# Abdu'l-Baha: A Biblical Figure?

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Combiz Nuri, Abdu'l-Baha: A Biblical Figure?, bahai-library.com.
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> 
> 'Abdu'l-Baha: A Biblical Figure?
> 
> Combiz Nuri
> 
> 2009
> 
> Abstract: This paper seeks to relate the appearance of
> 'Abdu'l-Bahá with prophesies of the Bible.
> Relying on Biblical exegeses in the Bahá'i writings, the author suggests
> that `Abdu'l-Bahá was the 'seventh angel' foretold in the canonical Apocalypse,
> the Book of Revelation. This view is
> formulated through the identification of four distinct criteria applicable to
> the 'seventh angel': firstly, chronology, secondly, association with the Book of
> the Covenant, thirdly, spiritual qualifications, and fourthly,
> proclamation and diffusion of the Bahá'i Faith; the unique applicability
> of these criteria to `Abdu'l-Bahá is examined, and the prediction of `Abdu'l-Bahá's
> Ministry in the Bible explored. The relevance
> of these interpretations is discussed in the context of the unique station of
> `Abdu'l-Bahá, the Bahá'i Covenant, and the contrary claims of contemporary Covenant
> breakers.
> 
> Introduction
> 
> In the various Biblical exegeses expounded by
> 'Abdu'l-Bahá, the accurate prediction of diverse individuals and events, both
> major and minor, are demonstrated
> in the Bible; the appearance of Prophet Muhammad and Imam Ali, for
> example, is foretold alongside the appearance of the Imamate and their major
> antagonists – primarily the Umayyad Dynasty – including specific references to the 5th Caliph Muawiyah.[1],[2] Similarly, the appearance of major events including World War I are
> described along­side the appearance of events on a relatively minor scale, such
> as the earthquake which took place following the Martyrdom of the Báb.[3],[4]
> 
> The comprehensiveness of these exegeses
> naturally invite the question of whether 'Abdu'l-Bahá himself was
> foretold in the Bible; indeed, the omission of such might be considered peculiar in light of his station as the 'Center
> of the Covenant', 'Interpreter of the Word of God', and 'Perfect Exemplar' of Bahá'u'lláh's
> teachings.[5] In this paper,
> it is suggested that `Abdu'l-Bahá
> was indeed prophesized in the Bible, and that through indirect references in
> his own exegeses, there emerges indications that `Abdu'l-Bahá was the 'seventh angel' described
> in the canonical Apocalypse, the Book of Revelation. This view is here suggested based on four
> main criteria: firstly, chronology, secondly, association with the Book
> of the Covenant, thirdly, spiritual qualifications, and fourthly,
> proclamation and diffusion of the Faith. These are each considered in turn below,
> following an initial introduction
> to the 'seventh angel'.
> 
> Identity of the 'seventh angel'
> 
> The Book of
> Revelation, which is the final book of the New Testament, introduces in its
> eighth chapter a series of seven angels: 'And I saw the seven angels which
> stood before God; and to them were given seven trumpets.' (Rev 8:2). The final, or 'seventh angel', is described
> in the tenth, eleventh, and sixteenth chapters, and is of particular interest
> to Bahá'is insomuch as `Abdu'l-Bahá has associated the 'seventh angel' with the
> proclamation and diffusion of the Bahá'i Faith.[6] The first description of this 'seventh angel'
> is provided in the tenth chapter: 'And I saw
> another mighty angel come down from heaven, clothed with a cloud: and a rainbow
> was upon his head, and his face was as it were the sun, and his feet as pillars of fire.' (Rev
> 10:1) The
> interpretation of the symbolism in this and related verses can be procured
> through the application of Iqanic principles; [7]
> the focus of the present paper, however, is the interrelation of existing
> exegeses pertaining to the 'seventh angel'. `Abdu'l-Bahá, in his commentary on the eleventh chapter, provides the
> following explanation:
> 
> The seventh
> angel is a man qualified with heavenly attributes, who will arise with
> heavenly qualities and character. Voices will be raised, so that the appearance
> of the Divine Manifestation will be proclaimed and dif­fused. In the day of the
> manifestation of the Lord of Hosts, and at the epoch of the divine cycle of the
> Omnipotent which is promised and men­tioned in all the books and writings of
> the Prophets–in that day of God, the Spiritual and Divine Kingdom will be
> established, and the world will be renewed;[8]
> 
> In the following sections, the view that `Abdu'l-Bahá
> was alluding to himself is
> sug­gested based on his unique fulfillment of four
> criteria derived from this and other
> Biblical exegeses.
