circa 1847: The “first imprisonment He [Bahá’u’lláh] suffered for the sake of His loved ones. He remained in captivity for a few days”

Bahá’u’lláh who was at that time residing in Tihrán, was informed of the plight of these prisoners who had been the companions and supporters of Táhirih. As He was already acquainted with the kad-khudá in whose home they were incarcerated, He decided to visit them and intervene in their behalf. That avaricious and deceitful official, who was fully aware of the extreme generosity of Bahá’u’lláh, greatly exaggerated in the hope of deriving a substantial pecuniary advantage for himself, the misfortune that had befallen the unhappy captives. “They are destitute of the barest necessities of life,” urged the kad-khudá. “They hunger for food, and their clothing is wretchedly scanty.” Bahá’u’lláh extended immediate financial assistance for their relief, and urged the kad-khudá to relax the severity of the rule under which they were confined. The latter consented to relieve a few who were unable to support the oppressive weight of their chains, and for the rest did whatever he could to alleviate the rigour of their confinement. Prompted by greed, he informed his superiors of the situation, and emphasised the fact that both food and money were being regularly supplied by Bahá’u’lláh for those who were imprisoned in his house.

These officials were in their turn tempted to derive every possible advantage from the liberality of Bahá’u’lláh. They summoned Him to their presence, protested against His action, and accused Him of complicity in the act for which the captives had been condemned. “The kad-khudá,” replied Bahá’u’lláh, “pleaded their cause before Me and enlarged upon their sufferings and needs. He himself bore witness to their innocence and appealed to Me for help. In return for the aid which, in response to his invitation, I was impelled to extend, you now charge Me with a crime of which I am innocent.” Hoping to intimidate Bahá’u’lláh by threatening immediate punishment, they refused to allow Him to return to His home. The confinement to which He was subjected was the first affliction that befell Bahá’u’lláh in the path of the Cause of God; the first imprisonment He suffered for the sake of His loved ones. He remained in captivity for a few days, until Ja’far-Qulí Khán, the brother of Mírzá Áqá Khán-i-Núrí, who at a later time was appointed Grand Vazír of the Sháh, and a number of other friends intervened in His behalf and, threatening the kad-khudá in severe a language, were able to effect His release. Those who had been responsible for His confinement had confidently hoped to receive, in return for His deliverance, the sum of one thousand túmans, but they soon found out that they were forced to comply with the wishes of Ja’far-Qulí Khán without the hope of receiving, either from him or from Bahá’u’lláh, the slightest reward. With profuse apologies and with the utmost regret, they surrendered their Captive into his hands.

- Nabil (‘The Dawn-Breakers’, translated and edited by Shoghi Effendi)

1996: First National Spiritual Assembly of the Bahá'is of Moldova

It was Shoghi Effendi who initially called for the introduction of the Bahá’í Faith into the territory of Moldova at the launching of the Ten Year Plan in 1953. The first Bahá’í who visited Moldova with this goal in mind was Mrs. Krüger in 1974. As a result of her repeated trips and constant correspondence, the first Moldovan embraced the Bahá’í Faith in Chisinau in 1984. Later, with the easing of restrictions and changed political conditions, Bahá’ís from different parts of the world were able to settle as pioneers or visit Moldova as traveling teachers. In 1991, the first Local Spiritual Assembly of Moldova was formed and placed under the jurisdiction of the National Spiritual Assembly of what was then the Union of Soviet Socialist Republics. The following Ridván, there were 26 Bahá’ís and the administrative duties of this infant community were placed under the Regional Assembly of the Bahá’ís of the Ukraine, Belarus, and Moldova. It was not, however, until the Three Year Plan (1993-1996) that the numbers of Bahá’ís expanded rapidly—from 66 in June 1994 to 173 a year and a half later—allowing for the formation of the country’s own National Assembly. 

(The Baha’i World 1996-1997)

“grandsons of both Násiri’d-Dín Sháh and of Sultán ‘Abdu’l-‘Azíz… turned to the World Center of the Faith of Bahá’u’lláh” for assistance

Already grandsons of both Násiri’d-Dín Sháh and of Sultán ‘Abdu’l-‘Azíz have, in their powerlessness and destitution, turned to the World Center of the Faith of Bahá’u’lláh, and sought respectively political aid and pecuniary assistance. In the case of the former, the request was promptly and firmly refused, whilst in the case of the latter it was unhesitatingly offered. 

