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Chapter One: The Bahá’í beliefs on Unity

The Báb Say, the power of God is in the hearts of those who believe in the unity of God and bear witness that no God is there but Him, while the hearts of them that associate partners with God are impotent, devoid of life on this earth, for assuredly they are dead. Indeed Thou hast caused these momentous happenings to come to pass that those who are endued with perception may readily recognize that they were ordained by Thee to demonstrate the loftiness of Thy divine Unity and to affirm the exaltation of Thy sanctity. God hath, out of sheer nothingness and through the potency of His command, created the heavens and the earth and whatever lieth between them. He is single and peerless in His eternal unity with none to join partner with His holy Essence, nor is there any soul, except His Own Self, who can befittingly comprehend Him. Praise be unto Thee, O Lord! Thy divine Being is a sure testimony of the oneness of Thine inmost Essence and Thy supreme divinity beareth witness to the unity of Thy Self, and the realities of all created things testify that no tie of intercourse bindeth Thee to anything in the kingdom of creation which Thou hast fashioned. In brief, I hold within My grasp whatsoever any man might wish of the good of this world and of the next. Were I to remove the veil, all would recognize Me as their Best-Beloved, and no one would deny Me. Let not this assertion astound Your Majesty; inasmuch as a true believer in the unity of God who keepeth his eyes directed towards Him alone will regard aught else but Him as utter nothingness. I swear by God! I seek no earthly goods from thee, be it as much as a mustard seed. Indeed, to possess anything of this world or of the next would, in My estimation, be tantamount to open blasphemy. For it ill beseemeth the believer in the unity of God to turn his gaze to aught else, much less to hold it in his possession. I know of a certainty that since I have God, the Ever-Living, the Adored One, I am the possessor of all things, visible and invisible. There is no paradise, in the estimation of the believers in the Divine Unity, more exalted than to obey God’s commandments, and there is no fire in the eyes of those who have known God and His signs, fiercer than to transgress His laws and to oppress another soul, even to the extent of a mustard seed. On the Day of Resurrection God will, in truth, judge all men, and we all verily plead for His grace. Thou hast asked concerning the fundamentals of religion and its ordinances: Know thou that first and foremost in religion is the knowledge of God. This attaineth its consummation in the recognition of His divine unity, which in turn reacheth its fulfillment in acclaiming that His hallowed and exalted Sanctuary, the Seat of His transcendent majesty, is sanctified from all attributes. And know thou that in this world of being the knowledge of God can never be attained save through the knowledge of Him Who is the Dayspring of divine Reality. I have fashioned all created things for Thy sake, and I have, by virtue of My Will, set Thee sovereign Ruler over all mankind. Moreover, I have decreed that whoso embraceth My religion shall believe in My unity, and I have linked this belief with remembrance of Thee, and after Thee the remembrance of such as Thou hast, by My leave, caused to be the “Letters of the Living,” and of whatever hath been revealed from My religion in the Bayán. This, indeed, is what will enable the sincere among My servants to gain admittance into the celestial Paradise. Verily Thou art the highest aspiration of every earnest seeker and the Goal of the desire of them that yearn after Thee. Thou art He Who is ready to answer the call of such as recognize Thy divine unity, and He before Whom the fainthearted stand in awe. Thou art the Helper of the needy, the Deliverer of the captives, the Abaser of the oppressors, the Destroyer of the wrong-doers, the God of all men, the Lord of all created things. Thine are the kingdoms of Creation and Revelation, O Thou Who art the Lord of all the worlds. Thy goodly gifts are unceasingly showered upon such as cherish Thy love and the wondrous tokens of Thy heavenly bounties are amply bestowed on those who recognize Thy divine Unity. We commit unto Thy care whatsoever Thou hast destined for us, and implore Thee to grant us all the good that Thy knowledge embraceth. O Lord! Provide for the speedy growth of the Tree of Thy divine Unity; water it then, O Lord, with the flowing waters of Thy good-pleasure, and

