Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Mírzá Abu'l-Faḍl Gulpáygání, The Brilliant Proof, Los Angeles: Kalimat Press, 1998, bahai-library.com.
──────────────────────────────────────────────────────────────────────

THE BRILLIANT PROOF
~
by
Mirza Abu'l-Fadl Gulpaygani

KALIMAT PRESS
LOS ANGELES
á Kalimat Press
1600 Sawtelle Boulevard, Suite 34
Los Angeles, CA 90025

Copyright © 1998 by Kalimat Press
All Rights Reserved

Manufactured in the United States of America

Originally published as The Brilliant Proof
(Burhiine Liime) in Chicago by the Bahai News Service,
1912. The first edition notes that it was written
December 28, 1911, in Syria, "by the pen of
Mirza Abul Fazl Gulpaygan."

"Bahaism-A Warning" is reprinted from the journal
Evangelical Christendom (London) Sept.-Oct. 1911.

Library of Congress Cataloging-in-Publication Data
Abu aI-FaGI Gulpayagani, 1844-1914.
[Burhan-i Iami. English.]
The brilliant proof / Mirza Abu'l-Fadl Guipaygani.
p. cm.
"Bahaism-a warning / by Peter Z. Easton": p.
Includes bibliographical references.
ISBN 1-890688-00-2
1. Bahaism. 2. Easton, Peter Z. (Peter Zacceus), 1846-1915.
Bahaism. I. Easton, Peter Z. (Peter Zacceus), 1846-1915.
,                     Bahaism. II. Title.
BP365.A2713 1998
297.9'3--dc21 98-12455 CIP

Book design by Judy Liggett
MIRZA ABU'L-FADL GULpAYGANI
Contents

Foreword                                 Vll

The Brilliant Proof by MfrzaAbu'l-Fadl    3
Accusations Against Baha'u'lllih       9
The Question of Pantheism             22
Despotic Government                   25
New Commandments                      28
The Meaning of the Prophecies         31
New Baha'i Teachings                  44
Closing                               68

Appendix
"Bahaism-A Warning" by Peter Z. Easton 73
'A~DU'L-BAHA IN BRISTOL, ENGLAND
.       September 1911
FOREWORD

MiRzA ABU'L-FADL GULPAYGANi (1844-1914) is
known as the greatest scholar the Baha'i world
has yet produced, and this reputation is well
deserved. He is the author of numerous books and
essays which blend into harmony the weight of
his traditional Muslim education and the light of
his discovery of the Baha'i sacred writings.
Approaching his scholarly work on the Baha'i
Faith, even now-some one hundred years afterá
m,uch of it was written, the reader is startled by
the modernity of Abu'l-Fadl's thought and the
liberal, universal dire~tion of his writings. His
ideas continue to challenge Baha'is to. this day.

vii
FOREWORD

Mirza Abu'l-Fadl was born in 1844, in the
town of Gulpaygan, in central Iran. His given
name was Muhammad, the son of Muhammad-
Rida. A brilliant student, he attended traditional
Muslim schools in his hometown, went on to
higher theological studies in Isfahan, and eventually in Tehran. He distinguished himself and rose
into the highest ranks of the Sm'i Muslim clergy.
Despite this position, his interest in the Baha'i
Faith was sparked by the teaching efforts of an
ordinary blacksmith. The story is well known and
often told, but it is worth retelling: It seems that
Abu'l-Fadl's donkey needed reshoding and, as he
waited for the work to be done, the blacksmith
approached him.
"Mulla, I have heard of some holy traditions 1 of
the blessed Imams which I have difficulty understanding. Can you help me?"
Abu'l-Fadl agreed to hear the man's questions.
"I have heard the mulhis quoting a holy tradition on the subject of God's mercy in sending the

ITradition (hadith), a saying attributed to the Prophet Muhammad
or one of the Imams of Shf'ih Islam. Such sayings 'have varying
degrees of authenticity-ranging from the historically reliable to
the obviously manufactured.

viii
FOREWORD

rains: that every drop of rain is entrusted to an
angel of God who carries it down to earth. Is that
tradition true?"
"Yes," was Abu'l-Fadl's reply.
"Again I have heard," the blacksmith continued, "on the subject of the ritual uncleanliness of
dogs: there is a holy tradition that no angel will
visit the house where dogs are kept. Is this true?"
"Yes," Abu'l-Fadl answered, once again.
"Then, how' is it," the blacksmith asked, "that
rain falls on the houses that have dogs? The rains,
when they come, fall everywhere alike."
Of course, the learned scholar had no answer
for the blacksmith's questions, which suddenly no
longer seemed innocent. Abu'l-Fadl was both
perturbed and astonished. How could this ignorant blacksmith so easily have trapped him with
his riddles?
Abu'l-Fadl's companions urged him to pay no
attention to the man. They explained that he was
only a "misguided Bab£." But for Abu'l-Fadl, the
encounter was important. Naturally, he had
known of the Baha'i Faith and had been approached by Baha'i teachers before. But this brief

IX
FOREWORD

conversation, in which he was defeated in argument by a blacksmith, alerted him to the subtlety
of the Baha'i message-and to the bankruptcy of a
narrow, literal, unthinking reliance on scripture
and tradition. He began to study the Baha'i religion seriously. In 1876, he found his faith and
became a believer.
There followed, for Abu'l-Fadl, a lifetime of
service to his new religion. First, at the direction
of Baha'u'llah himself, he traveled in Iran, and
then in the Russian realms of Ashkabad, Samarqand, and Bukhara. Later, 'Abdu'l-Baha called
him to Palestine, to Cairo, and then to New York.
But, Baha'is have argued since over whose services to the Faith were greater, Abu'l-Fadl's or
those of the blacksmith who taught him the
Message.
This treatise, The Brilliant Proof, is the product of the waning years of Mirza Abu'l-Fadl's
life. In this essay, we find his thought at its most
mature and its most insightful. We also find his
approach at its most expansive and all-encompassing.
The catalyst for this book was an article writ-

x
FOREWORD

ten in an English church journal by Peter Z.
Easton, a Presbyterian minister who had been a
missionary to Iran since 1871. Little is known
about Rev. Easton, except that he was a man of
extremely conservative views-so conservative, in
fact, that they eventually impelled him to abandon his own Presbyterian denomination and to
seek the company of more backward-looking
Christian sects.
Rev. Easton was born on May 30, 1846, in
New York City of parents from English stock. He
attended the College of the City of New York
during the Civil War, from 1860 to 1865, and
received a Bachelor of Arts degree. Going on to
the Union Seminary, he pursued his career as a
Christian minister. In December 1868, while still
a seminarian, he married his wife, Maria E.
Burnham, who was nearly three years older than
he; and they eventually had seven children. In
1871, he completed his studies and was appointed
to the Tabriz mission in western Iran; he was formally ordained in the Presbytery of New York on
April 28, 1872, and he apparently arrived in
Persia in 1873.

Xl
FOREWORD

called God or that is worshipped. To become a Bahai
means to put this anti-Christ in the place of the God and
Father of our Lord Jesus Christ. This is what the people
of Great Britain are now invited to do."
Then, after presenting some dubious historical
analogies, Mr. Easton was moved to express his person-
. al hope and concern for 'Abdu'l-Baha: "I am sorry for
Abdul Baha. Brought up in this terrible system, he is
entangled in its meshes. From what I have heard of late,
I would fain hope that some glimmerings of light have
dawned upon him. May God in great mercy open his
eyes to behold the truth as it is in Jesus ... "
Mr. Easton was not content with this one article.
He took his invective to the pages of Evangelical
Christendom. Mirza Abu'l-Fadl was then living in
Beirut. He was apprised of the contents of Mr. Easton's
second article by students at the Syrian Protestant
College [the American University of Beirut since 1920].
From his sick-bed he wrote one of the most effective
treatises that ever came from his powerful pen, in
answer to the Reverend Peter Z. Easton. This was
Burhdn-i Ldmi-The Brilliant Proof-translated into
English at the instruction of 'Abdu'l-Baha and published in Chicago. 2

This story provides the background for the present volume. Rev. Easton's Evangelical Christian
article is reproduced as an appendix to this book.

2H. M. BaJyuzi, 'Abdu'l-Bahd: The Centre of the Covenant
(Oxford: George Ronald, 1971) pp. 149-51.

xiv
FOREWORD

It provides the context for Mirza Abu'l-Fadl's
powerful rebuttal.
Not all Christian ministers in England were
hostile to the Baha'i message, however. On
Sunday, September 17, 1911, 'Abdu'l-Baha was
invited to St. John's Church in Westminster,
where Archdeacon Wilberforce seated him in the
Bishop's chair, addressed him as "Master" (this
Rev. Easton found particularly galling), invited
him to address the con~regation, and knelt to
receive his blessing.3 Earlier, at the City Temple,
on September 10, 'Abdu'l-Baha had been introduced to the congregation by the Rev. R. J.
Campbell. He had placed his distinguished visitor
in his own chair and is reported to have remarked:
... This evening, we have in the pUlpit of the City
Temple the leader of one of the most remarkable religious movements of this or any age, a movement which
includes, I understand, at least three million souls. 4 The
Baha'i movement, as it is called, in Hither Asia rose on

3 See 'Abdu'l-Bahd in London: Addresses and Notes of Con versations, camp. by Eric Hammond (London: Baha'i Publishing Trust,
1912 [1982]) pp. 21-25.
4 This is certainly an highly inflated number for the population of
Baha'is in 1911. The highest estimate known for the number of

xv
FOREWORD

called God or that is worshipped. To become a Bahai
means to put this anti-Christ in the place ofthe God and
Father of our Lord Jesus Christ. This is what the people
of Great Britain are now invited to do."             .
Then, after presenting some dubious historical
analogies, Mr. Easton was moved to express his person-
. al hope and concern for 'Abdu'l-Baha: "I am sorry for
Abdul Baha. Brought up in this terrible system, he is
entangled in its meshes. From what I have heard of late,
I would fain hope that some glimmerings of light have
dawned upon him. May God in great mercy open his
eyes to behold the truth as it is in Jesus ... "
Mr. Easton was not content with this one article.
He took his invective to the pages of Evangelical
Christendom. Mirza Abu'I-Fadl was then living in
Beirut. He was apprised of the contents of Mr. Easton's
second article by students at the Syrian Protestant
College [the American University of Beirut since 1920].
From his sick-bed he wrote one of the most effective
treatises that ever came from his .powerful pen, in
answer to the Reverend Peter Z. Easton. This was
Burhdn-i Ldmi-The Brilliant Proof-translated into
English at the instruction of 'Abdu'l-Baha and published in Chicago. 2

This story provides the background for the present volume. Rev. Easton's Evangelical Christian
article is reproduced as an appendix to this book.

