sun of the truth, 1922, S.69; Bahd'i administration, p.23.
55
Sun of the truth, 1932, S. 123and following The Englishwoman reports after it Miss E.
Rosenberg, that was present with the will-proclamation after Sawqls return as
Haifa in January 1922, "that the surprise (over Sawqi Efendis nomination to the
guardian) was beginning-like big in Persia."
60
"Sun of the truth", 1922, S.70.
61
Vgl. Bah'l News, 95/1935, p.4.
62
The office-prohibition of Bah'i in Palestine (today Israel) became and becomes fli't
& #11;dem Jewish-Arabic fights in context brought, although this of the
Bah' l touches in no way and also itself in Israel others, z.T. heterodox
Gemeinschaften freely can operate (roughly the 1974 of the orthodox
Islam ausgeschlossene Ahmadlya). It is not to be excluded consequently
that the organization would like to get merely rid of this measure from the opponents in
HaifS sichmit in the sacred country, the Lebensnervder community. Not to
exclude, even if probably weitausweniger, also is, however, that a former,
already from the Osmnenerlassenes residence-prohibition for Bbl and
Bah'l later from the British and Israeli imInteresse of the maintenance of
the religious peace taken on and aufrechterhaltenwurde. Remain to still
mention that a convert of Israeli nationality would be gezwungen to for
always leave his/its home on bidding of the Bah'Ifhrung.
301
The "iron age" of the Sawql Efendi
Universal house of the justice in Haifa and the

zustndigen national of mental advice. Guided pilgrim-
trips (singles-trips to the sacred places in 'Akk, Haifa and is
impossible elsewhere anyway) remain limited on nine days.
Also ordinary tourist-visits and Geschftsreisen to
Israel and Iran need a particular authorization.
Sawql Efendls Wirken until his/its death

Although in no way nachstand the resistance to Sawql
Efendi the contrasts being behind about Jahrzehnte
between Subh-i Azal and Bah'ullh on the one hand and
'Abdul Bah and Mirz Muhammad 'Ali on the other hand at
vehemence and until is enough into the present, experienced
and experiences hardly anything of the low discord
innerhalb of the community the believers. Fills
her/its/their purpose the strict censorship-rules, the prohibition
of the freedom of expression, ID card-duty,
Reisebeschrnkungen, the office-prohibition of Bah'I
in Israel and not least the rigorous exclusion of the
"Bndnisbrecher" and makes internal
Streitigkeiten undone flatly. The guardian's strict
leadership, from this even as the "iron age" bezeichnet63,
proved as quite efficient, even if the free spirit of the era was
brought 'Abdul Bahs completely to the suffocation by it and
the original belief-property of this was only sacrificed
secularization to einsetzenden. But although the
guardian asserted himself largely and he/it itself under the
believer deep liking and active worship pleased - the
Bah' I talks from Sawql Efendi as her/its/their "loved
guardian", about him/it itself a true personality cult opened -,
was his/its wirkliche position and predominance
questionable, however. Although
63
Shoghi Efiendi, God passes by, S.37O.
302
Sawql Efendis Wirken until his/its death
unlimited and supposedly undisputed head of the

community, Sawql EfendT never appeared in the
ffentlichkeit, never gave addresses and
didn't visit any communities on his/its
zahlreichen foreign-trips. We read in an
obituary on Sawql Efendl:
"In accordance with the guardian's unchangeable custom,
if he/it was distant from Haifa, no connection with any
Bah'T was entered into."64
The same obituary calls Sawql Efendl the "king of
the world "65 - a king and religion-leader notabene,
that remained incognito largely and had second
thoughts about it, to ever show itself/themselves
his/its Untergebenen. He/it gave the few
audiences, whom the guardian of selected
personalities granted, to ausschlielich in
Haifa. About such a meeting reports Dr. J. Haynes
beam, that was received already von'Abdul Bah
anllich his/its visit in the United States
before in the year 1912:
"I had met early 'Abdul Bah on the occasion of his/its
visit in this country, had sat near with him/it, his/its hand
had genommen and me with him/it in one
extremely compulsory-draws lots and entertains
freundlichen type."
Then, informs beam about his/its meeting with
Sawql Efendl:
"I remember my astonishment, as led into the reception-
area I and in which was placed at the wedge removed
from the door the farthest, with what one meant me, that I
must get up, if Sawql Efendl happens, and I me under no
circumstances of his/its person could bring closer... And
here in Haifa I must hold distance as if I would be in
present of any king or pope."66
64
Rhiyyih Khnum, passing away Shoghi Effendis, S.7.
65
Rhiyyih Khnum, a. a. O., S.23.
M proof of A.Sohrab, Abdul Bahas Grandson, p.
15; Mr.-rooms, Teslamentsfl-schung, S. 131.
303
Actually, Sawql Efendl lived the life of an unapproachable

autocrat. He/it himself/itself called "Efendl" for itself, (man)
however, Eminence" Anreden67 left herself highness"
and "being also with "being - titles, that not even 'Abdul
Bah had called on for itself before.
What were the reasons for the guardian's seclusion? Was it
really only fear or modesty, that seemed to hardly correspond
to him/it meanwhile? Or sat into Haifa's even different people
at the gearshifts of the power, that put forward the youthful
and introverted Sawql merely, in order to be able to prevail
even unhindered? The Bewahrheitung of a solchen
hypothesis still is outstanding and is left to a knftigen
research at place and place. However, however, certain signs
exist, that quite move the existence of an anonymous power-
concentration in the background into the area of the possible.
We will still come upon it. Fassen we for the moment
once, in order to bring some light in the darkness of the
processes since the death of Abdul Bahs, the seither
events again together:
- 'Abdul Bah dies of the 28. November 1921 in Haifa.
Sawql Efendl is at this time in Oxford,
England.
- The will of the "master" becomes from the next
Verwandtengeffnet and gelesen68.
- Sawql Efend! come back undverlt Palestine
already again only in January 1922 after Haifa end of
March or beginning April1922 in order to
escape the hostilities.
- Sawql Efendi translates the will, that zum&#11
him/it, in eklatantemWiderspruch to the
regulations of the Kitb al-Aqdas; "guardians"
erkrt, however therefore, without influx of a neutral
Drittperson.
67
Vgl. M.-brook, Shoghi Effendi - at Apprecialion. I I I , V . - The hint U.Schaefers &
# 1 1 ; ( . G r u n d l a g e n ) S . 132). that Sawq itself! Efend! any particular titles didn't get and
he/it was gone down well with nurvon the Israeli authorities with "eminence",
nichtzutreffend is consequently.
68
Mr.-rooms (will-forgery) S. 141ff, gives the names of the present
Personenbekannt and portrays the extremely strange course of the Verlesung.
304
- A maschinengeschriebenebersetzung of the will

is read out middle of February 1922 in New York, and
only three years of spterwerden transcriptions at
"old and recognized" believers distributes.
The content of the document remains largely
unknown consequently.
- Sawql Efendl enacts a general censorship and
proceeds against dieOpponenten with all the
hardness. ID card-duty,
Niederlassungsverbot in Palestine and
trip-limitations become eingefhrt.
- Every commentary of the will is prohibited and this
zueinem fidelity-investigation for the belief
erklrt69.
- Sawql Efendl refuses each comment about the
Testament for life.
- The report of the photocopy of the estate through the
Handschriftensachverstndigen
Dr.Ainsworth Mitchell in April 1930ergibt,
that this must be a forgery.
- 1941/in 42, the entire Grofamilie'Abdul Bahs is
excommunicated because of Ungehorsam
of the guardian after already zahlreichen of
renowned Bah'I happened to a same before.
- SawqT Efend! avoid every contact with the
communities in the Ausland although he/it
frequently is outside Palestine.
- The most upper Bait al mentioned in the will - 'adl
doesn't become einberufen lasting reign of
the guardian (1921-1957) during der36 years.
The events are indeed nebulous and give reason for all sorts
of speculations. Is the known will really 'Abdul Bahs
a forgery of the guardian, or does it act finally about a sorry
effort of a strong lobby, that the erection of an uppermost Bait
al - 'adl wanted to prevent in order to be able to practice even
unhindered the power? Did Sawql Efendl know about it, or
was he/it put forward merely as "Hter" and
willfahriges execution-organ of an anonymous
Machtgruppe and be abused? We move on the parquet
of the speculation here, because in Haifa, one is silent
prudently for oneself regarding such questions from or is
summoned "argumentations" with not verifizierbaren.
However, however, Interessant in this context is that
they
69
A.Sohrab, The Will and will of Abdul Baha, at analysis, Introduction.
305
most writing and instructions of the guardian not his/its

personal signature shows but almost ausschlielich as
written publicly "by the guardian's" order is. Does the open
question what Sawql Efendi had to do so much abroad remain
finally where however, he/it established contact with the
believers nowhere? Why wanted or the guardian of incognito
had to remain, and what persuaded him/it to avoid his/its
subjects? Hints at people, who would have Sawql Efendls
position, debatable can do, is not available, if one from the
resolute Bahlya Hnum, the "biggest sanctifying leaf" a sister
Abdul Bahs refrains. She/it prevailed offiziell
representative as Sawqis if this was abroad. Bahlya Hnum
enjoys under the Bah'I ebenfalls of big worship and
possesses a central position, albeit only few direct
instructions of her are known. She/it died in the year 1932.
Beside the letters and orders written "by the guardian's" order
also is numerous for us, however, passes on
offensichtlich of Sawql Efendl home-made writing.
You/they form the bulk of the bah'istischen literature today.
The guardian's bekannteste work pass by God his/its
487 sides extensive standard-work that has the story and
Entwicklung of the Bbismus and Bah'ismus of the
content. "It contains, embedded into the ardent confession of
a believer, much source-material "70, that leaves
hingegen at objectivity to wish much. Without each
content, this work central for the Bah'I at clear objectivity
and historic precision is an abstruse and enthusiastic
Hoheslied on the Bah' & #31;ismus. Das Buch zeichnet sich
aus durch einen ausgesprochen komplizierten Satzbau,
hemdsrmelige Kraftmeiereien, Unverstndlichkeit,
Verschwommenheit, die Realitt verkennende
Selbsteinschtzung und berlange Satzperioden.
70
306
72
307
Chapter 10).
was especially high level." "He/it never did a compromise with the ignorance of
his/its readers but expected that they, thirsting after realization, should overcome
this ignorance... Finally, one can visit which one doesn't know. "- For Rhlya Hnum
(a.) a. O., p. 222) if Sawqis is standard-work gehl past God "the shiniest and most
wonderful story... this & gt;Mutter< future history-books."
73
Vgl. Will and will, insbes. S.17.
74
MR. Rooms, Teslamentsfdlschung, S. 58and following
75
God gehl past, S. 224and following - Such statements are not able to certainly
moderate the anti-bah'istische Stimmung in Iran.
308
Sawqi Efendls Wirken was, measured at her/it him/it

zugeschriebenen literature, extensive. Although the
guardian never appeared in the public, he/it - at least outside -
essentially has aufgedrckt the future development of
the community beeinflut and you his/its indelible
stamp, however. He/it becomes from the Bah'I as the
Realisator of the "Administration", i.e. the "world-
order" Bah'ullhs views. Veranschaulicht becomes
again in the 1958 from his/its wife Rhiya Hnum wrote
obituary of passing away of Shoghi Effendis lives and work
of the guardian in praising words. The guardian-ship of
Sawql Efendls "truly is called (S.6) divinely inspired in it.
His/its work was filled by "love and the inspired, myself-
devoting Fhrung (S.31)." All achievements become
alone zugeschrieben for him/it: God's "friends are all of
the actions theirs of loved guardian aware. Whose, however,
they are not quite conscious itself, is that he/it through it, that
he/it had taken care of so many things quite personally so
many years long, he/it the big victories alone enabled... 36
For years, he/it held the funds of the belief in his/its world-
center in hands, with an Entscheidungsvollmacht, with
which only he/it was entrusted. No Ausgabe was
approved that (S.6) no bill pays, that would not have been
presented previously to him/it. "That God's matter, as she/it
stands today, came so far is the devoting, unwavering,
unrelenting one to truly owe (S.5) herkulischen efforts
of her/its/their guardian." The exaggerated personality cult
about the guardian, whose countenance is described as
"majestic and ethereal", culminates (S.22) in the somewhat
naive Exklamation: "He/it was our guardian, the king of the
world. We know that he/it was noble because he/it was (S.23)
our guardian."
Also another beats the same sound, likewise from the
guardian-wife Rhiya Hnum of wrote writing over the first
twenty-five years of the guardian-hood (1921-1946) at, that,
one heeds the late appearance-year, only 1959, two
309
The "iron age" of the Sawql EfendJ
Years after Sawql Efendls death, was published,

at a time, in which internal power struggles
determined the scene in Haifa behind the
sceneries, vgl. S. 316). The Broschre begins
'Abdul Bahs with a justification of the controversial
will. In order to accentuate the meaning this
Dokuments particularly, it now is put wird76
over the Kitb al-Aqdas, that dismissed as
"incomplete" and "incomplete." Rhlya Hnum
writes (S.4): "In various sense, the will of the
master completes and supplements the book
Aqdas." This "completion" passes among others in
the disposal, that paying a money-victim, named
huq-q'ullh, to the guardian is. We read in the
Testament'Abdul Bahs:
The Mr. Seinen Dienern proved the favor "as a sign
of his/its borderless generosity, precautions for one
exactly bestimmtes money-victims (huqq 'ullh =
& gt;Gottesrecht<) to meet, that are to be offered him/it
(God) in devotion... This assigned Geldopfer
leaves. .the people solid and unwavering becomes and
awards him/it gttliches growth. It is to be put
over the guardian of God's matter to the
Verfgung..."77
76
One heeds meanwhile which Bah'ullh said about his/its law itself: Don't weigh the
BuchGottes (Kitb al-Aqdas) after the standards and sciences, that are
imSchwange with you, because the book even is S. the infallible scales, that was
positioned under denMenschen (Lawh-i ibn-i di'b) 115).
77
Will and will, 4. Edition of 1964,1. Part, S. 28and following - At the end, this
erstenvon gets along altogether three parts following noteworthy comment of
the Herausgebers (= Bah'T-Verlag): "This writing became
aufbewahrt under the earth long time and attacked through moisture. A!s
one it again at the daylight brought, & #11;stellte one solid, that individual parts were
damaged by moisture; but there sichdas saint country in big disorder decided, it
became in this condition of belassen." - & #11;Ob the "damaged" parts at all still
somehow legible was and contains in denbersetzungen consequently as well as
if become be supplement, is not mentioned. At all istder reason, weshalb'Abdul
Baha the first part his/its last-consents earth buried unterder disposal have-shall,
unclear.'Abdul Bah got in the Genuder of full freedom already 1908, and since
Palestine's taking through the British (1918) bestandfr the Bah'i no more
danger. It occurs, that a suitable Behlterverwendet protective before moisture
would have become for the sure Aufbewahrungunter of the earth undoubtedly,
Rhi Afhn reports that the will was stored in a kleinenSafe [vgl. Mr.-rooms,
Teslamentslschung, S. 141f]. The offizielleVerlautbarung over this "damaged"
writing ([.Teil) appears to wenigglaubhaft consequently and much more to it,
certain parts, done Sawql like the nomination
310
Sawql Efendis Wirken until his/its death
In her/its/their brochure Die first twenty-five years of the H-

tertums (S.4) now mentions Rhiya Hnum, that it haggles
for taxes already established by Bah'ullh in the book Aqdas
for itself with this huqq'ullh:
"Bah'ullh places an unique freiwillige type of
the taxes, whose importance he/it accentuates suitably
through it, firmly, an income-source, in his/its most
sacred book that he/it gives (huqq'ullh) her/it/them the
exalted Bezeichnung of God's" "right. However,
he/it never said to pay this income at whom is, and in
consideration of the fact that the revenues of the
universal house of the justice [= most upper world-
authority of the Bah'i] clearly assigned is and is not
included this huqq'ullh in it, the question, which
person or institution should receive it, appears natural.
The will of Abdul Bahs explains this puzzle and fills
this obvious gap left by Bah'ullh."
This explanation of the Rhiya Hnum needs following
Richtigstellung: Bah'ullh actually established
gewisse contributions in the Kitb al-Aqdas. With that
of him/it, enumerier-ten haggles earnings it for an unique one
itself to paying capital-taxes, devout foundations (awqf),
Strafgelder (diya = "blood-money") and certain
inheritance-shares, per year. The translation of the Kitb al-
Aqdasn present the author names the huqq 'ullh nicht79.
Possibly, it acts
Efendis to the "guardian" and this him/it figurative disposal-right against the huqq 'ullh,
to withdraw the authentic proof. Still be mentioned that in the 2. and 3. edition of the
will of 1946 and 1957 (on the basis of the amerikanischen editions of 1925ff)
revised a dissection of the text into three parts is not available. Several passages, that
still succeed each other there, now are no more contained in the 4.-reprint of 1964 in
her/its/their original sequence but subdivided unterschiedlich in ever one of the
three parts. The 2. and 3. Edition doesn't mention also anything over supposedly
"damaged" parts of the original. Finally, the question still remains, why Abdul Bah
belie in this condition the "damaged" passages without repairing her/it/them. It is
on this occasion mentioned that the will was buried no more before his/its opening
under the earth but was in the Besitze'Abdul Bahs. Abdul Bah quite therefore
would have had the time and the possibility to restore the defective passages still in
time, especially his/its death not abruptly arrived, and he/it already some time before
sickly was.
. Earl E. Elder / W. McE. Miller (Ed).), Al-Kitb al-Aqdas, London 1961.
79
Also U.Schaefer {bases, S.1800 quotes, that not to know itself/themselves covering
verse after it.
311
with this "Gottesrecht" - contrary to the opinion or claim

Rhlya Hnums - just however about the mentioned annual
capital-taxes of 19 percent of the fortune-property. The
corresponding verse in the Kitb al-Aqdas is:
If somebody "possesses hundred mitql. gold, so
nineteen mitql are from it for God, the creator of
heaven and earth, bestimmt."8'
The book Aqdas doesn't mention expressly indeed to pay
this depositing at whom is. It decides on the other hand that
broadly al - 'adl zufallen82 - the earnings the construction, so
that otherwise one Empfanger excluded remains, especially
since Bah', ullh the guardian-hood not at all erwhnt83.
Provided one could actually should (determining what exactly
is quite difficult) with this huqq'ullh around this capital-
taxes of handeln, he/it is a taking-source established in
the book Aqdas. However, the designation is new as
"huqq'ullh" and the depositing to the guardian as departure
of the regulations of the Kitb al-Aqdas and, to view as illegal
turn-off consequently. In her/its/their writing Die, Rhlya
Hnum now arrives further on working and Gran-deur of the
guardian first twenty-five years of the guardian-hood. She/it
writes (S.6f),
"that Sawqi Efendl was unattainable. No relative, no old
or new Bah'T, no patron or malevolent, his/its
judgment could bring to the oscillation or influences
his/its decisions. We determined soon that he/it stood not
only under divine leadership but became those marks
ausgestattet, which were necessary, also from God
with straight about the administrative Ordnung [=
organization], to build."84
80
Vgl. S. 157, Anm.66, in this book.
81
Elder / McE. Miller (Ed).), Al-Kb al-Aqdas, p. 50.
82
Elder / McE. Miller (Ed).), a.a.O., p.36.
83
The scarce hint at the synopsis binding for the Bah'i is demonstrably Kitb-i-Aqdas
(p.35), after what Bah'ullh has the guardian-hood of vorweggenommen
there, and Codification ofthe nowhere, therefore one additional in-thrust.
84
Film-i ladunl the guardian the gnostische intuition own the prophet with what,
& #11;ebenfalls, to be given, seems. Vgl. also S.192 u. S. 215 in this book.
312
Sawqi Efendls Wirken until his/its death
Therefore, the guardian-hood is a "divinely inspired

Institution", "in (S.21) which the mankind found
(S.22) a sure shelter in this age. For the religion-researcher
informatively, the Schilderung, in which Rhlya Hnum
explains the Organisierungs and Pro-fanisierungsproze of the
Bah'ismus after the death of 'Abdul Bahs, is S. thereupon 7-
10:
"With the Verlesung of the will and will and the
nomination of the guardian-hood, the development of the
belief entered a new phase quite naturally and
organically. One of the guardian's first actions was
typical of it: Sawqi Efendl never placed his/its foot into a
mosque while 'Abdul Bah visited her/it/them until the
last Friday of his/its life."
"It was three main tasks, that the guardian began to
immediately solve after the Hinscheiden Abdul
Bahs: the one was to be brought the supporters in the
whole world there that they worked exactly in organized
ways,... the other was to take care of it that she/it
freimachten itself more of the shackles of the past
year by year."
Sawqi EfendT worked "all the years through on building"
the administrative order, and the Bah'I there
brought to subjugate "her/its/their behavior of the
leadership of bodies." The guardian didn't "forget the
purpose of his/its continual In-uns-Dringens on that
occasion for a moment to follow the administrative
principles of our belief" and to widen "our horizon and to
teach us the Bah'I-Administration."
The change-process, which accentuates Rhlya
Hnum again at other place as big achievement,
was indeed radical:
"The belief grew with us to something, that was far
differently, from that, what had existed previously."85
Rhlya Hnums outline about the first twenty-five years of
the guardian-hood then polemicizes in stereotyped
Manier against the "alliance-breakers" (S.) 17), then
establish, however, that "the institution of the guardian-hood...
her/its/their regulation de-
85
Rhiyyih Khnum, The Priceless Pearl, p. 437.
313
speaking effectively every division or division in the rows of

the Bah'I (S.) prevented" 19):
"For the first time in the history (if is the mankind) a
religion, that cannot be split in champagnes, been given
because the two wills, (S.20) that from Bah'ullh and
this of the master, is joined so solid and so genuinely over
every doubt exalted, that it is impossible to separate the
nature of the teachings of her/its/their regulations."
The succinct assertion of the Rhlya Hnum punishes lies the
vorhandenen resistances, divisions and inconsistencies
and seems done to it, existing and, to get rid of later doubts of
the genuineness of the reason-file of the bah'istischen
"Verwaltungsordnung."
Despite the "administrative achievements", Rhlya Hnum
arranges that not yet al for the erection of the uppermost den
mentioned in 'Abdul Bahs will these - 'adl
ausreichten. There consolidation simply lacked the
"bases", that only still making it is valid (S.18f), despite the so
busily advanced organisatorischen with what the
guardian-wife dodges the acknowledgment that one prevented
the guardian's the erection of a collective leadership-system
absichtlich in Haifa while alive. All the more, the last
Wille'Abdul Bahs, the foundation-file of the guardian-hood,
is accentuated:
"If we on these twenty-five years (1921-1946) of
zurckblik-ken, so we do it with feelings of the deepest
contentment. We Bah'T became riper to big extent... We
grew up in the will and will. We have gestanden
densely, that overshadows the whole mankind, at this tree
and now recognize, how lively and big he/it is,... our first
guardian's tree Sawql Efendi (S.20f)."
"Thousand years may be necessary, about the
significance von'Ab & #31;dul Bahs wills and will, to
appraise in correct manner; we however - (S.22f) his/its
first Empfanger - can, if we want, the reputation leaves,
the first generation to be been, that the biggest advances
done in her/its/their understanding and first have
geholfen to it, to place her/its/their wonderful
strengths in freedom in the darkest years of the history
for the world."
314
The end of the guardian-hood
Sawql Efendl died of the 4. November 1957 at the Asian flu
in London, where he/it inters wurde86 with big ceremonial.
With his/its death, the guardian doesn't have any bodily heir
hinterlassen, still he/it determined somebody else to be
as "guardians of God's" matter in his/its succession. Sawqis
marriage with R-hiya Hnum remained childless. The will
intends 'Abdul Bahs for this case that the guardian selects a
successor from the row of the remaining male
Verwandtschaft still while alive and mu87 name.
He/it didn't do it. Sawql Efendi nominated a successor nor he/it
left a will. 'Abdul Bahs changed he/it as well as the
Bestimmungen of the (controversial) last will with it, that
still while alive auferlegt the guardian the succession-
regulation, as also the disposal of the Kitb al-Aqdas, that
makes all believers the Abfassung of a will to the duty.
What induced the guardian despite his/its central position
not to leave any will and not to name any successor? The
unexpected death Sawqis in London can hardly be quoted
as reason for the absence of an estate. The guardian stood in
the 61 at that time. Year of life and was already some time
suffering before his/its death. It occurs that personalities of
his/its position write her/its/their will already early especially
if it is about the dynastic succession-regulation of an
inheritance-office, as the guardian-office.
86
The regulation of the Kitb al-Aqdas, that stipulates (prohibition
derKremation) the burial, with what the way can lie no more than a way-hour
vomOrt of the death to the last silence-place off, prevented the overpass of
the guardian's sterblichenReste after Haifa. Since however, a fast
Flugverbindung possible in the future was not excluded within sixty
minutes after Haifa, & #11;bettete one the guardian in a double coffin out of lead
and bronze of a halbenTonne substance, what should make a later unscathed
exhumation and Verbringung SawqiEfendis possible after Haifa (vgl).
Rhiyyih Khnum, the HinscheidenShoghi Effendis, S. 200-
87
315
Whether Sawql Efendl actually didn't leave any will or

whether a such one was gotten rid of from third-persons, lets
itself amount probably hardly more. In any case, the absence
of a such document nurtures, the speculation about an
anonymous power-concentration renews in the
Hintergrund (vgl). S. 304), this this time him/it survived
of the guardian-hood or the commencement an u.U. designated
successor to possibly prevent strove. That, the
excommunication of Charles Mason Re-mey (1960) confirms,
actually delivered vehement Diadochenkmpfe to
wurden the years before at the headquarters in Haifa
from the guardian to the president of the international Bah'l-
Rates in Haifa had been nominated. Remey is supposed to
have tried with his/its appendix, after the death Sawql
Efendls, to seize the leadership, to make about itself even to
the "guardian." More exact statements about this palace-
revolution and internal power struggles at the headquarters are
not to be gotten, since ausschweigt88 itself the Bah'ifhrung
also over it.
Under appeal against the absence of a will of SawqT Efendl,
we get an evasive explanation jumping into the eye first
eight-and a half years after his/its death of the meanwhile
started universal house of the Gerechtigkeit. In a letter
of the 27. May 196689 takes this like follows Stellung:
88
The name Remeys appeared again only 1974 after his/its death as the
Universale house of the justice in Haifa let his/its death announced in a
telegram at alleGemeinden (5). April 1974. This some corny one(s) and
hmischeText is: "Charles Mason Remey, his arrogant attempt, to seize the
Hiiterschaft after the Hinscheiden SawqT Efendls, to his/its expulsion
from denReihen of the believer led, died in Florence (Italy) in the 100. Year of
life. Buried Erwurde without religious celebrations, leaves from his/its former
supporters.
The history of this bedauerl ichen betrayal of somebody, the big Ehrungensowohl
of the master received also as from the guardian, another example represents
derZwecklosigkeit of all attempts, the unassailable alliance of the matter
Bah'ullhs & #11;zu undermines. With affectionate Bah'I-Gren, the universal
house of the Gerechtigkeit." Zit. in: Bah'i-Nachrichlen, year 131, Nr.4,
17.-May 1974.
89
To contain in: Wellspring of Guidance. Messages ofthe universal House ofJustice,
& #11;1963-1968. Wilmette 1969.
316
The end of the guardian-hood
"The fact that Sawql Efendl didn't leave any will cannot
be along-carried as proof, that he/it was not Bah'ullh
obediently. We rather should acknowledge that lies a
wisdom and a sign of his/its unfehlbaren
leadership exactly in his/its silence."
The absence of the Nachfolgeregelung so central for
the community is interpreted as "infallible wisdom"
consequently, with what the matter is taken care of for Haifa
and the faithful rank and file.
317
9. The "administration-order" of the Bah'I
The year 1921 marks the beginning of a new era in the history
of the Bah'ismus. With the death 'Abdul Bahs at the 28.
November 1921 finished the prophetic epoch and
begann the "shaping age." The time of the spontaneous
and immediate relationship of the believer of the charismatic
donor-personalities Bah'ullh and 'Abdul Bah was
vorber; past this - despite religious law, largely
formfreie Urerlebnis, the stage of the beginning-
solidarity -, in which the Urgemeinde, geeint through the
common experiencing with and at the donor lebte1. If
Bah'ullh und'Abdul Bah still announced her/its/their
message from immediate creator-strength, so it now needed a
means, i.e. the teaching-tradition, that passes on the
geoffenbarte belief-property to the posterity. It is the
beginning of the Organisierung and the dogmatic
Begrndung of the teachings.
This process of the inner and outer change, own all donated
religions, of the stage of the not binding and spontaneous
Urgemeinde of new forms one is the religise heritage
of administering educational establishment ("church") none in
the Bah'T-tum exclusive "through the power of the
Verhltnisse of forced on innovation but part of the
association meanwhile, the God closed "2 through Bah'ullh
with the believers. That he/it einge than the way drawn by the
prophet only 1921 starting Organisierungsproze3 another-
1
To the structural change of the religions vgl. G. Mensching, the religion -
Erscheinungsformen structure-types and life-laws S. 290and following
2
U.Schaefer, the bases of the administration-order of the Bah'i, S. 32.
3
U.Schaefer, a.a.O., S.l.
318
beats has, a fact nevertheless is why the departure of the

Kitb al-Aqdas even practically simply is waste as
"innovation" and (bid'a) in the theological sense as
hretischer too worth, however.

With the evaluation of the organization of the Bah'I, it must
be assumed that this is a legal-organization:
"The community-order of the Bah'I is marked in that
her/its/their rules are binding. The compliance of these
norms not only is left the believers or recommended;
they are valid rather authoritatively and regardless of the
will of this in each case concerned, they generally and
not only are applicable to a besonderen case.
These norms neither lack the force... still the obligation,
that opinio necessitatis: You/they are heeded by the
limbs of the Bah'I-Gemeinschaft in the conviction
because they must become eingehalten. That these
rules are not convention-air-leeches, appears also that
they are positioned permanently, and - as far as on that
occasion is about divine norms -... invariable and
definitive is and from the Gemeinschaft cannot be
removed."4
The bah'istische right is theonom.es right. Legal-
source is ist5 the most upper (also
Internationale or universal) "house of the
justice", that (construction al-adl-i a 'zam) equipped
with infallible authority and frees from all the error,
beside the entire revelation-property. The laws, that it
enacts, are "from God." The bah'istische right is indirectly
gttliches right in this respect, as that constituted from
the prophet - and consequently from God - house of the
justice his/its laws indirectly
4
U.Schaefer, a.a.O.. S.41f. - That of Bah'ullh gesetzteRechtsordnung is
regarded as divine norm.
5
Bah'ullh saw in the Kilb al-Aqdos no the local district councils
bergeordnetesoberstes legislative-organ before. His/its mention is found only
in the Testament'Abdul & #11;Bahs. Our examination, to nevertheless - regardless of
the regulations imBuche Aqdas - turn halsich towards this only existing
Sachverhalt.
319
The "administration-order" of the Bah'I
on God leads back. The right placed by the colonel Haus of

the Gerechtigkeit is also mean Recht6, with what mean
right "for the Bah'I only the in the revelation contained
divine and the right divine from the international house of the
justice placed indirectly is "7. The teachings of the Bah'I
puts the right into an inner reference to the revelation. The
legal-opinion therefore is a positive. "This approval of
the right results from the Verhltnis Bah'ullhs to the &
gt;Welt< and from his/its relationship to the justice "8, right
and justice stipulate themselves gegenseitig (vgl) with
what. S. 254f. The Bah'Itum is his/its whole nature after a
world-turned religion.
"Bah'ullh accepts the world - not admittedly so, as
vorfindet he/it she/it. He/it rather demands
her/its/their total transformation in accordance with the
law divine from him/it geoffenbarten and the realization
of the Gotteswillens in all life-areas."9
The Bah'ismus has a theokratische objective.
Angesprochen is not only the singles-human being
but the quite-mankind in him/it as zon politkn, whose
"salvation" lies ausschlielich well-founded in the
compliance of the divine laws. The basis of the social-order
of the world is not the love but the right for the Bah'I. The
moral values therefore have right setzenden revelation
alone in her/it her/its/their source-reasons. The qualification
of the human being to recognize from itself from moral norms
is negated against what the further deductive value-opening is
not excluded from the value-order already given in the
revelation. The realization-ability of the human being
includes world explicable the causal alone for itself. His/its
rational Bewutsein, i.e. his/its ability of the reflection
and the fortune,
6
Others, the universal house subordinated committees is mean to the Setzung
Doesn't authorize right. 1
U.Schaefer, bases, S. 76.
8
U. Shepherds, a. a. O., S. 50.
9
U.Schaefer, a.a.O., S.51.
320
To mold concepts and she/it by means of freely steerable

Denkvorgnge together to one, limits itself on the
empirically ascertainable reality of the existence. Only,
objective Erkenntnis is possible into her/its/their. In
the area of the ethical appraisals, that badly question of
property and and the moral behavior, however, a border is
sedate for the human reason. The moral values are given in the
Gottesoffenbarung alone and are only recognized into
her/its/their. The religion therefore has a pedagogic objective;
she/it tells the human being, is what he/it and he/it should do
something. The human conscience is no innate property but
the product of the moral Erziehung through the divine
revelation consequently. A natural manners-law recognizable
through the reason - and consequently the nature-right -
becomes abgelehnt10 for this reason. The teachings of the
Catholic morals-theology and the Autonomielehre of
the Immanuel Kant, that approve the realization of moral
norms through the reason, don't find any correspondence in
the Bah'ismus. The bah'istische right is a heterono-mes
since it refers exclusively to the revelation in the matter of
moral action:
"The most inner nature of the right and his/its origin find the
expression in the laws, that through him/it, God's revelation among
the people [= Bah'ullh], was prescribed... He/it verkrpert
indeed the highest, infallible standard of the justice for the whole
creation.""
"The revelation puts as far as they involve the society-order
contained standard in her/it/them, directly existing law there. By the
way, she/it is normatively-critical idea, at which orienting the
terrestrial right for itself has."12
10
Also the Islam rejects the nature-right as legal-sources. The source of the sarj'a -
& #11;Gesetzgebung is Muhammads exclusively the revelation.
1
Bah'ullh, zit. in: Sun of the truth, No. 50, S. 106. Proof of U.Schaefer, &
#11;Grundlagen S. 58.
12
U. Shepherds, bases, S. 58. - The world-claim to power makes also
hierbemerkbar for itself.
321
1. The sources of the bah'istischen right

Sources of the bah'istischen right are 1. the divine right, as
there is been in the revelation; 2. this indirectly
gttliche, from the universal house of the justice
generated right and 3. the human (partikulare) right.
a, the divine right
Divine right {haqq Allah = ius divinum, that is contained right
positively in the revelation. Bah'ullh was not only prophet
and bearers of a new salvation-teachings but "judges,
legislators, unifiers and redeemers of the Menschheit
"13. Legal-source therefore is the entire revelation, with what
entsprechen itself the sources of the belief and the
right.
Indirectly divine right is the right generated by the universal
house of the justice. It is "from every human right
consequently and with it also from the right of the remaining
Bah'I-Krperschaften nature-wise, qualitatively
verschieden "14.
Realization-source of the divine right and the entire
revelation is that of the prophet revealed literature,
beforehand the Kitb al-Aqdas, the "most sacred book." But
also the Schriften'Abdul Bahs, primarily his/its will and
Testament, are worth the Bah'I as sink of the revelation
and consequently as realization-sources of the right.
"His/its spirit (was) of his/its (Bah'ullhs) nature so deeply
durchtrnkt,... that one would deny one of the most basic
truths of the Glaubens, one wanted to separate the teachings
Bah'ullhs from the erhabenen work, that joins with the
program 'Abdul Bahs
is."15
Although 'Abdul Bah in his/its position "of his/its father's
step and his/its precursor (Hazrat-i Bb) completely ver-
13
Shoghi Eflfendi, God passes by, S.243.
14
15
Shoghi Efiendi, God passes by, S. 372.
322
parted was "16, and although words don't stand "being with the
remarks of Bah'ullhs in the same position", however, they
have "the same validity "17.
Most important realization-source of the divine right is the
Kitb al-Aqdas, that his/its (alwh) Ergnzung
and continuation find out in other "Tablets." Accentuating is
on this occasion that the book Aqdas no actual code, d. h. a
codex written in the technical sense, is. The Bah'I
nennen it therefore the "book of the laws", in which the
verschiedenen orders quite don't stand in a sorted
context. Shepherd contrasts the statement wreath of roses',
that calls the book a "chaos of instructions in "18, rightly,
that religion-donors are no Systematiker, because
"her/its/their teachings are not teachings of the sense of a
logically developed system of intellectual enlightenment.
The nature of the religion is... in the irrational, Numinosen.
Neither the laws of the old will nor this of the Qur'n stand in
a systematic context. They brought the theologians and
lawyers to "19 into a systematische order first.
On the findings, that the quite-text of the Kitb al-Aqdas is
not public knowledge under the believers and a complete
publication only later should take place, then - if the
mankind will find the for this "necessary understanding" -
hingewiesen20 already became repeatedly. Instead of the
ousted "most sacred book" - and consequently as sources
16
Shoghi Effendi, a.a.O.. S.275.
" Shoghi Effendi, the program Bah 'u 'llhs, S. 53. - 'Abdul Bahs practical
Gleichstellung with the prophetic step of Bah'ullhs led to the break of the
Mirz Muhammad'Ali (vgl) as you know. S. 193-196 in this book.
18
G.-wreath of roses, the Bah'I, S.32.
" U. Shepherds, bases, S.64.
20
So, also U.Schaefer arranges in his/its dissertation about the bases of the
Verwaltungsordnung of the Bah 'i not to know the Kitb al-Aqdas (S.)
5,63,180f, what concretely means, that the most important source was not accessible
to his/its work for him/it. The legal-study revealing in the whole one nevertheless
remained not without grundlegende mistakes consequently and corresponds to
the opportunistic diction of the present-day one(s) in the remaining
323
the right - the controversial will was therefore drawn near