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cause it, before the revelations of Thy divine assurance, to yield such fruits as Thou desirest for Thy glorification and exaltation, Thy praise and thanksgiving, and to magnify Thy Name, to laud the oneness of Thine Essence and to offer adoration unto Thee, inasmuch as all this lieth within Thy grasp and in that of none other. All praise be unto God Who was Ever-Existent ere created things were called into being, when there was no one else besides Him. He is the One Who hath been Ever-Abiding while no element of His creation did yet exist. Indeed the souls of them that are endued with understanding fail to comprehend the least manifestation of His attributes, and the minds of those who have acknowledged His unity are unable to perceive the most insignificant token of His omnipotence. It is better to guide one soul than to possess all that is on earth, for as long as that guided soul is under the shadow of the Tree of Divine Unity, he and the one who hath guided him will both be recipients of God’s tender mercy, whereas possession of earthly things will cease at the time of death. The path to guidance is one of love and compassion, not of force and coercion. This hath been God’s method in the past, and shall continue to be in the future! He causeth him whom He pleaseth to enter the shadow of His Mercy. Verily, He is the Supreme Protector, the All-Generous. How can I praise Thee, O Lord, for the evidences of Thy mighty splendor and for Thy wondrous sweet savors which Thou hast imparted to Me in this fortress, in such measure that nothing in the heavens or on the earth can compare with them? Thou hast watched over Me in the heart of this mountain where I am compassed by mountains on all sides. One hangeth above Me, others stand on My right and My left and yet another riseth in front of Me. Glory be unto Thee, no God is there but Thee. How often have I seen rocks from the mountain hurtling down upon Me, and Thou didst protect Me therefrom and preserved Me within the stronghold of Thy divine Unity. How numerous the souls raised to life who were exposed to dire humiliation in Thy Path for exalting Thy Word and for glorifying Thy divine Unity! How profuse the blood that hath been shed for the sake of Thy Faith to vindicate the authenticity of Thy divine Mission and to celebrate Thy praise! How vast the possessions that were wrongfully seized in the Path of Thy love in order to affirm the loftiness of Thy sanctity and to extol Thy glorious Name! How many the feet that have trodden upon the dust in order to magnify Thy holy Word and to extol Thy glory! How innumerable the voices that were raised in lamentation, the hearts that were struck with terror, the grievous woes that none other than Thee can reckon, and the adversities and afflictions that remain inscrutable to anyone except Thyself; all this to establish, O my God, the loftiness of Thy sanctity and to demonstrate the transcendent character of Thy glory. Thou didst create Me, O Lord, through Thy gracious favor and didst protect Me through Thy bounty in the darkness of the womb and didst nourish Me, through Thy loving-kindness, with life-giving blood. After having fashioned Me in a most comely form, through Thy tender providence, and having perfected My creation through Thine excellent handiwork and breathed Thy Spirit into My body through Thine infinite mercy and by the revelation of Thy transcendent unity, Thou didst cause Me to issue forth from the world of concealment into the visible world, naked, ignorant of all things, and powerless to achieve aught. Thus every created thing beareth witness that it is debarred from the sanctuary of Thy presence by reason of the limitations imposed upon its inner reality. It is undisputed, however, that the influence of Thine attraction hath everlastingly been inherent in the realities of Thy handiwork, although that which beseemeth the hallowed court of Thy providence is exalted beyond the attainment of the entire creation. This indicateth, O my God, my utter powerlessness to praise Thee and revealeth my utmost impotence in yielding thanks unto Thee; and how much more to attain the recognition of Thy divine unity or to succeed in reaching the clear tokens of Thy praise, Thy sanctity and Thy glory. Nay, by Thy might, I yearn for naught but Thine Own Self and seek no one other than Thee.

Bahá’u’lláh It hath been laid down in the Bayán that marriage is dependent upon the consent of both parties.

Desiring to establish love, unity and harmony amidst Our servants, We have conditioned it, once the

couple’s wish is known, upon the permission of their parents, lest enmity and rancor should arise

amongst them. And in this We have yet other purposes. Thus hath Our commandment been

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ordained. In these days it is incumbent upon everyone to adhere tenaciously unto unity and concord

and to labor diligently in promoting the Cause of God, that perchance the wayward souls may attain

that which will lead unto abiding prosperity. He is really a believer in the Unity of God who

recognizeth in each and every created thing the sign of the revelation of Him Who is the Eternal

Truth, and not he who maintaineth that the creature is indistinguishable from the Creator. They that

are endued with sincerity and faithfulness should associate with all the peoples and kindreds of the

earth with joy and radiance, inasmuch as consorting with people hath promoted and will continue to

promote unity and concord, which in turn are conducive to the maintenance of order in the world

and to the regeneration of nations. Blessed are such as hold fast to the cord of kindliness and tender

mercy and are free from animosity and hatred. O Son of Man! My eternity is My creation, I have

created it for thee. Make it the garment of thy temple. My unity is My handiwork; I have wrought it

for thee; clothe thyself therewith, that thou mayest be to all eternity the revelation of My

everlasting being. He is a true believer in Divine unity who, far from confusing duality with oneness,

refuseth to allow any notion of multiplicity to becloud his conception of the singleness of God, who

will regard the Divine Being as One Who, by His very nature, transcendeth the limitations of

numbers. Consider, in like manner, the revelation of the light of the Name of God, the Incomparable.