- Shoghi Effendi (‘The Promised Day Is Come’)

Bahá’u’llah’s contributions to the Cause of the Báb

 Bahá’u’lláh alone was the object and the center of the cryptic allusions, the glowing eulogies, the fervid prayers, the joyful announcements and the dire warnings recorded in both the Qayyúmu’l-Asmá’ and the Bayán, designed to be respectively the first and last written testimonials to the glory with which God was soon to invest Him.

• It was He Who, through His correspondence with the Author of the newly founded Faith, and His intimate association with the most distinguished amongst its disciples, such as Vahíd, Hujjat, Quddús, Mullá Husayn and Táhirih, was able to foster its growth, elucidate its principles, reinforce its ethical foundations, fulfill its urgent requirements, avert some of the immediate dangers threatening it and participate effectually in its rise and consolidation.
• It was to Him, “the one Object of our adoration and love” that the Prophet-pilgrim, on His return to Búshihr, alluded when, dismissing Quddús from His presence, He announced to him the double joy of attaining the presence of their Beloved and of quaffing the cup of martyrdom.
• He it was Who, in the hey-day of His life, flinging aside every consideration of earthly fame, wealth and position, careless of danger, and risking the obloquy of His caste, arose to identify Himself, first in Tihrán and later in His native province of Mázindarán, with the cause of an obscure and proscribed sect; won to its support a large number of the officials and notables of Núr, not excluding His own associates and relatives; fearlessly and persuasively expounded its truths to the disciples of the illustrious mujtahid, Mullá Muhammad; enlisted under its banner the mujtahid’s appointed representatives; secured, in consequence of this act, the unreserved loyalty of a considerable number of ecclesiastical dignitaries, government officers, peasants and traders; and succeeded in challenging, in the course of a memorable interview, the mujtahid himself.

1983: “the growth of the Faith had given rise to the need for a greater involvement in the life of society”

Bambino School, a Bahá'í-inspired
school in Lilongwe, Malawi

When the Bahá’í community was small, its contribution to social well-being was naturally limited. In 1983 the House of Justice announced that the growth of the Faith had given rise to the need for a greater involvement in the life of society. Bahá’ís began to engage more systematically in the work of social and economic development through activities of varying degrees of complexity. Efforts to contribute to social transformation also include participation in the public discourse on issues of concern to humanity, such as peace, the elimination of prejudices of all kinds, the spiritual and moral empowerment of youth, and the promotion of justice. These two types of activity have steadily increased over the past twenty-five years and will grow in scope and influence in the future.

The organized endeavors of the Bahá’í community in these areas are reinforced by the diverse initiatives of individual believers working in various fields—as volunteers, professionals, and experts—to contribute to social change. The distinctive nature of their approach is to avoid conflict and the contest for power while striving to unite people in the search for underlying moral and spiritual principles and for practical measures that can lead to the just resolution of the problems afflicting society.

- The Universal House of Justice (From a letter dated 23 December 2008, written on behalf of the Universal House of Justice to an individual believer; ‘Messages from the Universal House of Justice 2001-2022’)

1958: National Spiritual Assembly of the Baha'is of Iran

(The Baha'i World 1954-1963)

1995: Ruling of Supreme Court in India Citing the Bahá’í Teachings as a Guideline for Resolving Disputes

5 May 1995

To all National Spiritual Assemblies

Dear Bahá’í Friends,

The Universal House of Justice was overjoyed to receive recently a copy of a judgment by the Supreme Court of India on a religious dispute between the Hindus and Muslims in which the official decision of this highest judicial authority in India cited the Bahá’í Faith as an example and the Teachings of the Faith as guidelines for solving such disputes. As you may recall, the Babri mosque in the northern town of Ayodhya was razed by a group of Hindus because the mosque, built in 1528, had been erected on the spot where the Hindu god Rama is said to have been born thousands of years earlier. The destruction enraged Muslims and ignited a grave crisis in India. Muslim and Hindu mobs attacked each other’s houses of worship, homes and people in a number of cities, resulting in the death of hundreds and the destruction of property not only in India but in Pakistan, Bangladesh, and even in Britain.

The relevant excerpt from the judgment of the Supreme Court of India dated 24 October 1994 is enclosed for your information.

Ridvan 1995: Five New National Spiritual Assemblies

7 December 1994

To all National Spiritual Assemblies

Dear Bahá’í Friends,

With joyful hearts we announce the formation next Ridván of five new National Spiritual Assemblies.