'Abdul Bahs. Shepherd schreibt21:
"She/it for the administrative order of the Bah'I-
Glaubens bedeutsame document is 'Abdul Bahs
the will and will. The Bah'I see in him/it in connection
with the Kitb al - 'ahd22 and the Kitb al-Aqdas21 the
divine charter of her/its/their
Verwaltungsordnung."
True to the sawqitischen interpretation (vgl). S.282,
shepherd weiter24 summarizes:
"In the will of 'Abdul Bahs, they found out institutions
a nearer regulation in the Kitb al-Aqdas
vorgesehenen in that her/its/their functions and
competences are explained and are expounded. The will
of 'Abdul Bahs supplements these of Bah'ullh
verordneten facilities consequently and regulates
her/its/their relationship to each other."25
Little meaning as a realization-source of the belief and the
right becomes the tradition, the vocal berlieferung,
beigemessen26. The Bah'ismus is an exclusive writing-
religion; only the written transmission comes along authority
and general obligation to.
"The vocal tradition, the weakest source of historic
berlieferung, is one of the causes of the faulty-
development of the religion seen from the point of view
of the Bah'I-Lehre from. She/it leads to a
stndigen increase of27the religious ownership and
is a gateway of the heresy."
Bah'ifiihrung. Shepherd is even Bah'I and was a leading member of the German
community long.
21
Bases, S. 65.
22
Kitb al - 'ahd (the book of the association) = will Bah'ullhs.
23
The notabene under the believers largely unknown is.
24
Bases, S.65f.
25
The relationship between guardian-office and universal house of the
Gerechtigkeit is meant although ersteres in the Kitb al-Aqdas is not at
all mentioned and the two Gremien never have worked side by side and
existed.
26
One vgl. the contrary opinion of the Catholic church, where the tradition as
dieeigentliche is looked at belief-sources. Vgl. K. Adam, the nature of the
Katholizismus, S. 161; K. Algermissen, denomination-customer, S. 198.
27
U. Shepherds, bases, S.70.
324
Is him/it to be agreed albeit it applies that also the written

tradition can lead to faulty-developments, in that eliminated
unpleasant historic findings and teaching-elements or
umgemnzt become into her/its/their opposite. By the way,
also the Bah'Itum knows a vocal one, from zweiter
hand of recorded passing on of statements and
Gewohnheiten of her/its/their religion-donors, that
however no Autoritt zukommt28. That the present-
day Bah'Ifhrung with the cancellation doesn't take far too
exactly it, however, at the tradition-principle, the comment of
the universal house of the justice shows in a letter of the 2.
Octobers 1974 at the author of this book, in what a certain
Mrs. Dr. statement Fallscheer, that wants experienced from
Bahiya Hnum, da'Abdul Bah Sawqi Efendl already in the
childhood for the guardian-office chose, as proof for his/its
Legitimitt drawn near wird29.
The strict principle of sola scriptura - apart from such
apologetischen and propagandistic antics on the part of the
management of the community, logically to a certain
immobility in the teaching-tradition, - led especially since also
each Allegorese and exegesis, the open reciting of own
Ansichten and consequently the freedom of expression
(igtihd) of the Glubigen are forbidden. The teaching-
tradition is matter of the guardian exclusively as well as the
universal house of the justice. What they say, is "from God",
and God didn't obey" "whoever doesn't obey them, Abdul
Bah in his/its Testament says.
The temporal term of the divine right corresponds to the term
of the program Bah'ullhs, that is based on at least thousand
years in the Kitb al-Aqdas. In this
28
Vgl. U. Sehaefer, a. a. O, S. 68and following - Hadil and sunna don't have any
Analogem in the Bah'Itum.
29
This letter became from the national mental advice of the Bah'i of the Switzerland of
hektogra - & #made 11;phiert and the faithful accessible.
325
Thousand-year-cycle raises the bah'istische right claim on

absoluteness and is unchangeable consequently.
b, the human right

The Setzung of human right {haqq adaml = ius huma-num, is
incumbent on the national and local Krperschaften31.
The partikulare right is for "them/you reservations. Since these
institutions still are in the development and her/its/their tasks grow
only with zunehmender number of the believer, the
Rechtsetzung, i.e., stands presently the application more generally,
in the abstract, itself therefore not in the regulation of a concrete
individual case of exhausting norms, that the element of the
duration is inherent in, not at first place of her/its/their
Aufgabenbereichs. In the foreground, the administration
rather stands."32
The partikulare, human right is regarding the
Verfassungsgrundlage of subordinate importance since
the tendency exists to shape the legal norms uniformly
world-wide. The legal ground, also the local
Krperschaften, therefore is based as far as this
already is not contained in the gttlichen (revealed)
right (= Kitb al-Aqdas), largely on the indirectly divine
Rechtsetzung through the international body, d.i. the
universal house of the justice.
Since the bah'istische right is a theonomes, it is an
autonomous one opposite the secular right and rejects this for
seinen area.
"The state right... the Bah'I-Gemeinschaft can therefore be neither
source nor model."33
The bah'istische right is, as emerges from all that,
supranational; his/its coverage includes all globally
30
Vgl. U.Schaefer, bases, S. 72and following
31
That is the national and local (local) mental advice.
32
U.Schaefer, bases, S.76.
33
U.Schaefer, a.a.O., S.78. Vgl. also Shoghi Effendi, Bah'iProcedure, p.85.
326
Countries and is likewise binding for all limbs of the

community regardless of their nationality or residence.
Remain to still remark that the Gewohnheitsrecht
fda, as it finds his/its Anwendung in the mundane
legal-area, in the Bah'ismus no correspondence has.
2. Description of the bah'istischen right
In the gone ahead section, we looked at the position of the

right in the Bah'ismus. We saw that the Bah'I lead back
her/its/their legal norms on divine, indirectly divine and
human origin. The divine right comprises the
Rechtsnormen contained positively in the revelation;
as indirectly divine right, the right generated by the
inevitably current universal house of the justice is to be
marked; the human right comprises right the partikulare
placed by the national and local bodies. The bah'istische
right is therefore based on gttlichem, indirectly
divine and human origin, with what also the human right
establishes itself on God in a derivative sense, "since the
terrestrial authorities, that place the right, is also after the
Bah'I-Lehre of God and everything, and consequently also
the right, goes back to God's allmchtiges of working
in the end in "34.
The bah'istische right differs from the Islamic Jana-Recht35
and from the codex Iuris Canonici (CIC) "at first 36 of the
Catholic church in this respect, as it one indirect
34
15
The Islam doesn't know any authority authorized to the Rechtsetzung at all and
consequently also no human right. His/its law, the sarl'a. is one for every time in the
Qur'n positively contains. The Islamic legal-development is only legal-application
consequently, supported on Qur'n, sunna (tradition), igm' and (Consensus omnium)
qiys (Analogieschlu).
36
The Catholic church doesn't claim any infallible Autoritt for her/its/their code
(CIC). Vgl. A.Hagen, principles of the Catholic church-right, S. 161.
327
The "administration-order" of the Bah'i
divine right, that is placed by a human authority (=

construction al - 'adt), that became the charisma of the
error-lot-ness out on loan from God, knows "37. Another
Unterschied to the right in the Islam and in the
Catholicism consists that the right of the Bah'i exclusively
from the writing and is recognized not from the tradition.
The bah'istische right is
"... his/its nature after positivist, heteronom and
autonomously, irrational and rationally at the same
time. It is heteronom and irrational, as far as it has God
to the immediate legislator. His/its rules are not valid by
virtue of her/its/their own sense-custody-ness but
autoritativ by virtue of her/its/their mere existence
insofar. The Bah'I-Recht is autonom, because
and it can be scooped only by the organs started by God
insofar. It is rational as far as the Rechtsetzung
involves it through the competent organs and the
interpretation and Anwendung of the divine right,
that require a rational procedure."38
The bah'istische right is not this of people - but a religion-
community. It therefore immediately is no secular one but a
spiritual right for the Catholic church-right after Schaefer39.
From the Islamic sarl'a-Recht unterscheide it itself
consequently in this respect, as this temporal and
geistliches right at the same time is because
weltliche and religious community were same for
itself from outset here. However, the separating one, whose
Herausschlung shepherd tries to obtain, proves with exact
contemplation as one quite Gemeinsames: Both
religions immanent is the Vorstellung of the
inseparability of religion and Sozialordnung from the
beginning, why gegenseitig, all the more, stipulate
themselves religion and politics here like there as a theo-
kratische objective emphasizes universalist paint both
religions as well
" U. Shepherds, bases, S.79.

38
39
Bases, S.81.
328
Natures and purpose of the "administration-order"
verfolgen40. Also terrestrial communities with a religious law

therefore are Islam like Bah'ismus from outset. Another
mundane reign-order holding the water to the religious state
is given not in both religions (at least in the theory);
terrestrial and religious law is one and the same. That seems
not to misjudge also shepherds - despite his/its differentiation-
criterions - completely if he/it immediately arranges:
However, "the Bah'I-Recht has what lets itself infer
already from the Vorhandensein judizialer
standard (bring up, family-right, criminal law,
Sozialrecht), the tendency to itself, to at least
partially turn into terrestrial right because the spiritual
community with the terrestrial one strives to become
identical."41

The Bah'I on the one hand understand the entire one by the
terms "Administration-order" or "Administration",
that community-living of regulating order, to the other the
organizational construction even. The term of
"Verwaltungsordnung" outlines not only an abstract
Organisation consequently but means the structure in
another sense characteristic the entire social sphere of the
community. The "administration" embodies not only the
Exekutivgewalt; she/it rather especially includes "the
entire activity of the Organe, therefore also the right-
placing and judicial Funktionen, the teaching-
administration in "42.
* Islam and ah'itum are both no people-religions but at expansion aimed universal-
confessions. The fact, daG of the Islam itself initially at Arabia's tribes directed and
long from the blood-moderates Arab-hood was certain, alters at it however little like
the circumstance that more still also the Bah'ismus in his/its initial stage, the
Bbismus, than then got along message persisch-sfitische salvation-teachings as
universale wanted to know.
41
Bases, S.81.
42
U. Shepherds, bases. S. 82. Vgl. also Shoghi Effendi, the program Bah 'u "llhs, & #11;S
.55ff.
329
The Bah'I consider the administration-order divine after

her/its/their Herkunft and bernatrlich43.
This system is entitled insofern to "the attribute of
the divinity at first, as his/its norms divine right
represents. But also insofar the constitution on indirectly
divine right is founded, she/it carries miraculous
character... The Bah'I therefore take the Epitheton &
gt;gtt-lich&lt for her/its/their
Verwaltungsordnung to much higher extent; in
claim as the Catholic church, that only the divorce of
the believer regarding her/its/their constitutional law in
clergy and laymen, that jurisdiction-primate of the pope
and the Bischofsverfassung class as belonging to
the divine right."44
1. The exclusivity of the "administration-order"
The "divine" and "miraculous" nature of the

Verwaltungsordnung implies logically also her/its/their
exclusivity and thoroughness. So, it is said,
"...da die Verwaltungsordnung... by virtue of
her/its/their origin and her/its/their peculiarity in the
religion-history of the world singularly stands there. It
can be said with full certainty that also no prophet
before Bah'ullh, not Muhammad, whose book (the
Qur'n) establishes the laws and order of the Islamic
program clearly, in mageblicher transcript
something, that would be to be compared with the
Verwaltungsordnung, fixed."45
A try is given that kind of sentences again and again to
accentuate the own administration-system opposite other
legal-formations. Admittedly it is right that the Qur'n doesn't
contain a Nachfolgeregelung and consequently
regulations at all regarding a post-prophetic organization.
Opposite Diesem, the precautions of the Kitb al-
Aqdas are more detailed. However, the organi appear also in
him/it-
4
> Shoghi Effendi, Messages to America, 1932-1946, p. 16.
44
45
Shoghi Effendi, God gehl past, S. 372.
330
satorischen regulations still unclearly and little export-like,

especially what concerns the erection and the purview of the
pub-communities. So, it omitted z.B. Bah'ullh, to give
them to these houses of the justice placed above central
authority, which was able to guarantee an universal
theocracy the unity, one. This Unterlassung was
remedied only in the Testament'Abdul Bahs where the
creation of an uppermost world-authority was ordered the
international or universal house. Therefore, that is not longer
the administration-order constituting document more the
anyway ousted Kitb al-Aqdas46, sondern the
"exalted" last will 'Abdul Bahs. This
"...diese Ordnung begrndende Dokument, die
Urkunde einer neuen Weltzivilisation, ...stellt die
Einrichtung des Htertums auf als erbliches Amt und
umreit seine wesentlichen Befugnisse. She/it intends
the measures for the election of the international house
of the justice, fixes his/its action-circle and explains
his/its relationships to that equipment (the guardian-
office)."47
The administration-order appears justified to the Bah'I as so
firmly that the facilities, that he/it created, "by virtue of the
administration-rules, that her/its/their originator (Abdul Bah)
shaped, and the right of the interpretation, that he/it awarded
her/its/their guardian, "48, each Aufspaltung, in fact to an
extent, is not excluded zutraf "49 "like this with any
former religion.
"Here [in that of the administration-order of lent
authority] lies the secret of her/its/their strength,
her/its/their basic difference [to anderen's religious
systems] and the assurance before dissolution and
Spaltung. Nowhere in the sacred writing of any of
the religious one(s)
* For shepherds (bases, S.92), the book Aqdas is regarding the social-norms
no more than a "framework-work." . "
48
Shoghi Effendi, a.a.O., S.372.
49
Shoghi Effendi, a. a. O - co such Elogen on the administration-order tries leadership
(according to also shepherds) bases, S., diesawqitische 90) the actual
Zersplitterung of the Bah'ismus (vgl). S. 288ff in this book, to hush up.
331
World-systems... let's find any precautions for the Errichtung

of an alliance or for an administration-order, that one can compare in
size and authority with those, which form the actual basis of the
Bah'I-Sendung... Only this belief alone succeeded gone ahead
Offenbarungen with it him/it opposite all, through which
contained in his/its teachings and ausgearbeiteten express
instructions, Ermahnungen repeated and guaranteed
protections [before this & gt;Bndnisbrechern<] to erect a
construction, that itself the confused supporters...
zerbrochener creeds quietly bring closer... likes, about, before
it is too late to look for the invulnerable security of his/its world-wide
Schutzes."50
The administration-order of the Bah'i claims to be from
God of donated salvation-institution for Erden, that
"the confused supporters of shattered
Glaubensbekenntnisse" unite after the forthcoming
apocalyptic drama, consequently, the alone happily-making
one, and will supply the deliverance. The accentuation of the
"uniqueness" of the Verwaltungsordnung is ubiquitous
in the writing of the Bah'I, yes virtually dominant. The
impression originates that verherrlicht the order well-
founded on uncertain foundation through constantly
wiederkehrenden of praising on her/its/their
uniqueness and peculiarity and must be done plausibly. The
Bah'i always refer the Schriften of her/its/their religion-
originator and his/its successors, in which the "administration"
verb-called, with emphasis on that occasion on the
"authenticity" should be, appears just like her/it today. That
however them the most important source of the right
consequently and the "order", the Kitb al-Aqdas and
numerous other writing of her/its/their prophet are withheld
until on the heutigen day namely that
hingenommen becomes unopposed. You/they are
content with the platitude, wonach
"... the will of the donor (Bah'ullh)... respecting his/its succession
and the order of his/its community unequivocally is certain... A
doubt
50
Shoghi Effendi, the program Bah u Vhs, S. 57and
following 332
at the identity of the present-day institutions with this of the founder

of the Bah'I-Glaubens donated therefore is not mgiich. Whoever
more apparently admits God Bah'ullh as him/it in this age
necessarily therefore must approve the law of the Bah'I-Ge-
meinschaft as God-wanted."51
The Bah'I see a "Werkzeug and model "53 in
her/its/their administration-order to the erection of God's
empire on Earth "52, that the whole mankind will include "in
the fullness of the time. Her/its/their religion therefore is
angelegt "54 universal and "substantial on the whole
mankind's recording. The urge therefore is "immanent for her
on integration of the whole mankind in "55. The goal is called:
a God, a Religion, a mankind, an empire. All systems in
Vergangenheit and present, terrestrial like religious,
failed. Only the Bah'Itum can bring rescue. The
simultaneous membership in another religion-community
therefore is impossible for the believer, then
"no Bah'I, that honestly with all the heart and this clearly
unterscheidenden characteristics the matter, to hold up,
wishes, a full, member-moderate affiliation is able to assume to any
church Nicht-Bah'I-Organisation, it only is too clear, however, that
1
U. Shepherds, bases. S. 89. - At same place, shepherd quotes a statement of the Hazrat-i
Bb, after what this in the 3. Chapters of the Pers. Bayn is supposed to have said:
"Probably him/it, that steers his/its gaze Bah'ullhs on the order!", vgl. Shoghi
Effendi, the SendungBah 'u 'llhs, S. 60). How this prognosis is to be brought in
agreement with Bbs succession-regulation, the Subh-i Azal and not Bah'ullh the
Sukzession awards? Is on that occasion to be heeded that in all writing of the
Hazrat-i Bb - with few exceptions - where Subh-i Azal is named by name, the
"coming" always only with the name one yuzhiruh'ullh ("him/it, that God will
reveal) rewrote becomes. It is to be therefore assumed that the original-quotation in
the Pers. Bayn not the name Bah'ullhs but merely the vague hint of this one
yuzhiruh'ullh contains, and also a reference to the later, still completely unknown
"order" ah'ullhs hardly existing should be. A clarification of the actual
Sachverhalts is not possible since the corresponding sources are held in the archives
of the Bah'Tfhrung in Haifa under shutter. U.Schaefer, a.a.O.. S.94.
1
U. Shepherds, a. a. O.
U.Schaefer, a.a.O.. S.96.
U. Shepherds, a. a. O.
333
The "administration-order" of the Bah'T
the matter Bah'ullhs in her/its/their main-bases of

obsolete creeds, cult-actions and facilities
abweicht "56.
Also the activity is prohibited for the same reason in the
terrestrial party-politics the believer since this is completely
opposite for "the spirit of the love and the harmony "57. The
total subjugation is required under the own system. The
exclusive character of the Bah'ismus excludes every
alternative of the community-order and the legal-formation.
"The administration-order therefore becomes from the
Bah'I, insofar she/it component of the revelation is, as
every improvement incapable angesehen. She/it is
the nature-necessary, absolutely right one and therefore
at all times and at all places broadly binding legal-shape
of the community."58
The detachment of his/its traditional religion is a prerequisite
for the faithful convert, that itself from the exclusivity-claim
of the Bah'ismus notwendigerweise ergibt59, so the
same exclusivity excludes each Beibehaltung or
erection of another law consistently as the own one(s). Every
obstructive attitude opposite the guardian's authority as well
as the administration-order therefore yields the findings of
the heresy and is punished with the Ausschlu.
56
Shoghi Effendi, Principles o / Bah 'i administration, p. 14. - The break in the
angestammten religion is a prerequisite for the reception for the community albeit
this demand is not followed everywhere in the interest of the Mitgliederzuwachses long
ago.
" Shoghi Effendi, a.a.O., p.41ff.
58
U.Schaefer, bases. S.99.
59
The talk is broadly in the literature of the Bah'I expelled in the west about
"Kirchenaustritt", with what approximately not only the denominational
detachment from the Katholizismus, however, or Protestantism but the
integral task of the Christenglaubens or another religion-affiliation is
meant.
334
2. The purpose of the "administration-order"
The Bah'I see donated her/its/their administration-order for

the purpose, the unity and unit of the belief to bewahren60.
She/it is a "invulnerable bulwark "61, a "protection against
socially disturbing powers "62. The
Verwaltungsordnung encloses the areas legislative,
executive, jurisdiction and teaching profession zugleich63.
"The continuance of the divine life of the community
cannot be delivered prophetic intuitions of single
creditors. The right-management of the community
must be erkennbar rather objectively. In the
Bah'i-Religion continues to exist the divine leadership
and authority in objective manner: she/it be at the
institutions, that the sacred spirit's infallible assistance
promises, of worden, bound and manifested itself
in interpretation (teaching profession) and legislation.
The administration-facilities of the Bah'I therefore are
this & gt;Kanle< through which the divine leadership
flows. The Verwaltungsordnung has, and that is
her/its/their most outstanding Charakteristi-kum,
consequently theokratischen character: God himself
reigns his/its people... through a geoffenbartes book and
through legal-institutions to which he/it lent the charisma
of the error-lot-ness."64
Since this order of God is even sedate, she/it
represents the "only possible community-order "65.
"Because from the existence one with the community
gestifteten form necessarily follows, that this form
excludes every other form."66
First purpose of the administration-order is as
demonstrated, the protection of the community
against "arbitrary interpretation" and
60
U. Shepherds, bases, S. 89f, 99.
" Shoghi Effendi, the program Bah'u'llhs. S.61.
62
U.Schaefer, bases, S. 91. - By "socially disturbing powers", shepherd means
them/her/it
"Alliance-breakers." 43 Until his/its death in the year 1957, Sawq took! Efendl all
these areas even
True.
64
65
66
U.Schaefer, a.a.O. - A laicistic society-order therefore becomes
abgelehnt.
335
"hostile infiltration." Each contradiction to teaching

profession-like decisions, every doubt of the dogma and the
"infallible" leadership means waste and decay into the
heresy. The sanctions are accordingly roughly: they lead to the
exclusion (excommunication) of the Renegaten from the
community in every case.
"The excommunication takes the person-being in the Bah'I-Ge-
meinschaft; she/it tears all relationships, that between the
exkommunizierten alliance-breaker and the Bah'I-
Gemeinschaft bestehen."67
The "alliance-breaker "68 "stops to be creditors, and he/it can
identify himself "69 not even only by the name of-wise with
the Ba-h'i-Glauben.
The excommunication has weitergehende
consequences in the Bah'ismus as the church-ban of the
Catholic church consequently, because the canonical right
(CIC) deprives the excommunicated only off the active one,
not however the passive limb-ship in the church. The
deprivation of the person-being in the Bah'ismus sends the
"alliance-breaker" not only out of the community of the
believer on the other hand, she/it turns berhaupt
him/it into the completely deprived pariah of the company
since religion and (theokrati-scher) state are joined
inseparably together after bah'istischem understanding.
However not enough: With the alliance-break, also all
gangs of the family-affiliation finish. Even for the narrowest
member, it is absolutely forbidden to associate with the
outcast further! More inferior offenses become public offices
to dress with the temporary withdrawal of the voice and rights
to vote, the deprivation of the right, and with the prohibition
of the participation at common events geahn-
67
68
For shepherds (bases). S. 33, 35, 133, the "alliance-breakers" are
"subversiveElemente", "dark pests" and from the "leprosy" of attacking.
69
Shoghi Effendi, Bah'i Procedure, p.51.
336
det. The withdrawal of these measures only then takes place

if the believer dispensed (excommunicated therefore not yet)
by his/its religious and (after the Theokratiever-stndnis
also) civil rights set aside remorse-confession a public
Schuld-und. The analogy with the mittelalterlichen
inquisition-practice is unmistakable!
3. The structural characteristics of the "order"
Critics of the Bah'Ttums often recognize indications of a

"Verkirchlichung" of the Gemeinschaft70 in his/its
Verwaltungsordnung. You/they, but also the Bah'i
itself, berein are correct in it that the process of the
Organisierung and the dogmatic establishing of the teachings
with the beginning of the guardian-shaft of the Sawql Efendi
(1921-1957) his/its beginning nahm71. Ruth White72 wrote
already 1929:
"Nevertheless only little more than seven years, 'Abdul
Bahs (1921) passed since passing away, so however the
Bah'T-Religion is more abgewichen in this short
time period of her/its/their original goal and through
organization more than the Christentum been
bound in the first three centuries of his/its existence."73
The terms "Verkirchlichung" and "church" need in order to
avert misunderstandings, following Przisierung: The term
"church" only is applicable with reference to the
administration-order in this respect, as merely he/it - under
Ausklammerung of the specifically Christian nature-
characteristic - as a purely descriptive term for every form of
religious organization
70
So z. B. R.White, The Baha'is religion and its Enemy - the Baha'is Organization, p.
2;G .Rosenkranz, the Bah'i S.56; K.-cottages, seers, Grbler, enthusiasts, S.
317-323.
71
Vgl. U.Schaefer, bases, S.l; G.-wreath of roses, the Bah'i S.56.
72
Sawql EfendT calls a "verrckteFrau (besotted woman)" this courageous
opponent of the "administration." Vgl. World order of Bah'u'llh, p.90. Letter of
the 21.4.
1933.
73
The Baha'is religion and its Enemy - the Baha'is Organization, p.2.
337
use wird74. In the Bah'ismus, there is theoretical no division

of the believer of clergy and laymen, therefore no spiritual
stand necessary to the salvation-acquisition. The
Gemeinschaft, "with exception of the guardian, is, that
occupies one Sonderstellung, an association of equally
entitle "75. Nevertheless, however, also the Bah'itum
possesses seiner of "administrative order" a tightly
organized Hierarchie, that is composed from the
"hands of God's" matter, the members of the universal house
of the Gerechtigkeit, the "continental advisors" and the
"support-official-members" beside the guardian, in the
bearers. The administration-order carries consequently,
analogously the Christian church-institutions,
"anstaltliche trains "76. The institution-like character of
the Verwaltungsordnung finds the expression also in it
that
"...die autoritative Auslegung und Sinnfindung des
geoffenbarten Wortes nicht der Gemeinschaft der
Glubigen anvertraut, sondern dem Hter als
unfehlbarer Lehrinstanz bertragen worden ist 77.
The right to own sense-finding of the writing is
denied the Glubigen consequently.
You/they ... '.:.
"...haben keine Aktivrechte, aufgrund derer sie
mitzubestimmen befugt sind, sondern kommen,
gleichsam als >Destinatre<, in den Genu der
unfehlbaren Auslegung; sie haben hierbei reine Objekt-
funktion1*.
The statement of shepherd that the community of the believer,
"with exception of the guardian,...ein Verband von Gleichbe-
rechtigten sei, ist in keiner Weise zutreffend, denn sie lt
unbercksichtigt, da auch der Internationale Bait al-'adl,
dem ebenfalls das Charisma der Unfehlbarkeit verliehen ist,
74
Unter&#11 becomes in the comparative theology and the religion-sociology; "church"
every form of religious organization understood. Vgl. J. Awake,
Religionssoziologie, S. 164; G.Mensching, sociology of the religion, S.
218.
75
U. Shepherds, bases, S. 100.
76
U.Schaefer, a.a.O.. S. 102.
77
U.Schaefer, a.a.O.
78
U.Schaefer, a.a.O., S. 103.
338
and especially the "hands of God's" matter especially

qualified bodies and personalities is. Say the same shepherd
that the "hands", that embody the "aristokratische
principle" of the administration-order, that "geistige
selection" of the community sind79. Where aristocratic
principle and mental selection appear, the "equality" of the
believer is led absur-dum quintessential ad. Hermann Zimmer,
that at present hervorstechendste critics of the
Bah'Iorganisation in the west, "80 - one also then calls the
"hands" cardinal" as "new or exaggerated as "new clergy
with a new name something, however in consideration of
her/its/their power and competence not so very much beside
it-gotten characterization (vgl). also S.352f. Guardian-hood
and "hands", i.e. the pillar of the administration-order
fundamental the teaching-force, monarchisch-aristo have &
#31;kratischen Charakter*1. Both institutions are
"herrschaftlich structured "82; the principle of the
"Ernennung is valid in them and the personal discretion
"83. In this respect, also the Bah'itum societas inaequale
therefore is, as shepherds the Christentum because of
his/its separation of the believer in clergy and layman
bezeichnet84. The democratic principle, after what all the
executive originates from the people, doesn't "have any
complete Analogon "85 in the Bah'igemein-schaft. The
bodies of the Bah'i act autonomously and are not the limbs
verantwortlich*6 opposite the community. The structure of the
administration-order therefore carries antidemokratische
trains in this respect, as
79
80
Mr.-rooms, Testamentsfdhchung, S.64.
81
U. Shepherds, bases, S.I22.
82
U.Schaefer, a.a.O.. S. 100.
83
U.Schaefer, a.a.O.
" U.Schaefer, a.a.O.
85
86
Shoghi Effendi, the program Bah 'u 'llhs, S. 69.
339
".. .the reason-prerequisite, that lets depended all

democracies on the people in her/its/their
Mandaten in principle, in this program completely
is missing... You/they [the members of the universal
house of the justice] must make itself vertraut with
the conditions prevailing in the community,... itself
however the87 right of the free decision itself
reservations."
The cancellation at the democracy goes back vgl already to
the donor of the Bah'ismus, that saw a gateway in the
personal freedoms the believer and citizens for disorder and
Verwirrung and therefore asked for the inalienable
Unterordnung under his/its law. S.275. The absence of
democratic principles finds the expression also in it that the
principle of the Gewaltentrennung is missing completely in
the "Administration" of the Bah'i. The three force-
functions: Legislative, executive and jurisdiction don't find
out any Aufteilung88 in the administration-order but
einheitlich are perceived by the local, national and
international bodies.
1. The guardian-hood
In the organizational and spiritual hierarchy of the Bah'i

stands as well as if the guardian was at first place. He/it is
Bah'ul-lhs "91 the "sanctified head" of the Gemeinschaft89,
God's "sign "90, the "main-cornerstone of the administration-
order of the matter. His/its full title is vall-i amr'ullh,
"guardians of God's" matter. He/it is the authorized
outrigger of the writing, this
87
Shoghi Effendi, a. a. O.
88
Shoghi Effendi, Bahl Procedure, p.38, 65.
89
Abdul Bah, will and will. S.28.
90
Will and will. S.24.
" Shoghi Effendi, Messages to America, 1932-1946, p.i
340
Guarantor of the unity of the community, the alone

authorized organ, "that determines the truth regardless of the
inner conviction of the individual believer, "92. To the first
"guardian" of the community, 'Abdul Bah asked his/its
grandson Sawql Efendl Rabbani (vgl) to his/its will to come.
S.28OO - Inrn gave an authority, "that stands there annals of
the Religionsgeschichte uniquely in her/its/their
Eindeutigkeit and irrefutability in this, to "93 he/it.
a, the guardian's jurisdiction of the guardians is the spiritual

head of the community. He/it is the most upper bearer of the
teaching-force and occupies the leadership in the universal
house of the justice. He/it controls and coordinates all matters
of the belief and definitely world-wide the administrative and
missionary activity of the Gemeinden. However, the
guardian's most outstanding task consists figurative right of
the interpretation and sense-finding of the geoffenbarten
word of him/it excluding him/it. The believer doesn't have
any competence here. The guardian is the alone authorized
teaching-organ; he/it, which is to be believed, "determines
"94. His/its Lehrentscheide are not only for all limbs of
the community bindend, they also are absolutely right and
infallible. He/it stands "under the umbrella of the not-
wandering leadership of his/its Heiligkeit of the
exalted (Bah'ullh) in "95. Always entscheidet what
he/it, is "from God in "96.
Since the guardian is entitled to the mercy-offering of the
Infallibilitt only with commencement of his/its office, this is
no innate one but a verliehene97. So, also no Unfehl then is
the guardian-
92
93
94
95
'Abdul Bah, will and will, S.25, 26.
96
Will and will, a.a.O.
97
U.Schaefer, bases, S. 130and following - Here, an essential
Unterschiedsowohl appears also as to the prophet, whom an
angeboreneUnfehlbarkeit is particular, to the Imm of the Sfiten.
341
pure-ness of the way of life own, d. h. he/it is not

sndlos98. In the present-day Bah'Itum with his/its
exaggerated guardian-cult, a purpose-quest, that seems
to attribute an innate infallibility to the guardian, like
the prophets, nevertheless makes itself noticeable,
however. So, 'Abdul Bah shall, about his/its
Nachfolge questions, referring, Persian
believers assured:
"Knows hidden in truth, that this is a well-guarded
secret, just like a pearl in her/its/their mussel lies. It is
vorherbestimmt that it becomes apparent. The
time will come, there his/its light appears, his/its truth
itself enthllt reveal and become his/its secret."99
A western believer, that referred to the hint in the
book Jesaja, where written stands: A small child
will lead her/it/them", 'Abdul Bah shall 1897 - at
a time - since Sawql still was a child, said:
"Really, the child is born and lives, and it will cause
wonderful things, about which you will hear in future.
You will see him/it, from complete appearance, equipped
with highest abilities, consummate strength and
unequaled power. His/its countenance will beam from
such a shine that he/it will illuminate all horizons of the
world..., because ages and centuries will carry his/its
track."99
This vocal tradition, that him/it vermag
much sworn principle of sola scriptura to
correspond not exactly, is drawn near gladly as
proof that actually 'Abdul Bah Sawql Efendl to
his/its successor auser-
98
U.Schaefer, a.a.O., S. 131. - Also here, we recognize a difference to the sT'itischen
Imm or religion-donating prophets, that are not considered the sin accessible.
According to sntischer opinion, the innocent-ness is geradezu inalienably for
the infallibility of the Imm.
** From a letter of the universal house of the justice of the 2. Octobers 1974 at the
author of this book. The letter was done by the Bah'Ifhrung hektographiert and the
faithful accessible. - Vgl. also World order of Bah'u'llh, p.150.
342
choose has, vgl. S. 325). Where the writing doesn't contain

glaubwrdige sufficiently hints, also becomes
zurckgegriffen on the vocal tradition here - contrary to
otherwise sanctified principles -. On what, however, it depends
here, the circumstance is, that 'Abdul Bah with these alleged
statements accomplished thoroughness, unequaled power,
strength and universal shine the Sawqi still standing in the
childhood attributes. Completely what (already in the
childhood), unequaled and vollendet is, is quintessential
immaculately, therefore infallible and innocent. Assumption
of office only can therefore not be verliehene
omniscience and infallibility one itself here but abruptly only
about innate qualities. In this sense, the Bah'I are also taught
then Sawqi Efendis over the person.
After this digression again back to the guardian's purview.
This is interpretava at all not only most upper teaching-
authority but the single auctoritas. The guardian's
authoritative teaching-declaration lets itself therefore call
10 teaching-force. The infallible interpretation and the right of
the excommunication comprise these:
"The authoritative, infallible interpretation serves the pure-
conservation of the belief of heresies, the excommunication serves
the Reinerhaltung of the community of the believer before
subversive Elementen."1"1
The guardian's teaching-decisions leave themselves under the
concept of the dogma vereinenl02. This is "one on the God's
revealing itself authority and the authority of the infallible one
100
Shepherd's definition of the teaching-authority is unclear and contradictory. He/it
schreibt (bases) S. 109): "Insofar in the Bah'T-Gemeinschaft a general
Lehrfreiheit exists, leaves itself... don't speak of any teaching-force."
The Lehrverkndungdes guardian rewrites as "teaching-observation",
"teaching-mediation" and "Lehrverwaltung" (S.) he/it 110), finally
however, however, what leads him/it to the result "that there is a teaching-force (S.) in
derVerwaltungsordnung of the Bah'I" 110).
10
102
U.Schaefer, a.a.O., S.134JT.
343
Teaching profession to believing belief-truth "103.