> 
> Chronology
> 
> The appearance of each
> of the seven angels proceeds sequentially inter­spersed with
> three woes (Rev 8-16); these three woes, `Abdu'l-Bahá explains, relate to the
> appearance of specific Manifestations of God: 'The first woe is the
> appearance of the Prophet, Muhammad, the son of `Abdull'áh peace be upon
> Him! The second woe is that of the Báb to Him be glory and praise! The third woe is
> the great day of the manifestation of the Lord of Hosts and the radiance of the
> Beauty of the Promised One.'[9]
> 
> As the 'sixth angel' is described as appearing
> after the first woe (Rev 9:12-­13), and the 'seventh angel' is described as
> appearing after the third woe (Rev 11:14-15), a basic chronology can be
> proposed: (i) first to fifth angels (ii) appearance of Prophet
> Muhammed, (iii) sixth angel, (iv) appearance of the Báb, (v) appearance of Bahá'u'lláh, (vi)
> seventh angel. The appearance of the 'seventh angel' after the Ministry of Bahá'u'lláh
> is also consistent with the exegesis given by `Abdu'l-Bahá above. It is
> suggested that a more accurate time-frame for the appearance of the 'seventh
> angel' can be resolved by reference to the sixteenth chapter of the book of
> revelation:
> 
> 16 And he
> gathered them together into a place called in the Hebrew tongue Armageddon.
> 
> 17 And the
> seventh angel poured out his vial into the air; and there came a great voice
> out of the temple of heaven, from the throne, saying, It is done.
> 
> 18 And there
> were voices, and thunders, and lightnings; and there was a great earthquake,
> such as was not since men were upon the earth, so mighty an earthquake, and so
> great.
> 
> 19 And the
> great city was divided into three parts, and the cities of the nations fell:
> and great Babylon came in remembrance before God, to give unto her the cup of
> the wine of the fierceness
> of his wrath.
> 
> 20 And every
> island fled away, and the mountains were not found.
> 
> 21 And there
> fell upon men a great hail out of heaven, every stone about the weight of a
> talent: and men blasphemed God because of the plague of the hail; for the
> plague thereof was exceeding
> great. (Rev 16:17-21)
> 
> Speaking at Stanford University in October
> 1912, `Abdu'l-Bahá related
> these events to the approach of World War I: [10]
> 
> We are on the
> eve of the Battle of Armageddon referred to in the sixteenth chapter of
> Revelation. The time is two years hence, when only a spark will set aflame
> the whole of Europe. The social unrest in all countries, the growing religious
> scepticism antecedent to the millennium, and already here, will set aflame
> the whole of Europe as is prophesied in the Book of Daniel and in the Book
> (Revelation) of John. By 1917 kingdoms will fall and cataclysms will rock the
> earth. [11]
> 
> As the sixteenth chapter of the Book of
> Revelation depicts these events as occurring after the 'seventh angel poured
> out his vial into the air' (Rev 16:17), it can be concluded that the 'seventh angel' would 'pour out his
> vial' before World War I. Taken together
> with the aforementioned appearance of the 'seventh angel' after the Ministry of
> Bahá'u'lláh, this would suggest a very narrow window of 22 years,
> between 1892 and 1914, for this prophecy relating to the 'seventh angel' to be
> fulfilled; thus chronologically, the seventh angel was active during the
> Third Epoch of the Heroic Age (1892-1921), therefore implicating the Ministry
> of `Abdu'l-Bahá.
> 
> This view is
> also consistent with the indication that the 'seventh angel' would appear
> before 'that day of God, [when] the Spiritual and Divine Kingdom will be
> established, and the world will be renewed'.[12] These words closely match `Abdu'l-Bahá's exegesis
> of Daniel 12:12, where the year 1963 is foretold as the time when 'the
> teachings of God be firmly established upon the earth, and the Divine Light
> shall flood the world from the East even unto the West';[13]
> the Guardian emphasized that these were references to occurrences 'within the
> Faith, not occurrences outside the Faith', and were fulfilled with the Ten-Year
> Crusade (1953-1963).[14] In summary, three main chronological indications
> are associated with the 'seventh angel': (i) appearance after the Ministry of Bahá'u'lláh
> in 1892, (ii) active before World War I in 1914, and (iii) active before the
> Ten-Year Crusade from 1953-1963. These considerations
> are suggestive of `Abdu'l-Bahá as the 'seventh angel'. This interpretation finds further support in
> three additional criteria described below.
