THE NEED OF AN EDUCATOR

When we consider existence, we see that the mineral, vegetable, animal and human worlds are all in need of an educator.

If the earth is not cultivated, it becomes a jungle where useless weeds grow; but if a cultivator comes and tills the ground, it produces crops which nourish living creatures.
It is evident, therefore, that the soil needs the cultivation of the farmer. Consider the trees: if they remain without a cultivator, they will be fruitless, and without fruit they are useless; but if they receive the care of a gardener, these same barren trees become fruitful, and through cultivation, fertilization and engrafting the trees which had bitter fruits yield sweet fruits. These are rational proofs; in this age the peoples of the world need the arguments of reason.
The same is true with respect to animals: notice that when the animal is trained it becomes domestic, and also that man, if he is left without education, becomes bestial, and, moreover, if left under the rule of nature, becomes lower than an animal, whereas if he is educated he becomes an angel. For the greater number of animals do not devour their own kind, but men, in the Sudan, in the central regions of Africa, kill and eat each other.
Now reflect that it is education that brings the East and the West under the authority of man; it is education that produces wonderful industries; it is education that spreads great sciences and arts; it is education that makes manifest new discoveries and institutions. If there were no educator, there would be no such things as comforts, civilization. 8 or humanity. If a man be left alone in a wilderness where he sees none of his own kind, he will undoubtedly become a mere brute; it is then clear that an educator is needed.
But education is of three kinds: material, human and spiritual. Material education is concerned with the progress and development of the body, through gaining its sustenance, its material comfort and ease. This education is common to animals and man.
Human education signifies civilization and progress -- that is to say, government, administration, charitable works, trades, arts and handicrafts, sciences, great inventions and discoveries and elaborate institutions, which are the activities essential to man as distinguished from the animal.
Divine education is that of the Kingdom of God: it consists in acquiring divine perfections, and this is true education; for in this state man becomes the focus of divine blessings, the manifestation of the words, "Let Us make man in Our image, and after Our likeness."[1] This is the goal of the world of humanity.[1 Cf. Gen. 1:26.]
Now we need an educator who will be at the same time a material, human and spiritual educator, and whose authority will be effective in all conditions. So if anyone should say, "I possess perfect comprehension and intelligence, and I have no need of such an educator," he would be denying that which is clear and evident, as though a child should say, "I have no need of education; I will act according to my reason and intelligence, and so I shall attain the perfections of existence"; or as though the blind should say, "I am in no need of sight, because many other blind people exist without difficulty."
Then it is plain and evident that man needs an educator, and this educator must be unquestionably and indubitably perfect in all respects and distinguished above all men. Otherwise, if he should be like the rest of humanity, he 9 could not be their educator, more particularly because he must be at the same time their material and human as well as their spiritual educator -- that is to say, he must teach men to organize and carry out physical matters, and to form a social order in order to establish cooperation and mutual aid in living so that material affairs may be organized and regulated for any circumstances that may occur. In the same way he must establish human education -- that is to say, he must educate intelligence and thought in such a way that they may attain complete development, so that knowledge and science may increase, and the reality of things, the mysteries of beings and the properties of existence may be discovered; that, day by day, instructions, inventions and institutions may be improved; and from things perceptible to the senses conclusions as to intellectual things may be deduced.
He must also impart spiritual education, so that intelligence and comprehension may penetrate the metaphysical world, and may receive benefit from the sanctifying breeze of the Holy Spirit, and may enter into relationship with the Supreme Concourse. He must so educate the human reality that it may become the center of the divine appearance, to such a degree that the attributes and the names of God shall be resplendent in the mirror of the reality of man, and the holy verse "We will make man in Our image and likeness" shall be realized. [1][1 Cf. Gen. 1:26.]
It is clear that human power is not able to fill such a great office, and that reason alone could not undertake the responsibility of so great a mission. How can one solitary person without help and without support lay the foundations of such a noble construction? He must depend on the help of the spiritual and divine power to be able to undertake this mission. One Holy Soul gives life to the world of humanity, changes the aspect of the terrestrial globe, causes intelligence to progress, vivifies souls, lays the basis 10 of a new life, establishes new foundations, organizes the world, brings nations and religions under the shadow of one standard, delivers man from the world of imperfections and vices, and inspires him with the desire and need of natural and acquired perfections. Certainly nothing short of a divine power could accomplish so great a work. We ought to consider this with justice, for this is the office of justice.