Wesensbestandteile of the dogma therefore are the
teachings given in the revelation and the guardian's teaching-
declaration. Schae-fer104 distinguishes the guardian's
teaching-decisions (dogmas) from the papal
Kathedralentscheidungen insofern as they neither
contain another Anathema a solemn definition.
You/they rather have the character of a "Exposition."
The guardian's teaching-observation doesn't have the
character of a belief-legislation the weitern. It is not ordered
"the Glubigen but is not arranged to believe what
is."105 so technical hairsplittings shall besonders in the
mission-work of the unpleasant object of the dogma
ablenken106. However, Realiter comes it on one and the same
out. The guardian's teaching-decisions have the character of a
belief-command, because all must for him/it
"...Folge leisten und sich ihm zuwenden. God didn't obey whoever
doesn't obey him/it, whoever turns away from him/it turned away
from God, and whoever negates him/it maintained this a
verneint in "107.
It, that determines "the truth regardless of the inner
conviction of the individual believer, is he/it "108.
103
104
Bases, S. 135.
105
U.Schaefer, a.a.O.
106
In the literature of the Bah'T, the concept of the dogma is avoided; Sawql
Efendispricht from " theorems" (the development of the new
Wehzivisation) S. 9). So dieBah' I actually are the opinion, her/its/their
religion is without dogmas, and diesegerade make the Christian to the reproach,
all the her/its/their own mental and up-to-date berlegenheit, to accentuate.
Also the widely-known SchweizerPsychiater August Forel, that had joined
the Bah'ttum, fell victim to this error. In seinemTestament, he/it confesses:
"... without dogmas and priests, she/it is the real Religionder of social
welfare."
107
'Abdul Bah, will and will, S. 38.
108
U. Shepherds, bases, S. 125. - Shepherd had not been able meeting to probably
formulate the authoritarian Charakter of the guardian's teaching-force!
From a "Exposition" or "belief-mediation", sowenigdie can be
speech on the basis of this observation like from a "general teaching-freedom" (vgl).
above Anm.100.
344
On the basis of this premise, one of the central

Glaubensgrundstze, namely this of the free truth-
search (vgl), gets. S.267, one some questionable background.
Admittedly, the free belief-election - already in the
consideration on the production of Proselyten - is held up; if
however, the Neuglubige went over einmal, so the
further search of hherer realization remains him/it
denied. It is worth the motto that, whoever assumed
Bah'ullh once, in the property all his what he/it requires for
his/its "salvation" is.
The opinion Schaefers109, that a creditor could quite not be
agreed the right, a teaching profession-like declaration of the
guardian about bezweifeln110. Sawql Efendi itself
schrieb111:
"The fidelity to the belief can't itself on a part of beschrnken,
still from half heart comes. Either we acknowledge the matter
without any reservations, or we stop to call us Bah'I."
That the believer the right to autonomous sense-finding of the
truth, that consequently possibility of the free remark in
Glaubensdingen and also the doubt and the criticism is
denied, 'Abdul Bahs results also from the unambiguous
statement:
"No mortal has the right, publicly or privately, to say also only a
word from itself from or to explain something or to expound the
text of the book (Aqdas).""2
And we read in his/its will:
m bases, S.135f.
110
With some rabulistischer hairsplitting, the lawyer Schaefer (bases) dissects S. 136) the
BegrifFdes disbelief in a "real" one and a "methodical" doubt. Ersterer is allowed
completely impossible, more final against it, insofar he/it as methodische
support "with the sensible recording of the revelation helps."
'" Bah'i Procedure, p.18.
Zit. in: Star ofthe west, vol. VIII, p. 223; The alliance and the administration-order,
S.28.
345
"Nobody, the right is given, his/its own opinion, to

express herauszustellen or his/its personal
convictions. All must look for leadership and must turn
to the center of the matter (Sawql Efendl) and the house
of the justice. And whoever turns elsewhere-to is in
painful Irrtum indeed.""3
The guardian's teaching profession-like decisions
(dogmas) are, because inevitably, invariable and for
all the times valid. Since they have the eternal truths
contained in the revelation to the Gegenstand, they
cannot be the alteration and Aufheb-barkeit berantwortet,
because this would mean that imperfectly and consequently the
abzundernden or to annulling teaching-decisions not
inevitably was "4. The social norms, that also admittedly are
part of the revelation, are differently however sui generis no
religious truth represents. You/they then are not subject to the
Lehrverwaltung either but don't fall into the area of the
Jurisdiktionsgewalt, that not - as we will still see - the
guardian as the bearer of the teaching-force but the universal
house of the justice berantwortet is. Admittedly, also the
sozialen laws, as far as they go back to Bah'ullh, are
unvernderbar and in the present thousand-year-cycle
absolutely "right" "5. The international construction al - 'adl
therefore still can neither change the social-norms placed by
Bah'ullh lifts. He/it is only authorized to enact own laws,
abzu-
115
Will and will, S.38f. - After official version of the Bah'I (vgl). U.Schaefer, bases, S.
127; D. Hofman, Commentary, p. 26) this sentence should refer only to the
Nachfolgeregelung'Abdul Bahs. In this the quotation of going ahead
Ausfhrungen is warned before the danger of "wrong interpretation", however,
and also the other uerung'Abdul Bahs (vgl). Anm.112, a clear language speaks
and means that every open opinion generally is strictly forbidden.
'" Vgl. U.Schaefer, bases, S. 136. - The same is valid also in the Catholicism, where
absolutely a belief-truth explained by the pope and for all the times valid is, vgl. K.
Mirbt, sources of the history of the papacy and the Roman" Catholicism. S.465.
115
Vgl. U.Schaefer, bases, S.72f, 102, 176.
346
alters and to lift again, that are not contained already in the
book Aqdas, "6.
As most upper bearer of the teaching-force, the right of the
excommunication is entitled the guardian. No
corresponding hint admittedly is found in the
Testament'Abdul Bahs; the Exkommunikationsrecht
becomes excluding the Sache God's" "hands of
berantwortet there. Since however the Befindung over it,
whether more differently one from the teachings creditors
itself the heresy guilty does, task of the teaching-force being
primarily with the guardian (and the "hands") is, this implies
"7 eo ipso also the guardian's excommunication-force
according to shepherd. The question, whether also de the
guardian's exclusion-right, since verb-called nirgends
expressly, jure component of the teaching profession whether
it rather is about a case of usurpation here, is or remains
there-put. Fact that the guardian's excommunication-right is
particularly stipu-liert nowhere is as shepherd holds on right
to "8. An exception of hiervon constructs this the
guardian alone entitled right to exclude members of the
universal house of the justice as we will immediately see.
The guardian occupies the leadership in the universal house
of the Gerechtigkeit. He/it is "the sanctified head and
the hervorgehobene lifelong member of this body" in
"9. Him/it is entitled the right and the duty to take part in the
advice of this house or to determine a representative. Since
the guardian, in contrast to the head of the Catholic church,
doesn't possess even any jurisdiction-force, he/it has only one
voice at the votes of this body. He/it is a primus interpares in
dieser sense. The universal house of the justice doesn't
need the guardian's particular consent in order to pass
resolutions. However, this has, like
"6 Vgl.'Abdul Bah, will and will, S.28, 32.

"' Bases, S.143.
"* Bases, S.142.
"' 'Abdul Bah, will and will, S.28.
347
Sawql Efendi, the right and the duty, accentuates to reject

Entscheidungen of the house and to insist on a
nochmaligen treatment, should be established, that these
disagree with "the sense of this through Bah'ullh
geoffenbarten uerungen or "120 deviate from their
spirit. Logically, the guardian's in-language-right makes a
direct attempt to influence possible also on the jurisdiction-
force. The dividing line between teaching-force and
jurisdiction-force is fluently and the legal Sachverhalt quite
unclear. To the guardian's authorities as the chairperson of the
Universalen house the justice hears also this for him/it
alone entitled right, members of this body
auszuschlieen:
Should violate any of the members in a manner, that
damages the public weal, so the guardian of God's matter
is justifiable after own discretion to exclude it on what
the people must pick somebody else at his/its place."121
Since the guardian's the universal house of the
Gerechtigkeit didn't yet exist while alive, the guardian's
named Vollmachten never reached the application. The
guardian was autocrat and as such also bearers of the de jure
for 36 years him/it not entitled jurisdiction-force.
b, succession-regulation
The succession-regulation of the guardian-hood is through the
law of the Linearprimogeniturbestimmt. The guardian-office
(vilyat) is no election-office but goes through succession on
the first-born
120 World order of Bah'u'llh, p. 150. - This in-language-right of the guardian stands
ineklatantem contradiction by the bah'istischen opinion, after what the
UniversalenHaus - like the guardian - is entitled to absolute infallibility. A
right of veto of desHters therefore would become for itself, so one
should my, becomes unnecessary. Because dieBeschlsse of the universal
house either are, because goes back on God, absolutely right undsomit also over
the guardian's objection exalted, or they are bloesMenschenwerk, therefore
fallible and the testing criticism left. Unfehlbarkeit of the universal house
and right of veto of the guardian are irreconcilable.
121
'Abdul Bah, will and will, S.28.
348
the immediate descendants of male sex ber122. The

genealogical Sukzession has her/its/their known
Parallele above all in the Sl'ismus where the succession
of the Imme also determines war123 through the kinship with
the prophet. The guardian-hood is, since it itself about a
"monarchisch - aristocratic office trades a
Familiendynastie "124, that are supported by the
primogeniture in the matter of succession.
The law of the linear-primogeniture is worth however only
prinzipiell, because the guardian is indebted to
nominate another Familienmitglied to his/its successor,
the first-born should erweisen125 suitable itself for this
function as not. 'Abdul Bah had in his/its Testament126:
"The appointee must detachment of all the terrestrial
offenbaren in itself, the image of the purity is and
show Gottesfurcht, realization, wisdom and knowledge.
The guardian's first-born of God's matter therefore should
be the truth of the words & gt;das child the secret nature of
his/its Vaters&lt in itself; reveals, that is doesn't have
his/its (the guardian's God's matter) spirituality of
geerbt127 and doesn't mate his/its glorious descent for
itself with a beautiful nature, so he/it (the guardian) must
choose another branch (gusn) to his/its succession."
However, the necessity of the nomination of another
Familienmitglieds emerges even if the guardian
remains without male descendants. A woman is guardian for
this-
122
Will and will, S. 25. - Shepherds (bases) S. 145f, this Erbprinzip&#11 names; "the
conservative element of the Bah'I-Verfassung" and confesses that "the
Verwaltungsordnung.. . in this point less democratically is as the
Catholic Kirche, in which everyone can be chosen to the pope in
principle.
123
In agreement with it, Abdul Bah writes: Become "in all divine programs
istdem oldest son an extraordinary award granted. Even dieStufe of the
prophet-shaft was" the right of his/its primogeniture (zit). with ShoghiEffendi,
the program Bah 'u Vhs, S. 62).
124
125
The bodily descent remains constitutive element of the succession on that occasion.
126
Will and will. S.26.
It can therefore be only about an innate quality (vgl). S. 341ff in this book.
349
office admitted not, therefore pushed not through the

woman's legal and moral Gleichstellung here either.
Although the guardian's nomination is an inner-informal
Angelegenheit, it is incumbent on the "hands of God's"
matter to agree to the Designation. You/they
"... to must from her/its/their own number out nine people, who
devote itself to the most important services in the guardian's work of
God's matter anytime, chooses. The election of these nine either must
einstimmig or takes place with voice-majority through the
community of the hands of God's matter, and they must her/its/their
Beipflichtung, unanimously or through voice-majority, his/its
erklren, that the guardian of God's matter chose to his/its
successor, to the nomination."128
However, the guardian-office doesn't turn into a Wahlamtl29
through the turning on of the collective of the "hands." The
"hands" can give only her/its/their consensus or can fail. It is
not entitled them the right, the guardian suggestions, to
nominate a successor to unterbreiten or from own
pieces. As we already saw, vgl. S. 315), if the guardian had not
left any heir in his/its death (1957), his/its marriage with Rhlya
Hnum remained childless, and also no Nachfolger from
the row of the remaining family-affiliated bestimmt. Not
only one vacancy, that would have been allowed to actually
enter at the existing succession-regulations not at all first and
can, originated consequently, but also a situation happened,
the a succession at all impossibly machte. The
guardian-hood came to a premature end consequently; the
Bah'is-mus lost his/its most outstanding institution! It now
was valid, the collective construction al - adl to summon, that
would have in accordance with the Bestimmungen in
'Abdul Bahs will of the guardian still while alive, what these
and his/its appendix knew to prevent for 36 years meanwhile
must be put in. However it
128
Abdul Bah, will and will, S.26.
129
U.Schaefer, bases, S.149f.
350
The construction of the "Verwaltungsordmng"
should pass again as far as to the Erich-tung of this

collective body five-and a half years. For the
moment, nine "hands of the matter took over
Gotes" the fates of the community, until at the 21,
immediately after the guardian's death. March 1963
the first universal house of the justice was chosen.
The leadership-change in Haifa happened under
Ausscilu of the public. That iber were delivered
heavy power struggles by 1960 at the
headquarters, denioch (vgl) penetrated. S. 316).
The smoldering question, wassich in Haifa actually
why the so important succession-regulation missed
the hats, reported and however still must have
employed the believers over years. Nocr at the 27.
May 1966 therefore turned the house of the justice,
universal meanwhile einges:tzte, in a Rundschraben
to the believers for itself, in which it to the "matters
of Glubijen" like follows position covered:
"You/they hold it for possible that certain information, the
succession Sawqi Efendls concerning, the believer is
withheld to the best of the Glaibens. We assure you that
richts is absolutely even withheld the friends, whatever
the reason its m. There is not any doubt that was
marked as the authority in 'Abdul Bahs Testanent
Sawqi Efendl to determine his/its Nachblger. But he/it
didn't have any children, and all berlebaden agsn] i0
had broken the alliance. It is clear as also the hands of
the belief 1957 determined that there wa nobody \ this in
agreement with the disposals of the will could have been
nominated... 1957 the entire caper-ship of the hands
announced that Sawqi Efendi didn't leave any
successor ernann and no will."
The universal house of the justice says nothing
about the power struggles delivered in Haifa, that
led inter other to the exclusion of the president of
the Internatioralen Bah'I-Rates, Charles Mason
Remey, for itself meanwhile from.
" Agsn = family Bah'ullhs and Abdul Bahs, which of Sawq! Efendi eckom-
muniziert became.
351
2. The "hands of God's" matter
About the "hands of God's" matter, the talk was (aydi-i

amr'ullh) already several times in the gone ahead
implementations. This body goes back already to Bah'ullh,
that some deserving believer this title verlieh131. Since they
neither still are mentioned in the Kitb al-Aqdas elsewhere,
the "hands" are not a legal-institution started by the prophet
but merely about Ehrentitel132. Legal-character became
'Abdul Bahs verliehen the Krperschaft of the
"hands" only in the will where you were transferred essential
functions within the administration-order. Wir133 read in the
estate of 'Abdul Bahs:
"It is the duty of the hands of God's matter, that to spread divine scents
to build the human souls, the knowledge about frdern, the
character of all people to improve and anytime and under all
circumstances of all earthly things sanctified and, to be removed.
You/they must express Gottesfurcht in her/its/their behavior,
her/its/their way of life, her/its/their actions and words."
One of the most central tasks of the "hands" therefore consists
of the "spread of the divine scents", i.e. in the coordination
and steering of the world-wide mission-work. A special
teaching-obligation is imposed them/you consequently;
her/its/their status durchaus comparably with that of a
"clergy", even if they are not ordained to clerics and the
Bah'Itum rejects a clerical stand officially. The official-
exercise of the "hands" is called "honorary." Shepherd
schreibt134:
13
J. E. Esslemont {new Zeitaller, S. 298) name four believers, that von&#11 into the
position; "hands" was raised.
132
The relating to this insecurity of shepherd (bases) S. with what 1540
beantwortetist.
133
134
Bases, S. 156.
352
"The hands don't get any remuneration or salary. The office is a

honorary office and is not practiced professionally."
An ideal, that is not corresponded, however, in praxi, may
underlie this opinion. Shepherd, even Funktionstrger in
the hierarchy of the Bah'I, actually would have to know that
the "hands" work for the belief full-officially altogether
(incidentally as well like the members of the
Universalen house of the justice) and therefore don't
pursue (the "hands" are almost all as a trip-missionary active)
any further activity. The Bah'Itum admittedly doesn't
possess any ordained clergy; the professional stand of a
salaried official-ship with top-officials nevertheless is given
in him/it, however, vgl. also S. 3380-
The "hands" are direct subordinated the guardian and
hinsichtlich of her/its/their administration only this
opposite verantwortlich:
"This body of the hands of God's matter under the guardian's
management of God's matter stands. He/it must continue
her/it/them anspornen that they take the trouble and strive
until the most outer possibility for spreading God's sweet scents and
leading all people of the world."135
The institution of the "hands" is strukturiert136 elegantly; it is
valid, same as in the guardian, not the law of the election but
this of the nomination:
"The hands of God's matter must nominate through the guardian of
God's matter and been appointed. All must be under his/its
protection and must do his/its order consequence."137
"5 'Abdul Bah, tVilte and will, S.26.

'* U.Schaefer, bases, S.155.
137
Abdul Bah, will and will, S.26.
353
The appeal to a "hand of the matter" is lifelong, provided

erfolgt138 no recall through the guardian. A Vererbung
is impossible.
The most important task of the "hands" consists of the
guardian's protection beside the Lehrauftrag before
attacks. We read in the will of 'Abdul Bahs,
"...da die Hnde der Sache Gottes immer wachsam
sein mssen. As soon as they, that begins to put
itself/themselves anybody against the guardian of God's
matter and to protest against him/it, find, they must
discharge him/it from the community of the people of
Bahs, and they can assume an apology on no type of
him/it."139
For the "hands", the express right of the
Exkommunikation is figurative consequently. Since
however, they stand under the guardian's management, and
this responsible is, the paramount authority is the guardians
and therefore occupies l4 the primacy. The "hands" can
assume from the outcast "on no type an apology, with what
is denied them to resume an excommunicated." The
Wiederaufnahme into the community takes place
exclusively through the Hter141.
Into the area of the official acts of the "hands", endlich
hears also her/its/their consent to the Designation of the
guardian (vgl). S.35O. Her/its/their consensus has
unanimously or, to take place through
Stimmenmehrheit. It is about the single official act
here, in which not she/it i.e. instruction-tied it is subordinated
the guardian, at the same time also about the single one, in
which she/it
138
Will and will, a. a. O - the lifelong administration is admittedly mentioned
nichtbesonders here. Since however, the principle of the
Ernennungzugrunde is the institution of the "hands", she/it is not tied at a
certain term of office.
139
140
U. Shepherds, bases, S. 143. - The Exkommunikationsrecht was
perceived while alive the guardian by this exclusively itself.
141
Vgl. U. Shepherds, a.a.O.; Sawql Efendi in a letter of the 11.4.1949 at the Nat.
Mental advice of the United States, zit. in: Bah 'i News, No. 220 6/1949, p. 2. -
Einentsprechender hint in Abdul Bahs will also is missing here.
354
as has to decide collective. Otherwise, the "hands" act

individually and after own Ermessen142. The formal erection
of the institution of the "hands" took place only 1951l43.
Admittedly Sawqi Efendi raised some verdienstvolle
believer in the position of "hands of the matter", however only
after her/its/their death, already before so that the appointee
received only a posthumous honor. In the year 1951, the
guardian nominated twelve, 1952 seven further believers in
"hands of God's" matter - among them also women. Six
"hands" slipped four in the European one(s) in the Asian
one(s), five on the amerikanischen, ever one "hand"
of the African and Australian continent and three "hands"
of the headquarters in Haifa144.
The absence of a succession of the guardian means, that
also he/it only is gewhrleistet survived of the
"hands" on time, because the right of her/its/their
Ernennung was entitled only the guardian.
Her/its/their further increase therefore is impossible. The
institution of the "hands" goes out automatically with
her/its/their last member's death. The at the moment
knownest "hand of the matter" is the Canadian Mary
Sutherland Maxwell, the widow Sawql Efendis, who is
called Rhlya Hnum, "Geistige woman". She/it is the
at present most outstanding Persnlichkeit of the
community and enjoys big prestige and a virtually mystic
worship under the Bah'i.
3. The "universal house of the justice"
o, origin and purview

Most upper bearer of the jurisdiction-force in the Bah'ismus is
this
Universal house of the justice (construction al - 'adl-i a'zam),
fr-
142
U.Schaefer, bases, S.155, 157.
l4!
U.Schaefer, a.a.O., S.157C
144
Proof of U. Shepherds, a. a. O., S. 158. - An addition-mistake seems shepherd on that
occasion
happened, to be, because that of him/it enumerierten "hands" yields a total things
from
20 and not 12+7 = 19 "hands."
355
international or most upper house of the justice

genannt145.
This becomes in the extensive literature of Bah'ullhs
highest body by name mentioned not. Bah'ullh
only the name always used construction al - 'adl, house this
Justice. His/its erection is in the Kitb al-Aqdas like
follow rewrote:
"God decided that a house of the justice, in which the
councilors should gather in accordance with the number
of bah (= 9), is built in each city. The infringement of
this number is allowable. It befits them/you, the
confidant god, the exalted, to be, of the highest things...
Definitely, you/they must consider yourself the
shepherds, whom God has for all, that live on Earth. It is
incumbent on them/you to discuss gemeinsam and
to maintain the welfare of the creatures in his/its order
and to induce this, which is matching and becoming."
Emerges from it, that Bah'ullh didn't intend any most
upper house of the justice but the erection of numerous local
houses of the justice ordered. The Konstituierung and
nature-regulation of an universal house of the justice as the
local houses of placed above Instanz is found 'Abdul
Bahs only in the estate for itself. There steht146:
"And what the house of the justice, that prescribes God
as the source of all the good and freed from all the error,
now involves, so it must be chosen by general election,
that is through the believers. His/its members must
revelations of the Gottesfurcht, ascent-kind the
realization and the understanding and is steadfastly in the
Gottesglauben and the whole mankind wohlwollen.
By this house, the universal house of the justice is meant,
that is, that erecting an after-sorted house of the
Gerechtigkeit147 in all countries is and that these after-
sorted Hu-
145
The Arabic name Bait al - 'adl-i a'zam actually means Hausder justice" the
"biggest. In the European language-area, however, the BegrifT "Univer has - &
#pushed through broadly 11;sales homes of the justice."
146
Will and will. S.28, 32f.
147
The "national houses of the justice", that advice" will call "NationaleGeistige
still today, are meant vgl. S. 368ff in this book.
356
ser of the justice, to choose the members of the

universal, has. Everything must refer to this body. She/it
issues all ordinances and disposals, that are not to be found
expressly in the sacred text (Kitb al-Aqdas)... This house
of the Gerechtigkeit enacts the laws, and the
government leads her/it/them durch'4 *... Everyone must
follow the most sacred book (Aqdas), and what doesn't
find mention in it expressly, is to be referred to the
universal house of the justice. Unanimously what this
body or with voice-majority decides, will is the truth and
God's eigener. Whoever comes off from it belongs
really show wickedness to those, that Uneinigkeit
love, and turn away... It is incumbent on the members
(the universal house) to meet at an established place and
to discuss all questions, the disagreements caused, is
recorded unclearly or not expressly in the book (Aqdas).
What they always decide, the same validity as the text
has, and since the house of the justice, enact laws, that
is not recorded expressly in the book (Aqdas) and refers
to day-issues, is authorized, so it also is authorized,
she/it aufzuhebenl49... The house of the justice is both
originators and Aufheber of his/its laws."
The universal house of the justice has to decide on all
Obliegenheiten of the community; it regulates and
berwacht all supranational activities and issues.
His/its purview includes
"...den Erla genereller, abstrakter Normen als auch
Rechtsprechung und Verwaltung... It is most upper court
at the same time. His/its him/it by virtue of divine right
of coming main task is the Gesetzgebung."150
148
To the meaning of this statement vgl. S. 390f in this book.
149
The incorrect opinion, that the universal house of the justice is authorized also to the
Aufhebungoder alteration the legal norm sober from Bah'ullh themselves,
istunter the Bah'I widespread. Actually however, they remain in the Kitb
al-Aqdas & #11;enthaltenen laws and rules invariable until the arrival of a
neuenGottesoffenbarung in approximately one-thousand years. Vgl. to this
also S. 346f in diesemBuch.
150
357
Since the decisions of the universal house are

unmittelbarerAusflu of the divine will, it is relieved
from all the error in his/its Handlungen, d. h.
inevitably and consequently berjeden objection
exalted, vgl. but S. 348). Against the Beschlsse
of the house, it can therefore not be appealed.
The elegant-like task of the universal house of the
Gerechtigkeit consists of the Setzung of mean
right. Schae - & #11;fer151 leaves the question open,
"whether the international house is derGerechtigkeit
beside the mean right authorized also to the
Setzungpartikularen right." As we (vgl) saw.
S. 326f, is incumbent on the Setzung partikularen right in first
Linieden national and local bodies. Since the bah' - &
#11;istische laws however a supranational one is, and
anyway einBestreben existing is, comes the legal
norms of shaping einheitlich world-wide the
partikularen, menschlichenRecht anyway only a
subordinate meaning to. Dienationalen and local
bodies follow in ihrerRechtsetzung and - sprechung
largely on the Rechtsetzung through the
universal house of the justice, according to dadessen
jurisdiction-force largely also the partikulareRecht
impliziert152. .
the principle of the indirect people-election is b, election-

mode and the principle of the advice for the election of the
members of the universal house of the justice applicable.
'Abdul Bah decided that this body "of all the
Lndern,...in denen sich die Geliebten befinden, nach
der in westlichen Lndern, wie England, blichen Wahlart zu
whlen ist153. Sawqi Efendi then established that the "national
houses of the justice (vgl). S.368ff, that closes task, in
agreement with the clear regulations of this
151
Bases, S. 175.
152
The national and local bodies turn to the universal house, that then decides on these,
also in legal Einzelfragen almost without exception.
153
Will and will, S.32f.
358
This oh / builds the "administration-order"
Willens154, to choose the members of the international house

of the justice directly, "155. The election of the universal
house of the justice is incumbent on the members of the
national bodies consequently. The election even takes place
every five years in Haifa, the headquarters of the community.
Each volljhrige156 is passively and actively entitled to vote
and in the full-property of the "administrative right "157
standing believers of mnnlichen sex. Women are
ausgeschlossen, d., from the passive right to vote h.
they can only choose, is chosen not however.
The election-process is regarded as a "mental, church service-
like action "158. The elections therefore must inspire" seinl59
from the "divine spirit. The voter is required from humility and
detachment. He/it is asked, for no other than to vote for the
one, to which he/it was inspired by prayer and reflection,
"160. Each Wahlpropaganda or nomination of
candidates are forbidden. The election-participation becomes
as "sacred duty" of beschrieben161. The procedure of the
universal house of the Gerechtigkeit becomes from the
principle of the common advice (sr) of bestimmt. The
members of the house act as staff what means that no
Jurisdiktionsgewalt is entitled the individual member.
The decisions take place through Abstimmung, that
goes ahead the advice in each case. The once grasped
decisions are binding for all members of the house. Opposing
Dagegen is forbidden, because "such criticism would
prevent every implementation of a decision "162. Therefore
154
'Abdul Bahs will is meant. " World order
of Bah'u'llh, p.7, 154.
56
The right to vote becomes with perfection of the 21. Year of life gained.
57
The "administrative rights" comprise the voice and right to vote and the
Fhigkeit to dress public offices.
58
IS9 Shoghi Effendi, Bah'i administration, p.
136. "" Shoghi Effendi,
a.a.O.
1
Shoghi Effendi, a.a.O., p.39. 162 Abdul Bah, zit. with Shoghi Effendi,
Bah'i administration, p.22.
359
if there cannot be "any deviations or minority-

points of view after taken place vote. The decision
can later be roofed again, but must be obeyed
her/it/them "163 in the meantime without criticism
or resistance. 'Abdul Bah schreibt164:
"If one agreed about a matter, and she/it also is incorrectly,
then, that is better than not to agree and properly to
haben."
The principle of the advice therefore guarantees,
"... that every obstructive, opposition activity is within
the Krperschaften and within the communities of
law because of ausgeschlossen. It is religious,
moral duty for the Bah'I in addition, itself every
obstruction, to contain."165
c, the erection the " universal house of the

Gerechtigkeit"
The Konstituierung of the universal house of the justice took
place at the 21. April 1963, the first day of the i?Z' & lt;iv
"solid (B.Gall 119 B.E.166).
We already mentioned that the erection of this highest body
should have come already after his/its death in accordance
with the regulations 'Abdul Bahs. Abdul Bah said:
"This is the alliance, that did Bah'ullh. In the case of
Unklarheiten, 'Abdul Bah must be questioned...
After the death, 'Abdul Bahs, if the universal house of
the justice is educated, must settle it incongruity."167
163
Bah 'i administration, p. 21and following - Remain only the question, how then the
later Neuber - & #11;denkung of an once gone out decision possible should be, if
this in seinerRichtigkeit and sense-custody-ness cannot be questioned.
164 Principles of Bah'i administration, p.48.
165
166
B. E. (Bah'i Era, = bah'istische calendar.
167
Star ofthe west, 23. November 1913, p. 238. - About a "guardian",
berhauptnicht is the talk here.
360
The motives for the deferring stopping almost 42 years the

election of the universal house of the Gerechtigkeit168 are
unknown. Sawql Efendl led the fates of the
Gemeinschaft until at his/its end of life (1957) in the
solo run although he/it held the view formally that the
guardian-hood and the Universale house two of each
other "inseparable Zwillingseinrichtungen" seien169.
The absence was crucial for the decades of postponement of
the election for Sawql Efendl for one wide and strong
organizational Plattform170, with what he/it represented the
opinion, that dahin-falle171 the last check to the erection of
the house only with the concession of the development of the
"administrativen order" in Iran and the Soviet union. In
view of the fact, that also 1963 were yet not granted the Bah'i
any freedoms in these countries, this argument convinces
however little. Inconsistently also the indication of the still
lacking Konsolidierung of the organizational
structures sounds, however, these are portrayed in
her/its/their "uniqueness" and "thoroughness" as
unberbietbar otherwise.
In the year 1951, Sawql Efendi appointed an international
Bah 'l-Rat with seat in Haifa as initial stage to the
Universalen house of the justice. This directly the
guardian subordinated verfugte advice over no jurisdiction-
force. He/it was only an administration-committee, that had
to occupy itself/themselves with the extension of the
Verwaltungszentrums in Israel. Nine members were
fitting an172 him/it. The activity of the international Ba-
168
That is the span between 1921 (Todesjahr'Abdul Bahs) and 1963 (election
desUniversalen of house).
169
Shoghi Effendi, World order of Bah u'llh. p. 148.
170
Shoghi Effendi, a.a.O., p.7.
"' Shoghi Effendi, a. a. O. - The Bah'ismus became in the Soviet union - after
anfnglicher favoring in the early twenties Jahren-1928 strongly suppresses
and 1938 completely (vgl) prohibited. MR. Rooms, Testamentsjlschung, S. 14, 9Off,
where a connection is established with the political Implikation of the bah'istischen
organization between the prohibition. In Iran, the Bah'ismus also remains
prohibited.
172
U.Schaefer, bases. S.177.
361
h'I-Rates finished with the foundation of the universal

house of the justice in the year 1963.
d, that " universal house" without the institution of the

guardian-hood
In the older literature of the Bah'I, we find the
Hinweis on the guardian's special position opposite the
universal house of the justice everywhere. The guardian is
his/its lebenslngliches head, from what necessarily
emerges, that the two institutions are joined inseparably
together. Sawql Efendl schreibt173:
"These twin-facilities of the administration-order must
ihrem according to origin as divine, according to
her/its/their tasks as absolutely necessarily and in
her/its/their goal and purpose as each other
complementary is looked at... In common cooperation,
these two inseparable facilities administer the issues of
the belief, they organize his/its work, they promote
his/its matters, she carry out his/its laws and protect
her/it/them his/its Untergliederungen174. In
her/its/their peculiarities, everyone of them works in a
clearly delimited legal-area... Everyone practices placed
borders her/its/their authority, rights and prerogatives
her/it/them within him/it... Removes far from it to be
together irreconcilable..., they supplement each other in
her/its/their authority and effectiveness and constantly
are she/it in the goals and fundamentally united.
Separately the world-order would become Bah'ullhs
unvollkommen from the Einrichtung of the
guardian-hood and constantly is robbed the principle the
heredity, that, as 'Abdul Bah writes, unchanged through
God's law was held up... Without such an equipment, the
entirety of the belief would be endangered and is
threatened the solidity of the whole Gefli-ges."
The unexpected absence of a succession-regulation
of the Hters should make the God-wanted
inseparability of these two "twin-facilities" however
unsuccessful! The fiinf-
'" World order of of Bah' "llh, p. 148.

174
That is the national and local bodies.
362
and a half years after him/it passed away Sawql Efendls

established universal house of the justice found itself tasks,
that were outside his/its Rechtsbereichs, suddenly
compared, however, it consequently to take over them/her/it
was forced, it didn't want to risk the unity of the community.
The first and at the same time last guardian's death meant a
fundamental caesura for the Bah'ismus. The
Gemeinschaft lost not only the last charismatic
personality but also him/it with him/it only authorized and
infallible Ausleger of the writing and administrators of
the teaching profession as well as the head of his/its
uppermost body.
It might therefore lie in the nature of the matter that the
authorities, rights and duties of the guardian now became the
property of the universal house of the justice altogether. This
was merely bearer of the Jurisdiktionsgewalt by virtue of
divine right until then, an authority, that was not entitled the
guardian - wenigstens de jure -. He/it was not authorized
to the legislation, albeit ausbte he/it also legislative
functions, since still in his/its time the universal house not at
all existed. The guardian's authoritative interpretations had,
on the other hand de jure merely "right-forming no
rechtsetzende effect "175. Vice-versa, 'Abdul was not
entitled Bahs enthaltenen regulations the right on the
basis of he/it in the will and will the universal house, the
writing auszulegen. This lay with the guardian, the
bearer of the teaching-force. On a denominator brought this is
called that the universal house is authorized in accordance
with divine right to the legislation (Jurisdiktionsgewalt)
alone; it enacts rules of conduct, the befehlen, to do
what, is. The guardian (teaching profession) against it
determines, which ist176 to believe.
175
U.Schaefer, bases, S.77. - However, "the writing of SawqT Efendls were
vonerheblichem influence at the formation of the right. In a large number
vonBotschaften... if Sawqi marked Efendl the characteristics of the
Verwaltungsordnung, that then found her/its/their precipitation in the
Rechtsetzung of the national Krperschaften", U. in interpretation of
the writing Shepherds, a. a. O.
176
Vgl. U.Schaefer, a.a.O.. S.137.
363
With the end of the guardian-hood, the teaching-

administration felled notgedrungen into the purview of
the universal house of the justice. A legal status unclear for
this body, with what the question especially posed itself,
resulted from in what way the qualitatively completely
different activities of the two institutions (teaching-force and
jurisdiction-force) let themselves unite together. Schaefer177
excluded the possibility of a comparison at all at a time, as the
guardian still was alive, and came to the conclusion that
legislation and interpretation are so disparate contrasts "that an
analogy-end is not possible."
In view of the completely changed situation, that only
emerged for the Gemeinschaft, the universal house of
the justice turned to the Bah'I in a Botschaft178 all over the
world in order to explain the relationships between the two
institutions the new situation in the light. The universal house
writes that
"... Sawqi Efendi repeats the inseparability of these two
Institutionen had accentuated. Although he/it
intellectually obviously had imagined her/its/their
cooperation, cannot be derived from logically that the
one doesn't work kann179 in absence of the other. In the
course of the whole 36 years of his/its guardian-ship,
Sawqi Efendi functioned without the universal house of
the justice. Now, this must function without the
guardian, but the principle of the inseparability remains.
The guardian-hood loses neither his/its meaning nor
his/its position Ba-h'ullhs in the world-order only
because there is not any living guardian... Remains us to
clinch us firmly at the geoffenbarte word and at the
institutions, that he/it (Bah'ullh) created, in order to
protect being alliance... If some explanations of the
universal house of the justice don't go in details, the
friends should make clear to itself,
177
Bases, a.a.O.
178
Letter dated the 27.-May 1966. To contain in: Wellspring of Guidance. Messages
of theUniversal House of justice, 1963-1968.
179
Shepherds (s.) above, was of contrary opinion here. At all, she/it is vertretene&#11
here; "logic" little obviously, because the inseparability of these two institutions
setztkonsequenterweise her/its/their simultaneous existence side by side
advance.
364
Peace in this world reaches and is created the basis for

God's kingdom on Earth."
With changing of the teaching-force at the universal house, the
administration-order of the Bah'I moved nature-wise into the
proximity of the Catholic church. As long as the guardian was
alive, existed, even if only purely formal, since still the
universal house not at all existed, a clear separation between
Lehrgewalt and jurisdiction-force. The principle of the
separation of the two forces became however ineffective
through the absence of a Nachfolgeregelung of the
guardian. Teaching-force and jurisdiction-force therefore
skipped ineinander perforce. A Rechtszustand,
that it divides with the Catholic church, emerged with it for
the Bah'Itum where also ist183 the teaching-force part of
the jurisdiction-force. Another parallel to the Roman
Catholicism consists brigens also of the agreement
regarding the organisatorischen unit of the three force-
functions: Legislation, administration and jurisdiction. In the
Bah'itum, these three functions become ausgebt184
undivided from the chosen bodies. The general council, d., is in
the Catholicism h. the full-meeting of the bishops, executive
and Jurisdiktionsorgan, with what the pope occupies
the Prima-tialgewalt as a bishop of Rome.
Schaefer185 accentuates this common here, distinguishes,
however, that the fullness of the Jurisdiktionsgewalt
rests in the Catholic church with singles-personalities, that
from above i.e. the pope, appointed is, while the jurisdiction-
force rests in the Verwaltungsordnung of the Bah'I
exclusively with bodies, that from below i.e. the believer, is
chosen. It therefore is bishop-principle countered for
monokratischen the principle of the self-administration and
the loyal-principle, the two one the church one, here
183
Vgl. K. Algermissen, denomination-customer, S.29, 177.
184
Vgl. Bah'i Procedure. p. 38, 65.
185
Bases, S. 105and following
366
is. Therefore, the principle of the advice (sr) and not this of
the personal discretion, with what guardians and "hands" take
a special-position not to be overlooked meanwhile, is vgl in
the Bah'ismus decisive. S.339 (353). The therefore
untenable differentiation-criterion of shepherd found out
insofar a loss through the end of the guardian-hood anyway,
as expressly the Lebrgewalt, that excludes the principle of the
advice - and therefore the loyal-principle - according to
bah'isti-scher opinion, vgl. S.341, on the universal house of
the justice changed and consequently, as in the Catholicism,
component of the jurisdiction-force became. Since the
decisions of the universal house are always made (with what
is the principle of the advice constitutive nature-characteristic
of the administration and the jurisdiction) in law-form now,
however, the teaching-observation of the Universalen
house can be called only teaching-legislation, with what is
unclear, how this comes about, where here this, that advice
and consensus-principle committed, committee, the advice
withdrawn remains and the principle of the free discretion of a
loyal system just as impossible is. The teaching-mediation
practiced by the guardian after the principle of the free
discretion formerly is no more given the universal house of
the justice of incumbent on Gesetzgebungsgewalt in
the framework of this, because the decisions of this house are
always made in law-form. For the believers, no alteration
ensues through it of course. The Lehrentscheide of the
universal house immediately are infallible and necessary
those of the guardian with what, however, the question
appears in what way the teaching-legislation of the universal
house of the rescindable-ness or alteration is berantwortet.
As we already saw, vgl. S. 346), if the teaching-decisions are
the guardian irrevocable and, binding for all the time, during
which the social-life of regulating norms of the universal house
of this altered again and can be abolished. Whether this now
announced also for they of the universal house
367
Dogmas (dogmas) is worth, cannot be said. Thought-

necessarily however, the claim on absolute Infallibilitt of the
statements includes also the final character of the einmal
of gone out Kathedralentscheidungen of the universal house of
the justice so that their later Abnderung or annulment
can be excluded. The universal house of the justice, through
the course of the development unexpectedly also to the only
authoritative teaching-organ become, the Grundzge
of a salvation-institution quite unifies in itself consequently.
Admittedly, the Bah'Itum lacks it - apart from the especially
qualified position of the "hands of God's" matter, that
occupies the position of a "clergy" approximately, vgl. S. 339,
352 - a spiritual stand. Through the coincidence of legislation
and Wortverwaltung, however, however, the
administration-order of the Bah'i shows church-institution-
like trains, vgl. S.338. The universal house knows in the
Allbesitz of the truth; what it announces, is "from God."
Finally, "the believer doesn't have any authority with the
teaching-declaration. Only the geoffenbarte word is
"186 and the infallible interpretation authoritatively, speaks:
Sense-finding through the guardian as well as the universal
house of the Gerechtigkeit. The sense-finding of the
truth therefore is objektiviert, i.e. at an authoritative
"church-institution", that says, which is to be believed,
bound. The believers don't have any Rechte: "they come,
as it were as & gt;Destinatre<, into the pleasure of the
infallible interpretation; they have on this occasion pure object-
function" B1.
4. The "national house of the justice"
The national house of the justice (Bait al, 'adl-i milli or Bait al,
'adl-i markazl) is, however little like the universal house of the
justice, none of Bah'ullh even intended
186
187
368
Einrichtung188. His/its mention is found only in the