Behold, how this light hath enveloped the entire creation, how each and every thing manifesteth the

sign of His Unity, testifieth to the reality of Him Who is the Eternal Truth, proclaimeth His

sovereignty, His oneness, and His power. This revelation is a token of His mercy that hath

encompassed all created things. They that have joined partners with Him, however, are unaware of

such a revelation, and are deprived of the Faith through which they can draw near unto, and be

united with, Him. Witness how the divers peoples and kindreds of the earth bear witness to His

unity, and recognize His oneness. But for the sign of the Unity of God within them, they would have

never acknowledged the truth of the words, “There is none other God but God.” And yet, consider

how grievously they have erred, and strayed from His path. Inasmuch as they have failed to

recognize the Sovereign Revealer, they have ceased to be reckoned among those who may be

regarded as true believers in the Unity of God. It behooveth thee to consecrate thyself to the Will of

God. Whatsoever hath been revealed in His Tablets is but a reflection of His Will. So complete must

be thy consecration, that every trace of worldly desire will be washed from thine heart. This is the

meaning of true unity. The incomparable Friend saith: The path to freedom hath been outstretched;

hasten ye thereunto. The wellspring of wisdom is overflowing; quaff ye therefrom. Say: O well-

beloved ones! The tabernacle of unity hath been raised; regard ye not one another as strangers. Ye

are the fruits of one tree, and the leaves of one branch. Verily I say, whatsoever leadeth to the

decline of ignorance and the increase of knowledge hath been, and will ever remain, approved in the

sight of the Lord of creation. Say: O people! Walk ye neath the shadow of justice and truthfulness

and seek ye shelter within the tabernacle of unity. The sixth Ishráq is union and concord amongst

the children of men. From the beginning of time the light of unity hath shed its divine radiance upon

the world, and the greatest means for the promotion of that unity is for the peoples of the world to

understand one another’s writing and speech. In former Epistles We have enjoined upon the

Trustees of the House of Justice either to choose one language from among those now existing or to

adopt a new one, and in like manner to select a common script, both of which should be taught in all

the schools of the world. Thus will the earth be regarded as one country and one home. The most

glorious fruit of the tree of knowledge is this exalted word: Of one tree are all ye the fruit, and of

one bough the leaves. Let not man glory in this that he loveth his country, let him rather glory in this

that he loveth his kind. Concerning this We have previously revealed that which is the means of the

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reconstruction of the world and the unity of nations. Blessed are they that attain thereunto. Blessed

are they that act accordingly. In this day a Luminary hath dawned above the horizon of divine

providence, upon whose brow the Pen of Glory hath inscribed these exalted words: “We have called

you into being to show forth love and fidelity, not animosity and hatred”. Likewise, on another

occasion, He—exalted and glorified be His name—hath revealed the following words in the Persian

tongue, words through which the hearts of the well-favoured and the sincere amongst His servants

are consumed, the manifold pursuits of men are harmonized, and mankind is illumined by the light

of divine unity and enabled to turn towards the Dayspring of divine knowledge: “The incomparable

Friend saith: The path to freedom hath been outstretched; hasten ye thereunto. The wellspring of

wisdom is overflowing; quaff ye therefrom. Say: O well-beloved ones! The tabernacle of unity hath

been raised; regard ye not one another as strangers. Ye are the fruits of one tree, and the leaves of

one branch.” Let thine ear be attentive, O King, to the words We have addressed to thee. Let the

oppressor desist from his tyranny, and cut off the perpetrators of injustice from among them that

profess thy faith. By the righteousness of God! The tribulations We have sustained are such that any

pen that recounteth them cannot but be overwhelmed with anguish. No one of them that truly

believe and uphold the unity of God can bear the burden of their recital. So great have been Our

sufferings that even the eyes of Our enemies have wept over Us, and beyond them those of every

discerning person. And to all these trials have We been subjected, in spite of Our action in

approaching thee, and in bidding the people to enter beneath thy shadow, that thou mightest be a

stronghold unto them that believe in and uphold the unity of God. At a time when darkness had

encompassed the world, the ocean of divine favour surged and His Light was made manifest, that

the doings of men might be laid bare. This, verily, is that Light which hath been foretold in the

heavenly scriptures. Should the Almighty so please, the hearts of all men will be purged and purified

through His goodly utterance, and the light of unity will shed its radiance upon every soul and revive

the whole earth. The first utterance of Him Who is the All-Wise is this: O children of dust! Turn your

faces from the darkness of estrangement to the effulgent light of the daystar of unity. This is that

which above all else will benefit the peoples of the earth. O friend! Upon the tree of utterance there

hath never been, nor shall there ever be, a fairer leaf, and beneath the ocean of knowledge no pearl

more wondrous can ever be found. Every discerning observer will recognize that in the Dispensation

of the Qur’án both the Book and the Cause of Jesus were confirmed. As to the matter of names,