A Cause which all the governments and peoples of the world, with all their powers and armies, cannot promulgate and spread, one Holy Soul can promote without help or support! Can this be done by human power? No, in the name of God! For example, Christ, alone and solitary, upraised the standard of peace and righteousness, a work which all the victorious governments with all their hosts are unable to accomplish. Consider what was the fate of so many and diverse empires and peoples: the Roman Empire, France, Germany, Russia, England, etc.; all were gathered together under the same tent -- that is to say, the appearance of Christ brought about a union among these diverse nations, some of whom, under the influence of Christianity, became so united that they sacrificed their lives and property for one another. After the time of Constantine, who was the protagonist of Christianity, divisions broke out among them. The point is this, that Christ united these nations but after a while governments became the cause of discord. What I mean is that Christ sustained a Cause that all the kings of the earth could not establish! He united the various religions and modified ancient customs. Consider what great differences existed between Romans, Greeks, Syrians, Egyptians, Phoenicians, Israelites and other peoples of Europe. Christ removed these differences and became the cause of love between these communities. Although after some time governments destroyed this union, the work of Christ was accomplished. 11
Therefore, the Universal Educator must be at the same time a physical, human and spiritual educator; and He must possess a supernatural power, so that He may hold the position of a divine teacher. If He does not show forth such a holy power, He will not be able to educate, for if He be imperfect, how can He give a perfect education? If He be ignorant, how can He make others wise? If He be unjust, how can He make others just? If He be earthly, how can He make others heavenly?
Now we must consider justly: did these Divine Manifestations Who have appeared possess all these qualifications or not? [1] If They had not these qualifications and these perfections, They were not real Educators.[1 Divine Manifestations are the founders of religions. Cf. "Two Classes of Prophets," p. 164.]
Therefore, it must be our task to prove to the thoughtful by reasonable arguments the prophethood of Moses, of Christ and of the other Divine Manifestations. And the proofs and evidences which we give are not based on traditional but on rational arguments.
It has now been proved by rational arguments that the world of existence is in the utmost need of an educator, and that its education must be achieved by divine power. There is no doubt that this holy power is revelation, and that the world must be educated through this power which is above human power. 12
(Abdu'l-Baha, Some Answered Questions, p. 6)
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ABRAHAM
One of those Who possessed this power and was assisted by it was Abraham.
And the proof of it was that He was born in Mesopotamia, and of a family who were ignorant of the Oneness of God. He opposed His own nation and people, and even His own family, by rejecting all their gods. Alone and without help He resisted a powerful tribe, a task which is neither simple nor easy. It is as if in this day someone were to go to a Christian people who are attached to the Bible, and deny Christ; or in the Papal Court -- God forbid! -- if such a one were in the most powerful manner to blaspheme against Christ and oppose the people.
These people believed not in one God but in many gods, to whom they ascribed miracles; therefore, they all arose against Him, and no one supported Him except Lot, His brother's son, and one or two other people of no importance. At last, reduced to the utmost distress by the opposition of His enemies, He was obliged to leave His native land. In reality they banished Him in order that He might be crushed and destroyed, and that no trace of Him might be left.
Abraham then came into the region of the Holy Land. His enemies considered that His exile would lead to His destruction and ruin, as it seemed impossible that a man banished from His native land, deprived of His rights and oppressed on all sides -- even though He were a king -- could escape extermination. But Abraham stood fast and showed forth extraordinary firmness -- and God made this 13 exile to be to His eternal honor -- until He established the Unity of God in the midst of a polytheistic generation. This exile became the cause of the progress of the descendants of Abraham, and the Holy Land was given to them. As a result the teachings of Abraham were spread abroad, a Jacob appeared among His posterity, and a Joseph who became ruler in Egypt. In consequence of His exile a Moses and a being like Christ were manifested from His posterity, and Hagar was found from whom Ishmael was born, one of whose descendants was Muhammad. In consequence of His exile the Báb appeared from His posterity,[1] and the Prophets of Israel were numbered among the descendants of Abraham. And so it will continue for ever and ever. Finally, in consequence of His exile the whole of Europe and most of Asia came under the protecting shadow of the God of Israel. See what a power it is that enabled a Man Who was a fugitive from His country to found such a family, to establish such a faith, and to promulgate such teachings. Can anyone say that all this occurred accidentally? We must be just: was this Man an Educator or not?[1 The Bab'S descent was from Muhammad.]
Since the exile of Abraham from Ur to Aleppo in Syria produced this result, we must consider what will be the effect of the exile of Bahá'u'lláh in His several removes from Tihran to Baghdad, from thence to Constantinople, to Rumelia and to the Holy Land.
See what a perfect Educator Abraham was! 14
(Abdu'l-Baha, Some Answered Questions, p. 6)


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MOSES
Moses was for a long time a shepherd in the wilderness. Regarded outwardly, He was a Man brought up in a tyrannical household, and was known among men as One Who had committed a murder and become a shepherd. By the government and the people of Pharaoh He was much hated and detested.
It was such a Man as this that freed a great nation from the chains of captivity, made them contented, brought them out from Egypt, and led them to the Holy Land.
This people from the depths of degradation were lifted up to the height of glory. They were captive; they became free. They were the most ignorant of peoples; they became the most wise. As the result of the institutions that Moses gave them, they attained a position which entitled them to honor among all nations, and their fame spread to all lands, to such a degree indeed that among surrounding nations if one wished to praise a man one said, "Surely he is an Israelite." Moses established laws and ordinances; these gave life to the people of Israel, and led them to the highest possible degree of civilization at that period.