2H. M. Balyuzi, 'Abdu '[-BaM: The Centre of the Covenant
(Oxford: George Ronald, 1971) pp. 149-51.

xiv
FOREWORD

It provides the context for Mirza Abu'l-Fadl's
powerful rebuttal.
Not all Christia~ ministers in England were
hostile to the Baha'i message, however. On
Sunday, September 17, 1911, 'Abdu'l-Baha was
invited to St. John's Church in Westminster,
where Archdeacon Wilberforce seated him in the
Bishop's chair, addressed him as "Master" (this
Rev. Easton found particularly galling), invited
him to address the congregation, and knelt to
receive his blessing. 3 Earlier, at the City Temple,
on September 10, 'Abdu'l-Baha had been introduced to the congregation by the Rev. R. J.
CampbelL He had placed his distinguished visitor
in his own chair and is reported to have remarked:
. . . This evening, we have in the pulpit of the City
Temple the leader of one of the most remarkable religious movements of this or any age, a movement which
includes, I understand, at least three million souls. 4 The
Baha'i movement, as it is called, in Hither Asia rose on

3 See 'Abdu'l-Bahd in London: Addresses and Notes of Conversations, compo by Eric Hammond (London: Baha'I Publishing Trust,
1912 [1982]) pp. 21-25.
4 This is certainly an highly inflated number for the population of
Baha'IS in 1911. The highest estimate known for the number of

xv
'ABDV'L-BAHA IN LONDON, ENGLAND
at a meeting at the hall of the Passmore Edwards Settlement
FOREWORD

that soil just as spontaneously as Christianity rose in the
middle territories adjoining, and that faith-which, by the
way, is very closely akin to, I think I might say identical
with, the spiritual purpose of Christianity-that movement stands for the spiritual unity of mankind; it stands
for universal peace among the nations. These are good
things, and the man who teaches them and commends
them to three nullions of followers must be a good man
as well as a great [man].
'Abdu'l-Baha is on a visit to this country-a private
visit-but he wished to see the City Temple; and I think I
am right in saying for the first time in his life he has
consented to lift up his voice in public. 5 He does not
address public meetings, he does not preach sermons; he
is just a relig~ous teacher.
He spent rorty years in prison for his faith, and from
his prison directed the efforts of his followers. There is
not much in the way of organization, but simple trust in
the Spirit of God. We, as followers of the Lord Jesus
Christ, who is to us and always will be the Light of the
World, view with sympathy and respect every movement of the Spirit of God in the experience of mankind,
and therefore we give greeting to 'Abdu'l-Baha-I don't
know whether I could say in the name of the whole

Iranian BaM'is during this period is one million, and this estimate
is disputed. There were never more than two or three thousand
Baha'is in Europe and America during 'Abdu'l-Baha's lifetime,
and the number of Baha'is in other countries of the world was few.
The cmrent population of Bailiffs is about five and one-half million
worldwide.
5nris was, indeed, 'Abdu'l-BaM's first public address.

xvii
FOREWORD

Christian community-that may be too much-but I think
in the name of all who share the spirit of our Master;.
and are trying to live their lives in that spirit. 'Abdu'l-
BaM, I think, intends to say a word or two in response
to this greeting that I address to him in your naltle. 6

Cordial receptions of this kind by the liberal
churches outraged Evangelical opinion in Britain, and
Rev. Easton's article was published a few weeks later.
Such a development was to be expected, of course, but
Mirza Abu'l-Fadl appears to have been genuinely
shocked by the viciousness of Easton's attack He begins
his reply with repeated admonitions against libel, execration, falsehood, and calumny. He establishes the standard
for judging the Baha'i message as the one that Christ
offers in the Gospels for judging true prophets from
false: ''By their fruits shall ye know them."
Abu'l-Fadl goes on to summarize as four the arguments against the Baha'i teachings which Easton raises
in his article: 1) that Christian clergy friendly toward
'Abdu'l-Baha have failed to consult the missionaries in

fiQuoted in an editorial, Evangelical ChristendOm (Sept-Oct 1911) p. 166.
'Abdu'l-Baha's address to the congregation at the City Temple can be
found in 'Abdu'l-BaM in Umdon, pp. 19-20 (reprinted from The Christian
CoI11J1lf)flW(!a/Jh, September 13, 1911).

xviii
FOREWORD

Syria, Palestine, and Persia to learn of the true character
of BaM'u'llifu and his religion; 2) that the teachings of
BaM'u'llifu are pantheistic; 3) that the BaM'i teachings
advocate undemocratic government; and, 4) that the
BaM'i Faith offers no teachings beyond those that are to
be found in Christianity, in any case. This is a rather
loose and contradictory collection of objections, but
Abu'l-Fadl takes each objection serio\lSly. He addresses
them one by one and dismisses them.
It is to the question of the new teachings brought by
Baha'u'llah that Abu'l-Fadl devotes the bulk of his
essay. And here we find his thinking at its most creative,
most mature, and most universal. The year is 1911.
Called upon to choose those laws and teachings of the
'Baha'i Faith that distinguish it from other religions
(particularly from Christianity), Abu'l-Fadl first discusses the passages in the Kitab-i Iqan which reconcile the
prophecies found in various holy books and point
toward the unity of all religions. He then lists nine more
principles gleaned from the writings ofBaM'u'llifu:

1) the end of divisions based on religious traditions;
2) prohibition of disagreements caused by individual interpretation of the holy scriptures;

xix
FOREWORD

3) acceptance of all views and doctrines concerning
the station of the Manifestation of God;
4) abolition of slavery;
5) the obligation to engage in some trade or profes-
SIOn;
6) universal compulsory education for both sexes;
7) the absolute prohibition of cursing and execration;
8) outlawing carrying firearms, except in times of
necessity; and
9) the establishment of the House of Justice and the
institution of democratic, constitutional government

Then, unable to contain himself to just nine,
Abu'l-Fadl adds a tenth principle: the broad distribution of wealth throughout society.
Now, this is not the list of ten or twelve "Basic
Principles" that was to develop a few years later
in Baha'i history and become the basis for so
many standard presentations of the Baha'i Faith.
It does come pretty close, however. Missing are
the principles of a universal auxiliary language
and the independent investigation of truth, but the
rest of the familiar list is either expressed or im-

xx
FOREWORD

plied. The whole emphasis of Abu'l-Fadl's
choice of teachings is on the unity of humanity
and on those laws of Baha'u'llah which emphasize harmony and reconciliation among all peoples. The universal nature of the Baha'i Faith is
clearly the focus of Abu'l-Fadl's formulation of
new teachings in The Brilliant Proof In what
stark contrast it \stands to Rev. Easton's narrow
and bigoted sectarianism.
Abu'l-Fadl wrote his treatise in just two days,
despite his illness in Beirut. When it was presented to 'Abdu'l-Baha, who was then traveling in
America, he approved of it and ordered that it
should be published immediately. He praised the
eloquence of the essay and accepted all its arguments. It was 'Abdu'l-Baha who gave the work
its distinctive title.
Habib Mu'ayyad, who originally brought
Easton's article to the attention of Abu'l-Fadl,
provides this account of what transpired:

I took the article to Mirza Abu'l-Fadl, and I explained
the situation. I gave him a verbal summary of the arguments in it. Abu'l-Fadl was, at this time, sick in bed in
the hotel. He got up from bed, pulled his cloak: over his

xxi
FOREWORD

shoulders, sat down, and said: "Bring paper and pen so
that I can give rum an answer."
He dictated to me for about an hour, and I wrote
down his words. While talking, he suddenly became
very weak and sick. He lay down and bade me goodbye,
saying: "When I feel better, I will write the answer
myself." The next day, when I went to the hotel, he
said: "I have written the answer to Peter Z. Easton. It is
ready. Mail this to 'Abdu'l-Baha so that he can, in his
wisdom, decide what to do with it. I mailed the essay to
the United States. 'Abdu'l-Baha published an English
translation, along with the original Persian, in a pamphlet and titled it The Brilliant ProoP

The publication of The Brilliant Proof in 1912,
marks the end of an early era of Baha'i teaching
in the West. For as 'Abdu'l-Baha continued his
journeys in the United States and Canada, he
delivered hundreds of public talks and private
addresses which were tailored to Western audiences. The fresh outpouring of teachings which
resulted from these encounters produced a new
Baha'i literature of the words of 'Abdu'l-Baha in

7Habib MU'ayyad, Khatirdt-i Habib, vol. 1 (Tehran: Baha'i
Publishing Trust, 118-128 B.E. [1961-71]) pp. 82-83. We are
grateful to the Research Department at the Baha'i World Center
for bringing this reference to our attention.

xxii
FOREWORD

the West, 8 and this literature has continued to fascinate and occupy Baha'is as a source of study up
to the present.
The Brilliant Proof came at the end of Abu'l-
Fadl's career, being his last major publication.9
He died on January 21, 1914, in Cairo. It also heralded the end of Rev. Easton's career. He had
passed away just four months earlier on
September 22, 1913.

THE EDITORS

8See especially, The Promulgation of Universal Peace: Talks
Delivered by 'Abdu'l-Bahd During His Visit to the United States
and Canada in 1912, compo by Howard MacNutt, 1982 Edition
(Wilmette, Ill.:BaM'i Publishing Trust, 1922-25 [1982]); Paris
Talks: Addresses Given by 'Abdu'l-Bahd in Paris in 1911-1912
(London: Baha'i Publishing Trust, 1912); 'Abdu'l-Bahd in
London; Juliet Thompson, The Diary of Juliet Thompson (Los
Angeles: Kalimat Press, 1983); Agnes Parsons, 'Abdu'l-Bahd in
America: Agnes Parsons' Diary (Los Angeles: Kalimat Press,
1996); and Mirza Mahmud-i Zarqani, Kitdb-i baddyi'u'l-dthar,
vol. 1 (Bombay, 1914).
9Recent translations of Mirza Adu' I-Fadl' s work include:
Miracles and Metaphors, trans. by J. R. Cole (Los Angeles:
Kalimat Press, 1981); Letters and Essays, 1886-1913, trans. by J.
R. I. Cole (Los Angeles: Kalimat Press, 1985); a facsimile reprint
of The Baha'{ Proofs (Wilmette, Ill.: BaM'i Publishing Trust,
[1929] 1983).

xxiii
NOTE ON TRANSLITERATION

In the interest of simplicity and readability, all sublinear
diacritical marks have been omitted from the transliteration which appears in this volume. The editors hope that
this will make the text more accessible to the general
reader.

However, this change may create difficulties for the
pronunciation of some names. Therefore we offer the
following examples:

Bishanit - besh-awr-awt
hadith - had-eess
Khatinlt-i Habib - cat-eh-rawt-eh hab-eeb
Mirza Abu'l-Fadl- meer-zaw ab-ol fazz-l
Muhammad - mo-ham-mad
Muhammad-Rida - mo-ham-mad rezz-aw
Tahdhib al-akhlaq - tah-zeb al-ak-Iag
THE BRILLIANT PROOF
'ABDU'L-BAHA
He is the Living, the Self-subsistent!

IN THESE DAYS, which are the latter days of 1911
A.D .. and the early days of 1330 A.H., I have seen
a curious article which astonished me. What did I
see? I find that one of the missionaries of the
Protestant sect, who accounts himself among the
learned men of the twentieth century, a helper of
the pure religion of Christ and one of the civilized and cultured occidentals, by name, Peter Z.
Easton, has been so provoked by jealousy at the
universal spread of the heavenly word of His
Holiness 'Abdu'l-Baha throughout the vast
expanses of Europe that he has trespassed the
limit of courtesy and humanity and published an
article replete with execration and calumny in the
magazine, Evangelical Christendom. 1

ISee appendix to this volume.

THE BRILLIANT PROOF

Yes, jealousy has caused many to fall from the
high station and lofty summit of courtesy and
thrown them headlong into the low depths of vain
words and the writing of falsehood and slander.
But the fire of jealousy has flamed in this person
with even greater violence for he has seen how
that glorious man, Archdeacon Wilberforce, as
befitting the station of men of learning and of
eminence, has spoken of 'Abdu'l-Baha as "Master" before a great assemblage and introduced him
with terms of glorification and commendation to a
mighty gathering.
Having considered the entire contents of the
above article I found the writer's sole aim to be an
attempt to allay the fire of his jealousy by the
mention of evil words and execration; to count
himself as victorious by wielding the arms of
calumny and falsehood which are usually the only
sword and sole weapon in the hand of a weak and
ignorant opponent. The realization of this caused
even greater regret and remorse, for I had never
supposed that such traits and objectionable qualities could be manifested by souls who pretended
to civilization and moral culture.

MiRzA ABU'L-FADL

Are there not enough revilers, calumniators
and prevaricators in the other parts of the world
that such should also appear from Europe?
Should one accounting himself a teacher of good
'morals and a spreader of the superior virtues of
Christianity characterize himself with a quality
which is the most specific sign and attribute of
Anti-Christ? No! by the Life of God! Manifestors
of such evil qualities exist in the world even as
dawning-places of glorious qualities are also visible and manifest, in order that the blessed words
of Christ, "Ye shall know the tree by its fruit,"2
may be fulfilled, and that those who are akin to
His Holiness Christ-upon whom be glory!-
may be distinguished from those who are contrary
to Him.