Testament' Abdul Bahs. There he/it calls them/her/it
the universal house of "after-sorted houses of the justice" the
national Krperschaften and writes,
". . that erecting the justice an after-sorted house in all
countries is and that these after-sorted houses of the
Gerechtigkeit have "189 to choose the members of
the universal.
The national houses of the justice are called still national
mental advice presently; her/its/their actual
Bezeichnung should be introduced only if the
Glaubensverbreitung and organizational consolidation
of further fortgeschritten are.
a, election-mode
The will of 'Abdul Bahs doesn't give any information over
the type, as the national bodies are to be chosen. Sawqi
EfendT then has eingefhrt190 the indirect people-election. The
believers an each of state chooses her/its/their delegates, who
specifically pick "festes191 the members of the national
mental advice einberufenen "national-convention" in
turn on one in the time of the / < / ra, for this purpose
annually. The national-convention is "beruhende no
one constitution-institution on divine right... His/its task is
vornehmlich the election of a new national piece of
advice in "192. The Nationaltagung is no jurisdiction-
organ consequently; she/it is ausschlielich an election
and Konsultativgremium193. This usually two days in claim
of taking national-convention is ffentlich; however
only the delegates and the separating national advice can take
part in the advice, while the election
188
Vg!. U. Shepherds, a. a. O., S. 168.
189
190
Vgl. Bah'i administration, p.40, 84ff.
191
13.Gallbis5.Gaml B.. =21.April Bis2.Mai.
"2 U. Shepherds, bases, S. 178.
193
Vgl. Shoghi Effendi, Bah'i administration, p. 80.
369
remains the national advice's again to be ordered the chosen

delegates reservations alone. The right is entitled the national-
convention, that to present Vorschlge to again chosen
national mental advice for his/its term of office. However,
that is not tied at these. He/it, and not the
Nationaltagung, is the most upper body within a state.
The national-convention restricts itself to the election of the
new Nationalen Geistigen of advice and dissolves by
itself after carried out election with separating of her/its/their
members. The number of the members of a national mental
piece of advice estimates at nine people, with what an
infringement of the number is allowable, in all countries of
the world presently. In contrast to the universal house of the
justice, also women are admitted in him/it. His/its official-seat
is the Hazlrat'ul-Quds ("sacred Umhegung"), that usually itself
in the capital the the national mental advice of subject to
territory decides. The term of office of the national
Krperschaften lasts one year. Reelection is admissible;
Stellvertretung or official-transfer against it excluded.
b, purview
The national mental Ratm is most upper bearer of the
Jurisdiktionsgewalt within a state. He/it practices above
all the Oberaufsicht over the local mental advice being in
his/its official-area. The decision is subject to "him/it whether a
certain issue is in her/its/their type purely locally, and to the
decision the local advice is left, or whether she/it falls into
his/its own action-circle."195 he/it therefore has the Kom-
194
The BegrifT "nationally" is not political, nationalistically composed but means,
dadie national body the highest authority in the borders of a
Staatesausbt (vgl). Shoghi Effendi, band 'i administration, p. 23f. It also is
existed, however, & #11;da within a commonwealth several national mental advice
exists, insbesondere then, if the relevant area of responsibility is an
insich of closed region, z. B. Hawaii (Alaska). Also nochsupraterritoriale
hold the water national mental advice to it, that the believer more different finery,
indenen only few believers lives, represents.
195
Shoghi Effendi, Bah'i administration, p.40.
370
The construction of the "administration-
order"
Pete-Z-competence. The national mental advice decides also

on such be incumbent on-ness, that are to be presented to
his/its opinion after the universal house of the justice. He/it
decides about the existence or not-existence of a
rtlichen piece of advice, settles incongruity between
the Gemeinden and keeps vor196 for itself the right of
the intervention to deviant mandates of the local bodies. The
national advice has to decide on the voice and right to vote and
the full membership of the believer furthermore. It is
incumbent on him/it alone, a believer the "administrative rights
to withdraw "197 and to award again. The
Exkommunikationsgewalt lies however exclusively at
the universal house of the justice (earlier with the guardian
and the "hands of God's" matter). The national advice
confirms those of the people of chosen members of the
national-convention. Also the administration of the national
fund is incumbent on him/it. The national mental advice
finally is as well as the full-meeting of all Nationalen
Geistigen advice of the world the election-body of the
Universalen house of the justice, whose members from
the totality of the faithful hervorgehen198. The principle of the
Territorialitt is applicable to the right generated by the
national mental advice. The administration-order of the
Bah'T doesn't know any Exemtionen. All believers - also
auslndische - are under the law of the national and
local bodies of the country and the place, in which they have
her/its/their residence. It became vgl already after it of
hingewiesen, that the tendency exists to shape the legal
grounds uniformly world-wide. S.326 (358). The decisions of
the national mental advice will regard ebenfalls as
infallible. To the infallibility of the universal house
196
This intervention-right of the national mental advice stands in the Widerspruch
by the propagated infallibility of the local bodies like the guardian's Vetorecht
opposite the universal house of the justice (vgl) as well. S.348 (Anm.120).
|"7 Vgl. S.359, Anm.157.
"* To the whole vgl. Bah'i Procedure, p.65.
.L ' 371
however, a difference exists the justice: While therefore

his/its error-lot-ness a prsumtive, at no
Voraussetzung tied is, the infallibility of the national
and local bodies is tied to the condition that her/its/their
advice proceed "in a mental atmosphere of the purity and
selflessness "199 - with what it meanwhile difficult, to find a
binding gauge for this, should be. However, what wants
demonstrated with it is the meaning of the Kollegialitt
{sr - system, and the common consensus. The principle of
the advice therefore also is the basis here, on which the activity
of the national bodies is based. The national mental advice to
the declaration of new belief-truths (dogmas) and to the
interpretation of the writing is not authorized. The teaching-
administration incumbent formerly the guardian falls into the
jurisdiction of the universal house of the justice today. The
local and national Krperschaften are not church-
similar institutions the purpose of word-administration and
word-declaration but pure Verwaltungsorgane.
5. The local "house of the justice"
The local house of the justice (Bait al-adl-i mahalll) is the

single one of Bah'ullh of intended geistlich-admini &
#31;strative bodies of the community. His/its erection is in the
Kitb al-Aqdas angeordnet200, where "locally" it, without the
addition, only "house of the justice" is named (Bait al - 'adl).
Bah'ullh decided that at each place, where at least nine
believers live to erect the justice a house is. The foundation
of such committees took place still while alive
199
Vgl. U.Schaefer, bases, S. 123, 174.
200
The verse covering itself on it s. S. 160 in this book.
372
'Abdul Bahs; they are Geistige advice under the name

known presently.
The formation of a mental piece of advice therefore is made
the believers to the duty there, where at least nine believer
resident sind201, through what the status of a "community" is
reached. However, the "community" is no legal-institution;
rechtsfhig202 is not she/it but the mental advice. The
existence mehrerer mental advice within a place-area is
not allowable.
The election of the mental advice takes place annually on the
first day of the Ridvnfestes (21). April. At another time,
elections are impossible. Only nine members are always
chosen in all parts of the world presently although the Kitb
al-Aqdas doesn't exclude a bigger member-heritage-stand.
Men and women are actively and passively entitled to vote,
that the majority, accomplished 21. Old-age-year, reached,
innerhalb of the civil community-borders, that enclose
the Ortsgebiet, are in the full-property of the
"administrative right" and live. The members of the mental
advice start her/its/their office without obligation after any
side. You/they are not the voters but only the paramount
national mental advice verantwortlich203 in
her/its/their administration.
The mental advice is incumbent on the administration,
Rechtsetzung and jurisdiction within the Gemeinde204. The
administration primarily includes the formation of the
Gemeindelebens, the parties and holidays, the application of
the local earnings, the religious education of the children, the
transaction of marriage, the reception of new Glubiger205,
the Vorbereitung and transaction of elections as well as
the Sozialfr-
201
Vgl. Shoghi Effendi, Bahd'i administration, p.44.
202
Vgl. U.Schaefer, bases, S.165, 166.
20) Vgl.
Shoghi Effendi, God passes by, S.378. 2M Vgl.
Shoghi Effendi, Bah Y Procedure, p. 38.
205
The reception again creditors needs additionally from the consent of the national
mental advice.
373
The "Verwaltungsrardnung" of the Bah'I
provide. The jurisdiction of the mental advice includes also

the civilian matters of the believer. These are gehalten,
with litigation-ness not the civil courts but the mental advice
anzurufen206. The principle of the common advice and the
general consensus also underlies the sessions of the mental
advice. The decisions take place through unanimity or voice-
majority. The decisions are also regarded as immediate sink
of God's will here and are infallible consequently. However,
the right is entitled the believers, against the decisions of
her/its/their advice with the national mental advice to
rekurrieren, whose decision then is final. That essentially taken
dieses appeal-right the dogma of the Infallibilitt of the
statements runs counter, hervorgehoben also is here.
The mental advice is the central focus of the community.
The believer is forbidden without undertaking authorization
something through the advice independently. Abdul Bah
sagte207:
"It is the duty an everyone, not to take any step, to
discuss without itself with the mental advice, and all
must follow his/its advice fully and completely with
heart and soul and must submit him/it so that the issues
are carried out really sorted and good. Alternatively,
everyone will act after his/its own discretion, will follow
his/its personal wishes, and the Glauben damage
inflicts."
And Sawqi Efend! schrieb208:
"All issues of exception, which the interests of the
matter at... (one, place involves, be it in the personal one
or in the common one, should be presented exclusively
the mental advice of this place, that will decide about it, -
it then is,
206
Shoghi Efiendi, Bah'i Pwcedure, p.20.
207
Zit. in Bah'i administration, p. 21.
208
Bah'i administration, p.23.
374
. The construction of the "administration-
order"
it would be an issue of national interest; she/it would have to be presented to the

national advice in this case."
We are also met again with the refusal of the
persnlichen freedoms and the bidding of the total
subjugation here under the laws and decisions of a taut
organization that discards every independent thinking and
actions of the believer largely as inadequate and itself as in the
full-property of the truth and the infallible change's
prsentiert.
k 375
10. The Bah'ismus in the present
Plans, goals, victories
The newer development in the Bah'ismus is marked in all

parts of the world through an active, expansive mission-urge
and the extension of the "administrative order." As we (vgl)
saw. S.263, Bah'ullh has the allgemeine teaching-
proclamation each believer gemacht to the duty.'Abdul
Bah then went ahead with good example, traveled into the
west and essentially helped the first mission-efforts to get
ihrem breakthrough by virtue of his/its charismatic
Ausstrahlung. Admittedly, already small communities
existed here and there; however, her/its/their influence was
insignificant. A gewisses interest was brought
Parliament of Religions" to the Bah'ismus in the western
Hemisphre on the occasion of the world's fair in
Chicago of 1893 and the "World interconnected with it for the
first time. The working the Bah'I still stood in the shadow of
the appearance of Swml Vivek-nanda, the leader of the
neuhinduistischen Rmakrsna-Mis-sion, there, however, that
was informed a more lasting success in the West. First the
Reisen'Abdul Bahs to Europe and Nordamerika and the
erection of the first Masriq al-adkr in Wil-mette near Chicago
zeitigten certain successes. The influence of the Bah'i
remained however low and the memberships in the United
States and Europe's different countries exceeded several
hundred nowhere. Usually, small, however active groups of
only little dozen of people consisted of the bigger cities and
at certain main focuses. After the death 'Abdul Bahs and
with the beginning of the guardian-shaft
376
a noticeable halt happened the Sawql Efendl for the moment.

In the United States alone, the Mitgliederzahl shriveled
again about the half in the twenties. The guardian directed
his/its attention exclusively toward the consolidation of his/its
own power and the consolidation of the existing local and
national bodies. This didn't run out without incident. The
community was shocked over years of internal disputes what
had an effect not exactly favorably on the
Missionierung. In the United States, Mirz Ahmad
Suhrb, from 1912-1917 Abdul Bahs bureaus in Haifa and
later his/its advocate in North America, of Sawql Efendl
separated and collected all those strengths, that took sides
against the taut leadership and the guardian's
Dogmatismus. 1929 Suhrb established high society"
the "New History, a collection of liberal Bah'I, that joined
1930 Rhi Afnn, a cousin Sawql Efendls. The liberal Bah'I
formed west" for itself in the "Caravan of east and, that
unterhlte in 80 Lndern with 250 000 members a
world-wide correspondence-club. However, the "caravan"
doesn't have any directly religious objective: "She/it wants to
promote the world-friendship by initiating a letter-traffic
under the youth of the world."2 the bah'istische heritage of
the "caravan", it often is the members not at all conscious.
However, her/its/their goals are right in much with the
Bah'ismus sawqiti-scher trend (vgl). S.290, in agreement.
Also they demand, even if less decided, the union of all
religions and nations to a world-community. However they
reject Haifas the authority-principle and emphasize the
Selbstverantwortung an each individual one(s).
Separated from the Organisation3 1927 Wilhelm
Herrigel (1866-1932) in Germany. In Stuttgart, he/it
established the "world-union Bah'I" in 1930, that ideally the
"caravan"
1
K. Cottages, seers, Grbler, enthusiasts, S. 320.
2
K. Cottages, a. a. O.
3
Mr.-rooms, will-forgery, S.92.
I ' 377
The Bah'ismus in the present
was close. However, also the fate of this small group of free
Bah'I besiegelt was (1937) with the early death of
his/its chairperson and the prohibition of the Bah'ismus in the
"third empire." During the organizationally strong one(s) and
financially gesicherten "Institutionalisten" (vgl). S.290,
the Neubeginn in Germany relatively easily-fell, she/it still
had gives birth and ungefestigte movement of free Bah'T
into too few means, as that a resurgence possibly would have
been you. The "Weltunion Bah'I" disintegrated and
won a bigger Anhngerschaft nowhere to lead back what
probably also on it is, that the free Bah'i rejected every form of
an organizational Zusammenschlusses consistently and
over no koordiniertes mission - and community-program
verfugten. Not differently, for universal Religion and
universal peaces", one of Hermann Zimmer, stand with the
"world-union gives. 1904) established grouping free-thinking
Bah'i, that Bah'i" betrachtet even as succession of
the "world-union itself. The group around rooms with seat in
Waiblingen near Stuttgart never came out over one
handful of members. Practically she/it insists only on the
paper and also looks no more than a type "Weichenstellerin"
at itself to the old line back. She/it doesn't want to be
countermovement but exhortation and recollection of the
original teachings. Bemerkenswert nevertheless is,
however, that Bah'ullhs (world-unit) also the free Bah'i
religion-fraternization on the compliance of the
Religionsgesetzes contained in the Kitb al-Aqdas in
favor of the broadly practical goals of the teachings, social
welfare etc.) abstain largely. The book Aqdas is not as a whole
known also to them. Bah'I free to the formation of a vital
community has not yet come it - at least in the West - up to
now.
In Iran and in other states of the Orient, however, different
splittings occurred ebenfalls. Over the present
continuance of these groups, whose goals and work can,
however from here nothing is stated, since a contact with
378
Plans, goals, victoriese
T up to now not yet it could be produced and could be
sent the organization in Haifa understands, every
connection already with the germ to unterbinden4.
That heterodox elements were effective in the eastern
Bah'is-mus however already early, already has INC.
Browne, Ignaz Goldziher and Hermann Roemer (vgl) proved.
S.186O. also they were religious freethinkers and leaned the
dogmatic relationship at Bah', ullh from - at a time, as that
still present, taut organization not at all existed. That however,
strengths, that take sides against the Organisation in
Haifa, should exist particularly in the Orient presently, 'Abdul
Bahs appears warnings numerous and forceful of
oppositionellen elements for itself already on the basis
of the conspicuous in the will and in the entire newer literature
of the Bah'i. Already Sawql Efendl enacted at the 5. March
1922 instructions to "the type, like the orientals should be
received and as one has with them to verkehren (vgl)."
S.301. Also a newsletter of the universal house of the justice
and the "hands" in the sacred country of the 20 reads in the
same sense. March 1973, the true guideline for the
reception of Oriental believers and converts, with what
should be met effectively infiltration feindlicher the
danger in advance, contains.
After the community had survived the internal disruptions
for the moment, Sawql Efendl put the Grundlagen of
a "seven-yearly-plan" for the world-wide Verbreitung
of the belief in 1937. His/its end (1944) fell with the
hundertjhrigen return of the proclamation of the
Hazrat-i of Bb zusammen. The "seven-yearly-plan"
was the first koordinierte mission-campaign of the
Bah'i world-wide. It followed him/it 1954 one
The extremely harsh censorship, trip, office and legitimation-rules of the

sawqitischen Bah'ismus guarantee an efficient control of the believer. Not less
effectively also the strict prohibition proves to associate with the outcasts further even
if these of the own family belong, as well as the prohibition of the reading of opposing
writing,
' 379
"World-crusade" with a "ten-yearly-plan", that came to an

end 1963, the hundredth anniversary of the Bagdder
proclamation Bah'ul-lhs. "His/its goal was to be strengthened
the Bah'I-Gemeinschaft all over the world numerically and
organizationally in a way that the cadres of the administration-
order are ready and are capable, that to take on intended bigger
tasks in a world-government's framework for them."5 this
eagerly vorangetriebene brought "world-crusade" fruits
amply: If 1953 passed only 12 national mental advice, so it was
already 56 in 1963. The local mental advice increased from
611 to 3552. Zentren6 were counted in 1953 only 2425, 1963
however already their 11190. The literature, that was
translated in 91 languages in 1953, had been submitted to
1963 in 309 languages and dialects. The
"Weltkreuzzug" was replaced from a "nine-yearly-
plan", that ran out in 1973, in 1964. Again, magnificent
numbers could be presented. Already 113 national mental
advice, 16 465 local advice and 68 507 centers (groups) now
existed. The literature was available in 571 languages and
dialects. Although the efforts were world-wide equally tough
in the framework of the plans everywhere, however, different
results appeared. The Iran remained main focus of the
numerical spread. Wide kernel-countries are above all
India, Vietnam, the remaining southeast-Asia, central and
East-Africa, Central America, Ecuador and Bolivia. In
North America and Europe, the belief is only weakly
represented. Bigger successes stayed away there, and the
Bah'I had effort to fill her/its/their target. In the Islamic
states, the Bah'ismus also is only weakly represented.
His/its message, that wants to be besonders of the Islam
a fulfillment, didn't come upon the expected echo there.
However, the belief-propaganda becomes in the is-
5
K. Cottages, seers, Grbler, enthusiasts, S.309.
6
A "center" already exists, if lives in a place only one Bah'I. Mindestenszwei
Glubige yield already a "group", with what und&#11 "groups" in the statistics;
"centers" together is grasped. To the whole vgl. F. Huber, that
"administrativeOrdnung" of the Baha'i-Religion in the Federal republic. In:
Material-service of the Evangelischen main office of philosophy-
questions (EZW) in Stuttgart, notebook 2/1978.
380
impeded lmischen countries also through outer

circumstances, be it through a total prohibition of the
teachings or through other restrictive measures. The
argument of the Bah'I that religious fanaticism the Muslim
of the spread of the Bah' & #31;ismus in the way stands, is
however little durable. Rather it is to be taken into account that
the Islam always proved to be extremely resistant opposite
anderen ideologies and religious salvation-teachings.
The exact number of the believer is not known. Only the
mental advice, not the members, are counted.
Inoffizielle own-estimates of six to seven million
Bah'I are far exaggerated. The actual supporter-ship was not
allowed to two to two-and a half million berschreiten
presently (1980), with what the half on the original-country
Iran entfallt. The Bah'ismus in India achieved
remarkable successes, where considerable profits under the
box-draws lots pariahs and, to record particularly under the
Parsen, sind7. The Mitgliederbestand of the Indian
community is not known, however, he/it should estimate
himself at approximately 150 000 to 200 000. Of the former
South Vietnam (approximately 100 000 believers) and the
Philippinen (approximately 40 000), strkere
communities also consist numerically. Also the development
is remarkable in black-Africa, whose main focus is Uganda.
However, the Bah'I didn't succeed with it in Africa despite
costly propaganda until now, that converting Islam without
big means to run out the position. However not only the
orthodox Islam proves to be more attractive there-in this
country: Also that of this in the year 1974 as "hretische
sects" of excluded Ahmadlya-Bewe-gung (to her/it itself the
Bah'Itum in an Art Konkurrenzkampf decides) is able
so busily exactly in east and west-Africa's countries, in which
also the Bah'I are especially active, missio as he/it to
register far bigger successes-
1
Vgl. M.Boyce, the later Zoroastrismus. In: Handbook of the religion-history,
volume 2, S. 371.
381
nierende and big means of investing Bah'ismus.

Nennenswert is finally also the spread in Latin
America where the number of the believer goes in some
countries into the Zehntausende. Most important
kernel-country is Bolivia there where the believers are
estimated at approximately 37 000. Recently, a strong increase
should be also in Brazil to be recorded. In the United States,
40 000 Bah'I, what, live only approximately measured
on America at the big population of the Landes,
itself properly modest excludes. Nevertheless, above all
financially very strong and fundamental U.S.-community is
entitled a central meaning to he/it. Her/its/their seat in Wil-
mette at Chicago is the most important focus of the world-
wide Bah'ismus after 'Akk and Haifa. In Europe, the
Bah'itum is the most weakly represented. The biggest
community consists of the Federal Republic of Germany
here where approximately 1500 Bah'I live, of which
however many immigrated Persians (Studenten)
merchants etc.) is. In Europe's remaining countries, the
numbers lie far under it. In the Communist states, the
Bah'ismus is prohibited and hardly represents. Altogether
clings leaves itself that the Bah'ismus is sentenced
politically and economically leading countries of the world to
a corner-existence "in this. For a religion, that claims a world-
program, that is "8 intolerably. Kurt Htten, an
excellent connoisseur of religious
Sondergemeinschaften, meets the self-esteem of the
Bah'I with this observation at a sensitive place. The
organization in Haifa awaits the faltering and rather
retrograde development in Europe with worry. Therefore,
she/it spurs on the believers to ever bigger efforts. A dim
picture of the future is reminded of them/you. Either the world
admits Bah'ullh, or she/it perishes in the suction of the
godlessness, the indifference and the exuberance. These
" K.-cottages, religion by measurement. The Baha'i - universal-belief of the future?In:

Deutsches Allgemeines Sunday-leaf of the 27. Octobers 1968.
382
many chiliastischen special-groups own apocalyptic

pessimism proves itself in praxi as a psychologically tried
means to constantly attach importance the believers to trot.
Training, mission and big-event mark the activities of the
Bah'I and determine her/its/their life. Demgegenber
resigns all other. The private and informal life is pushed
(destroyed marriages and divorces the consequences are
frequent) completely through the continuous commitment to
the belief in the background. Again and again, the "friends"
are called on, for the belief Bah'ullhs to "pioneers "9. In
October 1967, the universal house of the Gerechtigkeit
with the event of six international Konferenzen in New
Delhi, Kampala, revealed Frankfurt, Chicago, Panama
and Sydney a "world-wide proclamation-time." 140 A
composition of the Botschaften Bah'ullhs became
heads of state berreicht10 at the sovereigns of his/its time.
The organizers rejoiced: Everywhere on the world...
brandete a wave of lectures and rallies,
Lichtbilder and film-presentations, exhibitions and
conferences of the indifference of the public opinion at."11
in the Federal Republic of Germany, a commemorative
volume was sent at 43 000 schools. An accompaniment-letter
the Germanizes national mental advice werden pointed
out the raggedness of the abendlndischen
consciousness, that remedied more since the going out Middle
ages of no one of the ruling institutions, could. Bah'ullh. set
this imbalance.. this
' The Bah'I don't reject the term "Mission" as her/its/their activities accordingly.
You/they say about itself that not her/its/their teaching-work mission in the sense
from "converts" and wants "to convince is. You/they "pioneers", kund do and show
the "bankrupt" mankind her/its/their new society-picture. This concept-modification
should distract "mission" from him/it as insubordinate felt term, although concretely it
on one, and the same comes out.
10
The proclamation Bah'u'llhs at the kings and sovereigns of the world. Frankfurt / M.
1967.
1
Bah'i-Briefe, January 1968, notebook 31, S.780.
383
Unity of an universal Kosmologie contrary to."' 2 in

several countries ran similar actions. In Canada,
government, clergy (over 11000 Geistliche), press
(200 newspapers) and radio (over 200 Radiostationen)
were equipped with advertising-material, for example.
However, the expected success stayed away here like there.
The increase with the general population-increase didn't hold
step in Germany so that even a relapse was despite costliest
propaganda to be recorded.
The mission-work contributed more fruits to the
Lndern of the "third world" on the other hand. The
"nine-yearly-plan" could be completed successfully there
(1964-1973) almost everywhere. This plan put exactly firmly
incidentally, where and how many mental advice must be
erected. So, he/it decided that has to pass 1973 108 national
mental advice, 13 737 local advice and 54 102 centers until
April. An extremely strange venture: as a religion lets out on
nine years advance-plans! Here a spiritual property
immediately was managed a commodity and was distributed
market-justly among all continents. However the target
became, how not expecting differently was, "fills" and in
many places even still surpasses. However, it immediately
must be added here that tricks and Machenschaften
rarely didn't occur under this plan-force how moves of
"pioneers" feigned at a so-called "destination "13 or hasty
Massenbekehrungen. By such mass-conversions,
equally whole village-communities and trunks were "won" in
the developing countries. That becomes comprehensible, if
bercksichtigt one, that no knowledge of the belief are
required from the bertrittswilligen. It suffices if he/it accepts
Bah'ullh in the heart and the unit of the people approves.
These mass-conversions also reached on the plan-card
12
Bah'i-Briefe, a.a.O.
13
Prerequisite for the formation of a mental piece of advice is the continuance of
mindestensneun's locals believers (vgl). S. 373).
384
Plans, goals,
victories
the intended goal-curves, so usually however these "successes"

proved to be no more in the practice because Potemkinsche
villages, that disintegrated again very soon. Attunes
bedenklich about this the complaints in the community-
internal organs anyway and leads again and again in calls for
vermehrtem use.
Under the Neukonvertiten, the middle class is in Europe and
North America, the socially weaker population stratum usually
represent in Asia, Africa and Latin America. In Indien
and elsewhere also college lecturers,
Regierungsvertreter and officials are supposed to have
gone over to the Bah'Itum meanwhile. However, the at
present most prominent shape under the Neuglubigen is the
1963 through a coup at the power reached autocrat and king
"on lifetime" from west-Samoa (Sa-moa i Sisifo), Malietoa
Tanumafili II, that admitted the Bah' Itum 1972. He/it
is the first to the Bah'itum bergetretene head of
state. Aufgetragen, the conversion of the monarch
geheimzuhalten14, became the believer all over the world. The
for this decisive reasons are not known. It hardly can
handeln for itself about propagandistic restraint,
however, because the Bah'i are quite shut every publicity
otherwise. It is to be therefore assumed that locally-political
R-sonnements were for this crucial, especially since
recently the Konversion Malietoa Tanumafilis no more
verschwiegen but effective is utilized.
Demgegenber found out and don't learn the Bah'i
about the affiliation of Amir 'Abbs Huvayd with the
Bah'Itum anything, although he/it was (1965-1977) Iran's
government head for twelve years - the country, in which most
Bah'i live, therefore. The membership of the 1979 of a
"Islamic revolution-court" of passed judgment on most
outstanding Exponenten of the from it-hunted
Pahlavldynastie becomes, after dessen affiliation with
the Bah'ismus through the international one
I 14
Vgl. Naurzbotschaft 1973, 130 B. E.) the universal house of the justice.
385
Press, from which Bah'Ifiihrung put severely in Haifa in

agreement, known became vgl. also S. 395).
The missionaries ("pioneers") are trained not particularly for
her/its/their task if one refrains from occasional
Unterweisungen, seminars and conferences once.
Everyone is a "pioneer" in the end and called to advertise for
the belief. The Bah'I step on streets, places and in
Gaststtten on and gives the people her/its/their
Werbebroschren, with what the youth is primarily
envisaged. Often, they are accompanied by music-groups. The
spontaneous and open type of the usually youthful "pioneers"
exerts a certain attraction particularly on the young
generation. In the year 1974, the universal house of the justice
opened a "five-year-plan" - the fourth in the series of the
world-wide plans. Again, it was predetermined, where and
how much Geistige, to form advice, is. As expected the
goals led again into "overpowering Siege" also this
time albeit the numbers are not yet known and the end phase
of the plan was overshadowed by the events in Iran (vgl).
S.394f. Finally, a new "seven-yearly-plan" was taken in
attack, that should advance the quantitative increase all over
the world on the other hand, in April 1979. We read in a
message of the universal house of the justice about the
Erffnung of this "seven-yearly-plan":
"While the tumult of an incited world about her/it/them
surges, the bearers of the belief majestically raising itself
must Bah'ullhs, like the loved guardian so clearly
showed, worthier heights of the Heldentums, in
full trust, ascend that must coincide the hour of
her/its/their highest efforts with the lowest low of the
mankind's fast sinking skills."15
15
Zit. in Swiss Bah'i-Nachrichten, Nr.46, March 1979.
386
The "Bah'I-Weltstaat"
Most upper goal of the Bah'I is and remains the erection of
an universal community. The world-wide mission-activity of
past and present was and is indebted for this central concern.
The Bah'i strive for the entire mankind's recording and the
integration of all religions and political systems into
her/its/their theokratisches Einheitsgefiige. Sawqi Efendl
called a "fetish" the existing state order and her/its/their
legalities, this, to remove, ist16. The Bah'I see the reason for
the mankind's Desintegration in the pluralistic society-order,
the fertile soil for social dissimilarity and armed
Konflikte. Bah'ullh with his/its "universalen
Kosmologie" put an end to this disgrace. Since the religion
grasps not only the belief and Gewissensbereich of the
human being after bah'istischer Auffassung but as it
were also his/its social referentiality encloses, she/it is one
umgreifende all aspects of the human being-being and in
claim of taking Ordnungsmacht17. It will speak to not
the singles-human being but the entire mankind in the
Bah'ismus; most upper concern is not the individual spiritual
salvation but the entire human race's "salvation" him/it. To
the substantiation of her/its/their global claim, the Bah'I
refer to the mankind's social evolution of the Familien,
clans, and village-community to the city-state and finally to
the nation-state. Today, the mankind also overcame the
narrowness of the nation-state and presses to the universal
union. Aim the new Gottesoffenbarung, it is to be
brought about this world-unit.
"Our time requires a new figure human being, equipped with a
mankind-consciousness and orients at the uppermost sozia-
" Letter of the 11. March 1936. Proof of J.. Esslemont, new age, S. 319. 17 One vgl.
the same conveyance also of the Jewry and Islam.
387
len reason-value: Unit. The old, short-sighted one, only

on partikulare special-interests, human being roofed no
more chance has. He/it will die out like once the
dinosaurs. Bah'ullh creates this new human-figure,
that keeps an eye on 18the entire mankind's welfare with
all, which he/it does."
The possibility of a restoration or reform of the
bestehenden order is negated fully. However, already
Bah'ullh said: "Soon, the present-day order is rolled up and
is erected a new one at her/its/their place."l9 the existing
religions and reign-systems denied all and are dedicated for
the downfall. A renewal of her/its/their verkommenen
values therefore is pointless.
"With Palliativen, the mankind's ill body can be healed
no more but only with a radical-cure. Radical: that is
from the root. And a cure from the root means: The
basis of a stable company must be put again. This basis
is a new belief, that einflt the human being a
new consciousness, a mankind-consciousness, them a
new world-order, a goal and a sense, that show them a
way, gives from the hopelessness. Right, the Bah'T the
actual ones & gt;Radikalen&lt are therefore looked at;,
the Ba-h'I-Religion is the most radical movement, that
exists."20
This statement of shepherd doesn't leave anything at clearness
to wnschen even if this radicalism immediately is
described as a peaceful one:
"You/they (the Bah'I) know that this old, moldering
system without her/its/their help of alone, how a rotten
fruit, will break, if the time for it is ripe, and they
recognize her/its/their order: the construction of the
newcomer."
What does necessary, is not the re-revival of
mental-religious values of the past and a reform of
the existing one(s)
18
Environment and Wehordnung. Advertising-brochure of the national mental
advice in
Germany (Bah'i information 7, 1975), S.9. " Head-harvest, IV. 20 U.Schaefer,
what it means to be (advertising-brochure from the year 1972) Bah'i.
S. 18and following
388
Social-order but a new revelation as universal remedy and an

integral change of the human being in direction at a
fundamental reorganization of the menschlichen
company. The for this necessary prerequisites are contained in
the teachings alone of Bah'ullhs. The theokra-tische world-
order virtually forces "the willpower of the fetish of the
national sovereignty "21. The overcoming of the nation
suggests in the interest of the Weltfriedens, because "more and
more it turns out that the nation-state turned "22 to a
dangerous anachronism. The political agreement of the world
can only then be gained "if sovereignty is slaughtered the
sacred cow & gt;Nationale "23. The Bah'I see only suitable
and strong foundation in her/its/their Verâjiuiigsjjriin^gjlas
for the erection of a supranationalen world-
community. The speech of a "world-confederacy" often is in
her/its/their writing. Sawql Efendi speaks also of a "Bah'I-
Commonwealth "24. One could now think that the goal is a
more loosely multinational Zusammenschlu of
independent states, a "commonwealth of the
Vaterlnder." The individual states kept the national
sovereignty and her/its/their sovereign laws, that would find
out a restriction only there, on that occasion where
erheischten supranational interests of a civitas maxima this -
approximately in the areas traffic, trade, finances etc.
Such an assumption is however completely off the point, even
if outside the mission-propaganda a so federal System as
her/its/their goal in accordance with announces. Actually, it is
striven for not a federal confederacy but a zentrali-stischer
unit-state, however. We know that consequently Bah'ullh
the thought of the personal freedom and also the democracy
and the republican principle consistent
21
Environment and world-order, S. 4. . .
22
Environment and Wehordnung, a.a.O.
23
Blow down and Wehordnung, S. 8.
24
The arrival of divine justice, S. 27.
389
discarded, vgl. S.233 (275). His/its reign-ideal is carried by the

political Mahdismus, that a theokratisches and
monarchisch - aristocratic system is. In this order, a
secular, democratic-parliamentary one has and to it still federal
community no place. Therefore, Sawqi Efendi calls a "fetish,
that must be given up, "25 the nation-state-like sovereignty. A
federalist Zielvorstellung can therefore not be spoken
of. That the world-union-concept is no federal one, results also
from the egalitarian ideas, that become abgeleitet from
it. There, it is challenged: a world-executive and - legislative,
a world-force, a doomsday, a Welthauptstadt, a world
economy-system, an uniform Wh-rungs, and weight-system,
a world-traffic-system, a world-support-language and,
writing, an uniform world-press and - literature and finally
even a Weltzivilisation26. This world-association-system, that
should dominate the whole world, becomes a "incontestable
authority" for all earthly Belange ausben27. Most
upper legislative-organ of this zentralisti-schen world-state is
the universal house of the justice. "This house of the justice
enacts the laws, and the government executes her/it/them."2
* 'Abdul Bah uses the word "Government" only in the
singular. Whether he/it means the secular Staatsgewalt
or the national mental advice of a respective state by it or but a
most upper, the universal house of the justice directly
responsible world-executive, is unclear. Since however, the
bah'istische state-doctrine is a theokra-tische, the existence
of laicistic state organs can beside the universal house as
most upper Weltin-
25
Vgl. Comment 16. - How the opinion of Sawqi Efendls must have changed very much,
zeigtein former letter of the 28. November 1931, in which he/it saw another
guarantor of it in the national Selbstndigkeit, "that evils of exaggerated
centralization" & #11;zu avoids. Proof of J.. Esslemont, new age, S.312.
26
Sawqi Efendi, zit. with J. E. Esslemont, new age, S. 316and following
27
Sawqi Efendi, zit. with J.. Esslemont, a.a.O., S.318.
28
'Abdul Bah, will and will, S.28.
390
punch werden29 impossible. In the bah'istischen Theokra-tie,