• One will be in Africa: Eritrea with its seat in Asmara;
• two in Asia:
• Armenia with its seat in Yerevan and
• Georgia with its seat in Tbilisi;
• and two in Europe:
• Belarus with its seat in Minsk and
• Sicily with its seat in Palermo.

The Regional Spiritual Assembly of Russia, Georgia and Armenia will then become the National Spiritual Assembly of the Bahá’ís of the Russian Federation, and the Regional Spiritual Assembly of the Ukraine, Belarus, and Moldova will become the Regional Spiritual Assembly of the Bahá’ís of the Ukraine and Moldova.

Moreover, a simultaneous occurrence will be the merging of the Bahá’í communities of Bophuthatswana, Ciskei, South Africa and Transkei under the one National Spiritual Assembly of the Bahá’ís of South Africa, to reflect the recent political reunion of that region.

These thrilling prospects denote the quickening pace of the consolidation process in different parts of the world, making possible a further thrust in the evolution of the wondrous System originated by the Lord of the Age for ordering the affairs and ultimately guaranteeing the peace of the entire planet. In their contemplation of such impending victories, may the friends everywhere derive fresh encouragement to increase and accelerate their manifold efforts in spreading the Message of Bahá’u’lláh in all regions.

With loving Bahá’í greetings,

The Universal House of Justice

(‘Messages from the Universal House of Justice 1986-2001’)

1852: Eight-year-old ‘Abdu’l-Baha attempts to see His Father in the Siyah-Chal

Siyah-Chal (The Black Pit) of Tehran - a depiction

When I visited the dungeon in Tihrán, as a child, in order to see Bahá’u’lláh — when the door was opened there were some steps leading down into the place. They took me as far as midway. I peered through the darkness; I could not find any one; it was exceedingly gloomy. Then I heard the Blessed voice saying: "Take him away." When I heard His voice I tried to see the Blessed Beauty, but because of the great darkness I could not. Then I was taken out; they seated me. They said it is customary, about midday, to take the prisoners out for their meals; so there I sat. About noontime the jailers were all ready and the prisoners were taken out. I saw Bahá’u’lláh’s neck in chains, bound to another, both of them chained to the same link, one about His neck and another about the person who was chained to Him. The weight of the chains was so excessive that His neck was bent and He walked with great difficulty, and He was in a very sad condition. His clothes were tattered and battered; even the hat on His head was torn. He was in the utmost of ordeal and His health was quite visibly failing. They brought me and seated me, and they took Him to the place where there was a pond, in order that He might wash His face. After that they took Him back to the dungeon, and I, although I was a child, was so overcome I was unconscious. And then Bahá‘u’lláh said: "Take the child away to the house," and therefore I was taken away. 

- ‘Abdu’l-Baha (From a talk, October 19, Los Angeles; ‘World Order magazine, January 1945)

October 1863: Baha'u'llah reveals the Tablet of Subhánika-Yá-Hú, also known as Lawh-i-Náqús (Tablet of the Bell)

Subhánika-Yá-Hú: A beautiful tablet in Arabic and in Bahá'u'lláh's own hand was revealed in Constantinople on the eve of the 5th of Jamadiyu'l-Avval 1280 A.H. (19 October 1863), the anniversary of the Declaration of the Báb.[1] This Tablet, because of its opening verse, is known as Lawh-i-Náqús (Tablet of the Bell) and is also referred to as the Subhanika-Ya-Hu. It was revealed following a request made through 'Abdu'l-Bahá by one of Bahá'u'lláh's companions, Aqa Muhammad-'Ally-i-Tambaku-Furush-i-Isfahani. The revelation of this Tablet on such an auspicious occasion brought immense joy to the hearts of those who were celebrating that historic festival. Bahá'u'lláh opens this Tablet with these words:

“O Monk of the Incomparable One! Ring out the Bell, inasmuch as the Day of the Lord hath shone forth and the Beauty of the All-Glorious is established upon His holy and resplendent Throne.”