2This is a reference to a passage from the Sermon on the Mount
where Jesus warns against false prophets and declares that the true
prophets will be distinguished from the false by their fruits:
"Beware of false prophets, who came to you in sheep's clothing
but inwardly are ravenous wolves. You will know them by their
fruits. Are grapes gathered from thoms, or figs from thistles? So,
every sound tree bears good fruit, but the bad tree bears evil fruit.
A sound tree cannot bear evil fruit, nor can a bad tree bear good
fruit. Every tree that does not bear good fruit is cut down and
thrown into the fire. Thus you will know them by their fruits.
(Matt. 7:15-20. Revised Standard Version.)

THE BRilLIANT PROOF

His Holiness 'Abdu'l-Baha calls the people of
Europe to the lofty attributes of humanity, but
Peter Z. Easton teaches them libels, execration,
falsehood and calumnies!
His Holiness 'Abdu'l-Baha summons the dwellers in the world to unity and harmony, but Peter
z. Easton invites men to division and disharmony!
His Holiness 'Abdu'l-Baha lifts his blessed
hands heavenward in the assemblage of prayer
and invokes blessing and mercy for the people of
Europe from the Court of the Almighty, but Peter
Z. Easton attempts to prove in learned magazines
the remoteness of the people of the East from
praiseworthy Christian qualities, and desires that
torment and punishment should fall upon them!
'Abdu'l-Baha commands: "Speak evil of no
one and wish evil for no one;" but Peter Z. Easton
says that no one should wish well for, or consider
as worthy of grace, a people whose number he
himself estimates as three millions!
I wonder therefore how we are to distinguish
the good and evil fruits of the tree of existence;
and how shall we comprehend and interpret the
blessed words "Ye shall know the tree by its

MIRZA ABU'L-FADL

fruits?" To my mind there is no criterion but this,
and Peter Z. Easton cannot teach otherwise.
Consider the thirty-fourth verse of the twelfth
chapter of the Gospel of St. Matthew, where His
Holiness the Christ says, "0 ye generation of
vipers, how can ye, being evil, speak good
things?"3
Yes, if it were possible for the sugar-cane to
yield a bitter fruit andlfor the fragrant rose to
exhale a foul odor, such signs as these ("Ye shall
know the tree by its fruits") would never have
been revealed in the heavenl), books and such distinction would never have been appointed as the
correct criterion.
Consequently that which emanates from His
Holiness 'Abdu'l-Baha consists in calling men to
the principles of faithfulness and accord, and
exhorting them to good morals and lofty attributes; while that which appears from Peter Z.
Easton consists of varying degrees of falsehood,
-calumny, libels, execration and the like. The pur-

3"you brood of vipers! How can you speak good, when you are
evil." (Matt. 12:34. Revised Standard Version.)

THE BRILLIANT PROOF

pose of all this is that the nature of each of the
two persons may become manifest, that the fruits
of the tree of existence may be distinguished and
men may find the true standard.
Briefly, as this servant carefully perused and
weighed the above mentioned article, it was
found that Peter Z. Easton, in his own supposition' has clung to "four proofs" in opposing the
great Baha'i Cause. We will therefore mention
these four points and clearly show the falsity of
his fanciful ideas in each instance.
First: Words of writers who in his opinion
have made accusations against Baha'u'llah, .
attributing objectionable qualities to Him.
Second: The declaration that the teachings of
Baha'u'llah are pantheistic and that pantheism is
a false doctrine.
Third: The statement that the intention of the
Baha'i religion is to reestablish despotic government, while despotism is the practice of tyrannical and forsaken governments.
Fourth: That the Baha'i religion is not able to
show anything better or superior to other religions; in a word, what new things has Baha'u'llah

MIRZA ABU'L-FADL

brought which are not found in the Christian religion; and what is the need of distinction?
Now therefore it is necessary for us to write an
answer to the assertions made under the four
mentioned points so that we may distinguish truth
from falsehood and guidance from error.

ACCUSATIONS AGAINST BAHA'u'LLAH

As TO THE FIRST POINT which is the testimony of
the narrators, this missionary Peter Z. Easton has
relied upon the statements of certain persons who
have written against the Most Holy Beauty of
Abha. In criticism and arraignment he says:
"Why did not that esteemed man, Wilberforce,
heed and pay attention to the accounts of the
Christian missionaries who have lived in Persia
and the vicinity of 'Akka, all of whom have written against Baha'u'llah?" This is a summary of
the proof advanced by the revered missionary, but
in the estimation of the people of knowledge such
proof is exceedingly weak and base.
In the first place, the writer of this article is
truly and verily astounded that a man such as

THE BRILLIANT PROOF

Peter Z. Easton who considers himself among the
scholars of the twentieth century and accounts
himself a judge competent to differentiate truth
from falsehood,-that a man of his calibre should
rely upon the testimony of one side only. He
should weigh the statements of at least twenty
persons affirmative and negative, friendly and
hostile, good and evil; then ponder upon the sayings of the two sides with justice, in order that he
may arrive at a truthful conclusion as to the question, and adjudge with fairness and equity. For
just as some have written unfavorably regarding
the Most Holy Beauty of Abha. [Baha'u'lhih],
other people of insight and perception, both
Eastern and Western historians have recorded the
utmost praise and eulogy in their books concerning the Most Holy Beauty of Abha. According to
what rule shall conclusions be reached? Is man to
be content with the judgment of the enemy alone
and to consider as valid all that the opponent has
written? Is it not true that everyone who has committed this mistake has done so by listening to the
statements of one side and paying no attention to
the testimony of others?

MIRZA ABU'L-FADL

Furthermore, have not the people of Europe
read history? Have they not heard the famous
aphorism "History repeats itself?" Did not the
great Roman philosopher and historian Tacitus at
the beginning of the Christian era and the commencement of the spread of Christianity write in
the most unmistakable terms that "the Christian
religion is the enemy of humanity?" In another
place he wrote: "The Christian religion is among
the destructive superstitions." Suetonious who
was another of the philosophers and a Roman historian pronounced the pure Christian religion,
,"dishonesty, its acceptance contrary to truthfulness and highmindedness and inimical to loyalty
and good citizenship." Refer to the histories of
the Church in order that these statements may be
confirmed with your own eyes and that you may
bear witness to the ignorance of Peter Z. Easton
regarding historical facts.
At present, although traveling, the writer has
with him four histories of the Church representing
Protestantism, Catholicism and Greek Orthodoxy.
Among the books written by the Greek, Roman
and Alexandrian philosophers against the

THE BRllLIANT PROOF

Christian religion-nay rather, against the very
person of His 'Holiness Christ-upon Him be
glory!-is that of Celsus, one of the famous
philosophers of the second Christian century. He
compiled a large book replete with te!fible libels
and calumny against the pure and holy person of
Christ.
Porphyry the Syrian who was among the greatest of Platonic philosophers wrote a large book
against Christianity, recording therein accusations
and abusive attack against His Holiness Christ
and His disciples. The book was burned and
destroyed by the order of two Christian Emperors,
Sydocius and Dovalantianus. The historians of
,the Church state that he was an eminent philosopher and an accomplished author.
Ferento the eloquent master of rhetoric, a tutor
of King Antonius, wrote fifteen volumes against
the Christian religion and the "ignoble manners"
of Christians. He (Antonius) himself, was one of
the great emperors noted for erudition and philosophy. European scholars speak of him as "the
Caesar of sublime wisdom," and have written
lofty chapters detailing his virtues. James

MiRzA ABU'L-FADL

Murdock, the American, in his translation of the
lIistory of the Church, says with regard to the
great university which was founded by
Ammonius Saccas at Alexandria, and which is in
no need of introduction and praise on account of
its fame, "From this university graduated two erudite scholars of eminence; one was the Emperor
Marc Antony and the'other was Epictetus."
In short, this great and wise emperor whose
praises you have heard, spoke of the Christian
people in terms of "inimical pretenders," "imperfect minds," "bereft of virtues and praiseworthy
qualities." This emperor considered it an important duty to be hostile to Christians and exert himself in destroying them. He says: "You should ask
concerning Jesus of Nazareth from his own people the Jews, and not from these poor Romans,
none of whom have seen him, but whom baseness
and indolence have caused to follow him."
Emperor Julian who was likewise an eminent
philosopher, but whom the Christians designate
Julian the Apostate, has written ,many books
denouncing Christianity and criticizing the manners of the Christian community. He called them
enemies of the world of humanity.

THE BRILLIANT PROOF

But what the Jews 4 have written concerning
His Holiness Jesus Christ is beyond the power of
the pen to portray. One point however is sufficient for the man of intelligence and sagacity;
namely, that 1900 years have passed since the
Manifestation of Christ and yet none of the Jews
expresses a wish to investigate His religion. This
well shows what the Jewish learned men have
written concerning His Holiness and what evil
qualities they have attributed to Him.
Taking the above facts into consideration, we
ask this astonishing writer Peter Z. Easton
whether it is worthy of any unprejudiced man of
sense to judge the character and qualities of
Baha.'u'llah by relying upon those who have written against Him. If so, how can one be expected
to disregard what the above-mentioned hostile
philosophers and eminent writers have stated concerning Christ, and trust in the text of the Gospels
written by His disciples rather than the testimony
of learned men engaged in investigating the quali-

4Here Miza Abu'l-Fadl is referring to some Jewish scholars and
theologians.

MiRzA ABU'L-FADL

ties and character of His Holiness? Is this not
very astonishing?
But the writer of this article states that neither
in these days nor in the days of Christ should an
intelligent man judge of a person by trusting in
what his enemies say of him. Nay, one should
look at the deeds, actions and traces of that person and reflect up0I?- that which has emanated
from Him, thus recognizing as the right criterion
Christ's own saying "Ye shall know the tree by its
fruit." For it is self-evident and proven thousands
of times that every great personage finds many
enemies who are jealous of him, and when an
enemy feels himself impotent, he clings to slander and calumny and engages in libels and execration. Hence it is said by wise men: "Evil
speech is the weapon of the weak."
In his translation of Church History, James
Murdock, an American, writes that, "although
Roman rulers were mostly temperate and liberal
towards their subjects in religious freedom, yet
for two reasons they interfered with the Christians
and endeavored to extinguish and eradicate them;
first, because of love for their own religion,

THE BRILLIANT PROOF

wherefore they would not allow the Christians to
interfere therewith and cause a weakening and
degrading thereof; second, because the opponents
of Christianity accused its followers of vile
calumnies before the rulers and characterized
them with all kinds of vices and defects, such as
'lack of piety, abandonment of prayer and worship, desire for dominion and power, and a wish
for leadership and changing the government.'
They accused the Christians of immoral deeds
and even of cannibalism, asserting that the Christians would kidnap the children of the Romans,
kill them and prepare their flesh for consumption
at banquets and entertainments."
This is a brief account of the calumnies which
the above author has related, so that men may
thereby differentiate truth from falsehood.
Were one to ponder over these facts, he would
testify that dependence upon such falsehoods and
calumnies has always been the excuse of the enemies of God, whereas such methods have never
been conducive to attaining the knowledge of
God and separating truth from falsehood.
For instance, how can a man of perception

MIRZA ABU'L-FADL

trust in the words of Baha'u'llah's enemies who
have written that he-God forbid!-intended to
poison His brother?5. Were such sayings to be
considered a criterion, the truth of no one could
be proven, for all among the prophets have been
the subject of similar reviling and accusations.
Moreover, jealousy and enmity entertained by
Mirza Yahya, [Subh-~] Azal,6 for Baha'u'llah,
dates back to the time of their residence in
Baghdad. When in that city, Yahya witnessed the
shining traces [i.e., the Tablets] of the Sacred
Being [Baha'u'llah]-whereby He assisted the
Cause of God, caused the penetration of the Word
of God, effected the gathering and union of the
beloved and resisted the schemes and deceitful
activities of the enemy-Azal himself, fearing for
his life (which tendency is the most specific quality of the people of falsehood) did not dare to

5Cf. Myron H. Phelps, The Master in 'AkM (Los Angeles:
Kalimat Press, 1985) pp. 57-61; Edward G. Browne, A Traveller's
Narrative (Cambridge University Press, 1891) pp. 358-59.
6Subh-i Azal, Mirza Yahya, the half-brother of Baha'u'llili. See
Shoghi Effendi, God Passes By (Wilmette, llI.: Baha'i Publishing
Trust, 1944) pp. 163-82.