To such a development did they attain that the philosophers of Greece would come and acquire knowledge from the learned men of Israel. Such an one was Socrates, who visited Syria, and took from the children of Israel the teachings of the Unity of God and of the immortality of the soul. After his return to Greece, he promulgated these teachings. Later the people of Greece rose in opposition to 15 him, accused him of impiety, arraigned him before the Areopagus, and condemned him to death by poison.
Now, how could a Man Who was a stammerer, Who had been brought up in the house of Pharaoh, Who was known among men as a murderer, Who through fear had for a long time remained in concealment, and Who had become a shepherd, establish so great a Cause, when the wisest philosophers on earth have not displayed one thousandth part of this influence? This is indeed a prodigy.
A Man Who had a stammering tongue, Who could not even converse correctly, succeeded in sustaining this great Cause! If He had not been assisted by divine power, He would never have been able to carry out this great work. These facts are undeniable. Materialist philosophers, Greek thinkers, the great men of Rome became famous in the world, each one of them having specialized in one branch of learning only. Thus Galen and Hippocrates became celebrated in medicine, Aristotle in logic and reasoning, and Plato in ethics and theology. How is it that a shepherd could acquire all of this knowledge? It is beyond doubt that He must have been assisted by an omnipotent power.
Consider also what trials and difficulties arise for people. To prevent an act of cruelty, Moses struck down an Egyptian and afterward became known among men as a murderer, more notably because the man He had killed was of the ruling nation. Then He fled, and it was after that that He was raised to the rank of a Prophet!
In spite of His evil repute, how wonderfully He was guided by a supernatural power in establishing His great institutions and laws! 16
6
(Abdu'l-Baha, Some Answered Questions, p. 6)
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CHRIST
Afterward Christ came, saying, "I am born of the Holy Spirit." Though it is now easy for the Christians to believe this assertion, at that time it was very difficult. According to the text of the Gospel the Pharisees said, "Is not this the son of Joseph of Nazareth Whom we know? How can He say, therefore, I came down from heaven?"[1][1 Cf. John 6:42.]
Briefly, this Man, Who, apparently, and in the eyes of all, was lowly, arose with such great power that He abolished a religion that had lasted fifteen hundred years, at a time when the slightest deviation from it exposed the offender to danger or to death. Moreover, in the days of Christ the morals of the whole world and the condition of the Israelites had become completely confused and corrupted, and Israel had fallen into a state of the utmost degradation, misery and bondage. At one time they had been taken captive by the Chaldeans and Persians; at another time they were reduced to slavery to the Assyrians; then they became the subjects and vassals of the Greeks; and finally they were ruled over and despised by the Romans.
This young Man, Christ, by the help of a supernatural power, abrogated the ancient Mosaic Law, reformed the general morals, and once again laid the foundation of eternal glory for the Israelites. Moreover, He brought to humanity the glad tidings of universal peace, and spread abroad teachings which were not for Israel alone but were for the general happiness of the whole human race. 17
Those who first strove to do away with Him were the Israelites, His own kindred. To all outward appearances they overcame Him and brought Him into direst distress. At last they crowned Him with the crown of thorns and crucified Him. But Christ, while apparently in the deepest misery and affliction, proclaimed, "This Sun will be resplendent, this Light will shine, My grace will surround the world, and all My enemies will be brought low." And as He said, so it was; for all the kings of the earth have not been able to withstand Him. Nay, all their standards have been overthrown, while the banner of that Oppressed One has been raised to the zenith.
But this is opposed to all the rules of human reason. Then it becomes clear and evident that this Glorious Being was a true Educator of the world of humanity, and that He was helped and confirmed by divine power. 187

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MUHAMMAD
Now we come to Muhammad. Americans and Europeans have heard a number of stories about the Prophet which they have thought to be true, although the narrators were either ignorant or antagonistic: most of them were clergy; others were ignorant Muslims who repeated unfounded traditions about Muhammad which they ignorantly believed to be to His praise.
Thus some benighted Muslims made His polygamy the pivot of their praises and held it to be a wonder, regarding it as a miracle; and European historians, for the most part, rely on the tales of these ignorant people.
For example, a foolish man said to a clergyman that the true proof of greatness is bravery and the shedding of blood, and that in one day on the field of battle a follower of Muhammad had cut off the heads of one hundred men! This misled the clergyman to infer that killing is considered the way to prove one's faith to Muhammad, while this is merely imaginary. The military expeditions of Muhammad, on the contrary, were always defensive actions: a proof of this is that during thirteen years, in Mecca, He and His followers endured the most violent persecutions. At this period they were the target for the arrows of hatred: some of His companions were killed and their property confiscated; others fled to foreign lands. Muhammad Himself, after the most extreme persecutions by the Qurayshites, who finally resolved to kill Him, fled to Medina in the middle of the night. Yet even then His 19 enemies did not cease their persecutions, but pursued Him to Medina, and His disciples even to Abyssinia.
