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Old 11-14-2017, 10:59 AM   #1
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Evidence for shoghi effendis words needed

"As Bahá’u’lláh says often in His Tablets the friends should develop a flair wherewith they can detect the good from the evil person. Mere name of Bahá’í does not constitute a Bahá’í. His character also has to be Bahá'í." - shoghi effendi

I have not come across any tablet or saying of any sort can somebody please point to this ..
 
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Old 11-14-2017, 11:45 AM   #2
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Quote:
Originally Posted by Yousefy2 View Post
"As Bahá’u’lláh says often in His Tablets the friends should develop a flair wherewith they can detect the good from the evil person. Mere name of Bahá’í does not constitute a Bahá’í. His character also has to be Bahá'í." - shoghi effendi

I have not come across any tablet or saying of any sort can somebody please point to this ..
1406. The Mere Name of Bahá'í does not Constitute a Bahá'í

"... the Guardian wishes the Bahá'í to bear in mind the repeated counsels of the Master that the friends should be on their guard when dealing with Easterners. Not only should they trust no one unless he bears some letter of introduction from his Assembly but also after he is permitted in the Bahá'í group they should be very careful in their dealings with him. This does not mean that they should be unkind to him or have a constant suspicion that would gradually alienate him from the Cause, but to be on their guard lest he misuses their trust. The case of Ahmad Sohrab is a very good example of what an Easterner can do. He thinks to be doing shrewd business when a Westerner would consider the act to be deceitful. As Bahá'u'lláh says often in His Tablets the friends should develop a flair wherewith they can detect the good from the evil person. Mere name of Bahá'í does not constitute a Bahá'í. His character also has to be Bahá'í."

(From a letter written on behalf of the Guardian to the National Spiritual Assembly of the United States, December 18, 1932)

(Compilations, Lights of Guidance, p. 428)
 
Old 11-15-2017, 09:08 AM   #3
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I was looking for in what tablet and what verse does Bahaullah actually say about developing a flair of detection as I've never read it ... However the fact shoghi effendi is infallible interpreter it does not matter ...
 
Old 11-15-2017, 09:31 AM   #4
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Quote:
Originally Posted by Yousefy2 View Post
I was looking for in what tablet and what verse does Bahaullah actually say about developing a flair of detection as I've never read it ... However the fact shoghi effendi is infallible interpreter it does not matter ...
Leading unto His Word, the understandings found in:
"discerning" (Baha'u'llah) and in "discernment" (Baha'u'llah)
by using Ocean search,
 
Old 11-15-2017, 10:21 AM   #5
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This is more Rabbi Nachman, but He is talking about prophecy of the messiah being able to discern moral character of a person by mere smell (a Kabbalistic symbol). I mention this because who is the messiah? The Divine Manifestation!

“For one is unable to [properly] reprove Israel over their sins, besides for one who is able to give and add good fragrance to the souls through his reproving them. This is impossible except if one merits the aspect of ‘the voice that waters the Garden of Eden’, since from there are grown all ‘smells’ (‘rehot’, related to the word ‘ruhot’, spirits/souls) and all [holy] fears (fear, smell, and souls are linked, as it says of the Messiah that he will be able to judge through scent), which is the sound of the song that will be awoken in the future. (See inside, Likutei Moharan II, 8)
 
Old 11-15-2017, 04:20 PM   #6
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Do you think this is the sort of thing you were looking for?

"Know thou, moreover, that the bird that taketh flight in the atmosphere of the realm on high will never be able to soar unto the heaven of transcendent holiness, nor taste of the fruits which God hath brought forth therein, nor quaff from the streams which He hath caused to flow in its midst. And were it to partake but a drop thereof, it would perish forthwith. Even as thou dost witness in these days with regard to those who profess allegiance unto Us, and yet perform such deeds, utter such words, and advance such claims as they have. Methinks they lie as dead within their own veils.

Comprehend, in like manner, every station, sign, and allusion, that thou mayest perceive all things in their own place and consider all matters in their proper light. For in this station, the City of Divine Unity, are to be found those who have entered within the ark of divine guidance and journeyed through the heights of divine unity. Thou shalt behold the lights of beauty upon their faces and the mysteries of glory in their human temples. Thou shalt perceive the musk-laden fragrance of their words and behold the signs of His sovereignty in all their ways and doings. Nor wilt thou be veiled by the deeds of them that have failed to quaff from the crystal springs or to attain unto the cities of holiness, and who follow their selfish desires and spread disorder in the land, all the while believing themselves to be guided aright. It is indeed of them that it hath been said: "These are the abject and foolish, who follow every clamorous impostor and who bend with every changing wind."58 The stages of this journey, station, and abode are clear and manifest to thee and require no further explanation."