Muḥammad, Himself, declared: “I am Jesus.” He recognized the truth of the signs, prophecies, and

words of Jesus, and testified that they were all of God. In this sense, neither the person of Jesus nor

His writings hath differed from that of Muḥammad and of His holy Book, inasmuch as both have

championed the Cause of God, uttered His praise, and revealed His commandments. Thus it is that

Jesus, Himself, declared: “I go away and come again unto you.” Consider the sun. Were it to say

now, “I am the sun of yesterday,” it would speak the truth. And should it, bearing the sequence of

time in mind, claim to be other than that sun, it still would speak the truth. In like manner, if it be

said that all the days are but one and the same, it is correct and true. And if it be said, with respect

to their particular names and designations, that they differ, that again is true. For though they are

the same, yet one doth recognize in each a separate designation, a specific attribute, a particular

character. Conceive accordingly the distinction, variation, and unity characteristic of the various

Manifestations of holiness, that thou mayest comprehend the allusions made by the Creator of all

names and attributes to the mysteries of distinction and unity, and discover the answer to thy

question as to why that everlasting Beauty should have, at sundry times, called Himself by different

names and titles.

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‘Abdu’l-Bahá Consider: Unity is necessary to existence. Love is the very cause of life; on the other hand, separation brings death. In the world of material creation, for instance, all things owe their actual life to unity. The elements which compose wood, mineral, or stone, are held together by the law of attraction. If this law should cease for one moment to operate these elements would not hold together, they would fall apart, and the object would in that particular form cease to exist. The law of attraction has brought together certain elements in the form of this beautiful flower, but when that attraction is withdrawn from this center the flower will decompose, and, as a flower, cease to exist. The second principle of Bahá’u’lláh is: The Unity of Mankind, The one all-loving God bestows His divine Grace and Favor on all mankind; one and all are servants of the Most High, and His Goodness, Mercy and loving Kindness are showered upon all His creatures. The glory of humanity is the heritage of each one. All men are the leaves and fruit of one same tree, they are all branches of the tree of Adam, they all have the same origin. The same rain has fallen upon them all, the same warm sun makes them grow, they are all refreshed by the same breeze. The only differences that exist and that keep them apart are these: there are the children who need guidance, the ignorant to be instructed, the sick to be tended and healed; thus, I say that the whole of humanity is enveloped by the Mercy and Grace of God. As the Holy Writings tell us: All men are equal before God. He is no respecter of persons. The Unity of Religion and Science We may think of science as one wing and religion as the other; a bird needs two wings for flight, one alone would be useless. Any religion that contradicts science or that is opposed to it, is only ignorance—for ignorance is the opposite of knowledge.Religion which consists only of rites and ceremonies of prejudice is not the truth. Let us earnestly endeavor to be the means of uniting religion and science. ‘Alí, the son-in-law of Muḥammad, said: “That which is in conformity with science is also in conformity with religion.” Whatever the intelligence of man cannot understand, religion ought not to accept. Religion and science walk hand in hand, and any religion contrary to science is not the truth. I have spoken to you of some of the principles of Bahá’u’lláh: The Search after Truth and The Unity of Mankind. I will now explain the Fourth Principle, which is The Acceptance of the Relation between Religion and Science. There is no contradiction between true religion and science. When a religion is opposed to science it becomes mere superstition: that which is contrary to knowledge is ignorance. How can a man believe to be a fact that which science has proved to be impossible? If he believes in spite of his reason, it is rather ignorant superstition than faith. The true principles of all religions are in conformity with the teachings of science. The Unity of God is logical, and this idea is not antagonistic to the conclusions arrived at by scientific study. All religions teach that we must do good, that we must be generous, sincere, truthful, law-abiding, and faithful; all this is reasonable, and logically the only way in which humanity can progress. All religious laws conform to reason, and are suited to the people for whom they are framed, and for the age in which they are to be obeyed.

Religion has two main parts: (1) The Spiritual.(2) The Practical. The spiritual part never

changes. All the Manifestations of God and His Prophets have taught the same truths and

given the same spiritual law. They all teach the one code of morality. There is no division in

the truth. The Sun has sent forth many rays to illumine human intelligence, the light is always

the same. The practical part of religion deals with exterior forms and ceremonies, and with

modes of punishment for certain offences. This is the material side of the law, and guides the

customs and manners of the people. We work and pray for the unity of mankind, that all the

races of the earth may become one race, all the countries one country, and that all hearts may

beat as one heart, working together for perfect unity and brotherhood. We trust that in a time

to come the slumberers will waken, and the heedless will be made aware, and the excluded

will become initiates in the mysteries. Now must the friends work on with heart and soul and

put forth a mighty effort, until the ramparts of dissension are toppled down and the glories of

the oneness of humanity lead all to unity. A critic may object, saying that peoples, races,

tribes and communities of the world are of different and varied customs, habits, tastes,

