Re: questions about this religion

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Re: questions about this religion

Postby brettz9 » Thu Aug 26, 2004 7:40 pm

Question 3
Are the manifestations truly one person? Or do they just live with the same spirit from God? If they are one person, as Bahai literature sometimes seems to suggest, how does this work? Is it some form of specialized reincarnation?

Chapters 38 and 39 of Some Answered Questions by 'Abdu'l-Bahá touch upon the fact that the Manifestations have their own individualities as well as sharing in the common inspiration of the Holy Spirit. However, there are, as you mention, quite a few references to the mystic unity of the Prophets and chosen ones of God, but this does not necessarily mean in identity. Bahá'u'lláh explains in His "Book of Certitude", the Kitáb-i-Íqán, that references in the Scriptures to Return refer to the essence of the being (i.e., the same qualities returning) rather than to individual identities.

Question 4
How do members of the Bahai faith deal with the documented evidence suggesting that the Bab believed the next manifestation would not arrive anywhere near as soon as Bahaullah did? How do you deal with the evidence that he appointed a leader who seems to have been Bahaullah's older, half-brother?

I'm not sure what you're referring to, but there are several prophecies of the Báb alluding to (if not outright mentioning) both the name and date of Bahá'u'lláh's coming.

The following passage from "God Passes By", by Shoghi Effendi, the Guardian of the Bahá'í Faith, and great-grand-son of Bahá'u'lláh, answers both of these questions:

Some of His disciples the Báb assiduously prepared to expect the imminent Revelation. Others He orally assured would live to see its day. To Mullá Báqir, one of the Letters of the Living, He actually prophesied, in a Tablet addressed to him, that he would meet the Promised One face to face. To Sáyyah, another disciple, He gave verbally a similar assurance. Mullá Husayn He directed to Tihrán, assuring him that in that city was enshrined a Mystery Whose light neither Hijáz nor Shíráz could rival. Quddús, on the eve of his final separation from Him, was promised that he would attain the presence of the One Who was the sole Object of their adoration and love. To Shaykh Hasan-i-Zunúzí He declared while in Máh-Ku that he would behold in Kárbilá the countenance of the promised Husayn. On Dayyán He conferred the title of "the third Letter to believe in Him Whom God shall make manifest," while to Azím He divulged, in the Kitáb-i-Panj-Sha'n, the name, and announced the approaching advent, of Him Who was to consummate His own Revelation.

A successor or vicegerent the Báb never named, an interpreter of His teachings He refrained from appointing. So transparently clear were His references to the Promised One, so brief was to be the duration of His own Dispensation, that neither the one nor the other was deemed necessary. All He did was, according to the testimony of `Abdu'l-Bahá in "A Traveller's Narrative," to nominate, on the advice of Bahá'u'lláh and of another disciple, Mírzá Yahyá, who would act solely as a figure-head pending the manifestation of the Promised One, thus enabling Bahá'u'lláh to promote, in relative security, the Cause so dear to His heart.

Why was there such a short time between these two manifestations when the average timespan had been about 500 years prior to this?

This is explained in our Writings as being both a great mystery, as well as testifying to the potency of this Age, in that, although Their Dispensations are separate and independent (unlike that of John the Baptist's preparation of the people for Jesus), the Báb and Bahá'u'lláh can also be considered the Twin Manifestations of God for this Day and thus Their coming has infused this Day with a very special potency. Many of Bahá'u'lláh's Teachings refer to the Báb, and it was the purpose of the Báb, as He stated, to exalt and magnify the Cause of Bahá'u'lláh in preparation for His immanent coming.

I'll try to answer your last questions later.



Postby Guest » Fri Aug 27, 2004 12:51 am

thanks very much for your answers

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Postby Jonah » Sat Sep 04, 2004 8:02 pm

<i>Note: reply below is Brett's, just re-posted by Jonah</i>
Question 5
In terms of unifying mankind to one God, one religion, one government, one language, etc...What form of government would this be? What language is in mind, if any?

In each of these two, the Baha'i Writings envision two stages.

For world government, our Writings state that there will first be a "Lesser Peace" which involves the political unification of the planet outside of any direct Baha'i influence. This will presumably be a secular federation or commonwealth of nations, to which nations will have ceded certain aspects of their sovereignty, just as the states of the United States have done for a greater federal union. The Baha'i Writings refer to a World Parliament, a World Executive, and a World Court. These might possibly evolve out of the present U.N. system, though considerable changes remain to be made.

In the more distant future, our Writings envision a "Most Great Peace" whereby the nations, as they become composed of a majority of Baha'is, will adopt, through peaceful and constitutional means, a Baha'i system of government--one which is nonpartisan, has elected officials, and respects the rights of minorities within, while progressively applying Baha'i principles.

This evolution is best outlined in a book called the World Order of Baha'u'llah at . There are also additional documents which help to address additional related concerns about respect for minorities in such a system.

For the world language, the first stage envisioned is the adoption of a world auxiliary language, possibly selected by secular representatives from around the world in consultation with scholars from various disciplines. Our writings do not refer to what type of language should be chosen (whether an existing language or one that is invented), leaving it up to this body to consultatively decide. This would be taught in all of the schools of the world, alongside each country's local and/or national languages.

For the second stage, for the distant future when this could actually be feasible, our Writings envision that efforts should be made to reduce the multiplicity of languages to one (only). When pressed, Baha'u'llah, while leaving the decision open to the world's representatives, indicated that He felt no language could match Arabic in its eloquence. But Baha'i institutions (as with Baha'u'llah Himself) are clear that this is not a binding statement (either for the auxiliary language or for the future one language--which could conceivably be different).

A collection of quotations on this latter topic (and a few on language in general in our Writings) has been placed at ... e%20quotes

best wishes,

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Bab's appointee

Postby Owercrert » Wed Nov 15, 2006 10:44 am

What was the purpose of Baha'u'llah's advising the Bab to appoint Yahya as nominal head of the faith untill the appearance of 'Him whom God would make manifest?

The indication is that Baha'u'llah was not prepared at that time to be the focal point of attention. Why was this? And why was he so quick to expose his own brother to the opposition which he must have known would be faced by the Bab's appointee?

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