> 
> Association
> with the Book of the Testament
> 
> Describing the 'seventh angel', the tenth
> chapter of the Book of Revelation prophesises: 'And he had in his hand a little
> book open: and he set his right foot upon the sea, and his left foot on the
> earth,' (Rev 10:2). Although an exegesis
> of the tenth chapter of the Book of Revelation is not present in any available Bahá'i
> Writings, there is some overlap between this chapter and the eleventh chapter, for which an
> exegesis by `Abdu'l-Bahá is extant. This enables the identity of the 'little
> book' to be suggested by reference to Revelation 11:19: ­'And the temple of God
> was opened in heaven, and there was seen in his temple the ark of his
> testament: and there were lightnings, and voices, and thunderings, and an
> earthquake, and great hail.' (Rev 11:19) This verse also overlaps with Revelation 16:18 above, and in both cases is
> associated intimately with the 'seventh angel'. `Abdu'l-Bahá provides the following explanation
> of this verse:
> 
> And there was
> seen in His temple the ark of His Testament that is to say, the Book of His
> Testament will appear in His Jerusalem, the Epistle of the Covenant will be
> established, and the meaning of the Testament and of the Covenant will become
> evident. The renown of God will overspread the East and West, and the
> proclamation of the Cause of God will fill the world. The violators of
> the Covenant will be degraded and dispersed, and the faithful cherished and
> glorified, for they cling to the Book of the Testament and are firm
> and steadfast in the Covenant. And there were lightnings, and voices, and
> thunderings, and an earthquake, and great hail, meaning that after the
> appearance of the Book of the Testament there will be a great storm, and the
> lightnings of the anger and the wrath of God will flash, the noise of the
> thunder of the violation of the Covenant will resound, the earthquake of doubts
> will take place, the hail of torments will beat upon the violators of the
> Covenant, and even those who profess belief will fall into trials and
> temptations.[15]
> 
> The Book of the Testament (also known as the
> Book of the Covenant, or the Kitab-­i-'Ahd), was the Will and Testament of Bahá'u'lláh,
> wherein `Abdu'l-Bahá was ap­pointed as his successor.[16]
> The 'violation of the Covenant' in relation to this book pertains primarily to
> the half brother of `Abdu'l-Bahá, Muhammed Ali, who disputed the leadership of `Abdu'l-Bahá
> shortly after Bahá'u'llah's ascension in 1892, and who died in 1937 with his
> claims dismissed by the vast majority
> of the Bahá'i community; indeed, his support had 'faded into insignificance' by
> the time of `Abdu'l-Bahá's journeys to the West in 1910.[17] Therefore,
> disputes over the Kitab-i-`Ahd described in this exegesis were confined
> almost entirely to the Ministry of `Abdu'l-Bahá, which supports the chronology outlined
> in the first criterion. The relation of these events to the 'seventh angel'
> inferred from the above exegesis suggests that the identity of the 'little
> book' was the Kitab-i-`Ahd, through which `Abdu'l-Bahá was invested with his authority, and that the 'seventh
> angel' was `Abdu'l-Bahá himself.