These Arab tribes were in the lowest depths of savagery and barbarism, and in comparison with them the savages of Africa and wild Indians of America were as advanced as a Plato. The savages of America do not bury their children alive as these Arabs did their daughters, glorying in it as being an honorable thing to do.[1] Thus many of the men would threaten their wives, saying, "If a daughter is born to you, I will kill you." Even down to the present time the Arabs dread having daughters. Further, a man was permitted to take a thousand women, and most husbands had more than ten wives in their household. When these tribes made war, the one which was victorious would take the women and children of the vanquished tribe captive and treat them as slaves.[1 The Banu-Tamim, one of the most barbarous Arab tribes, practiced this odious custom.]
When a man who had ten wives died, the sons of these women rushed at each other's mothers; and if one of the sons threw his mantle over the head of his father's wife and cried out, "This woman is my lawful property," at once the unfortunate woman became his prisoner and slave. He could do whatever he wished with her. He could kill her, imprison her in a well, or beat, curse and torture her until death released her. According to the Arab habits and customs, he was her master. It is evident that malignity, jealousy, hatred and enmity must have existed between the wives and children of a household, and it is, therefore, needless to enlarge upon the subject. Again, consider what was the condition and life of these oppressed women! Moreover, the means by which these Arab tribes lived consisted in pillage and robbery, so that they were perpetually engaged in fighting and war, killing one another, plundering and devastating each other's property, 20 and capturing women and children, whom they would sell to strangers. How often it happened that the daughters and sons of a prince, who spent their day in comfort and luxury, found themselves, when night fell, reduced to shame, poverty and captivity. Yesterday they were princes, today they are captives; yesterday they were great ladies, today they are slaves.
Muhammad received the Divine Revelation among these tribes, and after enduring thirteen years of persecution from them, He fled.[1] But this people did not cease to oppress; they united to exterminate Him and all His followers. It was under such circumstances that Muhammad was forced to take up arms. This is the truth: we are not bigoted and do not wish to defend Him, but we are just, and we say what is just. Look at it with justice. If Christ Himself had been placed in such circumstances among such tyrannical and barbarous tribes, and if for thirteen years He with His disciples had endured all these trials with patience, culminating in flight from His native land -- if in spite of this these lawless tribes continued to pursue Him, to slaughter the men, to pillage their property, and to capture their women and children -- what would have been Christ's conduct with regard to them? If this oppression had fallen only upon Himself, He would have forgiven them, and such an act of forgiveness would have been most praiseworthy; but if He had seen that these cruel and bloodthirsty murderers wished to kill, to pillage and to injure all these oppressed ones, and to take captive the women and children, it is certain that He would have protected them and would have resisted the tyrants. What objection, then, can be taken to Muhammad's action? Is it this, that He did not, with His followers, and their women and children, submit to these savage tribes? To free these tribes from their bloodthirstiness was the greatest kindness, and to coerce and restrain them was 21 a true mercy. They were like a man holding in his hand a cup of poison, which, when about to drink, a friend breaks and thus saves him. If Christ had been placed in similar circumstances, it is certain that with a conquering power He would have delivered the men, women and children from the claws of these bloodthirsty wolves.[1 To Medina.]
Muhammad never fought against the Christians; on the contrary, He treated them kindly and gave them perfect freedom. A community of Christian people lived at Najran and were under His care and protection. Muhammad said, "If anyone infringes their rights, I Myself will be his enemy, and in the presence of God I will bring a charge against him." In the edicts which He promulgated it is clearly stated that the lives, properties and honor of the Christians and Jews are under the protection of God; and that if a Muhammadan married a Christian woman, the husband must not prevent her from going to church, nor oblige her to veil herself; and that if she died, he must place her remains in the care of the Christian clergy. Should the Christians desire to build a church, Islam ought to help them. In case of war between Islam and her enemies, the Christians should be exempted from the obligation of fighting, unless they desired of their own free will to do so in defense of Islam, because they were under its protection. But as a compensation for this immunity, they should pay yearly a small sum of money. In short, there are seven detailed edicts on these subjects, some copies of which are still extant at Jerusalem. This is an established fact and is not dependent on my affirmation. The edict of the second Caliph [1] still exists in the custody of the orthodox Patriarch of Jerusalem, and of this there is no doubt.[2][1 Of Umar.][2 Cf. Jurji Zaydan's Umayyads and Abbasids, trans. D. S. Margoliouth.]
Nevertheless, after a certain time, and through the 22 transgression of both the Muhammadans and the Christians, hatred and enmity arose between them. Beyond this fact, all the narrations of the Muslims, Christians and others are simply fabrications, which have their origin in fanaticism, or ignorance, or emanate from intense hostility.
For example, the Muslims say that Muhammad cleft the moon, and that it fell on the mountain of Mecca: they think that the moon is a small body which Muhammad divided into two parts and threw one part on this mountain, and the other part on another mountain.