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character, inclinations and ideas, that opinions and thoughts are contrary to one another, and

how, therefore, is it possible for real unity to be revealed and perfect accord among human

souls to exist? All the Manifestations of God came with the same purpose, and they have all

sought to lead men into the paths of virtue. Yet we, their servants, still dispute among

ourselves! Why is it thus? Why do we not love one another and live in unity? It is because

we have shut our eyes to the underlying principle of all religions, that God is one, that He is

the Father of us all, that we are all immersed in the ocean of His mercy and sheltered and

protected by His loving care. Doctors of religion were instituted to bring spiritual healing to

the peoples and to be the cause of unity among the nations. If they become the cause of

division they had better not exist! A remedy is given to cure a disease, but if it only succeeds

in aggravating the complaint, it is better to leave it alone. If religion is only to be a cause of

disunion it had better not exist.

Today I wish to speak to you upon the subject of the oneness of humanity, for in this great century the most important accomplishment is the unity of mankind. Although in former centuries and times this subject received some measure of mention and consideration, it has now become the paramount issue and question in the religious and political conditions of the world. History shows that throughout the past there has been continual warfare and strife among the various nations, peoples and sects; but now—praise be to God!—in this century of illumination, hearts are inclined toward agreement and fellowship, and minds are thoughtful upon the question of the unification of mankind. There is an emanation of the universal consciousness today which clearly indicates the dawn of a great unity. Therefore, it is our duty to put forth our greatest efforts and summon all our energies in order that the bonds of unity and accord may be established among mankind. For thousands of years we have had bloodshed and strife. It is enough; it is sufficient. Now is the time to associate together in love and harmony. For thousands of years we have tried the sword and warfare; let mankind for a time at least live in peace. Review history and consider how much savagery, how much bloodshed and battle the world has witnessed. It has been either religious warfare, political warfare or some other clash of human interests. The world of humanity has never enjoyed the blessing of universal peace. Year by year the implements of warfare have been increased and perfected. Consider the wars of past centuries; only ten, fifteen or twenty thousand at the most were killed, but now it is possible to kill one hundred thousand in a single day. In ancient times warfare was carried on with the sword; today it is the smokeless gun. Formerly, battleships were sailing vessels; today they are dreadnoughts. Consider the increase and improvement in the weapons of war. God has created us all human, and all countries of the world are parts of the same globe. We are all His servants. He is kind and just to all. Why should we be unkind and unjust to each other? He provides for all. Why should we deprive one another? He protects and preserves all. Why should we kill our fellow creatures? If this warfare and strife be for the sake of religion, it is evident that it violates the spirit and basis of all religion. All the divine Manifestations have proclaimed the oneness of God and the unity of mankind. They have taught that men should love and mutually help each other in order that they might progress. Now if this conception of religion be true, its essential principle is the oneness of humanity. The fundamental truth of the Manifestations is peace. This underlies all religion, all justice. The divine purpose is that men should live in unity, concord and agreement and should love one another. Consider the virtues of the human world and realize that the oneness of humanity is the primary foundation of them all. Read the Gospel and the other Holy Books. You will find their fundamentals are one and the same. Therefore, unity is the essential truth of religion and, when so understood, embraces all the virtues of the human world. Praise be to God! This knowledge has been spread, eyes have been opened, and ears have become attentive. Therefore, we must endeavor to promulgate and practice the religion of God which has been founded by all the Prophets. And the religion of God is absolute love and unity.