THE BRILLIANT PROOF

appear nor to associate with people. Then the fire
of jealousy and hatred (which is so aflame today
in the heart of Mr. Easton) became ablaze in his
heart, and he repeatedly planned to murder
Baha'u'll<ili.7
Again, he sought to poison Baha'u'llah in
Adrianople, and according to trustworthy authorities, attempted to do so twice, but failing to
accomplish his design, availed himself of a new
scheme and cried out that others had sought to
poison him and take his life.
It is an evident point that a weak and defeated
enemy always stoops to such pretexts and seeks
to resist his opponents through secret means and
subtle designs.
On the contrary, the victorious and powerful
party has no need of employing such means; for if
Baha'u'Uah had sought to destroy Azal, he was
not impotent and needed no such method for the
execution of his plan.
Numerous historical and tangible evidences

7Cf. Muhammad-'Aliy-Salmanf, My Memories of Bahd'u'lltih
(Los Angeles: Kalimat Press, 1982) pp. 46-53.

MIRzA ABU'L-FADL

~an be furnished to demonstrate and prove that it
was even the powerful and mighty pen of
Baha'u'lhili which protected from death His own
enemies, such as Subh-i Azal, Nasiru'd-Din Shah,
and certain great doctors and divines.
Otherwise the Babis would not have allowed a
single one of these people to have escaped alive.
Yes, it was Baha'u'llah who, through the effect of
pure, heavenly utterances even more refreshing
than the zephyrs of the mom wafting from the
rose garden and even more limpid than the vernal
rain which distills drop by drop from the fragrant
rose petals-trained his friends so that people of
the world were amazed and astonished. For these
possessors of hearts and souls., three hundred and
thirteen of whom resisted in battle thousands of
the r~gular troops of the government during many
months, astonishing and bewildering the enemy
as well as the warriors of other nations by their
valor, heroism, strength of heart, firmness and
resolution in the terrible battles of Nayriz, Zanjan
and Mazandaran, were so trained in tenderness of
heart and gentleness of disposition through the
glorious teachings of Baha'u'llah that during the

THE BRILLIANT PROOF

long years from the time of His arrival in Bagh':'
dad down to the present day, they have shown
forbearance and self-restraint throughout many
great events and have not committed that which
would disturb any soul or be contrary to the law
of any government. They were killed, but they
killed no one. They endured violent calamities,
but their lips were not opened in complaint. 8
When the late Haji Muhammad-Rida of Isfahan
suffered martyrdom in the city Ashkabad in 1882,
the chief of police found the city in great excitement and the Baha'is exposed to danger. He
therefore permitted the Baha'is to carry arms, but
they did not do so, considering death better than
self-defense. The government then engaged in the
trial of those who conspired and murdered the
martyr. After five months' trial examining and
hearing both sides, a high justice of the war
department, accompanied by an imposing body
arrived at Ashkabad from St. Petersburg. An open
court, the account of whose proceedings would

8Conceming the pacification of the Babis, see Baha'u'llah, Epistle
to the Son of the Wolf (Wilmette, Ill.: BaM'i Publishing Trust,
1941) pp. 122-25.

MIRZA ABU'L-FADL

lead to prolixity, was held. That court ordered two
of the murderers to be hanged and the conspirators to be imprisoned for life in Siberia and subjected to hard labor. As the governor of the
province had the right to lessen this penalty, in
three days four of the Baha'is appeared before
him. This great man was Kamaroff, the victor of
Merv and the Viceroy of the province. They interceded for the condemned murderers. As the governor was greatly pleased with the excellent conduct and good training of the Baha'is, he accepted
their intercession and exercised his authority by
changing the verdict of hanging into exile and
reducing the punishment of the others from hard
labor to simple confinement. 9
The incidents referred to are not based upon
hearsay but are recorded in the register of the
government of Ashkabad and in other official
papers.
Now, could such pure morality, kindness and
gentleness, such training and noble conduct be

9Cf. Ibid., pp. 76-78; Anthony A. Lee, "The Rise of the BaM'i
Community of '!shqabad" Baha'( Studies, Vol. 5 (January 1979)
pp. 1-13.

THE BRILLIANT PROOF

inculcated by the one who had attempted murder
and who sought to poison his own brother? What
then becomes of the words of His Holiness
Christ: "Ye shall know the tree by its fruit"? And
what becomes of the criterion embodied in the
words: "Thou makest righteous by Thy words
and Thou judgest by Thy sayings"?10
Should hatred for the people of Baha cause
one to deny all reliable criteria and rules of judgment? "It is for ye to judge." 11

THE QUESTION OF PANTHEISM

As TO THE SECOND POINT which is Peter Z.
Easton's statement that the creed of the Baha'is is
pantheism; this likewise is a manifest calumny
and a false accusation, displaying his ignorance
of the subject of pantheism. For the teachings of
Baha'u'llili in no manner resemble pantheism.
Pantheism is a philosophical question and to treat

IOCf. Matt. 12:37.
llQur'an 10:35, 37:154; 68:36.

MiRzA ABU'L-FADL

it is the work of scholars and learned men. It has
nothing to do with the function of revelation or
the station of the founders of religions. The writer
of this article believes that the teachings of pantheism have originated from the Platonic School
of Philosophy which is founded upon devotion,
seclusion, rigid discipline and shunning bodily
enjoyments. The same philosophy is the source of
celibacy in Christianity and Sufism in Islam. It
was transferred from the Brahmans of India to
the philosophers of Athens and to the Platonists
of Alexandria who became known as Neo-
Platonists.
This late Platonic School held that the reality
of the spirit which is an active essence effective
throughout the world is but one indivisible reality.
This indivisible reality, simple essence and
ancieIlt identity comprehends all things, and the
souls of all animate organisms are but rays
descending from that Ancient Reality. These
Platonists in their own belief gathered from this
principle the theory that each human soul is a ray
from the universal Divine Reality and a drop
from the Sea of the Ancient Holy Essence, which

THE BRILLIANT PROOF

is confined in the prison of the body and has thus
been separated from that universal simple Reality
of realities. Thus they taught that a seeker of perfection must devote himself to severe discipline
such as vigils, successive prayers, fasting, abstaining from physical luxuries and denial of
material bounties, in order that he may release his
soul from the bodily prison, cause it to unite itself
with the Ancient Reality of realities and reach the
apex of eternal bliss.
Referring to this theory, Ibn Miskawayh cites
in his work Tahdhib al-akhlaq (Purification of
morals) a quotation from the "Divine Plato," to
wit: "Die by thy will and you shall live by nature." This is a brief account of the subject of
pantheism, its source and origin. If the people of
investigation look with keen eyes upon the creation and formation of nations, they would find
the atoms of this strange doctrine scattered in the
horizons of the Western regions. They would also
trace pantheism to the thoughts of Greek philosophers. References thereto have come down to us
through treatises and essays of scholars, and
descriptions thereof are to be fou~d in various

MIRZA ABU'L-FADL

books and writings. Were it not for the desire to
avoid prolixity we would draw examples from
those writings in order that the real truth might be
known to men of insight, and the source and origin of pantheism, as well as Peter Z. Easton's
ignorance of it, become clear and manifest.
His Holiness 'Abdu'l-Baha, in the book Some
Answered Questions has, clearly shown the plane
of those who believe in pantheism, for he has
mentioned the followers of pantheism as opposed
all the Prophets and Messengers, and has
removed all causes for such superstitious beliefs.
Reference to page 337 of that book will thoroughly
expose the shallowness of such false accusations.1 2

DESPOTIC GOVERNMENT

As TO THE THIRD POINT: This refers to Peter Z.
Easton's statement that the outcome of the Baha'i

12For this passage in current editions of the book, see 'Abdu'l-
BaM, Some Answered Questions, 1981 Edition (Willmette, Ill.:
Baha'i Publishing Trust, 1981) pp. 290-96.

THE BRILLIANT PROOF

religion is a return of despotic rule. Overlooking
the falsehood and sheer calumny of this statement, it is a proof of his lack of information
regarding the laws and ordinances of the Baha'i
Faith. He is likewise ignorant of what has been
explicitly revealed in the Book of Laws (Kitab-i-
Aqdas) concerning the organization of a House of
Justice in every city of the world,áthe members of
which, according to the conditions stated in the
book, shall be elected by the people. Such members must hold their consultations in the utmost
purity of conscience and good will.
Moreover, in the Glad Tidings 13 which is one
of the well-known Tablets of this Most Great
Manifestation, the substance of the last paragraph
is as follows: "Although a republican form of
government profits all the people of the world,
yet the majesty of kingship is one of the signs of
God. If statesmen combine the two into one form,
their reward will be great before God."14 That is

l3Cf. BisMrat (Glad Tidings) in Tablets of Bahd'u'lldh (Haifa:
BaM'fWorld Centre, 1978) pp. 21-28.
14In the current authorized translation, Baha'u'lllih states:
"Although a republican form of government profiteth all the peo-

MIRZA ABU'L-FADL

to say, hereditary sovereignty should be limited
by a national parliament and representative
assembly. In this way national problems and
questions of citizenship will find solution through
the cooperation of these two bodies, so that the
country and nation may attain perfection and the
people arrive at the highest pitch of welfare and
prosperity. Inl;l.smuch as the original Tablet is not
at hand, the substance thereof is mentioned. If
reference be 'made to the Tablet of the Glad
Tidings, which should be considered from all
standpoints as to beauty of expression in heavenly
utterances, surely the reader will exclaim:
"Blessed be God, the most excellent of Creators!"
In one of the long Tablets which is considered
accessory to the Kitab-i Aqdas, He has illustrated
the form of constitutional government and representativeassembly by the British government. IS

pIes of the world, yet the majesty of kingship is one of the signs
of God. We do not wish that the countries of the world should
remain deprived thereof. If the sagacious combine the two forms
into one, great will be their reward in the presence of God." (Ibid.,
p.28)
lS"The system of government which the British people have

THE BRILLIANT PROOF

The form of that great government has therefore
met with His approval and sanction. Consequently
the fear that despotism will be restored is caused
.             .
by ignorance concerning the commandments of
this Most Great Manifestation and the outcome of
reliance upon the sayings of enemies regarding
international discussions.

NEW COMMANDMENTS

As TO THE FOURTH AND GREATEST POINT, he says:
"What new command is there in the Baha'i religion which is lacking in Christianity?"
Although this question is an abstruse one
which cannot be fully comprehended by a person
unless he be well versed in the books of the two
peoples, yet we will expound it clearly in such a
way as to be easily understood by every soul, and
we will explain the specific features of this great
movement and prove the necessity of this Most

adopted in London appears to be good, for it is adorned with the
light of both kingship and of the consultation of the people."
Baha'u'llah, Lawh-i Dunya, Tablets of Bahd'u'lldh, p. 93.

MiRzA ABU'L-FADL

Holy Manifestation for the comfort and upbuilding of the world. Thus may disinterested persons
attain insight and every just one arise in thanksgiving for this great bestowal of God, the All~
Glorious.
It is evident to every perceiving soul that the
world of humanity will attain perfection, and that
happiness and wel(are, the desire of nations and
goal of all hearts, will be insured when religious
differences and sectarianism, the cause of alienation and estrangement of the people, are utterly
removed from the world, and all estrangements
and schisms, such as racial, patriotic and political
divisions, etc., are dispelled from among men.
Thus may men become as brothers, loving and
kind toward each other. These terrible wars,
which are the greatest catastrophes of humanity
and civilization, will disappear. The vast sums,
the expenditure of which is undoubtedly the cause
of impoverishing men and destroying the world,
will no longer be devoted to destructive pursuits
and infernal machinery. This question is so clear
and lucid that the most deficient mind can pass
judgment upon it. Nevertheless, this condition has

THE BRILLIANT PROOF

been confirmed by the divine glad tidings and
established by heavenly prophecies. For the Holy
Books contain explicit record that in the Great
Day which has been exalted by various names,
such as "The Last Day," "the time of the end,"
"the latter day," "the day of the Lord," etc.,16 the
Glorious Lord will descend and will unite all
nations in the worship of the One God. He will so
train all men in lofty and spiritual qualities that
warfare and conflict will be uprooted, rancor and
hatred will be replaced by sociability and peace,
and implements of war be changed into farming
and trading tools. This is a brief statement of the
promises of the prophets concerning the "latter
day."
It is self-evident that all nations are awaiting
and anticipating the advent of such a Day and the
coming of such a great Cause; nay, they pray and
supplicate God to hasten its arrival.