> 
> Heavenly
> attributes, qualities, and character
> 
> `Abdu'l-Bahá described
> the 'seventh angel' as a 'man qualified with heavenly
> attributes, who will arise with heavenly qualities and character'.[18] Although the Bahá'i writings emphasize the development
> of heavenly attributes, qualities, and character in the life of every
> individual, it would be erroneous to draw any comparison between the heavenly
> qualifications of the individual believer and those of `Abdu'l-Bahá, to whom
> this description most aptly applies. The
> distinction is so vast, that in relation to Bahá'u'lláh and `Abdu'l-Bahá, the
> Guardian declared himself 'infinitely inferior to both of them in rank and
> different in nature'.[19] Speaking on the unique distinctions of `Abdu'l-Bahá,
> the Guardian wrote:
> 
> He alone had
> been accorded the privilege of being called 'the Master,' an honor from which
> His Father had strictly excluded all His other sons. Upon Him that loving and
> unerring Father had chosen to confer the unique title of 'Sirru'lláh' (the
> Mystery of God), a designation so appropriate to One Who, though essentially
> human and holding a station radically and fundamentally different from that occupied by Bahá'u'lláh
> and His Fore­runner, could still claim to be the perfect Exemplar of His Faith,
> to be endowed with super-human knowledge, and to be regarded as the stainless mirror reflecting
> His light. To Him, whilst in Adrianople, that same Father had, in the
> Suriy-i-Ghusn (Tablet of the Branch), referred as 'this sacred and glorious
> Being, this Branch of Holiness,' as 'the Limb of the Law of God,' as His 'most
> great favor' unto men, as His 'most perfect bounty' conferred upon them, as One
> through Whom 'every mouldering bone is quickened,' declaring that 'whoso
> turneth towards Him hath turned to­wards God,' and that 'they who deprive
> themselves of the shadow of the Branch are lost in the wilderness of error. [20]
> 
> The belief that `Abdu'l-Bahá would remain
> entirely unparalleled as the perfect exem­plar of His Father's teachings, and
> that there could be none so qualified as `Abdu'l-Bahá in 'heavenly
> attributes' and 'heavenly qualities and character', was further emphasized by
> the Guardian:
> 
> No Guardian of
> the Faith, I feel it my solemn duty to place on record, can ever claim to be
> the perfect exemplar of the teachings of Bahá'u'lláh or the
> stainless mirror that reflects
> His light ... [the Guardian] remains essentially human and cannot, if he wishes to
> remain faithful to his trust, arrogate to himself, under any pretense
> whatsoever, the rights, the privileges and prerogatives which Bahá'u'lláh has chosen
> to confer upon His Son.[21]
> 
> Voices will be
> raised
> 
> An additional description of the 'seventh angel' provided by `Abdu'l-Bahá refers to his
> activities: 'Voices will be raised, so that the appearance of the Divine
> Manifestation will be proclaimed and diffused.'[22]
> As with other quotes from the Some Answered Questions compila­tion, these words
> were recorded in interviews with `Abdu'l-Bahá during the years 1904-1906, when he
> remained confined to Akka as a prisoner.[23]
> This description can
> therefore be interpreted as prophetic of his own approaching
> liberty and subsequent three-year world-wide teaching campaign beginning in 1910.
> In Egypt,
> Europe, and North America, `Abdu'l-Bahá 'proclaimed and diffused' His Father's teachings and
> the Bahá'i Faith was promulgated in the West at diverse gatherings, including
> churches, universities, and homes, and was widely reported in hundreds of
> newspapers.[24]
> Writing on the
> achievements of `Abdu'l-Bahá, the Guardian wrote:
> 
> Through His
> unremitting labors, as reflected in the treatises He composed, the
> thousands of Tablets He revealed, the discourses He delivered, the prayers,
> poems and commentaries He left to posterity, mostly in Persian, some in Arabic
> and a few in Turkish, the laws and principles, constituting the warp and woof
> of His Father's Revelation, had been elucidated, its fundamentals restated and
> interpreted, its tenets given detailed applica­tion and the validity and
> indispensability of its verities fully and publicly demonstrated. [25]
> 
> This
> criterion of 'proclamation and diffusion of the Faith' might be said to apply to
> any teacher of the Bahá'i Faith; for example, writing in 1954, the Guardian
> made specific mention of a range of outstanding Bahá'i teachers: Marion Jack, Martha
> Root, Lua Getsinger, May Maxwell, Hyde Dunn, Susan Moody, Keith Ransom-Kehler,
> Ella Bailey and Dorothy Baker;[26]
> however, these individuals were often contemporaneous with `Abdu'l-Bahá, and
> even directly inspired by him after attending his various talks – as was the
> case with Martha Root, whom the Guardian acclaimed as the 'archetype of Bahá'i
> teachers'.[27]
> Therefore, it can be suggested that this
> criterion, though applicable to Bahá'i teachers in general, applies more fully
> to `Abdu'l-Bahá, whose example inspired the methods and activities of all
> Bahá'i teachers.