(Baha'u'llah, Gems of Divine Mysteries, p. 64)
 
Old 11-18-2017, 10:34 PM   #7
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Discernment of the faithful

This doctrine is common to Judaism, Christianity (sensus fidei), Islam and the Bahai Faith. Jeremiah says, "I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people. No longer shall they teach one another, or say to each other, "Know the Lord," for they shall all know me..." (Jer 31:33 34).

The Letter to the Romans (2:15) refers to the faithful "who do shew the work of the law written in their hearts, their conscience also witnessing with them, and between one another the thoughts accusing or else defending." There is a 'tradition,' which Shaykh Ahmad quotes from one of the Imams, while Sunnis attribute it to Muhammad (see Sunan At Tirmidhi 3127), to the effect that one should "beware of the discernment (feraaseh) of the believer, for he sees with the light of Allah." Abdu'l-Baha quotes this tradition twice, with reference to the discerning eye of Mirza Abu Fadl, in the course of the "tablet of a thousand verses" which he wrote for Abdu Fadl.

The feraaseh is a light that God deposits in the heart, through which the believer distinguishes truth from falsehood and right from wrong. The word appears in only a few places in the writings of Baha'u'llah, and is translated as "observe carefully" or "ponder." However the concept of the discernment of the disciple, using other Arabic and Persian terms, is found in many places in the Bahai writings. In the Tablet of Unity
http://bahai library.com/bahaullah_lawh_ittihad_momen
Baha'u'llah writes, "The truth with all of its attributes and actions is and always has been distinguishable from aught else and those who are possessed of insight (basar) have not and will not be mistaken over this." (Ad'iyyeh ye Hadrat e Mahbub 401)

and in the Epistle to the Son of the Wolf:
http://bahai library.com/bahaullah_epistle_son_wolf#9
Quote:
They whose sight is keen, whose ears are retentive, whose hearts are enlightened, and whose breasts are dilated, recognize both truth and falsehood, and distinguish the one from the other. (p. 9)
In another work he writes:

Quote:
Know thou that the passages [of scripture] that We have called "ambiguous" appear as such only in the eyes of them that have failed to soar above the horizon of guidance and to reach the heights of knowledge in the retreats of grace. For otherwise, unto them that have recognized the Repositories of divine Revelation and beheld through His inspiration the mysteries of divine authority, all the verses of God are perspicuous and all His allusions are clear. Such men discern the inner mysteries that have been clothed in the garment of words as clearly as ye perceive the heat of the sun or the wetness of water, nay even more distinctly.
(Gems of Divine Mysteries, p. 26)
In the Surah of Sorrows he writes "if thou discernest them with the eye of thine innate nature (be nazr al-fetrah), thou wilt find that they are wolves." (Paragraph 27 in Cole's translation). Here the discernment of the disciple comes from the nature (fetra) that is innate to every human person and which is able to perceive the nature of things directly, once acquired veils have been removed.

Fetra or fetrat has a range of meanings in different kinds of Islamic literature and there does not appear to be any adequate treatment of it in the literature in European languages. It is clear that in relation to personal hygiene and adornment, fetra refers to the natural appearance of the body as created in the image of God, and the extent to which it is permissible to alter this appearance; in the literature relating to the legal position of minors it refers to a sort of primal religion which children are considered to belong to at birth; and in rationalist Islamic apologetics it is the natural religion accessible by untainted reason. Shoghi Effendi renders it in his translations with words such as "inner ears," "discerning hearts," "innate powers" and "the nature made by God."

In the Kitab-e Iqan, Baha'u'llah refers to the transformation of the heart giving supernatural insight :

Quote:
... upon whatever hearts the bountiful showers of mercy, raining from the "heaven" of divine Revelation, have fallen, the earth of those hearts hath verily been changed into the earth of divine knowledge and wisdom. ... What blossoms of true knowledge and wisdom hath their illumined bosoms yielded! ... Methinks they have been moulded from the clay of infinite knowledge, and kneaded with the water of divine wisdom. Therefore, hath it been said: "Knowledge is a light which God casteth into the heart of whomsoever He willeth." It is this kind of knowledge which is and hath ever been praiseworthy, and not the limited knowledge that hath sprung forth from veiled and obscured minds. This limited knowledge they even stealthily borrow one from the other, and vainly pride themselves therein!
(Kitab i Iqan, p. 45)
 
Old 11-20-2017, 08:32 AM   #8
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Thanks Sean you nailed it. Thank you guys Allah Hu Abha
 
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