16Isa. 2:2; John 11 :24; Dan. 12:4, 9; Job 19:25; Joel 2:31; Zeph.
1:14; etc.

MIRzA ABU'L-FADL

THE MEANING OF THE PROPHECIES

BUT THE GREATEST OBSTACLES among the nations
are the signs and conditions which shall appear
with this praiseworthy Manifestation and
promised Day; for all the Manifestations of God
and founders of religio.p who have formerly come
have mentioned the signs of this great event in
their respective books and emphasized and clearly
recorded them in their utterances. But every
prophet who appeared recorded the self-same
signs mentioned by his predecessor and repeated
the same words; yet without undertaking to
explain the meaning of those signs and conditions
or make his object therein known. For instance,
consider how for a thousand years His Holiness
Moses and the Israelite prophets spoke and
uttered glad tidings to the people of the coming
of the Lord of Hosts who would harmonize and
unite all in the worship of One God. Among the
signs áof the day of His coming announced by
them are:
First: The rolling up of the heavens.

THE BRILLIANT PROOF

Second: The sun will be darkened.
Third: The moon shall not give her light.
Fourth: The stars shall fall from heaven.
Fifth: The dead shall arise from their tombs.
Sixth: Ferocious animals will make peace with
grazing animals.
Seventh: They will share the same pasture and
food .
. Eight: The children will play with poisonous
serpents.
Ninth: The people of Israel who in that day
shall have become scattered and humiliated
throughout all the nations of the East and West
will be again assembled toge~er by the Lord of
Hosts, who will establish them in their promised
land and confer upon them eterna~ glory and
everlasting dominion.
These are, in short, some of the prophecies
which all the Israelite prophets announced to their
people and recorded in their books. They did not
state however that these promises were to be
taken in a literal sense without symbolism and
interpretation, or that the symbolic texts were not
subject to commentary.

MIRZA ABU'L-FADL

Fifteen hundred years subsequent to the time
of His Holiness Moses, the very same promises
and signs were revealed by His Holiness Christupon whom be glory! Consider verses 29-31 of
the twenty-fourth chapter of St. Matthew 17 and
the tenth and eleventh verses of the third chapter
of the Second Epistle of Peter the Apostle; 18 so
that you may witness the mention of these
promises and sign's with the utmost clearness.
Likewise His Holiness Christ and His disciples
confined themselves to the mere mentioning of
these signs, as was doneá by the Israelite Prophets,

17"Immediately after the tribulation of those days the sun will be
darkened, and the moon will not give its light, and the stars will
fall from heaven, and the powers of the heavens will be shaken;
then will appear the sign of the Son of man in heaven, and then all
the tribes of the earth will mourn, and they will see the Son of man
corning on the clouds of heaven with power and great glory; and
he will send out his angels with a loud trumpet call, and they will
gather his elect from the four winds, from one end of heaven to the
other." Matt. 24:29-3L
lS"But the day of the Lord will come like a thief, and then the
heavens will pass away with a loud noise, and the elements will be
dissolved with fire, and the earth and the works that are upon it
will be burned up. Since all these things are thus to be dissolved,
what sort of persons ought you to be in lives of holiness and godliness ... " 2Pet. 3: 10-1 L

THE BRILLIANT PROOF

not undertaking to explain their meaning.
Consequently the Christian clergy disagreed in
their interpretation of those holy books. Some
said that those promises were literal statements
and not subject to interpretation and must therefore be fulfilled outwardly. Others among the
commentators stated that those promises were
symbolic and that they were words requiring
interpretation in order that their real meaning
might thereby become evident; i.e., that the Seal
of the Book might be opened in the latter day.
Six hundred years after His Holiness Christ,
the "Seal of the Prophets"19 announced His mission and the very same promises were again
revealed in the Qur'an. The same conditions and
signs were identically repeated. But again the
Qur'an made no reference to the meaning intended
by those prophecies, nor did it state whether they
were symbolic or subject to interpretation.
Consequently, were a man to consider what has
been stated he would most clearly find that the
greatest obstacles against the unification of

19Muhammad.

MiRZA ABU'L-FADL

nations have been those very prophecies, glad tidings, conditions and signs. For the various peoples have been prevented from uniting with each
other because the meanings intended by those
prophecies were not clear.
Although citing an illustration leads to prolixity,
yet we will do so for the purpose of enlightening
and further elucidating the matter to the reader.
For example let us assume that a Christian missionary should say to a)ew: "Dear friend, why
are you sleeping and heedless? The promised
Messiah, whose coming was foretold by all the
prophets, has appeared." Then imagine the Jew
answering: "How splendid! How splendid! What
beautiful glad tidings and joyous news! We Jews
have made all our wishes dependent upon the
coming of the Messiah and daily supplicate by
prayer for His advent! Now let us see this
promised Messiah whom you declare to have
appeared." The Christian missionary answers:
"The promised Messiah was that wronged youth,
Jesus of Nazareth, who sacrificed His life for the
liberation and salvation of the world." The Jew
would reply: "0 esteemed teacher, clear signs are

THE BRILLIANT PROOF

recorded in the Holy Books regarding the appearance of the Messiah, none of which came to pass.
We Jews have not found our religion so easily
that we can relinquish it carelessly. You consider
yourself a teacher of the Holy Books. See then in
the Heavenly Books the words that at the time of
the coming of the promised Messiah the sun will
be darkened, the moon will tum into blood, the
new heaven and the new earth will become manifest, the stars will fall, the dead will arise. Where
and when did these prophecies become fulfilled
during the day of the Nazarene and who saw
them? Furthermore, let me show you numerous
passages wherein it has been clearly revealed that
when the promised Messiah appears He will gather
together all the Jews scattered throughout the
world and he will save them from the great
humiliation, execration and tyranny which they
suffer. Then He will establish them in the Holy
Land and confer upon them dominion and external glory. Now tell me when did Jesus of
Nazareth accomplish such a thing? Nay, through
His Manifestation the contrary came to pass, for
we were established in the Holy Land but we

MiRzA ABU'L-FADL

have become scattered through His coming. We
were esteemed; we have become humiliated. We
were assembled; we became dispersed. We were
blessed; we became afflicted with curses. All this
was contrary to the promises given to the Jewish
people So to accept Jesus would be to deny those
glorious prophets."
In brief, at this point in the conversation the
Christian missionary would fail to answer the
Jew. For he himself does not understand the real
meanings of these glad tidings. How then could
he explain them to the Jews and cause them to be
convinced and assured? Therefore during this
long period the missionaries of the Christian religion have attempted to discomfit and confound
the Jews, yet without traversing the pathway of
true knowledge and real proof. Instead of bringing them near the Gospels, they caused them to
be annoyed and further removed.
It is therefore recorded in church history that
during this long period, that is since the conversion of the Great Constantine down to our time,
both in the day of Charlemagne and during the
crusades, they repeatedly attempted to force the

THE BRILLIANT PROOF

Jews to accept Christianity, but in the end they
failed. Now had they known the meanings of
these glad tidings there would be no need of using
force and compulsion.
Similar to this is the attitude of the Muslim
toward the Christian. When the Muslim desires to
prove the truth of the mission of the "Seal of the
Prophets" to a Christian, he refers the Christian to
the signs recorded in the twenty-fourth chapter of
St. Matthew. Then that Muslim, not understanding the meanings thereof, is forced to say that this
Gospel in the hands of the Christians is not the
original Gospel which descended with Jesusupon whom be peace! As you readily see, the
Muslims will clearly prove in word and writing
that this Gospel has been interpolated by the
Christian scholars and that it has been attributed
to His Holiness Christ. 20 In this case the Christian, to whom the reality of the Gospel is evident

20Muslim clerics teach that the original Gospel taught by Jesus
Christ has been lost and that the scriptures used by Christians
today have been changed and corrupted. Baha'u'lhih rejects this
teaching in the Kitab-i fqan. See Baha'u'llah, Kitab-i-fqan
(Wilmette,lll.: BaM'f Publishing Trust, 1931) pp. 88-90, 199.

MIRZA ABU'L-FADL

and manifest, and the love of this Holy Book
firmly established in his heart, will be amazed at
the incorrect answer of the Muslim. Instead of
fellowship and friendship with the Muslim, the
Christian becomes an enemy of the Islamic religion and an opponent of the Muslim people.
In short, one of the great obstacles to the unity
of the nations is this difficulty which has been
explained by the foregoing illustration. All these
abstruse problems are involved and explained in
the statement that because the Christian missionaries do not understand the real meanings of the
books of religions which have appeared priorá to
the manifestation of His Holiness Christ-upon
whom be peace !-therefore they cannot guide
others to their own religion. This has become evident and manifest.
As to the religions which have appeared after
His Holiness Christ, inasmuch as retrogression
and reversal are opposed to natural motion and
contrary to the progress and advancement which
are evident and manifest in world movements,
therefore the Christian cannot tum development
backward and cause other people to descend the

THE BRILLIANT PROOF

ladder of progress in order to unite them to themselves. The great man Lord Curzon has partly
understood this point when he writes: "The conversion of Asiatics to the Christian religion is
without effect and result."
Now that this subject has been clearly elucidated, we will submit that the present state of
progress in the world necessitates the Most Great
Manifestation. While His Holiness Baha'u'llah
resided in Baghdad the first book revealed by
Him was Kitab-i fqan which is the key to unlock
the seals of the Heavenly Books. It comprehends
the realities revealed in Holy Writ. By it the doors
of the understanding of prophetic words were
opened to the faces of the people of Baha, the real
meaning of the divine glad tidings were revealed
and the original purposes of such terms as were
latent and unknown became manifested. These
terms are "Death," "Life," "Heaven," "Earth,"
"Sun," "Moon," "Stars," "Resurrection," etc. 21
Thus the means of unity became facilitated and
the hindrances to international misunderstandings

2Ief. Ibid., pp. 28-83.

MiRzA ABU'LFADL

were removed. The signs and emblems of ~ccord
and agreement among inimical and opposing people became manifest and apparent.
For you observe that while now is but the
commencement of the Baha'i religion, yet difficult questions and doctrines have become so
clearly explained and so easily accepted by various
peoples that numerous souls among Zoroastrians,
Jews, Nuseyrites, et aI., who have never believed
in His Holiness Christ nor would listen to a single
verse of the Gospel, have now become acknowledged believers in Baha'u'llili through the effect
of His Blessed Utterances. Moreover, they consider His Holiness Christ the Promised Lord and
His Heavenly Book the Divine Holy Word. They
associate and consort with Christians in their
feasts and gatherings with the utmost kindness
and fellowship.
In the spirit of utmost friendship, a question is
propounded to this esteemed missionary Peter Z.
Easton who without understanding in the least the
significance of the Kingdom of Christ, eulogizes
it: Do these evident signs cause the Kingdom of
Christ to be at hand, or do anathema, execration,

THE BRILLIANT PROOF

unseemly words and the writing of debasing articles in magazines, wherein libel and calumny are
attributed to pure and holy souls?
It is most astonishing! We do not know what
Mr. Easton and his allies understand the Kingdom
of Christ to be and to signify. Is the Kingdom of
Christ for the ratification and execution of His
word or to prove the opposite of the word of
Christ and promulgate the attributes of His enemies?
His Holiness Christ clearly states: "Bless them
that curse YOU,"22 whereas Mr. Easton and his
peers carry out the meaning of "Curse them that
bless you." The soul who seeks benediction and
mercy they characterize with most unseemly
words and desire for him evil and perdition.
Baha'u'lhih proves to the unbelieving nations that
His Holiness Christ was the Son of God and the
Word of God, whereas Mr. Easton and his peers
pronounce Him [Baha'u'llah] the Anti-Christ.
Strange! John the Evangelist, the beloved of

22Matt. 5:44, Luke 6:28.