> 
> Discussion
> 
> In the present paper, it is suggested that the
> 'seventh angel' foretold in the Bible was fulfilled in `Abdu'l-Bahá. This conclusion
> arises from four main interpreta­tions: (i) Biblical chronology, supported with
> the exegeses of `Abdu'l-Bahá , indicating that the time-frame for the appearance
> of the 'seventh angel' would be after the Ministry of Bahá'u'lláh, before World
> War I, and before the Ten-Year Crusade, (ii) association between the 'seventh
> angel' and contention relating to the Kitab-i-`Ahd, which was largely confined
> to the Ministry of `Abdu'l-Bahá, (iii) congruence between `Abdu'l-Bahá and the
> description that the 'seventh angel' is 'qualified with heavenly
> attributes' and 'heavenly qualities and character', and (iv) alignment between
> `Abdu'l-Bahá 's world-teaching campaign and the description that 'Voices will
> be raised, so that the appearance of the Divine Manifes­tation will be
> proclaimed and diffused.'
> 
> One question which arises naturally from this
> interpretation is why `Abdu'l-Bahá would make only allusion to His fulfillment
> of these prophecies, rather than declaring it overtly? On this question we can but
> speculate. One clue can be found in the preface to Some Answered Questions,
> where Laura Clifford Barney
> writes 'In these lessons, He is the teacher adapting Himself to His pupil', and
> in a similar strain, 'the teachings were made simple, to correspond to my
> rudimentary knowledge, and are therefore in no way complete and exhaustive'.[28]
> The possibility that his exegeses were tailored to the needs and capacity of his
> 'pupils' are suggested in other sources too; for example, Madame Bernard
> remarked 'The greatest proof of the Master's station is his intimate perception
> of the need and capacity of each one who comes to him.'[29]
> Other considerations may also apply. Perhaps this was an expression of his
> great humility, and/or he considered it a potential distraction from his Father's teachings;
> indeed, one can easily imagine what reaction and distraction might have been
> provoked during his teaching campaigns to the West had the matter been widely
> reported.
> 
> The topic of the 'seventh angel' is also
> pertinent to the Covenant, insomuch as a section of Covenant breakers have
> found scope within `Abdu'l-Bahá's exegesis to declare the door wide open to
> claiming 'seventh angelhood', thus leveraging their misplaced claims for
> leadership. The belief that no less than three chapters of a Book in the New Testament refers
> to themselves has already proven an insatiable prospect for victims of egotism
> and vainglory. Recent examples of individuals claiming the designation 'seventh
> angel' include Lelend Jensen from the covenant-breaking group 'Bahái's under
> the provision of the covenant',[30]
> and the self-titled 'Maitreya' from the 'Mission of Maitreya' who has not only
> found scope within the exegesis of `Abdu'l-Bahá to claim 'seventh angelhood', but
> also to claim authorship of Divine Revelation, in clear violation of the thousand-year
> injunction of Bahá'u'lláh [31],[32];
> it seems reasonable to predict that further examples will emerge in the future.
> 
> Perhaps unsurprisingly, `Abdu'l-Bahá, who – it
> has been herein suggested – was the only realistic candidate for the 'seventh
> angel', was seemingly disinclined from even making mention of it. This, it
> would appear, is another demonstration of the Bahá'i ideal of self-effacement in action; as `Abdu'l-Bahá affirmed
> in reference to the Tablet of the Branch, [33]
> 'the true meaning, the real significance, the innermost secret of these verses,