Such stories are pure fanaticism. Also the traditions which the clergy quote, and the incidents with which they find fault, are all exaggerated, if not entirely without foundation.
Briefly, Muhammad appeared in the desert of Hijaz in the Arabian Peninsula, which was a desolate, sterile wilderness, sandy and uninhabited. Some parts, like Mecca and Medina, are extremely hot; the people are nomads with the manners and customs of the dwellers in the desert, and are entirely destitute of education and science. Muhammad Himself was illiterate, and the Qur'án was originally written upon the bladebones of sheep, or on palm leaves. These details indicate the condition of the people to whom Muhammad was sent. The first question which He put to them was, "Why do you not accept the Pentateuch and the Gospel, and why do you not believe in Christ and in Moses?" This saying presented difficulties to them, and they argued, "Our forefathers did not believe in the Pentateuch and the Gospel; tell us, why was this?" He answered, "They were misled; you ought to reject those who do not believe in the Pentateuch and the Gospel, even though they are your fathers and your ancestors."
In such a country, and amidst such barbarous tribes, an illiterate Man produced a book in which, in a perfect and eloquent style, He explained the divine attributes and 23 perfections, the prophethood of the Messengers of God, the divine laws, and some scientific facts.
Thus, you know that before the observations of modern times -- that is to say, during the first centuries and down to the fifteenth century of the Christian era -- all the mathematicians of the world agreed that the earth was the center of the universe, and that the sun moved. The famous astronomer who was the protagonist of the new theory discovered the movement of the earth and the immobility of the sun.[1] Until his time all the astronomers and philosophers of the world followed the Ptolemaic system, and whoever said anything against it was considered ignorant. Though Pythagoras, and Plato during the latter part of his life, adopted the theory that the annual movement of the sun around the zodiac does not proceed from the sun, but rather from the movement of the earth around the sun, this theory had been entirely forgotten, and the Ptolemaic system was accepted by all mathematicians. But there are some verses revealed in the Qur'án contrary to the theory of the Ptolemaic system. One of them is "The sun moves in a fixed place," which shows the fixity of the sun, and its movement around an axis.[2] Again, in another verse, "And each star moves in its own heaven."[3] Thus is explained the movement of the sun, of the moon, of the earth, and of other bodies. When the Qur'án appeared, all the mathematicians ridiculed these statements and attributed the theory to ignorance. Even the doctors of Islam, when they saw that these verses were contrary to the accepted Ptolemaic system, were obliged to explain them away.[1 Copernicus.][2 Cf. Qur'án 36:37.][3 Cf. Qur'án 36:38.]
It was not until after the fifteenth century of the Christian era, nearly nine hundred years after Muhammad, that a famous astronomer made new observations and important discoveries by the aid of the telescope, which he had 24 invented. [1] The rotation of the earth, the fixity of the sun, and also its movement around an axis, were discovered. It became evident that the verses of the Qur'án agreed with existing facts, and that the Ptolemaic system was imaginary.[1 Galileo.]
In short, many Oriental peoples have been reared for thirteen centuries under the shadow of the religion of Muhammad. During the Middle Ages, while Europe was in the lowest depths of barbarism, the Arab peoples were superior to the other nations of the earth in learning, in the arts, mathematics, civilization, government and other sciences. The Enlightener and Educator of these Arab tribes, and the Founder of the civilization and perfections of humanity among these different races, was an illiterate Man, Muhammad. Was this illustrious Man a thorough Educator or not? A just judgment is necessary. 258
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THE BÁB
As for the Báb -- may my soul be His sacrifice! -- at a youthful age, that is to say, when He had reached the twenty-fifth year of His blessed life, He stood forth to proclaim His Cause.[1] It was universally admitted by the Shi'ites that He had never studied in any school and had not acquired knowledge from any teacher; all the people of Shiraz bear witness to this. Nevertheless, He suddenly appeared before the people, endowed with the most complete erudition. Although He was but a merchant, He confounded all the 'ulama of Persia.[2] All alone, in a way which is beyond imagination, He upheld the Cause among the Persians, who are renowned for their religious fanaticism. This illustrious Soul arose with such power that He shook the supports of the religion, of the morals, the conditions, the habits and the customs of Persia, and instituted new rules, new laws and a new religion. Though the great personages of the State, nearly all the clergy, and the public men arose to destroy and annihilate Him, He alone withstood them and moved the whole of Persia.[1 The Báb is here designated by His title Hadrat-i-'Ala, His Supreme Highness; but for the convenience of the reader we shall continue to designate Him by the name under which He is known throughout Europe -- i.e., the Báb.][2 Doctors of the religion of Islam.]
Many 'ulama and public men, as well as other people, joyfully sacrificed their lives in His Cause, and hastened to the plain of martyrdom. 26
The government, the nation, the doctors of divinity and the great personages desired to extinguish His light, but they could not do so. At last His moon arose, His star shone forth, His foundations became firmly established, and His dawning-place became brilliant. He imparted divine education to an unenlightened multitude and produced marvelous results on the thoughts, morals, customs and conditions of the Persians. He announced the glad tidings of the manifestation of the Sun of Baha to His followers and prepared them to believe.