the national mental advice rather would be bearers of the
executive as well as Execution-organs of the uppermost
Legislativgewalt in Haifa. A simultaneous working of
secular and theokratischer is reign impossible, yes
undenkbar, since the secular right can be the Bah'i
neither sources nor model (vgl). S.326 (335).
It seems that the Bah'i are quite aware in the present time
the impracticability of her/its/their goals. The way to the
absolute world-reign therefore, under cancellation of the
forcible revolution, becomes as portrayed the historical
evolution a such one. The Bah'i are solid confident that the
present political and religious systems allesamt
contribute the downfall. This broadly about itself
greifende disintegration of mental-ethical values,
authority-crisis, Aufrstung, wars, social restlessness
and hunger, the abysmal gap between arm and empire: they
assess this everything as symptomatische appearances
of the forthcoming Apokalypse, the breakdown of the world
and her/its/their "bankrupt" Zivilisation; Disruptions,
that already Bah'ullh announced previous as his/its reign,
vgl. S.269. The world-wide political restlessness of the 19.
and 20. It doesn't become century as coincidence
consequently but as assessed vorwegbestimmte end
phase of a going out culture, that comes after the foot the new
universal civilization. In this belief, the Bah'i look
confidently into the future. You/they know that the change is
near imminent, that the newcomer already is embryonic well-
founded in her/its/their administration-order and strives toward
his/its full development slowly. Social Aufbauarbeit and
ecumenical cooperation of the religions who-
M Vgl.
Mufawadt, chapter 45, Comment 3, where written stands: "Bait al-adl is this &
gt;Haus of the justice ^ an equipment, that is intended for the administration of the
zuknftigen cities by Bah'ullh. The national house of the justice will give the
laws for the nation, and the universal house of the justice is for the whole world there."
391
rejected him/it therefore as useless "Flickschusterei "30. That is

also the reason, why the Bah'i with all the entreaty of the
social justice even no social-works hervorbrachten and -
brings, once apart from few ABC-Schulen in rural areas of the
"third world." Somewhat paradoxically, the membership of
the "Internationalen Bah'I-Gemeinschaft" in the
organization of the Vereinten nations therefore
appears: Since 1948, she/it belongs to the office of
ffentliche information of the united nations, and in
1970, it will award her/it/them the advisory legal-status
(category II) with the Wirtschafts and social-advice
(ECOSOC). The "international Bah'i-Gemeinschaft" is
organization finally connected the child-relief organization of
the united nations (UNICEF) since 1976 as
nichtstaatliche as well. The Mitgliedschaft in
these UN-committees has however only
propagandistischen value, because nothing known is
from an active participation in the Programmen of these
institutions if one copies 1947 submitted
Menschenrechtsdeklaration (A Bah'i Declaration of
humanely bond and Rights) from one in February, pushed
through which the human rights and the Welteinheit in
the sense of the teachings of Bah'ullhs wanted to see.
A development of the Bah'T on the parquet of the
internationalen politics cannot yet be spoken of in the
present time. The believers, every activity is prohibited in the
politics, and even choosing for a certain party is untersagt31
for them. In the multiplicity of the political one(s)
30
Environment and world-order, S.4.
" This regulation seems validity only for the usual rank and file to besitzen
meanwhile. Admit the Bah'Itum (vgl) a prominent politician on the other hand. S.
385), so, the prohibition of political activity is overlooked geflissentlich. It is at all
marks, that exactly the most outstanding shapes are courted so very much on the stage
of the internationalen politics of the Bah'i. The gemeinschaftsintemen news-
leaves tell again and again about audiences with heads of state and other rulers and the
presentation of propaganda-literature also at subordinate officials, authorities and pub-
politicians.
392
The "Bah'i-Weltstaat"
Interest-groupings see her/it/them the main-reason for the

mankind's Desintegration and of course also a competition
for her/its/their own ideas. The goal of the human race's unit is
at fore place with all, which the Bah'I do. However it is not an
unit in the variety, that she/it envisage, but
richtigerweise a standardization of the own system, an
Egalita-rismus under the bah'istischen flag. The Bah'i
neither strive for a kumene of the existing religions another
synthesis of the different political structures of the earth.
You/they only consider her/its/their belief him/it maintains
and for the present age alone valid. And as well they see the
single "unfehlbare" institution, that all must follow, in
her/its/their "administrative order." The plu-ralistische
society-order is discarded. There are only one mankind, ergo
only one state and a government, that they her/its/their is. The
nation-state-like sovereignty becomes anachronism" as
"gefhrlicher as cow" "sanctifies, who must become
"geschlachtet, and as dismissed come over "fetish."
She/it has the theokratischen and centralist dirigierten
world-state, to yield. Face such extremistischer doesn't
astonish demands it, if the Bah' - ismus in many states is
prohibited.
In Iran, the religion-freedom was not conceded him/it until on
the present-day day. He/it is the single forbidden
nichtislmische minority there. In the fifties, it came be under
the government of the nationalistic Ministerprsidenten
Muhammad Musaddiq (1951-1953) to new Unruhen
and atrocities against the Bah'i again, with what thinned out,
to record attacks already before. The erection of a Masriq al-
adkr in Tihrn cannot be executed and the pilgrimages to
Persia's sacred places remain stopped. At the 7. May 1955
was occupied on pressures of the Saih Muhammad Tqi
Falsfl in Tihrn the seat of the national mental advice.
Property was confiscated or
393
destroy, and numerous Bah'I lost her/its/their life at

collisions.
As the opposition nationalistic after the fall Musaddiqs
ausgeschaltete to the absolutistic reign of the Shs
itself under the si'iti-schen living in the exile spiritual
yt'ullh Rh'ullh Humayrii in the year 1977, gives. 1900)
forming again began, massiven riots against the Bah'i
occurred again in many places, in whose course
Hunderte of houses, businesses and sacred places of
the Bah' I destroys, burned down or plundered
wurden32. In February 1978, the headquarters and all
Zweigstellen of the "Bank-i Sadirt-i Iran", that came
into the possession of a Bah'i, became verwstet33.
This in the years 1977-1979 from a bulk of the
Bevlkerung, the minister, nationalists and
Communist of carried outcry against the emperor-throne in
Iran, in whose courses the imperial troops massacred over
ten thousand people far, followed directly also against the
Bah'I. (It is to be therefore assumed that is to be lamented
some losses exactly also under the Bah'I, even if the
management from-is silent about this for itself.)
The anti-monarchistic Insurrektion of almost all layers of the
population didn't require anything else essentially enacted
than the enforcement of the 1909 against the will of the then
Herrschers and from this and his/its successors until
constitution (masrtiyat) fought into the present.
Bekanntlich put themselves the Bah'I during the
Iranian revolution of 1905-1909 on the side of the royalists
and therefore against the nationalistic Konstitutionalisten
(vgl). S.271ff, as whose "mental sons" the rebels viewed.
Indeed, the put Forderungen of the revolutionaries
agree largely with those before soon in seventy
32
Vgl. Newsletters of the universal house of the justice of the 12. January 1979
analle national mental advice.
33
Vgl. New Zrich newspaper of the 22. February 1978 and 10. November 1978.
394
I Years: Konstitutionalismus, social and economic

Reformen, liberation of foreign dependence,
persnliche and political freedoms etc.
Although the religious freedom could never have been
conceded the Bah'I because of the public pressure, however,
they enjoyed the stillschweigenden toleration and
protection on the part of the Herrscherhauses. After all
they stood on his/its side since 1905 and were regarded as
advocates and supports of the imperialen Staatsdoktrin
in Iran. Therefore, the people-fury was aimed also at the
Bah'I, that became the conspiracy with the throne
beschuldigt once again.
Massive demonstrations caused that became since 1965
reigning Aniir 'Abbs Huvayd as a government head
entlassen middle 1977 of this. Huvayd, a Bah'I (vgl).
S.385, was valid as narrow more familiar Muhammad Riz
Shs. He/it became his/its Hofminister after his
deposition pushed through against the will of the Shs, had to
be removed also from this office in November 1978, however,
then became verhaftet34 under the accusation of corrupt
machinations and the mismanagement and sentences to the
death in March 1979 of a "Islamic revolution-court" and
hingerichtet35.
The momentary situation in Iran is more extremely
precarious for the Bah'I once with what the further
development cannot yet be appraised. With the likelihood that
they in the wide population on religious and historically
begrndete resentments of pushing community still the
religion-freedom robbed remains, must be calculated after all,
which is geschehen.
In the remaining Islmstaaten and in the countries of the
kommunistischen sphere of influence, the Bah'ismus
also is verboten or to the total meaninglessness
doomed. In Ma-
34
Vgl. New Zrich newspaper of the 10. November 1978.
35
To the whole vgl. F.Ficicchia, prosecutions of Baha'i in the Iran. In:
Materialdienstder EZW in Stuttgart, notebook 3/1979.
395
rokko was made for 1962 fourteen Bah'i the process in

December. The accusation was on "rebellion,
Unruhestiftung, attack on the public security and the
religious peace." The death penalty was pronounced against
three of the defendant, later however in custody-penalties
umgewandelt36. In contrast to most western states, in which
the Bah'ismus always enjoy severe permissiveness,
konnte, the disreputable characteristic of a
"fanatischen" and "state-dangerous" sects always stuck at
him/it in the Orient. The done experiences in Persia at the
time of the Hazrat-i Bb and during the revolution of 1905-
1909 as well as the political ideas radical from the guardian
Sawqi Efendl and his/its succession-organization entwik-
kelten awaken mistrust in the countries, where the
Bah'ismus is better known, and push aufheftige refusal.
Should be the aggravation of the splitting of the Islam and
the not quite open fight-announcement on that occasion at
these with an essential reason for the wide refusal. It would
be however abortive to want to look for the sole motive of
the opposition in it. In all Islamic states, hretische exist
champagnes, that not itself to the orthodoxy and rarely also to
the existing government antagonistically holds back, without
she/it therefore pursuing wrden.
It seems in the present to make resistance noticeable for itself
also outside Persia's vermehrt against the Bah'i.' The
writing and news-leaves of the community say nothing about
concrete measures enacted against her/it/them for itself
normally from, however, leidenschaftliche calls for
increased unity contain again and again, about attacks of
interior and, to be able to meet effectively outside. So, it is
warned from the "alliance-breakers" and her/its/their
influence again and again, whom one obviously doesn't
underestimate. However the Feindeskreis is still pulled on
considerably, in that same
36
Vgl. Bah'i-Briefe, January 1963, notebook 11, S.280f.
396
a global conspiracy is spoken of. According to orakelte

already Sawql Efendl37:
"People, nations and supporters of the different religions
werden itself together and one after the other, in
order to smash his/its (the Bah' - ismus) unit, raises to
weaken his/its power and to abase his/its sacred name.
You/they will attack not only the spirit, that is
impressed on him/it, but also the administration, that is
the canal, the instrument and that spirit's embodiment.
Because the more the authority, with which Bah'ullh
dressed the future Bah'I-Weltgemeinwesen, becomes
visible, the more vehement the threat will be..."
And in a letter dated March 1930, he/it wrote that the
Bah'is-mus
"...mit mchtigeren und heimtckerischen Feinden als
den grausamsten Folterknechten und den fanatischsten
Klerikern, die ihn in der Vergangenheit geqult haben,
wird kmpfen mssen.
The organization in Haifa therefore tries to close the rows of
the believer and to spur her/it/them on to ever bigger
Anstrengungen. In her/its/their /?/(/vnbotschaft of the
year 1975, 132 B..) write the justice the universal house:
"Despite the situation exacerbating itself one the
downfall geweihten civilization and the
indications that zusammenballen itself the clouds
of a widespread opposition to the divine message, the
believers work themselves on the whole world in
fulfillment of the goals in front."
Whether the resistance is to be brought in
Zusammenhang against the Bah'I with a reinforced
self-confidence and appearance of the Weltislm, remains to
still clarify. The decision of a "Arabic boycott-office" in
Cairo, the Bah'ismus on the "black list" to setzen38, has on it-
closed anyway. Vice-versa, however, also the ever more
assertive was allowed to and
37
World order of Bah'u'llh, p. 17and following - To the topic "opposition to
demBah' i-Glauben" vgl. also Bah'i-Nachrichten of the 23.-November
1975.
38
Vgl. Bah'i Nieuws van Nederland of the 9. April 1975.
397
more autocratic appearance of the Bah'I the opponents

herausfordern. However, opposition to the Bah'ismus
arises for him/it not only in the Islmstaaten: In the
countries of the kommunistischen sphere of influence,
he/it also is prohibited, but also in other states, considerable
limitations become auferlegt for him/it. Reports of
"pioneers" speak Zaire, Malawi, Angola, Mocam-bique and
the republic South Africa, of Schwierigkeiten in
Gabon, Guinea, on that occasion. In the former
Sdvietnam, in Cambodia and Laos, where there were
big communities everywhere, heavy hits were given the
Bah'ismus because of the changed political balance of
power. Nothing, at what the solidarity of the weltweiten
Bah'ismus lets itself measure with the badly pressed fellow-
believers, is reported about the fate of the local communities in
the internal media. The universal house of the
Gerechtigkeit confesses on the other hand in his/its
jVawrwzbotschaft of the year 1976, 133 B..), that the national
mental advice from equatorial-Guinea and Nepal "because of
local limitations", speaks: Prohibition of the Bah'ismus, had to
be "dissolved. Vice-versa, however, the management says
nothing about the prohibition imposed in October 1977 over
the Bah'I for itself in Uganda from. Exactly southeast-Asia
and Uganda are regarded as actual main focuses of the
belief-spread on that occasion.
The intolerance, that the Bah'I confronts here and there,
sees, is less religious as politically well-founded. It seems
that the extreme attitude into political questions and the
Forderung of an own one, world-state reigned mistrust
centralist exactly in the young nation-states of the "third
world", that still go through the stage of the own identity-
finding, awakens and is understood there as an Art
Neokolonialismus. It is to be therefore expected that the
Widerstand against the Bah'I will still increase sooner.
The prognosis expressed in Haifa, that all states and
Religionen of the earth will arise against the Bah'ismus
together, nevertheless is exaggerated, however, and much
sooner than psy-
398
The "Bah'i-Weltstaat"
ologischer rampart against attacks of interior and, to
interpret outside.
The attitude of the Bah'I in political matters is diffuse and on
the first gaze only badly transparent. The lautstarken
political announcements and demands from Haifa faces the
forced political temperance of the believer. Every activity is
this untersagt in the politics. The at least formally
offered Loyalitt is connected with it opposite the state
and his/its laws. The Bah'i therefore emphasize with
emphatic emphasis that her/its/their Religion doesn't
pursue any political objectives. However this impression is
deceptive: The demanded fidelity to the state and the imposed
abstinence of political activity cannot be assessed hastily as
pacifistic guarantees. It rather is about opportunistic
Erwgungen here, the probably for a very long time is
represented, as that situated community is capable in the
growth not to yet realize her/its/their declared goals. Also the
bah'istische handling of the taqiya is in this context to be
mentioned, i.e. the disavowal or concealment of the belief and
seiner goals of situations of the danger and the
lebensnotwendigen subordination in the Diaspora.
How the goal of the Bah'f extremely extremely, intolerantly
and absolutely doesn't seem apolitically, insbesondere
appears Sawql Efendl, that accentuates the Suzernitt of the
bah'istischen world-state and the necessity of the Bah'ismus
as universaler state-religion again and again, for itself
in the guardian's numerous remarks. Sawql Efendl writes, the
gradual development of the complete takeover umreiend39:
Which clears the path in turn for the bernahme of
the right connected with the Bah'I-Staat must follow
"his/its (the Bah'ismus) confirmation and
acknowledgment as Staatsreligion, and highness-
i
The arrival of divine Gerechligkeil, S. 27and following
I 399
argue which acts in own authority, a step, that finally

her/its/their climax in the formation of the world-wide
Ba-h'I-Commonwealth [vgl. S. 389] finds, this
completely beseelt from the spirit and exclusively in
immediate agreement with the Gesetzen and
principles Bah'ullhs works."
The totalitarian character of the for striven bah'istischen
comes civi-tas maxima to the expression also in it that
economy, trade and education into her/its/their themselves
verwaltet centralist and should be steered. The "Bah'i-
Gesellschaft will be economically just as geeint as social and
political. The internationalization of trade and industry... it is
brought to her/its/their logical conclusion."40 the "economic
character of the Weltgemeinwesens", it becomes as "one of
the Hauptziele of the Bah'I" genannt41. Production
and Handelsunternehmen are, if necessary to drive
from the state. Strikes and work-fights are forbidden; rather,
all should "at her/its/their work after the Worten'Abdul
Bahs, so low she/it also may be, quite with pride its "42.
Since "the close relationship of the religion is "43 superficially
to the economy, "the Vereinigung of the world economy
is to a closed system... through the introduction of a world-wide
system of the education, to accelerate, "44.
40
J. Huddieston, economy in the world-state. In: Bah'i-Nachrichten of the 19. January
1976, & #11;hrsg. from the national mental advice of the Bah'i in Germany.
41
J. Huddieston, a. a. O
42
J. Huddieston, a. a. O.
43
J.Huddieston, a.a.O.
44
J. Huddieston, a. a. O. - Vgl. also the message of the universal house of the
Gerechtigkeit of the 31. August 1976 to the topic "Bah'I-Erziehung."
400
;r Glubige in community and environment
i community-life of the Bah'I is embossed from a vita-en
activity, that itself parties in mission-work, conferences, |nd
belief-instructions proclaims. The Bah'i view ^ itself as the
vanguard of a new civilization and to it, to change the world,
appoints:
"If we see the growing darkness in the world of today,
we can clearly recognize that there cannot be any peace
and no mental advance in the future, as long as the
message Bah'ullhs doesn't reach the hearts and
changes... The world starves not only after exalted
principles and ideals, she/it starves above all after the
shining example, that the Bah'i can give and must
give."''5
Identical sentences are found throughout the literature of the
Bah'i. You/they give the beseelende and fascinating feeling to
the believer to belong to an avant-garde, in whose hand the fate
of the coming new world-order lies. The mankind's
overpowering majority, that leader in Politik and
religion, wanders in the darkness and approaches the
downfall hurriedly. You/they do it in ignorance or
misjudgment of the message Bah'ullhs. The Bah'T of the
looking and pioneers of the newcomer are in contrast. They
are quite aware her/its/their modest numerical size on that
occasion. Her/its/their goal of the integral recording of the
world therefore drives her/it/them too ever bigger efforts.
Finally the time is rare, and the change is shortly imminent.
The belief in the bevorstehende Apokalypse, the self-
destruction of the world and the subsequent peace-
millennium of the Bah'i, definitely lives and actions of the
believer. Already 1913 prophesied Abdul Bah, that wr
prevail "universal peace" in the year 1957-
Shoghi Effendi, Zum real lives. Departures from letters and writing of 1923-
1957, S.2If.
401
de46. He/it was mistaken. The Bah'ifhrung didn't favor any

more certain date since this Fehlprognose, however, to
understand again and again, given, that "agonizing
Heimsuchungen "47 still close in werden in this
century. More and more clearly become the criticism of the
existing secular and religious systems and the autocratic
announcements from Haifa. One thinks at the Karmel on sure
course and believes to have to take regard so very much no
more on outer circumstances. The public appearance of the
Bah'I, until usually still restrained corner-propaganda few
years ago, more and more the form of
Groveranstaltungen assumes. The direct and
spontaneous teaching-work on streets and places was not
given up on that occasion, however. Still forms the
"individual apprenticeship", in contrast to "mass-teaching",
the principal item of the mission-strategy. The individual
believer is called on by the community totally. Mission and
training mark the working the Bah'I and with it her/its/their
life. All other enters into the background notably in contrast.
For family, leisure, but also for the vocational advancement
of the usually very young supporters, only little time often
remains. Everything is sacrificed for the belief and the
construction of the "administration." This dedication is also
equated skillfully then with the step of the martyrdom:
"Lives, in order to be able to teach, this means so much
today as in those early days [the Hazrat-i Bb] the martyr's
death", Sawql Efendi48 writes. So, it comes that numerous
renowned "pioneers", who died a quite natural death, in
which bah'isti-schen historiography appears as "martyrs",
who gave up "her/its/their life for the belief, "49.
46
K.Hutten, religion by measurement. DieBaha'i - universal-belief of the future? \n:
Deutsches Allgemeines Sunday-leaf of the 27. Octobers 1968.
47
Bah'ullh, zit. with Shoghi Effendi, the promised day came, S. 21.
48
To the real life, S.9.
49
Vgl. Mr.-rooms, Teslamentsflschung, S. 176and following
402
I
The believer in community and environment
How already indicated, young people usually belong to
the Bah'Itum. The mission-propaganda specifically is
geared for the Jugend, music-groups, film-show,
youth-meetings etc.). The older generation is more
weakly represented and doesn't step so very much in the
Vordergrund above all at events. The Bah'I is situated
at it, an unvoreingenommene, enthusiasm - and, to win
change-capable youth for itself. Her/its/their propaganda-
means are modern, and the Glaubensverkndigung -
with which the socially-ethical Imperative are forth-put
beforehand - primarily goes down well with the young
generation. Goal-oriented advertisement, sociopolitical
Forderungen, the Einheitscredo, but also this easterly
"exotische" origin of the Bah'ismus practices influence
on her/it/them. Above all such people, that can win
angestammten religions from them her/its/their life and
him/it no more sense, find new values and goals, that appear
desirable to them, in the community. You/they now believe
zurechtzukommen50 to have attained a new consciousness,
that helps them, amid a "corrupt" world. The feeling, to be
Trger of a new "world-civilization", and increases to
stand in the center - the community demands from every full
use, however, also the possibility offers for it, relatively
easily certain positions of the organization
einzunehmen - that is able everything to motivate and
to fill with enthusiasm. Since usually the national and local
communities - at least in the European society - itself from
only few Dutzend or hundred members composes,
these are among each other known. The contact under the
believers works out openly, casually, almost informal. All
the more, it surprises that the community-life nevertheless is
not sonderlich distinctive. Mission and training claim
the strengths of the believer so that hardly more for other
50
One vgl. a convert's self-certificate in: J. Huddieston, crisis and Neubeginn (advertising-
brochure of the national mental advice of the Bah'I in Germany from the year 1971).
403
i
Time remains. There is hardly Innergemeinschaftliche points

of contact (approximately in mutual private contacts and
ministrations under the believer). So, the beginning-like
enthusiasm gives way to deep resignation with many converts
soon. You/they retreat, only few leave officially. The waste is
quite big, however, verschwiegen becomes from the
organization. In many places the communities shrink, some
disintegrate or worry about her/its/their continuance.
Particularly beunruhigend has an effect in Europe the
disintegration, where only small Splittergruppen
bestehen51. In the countries of the "third world", the
organization also has effort, that to hold communities. The
numerically bigger spread lets the problem appear however
less relevant there.
Beside that of many as brittle felt Gemeinschaftsleben,
more reasons for the virtually chronic one, usually, step but
quiet waste of numerous Neukonvertiten to it. There
the inflexible pressure on the believers is once to be made
available itself/themselves as a "pioneer" which usually is
interconnected with a forced move at a "destination." The
public advertising on streets and places is many Bah'i
themselves an aggravation and is probably (after own
experiences and observations of the Verfassers)
rejected by a considerable part. The strict obedience-duty
towards the ubiquitous organization is farther crucially. The
far weightiest reason for retreat and waste is in the teachings
meanwhile as well as her/its/their concealed Propagierung
even justified. The Missionspropaganda understands
it, under geflissentlicher Vorenthaltung of the
religious rules, that to present Bah'ismus as a type socially-
ethical "berreligion" and as humanitarian
"Weltverbrderungsbewegung." The religious content
of the teachings is not mentioned further on this occasion if
possible.
51
Sogingen z. B. in Switzerland within two years (1973-1975) of altogether 24 communities
9 again lost, lt. Newsletters of the national mental advice the Bah'T of the Switzerland
of the 15.-October 1975.
404
Only after his/its goes over, the Neuglubige with the

theological system becomes bekannt52 gradually. Mostly it
only then learns him/it about the religious regulations provided
these don't lose the general Verheimlichung the interest
of the advertisement anyway. Rules like duty-prayers,
abstinence, prohibition, consent of the parents to the marriage
u.a.m. if the bertrittswillige gets to hardly hear before his/its
conversion. So it then doesn't astonish if many
Neuglubige deceived, betrays and deceives feels and
retreats again soon or leaves. Where this doesn't apply,
usually exists a solid belief and real Ergriffensein. But also
conscious and unconscious repression of inner and outer
forces, adaptation, the hillside after cult and "Exotik" and -
what religionspsychologisch of bigger relevance is -,
many induce the search of leadership and hold in a taut
organization to remain the belief at least outwardly loyal. The
talk already was repeatedly about the extremely strongly
distinctive authority-principle of the Bah'ismus. From a
small minority as human usurpation abgelehnt, the
dogma of the "infallibility" of the guardian and the
institutions is the most believer a proof of the
gttliche leadership and favor. That is all the more
noteworthy as the Bah'I reproach the Catholic the
Infallibilitt of the pope exactly and insufficient human sorry
efforts see in church and papacy. That the hierarchical
construction of the organization corresponds to that of the
Katholizismus in the Bah'itum in some, the majority
of the Glubi knows-
52
The Bah'ismus doesn't know any Initialritus. The convert has to sign only a form, in
which he/it commits himself to unbedingtem obedience opposite the donor-
personalities and the Organisation. Other prerequisites for the Beitritt -
with exception of the exit to the traditional religion - exist, not. Especially, no
previous knowledge of the belief are demanded. The joining can take place anytime
and everywhere: a wait doesn't exist that it then is vgl with bertrittswilligen living
in the west of Oriental origin, whose "integrity" must be checked only by a lengthy
procedure. S. 301, 379.
405
towards not and becomes, provided fells the objection,

indicating turned, that just he/it one on human usurpation, that
establishes others, however, on divine bidding. The authority
doesn't rest gegrndeten of fallible church-institution
on one of human-hand in the Bah'ismus but on an infallible
"administration" even donated by God, to which all owe
obedience. The Bah'I smile well at the bondage of the
church-Christians, that she/it as off the point and
unzeitgem dismiss, responds sensitively, however, if
dieselbe fact is reminded of them. The obedience owed
the "Administration" therefore simply and exactly is
legitim and necessary, because God determined it so. In
the heterodox environment, the Bah'i live without
besondere peculiarities, that they would lift up from
others. The single outer mark is a ring carried at the right
hand with Arabic characters at most: a kabbalistisches
symbol of the names of the three central-shapes of the belief
- Hazrat-i Bb, Bah'ullh and Abdul Bah53. Nothing stands
the integrated-being into the traditional ethnic community in
the way since the Bah'ismus is (like for example the Jewry or
the Shintoismus) no one only a certain people-group of
grasping religion. His/its limbs come from all countries and -
what is more important - from all existing big historic
religions and cultures. Admittedly, all Bah'I connect the goal
of the mankind's unit; it nevertheless would be abortive,
however, to want to speak culture already of an uniform
bah'isti-schen. The inner distance stands the verbal
Verbundenheit probably still long between the
believers of the east, west, north and south's
gegenber. The circumstance still comes together with
the sociocultural difference of the believer that the
overpowering Mehrzahl doesn't yet belong to the
Bah'Itum over generations.
53
The carrying this ring is not done to the duty. In states, in which the Bah'ismus is
suppressed, the ring becomes under application of the taqiya (vgl). S. 151) often
carried not.
406
Tradierte ways of thinking, behavior patterns and moral

Mastbe are not so easy over board to weifen and still
determine (what can the author confirm on the basis of own
observations in Lateinamerika) lives and thinking of
the converts. The "unit" so much praised in Haifa and "new
world-civilization of the Bah'I" doesn't yet exist anyway and
is not much more than a short-sighted utopia, that lacks historic
reflection, in the end. Finally, also the Bah'Itum is not
entstanden in the ahistorical area. At first from the
Bbismus as an Islamic reform-movement emerged,
dissolved it only gradually from this and became
independent. The islamische heritage is not at all lost
for him/it on that occasion. "The one God is, whom it
announces, all the word can over it, and Gedankenspiel
of the Bah'I are away-not deceptive - the God of the
Islam: Allh."i4 Sfismus, pantheism, Neuplatonismus
and theosophy left tracks unbersehbare in
derbah'istischen teachings as well. With the financial
contribution to the west, it still then absorbed Christian
thought-property as also the Buddhism and the educational
thinking of the modern time productively worked.
The social-behavior of the Bah'I is not different from that of
her/its/their andersglubigen surroundings. Marriages
of Persians living in the Diaspora with natives almost already
are the rule, with what securing her/it/them the nationality or
however the place to stay in her/its/their host country for itself
incidentally is able. Special clothing - like the white color
preferred in Persia earlier (vgl). S.205 - is carried no more, not
even in the Orient. The lifestyle is essentially helped with the
Bah'I in the Diaspora by the bidding to subordinate the
manners and habits of the own country. The application of
the ta-qlya ("caution", "self-protection") allows them
furthermore to remain largely unknown, as soon as outer
circumstances,
54
G.-wreath of roses, the Bah'I, S.52.
407
how prosecution and prohibition, this requires. While very

frequently the taqlya in the Orient, where the Bah'ismus
finds itself the distress of ausgesetzt in many places,
application finds, she/it is as good as unbekannt55 in the
west. In the opposite: The Glubigen are even spurred
on there to take responsibility openly for the belief
everywhere even if personal losses are to be accepted. Exactly
here it turns out that soziokul-turell justifies the
Lebenshaltung and attitude in moral-moral questions
and therefore is so uniform world-wide in no way. Because
especially is the taqiya morally justified in the si'itischen
society, so she/it is a sign of lacking courage and
Einstehungsvermgens of the own matter after western and
therefore Christian value-understanding which then is known
about the Christian embossed Bah'I without exception so.
The contacts with the heterodox environment work out, at
least in the west, tension-free, simultaneously however also
without bases of mutual touch. Admittedly, the Bah'I, where
they always perform, refer to her/its/their explained goal: the
erection of the unit of all people, nations and
Religionen. However her/its/their assertions don't go
beyond verbal Verlautbarungen and not always remain
an utopia so. One doesn't hear anything of social uses and
active cooperation at (inter) state or (over) denominational
actions. The Bah'I are however different opinion there:
You/they refer only far too gladly to her/its/their "constructive
cooperation" in the UN-committees and others supranational
or - religious Organismen. News about any programs or
Erfolge of her/its/their work - that are published
otherwise vociferously in the internal news-media - doesn't
become bekannt meanwhile. One knows for it that
the Bah'I exactly at the seat of this
55
The concealment of the religious system and the political goals of the Bah'ismus also
like the denial of the membership of the 1979 executed former iranischen prime
ministers Amir'Abbs Huvayd (vgl). S. 385f, is quite legitimate under appeal on the
laqiya.
408
I
United nations in New York an industrious
Propagandattigkeit what makes quite
clear opens, where one places the main focuses
in Haifa.
An uniting with other political, humanitarian or religious
organizations is impossible because own extreme ideas stand
in the way. The Bah'I consider every cooperation useless,
because the present systems in politics and religion are
committed the decay altogether. You/they are compared no
more with a rotten, antique construction to restore him/it itself
rewards. The Bah'i therefore use all her/its/their strengths
for the construction of her/its/their "administration-order",
that she/it consider ultima reason of an untergehenden
mankind. So, contacts with weltlichen and religious
organizations for the purpose of the propagierten "unit"
are not even tried; unless, these let themselves utilize (for
example Audienzen with heads of state with
corresponding photos in the internal media) somehow
effective. This imposed the believers abstinence of political
activity on top of everything caused that the politische
and social interest, and with it the responsibility for state and
company, weakens completely. Admittedly much is debated
in Bah'ikreisen about politics and social
Gerechtigkeit, the teachings challenges after-exactly
to it, however the "salvation" becomes exclusively in the
own system geschaut. Such holding back pushes the
Bah'I essentially taken unintentional, however self-induced
isolation, that appears all the more grotesquely, into one, as the
Bah'i actually are the berzeugung, they alone fought
for a more dynamic new world.
The working the Bah'I actually happens despite continuous
ffentlicher appearances only within the own rows. The
unworldly encapsulation outwardly certainly is in the world
with a reason for the faltering increase. Critic hngen
the Bah'ismus not rarely the label of a
selbstgengsamen, on partikulare special-interests,
"sect" roofed
409
at. Such reproaches are reacted to with a berlegenen

smile by the Bah'i and are rejected at the address of the other
religions.
The faithful Bah'i knows about the "depravity" and
"Ignoranz" of the mankind. The contact with
something comparable besttigt him/it this, because
there he/it is assumed and verstanden. One thinks
within the community like, dasselbe has goal before
eyes and is overcome by vouching for Bah'uh and his/its
world-renewing message. One is unter oneself and
breaks through the restricting feeling of the solitude in the
get-together with ideas and ideals, that don't find any echo in
the foreign-faithful environment. It is "home" and hold in the
community; there one finds solace, there one scoops new
courage and new energy. Where disappointment, insecurity
and lacking initiative take up room, werden the
believers asked, multiplies to give up the
Schriftstudium. Deshalb will grant the instruction
and education every preference. On meditation-weekends, the
believers, which it is called, learn "the life to live." Healthy
lifestyle, character solidity and a chaste life strengthen the
individual one and the Gemeinschaft.
"A chaste and sacred life must be made to the ruling
principle in the conduct and behavior of all Bah'i... Such
a chaste and sacred life with his/its marks of the
Bescheidenheit, nothing causes purity,
temperance, decency and inner Sauberkeit less
than restraint in all, which hears dispersals to
Kleidung, language, enjoyments as well as all
artistic one(s) and literarischen. It requires daily
vigilance in the mastery of the carnal wishes and
verderbten inclinations. It demands the task of thoughtless
behavior... It requires total temperance from alcoholic
beverages, from opium and hnlichen things... It
sentences the abasing application of art and literature,
bare-culture and comradeship-marriage, matrimonial
infidelity and all types of the informal sexual traffic,
thoughtless confidentiality and sexual trucks. It can kei-
410
nen compromise tolerate with the teachings, standards, habits and

exaggerations of a declining age."56
A strict morality surrounds the believer here. She/it is valid
especially also in the matrimonial life. There,
"Keuschheit" is put in front all. The sexuality is a
"animalistic condition", because "the sexual doesn't have any
connection with the mental in his/its relationship to the needs
of the physical level in "57. The sex drive is mu58 a "animal
instinct", that is "controlled and is steered." Deshalb
"rests the Bah'i-Vorstellung on the belief that both sexes
should practice strict chastity, not only, because she/it is
ethically extremely commendable but also, because she/it is
the single way to a divine and successful Eheleben "59.
The Bah'ismus sentences "the unlawful and improper
expression this (sexual) Triebes, as he/it in so-called
free love, to the validity in partnership-marriage and other
appearances comes. All this is considered doubt-freely
damaging for the human being and the Gesellschaft,
in which he/it lives, in "60. Therefore, Keuschheit is
necessary. She/it "means a spotless, pure
Geschlechtsleben, before and after the marriage:
before the marriage vollkommen chaste, after the
marriage the chosen companion completely faithfully "61.
Premarital intercourse, Ehebruch and homosexuality
than heavy Vergehen therefore is valid, that
ziehen "62 "the necessary penalty of the company on
itself. The rigorous manners-standards in the Bah'ismus are
a Tatbe-
56
Shoghi Effendi, the arrival of divine justice, S. 49and following
57
'Abdul Bah in London, p. 80. Zit. in: Lives as Bah Y, S.34.
58
To the matter of sexuality, ed.s from the universal house of the justice, 1974, &
#11;S .4.
M Zur matter of sexuality, S.
7.
60
Z.ur matter of sexuality, a.a.O.
" To the matter of sexuality, S.8.
62
To the matter of sexuality. S. 7, 10. - They are meant in the Kitb al-Aqdas mentioned,
however not nearer paraphrased rules of violations against the manners-law, whose
imposition is incumbent on the universal house of the justice.
411
stood that is also withheld the bertrittswilligen dieweil the

mission-propaganda exactly the Christian Kirchen
her/its/their, certainly not unencumbered, morals-theology to
the reproach does.
Still a word about the education of the children: This is
given much observation, because it is incumbent on the
parents,
"...sie dazu zu bringen, da sie sich mit geistigen Fragen beschfti-
gen, sich Gott zuwenden und eine rechte Lebensart, die besten Cha-
rakterzge und lblichen Tugenden und Eigenschaften...
annehmen.. . and in religious, mental and heavenly training
heranwachsen "63.
Bah'ullh made the formation-places to the duty that she/it
"...die Kinder zuerst in den Prinzipien der Religion erziehen ms-
sen, so da die Verheiungen und Drohungen... they of the forbidden
keep away and decorate mgen "64 she/it with the coat of the
order.
The training, especially the religious one, is stipulated in the
Kitb al-Aqdas. This order Bah'ullhs following, the
children are grasped at school already very early and are
instructed in religion and ethics (vgl). S.260. Here, however,
another contradiction to one of the zentralsten
principles of the Bah'ismus, that means, now appears that
independently d. everyone h. without outer influence, to the
"truth" must find. Therefore, every force is impossible in
belief-things. Certainly that can Bah'I her/its/their children
not to the belief ntigen65, however the fact, that an
influence not to be denied is practiced in the circle of the
community by stndige training and contacts,
nevertheless is given. So, also this central
Glaubensforderung proves, how also some others in the
end, as an illusion,
63
'Abdul Bah, Bah Y World Faith, p. 383. Zit. in: The Bah 'i-Glubige and the Bah Y - &
#11;Gemeinschafi, S. 55.
64
Bah':' World Faith, p. 182.
65
The full joining into the community takes place only in the adolescent -age.
412
The believer in community and Umwel'
this it at actuality-concerning gebricht66. That the Bah'i see