These few lines give us a glimpse of the majesty and sublimity of the Tablet. Like those revealed near the time of Bahá'u'lláh's declaration, this Tablet pulsates with an indescribable power that can emanate only from the Pen of the Supreme Manifestation of God. Here, the matchless utterances of Bahá'u'lláh, original and profound, are possessed of such beauty and rhythm as no pen can describe. Composed in a style that lends itself to collective chanting, this Tablet creates an atmosphere of ecstasy and joy when chanted by the believers.[2] Revealed soon after His departure from Baghdad, it announces in clear and majestic terms the rising of the Orb of His Revelation, asserts that He[3] who was hidden behind the veils of concealment is now made manifest, extols the potency and glory of His Cause, declares that the Day of God has come, summons the inhabitants of the highest Paradise to prepare themselves and acquire the capacity for attaining the presence of God, bids his lovers rejoice and celebrate the coming of the Well-Beloved, and calls upon all created things to proclaim the glad-tidings of this Revelation to mankind. And finally, He prays for His companions: that they may become detached from everything besides Him, that their hearts may burn with the fire of His love and become pure and without desire. He also prays that His companions, devoted to the promotion of His Cause, may become victorious over all who dwell on earth. 

[1] The Declaration of the Báb was on the evening of 5 Jamadiyu'l-Avval, 1260 A.H. (22 May 1844), but at present in the East, the anniversary of this festival is celebrated according to the lunar calendar.]

[2] Not to be confused with congregational prayer, which (with the exception of the Prayer for the Dead) is forbidden by Bahá'u'lláh. Tablets in the original language are chanted by an individual. Occasionally, when there is a refrain in a Tablet, it has been customary for others to join in the refrain if it is suitable to do so.]

[3] Baha’u’llah

- Adib Taherzadeh (The Revelation of Baha'u'llah vol. 2)

March 1994: All nine members of United States NSA met with the Universal House of Justice

We recall with much joy and deep gratitude to Bahá'u'lláh your presence in the Holy Land only a short while ago during the month of the Fast. Your urgent request to which we acceded by meeting with all nine of your members in intensive consultations over a period of three days—a new fact of history in itself—initiated another phase in the evolution of your Assembly and reinforced the bonds that bind the American Baha’i community to the World Center of the Faith. Our hearts were touched by the candor, courage, and sincerity with which your members presented your concerns, as well as by the spirit of optimism you displayed despite the overwhelming challenges and burdens which prompted your request for a meeting with us. 

- The Universal House of Justice (From a letter dated 19 May 1994 to NSA of USA; Messages from the Universal House of Justice 1986-2001)

1955: First Spiritual Assembly of Serekunda, Gambia

(Baha'i News, December 1955)

1993: Formation of Seven New National and Regional Spiritual Assemblies - Ridván 1994

The gathering momentum now evident in the continual teaching successes, notably in lands recently opened to the Faith, impels us to announce that conditions make it ripe for the formation next Ridván of seven new National and Regional Spiritual Assemblies.

There will be established in Asia:

• the National Spiritual Assemblies of Cambodia, with its seat in Phnom Penh;
• Kazakhstan, with its seat in Alma-Ata;
• Kyrgyzstan, with its seat in Bishkek;
• Mongolia, with its seat in Ulaan Baatar;
• Tajikistan, with its seat in Dushanbe;
• Uzbekistan, with its seat in Tashkent;
• the Regional Spiritual Assembly of Central Asia will become the National Spiritual Assembly of Turkmenistan, with its seat in ‘Ishqábád.

and in Europe:

• the Regional Spiritual Assembly of Slovenia and Croatia, with its seat in Ljubljana.

(Adapted from a message of the Universal House of Justice dated 26 November 1993 to all National Spiritual Assemblies; ‘Messages from the Universal House of Justice 1986-2001’)

1856-1863: “the Bahá’í community, under the name and in the shape of a re-arisen Bábí community was born and was slowly taking shape”

 During the seven years that elapsed between the resumption of His labors and the declaration of His prophetic mission—years to which we now direct our attention—it would be no exaggeration to say that the Bahá’í community, under the name and in the shape of a re-arisen Bábí community was born and was slowly taking shape, though its Creator still appeared in the guise of, and continued to labor as, one of the foremost disciples of the Báb.

• It was a period during which the prestige of the community’s nominal head steadily faded from the scene, paling before the rising splendor of Him Who was its actual Leader and Deliverer.
• It was a period in the course of which the first fruits of an exile, endowed with incalculable potentialities, ripened and were garnered.
• It was a period that will go down in history as one during which
• the prestige of a recreated community was immensely enhanced,
• its morals entirely reformed,
• its recognition of Him who rehabilitated its fortunes enthusiastically affirmed,
• its literature enormously enriched, and
• its victories over its new adversaries universally acknowledged.

- Shoghi Effendi (‘God Passes By’, chapter 8)