The appearance of such wonderful signs and great results; the effects produced upon the minds of the people, and upon the prevailing ideas; the establishment of the foundations of progress; and the organization of the principles of success and prosperity by a young merchant, constitute the greatest proof that He was a perfect Educator. A just person will never hesitate to believe this. 279

BAHÁ'U'LLÁH
Bahá'u'lláh [1] appeared at a time when the Persian Empire was immersed in profound obscurantism and ignorance and lost in the blindest fanaticism.[1 Jamal-i-Mubarak, the Blessed Beauty, the title which is here given to Bahá'u'lláh. He is also called Jamal-i-Qidam, the Preexistent, or Ancient Beauty. But we shall designate Him as Bahá'u'lláh, the title by which He is known in the West.
In the European histories, no doubt, you have read detailed accounts of the morals, customs and ideas of the Persians during the last centuries. It is useless to repeat them. Briefly, we will say that Persia had fallen so low that to all foreign travelers it was a matter of regret that this country, which in former times had been so glorious and highly civilized, had now become so decayed, ruined and upset, and that its population had lost its dignity.
(Abdu'l-Baha, Some Answered Questions, p. 15)

It was at this time that Bahá'u'lláh appeared. His father was one of the viziers, not one of the 'ulama. As all the people of Persia know, He had never studied in any school, nor had He associated with the 'ulama or the men of learning. The early part of His life was passed in the greatest happiness. His companions and associates were Persians of the highest rank, but not learned men.
As soon as the Báb became manifested, Bahá'u'lláh said, "This great Man is the Lord of the righteous, and faith in Him is incumbent upon all." And He arose to assist the Báb and gave many proofs and positive evidences of His truth, in spite of the fact that the 'ulama of the state 28 religion had constrained the Persian government to oppose and resist Him and had further issued decrees ordering the massacre, pillage, persecution and expulsion of His followers. In all the provinces they began to kill, to burn, to pillage the converts and even to assault the women and children. Regardless of this, Bahá'u'lláh arose to proclaim the word of the Báb with the greatest firmness and energy. Not for one moment was He in concealment; He mixed openly with His enemies. He was occupied in showing forth evidences and proofs and was recognized as the Herald of the Word of God. In many changes and chances He endured the greatest misfortunes, and at every moment He ran the risk of being martyred.
He was put into chains and confined in an underground prison. His vast property and inheritance were pillaged and confiscated. He was exiled four times from land to land and found rest only in the "Greatest Prison." [1][1 Exiled first to Baghdad, then to Constantinople, then to Adrianople, He was imprisoned in 'Akká (Acre), "the Greatest Prison," in 1868.]
In spite of all this He never ceased for one instant His proclamation of the greatness of the Cause of God. He manifested such virtue, knowledge and perfections that He became a wonder to all the people of Persia. So much so that in Tihran, Baghdad, Constantinople, Rumelia, and even in 'Akká, every one of the learned and scientific men who entered His presence, whether friend or enemy, never failed to receive the most sufficient and convincing answer to whatever question was propounded. All frequently acknowledged that He was alone and unique in all perfections.
It often happened that in Baghdad certain Muhammadan 'ulama, Jewish rabbis and Christians met together with some European scholars, in a blessed Reunion: each one had some question to propose, and although they were 29 possessed of varying degrees of culture, they each heard a sufficient and convincing reply, and retired satisfied. Even the Persian 'ulama who were at Karbila and Najaf chose a wise man whom they sent on a mission to Him; his name was Mulla Hasan 'Amu. He came into the Holy Presence, and proposed a number of questions on behalf of the 'ulama, to which Bahá'u'lláh replied. Then Hasan 'Amu said, "The 'ulama recognize without hesitation and confess the knowledge and virtue of Bahá'u'lláh, and they are unanimously convinced that in all learning he has no peer or equal; and it is also evident that he has never studied or acquired this learning; but still the 'ulama say, 'We are not contented with this; we do not acknowledge the reality of his mission by virtue of his wisdom and righteousness. Therefore, we ask him to show us a miracle in order to satisfy and tranquilize our hearts.'"
Bahá'u'lláh replied, "Although you have no right to ask this, for God should test His creatures, and they should not test God, still I allow and accept this request. But the Cause of God is not a theatrical display that is presented every hour, of which some new diversion may be asked for every day. If it were thus, the Cause of God would become mere child's play.