the things differently, do you show public appearance, where
she/it the "tolerant" attitude of her/its/their teachings with
emphatischem emphasis exactly in the matter of "free
truth-search" particular? accentuate. You/they are the solid
conviction that the unvor" of earned truth-finding is
whrleistet ge" only in her/its/their belief.
The Bah'i is dear-feeling, that proves to be deceptive insofar,
however, of a strongly distinctive self' carried as not ei5 so
very much itself on the certainty of the own self as ouch ^ the
model of an unattainable one and ehrfurchtgebietendei1
opposite establishes. The believer is indebted, itself h1 all,
which he/it does, to think of writing and Orga" nisation (vgl)
at the rules. S.345 (374f). So, he/it thinks by itself' like the
leadership thinks, and he/it wants what the leadership wants.
He/it is * harnessed completely into a system and becomes unite"
from this took. And finally intends nich the continuous training
* the support of the own critical mind, criticism igt scorned, yes
verboten67, but "correct" behavior wants irP senses of the
organization andemonstrieren. The Bah'i betreib1 * not only
outwardly propaganda but is even stn' to diger propaganda on
the part of the management exposed. The ideold' gische of
Schulung69 ousts the independent Auseinandersef" zung with
the time-questions and problems of the present. Org" ^
nisatorische kicks commands at the place of individual Enf"
divorces. Only the "infallible" leadership knows, what richtJS
is, and an absolutely valid answer is able to give on all Frage11
and problems of the present. To such an extent, d^s Bah'itum
demands from its supporter-so much it this of also bestre1' tet -
self-task and uncritical subordination of vo'n
66
K. Cottages (religion by measurement) names the twelve principles of the Bah'i
(vgl). S. 2(denn also "a collection of devout wishes, general-places and
blorenIllusionen."
67
Vgl. to this also 'Abdul Bah, Mufwadt, chapter 45.
68
Ideologically also therefore, because bah'istischer the heavyweight activity on proPa"
& #11;gandistischer omnipresences, on Wahrheitsm / ormarion and continuous action
lies'
4 13
Self-finding and own-responsibility. It is included to

bercksichtigen that exactly the cancellation does
psychically openly at the own critical Vernunft for a
totalitarian Fhrungssystem - it is religious or political.
And so the leadership of the Bah'I is to be also assessed then:
as an authoritarian Machtinstrument, that is established
with help of unprotected utopian future-ideals in the end even
and wants to forth-work at a world-government's top.
Absoluteness-claim and tolerance

for the Bah'ismus
One each religion carries the claim on Einzigartigkeit

and quintessential-y superiority in itself. We hear claim with
both the people-religions and with the big
Universalbekenntnissen69 diesen; inklusiv in the type
with er-steren and exclusively with more final. Here inklusiv,
because the Totalittsanspruch of the people-religion
includes only the own collective; there exclusive, because the
absoluteness-claim of the Universalreligion includes all
people, regardless of her/its/their origin. Universal-
confessions therefore carry the tendency in itself to the
spread, doesn't apply what kind of people-religions,
because there the affiliation with the religion is acquired by
birth. Universal-religions always therefore are also
converting religions, with what however, the intensity of the
Mission is gradually differently and depends on the
nature-structure of the respective universal-religion. Mystic
Religionen, like for example the Buddhism, pursue a
ver-
69
People-religions are carried by a vital life-community; People and religion-community
is identically itself, z. B. in the Jewry. Universal-religions are people and regional-
borders of overcoming communities. A "Entnationalisierung of the religious concern"
(G.) happened in them Mensching. The Universalreligion addresses all people
of the world globally; she/it turns into the world-religion in the actual sense.
Universalreligise communities are the Buddhism, the Christianity, the Islam and the
Bah'ismus. - To the whole vgl. G. Mensching, the religion - manifestations,
structure-types and life-laws chapter I.
414
Absoluteness-claim and tolerance for the Bah'ismus
haltenere mission-practice as prophetic religions, how

approximately the Christianity and the Islam with its crisp
either-Oder. Prophetic religions always therefore are "strictly
exclusive and look for "70 to therefore destroy all foreign
religions radically in order to make the own one to the alone-
ruling one. The same is applicable also to the Bah'ismus, all
the more, of course, as this an emphasizes objective
theokratische pursued and his/its world-claim to power
global current does. The Bah'I Udo shepherd
Schreibt71:
"The Bah'I-Gemeinschaft has also exclusive character
consequently. It is this a casualness. Every community
has her/its/their self-referentiality, every form is
exclusive in any sense since she/it intends a divorce and
demarcation of her/its/their content... She/it appears
above all that every other legal-formation...
ausgeschlossen is. The administration-order of the
Bah'i is her/its/their single possible community-order."
The claim raised by her on absolute validity and
correctness of her/its/their legal-shape corresponds to
"this absoluteness-claim of the community.
Absoluteness and universality are the
hervorspringendsten descriptions of this order."
We invariably now come upon the question of the tolerance in
the Bah'itum. Apostrophizing this alone on the basis of
above observation than intolerantly would be inconsistent,
because the concept of the tolerance as well as Intolerance is
as the Religionsgeschichte shows, not at all
unambiguous. One each religion vereinigt in itself
tolerant and intolerant characteristics. Gustav Mensching
distinguishes respektive intolerance in his/its excellent
study about tolerance and truth in the religion
(Mnchen/Hamburg 1966) between formal and
textual tolerance. Formal tolerance means the bare
Unangetastetsein of foreign-religious convictions (so z.)
B. in the Islam. The tolerated foreign-religion is in the
possession of the Glaubensfreiheit so. The
corresponding negative attitude is formal Intole-
G.Mensching, a.a.O., S.69.
Bases, S. 98f, 184.
415
ranz. She/it doesn't respect foreign beliefs but forces their

limbs or leaders to the subjugation under sacral or political
institutions, whose formal unit gefhrdet would
become belief or cult-forms more differently through the
Tolerierung.
Textual tolerance is to be marked as the actual positive
tolerance. She/it limits herself not only on the purely formal,
therefore external toleration of foreign belief-opinions and
Religionen but sees just as justifiable
Mglichkeiten religious communication and formation in
them. The negative attitude from this is textual
intolerance. She/it not only fights foreign beliefs from formal,
z.B. political, reasons but for the sake of the alleged truth that
is always viewed as given only in the own system. Foreign
belief-contents and convictions therefore are untrue and must
be fought. ! The Bah'ismus is formal in his/its nature like
textual [intolerant. Formally intolerant, because he/it wants
to force also dissenters to subordinate his/its global theocracy
with world-government and religious law. Natrlich is
not yet the Bah'ismus in the situation, this, to put his/its
main-concern into action. He/it therefore is vgl
gezwungen, that is only an apparent one meanwhile, on
the basis of the given circumstances (low spread and
Machtlosigkeit of his/its institutions) to formal
tolerance. S.277. Finally the Bah'ismus also is in content
intolerant in that he/it complains about his/its message and this
for her/it/them underlying truth as alone validly and right in
the gegenwrtigen eon. Admittedly, the Bah'Itum
acknowledges the truth-claim of former religions like Jewry,
Christianity and Islam. However, they lost this with the
Offenbarwerdung Bah'ullhs, so that is negated valid
religions a side by side more differently simultaneously. It is
the judgment wreath of roses' to be therefore agreed, the
schreibt72:
72
G.-wreath of roses, the Baha'i. In: Frankfurt general newspaper of the 3. May 1958.
416
p Absoluteness-claim and tolerance for the
Bah'ismus
"Her/its/their tolerance especially then turns out to be

apparent, if itself the religions of her/its/their
Relativierung and with it the claim of Bah' - ullhs, to
submit his/its knowledge about the whole truth,
opposes."
Finally, the matter of tolerance is to be put also with
reference to her/its/their application within the own religion.
We then speak of inner tolerance as well as Intolerance.
Also here the judgment must be canceled negatively,
because no toleration or even positive acknowledgment of
inner-common divergences consist of the Bah'Itum.
Deviant Lehrmeinungen are pursued with decided
consequence, and even the free religion-practice, the freedom
of expression and own sense-finding of the writing are
discarded. The Haltung of the individual one has to get
the bearings by the attitude the collective total and
her/its/their organization. This in the Bah'I & #31;tum so
much sworn concerns of the "unit" doesn't mean the brotherly
unit of his/its limbs as rather the unit so very much, speaks:
Unity of the organization, that the individual one has to
subordinate indiscriminately.
"This postulate of the equally-voice-ness of the
individual one with the bergeordneten
community means the Entmndigung of the individual
one and the annulment or at least the threat of 73 his/its
religious independence in certain sense of course."
Beside these as intolerant to mark attitudes in the
Bah'ismus, there is also without exception such, however,
that earns the Prdikat of the tolerance. However, it
was the Bah'ismus and this him/it gone ahead Bbismus,
that rational arguments for the rise of the tolerance delivered
with her/its/their aufklrerischen tendency and
her/its/their rationalism. And finally both represented
them/her/it at and for itself already tolerant (genuin Islamic)
reason-conviction that all known prophetic writing-religions
are divinely in her/its/their origin.
73
G.Mensching, tolerance and truth of the religion, S. 20.
417
Summarizing leaves itself cling, that the Bah'ismus puts

forward an exclusive absoluteness-claim, that he/it prolongs
not only outside but just as-very much also inside. His/its
message is the alone right one and his/its theokratische order
alone in the present age they from God of prescribed form, in
who carrying out the religious, social and political life for
itself has, - also for not-believers, that have
unterzuordnen for itself the theokratischen unit-state
likewise. The claim on absoluteness is prolonged
folgerichtig also inside and is required the
unabdingbare assumption of every teaching-decision
(vgl). S.335 (338) and the uniform step of from above
prescribed guidelines. The postulate of the tolerance - from
which bah'isti-schen advertisement accentuates so very
much - is led realiter absurdum extensive ad. The exclusive
absoluteness-claim goes against tolerant attitude - within the
own rows even more than outside. Because it is he/it
Stehende, that gets into continuous and intensive
confrontation with diesem through doctrines and
organizational Erlasse and can from therefore
endanger him/it, in the belief. The consolidation and
safeguarding of the own order-structure therefore also forces
itself exactly in the Bah'ismus. This inside, i.e. on the limbs
of the own religion angewandte is tolerance in the
Bah'ismus more inferior than the anyway already forced
formal tolerance outside consequently. That more
extensively itself theokratische goal-thoughts, and
exklusiver absoluteness-claim as well as obligation to
dogma and doctrines of real tolerance oppose, also Peter
Gerlitz accentuated. He/it schreibt74:
As ecumenical movement, that wants to be she/it, the
Bah'I-Be-wegung manages not without a taut
organization. And above all: Over the religion-donors of
the other religions, who picked up her/it/them into
her/its/their mission-program, her/its/their own donor
stands,
74
P.Gerlitz, come the world-unit-religion?, S.96f.
418
The Bah'ismus in the contradiction of propaganda and reality
Bah'ullh, that & gt;Glanz Gottes<. God manifested

himself in him/it in particular manner. There was not any
salvation without him/it also for the Bah'l. The
tendency to the dogma and to a theokratischen order lets
intolerance and rigidity arise. In the same moment, in the
one itself as universal-religion of spending movement to
the dogma calls, the Egalittsprinzip, under which she/it
was angetreten, announces her/it/them and
becomes intolerant like all remaining religions."
The Bah'ismus in the contradiction

of propaganda and reality
The Bah'Itum arranges the outside Nichtglubigen the

fascinating picture one supposedly cleared up,
zeitgemen religion, that freely without forces and
from dogmas and rites on the needs of the present age
zugeschnitten is. The hervorstechendsten
postulates of her/its/their proclamation are unit of the religions
and the mankind, free truth-search, agreement of belief and
Vernunft, solution of the social questions and legal and
moralische equality of the sexes. These ethically
verdienstvollen of being to be done, to accentuate it, is
valid, even if so much doesn't go beyond the verbal.
You/they then are also the strongest arms of the
bah'istischen mission-propaganda, and the Bah'l know that
is contradicted these objectives hardly more, since they are
regarded also as common property of a cleared up mankind
long ago. The Bah'l now derive from this
vernunftmigen embassy that her/its/their religion in
the present eon not only the alone valid and maintains but also
the single one in the religion-history, that unifies installation-
wise already the protection and maintenance of the
ursprnglich geoffenbarten belief-property in itself, is.
However it not only is, and not even primary, the demystified
and understandable teachings, that is able to guarantee security
before later Verflschung; rather, it is that of God
419
sedate theokratische order, that excludes such a development

and degeneracy already from the start. That the other
religions became addicted to the process of the
Profanisierung and Trbung of her/its/their original
teachings is enough sign the Bah'I that works of God but
the human being are not their later organization-forms. Now,
however, each religion originates from a human need and is
"done" by people and is molded even if these refer directly
on God. Even more applies this to the after-prophetic epoch,
in which the belief-property coming" "from God originally
must tradiert werden at the posterity. Because religious
first-experience needs the self-protection and the reason of the
duration the passing on at others and at following generations
in the interest. Verkndeten the religion-donors
her/its/their message still from immediate creator-strength, so
it needs to vermehrtem extents of the means, through
which the religious property is passed on to kommende
generations and outsiders, after her/its/their death. Without
mediating authorities, without teaching-tradition and
organization, the original message would get in oblivion
directly or a degenerating interpretation anheimfallen.
The necessity of the "Tradition" therefore originates as
solid-joined buildings of valid teachings. We counteract the
objectification of the teachings of a completed
Lehrsystem also in the Bah'ismus. Admittedly his/its
message largely already of the donor himself became
fixiert in writing, however he/it left the interpretation of
the words to largely different, so-called "authorized"
outriggers. This wachen with the aid of the dogma, that
the Reinheit of the teachings remains gotten, even if
much from opportunistischen considerations is
maintained no more in the original Wortsinn. So, an
Organisation took now the revealed message these also
in the Bah'itum into the hand and vermittelt itself ex
opere operato objectively for all Glaubensgenossen.
420
r The Bah'ismus in the contradiction of propaganda and reality
The salvation-mediation's necessity in an objective

educational establishment results from the circumstance that
the spontaneous religious Urerfahrung is given no more with
master and disciples in the after-prophetic epoch, and
andererseits, because the majority of the people is
religiously unproductive in a widened community and the
need of the mass of objectivity of the salvation becomes
generally accepted consequently. The organization turns into
the salvation-institution so, in which the salvation given
objectively and is guaranteed. Whether one considers such a
Heilsanstalt "divine" according to her/its/their nature, as
in the Bah'ismus, matter of the inner conviction or the
Dogmas are, that commit to such assumption. Fact is
that every religious organization - also this of the Bah'i - of
people is justified and is carried even if the sacred spirit's
assistance is promised her/it/them. Universalreligise
organizations always pursue two fundamental concerns:
Truth-mediation and Wahrheitsschutz on the one hand
and unit and unity of the belief-community on the other hand.
With the transition of the universal religion to "church"
Organisationsformen75, a crucial change happens also
regarding the question of the truth. If this is still found out
spontaneously in the beginnings of the form-free Urreligion
from the immediate meeting with the saint, so she/it appears in
the institutionalized religion as an universal-truth universal
from the subject losgelste, that is rationally binding for
all Menschen. The unbedingte Gltigkeit of the
prfixierten of religious statement now steps experience
spontaneous-religious at the place of the absoluteness; the
believer is not freely crucial subject longer but only has object-
function (vgl). S.338. Truth doesn't mean only the divine
reality itself longer or this from the existentiel-len concerning
to the numinosen reality itself opening up
75
To the church-concept vgl. S. 337and following
421
Realization; Truth now is understood in the sense of rational

correctness of the teaching-statement beforehand. No more
persnlicher belief alone but collective orthodoxy
(Orthodoxie) is required with what this often agrees no
more with the original word of the master. So, "orthodoxy"
doesn't mean the exact compliance in the Bah'ismus the
originally geoffenbarten belief-property but only assumption
and compliance of organizational mandates (vgl). S.290.
These all universal-confessions own development of the
Institutionalisierung of the religion and objectification of the
truth proceeded without exception analogously in the
Bah'ismus. A displacement of the truth-idea of the truth
happened also in him/it as found out reality into the area of
the truth as rational correctness - and this with a
Konsequenz, that seeks something similar with other
religions. Because the Bah'ismus appeared theologically
his/its donor as one already while alive and juridisch largely
abgeschlossenes structures. That is quite unique in the
Religionsgeschichte that a religion-donor leaves not
only one written legislation (Kitb al-Aqdas) but sets up also
guidelines for the later organizational formation of the
community at the same time. The Bah'I may reproach other
religions, her/its/their religious organizations are bare
Menschenwerk, dieweil the bah'istischen institutions
by virtue of gttlicher of will-rally directly on God itself
appoints. Nothing changes with the fact, that fell also the
Bah'ismus of the Institutionalisierung and Profanisierung. And
increasingly won other religions at strength and profile exactly
in the confrontation with new findings and values - it is
reminded in the early Islam only at the intensive activity of the
Greek philosophy here -, remained so and remains a such one
(vgl) denied the Bah'ismus. S. 167). Too much everything
was sorted in him/it already to outset and regulates. Even the
individual sense-finding the open things-
422
I The Bah'ismus in the contradiction of propaganda and reality
barungsinhalte remains the Bah'I denied since everything

already is said and there is to say nothing more hereafter.
Prohibited the graphology and the freedom of expression like
cancellation at all at the freedom, vgl. S.275f: All this are
indications of an installation-wise before-embossed
stagnation, that could not overcome the Bah'Itum in the first
hundred years of his/its existence. The massive reproach of
the geistigen halt directed to the address of the other
religions by the Bah'T therefore affects her/it/them, with what
taking into account is, that the Bah'ismus is still incriminated
quite young and historically few as the old high-religions. The
stagnation in the Bah'ismus stands out above all inside.
Outside, he/it acts extremely dynamic. Mission and
propaganda stand in the foreground with all, which the Bah'I
do. Get along the Bah'ismus as the religion in present and
future, to unifying all brigen religions in itself and
"filling" decides. However, Tatschlich doesn't intend
his/its proclamation the Vereinigung of all religions in
the sense of an universal synthesis, that the belief-moderates
differences her/it verschiedenen confessions in each
case lets be valid and only her/its/their basic mutualities as a
type of globally-truth accentuates. The Bah'itum is no
ecumenical movement an autonomous religion for the purpose
of the union of all existing religions but like these themselves
with own Absolut-heits and exclusivity-claim and a law
regulating the religise like social living. A
consequence of this absolute truth-claim is after-exactly the
mission. She/it results from the conviction that all not - or
dissenters itself in the darkness befinden and therefore
the salvation not part-like-y becomes, unless, they admit the
offered, only true message. The Bah'Itum understands
his/its Propagierung as by God's order of taking place
proclamation of divine revelation with the goal of the
conversion to the offered salvation-teachings. This
423
Words "mission" and "conversion" become in the Bah'is &

#31;mus however spurns, vgl. S.383; the Bah'T see
her/its/their teaching-activity as informal offer of her/its/their
message. Tatschlich prohibits the Bah'itum every
belief-force, and from "conversion" in the word's
ureigentlichem sense cannot be the speech either.
Nevertheless, it would be dissenter in the sense of the mere
offer of religious values anzunehmen, that drives
Bah'ismus, abortive mission to the enrichment of the
religious life. He/it doesn't strive for, as the
Missionspropaganda believe it wants to do, that
Bewutmachung of the unit of the religions under maintenance
of her/its/their variety and autonomy but propagates the own
message as alone valid and true Heilslehre in the present
age. Whoever ignores her/it/them is verworfen76. The exit to
the traditional religion is required logically from the convert.
That this is only placed in knowledge from this according to
his/its conversion usually however, entschieden speaks
against the respectability of the bah'istischen
Missionspraxis. Acknowledging is meanwhile that the
Bah'ismus lets the other religions be worth insofar as he/it
holds the logos spermatikos for effective also in them. There
is the conviction that also people, that separated from the
visible community, belong to the invisible (bah'istischen)
community mglicherweise lives. However, this
doesn't prevent the Bah'I from driving mission with the
goal to bring in the entire Menschheit into the security
of the salvation in the visible community. Without the
enforcement of the bah'istischen theocracy, the world is
lost. Since the old religions of versagt have, a new
revelation of the rescue of this is
76
A mission-strategy, this, as the bah'istische, establishes exactly to win like many
Proselyten within a stipulated span in ever one country or place is, vgl. S. 384), is distant
in the sense of the bare "Angebots" from a belief-proclamation. Plan-force and
casual belief-presentation are contrasts, that one cannot reconcile.
424
i The Bah'ismus in the contradiction of propaganda and reality
People necessary. The goal therefore is bah'istischer

verschieden mission of that of other prophetic religions
in no way: the annihilation of all still existing religions and
the erection of an independent theokratischen order with
religious and social law, that is globally necessary for all
people. It therefore disconcerts, if in bah'istischen circles
exactly the Christian and Muslim her/its/their, partially not at
all unencumbered, mission-practice is reproached, dieweil of
the mass of the Bah'I the without exception imperialistic
tendency of the own mission at all not transparent becomes. It
is more referred once that the Bah'is & #31;mus the entire
mankind's recording and the Durchsetzung of the own
religion as universal state-religion in the centralist reigned,
theokratisch of lined up Welteinheitsstaat (vgl)
envisages. S.399. The speech therefore can only be belief-
ideas own from an informal "Angebot" in this respect as
the Bah'ismus from his/its low Machtstellung can take
a repressive mission-practice not at all only into consideration
out as long as he/it won't have somewhere durchgesetzt
for himself. His/its mission and polemic against the other
religions and society-order find out dadurch however
no demolition at verbal aggression. Thinking what more,
however, gives, the fact is that the majority of the Bah'i
knows in front-fundamental organization Bescheid about the
power-political backgrounds and Prtentionen of her/its/their
mission and them/her/it not at all she/it and gehalten
even becomes the convert and believers in ignorance over
elementary religious and social Vorschriften of his/its
(new-acquired) religion and subordinates itself to a tutelage
consequently, that so very much to establish with dissenters
befleiigt he/it itself.
It is inconsistently understaunlich at the same time, how a
"vernunftmige" and "enttnystifizierte" religion, that
the Bah'ismus wants to be, it about brings to close and outside
nevertheless the appearance
425
the openness and understandable-ness too true, without to be

also met with resistance on that occasion in the own rows,
understands. The Bah'ismus is a still young religion, in
which the selbstkritische reflection has not yet held
move. There has not been a geistige elite in him/it so
far yet or became, if she/it indicated the wish to speak, made
silent. The predominant majority of the believer avoids the
aufregenden confrontation with the own teachings and
the life and looks for a ready "casing" instead, in which she/it
goes, in order to find protection and security in it. Exactly
such people, that don't get done independently with the
problems of the life, are inclined to going into a
festgefgtes "casing", that protects her/it/them from the
overcoming of the problem of the life. You/they think natural
traditionally and are stranger and put in other opposite
ablehnend, from what also her/its/their attitude lets
itself determine in the matter of tolerance. People demand,
that look for a "casing" to her/its/their inner hold, that the
teachings fixes and is beyond the any doubt. You/they submit
the authority, through what they escape the exhausting
Konfrontation along-stepping problems at her/it/them as
well. Many people therefore assess the religious authority
higher than the personal religious freedom, that presupposes
own effort and adjournment-strength. From therefore, it is to
be understood if all the priority is due to the concern of the
organizational unity and dogmatic absoluteness in the
Bah'ismus while the independent Geistesforschung and free
religion-practice are discarded. It therefore sounds
paradoxical and testifies to lacking own-reflection, if the
Bah'i the dissenter intellectual immobility and static
Denken accuses, where however, they are
verpflichtet even to such attitude and every critical
thought or innovation-attempt immediately are answered
with the exclusion from the community in her/its/their own
rows. The statement of Hans Schr also here is valid, the apt
clings:
426
"Authority wants examine presuming, but not critically

or discusses. The human being goes into her/it/them as
in into the casing, and he/it thinks about everything, only
over a not: the casing even."77
The demanded subordination under teaching profession-like
Entscheidungen, like at all the religious and social
dependence (more final even more formal type, since the
Bah'ismus still could durchsetzen in the social and
political area for itself nowhere), already is so consistent in
this youngest world-religion that the question poses itself
whether open and liberal structures will ever appropriate
themselves the Bah'itum knnen once. It corresponds
to historic legalities that it in every belief-community, that
from spontaneous and formfreiem Urerleben arises,
comes in the run of the story of the Bildung of
teaching profession, dogma and organization and falls the
religion and her/its/their life-functions of the
Veruerlichung and secularization so. If this stage assumed
one untenable measurement, Reformatoren step on the
plan again and again, for which awakening the erstorbenen
vitalities of the Urgemeinde again looks. You/they effect a
fundamentalism, that strives veruerlichter the cinders
to get rid of religion, in direction. Whether such an
Entwicklung is to be expected also in the Bah'itum,
rather is debatable. Because passed a consolidation of the cult-
forms and completed Reglementierung of the social life
largely the prophet in him/it already while alive. The
Bah'ismus is a distinct book and law-religion and as such
already from outset a strict Observanzreligion, in which
already everything is given. With the increasing the
Gemeinschaft into her/its/their necessarily holds,
however, move increases also heterogeneous elements.
You/they don't shape unwesentlichen part the later
design of the religion to one - in the-
77
H.Schr, deliverance-ideas and her/its/their psychological aspects, 1950, S.296. Proof
with: G. Mensching, the religion - manifestations, structure-types and life-laws S.265.
427
special in ethical-social area. With the expansion westward,

also the Bah'ismus has, christlichabendlndisches
increases thought-property picked up in itself. These under
the influence 'Abdul Bahs of carried out opening was done
already again by his/its successor Sawql Efendl unsuccessful,
however. With the erection of the "administrative order", all
(organization) were not wiped out konformen
opinions and influences with the bah'istischen
absoluteness-claim and theocracy-understanding. All
heterogenen elements became and now are experienced
no more than mgliche enrichment but is to be
suppressed in the interest of the Selbsterhaltung of the
community. The Organisation of the Bah'I therefore
demands most outer rigidity of the forms in teachings, cult
and right in order to close against new Erkenntnisse
and insights so. She/it is the single Autoritt in things of
the belief, the ethical action and the social behavior to the
Disziplinierung of the masses. The Einheit is guaranteed
only when the believer submits the uniform norms
unconditionally. This means for the einzelnen faithful:
Give up own Glaubenseinsicht in favor of the absolute
belief-obedience of the Autoritt opposite. What do the
Bah'I lay the blame so very much on the dissenters: their
"blind following", she/it therefore meets herself. The mass of
the Bah'I asks just as-very much for real means, after strict
rules and Garantien of the salvation. Not the personal
experience of the salvation but the suggestion of a salvation-
institution, that arranges the salvation objectively, is
necessary for the mercy-acquisition. Become z. so B. the
prayers as meritorious performances less after her/its/their
depth than after her/its/their number assesses. The Bah'Itum
stipulates text and number of the daily prayers exactly and
discards the free reciting from own pieces, with what
themselves the most inner reference is subjugated to the deity
of a minute Reglementierung. The predominant
majority of the Bah'I seems the total Inbe-
428
sitznahme of the human being and the Prfixierung of the

religious and ethical action, to approve all the decisive
Organisation through them/her/it. She/it thinks and
does, what the organization wants. This is "inevitably" in the
action and divinely according to her/its/their nature - ergo
the single guarantor of the security and the welfare of the
community and the people of the world. In the writing of
Bah'ullhs, we come again and again upon the hint that the
world of the leadership needs in order to go into the
madpersons not. Bah'ullh recognized that a religion like
this his/its, the historic one and theokratische objectives
pursues, without legal guidelines and institutions cannot
manage. These institutions stand as Zwischeninstanzen
between God and the human being. We meet them especially
also in the Christian churches, with what is demonstrated,
that these were created from an analogous
Gemeinschaftsbedrfnis out and it therefore is not the
Bah'I on the agenda, these generally as "human
degeneracies" abzu-tun. The institutions are necessary
facilities for the cohesion of a world-wide community,
therefore durchweg legitimate. Legitimately however
only, they are recognized in her/its/their relativity insofar and
no Absolutsetzung of her/its/their statements and means takes
place, that supposedly the institutions to the
gottgewollten end in itself raises.
However, we have exactly this findings in the Bah'ismus
before ourselves. His/its institutions raise a claim to power
of total type - mental and political. The bah'istische
Theokra-tie is she/it "rationally" established spiritual-
terrestrial reign to God's agency on Earth, carried from a
"infallible" hierarchy, that complains about omnia regna super
omnes gentes et for itself the world-reign. It therefore is
debatable whether the Bah'ismus will be able to become
generally accepted with his/its fullness of divine laws and
his/its unequivocal Weltherrschaftsanspruch in
accordance with his/its objective. However, his/its
standardize-catalog becomes for the gegenwrtige age
as completed and consequently unvern-
429
derlich, with what is meant, recited that the existing law of the
Bah'T - as far as she/it refers to the prophet herself - has
world-wide until the arrival of a new Gottesoffenbarung the
needs and the sense of justice wandelnden one itself
mankind for the next nine hundred years as well to
correspond and therefore needs no Modifikation. The
Bah'ifhrung knows Bah'ullhs about the praktische
impossibility of the application of the laws on that occasion
why she/it has verzichtet largely at their announcement
until today. Nevertheless this unknown Rechtsordnung
is recited this world for the future again and again as
groundbreaking, and the day waited, at which one
zerbrochene and disoriented mankind the world-order
Bah'ullhs reason and only permanent rescue as ultima will
assume.
It is to be assumed that the Bah'ismus will be able to never
become generally accepted world-wide. The alternative to the
existing multinationalen world-order, that pretends to
be he/it, is usable nor at all realizable. And just as little ge-
genwarts - or is even future-covered is in many obscure
religion-legislation, that his/its application can claim not even
within the own community, - let alone in a world-wide
theocracy, that subordinating itself also dissenters would
have. Finally, also the thought of a religiously geared world-
unit-state is absurd, since anzunehmen hardly is, that
the existing political and religious systems will fall apart
altogether and the Bah'ismus then becomes obsiegen as
alone remaining strength, pie goals of the Bah'I probably
become bleiben for always an utopia. Maybe that once
she/it itself his conscious becomes and her/its/their
theokratische objective accordingly modifies, however, the
Bah'ismus would contravene his/its whole
Wesensbestimmung pamit and would announce itself.
He/it therefore must, he/it wants to assert himself, his/its claim
upholds and for his/its in some sense quite noteworthy
430
Goals further vouch. As the Bah' ismus

unbestrittenermaen has religion and society-model his/its
entitlement and vielleicht also a chance under other
religions and social-order. If he/it succeeds with adjusting
(what excludes the claim on sole truth-property
natrlich in present and future) himself to the diverse
religion-world as possibility under other existing religious
possibilities, the Bah'ismus can be the purpose of real
kumene also for other religions enriching. The message of
Bah'ullhs is, even if not in much so new and unique, like
the Bah'i believes to take seriously anyway. She/it heeded to
bring something, that is it worth, to the mankind and, to be put
into action. No Anliegen is broken in her/it from social
injustice today and from total self-destruction threatened
world Bah' as urgently as the reputation gone out over
hundred years ago & #31;ullhs:
Today "who hingibt itself the service in the whole
human race, he/it really is a human being."
Whoever arises in order to serve the welfare of the
people and sexes of the earth is "blessed and happy."
"It doesn't boast her/it, that loves his/its fatherland, but
this, that loves the whole world. The earth is only one
home and the mankind her/its/their citizens."78
71
Bah'ullh, head-harvest, CXVII.
431
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31;verzeich
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Boyce, M.: The later Zoroastrismus. In: Handbook of the
Religionsgeschichte. Ed.s from Jes Peter ace-
leisures and J0rgen Laessoe.
2 bound. Gttingen 1972 Cheyne, T. K.: The
Reconciliation of Races and Religions. London
1914 Dreyfus, MR. (Ed.): Le Livre de la
Certitude. Paris 1904
438
Literature-table
Ders. (Ed.): Kaiemate Maknoune farsiye (if Paroles

Les cachees en Persan), custody vadi (if Vallees Sept
Les) Lawhe-Akdas (La tres Sainte pill) Lawhe-
Hekmat (Sur la Sagesse). Paris 1905 Ders.: Le Bbisme
et le Behaisme. Paris 1905 Ders.: If Behai's reads actuel
en Perse et le mouvement. In: Revue you
Moons Musulman, decembre 1906 Ders.: If preceptes
reads Behaisme you. Paris 1906 Ders. (Ed.): Abd-oul-
Beha, read Lecons de St.-Jean D'Acre. Paris
1908
Ders.: Essai sur le Behaisme. Son histo-Irishman et sa
portee sociale. Paris 1909
Ders. (Ed.): L'CEuvre de Bahou'llh. La tres Sainte pill,
read Paroles cachees, read Sept Vallees you Voyage
verse Dieu, La lettre sur le Beyn. Paris 1923
Eider, Earl E. and Miller, W.McE. (Ed.): Al-Kitb al-
Aqds or the cider Holy Book by Mirz Husayn
'universe BahVllh. Translated from the original
Arabic and published by The royal Asiatic high
society, Oriental Translation finding, New Series vol.
XXXVIII. London 1961
Esslemont, J. E.: BahVllh and the new age. Hertford
M948; Frankfurt / M. "1963 (English original-edition):
BahVllh and the New Era. Oxford 1923; Wilmette
1970
Faizi, A. Q.: Explanation of the symbol of the Greatest
name. New Delhi o.J.
Ficicchia, F.: Prosecutions of Baha'i in the Iran. In:
Material-service of the Evang. Main office of
philosophy-questions of the EKD, Stuttgart. Tack
3/1979
Giachery, U.: Shoghi Effendi. Recollections. London
1973
Divine life-art. Composition from the writing of
BahVllh und'Abdu'1-Bah. Frankfurt / M. 1961;
Oberkalbach 1971 (English original-edition): The
Divine Art of Living. Wilmette 1944
Gulpygni, Abu 1-Fad'il (also Abu 1-Fadl
Djarfadhknf): Al-Hudjadj al-bahiyya. Cairo
1343/1925, translation in the journal of the royal
Asiatic high society of the year 1889, p. 701-705,
under the title "Istidlliya"
Jockey, R.: The belief-teachings of the Baha'i-Religion.
Diss. Darmstadt 1951; Tbingen 1952
Khan [Hn], 'Ali Quli, Ed.): Kitb El Ikn (The Book of
Ighn). Chicago 1904
439
Literature-table
Ders. (Ed.): Tablet of Tarzt. Chicago 1906

Ders. (Ed.): The Seven Valleys. Chicago 1906
Ders. (Ed.): Tablets of Bah'u'llh. Chicago 1917
Ders. (Ed.): The Seven Valleys and The Four Valleys.
New York 1936
Kheiralla [Hayr'ullh], I.: Beh'u'llh ("The Glory of
God"). 2 vols. Chicago 1900
Lives as Bah'i. A composition from writing of
Bah' u'llh, 'Abdu'1-Bah and Shoghi EfTendi.
Oberkalbach 1973
Loppert, T.A.: The further development of the Babl-
Behal in the west. Wrzburg 1933
Malcolm, N.: Five Years in a Persian Town. London
1905
Miller, W. McE.: Bah'ism - its origin, history and
teachings. New York 1931
Phelps, M.H.: Life and Teachings of'Abbs Effendi.
New York 4903,21912
Qazvini, Mfrz Muhammad Khan: Is Maqlih (Twenty
essays). Tihrn 1332/1953'
Romans, MR.: The Bbl-Beh'I. A study about the
religion-history of the Islam. Diss. Potsdam 1911
Rhiyyih Khnum [Rhiya Hnum]: Passing away
Shoghi Ef-fendis. Frankfurt / M. 1958 "
Ders.: The first twenty-five years of the guardian-hood
(1921-1946). Frankfurt / M. 1959
Rhiyyih Rabbani [Rhiya Hnum]: The Priceless
Pearl. London 1969
Sabet, MR.: The split heaven. Stuttgart 1967
Shepherds, U.: What does it mean to be Bah'i.
Oberkalbach 1972
Sears, W.: Thief in the night or the strange case of the
not appeared millennial empire. Frankfurt / M. 1964
(Englische original-edition: Thief in the Night.
London 1961
Selected Writings of Bah'u'llh. Wilmette 1942
Sun of the truth. Organ of the German Baha'i-Bundes,
Stuttgart [the publication of this magazine was put in]
Tisdall, D.: Islam in Persia. In: The Mohammedan
World of today. Collective-work the "ridge Missionary
of Conference on managed of the Mohammedan
World (Cairo 1906)." New York 1906
Tumansky, A.H. (Ed.): Al-Kitb al - 'Ahd. In: Zapiski of
the royal Oriental section of the Imperial Russian
Archaeological high society, vol. VIII. St. Peter-castle
1892
440
Literature-table
Ders. (Ed.): Al-Kitb al-Aqdas. In: Memoires de

l'Academie Imperiale de St.-Petersbourg, VIII
series, vol. III, No. 6. St.-Petersbourg 1899
What is the Bah'i-Religion? An introduction. Frankfurt
/ M. 1967 To the matter of sexuality. Ed.s from the
universal house of the Gerechtigkeit, Haifa.
Oberkalbach 1974
b, writing Bah'ullhs
Head-harvest from the writing Bah'u'llhs. Frankfurt /
M. 1961; Nachdruck 1971, transfer of the
English translation of Shoghi Effendi: Gleanings from
the Writings of Bah'u'llh. London 1949;
Wilmette 1952
Al-Kitb al - 'Ahd. Siehe under Hl / e
Al-Kitb al-Aqdas. Siehe under Ill / e
Letter to the son of the wolf (Lawh-i-Ibn-i-Dhi'b).
Frankfurt / M. 1966 (Transfer of the English
translation of Shoghi Effendi: Epistle to the Son of
the wolf. Wilmette 1941,1953 and 1971
The book of the certainty (Kitb-i-Iqn). Frankfurt / M.
2
1969 (bertragung on the basis of the English
translation of Shoghi Effendi: Kitb-i-Iqn - The Book
of Certitude. Wilmette 1943; London 1961, [sees also
under IH / a]
The proclamation Bah'u'llhs at the kings and
sovereigns of the world. Frankfurt / M. 1967
Prayers and meditations. Frankfurt / M. 1963
Selected Writings of Bah'u'llh. Wilmette 1942
Sifter valley - four valleys. Oberkalbach 31971 [sees
also under IH / a]
Tablets of Bah'u'llh. Ed. by'Ali Quli Khan. Chicago
1917
Words of the wisdom - hidden one words. Frankfurt /
M. 1965 (bertragung after the English setting
of Shoghi Effendi. London 1923, [sees also under HI /
a]
441
Literature-table
c, writing 'Abdul Bahs