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Shoghi Effendi “Behold,” He further explains, “how its light is now dawning upon the world’s darkened horizon. The first candle is unity in the political realm, the early glimmerings of which can now be discerned. The second candle is unity of thought in world undertakings, the consummation of which will erelong be witnessed. The third candle is unity in freedom which will surely come to pass. The fourth candle is unity in religion which is the cornerstone of the foundation itself, and which, by the power of God, will be revealed in all its splendor. The fifth candle is the unity of nations—a unity which, in this century, will be securely established, causing all the peoples of the world to regard themselves as citizens of one common fatherland. The sixth candle is unity of races, making of all that dwell on earth peoples and kindreds of one race. The seventh candle is unity of language, i.e., the choice of a universal tongue in which all peoples will be instructed and converse. Each and every one of these will inevitably come to pass, inasmuch as the power of the Kingdom of God will aid and assist in their realization.” The whole of mankind is groaning, is dying to be led to unity, and to terminate its age-long martyrdom. And yet it stubbornly refuses to embrace the light and acknowledge the sovereign authority of the one Power that can extricate it from its entanglements, and avert the woeful calamity that threatens to engulf it. Unification of the whole of mankind is the hall-mark of the stage which human society is now approaching. Unity of family, of tribe, of city-state, and nation have been successively attempted and fully established. World unity is the goal towards which a harassed humanity is striving. Nation-building has come to an end. The anarchy inherent in state sovereignty is moving towards a climax. A world, growing to maturity, must abandon this fetish, recognize the oneness and wholeness of human relationships, and establish once for all the machinery that can best incarnate this fundamental principle of its life. With unity of purpose firmly established in our minds, with every trace of personal animosity banished from our hearts, and with the spirit of whole-hearted and sustained fellowship kindled in our souls, can we hope to deliver effectively the Message of Bahá’u’lláh, and execute faithfully the various provisions of our Beloved’s Will and Testament. The schism which their foolish leaders had contrived so sedulously to produce within the Faith, will soon, to their utter amazement, come to be regarded as a process of purification, a cleansing agency, which, far from decimating the ranks of its followers, reinforces its indestructible unity, and proclaims anew to a world, skeptical or indifferent, the cohesive strength of the institutions of that Faith, the incorruptibility of its purposes and principles, and the recuperative powers inherent in its community life. I will not attempt in the least to assert or demonstrate the authenticity of the Will and Testament of ‘Abdu’l-Bahá, for that in itself would betray an apprehension on my part as to the unanimous confidence of the believers in the genuineness of the last written wishes of our departed Master. I will only confine my observations to those issues which may assist them to appreciate the essential unity that underlies the spiritual, the humanitarian, and the administrative principles enunciated by the Author and the Interpreter of the Bahá’í Faith. And finally, in His Will and Testament, the repository of His last wishes and parting instructions, He in the following passage, specifically designed to set forth the guiding principles of Bahá’í belief, sets the seal of His testimony on the Báb’s dual and exalted station: “The foundation of the belief of the people of Bahá (may my life be offered up for them) is this: His holiness the exalted One (the Báb) is the Manifestation of the unity and oneness of God and the Forerunner of the Ancient Beauty (Bahá’u’lláh). His holiness, the Abhá Beauty (Bahá’u’lláh) (may my life be offered up as a sacrifice for His steadfast friends) is the supreme Manifestation of God and the Day-Spring of His most divine Essence.” “All others,” He significantly adds, “are servants unto Him and do His bidding.” The Báb was still in Máh-Kú when He wrote the most detailed and illuminating of His Tablets to Muḥammad Sháh. Prefaced by a laudatory reference to the unity of God, to His Apostles and to the twelve Imáms; unequivocal in its assertion of the divinity of its Author and of the supernatural powers with which His Revelation had been invested; precise in the verses and traditions it cites in confirmation of so audacious a claim; severe in its condemnation of some of the officials and representatives of the Sháh’s administration, particularly of the “wicked and accursed” Ḥusayn Khán; moving in its description of the humiliation and hardships to which its writer had been subjected, this historic

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document resembles, in many of its features, the Lawḥ-i-Sulṭán, the Tablet addressed, under similar circumstances, from the prison-fortress of ‘Akká by Bahá’u’lláh to Náṣiri’d-Dín Sháh, and constituting His lengthiest epistle to any single sovereign. The last three and most eventful years of the Báb’s ministry had, as we have observed in the preceding pages, witnessed not only the formal and public declaration of His mission, but also an unprecedented effusion of His inspired writings, including both the revelation of the fundamental laws of His Dispensation and also the establishment of that Lesser Covenant which was to safeguard the unity of His followers and pave the way for the advent of an incomparably mightier Revelation. It was during this same period, in the early days of His incarceration in the fortress of Chihríq, that the independence of the new-born Faith was openly recognized and asserted by His disciples. The laws underlying the new Dispensation had been revealed by its Author in a prison-fortress in the mountains of Ádhirbáyján, while the Dispensation itself was now to be inaugurated in a plain on the border of Mázindarán, at a conference of His assembled followers. It was in the course of these epoch-making journeys and before large and representative audiences, at times exceeding a thousand people, that ‘Abdu’l-Bahá expounded, with brilliant simplicity, with persuasiveness and force, and for the first time in His ministry, those basic and distinguishing principles of His Father’s Faith, which together with the laws and ordinances revealed in the Kitáb-i-Aqdas constitute the bed-rock of God’s latest Revelation to mankind. The independent search after truth, unfettered by superstition or tradition; the oneness of the entire human race, the pivotal principle and fundamental doctrine of the Faith; the basic unity of all religions; the condemnation of all forms of prejudice, whether religious, racial, class or national; the harmony which must exist between religion and science; the equality of men and women, the two wings on which the bird of human kind is able to soar; the introduction of compulsory education; the adoption of a universal auxiliary language; the abolition of the extremes of wealth and poverty; the institution of a world tribunal for the adjudication of disputes between nations; the exaltation of work, performed in the spirit of service, to the rank of worship; the glorification of justice as the ruling principle in human society, and of religion as a bulwark for the protection of all peoples and nations; and the establishment of a permanent and universal peace as the supreme goal of all mankind—these stand out as the essential elements of that Divine polity which He proclaimed to leaders of public thought as well as to the masses at large in the course of these missionary journeys. The exposition of these vitalizing truths of the Faith of Bahá’u’lláh, which He characterized as the “spirit of the age,” He supplemented with grave and reiterated warnings of an impending conflagration which, if the statesmen of the world should fail to avert, would set ablaze the entire continent of Europe. He, moreover, predicted, in the course of these travels, the radical changes which would take place in that continent, foreshadowed the movement of the decentralization of political power which would inevitably be set in motion, alluded to the troubles that would overtake Turkey, anticipated the persecution of the Jews on the European continent, and categorically asserted that the “banner of the unity of mankind would be hoisted, that the tabernacle of universal peace would be raised and the world become another world.”