MiRzA ABU'L-FADL

Christ, in his first epistle says: "He who doeth
righteousness is righteous"23 but these (oppon~nts) say: "He who doeth a righteous deed, verily he is a murderer and an impostor." Likewise
in this epistle he says: "Whosoever shall confess
that Jesus is the Son of God, God abideth in him
and he is in God;"24 but they say that one who,
according to their own admission, has convinced
three millions souls ,and made them believe that
Jesus was the Son or God and the Word of God,
is, deprived of the knowledge of God and has no
portion of the fragrance of God. Is it not always
clearly shown and positively proven that in this
day we should understand by the words: "Ye
shall know the tree by its fruit," in the sermon on
the Mount, that the purpose of His Holiness
Christ was that we should not pay heed to false
accusations or listen to that which the people of
prejudice spread among men? Nay, we should
consider the deeds of every person the correct

23Uohn 3:7.
24IJohn 4:15.

THE BRILLIANT PROOF

criterion, and through this balance differentiate
between truth and falsehood.

NEW BAHA'I TEACHINGS

IN SHORT, LET US RETURN to the original matter,
which refers to Peter Z. Easton's question: "What
has Baha'u'llah brought which is not found in the
Christian religion?" Although the great function
of the Revelation of Baha'u'llah in solving the
intricacies of the Heavenly Books, facilitating the
removal of differences from among nations and
establishing unity and harmony among the sections of the human world is sufficient proof of the
greatness and thoroughness of the Baha'i religion,
nevertheless we will now consider the laws and
ordinances of this religion, explain their specific
virtues, their benefits and good results.
First, a command which is particularly a feature of the Baha'i religion and is not found in the
other religions is "abstaining from crediting verbal traditions." It is well known to men of learning that it was verbal tradition which divided the
Jews into two great sects. Such traditions are the

MiRzA ABU'L-FADL

basis of the book of Talmud, and caused the division of that one nation. One of the two schisms
called the Rabbinim looks upon the teachings of
the Talmud as the law which needs to be followed
and considers it the greatest means for the preservation and permanence of the Jewish people. But
the other sect, Gharraim looks upon the Talmud
as sheer heresy and conducive to perdition. Thus
these two 'sects cannot possibly be harmonized or
cease mutual opposition.
Similarly in the Christian religion the main
cause of schism and division were these verbal
traditions which were termed "authoritative."
Each one of the Christian churches, such as the
Catholic, the Orthodox, the Jacobite, the
Nestorian, and others consider it obligatory to follow these traditions inherited from and handed
down by the fathers of their Churches, as the very
text of the Holy Book.
Thus when in any of the great Councils the
question of the unification of the Christian people
would be at issue, they would ayail themselves of
these inherited traditions which were opposed to
union and harmony. Likewise in the religion of

THE BRILLIANT PROOF

Islam, claiming these verbal traditions which
were related of the Founder of that religion, subsequent to His death, was the cause of the division and separation into the various principal
sects, such as the Sunni, the Shi'i and the Kharajite, or into the secondary schools of Hanofite,
Malakite, Shafiite, Haubilite, etc.
Each of these hold to a set of traditions considered as authentic by their own sect.
But Baha'u'Wih closed to the people of the
world this door which is the greatest means for
sedition; for He has clearly announced that "in
the religion of God all recorded matters are referable to the Book and all unrecorded matters are
dependent upon the decision of the House of
Justice." Thus all narrations, relations and verbal
traditions have been discredited among the Baha'i
people and the door of dissension, which is the
greatest among the doors of hell, has been closed
and locked.
Second: One of the laws and ordinances peculiar to the Baha'i religion is the law prohibiting
the interpreting of the Word of God, for interpretation of the Words and exposition of personal

MiRzA ABU'L-FADL

opinion has been one of the greatest means of dissension in the former religions, the cause of darkening of the horizon of faith and concealing the
real meaning of the Book of God.
It is an evident fact that learned men differ in
their minds, and the natural gifts of sagacity and
intelligence or the lack of understanding and comprehension vary in degrees among them. Thus
when the door' pf interpretation and perverting of
the Words from their outward meaning is opened,
strange opinions and curious contradictory interpretation will result and different sects will arise
among the one people and one religious community.
Consequently, Baha'u'll<ih has explicitly commanded His followers to wholly abandon the door
of interpretation and follow the Words revealed in
the Tablets according to their outward meaning,
so that the events which have transpired among
the past nations should not recur among the
Baha'i people, and the unwelcome happenings
which appeared among the various sects due to
difference in mentality and viewpoint should not
become manifest in this new auspicious day,
which is the day of the glorious Lord.

THE BRILLIANT PROOF

Thus one of the explicit commands of this
great Manifestation is the ordinance abrogating
differences which separate men. It is because one
of the occasions of dissension is difference of
scholars with regard to the station of the
Manifestation of the Cause. In former religions,
even as testified by history, it has become evident
that when in a question of this kind a difference
has arisen between two doctors of religion, both
parties were firm in their standpoints and held
tenaciously to their sides, while the laity, according to their usage, would adhere some to one and
some to the other, thus closing the doors to agreement and unity to such an extent that religious
fraternity was changed into deep and bitter enmity, scientific dissension terminating in bloody
strife and warfare. This is illustrated by differences which arose between Arius the priest and
Alexander the Bishop of Constantinople, regarding the Trinity, in the fourth century, A.D.; also the
Nestorian differences which took place in the
fifth century between Nesto~ius the Bishop of
Constantinople and the other bishops, which
caused terrible wars and the shedding of precious

MiRzA ABU'L-FADL

blood. The effect of these sad dissensions has
lasted until the present day. These are clear proofs
and evidences for the point at issue.
Time does not allow us to make mention of the
numerous sects and divisions of the Gnostics and
others, of which the church historians have counted more than thirty, and incorporated them under
the term: "Born of philosophy." All seekers of
full accounts ar~ referred to authoritative books
on the subject, in or~er that they may clearly realize that all these divisions and sects came from
the disagreements of the doctors as to the degree
and station of His Holiness Christ, and their persistence in their respective opinions.
The subject of disagreement by doctors as to
the station of the Manifestation of God has been
one of those abstruse and difficult questions to
solve which proved beyond the power of great
minds and baffled a mighty king like Constantine
the Great. For notwithstanding the assistance and
cooperation of the great bishops of the East and
West, he could not reconcile the various parties to
the Arian controversy.
Nay, during this long time the power of local

THE BRILLIANT PROOF

councils, the sword of European powers and the
verdicts of the Inquisitorial Boards failed to
remove divisions and schisms caused by metaphysical discussions. But the removal of this
indissoluble knot and incurable disease by the
easiest of means has been announced in the holy
Baha'i literature, for Baha'u'llah in one of His
holy Tablets has clearly revealed the following:
"Since men differ in their degree of knowledge, if
two persons should be found to possess different
viewpoints as regards the degree and station of
the Manifestation of God, both are acceptable
before God, for, in accord with the blessed verse:
'Verily, we have created souls different in
degrees,' God has created men different in understanding and diverse in manners. But if those having two points of view engage in conflict and
strife while expressing their views, both of them
are rejected. For by knowing the Manifestation of
God it is intended to unify the hearts, cultivate
souls and to teach the truth of God, whereas conflict and strife of two persons with two different
points of view would do harm to the Cause of
God. Consequently both of them are referred to

MiRzA ABU'L-FADL

the fire. "25 This was the purport of the blessed
Tablet in brief. Accordingly in this Holy Cause no
one has power to create disharmony, and be~ause
of fear of falling, no one dares to persist in his
own opinion at the expense of harmony.
Fourth: Among the specific laws clearly laid
down in the Cause of Baha'u'll8h is the law prohibiting slavery.2~ No mention' of this is made in
other religions. As none of the former Heavenly
Books has forbidden this traffic, all the humanitarian instincts which actuated the Great Powers
to abolish and destroy it could not withhold the
common people from this abominable practice
which has cost the governments and nations great
trouble and expense. For instance, the freeing of
the slaves constitutes one of the important responsibilities of the Egyptian government. This necessitates a heavy drain upon the state treasury.
Furthermore, the trial and indictment of those

25This refers to Bahii'u'lhih's Tablet to Jamiil-i Bunijirdf. See
Khazeh Fananapazir, "A Tablet of Mirzii Husayn 'Ali Bahii'u'lliih
to Jamru-i Bunljirdi: A Full Provisional Translation," Baha'{
Studies Bulletin, vol. 5, no. 1-2 (January 1991).
26Cf. Kitdb-i-Aqdas, K72, p. 45.

THE BRILLIANT PROOF

gUilty of this nefarious traffic bring great affliction and often ruin upon many noted families.
Fifth: Among the laws peculiar to this Great
Cause is the law making it "obligatory upon all to
engage in allowable professions as a means of
support, and obedience to this law is accepted as
an act of worship."27 Were a man of insight to
consider this strong command, he would testify to
the great benefit it contributes towards regulating
the affairs of civilization and removing impediments and calamities from human society. For it
is evident how in this present day innumerable
souls designated as monks, anchorites, hermits,
religious devotees, dignitaries and others,
although sound in body and limb, abstain from
occupation and trade, passing their time in indolence and idleness and living upon the proceeds
of other men's labor. In reality such men are as
atrophied limbs upon the body of humanity and a

27The current authorized translation reads: "We have enjoined
upon all to become engaged in some trade or profession, and have
accounted such occupation to be an act of worship." Bahii'u'lhih,
Trustworthiness: A Compilation of Extracts from the Baha'(
Writings, compo by the Research Department of the Universal
House of Justice (Haifa: Baha'i World Centre, 1987) #34.

MiRzA ABU'L-FADL

heavy burden to the men of industry and agriculture. When by a law of religion these innumerable
souls abandon idleness and indolence and engage
in useful occupations, one can well realize how
much this will contribute to the common wealth,
and remove the difficulties of the body-politic.
Sixth: The law making the education of children of both sexes compulsory.28 This law is also
one of the commands explicitly revealed in this
Most Great Cause, arid concerning which no
mention is made in any of the other religions. For
in the oáther religions the education of the masses
is made dependent upon the law of the government. If in former times a government would fail
to issue a decree providing for compulsory education, and this failure would result in the decadence of learning and knowledge, the nation
would take no thought of it, nor would the people
consider themselves and the government responsible. For no law concerning this subject has been
revealed in the Heavenly Books. But where a law
is laid down in the Heavenly Book of a nation,

28Cf. Baha'u'llah, Ishraqat, Tablets of Bahd'u'lldh (Haifa: Baha'i
World Centre, 1978) p. 128.

THE BRILLIANT PROOF

every individual member will consider himself
bound to execute it, and no one will fail to heed
that law, for they will not be dependent upon the
government to carry it out.
Seventh: The command prohibiting cursing
and execration and making it obligatory upon all
to abstain from uttering that which may offend
men. 29 For, as is evident in moral science, cursing, reviling and speaking in harsh words and
offensive phrases is nne of the greatest causes of
alienating hearts, filling minds with rancor, creating hatred and animosity among the peoples and
igniting the fire of calamitous warfare among
men. Thus it is said by wise men: "Verily, war
begins in words"; and the poet Firdousi has said:
"A mere word is the cause of warfare." Another
verse illustrating this point at issue is "The wound
inflicted by the tongue is deeper than that inflicted by the sword."
Were one to ponder over the differences and
schisms already spoken of which arose among the
Christian peoples, creating different sects and

29Cf. Baha'u'lhih, Bishanit, Tablets ofBahd'u'llah, pp. 27.