> of these very words, is my own servitude to the sacred Threshold of the Abha
> Beauty, my complete self-effacement, my utter nothingness before Him. This is
> my resplendent crown, my most precious adorning. On this I pride myself in the
> kingdom of earth and heaven. Therein I glory among the company of the
> well-favored!'[34]
> 
> Notes
> 
> [1] `Abdul-Bahá, and Barney, Laura Clifford. Some answered
> questions / collected and tr. from the Persian of `Abdu'l-Bahá by Laura
> Clifford Barney (Bahái Pub. Committee, Wilmette, Ill. : 1947; hereinafter SAQ)
> 47-52 – (SAQ 47-52)
> 
> [2]
> Balyuzi, H. M. Muhammad and the course of Islam (George
> Ronald, Oxford, England, 1976), 168-191 – (Balyuzi, Muhammad 168-191)
> 
> [3]
> SAQ 54
> 
> [4]
> John E. Esslemont, Bahá'u'lláh and the
> New Era (rev. 4th edn., London: Bahá'í Publishing Trust, 1980) 243. – (Esslemont, Bahá'u'lláh 243)
> 
> [5]
> Effendi, Shoghi. The World Order of
> Bahá''u''lláh (Wilmette IL: Bahá'í Publishing Trust, 1955; hereafter
> WOB), 136-138 – (WOB 136-138)
> 
> [6]
> SAQ 56
> 
> [7]
> Bahá'u'lláh, The Kitáb i Íqán, the
> Book of Certitude (trans. Shoghi Effendi, 2nd edn., Wilmette, IL: Bahá'í
> Publishing Trust, 1974). – (Bahá'u'lláh, Kitáb-i-Íqán)
> 
> [8]
> SAQ 55-56
> 
> [9]
> Ibid 56
> 
> [10]
> Stephen Lambden, 'Catastrophe, Armageddon and Millennium: some
> aspects of the Bábí -Bahá'í exegesis of apocalyptic symbolism', Bahá'í Studies Review 9 (1999-2000) 88 –
> (Lambden, 'Catastrophe' 88)
> 
> [11]
> Esslemont, Bahá'u'lláh 243
> 
> [12]
> SAQ 55-56
> 
> [13]
> Helen Hornby, Lights of Guidance. (New Delhi: Bahá'í
> Publishing Trust, 3rd edn., 1994) 431 – (Lights
> of Guidance 431)
> 
> [14]
> ibid 432
> 
> [15]
> SAQ 60
> 
> [16]
> >Bahá'u'lláh.
> Tablets of Bahá'u'lláh Revealed After the Kitáb-i-Aqdas
> (Wilmette, Illinois, USA: Bahá'í Publishing Trust, 1994; hereinafter TB), 15:219-223
> – (TB 15:219-223)
> 
> [17]
> Momen, Moojan. The Covenant and Covenant-breaker (Bahá'í Library Online, 2003, accessed
> November 10, 2009) – (Momen, 'The
> Covenant')
> 
> [18]
> SAQ 55-56
> 
> [19]
> WOB 151
> 
> [20]
> Effendi, Shoghi. God Passes By / introduction by George
> Townshend (Illinois Bahá'i
> Pub. Otee., 1945), 242 – (Effendi, God
> Passes By 242)
> 
> [21]
> WOB 151
> 
> [22]
> SAQ 55-56
> 
> [23]
> Balyuzi, H.M.
> `Abdu'l-Bahá: The Centre of the Covenant
> of Bahá'u'lláh (Paperback ed., Oxford, UK: George Ronald, 2001), 82 – (Balyuzi,
> 'The Centre' 82)
> 
> [24]
> Esslemont, Bahá'u'lláh 59-60
> 
> [25]
> Effendi, God Passes By 314
> 
> [26]
> Effendi, Shoghi. Citadel of faith;
> messages to America, 1947-1957 (Wilmette, Ill., Bahá'í Pub. Trust, 1965),
> 165 – (Effendi, Citadel of Faith 165)
> 
> [27]
> Effendi, God Passes By 344
> 
> [28]
> SAQ xvii-xviii
> 
> [29]
> Chamberlain, Isabel Fraser, `Abdu'l-Bahá
> on Divine Philosophy (Tudor Press, 1918)
> 
> [30]
> Stone, Jon R. Expecting Armageddon,
> Essential Readings in Failed Prophecy (New York: Routledge,
> 2000), 131-135 – (Stone, Expecting
> Armageddon 131-135)
> 
> [31] 'Maitreya', Holiest of the Holies (Thoth) – the Last
> Testament (7th edition, Eternal Divine Path, The Mission of
> Maitreya, 1982), 563 – (Maitreya, Thoth
> 563)
> 
> [32] Bahá'u'lláh, The Kitáb-i-Aqdas, the Most
> Holy Book (trans.
> Bahá'i World Centre, Haifa, 1992), 32 – (Bahá'u'lláh, Kitáb-i-Aqdas 32)
> 
> [33]
> The Tablet of
> the Branch, or the Súrih-i-Ghusn,
> was a tablet by Bahá'u'lláh
> which confirmed the very high station of Abdu'l-Bahá ('the Branch of Holiness')
> 
> [34]
> WOB 138
> 
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> — *Abdu'l-Baha: A Biblical Figure? (Used by permission of the curator)*