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Judo-Christian understanding on unity (OT + NT) Also in Judah the hand of God was on the people to give them unity of mind to carry out what the

king and his officials had ordered, following the word of the Lord. How good and pleasant it is when

God’s people live together in unity! I in them and you in me—so that they may be brought to

complete unity. Then the world will know that you sent me and have loved them even as you have

loved me. Just as a body, though one, has many parts, but all its many parts form one body, so it is

with Christ. to be put into effect when the times reach their fulfillment—to bring unity to all things

in heaven and on earth under Christ. As a prisoner for the Lord, then, I urge you to live a life worthy

of the calling you have received. Make every effort to keep the unity of the Spirit through the bond

of peace. until we all reach unity in the faith and in the knowledge of the Son of God and become

mature, attaining to the whole measure of the fullness of Christ. Therefore, my brothers and sisters,

you whom I love and long for, my joy and crown, stand firm in the Lord in this way, dear friends! And

over all these virtues put on love, which binds them all together in perfect unity. As a prisoner for

the Lord, then, I urge you to live a life worthy of the calling you have received. Be completely humble

and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the

Spirit through the bond of peace.

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ISLAM

Articles:

CONCEPT OF UNITY IN ISLAM Islam means - Complete Submission to the Will of Allah. There is no but, if or else. Once you have declared yourself a Muslim then you have to abide by the Commands of Allah and Rasulallah (salallahoAlaiheWasalam), specially when the commands are very clear and unambiguous. As mentioned in Quran "O' Who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy" (Surah Al-Baqara, verse 208). In another place Allah commands Muslims "Whatever the Apostle gives you accept it; and whatever he forbids you, refrain from it. And fear Allah, for Allah is strict in punishment". and numerous places Allah said " Obey Allah and His Messenger". From all the above Verses it is very clear that Muslims have to follow commands of Allah and His messenger in order to success here and after. Let see what medicine Quran gives for the unity. In Quran Allah Said " And hold fast, all together, by the rope of Allah and be not divided among themselves" (Al-Quran: Surah Al-e-Imran, Verse 103). All the Scholars of Islam are agreed the Rope of Allah is Quran and the Sunnah of Prophet (salallahoAlaiheWasalam). And let not to forget the famous Hajja-tul-wida serman by our beloved prophet Muhammad (SalallahoAlaiheWasalam) in which he said " .... Arabs has no superiority over non-Arabs and Non-Arabs have no Superiority over Arabs, You are all equal except by piety and good action…….. .I leave behind me two things, the Qur'an and my example, the Sunnah and if you follow these you will never go astray…" (Prophet's Last Sermon) ". The Unity of Muslim Ummah is not in celebrating Eid on same day throughout the World but the Unity of Ummah is in following the Quran and Sunnah of our beloved prophet Muhammad (salallahoAlaiheWasalam). If each and every Muslim starts following the Commands of Allah Ta'ala and His Habib Muhammad (SalallahoAlaiheWasalam) then Unity among Muslims will prevail by itself. Today why Muslims all over the world are in misery and so divided, even in a places where they celebrate Eid on one day? it's because Muslim have stopped practicing Islam and does not give any importance to the Sunnah of the prophet (salallahoAlaiheWasalam). History has witnessed that whenever Muslims have followed the Quran and the Practices of the prophet (SalallahoAlaiheWasalam), they were united and had ruled the world. No doubt every Muslim likes to have Unity but at what cost? By abandoning the path of our Prophet and his companions! If we keep demolishing the sunnah of our beloved Prophet (SallalaHoAlaiHeWassalam) one by one in the name of modernization and unity then what will be left at the end? Imaan without Amal! Living in America does not mean that we are free to break rules for our convenience that has been set by Quran and Hadith. Take for example this situation, Most Muslims in America are in their offices during Zuhur and Asr prayers. They do not get time to pray, but can we make Ijma (concenses among muslims) to let those muslims be excused for these prayers. In the same way, even if all the Muslims in the world decided to change the percent of Zakat from 2.5% to 1% , can they do that? Similarly, starting of Ramadan and celebrating Eid is a clear matter established by Quran and Sunnah and there is no room for personal opinions or Ijma of Ummah, And can this rule be extended to other established matters? Absolutely not, otherwise it will create a fitna that will have no bounds. Unity of Ummah is in following the Quran and Sunnah of our Prophet (SalallahoAlaiHeWasallam) as declared by Allah Ta'ala in Quran-ul-hakeem " And hold fast, all together, by the rope of Allah and be not divided among themselves" (Al-Quran: Surah Al-e-Imran, Verse 103). "he who obeys the messenger has indeed obeyed Allah" (Surah al-Nisa, verse-80). We sincerely appeal to all Muslims to follow in the path of Shariah. The Shariah that was established by our Prophet Muhammad (SalallahoAlaiHeWasallam) and those who followed him to bring Islam to our generation. Such Sharia is the only gaurantee that our "Ibadah" will be accepted by Allah Subhana Ta'ala.