An-nru'1-abh fi mufawdt-i 'Abd al-Bah ("the very
shiny light of the discussions of the 'Abd al-Bah")
English: Some Questions answered from the Persian
of Abdul Baha. Translated by Laura Clifford Barney.
London 1908 French: If Lec.ons reads St. de-Jean
D'Acre. Traduits par Hippo-lyte Dreyfus. Paris 1908
German: Answered questions. Stuttgart 1929;
Frankfurt / M. 1962
Addresses in Paris. Frankfurt / M. 41955, 51963
Memorials of the Faithfull. Wilmette 1971
Tray at Professor Dr. Forel. Ed.s from the national
mental advice of the Bah'i of the Switzerland. Bern
o.J.
The Mysterious Forces of Civilization. Chicago 21918
The Promulgation of universal Peace. 2 vols. Chicago
1925; Wilmette 1943
The Secret of Divine Civilization. Wilmette 1957
Will and will. Stuttgart '1936; Neckargemnd 21946;
Frankfurt/M. 31957 and "1964 (on the basis of
the American edition of 1925ff)
d, writing of Sawqi Efendl (Shoghi Effendi)

Bah'i administration. Wilmette 61953; repr. 1968
God passes by. Oxford '1954 and yard-home 21974,
Englische Originalausgabe: God passport By.
Wilmette 1944; repr. 1965)
Messages to America. Selected Letters and Cablegrams,
addressed to the Bah'is of North America 1932-1946.
Wilmette 1947
Messages to the Bah'i World 1950-1957. Wilmette
1958; repr. 1971
Principles of Bah'i administration. Manchester 1950;
London 1963
The Advent of Divine justice. Wilmette 1939 and 1963
(German edition): The arrival of divine justice.
Frankfurt / M. 1969)
The Bah'i Faith 1844-1952. Wilmette 1953
The Covenant and the administration. Wilmette 1951
and 1969
442
Literature-table
The dispensation of Bah'u'llh. New York 1934;

London 1947 (German edition): The program
Bah'u'llhs. Oxford 1948
The Promised Day is Come. Wilmette 1943 (German
edition): Came the promised day. Frankfurt / M. 1967)
The Unfoldment of World Civilization. Wilmette 1936
(German edition): The development of the new world-
civilization. Stuttgart 1936
The World order of Bah'u'llh. New York 1938;
Wilmette 1955 and 1965 (German edition): The world-
order Bah'u'llhs. Reach-grove 1975
To the real life. Departures from letters and writing 1923.
1957. Ed.s from the universal house of the justice,
Haifa. Oberkalbach 1974
e, literature about the administration-order

'Abdu'1-Bah: Will and will. Stuttgart 4936;
Neckargemnd 21946; Frankfurt / M. M957 and
"1964 (on the basis of the amerikanischen
edition of 1925ff)
Bah'i Procedure. A Compilation. Wilmette 21942
Bah'u'llh: Kitb al-Ahd and Kitb al-Aqdas
(translations): Al-Kitb al-Ahd. Edited by A.H.
Tumansky in: Zapiski of the royal Oriental section of
the Imperial Russian Archaeological high society, vol.
VIII. St. Peter-castle 1892
The book of the association (Kitb-i - 'Ahd). Stuttgart'
1936; Frankfurt / M. 21957 and M964
Al-Kitb al-Aqdas. In the Arabic original-text and
Russian translation of A.H. Tumansky. In: Memoires
de l'Academie Imperiale de St.-Petersbourg, VIII
series, vol. III, No. 6. St.-Peters-bourg 1899
Al-Kitb al-Aqdas or the cider Holy Book by Mirz
Husayn 'Ali Bah'u'llh. Translated from the original
Arabic and Edited by Earl E. Eider and William McE.
Miller. Published by The royal Asiatic high society,
Oriental Translation finding, New Series, vol.
XXXVIII. London 1961
Synopsis and Codification of the Laws and
Ordinances of the Kitb-i-Aqdas, the cider Holy Book
of Bah'u'llh. Published by the universal House of
justice, Haifa. If Ed is. Haifa and Welwyn guards city,
Hert. (England) 1973
443
Literature-table
Balyuzi, MR. M.: A Guide of the administrative order of

Bah'u'llh. London 21947
The alliance and the administration-order. Ed.s from the
national mental advice of the Bah'i of the
Switzerland and Italy, o.-0.1959, Englische
original-edition: The Covenant and the administration.
Wilmette 1951 and 1969
Garrida, G. (Ed.): Directives from the Guardian. New
Delhi 1973
Mental advice - houses of the justice. From writing of
Bah'u'llh, 'Abdu'1-Bah and Shoghi Effendi.
Composed by the universal house of the justice, Haifa.
Reach-grove 1975
Bulk-man, MR.: God's alliance against the revelation-
religion. Frankfurt / M. 21956
Ders.: The Bah'i-Glubige and the Bah'i-
Gemeinschaft. Frankfurt/M. 1966
Hofman, D.: A Commentary on the of wanting and will
of 'Abdu'l-Bah. Oxford 1955
Lincoln, A. L.: Politics of the belief. A new political
culture. Oberkalbach 1973
Messages from the universal House of justice 1968-
1973. Wilmette 1976
Shepherds, U.: The bases of the administration-order of
the Bah'i. Diss. Heidelberg 1957
Shoghi Effendi: Principles 2of Bah'i administration.
Manchester '1950; London 1963
Ders.: The Covenant and the administration. Wilmette
1951 and 1969
Ders.: Bah'i administration. Wilmette 61953; repr.
1968
The Constitution of the universal House of justice. Haifa
and Wel-wyn guards city, Hert. (England) 1972
Wellspring of Guidance. Messages of the universal
House of justice 1963-1968. Wilmette 1969
f, Apologetische literature, propaganda-writing

Bah'i - religion by measurement? Judgments of
Protestant theologians - Entgegnungen. Stuttgart
1970
Balyuzi, MR. M.: Edward Granville Browne and the
Bah'i Faith. London 1970
444
Literature-table
Unit of the mankind, peace on Earth - fruit of an

Universalreligion? Letters about a controversial
book (with contributions of Professor)D.R.Bultmann,
D. Dr. K. Cottages and H.Sabet. Stuttgart 1968
Hatcher, W..: Bah'u'llh and the Christians. Bah'i-
Informatio-nen 6. Oberkalbach 1974
Huddieston, J.: Crisis and Neubeginn. Oberkalbach
1971
Sabet, MR.: The split heaven. Stuttgart 1967
Shepherds, U.: The Bah'i-Religion in the mirror of
Christian Betrachtung. Frankfurt / M. 1960
Ders.: The misunderstood religion. Frankfurt / M. 1968
Ders.: What does it mean to be Bah'i. Oberkalbach
1972
Environment and world-order. Bah'i-Informationen 7.
Ed.s from the Nationalen Geistigen advice of
the Bah'i in Germany e. V. Yard-home-reach-grove
1975
IV. Critical literature

Bartz, W.: Champagnes2 today. Teachings, organization,
spread. Freiburg i.Br. 1970
Ficicchia, F.: The Baha'ismus - uncertain future of the
"Zukunftsreligion." In: Material-service of the
Evang. Main office of Weltanschauungsfragen
of the EKD, Stuttgart. Tack 15-16/1975
Gerlitz, P.: Does the world-unit-religion come?
Gtersloh 1969
Huber, F.: The "administrative order" of the Baha'i-
Religion in the Federal republic. In: Material-service
of the Evang. Main office of philosophy-questions of
the EKD, Stuttgart. Tack 2/1978
Cottages, K.: Seers, Grbler, enthusiasts. Stuttgart "1968
[a Neuauflage is in preparation]
Ders.: Religion by measurement. The Bah'i -
universal-belief of the Zukunft? In: German's
general Sunday-leaf of the 27.-October 1968. [Mark
in: Bah'i - religion by measurement? Judgments
evangelischer theologians - replies. Stuttgart
1970]
Kheiralla [Hayr'ullh], I.: Facts for Behaists. Chicago
1901
Wreath of roses, G.: The Bah'i. A chapter of up-to-date
Religionsgeschichte. Stuttgart 1949
445
Literature-table
Ders.: The Baha'i. In: Frankfurt general newspaper of

the 3.-May 1958
Sohrab, A.: Broken Silence. The story of Today's
Struggle for Reli-gious Freedom. New York 1942
Ders.: Abdul Bahas Grandson. New York 1943
Ders.: The Will and will of Abdul Baha. At analysis.
New York 1944
Ders.: The story of the Divine plan. New York 1947
The Babee and Bahaaee religion. Published by the
Ahmadiyya Muslim of Foreign Missions Office.
Rabwah (Pakistan) 1960
White, R.: The Baha'i religion and its Enemy - the
Baha'i Organi-zation. Rutland, Vt. 1929
Ders.: Abdul Bahas Alleged of wanting is fraudulent.
Rutland, Vt. 1930
Ders.: Abdul Bahas Questioned of wanting and will.
Beverly Hills 1946
Rooms, MR.: A Testamentsfa'lschung devalues the
Baha'i-religion in the political Shoghismus. Waiblingen
/ Stuttgart 1971 (Englisch): A Fraudulent will
Devalues the Baha'is religion into Political Shoghism.
Waiblingen / Stuttgart 1973
V. General theology
Adam,
4
K.: The nature of the Catholicism. Augsburg
1927
Algermissen,
5
K.: Denomination-customer. Hanover
1939
Hagen, A.: Principles of the Catholic church-right.
Wrzburg
1949
Mensching, G.: Sociology of the religion. Bonn 1947
Ders.: The religion. Manifestations, structure-types
and Lebensgesetze. Bonn 1959 Ders.: Tolerance
and truth of the religion. Heidelberg 1955;
Munich and Hamburg 1966 Mirbt, K.: Sources of the
history of the papacy and the Roman one
Catholicism. Tbingen 1924 Schoeps, H.J.: Jewish-
Christian religion-conversation in nineteen
Centuries. Frankfurt / M. 21949
Awake, J.: Religion-sociology. Tbingen
1951
446
K, rk!ik_ X QK;in ^, T.hin
y \ Sulaymniya KinrGirtl "Kulayn
T - 'VÂ LURISTN
"GULPYGN
arbMa.^ ^.'"o} v^ ,sfahn.
THE FORE ORIENT

about 1900
Registers
Registers
Abbs Efendl - * 'Abdul Abu Ga'far 143 Abu 1

Bah bazaars 218 Abu 1 Fadl
bbs, Mirz 44 Gulpygni 183,
'Abbs, Mirz (Mirz 196
Buzurg) Adam 79, 81, 218
96,97 'dat-Recht 327
'Abbsiden 41f administrative rights
'Abdlaziz II., Sultan 136, . & gt; Organization,
137 'Abdul Bah Verwaltungsordnung
- Successor Bah'ullhs Adrianopel. & gt;. Edirne
161, & #11;189f Adventist 48, 204 Afgni, Sayyid
- "Center d. Alliance" & Gaml'ud-Dln
#11;197, 206, 286 271,435
- gnostische intuition afnn 189, 190, 280, 282
192, & #11;197f, Afnn Rhi 297, 310, 377
322f Africa 204, 380, 381, 385
- Infallibility. & gt; D.. g (masters) 192, 197
- Personality cult 198 g Buzurg Hursni 137,
- Conflict with Mirz 181 g Gn
Muhamma (Hdim'ullh) 193,195
d' Ali 193-196, 197f, g Hn 41, 44 g Hn
201, & #11;278f Kirmnl 271 agsn 161,
- it is ennobled in 205, 189, 280, 282, 349,
276 351 Egypt 196, 200, 202,
- compromising 203,
Geschi 262
chtsschreibung 124f ahbb 247 ahl-i Bah 131
- and the Persian ahl-i Bayn 85 ahl-i
Revolution273 Furqn 85 Ahmad, Hggl
,275,276 Mirz 112 142 Ahmad
- wrong prophecies 273, Ahs'I Saih 47 48 50
& #11;401f Ahmad Azgandi, Mirz 55
- Excommunication of Ahmad Ibdl-i Margi'I,
the Familie Mulla 52
194f, 297, 305, 351 Ahmad Kirmnl, Saih 24
- Will and Ahmad Rhi, Saih 271
Testament.. Ahmadiya 89, 301, 381,
will 434,
'Abdlhamld II., Sultan 446
189,
201
bdlmegld, sultan
113 'Abdu'r Rahmn,
Saih 116 abgad. & gt;
Kabbalistik Abraham
79, 212 absoluteness-
pretensions. & gt;
Bahaism
Abu Bakr 37
450
Registers
'isa 38 Apokalyptik 199, 228,

Akk 142, 144, 152, 155, 232,
181, 183, 188f, 200, 201, 269,332,383,391,401
237, 262, 270, 273, 302, Apologetik 174, 258,
382 263, 325 apostasies. &
al-abh 97, 132 gt; Alliance-break q
Al-Ahtar 144, 271 Gn Beg 143 q Gn
Alexander II., Czar 138 Hn-i Hamsa 70 q
'Ali, Hggi Mlrz Sayyid Hn Nri (vazir) 96f,
55, 65 102,
Ali Bastmi, Mulla 52, 54 103
Aliden 38, 39, 41 q Mirz Nasr'ullh
Ali ibn Abi Tlib, Imm 143 qsi, Hggi Mirz
37, 38f, 49, 111, 114, (vazir) 56,
197 58, 59, 61, 62, 274
Ali Mardn Hn. & gt;. jobs. & gt;
Zangn Occupation-duty
Ali Muhammad, Mirz (- break 245, 249
& gt; also Hazrat-i Asad'ullh Tabrizi,
Bb, 19, 36, 45, 46, 48f Mulla
'Ali Pasa 136, 137 . & gt;. Dayyn
Ali Quli Hn 122, 170, asceticism
439f - Cancellation of A. 155,
Ali Sayyh, Mirz 143 170, 236, & #11;239,
Prohibition 86, 155, 240, 240
288, 405, 410 Asqbd 110, 181, 250
Allah - * God limbs, branches. & gt;
Allh'u-abh 132, 153, agsn resurrection (from
238 the dead persons)
Allegorese. & gt; Graphology, ta 88, 118,228
'wll interpretations. & gt;
Alms. & gt;. huqq'ullh, Graphology,
Kontributionen, zakt ta'w'il
alwh - ^ & gt; lawh Australia 250 ID card-
Alwh-i saltin 132,135-139 duty 246, 301, 302,
amal slih 151, 216, 225 379 Authority 279, 335,
ana '1-haqq 74, 120, 173 426, 427,
anbiy' 212 428
Anthropomorphismus (. & gt;. ya, yt 99, 114, 120,
also hull, 82, 120, 213 129, 133 aydi-i amr'ullh
Antichrist. & gt;. daggl 280, 352 Ayym-i eh 241,
Antinomismus (. * also 242, 244, 246 Azali
Freigeist) 90, 116, 251, - Supporter Subh-i Azals
290 20,
131
- Banishment from
Zypern142f
- Atrocities to A. 18 5f
451
Registers
- socially-liberal attitude Bah'i-Weltstaat - & gt;

170, Welteinheitsstaat
271 Bah'I-Zyklus 214
Azaliya Bah'ismus
- Formation 20, 131 - Formation 18, 20f, 110,
- Spread 144, 182 130f
- anti-royalist - wrong Datierung of
Haltung161, 264, his/its
274 Entstehung
- political influence 144, 109f, 242, 289
271 - no Islamic sect 17, &
#11;22, 147
ba (V)50 - Fulfillment of the
bb 19, 21, 40, 41, 46, 49, religions 17, & #11;18
50, ,21, 110, 131,214, 333
51, 64, 68, 92 - Spread 18, 22f, 182, &
Bb - Hazrat-i Bb #11;199-201, 262, 376f,
Bbismus 380ff
- Formation 18, 20f, 34 - Religion of the future
- Detachment of the Islam 18, 31,
18, 61, 423
85 - Term 151, 214, 285f
- Spread 51 ff, 55 - only valid religion 214,
- Prosecutions 20, 45, 62, & #11;268, 393, 416,
73 418, 424
- Rebellions 63-68, 89, - Absoluteness-claim 18f,
269 & #11;172, 214, 268,
- Division 18, 20, 101, 325f, 393, & #11;415f,
108, 110, & #11;127, 418, 423, 424, 428
130f, 289 - Dogmatism. * dogma
- Position of the - "twelve
unbeliever 89, & principles" &
#11;124, 164 #11;. & gt;
- Religion-law 85-91 Dodekalog
- Foreign-study 91,166 - Reception, joining 373, 379, &
prohibited & #11;384, 405, 412, 424
#11;Bblstaat 63, 67, 89, - and democracy.. D..
164Bb' ul-bb 50 - and politics 270-276
Bath-branch 60, 85, 98, - Collaboration with
148 demThron
Badi'137, 181 272, 275f, 395
Badi'ullh, Mlrz 115, 171, - and the revolution in
193, Persien
195 Baghdad 20, 41, 103, 271-276, 394f
111, 112, - Secularization 28, 302,
113,155 313, & #11;422, 427
Baghdad- - liberal currents - *
proclamations FreieBah' I
. & gt; Ridvn Bah'I - Community-lives
commonwealth 389, 401, & #11;403f
400
452
Registers
- Esoterik in the B. 188, - Omniscience 166, 167,

197, 230, 174,
233 254
- Refractoriness and - Infallibility 174
splitting 29, & #11;193- - Claim on deity 140, &
196, 278f, 284, 287, & #11;173, 198, 212, 213
#11;288-292, 314, 331, - immanent strength the
377f, 404 Geschichte
- Cancellation of and
freedoms. & Wissenschaften1
gt;Freiheit 66, 172, 174,215,268
- Reading prohibited - Errors 173f
gegnerischerSchri - lament his/its fate 104, &
ften 150, 379 #11;136, 139, 174, 176
- Repression own - Proclamation of the
Glaubensle Bbl132f
hren 25, 149f, 158, 180, - Rivalry with Subh-i
& #11;188, 198, 204, Azal. & gt; Subh-
253, 257ff, & #11;404f, i Azal
411f, 425, 430 - Murder-actions - * D..
- Institutionalismus 290, - the high treason accused
422 142
- Sawqismus 290 - Usurpation 127
- Religion-law - & gt; D.. - Dispatch to
- Organization". 'Akk142ff
Organisation - 39 Years banishment
, administration-order 145
- societas inaequale 339 - Marriage-circumstances
- Universal 156f
Staatsreligion - Relationship to the
399f, 425 Staatsgewalt269-
- egalitarian objective 276
268, & #11;387 - Protest against
,390,393,417 Klerikalismus139f
- the world "most radical , 154, 171, 257, 274
Bewegung" - Division and expulsion
388 derFamilie 193f,
- internal 278f, 297, 305,
Auseinandersetzun&#31 351
;gen 310, 316, - World-claim to power
351, 377 172,
- Resisted against B. 270
272,393-398 - Writing 180
- "global conspiracy" - Succession-regulation
gegen B. 189f, 278Bahgi
397, 398f 145, 184, 188f, 196,
- Prohibit 22, 250, 361, 202Bahiya Hnum
382, & #11;393 123, 127, 128,
,395,398 129, 142, 185, 196, 296,
Bah'ullh (. & gt; also 306, 325
Ganb-i Bah, Husain
'universe Nri
- the "promised" 21, 131,
& #11;148, 183
- Self-esteem 179, 307
453
Registers
bid'a ("innovation") 112,

Bait al - 'adl (. & gt; also mental
319
advice, house of the justice, 154,
160, 161f, 169, 171, 175, Bigamy. & gt; Marriage
270,279,314, 356, 372 Picture-cult 153f
Bait al - 'adl-i a'zam (. & bismi'llh 50, 83, 152
gt; also universal Bolivia 380, 382
house of the Badly, this 229
Gerechtigkeit, Brahma Samg 200
319, 355, 356 Brand (- h> also
Bait al-a'zam 155 Krperstrafen, 155,
Bqir Tabrlzi, Mulla 52 163, 261
Barney, L.C. 27,200, 205 Arson 155, 163
Bayn Brazil 382
- hl. Book the Bbl 20 British. & gt;. England
- replace the Qur'n 20, 85 Browne, INC. 23f, 125,
- 89f distinguished to the 127, 142, 145, 148, 171,
sarl'a 179, 188, 203, 277, 435f
- Translation 26 Book - and law-religion
- Promise of the Mahdi 84, 146, 147, 216, 285,
92ff, 427
333 Letters of the alive. & gt;.
- Religion-law 85-91 hurft'ul-hayy
- require own Letter and
Bblstaat63 ,67,89 Zahlenspekulatio
- prohibit foreign-study 91, n. & gt;. Kabbalistik
166 Buddha 131, 212
- Basis of the Buddhism, Buddhists 17,
Kitbal - 21, 31, 131,200,227,414
Aqdas 147, 156 Association, alliance 197,
- Perfection of the B. 94, 216, 224, 242, 284ff,
lOOf, 117 292, 318, 360
- Abrogation of the B. 21, Alliance-breakers 194,
108, & #11;110, 168 284, 287-292, 298, 308,
Confession (prohibition) 313, 332, 335f, 396
154, 171 advice-principles Alliance-break 287f, 336
162, 359f, Burma 200, 202
367,372, 374 Buzurg, Mlrz 96
occupation-obligations
115, 154, 155, 171, Caravan of east and west
183,239,256 cutbacks 377 Chicago 199, 250,
156 burial-rules 86, 156, 376, 382 Chiliasmus 19,
315 232, 269, 383 Christians, -
Bettelei 86, 154 Bible 118, 17, 21, 31, 80, 110, 118,
119, 132, 168, 204, 131, 148, 154, 183 do
216, 221, 222, 232 gymnastics,
454
Registers
' 203f, 213, 216, 221, ECOSOC 392

246, 262, Ecuador 380
339, 344, 414, 415, 416, Edlrne 128, 131, 144, 270
425 Christ.. Jesus' Cihr Egalitarianism. & gt; Unit
vdl 116f, 121 Cihriq 58, Marriage
59, 61 codexes luris - Marriage-right 85,
Canonici 327, 336 156ff, 257f
Consensus. & gt; igm' - Marriage-duty 85, 156,
171, 257
daggl 130, 185 - Divorce 85, 157f, 258
Dal'il-i sab'a 26, 87, - Concession of the
93,119 Bigamie156f, 257
Drbi, Sayyid Yahy - The
(Vahid) 55,65 religisenMis
Dayyn 104, Ulf chehe prohibited
Delhi 250 157, 258
Democracy (. & gt; also Unit
freedom, 275, 276, 339f, - God's 77, 150, 210
349, 389, 390 - the prophets' 80, 120,
Germany 200, 250, 377, 214,
378, 382, 384 216
Dialogue - the religions' 80, 120,
- Refusal of the 214, & #11;216, 267,
interreligisen . 423, 424
23, 29, 391f, 409 - the people and
di'b 176 Nationen165
dikr, dikr'ullh 100, 239 ,255,265,266,267,268,
& #11;387-393
diya 163 - and world-peace 267,
Dodekalog 267, 413 268
Dogma, dogmatism 174, - as egalitarian objective
186f, 223, 249, 251, 268, & #11;300, 387,
253, 390, 393, 417
268,276,278,287,290,31 - the Bah'I 290, 398,
8, 343f, 346, 368, 377, 406fEinheitssprach
379, 405, 418, 420, 421, e. & gt;.
426, 427 Welthilfsspra
Dolgoruki, prince 102f che
Dreyfus, MR. 26, 27, 122, Iron age 206, 302
123, 170, 187, 199, 200, eclecticisms 22 Eider,
438f Earl E. 25f, 149f, 439
Third world 22, 384, 398, Emanation 77f, 81, 165,
404 208f,
Drug-prohibition 155, 240, 211,213,221,222,239
410 final days (. * also time-
Druze 37, 83, 89 end) 88,
232 England 44, 138,
175, 200, 205,
271f, 273, 276, 358
Enoch 174
temperances 239, 240
455
Registers
Entrckung (gaiba). " Formalism (taqlid)

Verbergung 225 Frankfurt / Main
Bring up 86f, 250 France 138f, 199
158ff original sins wives
224 - Position of the woman
Burial. & gt; 62, 86, 90, & #11;157f,
Bestattungsvorschrif 192, 258, 267, 349f,
ten earth - & gt; World 359
realization. ". God, human Free Bah'i 186f, 289,
being, 293,
Revelation 377flF
Appearance. & gt; mazhar, Freethinker - erei 187, 379
zuhr education 163, 175, latitudes (. & gt; also
235, 260, democracy,
264f, 267, 321, 400, 410, My ungsb ildung
412 Eschatologie 88, 117, - Cancellation of F. 233f,
227-232 Esoterik. & gt; 275f, & #11;340, 374f,
Bah'ismus, 389f, 413, 423
Spiritismus Freemason - 335, 405,
Esperanto 165 Esslemont, 426 do gymnastics 187
J.. 300 moralities (source- spring-equinoxes 84, 242
reasons) 320f Europe 22, tutelages 279,
200, 262, 376, 380, 429
382, 385, 404 gospels. & Five-year-plan 386
gt; Bible exegesis. & gt; welfare (social) 138,
Graphology 162f,
excommunication 195, 170, 392
288, 297, 300, 302, 305,
316, 334, 336, 343, 347, gabr 217
348, 354, 365 Ga'far ace - $ diq, Imm
121 gahannam 88, 118,
Famagusta (Mgsa) 23, 229 gaiba. & gt;
144, Verbergung alll Urmi,
145, 186 Mulla 52 Ganb-i Bah (.
Farid'ud-Din 'Attar 115 & gt; also Bah '- ullh
abstinence- (Husain 'Ali Nrl)
commandments (hesitate) - save the Bbismus 45,
86, 154, 75
240f, 288, 405 - Meeting with Hazrat-i
Fath'ullh-i QumI Bb
73 fatiha 50 99
Ftima 37, 49, 75, 114 - lead conference of
meat-gratifications 240 Badast60, 97f
federalism - - lead rebellion of
cancellation of F. 268, SaihTabarsi
389f Forel, A. 344 98, 264
- Conflict with
bbistischerOrtho
doxie 112
456
Registers
- Stay inSulaimnIyall2f Money-acquisition 154,

- Rivalry with Subh-i 169, 235f, 239 parishes
Azal. & gt; Subh-i (definition) 373 justness
Azal 135, 155, 163,
- Inspiration in the prison 169,
95, & #11;109, 125 178,217,254,255,320,
- Imprisonments 98, 103, 409 Historiography (. &
179, gt; also
264 Schriftmanipulationeri
- Exile in Istanbul and - compromising G.
Edlrne123, 127- 24,27f, 49, 66f,
131 69, 95, 99, 101, &
- if murder-command gives. #11;109f, 112, 117,
& gt; 124f, 127f, 140, &
Mordtaten #11;141, 145, 170, 179,
- declare his/its innocence 180, 184f, & #11;253,
104 402
- Sovereignty 105, 108, 110 Law. & gt;. religion-law
- Claim on Law-obedience. & gt;
Mahdlwrde21 Religionsgesetz
,95, 105,115, 117, 121, Law-religion, ^ book and
123, & #11;128, 130, G.-religion
131, 270 Gewaltentrennung 329,
- controversial 335, 340, 366
Proklamationen95, Consciences 321
109f, 123ff, 130 gihd (hl). War, 63, 67,
- if attack escapes 130 88f, 134, 135, 164, 171,
- order Subh-i Azal 264
nachPersien in giyt 95
129, 179 Belief 151, 216, 225
Ganb-i Baslr 104, 200 Belief-decision. & gt;
Ganb-i Qudds 51, 52, Wahrheit
53, 54, Belief-disavowal. & gt;
60, 63, 64f, 66, 67, 68, taqlya
92, Equality
98,99,116 - none G. the believer
Gnl Ksni, Mirz 24, 338fGlck 235
436 ganna 88, 118, 229 Gobineau, count M. 23,
Gavd Karbil'I, Hggi 89 golden ages 207, 283
Sayyid Goldziher, I. 34, 187,
112 201, 203,
Prayer 434
- no free not praying God
428Gebetsvorschrift - Gotteslehre 77f, 81f,
en (. " also 84, & #11;2O8ff,
Duty-prayers (salt) 86, 89, 222, 223, 285
152f, 237f intellects - Gottessuche 116
- five steps of the G. 211,
220Geistiger councils
(. & gt; also Bait
a / -W /, 372ff
457
Registers
- Gotteserkenntnis 47, Hasan ibn 'Ali, Imm

78, 114, & #11;116, 38 Hasan ibn 'Ali al -
172, 208, 222ff, 226 'Askari,
- Knowledge 209 Imm 40 haste bihist
Greek philosophy 173f 24, 127, 141, 142,
Great Britain - & gt; 143, 185f
England biggest name 97, htam of an-anbiy' 81,
132, 156, 119 homes of the prayer -
172 Principles, twelve". ". Masriq
Dodeka- al-adkr house of the
log justice. & gt;
Group (definition) 380 Construction
gult 47 Gulpygnl, Abu al - 'adl, mental advice
1 Fadl 183, Hayr'ullh, I., 196, 199,
196 202,
gusn. & gt; agsn 445
gusn-i akbar 189f Hazirat'ul-Quds
gusn-i a'zam 189f, 370 Hazrat-i Bb
197 goods, this 229 - Proclamation 48-51, 59
- hagg after Makkah 53f,
Hdi QazvTnT, Mirz 52 84f
Hdl Sabzawrl, Mulla - Mahdiwrde 20, 36,
170 50f, 92
Hdim'ullh 193 - if Mahdiwrde expels
hadit 47, 48, 50, 87, 121, from sich21, 63f,
325 67f, 92f
Be liable vdi 115ff, 121 - Meeting with Ganb-i
hagg (- ^ also pilgrimage, Bah
ziy- 99
rat-i haqq, 53, 84, 150, - Captivity 54, 57ff
155 Haifa 145, 155, 202, - Martyrdom 69ff
250, 262, - Dig in Haifa 71, 155,
302, 359, 382 haikal 202
133 212 Hallg Mansr al - Succession-regulation
- 74 hands of God's matter 20, 96, & #11;98-101,
280, 333
282, 338, 339, 347, 350, - Bahs "forerunners" 21,
351, 110, & #11;131, 147,289
352-355, 368 - prohibit foreign-study
commercial laws 164 91,
hand-kiss (prohibition) 166
156, 184 Hnliq, 99 - Literature 120f, 168
Heresy 319, 334, 347 Salvation - & gt; Human
Hrigiten 38 Hasan being,
Bagistnl, Mulla 52 Verwaltungsord
nung
Sacred spirit 211, 220,
222, 226
Sacred war. & gt; gihd
Salvation-institution. *.
Verwaltungsord
nung
458
I
Salvation-mediation 420f, Guardians -
Registers
does
428 Hermes 174 man- gymnastics (. & gt;
hedgehogs, W., 299, 377 also Sawqi Efendi
hierarchies. & gt; - Guardian-office of the
Verwaltungsordnun Aqdas
g higb 60, 156 higra 35 nichtvorgesehen
Hinduisms Hindus 17 21, 279f, 284, 294, &
31, #11;304, 312, 324, 360
131, 200 - Nomination Sawqi
Hiob ("epistle of the Efendlszum MR.
Hiob") 183 up gaps (Bb-i 206, 279ff, 341
all) 113, - Leadership in the
123, 128, 136, 141, 200, universal Hausder
201 beams, J. Haynes 303 justness 281, 347f,
hell 88, 118, 229 362
homosexualities 411 - Teaching-force. & gt; D..
Hoveida. & gt; Huvayd - Obedience-duty 28 lf,
Hud Bahs Qucni, Mulla 300, & #11;334 ,343f
52 Huggat. & gt; - Infallibility". D..
Muhammad 'Ali - monarchic-aristocratic
Zangnl & #11;Amt 339, 349
huli 81, 82, 209, 221 - Mr.-hood and universal
Humayni, yt'ullh 394 Hausder justice
huqq'ullh 310ff 365 281, 341, & #11;347f,
hurfat'ul-hayy "letters 361, 362-368
the alive", 51f, 63, 68, - Right of veto 348
83,97 Hurfi, Hurflya - Family-dynasty,
83, 89, 90, Erbamt348f
165f, 212 Husain - Succession-regulation
'universe Nrl (. & gt; 315, 348ff
also - End of the guardian-
Bah'ullh (Ganb-i hood 350,
Bah) 365
20,53,96,97 Husain Cottages, K. 29, 382, 345,
Busrya, Mulla 48f, 445 Huvayd,
50, Amlr'Abbs 385, 395,
51, 52, 408
53,61,62,64,92,98,
274 'ibdt. & gt; Cult-law
Husain Hamadnl, Mirz Identity-proof. & gt;
24 Husain ibn 'Ali, Imm Ausweispflicht
39, 111, Ideology 413
131 igm' 162 (Consensus),
Husain Yazdi, Sayyid 197, 281, 327
52 hutba 153 igtihd (. & gt; also
Meinungsbildung
, 217, 275, 325
ihtiyr 232
459
Registers
Ihwn as-saf's' 90, 153, 201,261,262,301,361,3

205 'ilm. & gt; 78, 380,381, 385,
Knowledge, science 393ff
Imm (e) (. & gt; also Error-lot-ness. & gt;
Mahd!) Unfehlbarkeit
- sl'itisches head 19, 39 Isfahn 23, 56, 175, 181,
- Verbergung of the 12. 182
Imm 19, & #11;35, 40f Islam 17, 18, 21, 34f, 80,
- Return of the 12. 84, 108, 110, 147,
Imm19 ,35,41, 187,213,216,
50, 118 232,240,253,262,321,32
- Counterpart to the 7, 328f, 381, 387,
sunnitische 396,414, 415, 416
n caliph 39 Ism'illya, Ism'Iliten
- Nature of the Imme 37, 41, 44f, 82, 83, 90,
40, 47, & #11;79f 165
- Infallibility 40, 79 Isolation 409
- Immkult 19, 35, 40, 47 Israel
- terrestrial and spiritual - Office-prohibition of I.
Autoritt 301, 302, 305, 379
35, 40, 80, 162 Istanbul 123, 127f,
Imm Mahdi. & gt;. Mahdl 144 itn asarlya 41
Immat 35, 39f.
Immiten 41 Yearly-cycles 242
imitatio Dei 226 Jahwe 183 ,
Imperialism 425 Hereafter-questions 230
India 45, 52, 200, 250, Jesus 79, 118, 131, 139,
380, 140, 198,
381,385 204, 207, 212, 214, 221
Infallibilitt. & gt; Josephsre 49, 68, 71, 87,
Infallibility incarnation- 100 Jews, - 17, 21, 31, 80,
teachings (. & gt; also 84 do gymnastics,
hult, 81, 213 Inquisition 110, 131, 147, 183, 199,
337 Institutionalismus 290, 214,
422 international Bah'I- 216, 217, 232, 262, 387,
Gemein- 406,
shaft of 392 414, 416
international Bah'I-Rat youths
316, - as missionary
361f intolerance (. & gt; Zielobjekt
also freedom, 386, 403
Opinion-formation Young-Persian movement
(tolerance) 175,
- in the Bbismus 89, 90, 187
124, 166 Most recent day 118, 228,
- in the Bah'ismus 248f, 232 young-Turks 187,
277, & #11;287f, 300, 201, 204, 252 jurisdiction-
302, 416ff controls. & gt;.
Iran 22, 34, 36f, 41-45, Verwaltungsordnun
54, g
460
Registers
Ka'ba 53 - Fulfillment all hl.