MIRZA ABU'L-FADL

schools, such as the Aryans, Nestorians, Gnostics,
et aI., kindling the fire of terrible battlefields and
violent calamities, he would clearly find from the
testimony of authentic history that the principal
and initial cause of such divisions and disasters
was the difference of opinion between two religious doctors, which would result in discussion
and controversy. In order to overcome his opponent and demonstrateá the correctness of his own
view, or because of b~ieving his own opinion
correct, each would so persist in his attitude that
it would fjnally lead to harshness towards the
other. This harshness would gradually lead to
insinuating remarks and annoying statements
which in time would culminate in reviling, execrating, fighting and even bloodshed. Now the
harmful outcome of these religious fights and
their evil effect upon human society needs no
mentioning here. For the calamities caused by
these differences during the past ages are recorded
in the historical books of every nation, and the
hardships which have continued down to our time
as the painful result of those dissensions are evident to men of understanding.

THE BRILLIANT PROOF

Perhaps someone may advance an objection
saying that ordinances prohibiting anathema and
execration are found in the other Heavenly
Books, as for instance, the commands of His
Holiness Christ, well-known as the Sermon on
the Mount, wherein He most lucidly states,
"Whosoever calleth another a fool is in danger of
hell-fire."3o In the Qur'an it is stated: "Curse not
those who claim (spiritual mission) without the
permission of God, thus without knowledge cursing God as an enemy."31 The answer to this
objection is evident to the people of insight, for
such ordinances and prohibitions are considered
as educational commands in the estimation of the
learned and not as laws and enactments of religion. Consider this command of the Sermon on
the Mount, wherein He states: "Whosoever is
angry with his brother falsely is subject to the
law." Again He says: "Store not for yourselves
treasures;" and again: "Be not concerned with the
morrow." Also: "Whosoever smiteth thee on the

3~att. 5:22.
31Qur'an 6:108.

MiRzA ABU'L-FADL

right cheek turn to him the other also;" and
"Whosever desireth thy garment give him also
thy cloak." Then later on He says: "Whosoever
asks of thee, give unto him, and whosoever would
borrow of thee, prevent him not."32
It is fully evident that the learned men and
doctors of the Christian and Muslim religions
have not considered these ordinances as imperative. Men of intelligence versed in law and
jurisprudence have not deemed those who disobeyed these laws d~serving of punishment and
trial. Nay, as already mentioned, they have unanimously accounted them educational laws.
Moreover some of those laws are such that the
doctors have not considered those slighting them
as transgressors or evil-doers before God. For
instance, "If anyone smites you upon the one
cheek, tum to him the other," "He who begs of
you, give to him," "He who seeks to borrow from
you, do not refuse him." The above statement
will clearly show why such commands and ordinances were not considered by the leaders of the

32The Sennon on the Mount, Matt. 5:22-42.

THE BRILLIANT PROOF

Christian peoples as imperative and obligatory
and why they could not remove cursing and execration from among the community.
But in the Baha'i religion the commands prohibiting cursing, reviling, swearing and blasphemy
have been revealed as imperative and obligatory
laws. The responsibility attaching to the violators
has been revealed in various Tablets. Emphatic
commands have been issued in regard to the purity of pen and tongue, prohibiting the writing or
speaking of that which will offend men. For
example, although in various Tablets such as the
Ishraqat and others, the law prohibiting cursing
and execration has been explicitly laid down,
nevertheless Baha'u'llah, during His latter days,
in the Blessed Book of the Co"enant fortified and
emphasized the above law by addressing the following command to the people of the world:
"0 ye people of the world! I exhort ye
towards that which is the cause of the elevation of
your station! Hold fast to the fear of God and
adhere to the hem of kindliness! Verily I say unto
you, the tongue is for the mention of good; defile
it not with unseemly words. Verily God has for-

MiRzA ABU'L-FADL

given the past. Hereafter all must utter that which
is seemly. Shun anathema, execration and that
whereby man is perturbed. The station of man is
great. Some time ago this lofty word was revealed
from the treasury of the Pen of Abha: 'Today is a
great, blessed Day! That which was latent in man
is today revealed and become manifest. The station of man is great, should he adhere to veracity
and truth and rer:nain firm and steadfast in the
Cause. "'33
Every intelligent soul who reflects upon this
utterance: "Verily, God has forgiven the past;
hereafter all must utter that which is seemly,"
"Shun anathema, execration and that whereby
man is perturbed," will clearly see how emphatic
an ordinance has been given forth ratifying the
prohibition of anathema and execration. Because
according to the law current among the people of
knowledge the purport of this blessed utterance is
an explicit prohibition concerning anathema and.
execration.

33The current authorized translation reads: "We exhort you, 0
peoples of the world, to observe that which will elevate your sta-

THE BRILLIANT PROOF

The intended purpose thereof is the unpardonable position of the one who violates this mighty
command and decisive blessed ordinance.
In this case, to the people of insight it is evident, manifest and firmly established that the prohibition as regards anathema and execration is an
especialized ordinance and one of the particular
commandments of this greatest Dispensation.
Thus, through the favor of God the Most High,
from the traces of the Supreme Pen, this unseemly
action and the ordeals resulting therefrom may
disappear from among the people of the world
and the glad tidings recorded in the third verse of
the 22nd chapter of the Revelation of St. John
concerning the events of the day of Manifestation

tion. Hold fast to the fear of God and firmly adhere to what is
right. Verily I say, the tongue is for mentioning what is good,
defile it not with unseemly talk. God hath forgiven what is past.
Henceforward everyone should utter that which is meet and seemly, and should refrain from slander, abuse and whatever causeth
sadness in men. Lofty is the station of man! Not long ago this
exalted Word streamed forth from the treasury of Our Pen of
Glory: Great and blessed is this Day-the Day in which all that lay
latent in man hath been and will be made manifest. Lofty is the
station of man, were he to hold fast to righteousness and truth and
to remain firm and steadfast in the Cause." BaM'u'lhih, Kitab-i
'Ahd, Tablets of Bahd'u'Udh, pp. 219-20.

MiRzA ABU'L-FADL

-namely: "Hereafter there shall be no more cursing," shall be realized. 34
Eighth: Relative to the carrying of arms except
in time of necessity.35 This ordinance is not to be
found in other religions, but in the Baha'i religion
it is considered as one of the imperative and
essential commands. The great utility of this law
is most evident and manifest. How many souls
who are not able: to control excessive anger have
given vent to it by the use of arms ready at hand?
If the murderer had not been armed, often after
one hour the violence of his anger would have
subsided and no crime would have resulted.
These are the minor evil results of carrying arms.
There are other greater evils continually manifested
by people who carry arms; which are productive
of great revolutions and excessive losses for the
government and nations. The details of this are
not in keeping with brevity and are conducive to
prolongation, nevertheless the afflictions of the
nations and the ordeals of the people are evident
to men of perception.
34"There shall no more be anything accursed ... "Rev. 22:3.
35Kitab-i-Aqdas, K159, p. 76.

THE BRILLIANT PROOF

Ninth: The question relative to the necessity of
the creation of the House of Justice and institution of the National Assemblies [i.e., parliaments]
and Constitutional Governments. 36 This command is likewise specialized to this evident religion and is not mentioned in the others. For under
other religions it is possible for despotic governments to be restored and founded, because the
love of the permanence, establishment and
endurance of religious ordinances and the fear of
going contrary to them is so deeply rooted in
human souls, by reason of the fear of God, that
they would not pass away in a thousand years and
would not be superseded except through the
renewal of the religion and the reform of laws.
In short, these are some of the special commands of the Baha'i religion which the writer of
these lines has submitted in accordance with this
opportune occasion. The consideration of brevity
has made it necessary to omit the mentioning of
other special commandments in this Most Great
Dispensation.

36Cf. Baha'u'llah, Tablets of Bahti'u 'lldh, p. 93.

MIRZA ABU'L-FADL

Among them are ethics and conditions requisite for a wife's knowledge of her traveling or
absent husband. Another concerns the prohibition
of haughtiness and egoism. Another is a command
as to purity of all things, with recommendation
and encouragement to observe sanitary measures
and cleanliness, and to shun utterly all that tends
to filth and uncleanness. Among them is a command directing the agreement of nations in the
abolition of warfare. and battles, and the conservation of conditions of security and peace. Many
such commands exist, the word of amplification
and detail of which are beyond the limits of this
occasion. For justice to this most important subject would necessitate the compilation of a large
volume and not a short article. But although the
article may assume more lengthy proportion I am
forced, nevertheless, to remind the people of
knowledge of one distinguishing feature of the
many in the Baha'i religion. Perchance the radiant sight may attain to the great bestowal of this
most supreme Cause, and the pure tongue may
utter thanksgiving and praise to God, the Blessed,
the Sublime.

THE BRILLIANT PROOF

It is this: One of the abstruse problems of
social philosophy is the prevention of monopoly
and wealth control by certain individuals. This
subject has been discussed by the philosophers of
the world for many years. The wise men of
Europe and America, especially the Socialists, in
endeavoring to solve this abstruse problem have
entered into minute discussion and deep analyses.
The governments of Europe and America have
given the subject exhaustive attention; never-.
theless they have not yet agreed upon any opinion
and have not reached a consensus of remedy for
the solution of this seemingly insurmountable
question. But if a soul should ponder and reflect
upon the divine institution concerning the question of inheritance and the modus operandi of the
distribution of legacies among heirs according to
the laws of this Dispensation, he will see that this
all-important problem has been solved in the simplest manner. The distribution of wealth among
the nations has been established according to the
best method.
Inasmuch as the matter of death among

MIRZA ABU'L-FADL

mankind is an unavoidable event, if the distribution of the estate left by those who ascend to God
should be effected according to this divine recommendation, it will be impossible for wealth to
be accumulated by the few or for any particular
family to exercise a monopoly, leaving others deprived and afflicted by poverty and want. For the
Mighty Lawgiver has dealt with this important
affair in this manner: He has divided the heirs of
the deceased into seven classes, including teachers, who are the spiritual fathers of enlightened
individuals in the world of humanity. The heritage is divided according to the number 2520,
which is the lowest number comprising the integral fractions of nine. Under this division the
seven classes eligible to legacies are as follows:
First: Offspring. Second: Wives. Third: Fathers.
Fourth: Mothers. Fifth: Brothers. Sixth: Sisters.
Seventh: Teachers. The nearest relatives are
arranged the closest. Each class receives its due
according to the number sixty, which runs down
through all. He has decreed that these seven classes mentioned will come equally into possession

THE BRILLIANT PROOF

of their legitimate rights, each receiving his share
from this division. 37
When the people of insight reflect upon that
which has been recorded they will see that with
this command in operation, wealth will never be
monopolized by a limited few and no individual
through sheer forceful skill will come into possession of another's wealth. Wealth will always be in .
circulation among all. All mankind will inherit
from one another and all will be benefited from
this capital. Yes, when a person reflects upon the
distribution effected in the Book of Bayan by the
Bab, he will conclude that such a division mentioned therein may affect the interest of the offspring, but the manner in which it is provided for
in the Book of Aqdas, through the Supreme Pen,
wherein the heritage of the children is multiplied,
dispels this fear. 38 To all people of insight it is

37Here Mirza Abu'l-Fadl refers to the Baha'i laws of inheritance
which apply in cases of intestacy. Cf. Kitdb-i-Aqdas, K20-29, pp.
26-28.
38Baha'u'1l:ih's inheritance laws are based upon those of the Bab,
as revealed in the Bayan, but Baha'u'llah doubles the portion
allotted to the children of the deceased.