"The ulamas must, therefore, assemble, and, with one accord, choose one miracle, and write that, after the performance of this miracle they will no longer entertain doubts about Me, and that all will acknowledge and confess the truth of My Cause. Let them seal this paper, and bring it to Me. This must be the accepted criterion: if the miracle is performed, no doubt will remain for them; and if not, We shall be convicted of imposture." The learned man, Hasan 'Amu, rose and replied, "There is no more to be said"; he then kissed the knee of the Blessed One although he was not a believer, and went. He gathered the 'ulama and gave them the sacred message. They consulted 30 together and said, "This man is an enchanter; perhaps he will perform an enchantment, and then we shall have nothing more to say." Acting on this belief, they did not dare to push the matter further.[1][1 The penetrating judgment of Bahá'u'lláh upon this occasion overcame the malignity of His enemies, who, it was certain, would never agree in choosing what miracle to ask for.]
This man, Hasan 'Amu, mentioned this fact at many meetings. After leaving Karbila he went to Kirmanshah and Tihran and spread a detailed account of it everywhere, laying emphasis on the fear and the withdrawal of the 'ulama.
Briefly, all His adversaries in the Orient acknowledged His greatness, grandeur, knowledge and virtue; and though they were His enemies, they always spoke of Him as "the renowned Bahá'u'lláh."
At the time when this great Light suddenly arose upon the horizon of Persia, all the people, the ministers, the 'ulama and men of other classes rose against Him, pursuing Him with the greatest animosity, and proclaiming "that this man wishes to suppress and destroy the religion, the law, the nation and the empire." The same was said of Christ. But Bahá'u'lláh alone and without support resisted them all, without ever showing the least weakness. At last they said, "As long as this man is in Persia, there will be no peace and tranquillity; we must banish him, so that Persia may return to a state of quietude."
They proceeded to use violence toward Him to oblige Him to ask for permission to leave Persia, thinking that by this means the light of His truth would be extinguished, but the result was quite the contrary. The Cause became magnified, and its flame more intense. At first it spread throughout Persia only, but the exile of Bahá'u'lláh caused the diffusion of the Cause throughout other countries. 31 Afterward His enemies said, "'Iraq-i-'Arab [1] is not far enough from Persia; we must send him to a more distant kingdom." This is why the Persian government determined to send Bahá'u'lláh from 'Iraq to Constantinople. Again the event proved that the Cause was not in the least weakened. Once more they said, "Constantinople is a place of passage and of sojourn for various races and peoples; among them are many Persians." For this reason the Persians had Him further exiled to Rumelia; but, when there, the flame became more powerful, and the Cause more exalted. At last the Persians said, "Not one of these places is safe from his influence; we must send him to some place where he will be reduced to powerlessness, and where his family and followers will have to submit to the direst afflictions." So they chose the prison of 'Akká, which is reserved especially for murderers, thieves and highway robbers, and in truth they classed Him with such people. But the power of God became manifested: His word was promulgated, and the greatness of Bahá'u'lláh then became evident, for it was from this prison and under such humiliating circumstances that He caused Persia to advance from one state into another state. He overcame all His enemies and proved to them that they could not resist the Cause. His holy teachings penetrated all regions, and His Cause was established.[1 'Iraq; as opposed to that district of Iran known then as 'Iraq-i-A'zam and now called Arak.]
Indeed, in all parts of Persia His enemies arose against Him with the greatest hatred, imprisoning, killing and beating His converts, and burning and razing to the ground thousands of dwellings, striving by every means to exterminate and crush the Cause. In spite of all this, from the prison of murderers, highway robbers and thieves, it became exalted. His teachings were spread abroad, and His exhortations affected many of those who had been the 32 most full of hatred, and made them firm believers. Even the Persian government itself became awakened and regretted that which had arisen through the fault of the 'ulama.
When Bahá'u'lláh came to this prison in the Holy Land, the wise men realized that the glad tidings which God gave through the tongue of the Prophets two or three thousand years before were again manifested, and that God was faithful to His promise; for to some of the Prophets He had revealed and given the good news that "the Lord of Hosts should be manifested in the Holy Land." All these promises were fulfilled; and it is difficult to understand how Bahá'u'lláh could have been obliged to leave Persia, and to pitch His tent in this Holy Land, but for the persecution of His enemies, His banishment and exile. His enemies intended that His imprisonment should completely destroy and annihilate the blessed Cause, but this prison was in reality of the greatest assistance and became the means of its development. The divine renown of Bahá'u'lláh reached the East and the West, and the rays of the Sun of Truth illuminated all the world. Praise be to God! though He was a prisoner, His tent was raised on Mount Carmel, and He moved abroad with the greatest majesty. Every person, friend or stranger, who came into His presence used to say, "This is a prince, not a captive."