Kabbalistik (abgad) 48, Schriften21, 168
82f, - Translations 25f, 148f,
95f, 152, 168, 221 180,
calendars 83f, 241, 242- 443
245 caliphs - at 35 37, 38, - Obligation ^ & gt;
39, 40, Religionsge
123 setz
Kalimt-i firdauslya 170, - stand behind the
265 Kalimt-i maqnna Testament 'Abdul
114f Kampala 250 Bahs 282f, 310, 323f,
Canada 202 384 tilt I. 331
321 Caravan - & gt; - 282f, 310 are
Caravan Karbil's' 39, incomplete,
41, 46, 111 Karmel 155, 324
202, 206 Kasuistik 226, - Embezzlement 25f, 149f,
251 Catholicisms 321, & #11;158, 180,
324, 327f, 188,251,253, &
330, 346, 349, 366, #11;257ff, 282f, 288,
367, 293, 323, & #11;331,
405 Kzim-i rest, 332
Sayyid 48, 49, - come over
50, 52, 98 Rechtsauffas&#11
Kemball, Sir A.B. ;sung 26, 158, 180, 293
113 virtues 410f Kitb al-asm' 242
Khomeini. & gt; Kitb al-Iqn 112, 117-
Humaynl church 122, 180,
- Term "church" 318, & 254
#11;337f kitmn. & gt; taqiya
- "Church" in the clothing 153, 205, 407
Bah'ismus & #11; - ^ clergies
administration-order - Abolition of the K. 89,
- Annulment of the 139, & #11;154, 171
churches 139, & - K. in the Bah'ismus
#11;154,171 -^ Administration-order
Church-exit 333f, 424 cloister-natures - h>
Kirmn 23, 182, 186, Monk-hood consensus - ^
199 Kitb al-ahd 189, advice-principle,
192, 193, igm'
194, 195, 197, 286, Constantinople. ". Istanbul
324 Kitb al-Aqdas (- contributions (. & gt; also taxes
^ also (zakt) 135, 154, 160, 163, 311f
Religion-law Capitation (gizya) 89 bodies
- replace the Bayn 21, (gism). & gt; Human being
108, & #11;110, 168 body-penalties (. & gt; also
Strafrecht, 85f, 155, 163,
235, 261
461
Registers
Kosmologie (universal) Lawh-i tirzt 169f, 171,

384, 387 178, 256
Kosmopolitismus 18f, 21f, Teaching-force 325, 335,
164f, 175,261,266 338, 339, 341, 343-346,
Cremation. & gt; 363-368
Bestattungsvorsch Teaching-tradition 420
riften Teaching-proclamation. &
Krishna 131, 212 gt;. Lehrgewalt,
Criticism (prohibition) mission
29, 288, 300, 345, 359f, Ailments 234
413f, 417, 426 Liberal currents. & gt;
Kufa 38, 41 Free Bahl
kull-i say 94, 129, 152, Liberum arbitrium. & gt;
242 Meinungsbildung
Kull-i say'i 129, 289 Love 226f, 320
Culture-movement 34, 87, Boxes 187
90, 154, 166, 187, 255 logos 78, 80, 94, 99, 100,
Cult-law 87, 89, 150-155, 121, 133, 166, 170,
237f, 249 173, 174, 211, 213,
Kurdistan 112f 227
logos spermatikos 424
Latin America 204, 380, Loyalty
382, - opposite government
385 67, 111, & #11;161,
lawh (term) 132, 174 171, 181,271,273,275,
Lawh-i 'lam 138, 175 399
Lawh-i aqdas 140 Luristn 273
Lawh-i bisrt 171
Lawh-i hikmat 172ff, ma ad 189, 238, 239 -
210 Lawh-i ibn-i di'b Madina 53, 85 maglis
125, 164, 273
175-180 Lawh-i isrqt Mgsa - ^ y
169, 171, 178, Famagusta mahbb
256, 260 Lawh-i as-suhad 176
mahfz 132, 136, 174, Mahdl (- * also
216 Imm)
Lawh-i mlik-i rs 138 - MahdThoffnung 19, 47,
Lawh-i mlika 138 Lawh- 54
i Napulyn 138f Lawh-i - Return of the
Pp 139f Lawh-i ra'Is 137 ImmMahdi 19,
Lawh-i sultn 136f, 270 35, 41, 50, 110, 121
Lawh-i tagalllyt 170, - Being-manner of the M.
171f, 260 133f
- Signs of the M. 118f
- Omniscience 166
- Task of the M. 19, 41,
47, & #11;49, 80, 114,
265
462
Registers
- this M. as new prophet Mazra'a 144, 184

in 21, & #11;79,81 increase-marriages. &
- Claim to power 22, 35f, gt; Before opinion-
& #11;63, 269f formation {- ^ also
- Claims on democracy (freedom)
Mahdiwrde20, - M. prohibited more
21, 36, 50f, 75, 92f, 95, freely 275, 300, &
& #11;104, 105, 111, #11;302, 325, 345f, 365,
113, 115, 117, & 374f, & #11;417, 423
#11;123, 128, 130, 131, Master (g) 192,
132, 172, & #11;177, 197 Mecca. & gt;
270 Makkah human
Mahmud H'i, Mulla 52 being
mahr (dowry) 157 - Nature 211, 218f, 227f,
maktib 163, 260 230
Makkah (Mecca) 53, 84, - Erkenntnisfahigkeit 208,
152 219, & #11;222f, 226,
maktba 152, 238 254, 320f
Mk 57, 58, 99 - Will-freedom (. & gt;
Malietoa Tanumafili II. auchMeinungsbildu
385 ng, 217, 232f
Demonstration. ". - Salvation of the M.
revelation, 224ff, 287, 320
Prophecy - Relation human being -
Mansr-Ekstase 66, 73f God 77f, & #11;81f,
Mantiq'ut-Tayr 115 208, 222, 285
Mancihr Hn 56, 57 one Mankind-consciousness
yuzhiruh'ullh 75, 92-96, 388 Messiah - longing 96
100, 11, 117, 119, 123, 131,
128, 183,213
129, 130, 131, 333 Mihdi - s.
Maqla-i sahsl sayyh 23, Mahdi mihrb
122, 153
124f, 127 "' Millennium. & gt;
Maqm-i l 202, 206 Zyklenlehre Miller, W.
Morocco 395f McE. 25f, 149f, 439,
martyrs 402 maslyyat 440
l 99, 119, 211 minr 153 minbr
Masriq al-adkr 153, 153 minerals 78,
203, 81, 229 mirt'ullh
248ff, 393" 81, 212
Mass-conversions 384 assignments
stuff 211, 228 - 383 comprehended the
Maxwell, of M.. -> "mission",424
Rhlya - Teaching-obligation 263,
Hnum 352, & #11;376, 383
mazhir-i ilhiya 80, 173, - apocalyptic vision
212 mazhar 80, 212 undM .269, 383
- Mission-propaganda 18,
183, & #11;198-201,423
463
Registers
- Mission in plan 379f, Muhammad 'Ali Qazvini,

384, & #11;386,424 Mirz 52
- opportunistic M.- Muhammad'Ali Sah
practice & #11;198, 273 Muhammad
258, 386, 404, 424, 425 'universe Zangni,
- Tack the mission 423f Mulla 55, 66, 104
- Youth as goal-object Muhammad 'universe
386, Zanzi, Mirz
403 70
- power-political Muhammad Bqir 143
Zielsetzung386, Muhammad Bqir, Mirz
387, 425 52 Muhammad Bqir,
mitq 216, 285 Mitchell, Saih
A. 298f, 305 dowries (al-di'b, 176 Muhammad
(mahr) 157, 258 mitql Ga'far Nirql,
157 monarchisms 134, Mulla 112 Muhammad
161, 171, Hasan, Sayyid
175,264,271,273,274, 175f Muhammad Hasan
275, Busrya,
390,394 monk-hoods Mirz 51 Muhammad
(- ^ also clergy) Husain, Sayyid
139f, 154, 171, 257 175f Muhammad ibn
monogamies (- ^ also Hasan al-
marriage) 157, Mahdi, Imm 35, 40f
192, 257 morality plays Muhammad Isfahni,
411 murder-actions (the Hggl
Bah'I) Ulf, Sayyid 112, 130,
141f, 143, 185f mosques 143,167, 185 Muhammad-i
of 153 Moses 79, 186, 212 Zarandi 104 Muhammad
Mossadegh - ^ Musaddiq Rawda Hn-i
mu'addin 153 Mu'wiya 38f Yazdl, Mirz 52
Mufwadt 27, 205, 442 Muhammad Riz, Hggl
Muhammad (the prophet) 112,
81, 142
119, 212, 214 Muhammad Riz Sah
Muhammad, Hggl 274, 395 Muhammad Sah
Mirz 44, 55, 62 63 Muhammad
Sayyid 117 Taqi Nagafi Saih
Muhammad'All, Mirz 157, (ibn-i di'b, 176
189f, 193-196, 197f, 199, Muhy ad-DIn, Saih
201, 115 Ms, Mirz,
278,289,291,297, brother
323 Muhammad'All Bah'ullhs, 179
Brfursl Musaddiq, Muhammad
. " Ganb-i Qudds 393,
394 Muskin Qalam
143, 186
464
Registers
Idleness (prohibition) Nine-yearly-plan 380,

. & gt; Occupation-duty 384
mustagt 95 Mu'taziliten 187 Nineteen (number) 52,
Muzaffar'ud-Dln Sah 272, 274 83, 95, 98, 108, 110,
mysticism (. & gt; also Sfismus, 125, 129, 152, 242
87, Neunzehntagefest 246,
114, 115, 187 247,250
Neuplatonismus 22, 81,
Nabll-i A'zam 104 151, 173, 226, 239,
Nagaf41,46, 111 407
nagas 164, 287 New History high society
nagsa. & gt; Impurity 377
Nagib Ps 123 Nicola, A.L.M. 26, 437
Nmiq Pas, a 113 Niyvarn 73, 102
Napoleon III. 138, 257 Noah 79
Nsir'ud-Din Sah 59, 62, North America (. & gt; also
72f, 102, 136, 137, 179, Vereinigte states of
270, 271 America, 22, 196, 199,
National mental 200, 262, 376, 380, 385
advice 368-372, Self-defense 164
390,391 Nubbuvat-i hssa' 56
National house the Nuktatu'l-Kf24, 436
Gerechtigkeit. & nuqta 50, 51, 63, 68,
gt; National mental 83, 94, 98, 100, 105,
advice 133, 215
Nation-state (. & gt; also nuqta-i tni 99, 100
Pluralismus (politics)
- Cancellation of N. 387, Observanzreligion
389, 390, 393 427 revelation
National-convention 369f - Comprehend 84, 215f
Nature-right 254, 321 - as divine
naurz 84, 154, 241, 242f, Gesetzgebung84,
244, 245, 246 146, 285, 321, 322
Nayrlz 55, 65, 66, 67, 72, - Sources of the
89, 273 realization unddes
Neokolonialismus 398 of right 254, 285, 320,
Nepal 398 322
New will. & gt; Bible - Term 80, 151, 193,
New Year's day - ^ - 214
naurz - cyclic O. 21, 80,
Nine (number) 95, 108, 213fkumene 267,
110, 125, 129, 152, 160, 391f, 393, 409,
212, 356 418f, 423, 431
opportunisms (. " also
taqlya) 180, 251, 259, 288,
293, 324, 399, 404f, 420
465
Registers
Organization (. & gt; also rules, 152, 237f, 288,

Institutionalismus 405
(Verwaltungsordn Gate - ^ high gate
ung) Phelps, M.H. 187,
- Begin 28, 206f, 278f, 198,201, 440
313, & #11;318, 337 Philippines 381
- in the Allbesitz of the Phoenix 115f
Wahrheit413, 429 Pilgrimages - *
- Obedience-duty 345, pilgrimage
374f, & #11;404, 405, Pioneers, pioneers (. & gt;
406, 413, 417, 418, & also mission, 383, 386,
#11;422, 426, 428 402, 404
- Leadership and hold in Pius IX., Pope 139
her/it O. Plan-force 384, 424
335, 405, 426, 429 Plinius 174
- solid-joined "casings" Plotin 79, 81
426, Pluralism (. & gt;. also unit
427 (nation-state) 387, 392f,
- O. and rigidity 419, 428 431
- as end in itself 429. Politics (- ^ also
:Orientalen Weltherrschaf
- Contact with O. 301, tsanspruch)
379, - and religion 34, 36, 40,
405 147, & #11;160, 269f,
Orthodoxy 328, 336, 387, &
- none O. in the #11;399f
Bah'ismus 290, - Political
422 Bettigung273,
275, 334, 392, 399,
Pahlavidynastie prohibited, 409
385 Palmerston, Polygamy. & gt; Before
lord 71 Panama polytheism 82, 213
250 predestinations 234, 391
Pantheism 209, 210, 407 Prexistenz 209, 216,
popes - does gymnastics. 230 sermons 153
& gt; Catholicism, priesthood - ^ clergy,
Pius IX. Monk-
Paradise 88, 118, 229, hood
232 Parsen, Parsismus prophecy
(- & gt; also - Teachings of her/it P.
Zoroastrier, 183, 200, 21, 79-82, & #11;84,
381 Parusie (rag'a). & gt; 119f, 147, 212-217,
Return Pentateuch 119, 223f, & #11;226,285
132, 168, 216 Persia. & gt; - Unit this P. 80, 120,
Iran Pfauenthron 36, 275 214,
vegetables 81, 211, 218, 216
219, 220 duty-prayers (- & - He/it know P. 79f, 166,
gt; also prayer- 167, & #11;192, 215
466
Registers
- Return this P. 79, 80, & Right (. & gt; also religion-
#11;93f, 120, 214f law
Proselytenmacherei - theonomes R. 319, 322,
424 Prostrationen. & 326, & #11;327, 330
gt; raka 't - heteronomes R. 321,
examinations 234f 328
publicity 385 point. & - human R. 322, 326, &
lt;. nuqta #11;327, 358
- terrestrial R. 321, 326,
qadar 234 328f, & #11;335, 390,
Qgren 43f, 63, 72, 272, 391
274 - mean R. 320, 358
Q'im 63, 115, 119 - Habitual-right 327
Q'im az-zamn 35 - supranational R. 326f,
qalam 174 358,
Qayym'ul-asm' 49, 114 371
qibla 152, 189, 237, 262 - Refusal foreign R.gestai-
qisma 234 & #11;tung 326, 335,
qiyma 88, 118, 228 374, 391, 415
qiys 327 - no Gewaltentrennung
Qudds. & gt; anb-i 329, & #11;335, 340,
Qudds 366
Qur'n - rational and irrational R.
- allegorical interpretation 328
49, 87, & #11;117flF - millennial
- Abrogation of the Q. 17, Geltungsans
20, 85, & #11;119, 148, pruch 158, 319, 325f,
168 346, & #11;357 ,429f
Qur'nschulen 163, 260 - Legal status of the
Qurrat'ul - 'Ayn 52 60, 61, Unglubige
68, 74f, 99, 101, 289 n 89, 124, 168, 416, 418,
430
Radicalism 388 - Legal-sources 319, 322-
rag'a. & gt; Return. 326,
Ragab Ali, Mulla 112, 142 327
raka't (. & gt; also Reforms
Gebetsvorschri - Cancellation of R. 264,
ften, 152, 237 275, 388f, & #11;391f,
Ramadan 154, 241 394f, 409
rasl 212 Reincarnation 23Off
reason, rationalism 187, purest sticks 189 trip-
199, 220, 228, 252f, limitations 86, 171,
254, 267, 321,417 301f, 305,
379 religions
(en)
- Natures this R. 217
- He/it deny R. 266, 388,
& #11;391, 424
- cyclic limitedness 80
467
Registers
- Fulfillment in the Wrestle (ring) 156, 406

Bah'ismus 17, & Risla-i Aiybiya 183
#11;18, 21, 110, 131, Risla-i sahablya 82
214, 333 Ritual-law". cult-law
- Unit this R. . & gt; Unit Riz Qull TabrizI 143
- R. and politics - ". Romans, MR. 25
politics Royalism. & gt;
- pedagogic objective Monarchism
321Religionsgesetz Return (stick out 'a). ".
(. " also Kitb Wiederkunft
al-Aqdas, right, sarl'a Rhi Afnn 297, 310,
- Necessity religious 377
Gesetzgebu Rhiya Hnum 282, 307,
ng 217 309,
- temporal limitedness 147 311,312,313,314,315,3
- bbistisches R. 85-91 50, 355
- bah'istisches R. 150- Rumelien 128, 137
165,168 Rmi, all'ud-Dln 74
- Sources of the Russia 44, 271f, 273, 276
salvation and
derEthik Sdiq-i TabrizI 73
224ff, 287, 320f Sadr, Mulla 170, 227
- Ritual-law. & gt; Cult- Safaviden 36, 42, 43
law sahda 150
- Obligation and If Bahrm saw 131
Unvernder shib az-zamn 54, 94,
lichkeit 158, 168, 253, 132, 172
& #11;258, 259, 268, Sa'Id-i Hindi, Saih 52
319, 325f, & #11;346f, Saihi, Saihiya 19, 37,
357, 429f 47f, 53, 73, 103,277
- Embezzlement 25f, 149, Saih TabarsI 52, 64, 66,
158, & #11;180, 188, 67, 72, 89, 92, 98, 264
251, 257ff, 288, & Secularization. & gt;. Bah
#11;290, 293f, 430 'ismus
- Law-obedience 116,169, salt (. & gt; also
& #11;175, 217, 223, Gebetsvorschrifte
224ff, 233f, & #11;254 n, cult-law,
,266,268,285,287, & Pflichtgebete, 89,
#11;320, 340, 375 150, 152, 237
Religion-war. & gt; gihd salt al-gam'a 153, 206
religion class 163, 170, salt al-ginza 153, 238
260, 412 Sm Hn 69, 70
Remey, CM. 316, 351 Smmar' 41, 111
revolutions (Iranian) 271- Samoa. & gt;. West-Samoa
276,
394f
rib. & gt;
Zinsnehmen
Ridvn
- controversial
Proklamation109f
, 123ff, 130
- R.-Firmly 126, 244, 245,
369,
373
468
Registers
sari a (. & gt; also Kitb al- Human being (world-

Aqdas, right, religion- teachings) 77, 210,
law, 20, 60, 61, 84, 89, 219
90, 148, 321, 327,328 Writing-proof 120f, 147
Satan 229, 291 graphologies (. & gt;. also
hesitate (. & gt; also ta 'wll)
abstinence-order, 150, - Interpretation of Bible of
154 undQur' n 49,
Sawql Efendl (- ^ also 87f, 117ff, 183
guardians) - It prohibited in the
- Nomination to the Bbismus 87, 90f,
guardian 206, & 167
#11;279ff, 341 - It prohibited in the
- Infallibility - * D.. Bah'ismus 91, &
- Personality cult 302, #11;167 ,249,325,338,
309, 312, 345, 365, & #11;417,
342 422f
- "King of the world" - authorized authorities
303, 309 161, & #11;189, 197,
- Autocrats 309, 335, & 280, 286, 338, &
#11;348, 350, 361 #11;340f, 343, 363, 368,
- avoid contact with 372,
denGlubigen 420
303f, 305, 306, Writing-manipulations (. &
309 gt; also historiography,
- Resisted against S. E. 24, 25f, 27f, 109f, 117,
294,296-301 121, 122, 124f, 139, 149,
- if censorship enacts 159, 170, 180, 257ff,
and 294f, 310f, 312, 333
Reisebesc Compulsory school
hrnkungen 300ff, 305 attendance (. & gt;
- don't nominate any also Erziehung
Nachfolger315, (religion class)
350 162,163, 169, 260,
- if no 412Schulsystem
Testament315f (bah'istisches)
leaves, 351 163,175, 260,
- Writing S.. 27f, 265Seele 220, 222,
298, & #11;305- 228f,
308, 442f 23OffSeelenwander
Sawqismus, Sawqiten ung 23OfSeereisen
290 Sayyid (titles) 45 (prohibition)
shepherds, U., 323f, 86Sekte 22, 147,
353 switch-days. & 409Sexualitt 410f
gt; Ayym-i eh Sheil, Sir J. 71
divorce-right". Shoghi Effendi - & gt;
marriage fate (qisma) Sawqi Efendl
234 veils. & gt; higb SYa, Si'iten
creators - & gt; God - Formation 37ff
creation (. & gt; also - Spread 41
God, - Champagnes and
schools 19
- Parusieerwartung 18f,
34, 35, & #11;41, 47, 54,
108, 131
469
Registers
- State-religion in Iran 43 Subh-i Azal (. & gt;. also

- sl'itische sanctuaries Yahy Mlrz)
111Siebener Si'iten - Bbs successors 20,
41, 96, & #11;98-101,
44Siebenjahresplan 333
379, 386Sieben - Name of Hazrat-i Bb
martyrs from verliehen
Tihrn 66 97, 99, 185
Sifter valley. & gt; Be - Exile in Baghdad 104,
liable vdi seals of the 179
prophets 81, 119 Sinai- - Exile in Istanbul and
trees 170 senses Edlrne127-131
- five inner ones and - Sovereignty 101, 104,
expresses 110, & #11;127, 128
219Sinnfindung of - 96, 111 keep back, 113
the writing. & gt; - Poison-attack 141
Graphology, truth Slrz - Exile on Cyprus 142,
23 46, 48, 54, 55 155 sirk 143, 144
82, 213 sirr'ullh 133 - Isolation from Cyprus
197 manners-legislations 143, & #11;186, 262
150 155, 321 Siyh Cl - Rivalry with Ganb-i of
103 125 servitudes 138 Bah/Bah' ullh
155 societas inaequale 20, 75f, 95f, 105, &
339 Sohrab. & gt; #11;108, 124f, 129ff,
Suhrb Sokrates 174 141f, 170, 179
Sonnenauf - and - - in the light
downfall bah'istischer
154, 241, 247 sophisms Darstellung
22 Soviet union 250, 361 104, 184f, 289ff
social-welfare. & gt; South America. & gt;
Welfare spiritualism 230 Latin America
Sprague, S. 200 State- Sfl, Sfismus 37, 49,
religion (universal) 399f, 407
425 sfische ecstasy 66, 73 f,
Stagnation 423, 426 taxes 226
85, 163 311 tax reforms Suhrb, Mlrz Ahmad
135 163 stoics 79 377, 446
criminal laws 85, 150, Sulaimanlya 112
155, 163, sultn as-suhad 176
169, 261 Innocent-ness 40, 79, 215,
strike- 342
prohibitions Sunna, Sunnite 35, 37, 40,
400 41, 42,82, 123,
131,147,151, 162
sunna (tradition) 325,,
327
sr 359, 367, 372
Sra-i amr 130
470
Registers
Sra-i Ysuf ~ & gt; ta'wll (- h> also

Josephsre Srat al-haikal graphology
132-135, 140, 87, 90, 91
141, 148,213 Srat al- Temples. & gt; Masriq al-
mulk 134f Srat at-tauhld adkr will (Abdul Bahs)
213 Suva 250 Sydney 250 - Succession-regulation
Synkretismus 22 synopses 'AbdulBahs 206,
and Codification of 279ff, 341
the Kitb-i-Aqdas 26, - if
149, Nachfolgeregelung&#11
159 Syria ;Bah' skips ullhs
196, 200 279ff, 284, 294, &
#11;304, 324
Tobacco-smoking 240 - Announcement 295f,
Tabarsl. & gt; Saih Tabarsl 304f
Tablet (lawh) 132 - a forgery?
Tabriz 59, 272, 273 294,295-299,
tagsim 81, 213 305, 308
Thira. & gt;. Qurrat'ul - 'Ayn - Opposition to T.
talq 157 284,294-300
tamara-i Bayn 100 - Fidelity-test for the
Tanumafili II., Malietoa belief
385 305
tanzil 99, 146, 216 - Warning of the
Taqi Hn, Mlrz (vazir) Bndnisbre
62, 65, 69, 102 chern 284, 379
taqiya 73, 151f, 156, 181, - if Kitb supplements al-
240, 399, 406, 407f Aqdas 282f, & #11;310,
taqlid 225 323f, 331
Ta'rlh-i Gadld (Trikh-i- - under the earth bury 310
Jadid) 24, 124, 436 - Glorification of the T.
tasblh 213 207,283 ,288,314
tasdiq 151, 216, 225 Theocracy 19, 34f, 134,
Action 147, 160, 165, 168,
- It demanded from the 175,207,232,
action 151, 216, 225, 260,261,265,269,270,27
255 1, 276,294,
tauhid - + unit 308,320,328,331,
Thousand-year-cycle. & 335,387,389,391,416,41
gt; Zyklenlehre 8, 429,430
Tiberias 204, 296
Animal 81, 211, 218, 219,
220
Death". Eschatologie
Death penalty 155, 163,
261
Tolerance (. & gt; also
intolerance, 169, 205,
248, 293, 300, 415-418,
426
Gate. & gt; bb
Torah 138
471
Registers
Dead person-burial. & - Competence 281, 356f

gt; - More lazily the
Bestattungsvors Jurisdiktionsge&#
chriften 11;walt 346, 348, 355,
Dead person-prayer 86, 357, & #11;358, 363,
153, 238 390, 391
Tradition (. & gt; also - Infallibility 162, 281,
hadit 288, & #11;319, 348,
(Lehrtradition) 356, 358, 365, 367f
324f, 342f - and guardian-hood 281f,
Traveller's Narrative 23f, 347f, & #11;361, 362-
127, 435 368
Tumansky, A.H. 25, 149, - Right of veto of the
189, 440f guardian 348
- Loyal-principle 162, 281,
Tradition. & gt; Tradition & #11;359f, 366f
Uganda 250, 381, 398 - Takeover of the
.ulam 43, 44, 45, 55, 56, Lehrgewalt363-
61, 368
62, 121, 136, 167, 182, - by decades
271, verhinderteKonsti
272, 274 tuierung 279f, 305, &
Umaiyaden 38f, 41f 'Umr #11;314, 35Of, 360f
ibn al-Hattb 37 umm al- - most upper world-
kitb 119, 136, 216 Umm authority 390,
Salama. & gt; Qurrat'ul - 391
'Ayn infallibility Universalismus. & gt;
- the Imme and Kosmopolitismus
Propheten40, 79, Universal-religion 329,
215 414, 421
- Bah'ullhs 174 ' Universal-language. & gt;
- 'Abdul Welthilfssprache
Bahs161 UN 392, 408f
,194,197,286 Impurity (ritual) 62, 86,
- Sawql Efendls 281, 286, 90, 156, 164
288, & #11;341ff, 346 Urbuch. & gt; Lawh-i
- the institutions' 161, 162, mahfz, umm al-
& #11;174 kitb
,215,281,288,319, 335, & Urwille 81, 99, 119, 121,
#11;341, 348, 356, 358, 211
365, 367, & #11;371f, Usurpation 127, 347
374, 393, 405, 429 'Utmn ibn 'Affn 37f
UNICEF 392 Utopia 407, 408, 414, 430
unio mystica 88, 238
Universal house of the Vahid (title Subh-i Azals)
Gerechtigkeit (. 99,
" also construction al - 100 VahTd - ^
'adl, administration- Drbi, Sayyid
order) Yahy vhid
- in the Kitb al-Aqdas not 83, 85, 242
vorgesehen
319, 356
472
Registers
vali-i amr'ullh 206, 280, - no Gewaltentrennung

340 329, & #11;335, 340,
Verbergung (gaiba) 19, 366
35, 40f, 47, 49, 70, 114, - Teaching-force. & gt;
162, 269 D..
Hidden one words. ". Victoria, queen
Kalimt-i maqnnaa 138Vielehe. & gt;
Crime-fight 163f, 260f EheVielgtterei
United states of (sirk) 82, 213Vier
Amerika (. & gt; valleys ~ h> Cihr
also North America, vdiVietnam 380,
196, 199, 202f, 301, 381,
376, 377, 382 398Viveknanda,
United nations - ^ UN Swml
Forgiveness 255 376Volksreligion
Verkirchlichung. & gt; 329,
Verwaltungsor 414Volljhrigkeit
dnung 154,
Reason. & gt; reason 359Vorherbestimmu
Mind. ". reason ng - ^
Defense-duty (verbal) Prdestination
263f Prejudices
Administration-order (. & - Ablegung this V. 165,
gt; also guardians, 266,267
organization, right,
universal house of the Truth
Gerechtigkeit - Truth-concept 421f
- divine origin 330, 406 - Truth-search 264f, 267,
- Exclusivity 320, 334, & #11;275f, 345, 412f,
414 422f
- Absoluteness-claim 334, - Observation this W. 341,
& #11;415, 429 344, & #11;368, 421
- Bulwark against - Truth-mediation 338, &
Aufspaltung331, #11;420f
335 wahy99, 131, 132, 133,
- Verkirchlichung 337ff, 215f pilgrimages (- ^ & gt;
368 also hagg,
- Salvation-institution ziyrat-i haqq, 58, 86,
332, 338, 368, & 150,
#11;421 ,428,429 155, 189, 249, 301f,
- Hierarchy 28, 338, 352f, 393 waqf 163, 311
& #11;368, 405, 429 Waraqa-i 'uly. & gt;.
- mental selection and Bahlya
aristokratisc Hnum ablutions
hes principle 339 (ritual) 86, 152,
- Jurisdiction-force 346, 237
348, & #11;355, 370, Christmas celebration 246
390, 391 cosmos 210 world-unit-
finery 22, 207, 265,
283, 387ff, 399f, 418,
430 world-executives 390f
473
Registers
World-peace 166, 267, - W. Jesus 118, 138, 140,

268 198,
Doomsday 267, 390 204
World-capital 390 - periodic W. the
World-claim to power Weltgeistes
(- ". also politics) 93f
36, 119, 270, 271, Will and will. & gt;
321, 380, 390f, 393, Testament
399f, 415, 429 Will-freedom (. & gt; also
World-support- Freiheit (opinion-
language and - formation) 217, 232f
writing 165f, 169, Wilmette 203, 250, 376,
171, 267, 390 382
World-intellect" - Urwille Knowledge
World-crusade 380 - God 209
Weltlegislative 390f - the prophets' 79f, 166,
World-teachings 208-211 167, & #11;192, 215
World-literature 390 . , - exclusive
World-press 390 Begrndungin of
World-government 390, the revelation 167, 254
391, 414,416 - the people's 80, 208,
World-force 390 219, & #11;254, 320f
World-union Bah'i 299, Science (en)
377f - W. and religion 252,
World-union for universal 267
Religion and - Reason for Bah'ullh
universal Frieden & #11;166, 172, 174,
378 215, 268
World-traffic-system 390 - W. prohibited more
World-currency 390 strangely 90f, 166
World economy-system - Relationship to the W.
390, 400 90f, 166f, & #11;252ff
World-civilization 207, World Parliament of
390 Religions
West-Samoa 250, 385 199, 376
White, R. 295, 298, 337, wud' 152, 237
446
Renaissance 230ff Y Bah'ul-abh 15, 132,
Return (. & gt; also 238 Yahy Drbi,
Zyklenlehre Sayyid (Vahid)
- W.erwartung in the 55,65 Yahy, Mlrz (.
Sl'ismus 18f, & #11;34, & gt; also Subh-i
35, 41, 47, 54, 108, 131 Azalj 20, 53, 96, 97 Y
- the twelfth Imm 19, 35, shib az-zamn 64, 132
& #11;41, 50, 118 Yaz'd 23, 175, 181, 182,
- the prophets' 79, 80, 272 Yazld ibn Mu'wiya
93f, & #11;120, 214f 39 Ysuf, Sra-i. & gt;
- allegorical interpretation Josephsre
of the
biblischen
W.-statements 118
474
Registers
Ysuf Ardiblli, Mulla 52 Zinsnehmen (rib) 85, 90,

164,
Numbers and 169, 256
Buchstabenspeku Ziyh'ullh, Mirz 193,
lation. & gt; 195 ziyrat-i hqq (- "
Kabbalistik, nine, also hagg,
nineteen Pilgrimage, 155, 189
zakt (. " also Zoroastrier (. " also
contributions, taxes) 135, Parsen,
150, 154 Zarathustra, 131
Zangn 66, 67, 72, 89 punishments. & gt; Body-
Zarathustra (- h> also penalties zuhr40, 81,
Zoroa-strier, 183, 212 178,208,215,216 zuhr-i
Zarrin day. ". Qurrat ul - kubr 50 zuhr-i sugr 50
'Ayn doubts (prohibition) 300,
Ten-yearly-plan 380 332f,
Signs of final days. & gt; 336, 345, 360 twelve
Final days principles. & gt;. Dodeka-
Time-end (. & gt; also final log
days, 228,232 Zwlfer-Sl'iten 41, 42,46
Zend Avesta 216 Zyklenlehre (. & gt;. also
Censorship 300, 305, 379 Wiederkunft) 21,
48, 79, 80, 93, 147,
Center (definition) 380 151, 193, 213f, 325f
Rooms, MR. 290, 298, Cyprus 23, 142, 143, 145,
339, 378, 446 186,
zindiq 187 262
475
Study-books
In the conversation in the course
of time
Religion 1
Philosophy
Ideology
Wissenschaff
Company
The Bah'I-Glaube views even as the world-religion of the

future, as conclusion and fulfillment of all still existing
historical religions. Just like God only one is, so also the
people and nations created by him/it form an unit, that should
win shape in an universal community. Would not have to
today, where the people and cultures penetrate unit
unddieWeltzur for itself grows together, such a religion
her/its/their big hour has?
However the Bah'T-Gemeinschaft has. at least in Germany and
Western Europe. little radiation. From her/it after all sides
offenen, world-turned Bah'i-Bewegung became
reglementiertes strictly "one and for the outsider little
transparent system." Which are the reasons for this
development? How vollzog she/it itself?
Since no extensive and critical representation of the Bah'T-
Religion appeared far over half a century. The
vorliegende book closes not only this gap. The inner
commitment of the author and his/its careful theology-like
Forschungsarbeit let a standard-work, that will be
groundbreaking for long time for everyone, that wants to
occupy itself with the Bah'J-Religion, out, are built.
Francesco Ficicchia, born 1946 in Basel, is active with Zurich after the study of the
Sozialpdagogik and after different stays in Middle east and
Lateinamerika as a social-pedagogue today.
Francesco Ficicchia
The Bah'ismus
world-religion of
the future?
History, teachings and organization - ll |
j in critical inquiry
A publication
the Protestant main office
for philosophy-questions
in the source publishing
house Stuttgart

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Synopsis

Foreword of Michael Mildenberger .......................... 11

Remarks about the transcription ................................ 13

I. Reason of the Bah'ismus for the Bbismus ............... 33

1. Chapters: The religious and political

2. Chapters: Lives and working of the Hazrat-i Bb. . 46

The conference of bath-branch .............................. 60

3. Chapters: Belief-teachings and social order

4. Chapters: The succession of the Hazrat-i Bb ...... 92

II. Design of the Bah'ismus ........................................ 107

1. Chapters: Exile of the Bblfhrer in Baghdad and

2. Chapters: The Exulanten in Istanbul and

4. Chapters: Lives and Wirken'Abdul Bahs .... 191

5. Chapters: The belief-teachings of the

6. Chapters: The kultischen regulations of the

Education ................................................... 260

b) Election-mode and the principle of the

10. Chapters: The Bah'ismus in the present. . . 376

Literature-table ................................................................ 433

I. Islmkunde ................................................... 434

e, literature about the administration-order ... 443

Card of the fore Orient ................................................... 447

Registers ...................................................................... 449

only low increase from outside. The reasons for this

Stuttgart, in July 1980 Michael

{ long a like to extent i 1

Arabic Knowled Bah'ist. Pronunciation Nu

Arabic knowledge - Bah'ist.. Pronunciation

Illustration of the cover::

Stroke Y Bah 'ul-abh, an Invokation (vgl). S. 132) and

Commentary = Commentary on the of wanting

Explanations in [] as well as italics (also in

This book deals with a religious community, that Hinduism

the supporters of all former confessions in itself to

umspan&#31;nen shall his/its theokratische order the world

unify shaft on itself. However soon after his/its Auf&#31;tritt

Under Bah'ullh, the community dissociated itself more

western enlightenment and above all an emphasizes

outside Persia itself most supporters finds. The total number

Statements about the literature

The theology gave the Bah'ismus still little attention up to

England in the Persian original-text and English

The writing Hermann Roemers is an outstanding religion-

. Wreath of roses, the Bah'I, S. 7.

Synopsis and Codification ofthe Laws and Ordinances ofthe

unknown is. The big literary work of the Hazrat-i Bb remains

Recording findings frequently is. It occurs that the long-

didn't yet lead to any rounded off result up to now.

The equally hard judgment of beschie&#31;den, all the more,

The present examination wants, how already demonstrated,

Whoever gives serious thought to the history of the

shaft on Earth. The Islam therefore is carried by the idea of

his/its return however also as earthly sovereign will appear, the

The Islam in Persia

633 the setting off Arabic armies could occupy Sdbabylo-

The drama of Karbil'

to Madina stabbed to death. This with bloodstained Qur'n-

sion roofed. He/it later died of the consequences of an

his/its direct descendants, whom the necessary mental

kubr: the final Entrckung of the twelfth Imm to S-marr.'

From the Umaiyaden to the Qgren

the 13. Century, to find tracks of the universe-cult, was. It is

Women to slaves of the Qgrenarmee did. However the

umspannen shall his/its theokratische order the world

unify shaft on itself. However soon after his/its Auftritt

The equally hard judgment of beschieden, all the more,

the intent thwarted. Got verlieen Slrz, according to

The actual Leidenszeit began with his/its capture in the

Hazrat-i Bb renounces the Sunnite dogma, wonach