MiRzA ABU'L-FADL

evident that in this Most Great Cause all the
means of comfort for the nation have been provided and a plan of readjustment for the affairs of
the people of the world from all standpoints has
been established. That which has been stated here
will suffice to answer in brief the objections of
Mr. Easton and those like him.
Now, in regard to t4e question of features distinguishing this great C.ause from other laws and
religions of the people of the world in all centuries and ages: If fair-minded and intelligent
men of know ledge should ponder and reflect
upon the judicious laws of the Lord of mankind,
they will no doubt bear witness to the perfection
of Divine Providence in the laws thus instituted.
For instance, these three firm and irrefutable ordinances, namely, flrst, the question of inheritance
by which monopoly of wealth will be removed
and the question of socialism solved; second, the
question of universal peace and international
agreements regarding disarmament and conserving expenditure now devoted to the implements
of war; third, the question of all being commanded
to acquire a profession, art or trade whereby they

THE BRILLIANT PROOF

may earn a living, thus lightening the burden of
expense to those upon whom it falls, such as
farmers, laborers, et al. This expense is created by
the idlers and unemployed members of the human
family.
These fair-minded and intelligent men will
also testify that the readjustment of the world and
the salvation of mankind from great dangers is
conditioned upon following the commands of this
Most Great Manifestation. Thus will they utter
the blessed words: "Blessed is God, the Possessor
of the Dominion and the Kingdom!"

CLOSING

N ow AT THIS POINT we bring our words to an
end, and at the closing of this statement we
beseech God the Blessed, the Supreme, to bestow
upon Mr. Easton and other deniers, through His
Infinite Mercy, the light of insight and knowledge
in order that they may glance at that which has
been submitted in an impartial and disinterested
spirit. Thus may they become informed of the
Reality of the Divine Cause and be guided to that

MiRzA ABU'L-FADL

which is the source of salvation, life, glory and
prosperity. And this is not difficult by the Favor
of God.

.Written December 28, 1911, in Syria,
by the pen of
MIRZA ABu'L-FADL GULPAYGANI

APPENDIX

~
BAHAISM-A WARNING
by Peter Z. Easton l

Nineteen hundred years ago our Lord and Savior Jesus
Christ stood before a Roman tribunal. The Governor was
convinced of His innocency, and proposed to release Him.
The Jews, however, cried out, "Not this man, but Barabbas!" "Now Barabbas was a robber." Thus it was that
God's chosen people, they who, for 2,000 years from the
tiIne of Abraham on, had been the special recipients of His
grace and mercy, "denied the Holy and Righteous One, and
asked for a murderer to be granted unto" them.
Is this scene being re-enacted before our eyes to-day? In
this year of our Lord 1911, on the 17th day of September, at
St. John's, Westminster, an Archdeacon of the Church of
England, a man who bears an honoured name, placed in the
Bishop's chair, in front of the altar, the leader of an Oriental
sect, of whom, in a previous speech, he had spoken in terms
of high praise, calling him "Master." Who is this man? His
name is Abbas Effendi. He prefers, however, to be called

lReprinted from Evangelipal Christendom (Sept.-Oct., 1911), pp.
186-88.

APPENDIX

Abdul-Baha, servant of Baha, his father, who died at Acre,
in Syria, in 1892. In order, therefore, to know what this man
represents and stands for, we must ask, what sort of man
was Baha, the head of this sect, after whom it is named? A
worse than Barabbas-betrayer, assassin, and blasphemer-a
worthy' successor of that long line of Persian anti:christs
from the beginning of its history down to the present day.
The story is a long one, and would need more time and
space than can here be given to it. In the accompanying
article, "The Babis of Persia," a short sketch is given of the
principle and practice of this antichristian system.
How was it possible that a minister of Jesus Christ could
commend such a faith? Was he ignorant of the true character of the sect? Why, then, did he commend it? Why, too,
was he ignorant? Did he not know that the Church
Missionary Society has had a mission in Persia for forty
years, and that he needed but to inquire from missionaries
of the Society in and about London to know the facts of the
case? For over twenty years Professor Browne, of Cambridge, has been writing on this subject. Has the
Archdeacon no knowledge of the damning facts, set forth in
his works, in regard to the character of Baha? Did he wish
to inquire from those in the neighbourhood of Acre? How
easy would it have been to get information from the English
and American missionaries of Syria and Palestine.
Eighteen months ago Archdeacon Wilberforce wrote to
Abdul Baha, saying, "We are all one, there behind the veil."
Is this the teaching of the Word of God? Does the Apostle
say that we should be unequally yoked with unbelievers,
that righteousness hath fellowship with iniquity, light with
darkness, Christ with Bellial, the temple of God with idols?
That, indeed, is the teaching of the pantheism on which
Bahaism and all its kindred sects are founded. Way back

PETER Z. EASTON

from the hoary antiquity of 2,500 years, the beginning of
Persian history, comes the blasphemous declaration, "God
and devil yoked together." Men of upright character are, it
is true, welcome to the ranks of these pantheistic sects.
They make excellent stool pigeons. When, however, the
deed of hell is to be done, another kind of man is needed;
one whose conscience is seared as with a hot iron. Not what
a man is, but what use can be made of him, is the determining factor. "Evil is a name of one of the conditions of
progress-is as necessary, aye, more so, than what you call
good, to your and our elevation to higher spheres." This
idea is carried out in these pantheistic sects, in that the
morally upright membe.rs are confined to the outer circle,
the children of the evil one are admitted into the inner sanctuary. Here, then, we have the much vaunted unity, from
which God preserve us.
Archdeacon Wilberforce calls Abdul Baha, "Master."
What about Christ? Does He teach that we can serve two
masters? No. Then the archdeacon must choose whom he
will serve, whether the God and Father of our Lord Jesus
Christ or the Antichrist, Baha. He cannot serve both. What
say the people of England? Will they choose this modem
Barabbas?
A word as to the bearing of the Archdeacon's declarations upon missionary work in Mohammedan lands. That
work, as is well known, is not easy work. So difficult
indeed is it, that men like Lord Curzon are utterly incredulous that anything can be accomplished. Surely, then, men
who profess to be followers of our Lord and Saviour Jesus
Christ-above all, those who are looked upon as leaders in
the Church, should do nothing to make that work still more
difficult. Whatever else may be said of the Bahais, it cannot
be said that they are not wise in their generation, quick to

APPENDIX

use every means, fair or foul, which will advance their
interests. That Abdul Baha has been greatly encouraged by
what he has seen and heard here in England to persevere in
his scheme to make Bahaism "the universal religion of the
world, and the basis of the great universal civilization that
is to be," is evident from his own words. That it will have a
like effect upon his folfowers, to whom the news will be
transmitted, not in cold English, but in tht; glowing phrases
of Oriental imagination, cannot be doubted. Like Paul, on
the road to Rome, they too will be encouraged; but it will
not be to advance the kingdom of God, but the reign of
Antichrist.

The Babis of Persia
The origin of Babism is to be sought in Persian pantheism, a system which goes back more than 1,000 years, during which time it has produced many sects, of which
Babism is one of the latest. All these sects hold one fundamental doctrine, viz., that the murid, or disciple, is to give
himself up absolutely, body and soul, to the murshid, or
guide. To say that the murshid is, to all intents and purposes,
in the place of God to the murid is to understate the matter.
When God speaks to us He speaks to us as men, honouring
the faculties of reason, conscience, and will with which He
has endowed us. Does anything claim to be a new revelation, it must meet the demands of the old revelation, and
stand or fall thereby. The pantheistic idea is other than this.
Revelation, conscience, reason, will, are all annihilated. At
every moment of existence there is nothing but absolute
power; bare power on the one hand, and absolute passivity
and negativity on the other. The murid is not a man in any
true sense of the term, but mere material, a mere receptacle

PETER Z. EASTON

which is constantly being created and then taken to pieces,
or filled and then emptied. What he is has nothing to do
with the nature of the communications or commands which
are made to him or laid upon him. Judged by ordinary standards, they may be reasonable or unreasonable, wise or
unwise, holy or unholy; but with all this he has nothing to
do. Is he commanded to tell the truth, he tells the truth. Is
he commanded to lie, he lies. Are counsels of wisdom
given to him, he carries them out. Are the wildest vagaries
of a madman enjoined upon him, this duty of obedience is
exactly the same. Let me say-
First-The system is an 'essentially vicious one, based as
it is on the degradation of the murid, who is robbed of all
that makes him a man and reduced to a mere automaton.
The honour and glory of the murshid is built up on the ruin
of the murid. A more perfect contrast to Christianity it is
impossible to conceive. "Because I live," says the Saviour,
"ye shall live also" (John xiv. 19). "And the glory which
Thou gavest Me I have given them; that they may be one,
even as We are one; I in them, and Thou in Me, that they
may be made perfect in one" and that the world may know
that Thou hast sent Me, and hast loved them as Thou has
loved Me" (John xvii. 22, 23).
Second-It cannot be reformed, seeing that the fIrst step
in the way of reform is to destroy the system root and
branch.
Third-Every attempt to carry out the principle of this
system has been fraught with the most terrible evil. The
career of Mokanna in the eighth century, of which we have
a true and faithful description in Moore's "Lalla Rookh,"
that of Babek in the ninth, and of Karmath in the tenth, both
of whom turned the Oriental world into an Aceldema, or
fIeld of blood; more than all, that of Hassan Sabah and his

APPENDIX

followers, the Assassins, who for 170 years, from 1090 on,
inaugurated a reign of terror compared with which that of
the French Revolution was child's play. These and other
instances which might be given, both in ancient and modem
times, amply prove our assertion.
We are now asked to believe that Babism is an exception
to the rule, that this devilish, this Satanic system-and no
other words can describe it-has been transformed; that the
serpent has lost its fangs, and that the wolf has become the
true protector of the sheep. Where, we ask, is the evidence
for this amazing claim? Is it to be found in the blasphemous
declarations of Baha, that he was not only Christ, but God
the Father? Is it to be found in his life, stained with the
basest of crimes? Is the man that attempted to poison his
own brother, whom he had invited to eat with him, the inaugurator of a new dispensation of peace on earth? And what,
forsooth, have we on the other side? Naught but honeyed
words. The wolf arrayed in sheep's clothing-ergo, he is not
a wolf. What makes the matter still worse is that no excuse
can be pleaded for this man. He was a cold-blooded villain,
not a madman, like the founder of the Druses, or a deluded
enthusiast, such as we may suppose the original Bab to have
been. Good men there are among the Babis, men who have
been drawn towards the system, hoping to find in it truth
which they had vainly sought in Mohammedanism; good,
not because of the system, but in spite of it. Xavier was a
holy man, but Jesuitism is anything but holy. We are to
remember, moreover, that in all these pantheistic systems it
is only a few who at first are fully initiated into "the depths
of Satan," that it is the policy of the leaders to keep the multitude in ignorance, and to have some whose pure lives shall
serve to mask their own corruption. In the case of the

PETER Z. EASTON

Assassins, the character of the sect was not fully exposed to
the public view until more than seventy years after it was
founded.
There is no need of wasting any sympathy on the sufferings of the Babis. That they have suffered terribly is true.
That they have endured suffering with marvellous fortitude
and constancy is also true. So, however, it has always been
in the case of these sects. When the infamous Babek, whose
rule was to cause the wives and daughters of his captives to
be violated before their eyes, had his hands and feet struck
off, "he laughed and smilingly sealed with his blood the
criminal gaiety of his tenets" (Von Hammer's "History of
the Assassins," p. 27). As teach,,rs and practisers of assassination, the Babis richly deserve all they have been called
upon to suffer.
It is idle to talk about their not interfering with governments, when, in the eyes of a Babi, there is no government
but that of his leader. So long as that.1eader is in a state of
semi-captivity, the exercise of his authority over rulers and
countries may well slumber, lest he bring down vengeance
on his own head. Let him, however, once become an independent sovereign, and we may then expect the return of
that time when there was no security for sovereign or people; save as they became the slaves of the most awful
despotism which ever showed itself on earth. More freedom
for women! Yes, but from the days of Mazdak these sects
have taught the community of women. The millennium to
be inaugurated is one of absolute science. (Von Hammer,
pp. 105, &c.)
After reading this and much other such stuff which finds
its way into the public Press, one wonders how it is that
Christian men and women can be so deceived. Neverthe-

APPENDIX

less, it is true that there is a terrible fascination about these
pantheistic schemes, which does seem for a time Oat least to
rob men of sight, hearing, and understanding.
Unquestionably, too, they contain grand views of truth, but
the pity of it, the horror of it, is that the truth, which should
be so presented as to be uplifting and inspiring, is but the
bait upon the hook to drag down the soul to hell.

PETER Z. EASTON