Upon His arrival in prison [1] He addressed an epistle to Napoleon,[2] which He sent through the French ambassador. The gist of it was, "Ask what is Our crime, and why We are confined in this prison and this dungeon." Napoleon made no reply. Then a second epistle was issued, which is contained in the Suriy-i-Haykal.[3] The epitome of it is: "Oh Napoleon, as thou hast not listened to My proclamation, and as thou hast not answered it, thy 33 dominion will before long be taken away from thee, and thou wilt be utterly destroyed." This epistle was sent to Napoleon by post, through the care of Cesar Ketaphakou,[4] as was known to all the companions of His exile. The text of this warning reached the whole of Persia, for it was at that time that the Kitáb-i-Haykal was spread in Persia, and this epistle was among the contents of this book. This happened in A.D. 1869, and as this Suriy-i-Haykal was circulated in Persia and India and was in the hands of all believers, they were waiting to see what would come to pass. Not long after, in A.D. 1870, the war between Germany and France broke out; and though no one at that time expected the victory of Germany, Napoleon was defeated and dishonored; he surrendered to his enemies, and his glory was changed into deep abasement.[1 Adrianople.][2 Napoleon III.][3 One of Bahá'u'lláh's works written after His declaration.][4 Son of a French Consul in Syria with whom Bahá'u'lláh had friendly relations.]
Tablets [1] were also sent to other kings, and among them was the letter to H. M. Násiri'd-Dín Sháh. In that epistle Bahá'u'lláh said, "Have Me summoned, gather the 'ulama, and ask for proofs and arguments, so that the truth and falsehood may become known." H. M. Násiri'd-Dín Sháh sent the blessed epistle to the 'ulama and proposed to them that they should undertake this mission, but they dared not do so. Then he asked seven of the most celebrated among them to write an answer to the challenge. After some time they returned the blessed letter, saying, "This man is the opposer of religion and the enemy of the Shah." His majesty the Shah of Persia was much vexed, and said, "This is a question for proofs and arguments, and of truth or falsehood: what has it to do with enmity to the government? Alas! how much we respected these 'ulama, who cannot even reply to this epistle."[1 Name given to the epistles of Bahá'u'lláh.]
Briefly, all that was recorded in the Tablets to the Kings is being fulfilled: if from the year A.D. 1870 we compare 34 the events that have occurred, we will find everything that has happened has appeared as predicted; only a few remain which will afterward become manifested.
So also foreign peoples, and other sects who were not believers, attributed many wonderful things to Bahá'u'lláh. Some believed that He was a saint,[1] and some even wrote treatises about Him. One of them, Siyyid Davudi, a Sunnite savant of Baghdad, wrote a short treatise in which he related certain supernatural acts of Bahá'u'lláh. Even now, in all parts of the East, there are some people who, though they do not believe in His manifestation, nevertheless believe Him to be a saint and relate miracles attributed to Him.[1 Vali.]
To sum up, both His antagonists and His partisans, as well as all those who were received in the sacred spot, acknowledged and bore witness to the greatness of Bahá'u'lláh. Though they did not believe in Him, still they acknowledged His grandeur, and as soon as they entered the sacred spot, the presence of Bahá'u'lláh produced such an effect on most of them that they could not utter a word. How many times it happened that one of His most bitter enemies would resolve within himself, "I will say such and such things when I reach His presence, and I will dispute and argue thus with Him," but when he entered the Holy Presence, he would become amazed and confounded, and remain speechless.
Bahá'u'lláh had never studied Arabic; He had not had a tutor or teacher, nor had He entered a school. Nevertheless, the eloquence and elegance of His blessed expositions in Arabic, as well as His Arabic writings, caused astonishment and stupefaction to the most accomplished Arabic scholars, and all recognized and declared that He was incomparable and unequaled.
If we carefully examine the text of the Torah, we see that the Divine Manifestation never said to those who denied 35 Him, "Whatever miracle you desire, I am ready to perform, and I will submit to whatever test you propose." But in the Epistle to the Shah, Bahá'u'lláh said clearly, "Gather the 'ulama, and summon Me, that the evidences and proofs may be established."[1][1 Cf. p. 30, n.1. In giving such importance to this example of the good sense of Bahá'u'lláh, 'Abdu'l-Bahá means to emphasize the uselessness of miracles as a proof of the truth of the Manifestations of God. Cf. "Miracles," p. 100.]
For fifty years Bahá'u'lláh faced His enemies like a mountain: all wished to annihilate Him and sought His destruction. A thousand times they planned to crucify and destroy Him, and during these fifty years He was in constant danger.
In this day Persia is in such a state of decadence and ruin that all intelligent men, whether Persians or foreigners, who realize the true state of affairs, recognize that its progress, its civilization and its reconstruction depend upon the promulgation of the teachings and the development of the principles of this great Personage.
Christ, in His blessed day, in reality only educated eleven men: the greatest of them was Peter, who, nevertheless, when he was tested, thrice denied Christ. In spite of this, the Cause of Christ subsequently permeated the world. At the present day Bahá'u'lláh has educated thousands of souls who, while under the menace of the sword, raised to the highest heaven the cry of "Ya Baha'u'l-Abha";[1][1 A cry used as a declaration of faith by the Bahá'ís, literally, "Oh Thou the Glory of Glories!"]
Finally, we must be just and acknowledge what an Educator this Glorious Being was, what marvelous signs were manifested by Him, and what power and might have been realized in the world through Him. 36
10
(Abdu'l-Baha, Some Answered Questions, p. 27)