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[Wama Alaina Illalbalah - Our job is to convey the message, May Allah Ta'ala give us courage to accept the truth.] How does Islam encourage unity? Praise be to Allaah. Mankind was one nation, believing in Tawheed, then they differed. Some of them believed and some disbelieved. So Allaah sent the Prophets with glad tidings and warnings, so whoever believes will enter Paradise and whoever disbelieves will enter Hell. The conflict is still going on between belief and disbelief, truth and falsehood, and will continue until Allaah inherits the earth and everyone on it. Islam is the religion for all of mankind, and Allaah has commanded us to convey it to all people. This can only be achieved if we are strong, and strength is based on faith and unity. Hence Allaah has commanded all the believers to adhere to His religion and to be united, and not to be divided. Allaah says (interpretation of the meaning): “And hold fast, all of you together, to the Rope of Allaah (i.e. this Qur’aan), and be not divided among yourselves [Aal ‘Imraan 3:103] Division, differences and disputes are the cause of the ummah’s defeat, as Allaah says (interpretation of the meaning): “And obey Allaah and His Messenger, and do not dispute (with one another) lest you lose courage and your strength departs, and be patient. Surely, Allaah is with those who are As-Saabiroon (the patient)” [al-Anfaal 8:46] Unity and coming together are among the basic principles of Islam, and there are many aspects of unity in Islam, such as One Lord, one Book, one Prophet, one religion, one qiblah, one ummah. In order to achieve the unity of the ummah, Islam urges us to adhere to the jamaa’ah (the group which follows the Qur’aan and Sunnah). The Messenger (peace and blessings of Allaah be upon him) explained that the hand of Allaah is with the jamaa’ah, and that whoever deviates from that will be in Hell. Allaah has enjoined coming together for all acts of worship in order to achieve this unity. Allaah addresses the ummah as one group in all rulings to indicate that they are one ummah, like one body. There is no difference between them; the commands and prohibitions are addressed to all. In the context of worship, Allaah says (interpretation of the meaning): “Worship Allaah and join none with Him (in worship) [al-Nisaa’ 4:36] And He enjoins them all to establish regular prayer: “Guard strictly (five obligatory) As-Salawaat (the prayers) especially the middle Salaah (i.e. the best prayer - ‘Asr). And stand before Allaah with obedience” [al-Baqarah 2:238] Concerning zakaah, Allaah commands them all, as He says (interpretation of the meaning): “And perform As-Salaah (Iqaamat-as-Salaah), and give Zakaah” [al-Baqarah 2:43] Concerning fasting, He says (interpretation of the meaning): “O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)” [al-Baqarah 2:183] Concerning Hajj, Allaah says (interpretation of the meaning): “And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence)” [Aal ‘Imraan 3:97] Concerning jihaad, Allaah says (interpretation of the meaning):

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“And strive hard in Allaah’s Cause as you ought to strive (with sincerity and with all your efforts that His Name should be superior)”[al-Hajj 22:78] Islam regards all people as equal before the laws of Allaah. Black and white, Arab and non-Arab, male and female, rich and poor – Islam brings them all together and addresses its commands and prohibitions to them all. So whoever obeys Allaah and His Messenger will enter Paradise and whoever disobeys Allaah and His Messenger will enter Hell, as He says (interpretation of the meaning): “Whosoever does righteous good deed, it is for (the benefit of) his ownself; and whosoever does evil, it is against his ownself. And your Lord is not at all unjust to (His) slaves” [Fussilat 41:46]