Бахаулла, Скиния единства on Windows Pc

Since the inception of the Bahá'í Revelation in a subterranean dungeon in Tehran, where he languished author in 1852, Faith of Bahá'u'lláh has rapidly spread in various circles, including outside of the social and religious environment, where it originated. Outside the Islamic community among the first, who are interested in its teachings, had been Zoroastrians of Persia and India, and then in its universal scope of a continuous stream began to join the representatives of all religions and social circles. To this group Bahá'u'lláh addressed a number of Tablets, and some of them here for the first time presented in its official translation.

Prominent among these works takes Tablet Baha'u'llah to Manikchi Sahib. Manikchi Limdzhi Khatari (1813-1890), also known as Manikchi (Manekdzhi) Sahib, born in India in the Zoroastrian family. Capable diplomat and devoted follower of the religion of their ancestors, Manikchi Sahib was appointed, in 1854, the Ambassador of India, the Parsis in Iran, to help their fellow believers who are suffering from the repressive policies of Qajar monarchs. Some time after that, he reached the presence of Bahá'u'lláh in Baghdad. Although he remained until the end of a life faithful to the Zoroastrian faith, it has attracted a new religious doctrine, and he, being deeply impressed with the victims of the first martyrs, was a fan of his for life. Many years after their first meeting, he sent a number of questions to Bahá'u'lláh, in response to which were revealed two important Tablet, the first of which was sent to him in 1878.

The first Tablet, known as Luohu-and Manikchi Sahib, became famous thanks to several outstanding and memorable passages glorifying the universal character of the prophetic mission of Bahá'u'lláh. Phenomenon, in response to a bold request Manikchi Sahib, in pure Persian, this Tablet answering questions posed to them and proclaims some of the basic principles of the Faith of Bahá'u'lláh: "With all my heart radeyte the needs of the century, in any live, and let the main theme of your discussions will needs and demands of him. " "Avert their faces from the alienation of darkness and pay them to the radiant light of day shone unity." "You are - the fruits of one tree and the leaves of one branch." "All that leads to a reduction of ignorance and the increase of knowledge, always frowned upon and will be approved in the sight of the Lord of creation."

As you might guess from the contents of a second Tablet Manikchi Sahib was not entirely satisfied with this response, as expected a more detailed discussion of his questions. The second answer is contained in a long Bahá'u'lláh Tablet revealed 14 Shaban 1299 (July 1, 1882) on behalf of his personal secretary Mirza Aqa Jan. Tablet addressed this outstanding scientist Baha'i Abu al-Fadl, who at the time worked as personal secretary Manikchi Sahib, and a large part of it is devoted to the very issues. Bahá'u'lláh says in the beginning that Manikchi Sahib "was not able to see this very topic in detail, because, otherwise, he would have readily admitted that not a single item was not omitted", and explains that the wisdom of reasons to his questions were not given direct answers, but "the answers were presented wonderfully concise and clear language." Throughout the remainder of this Tablet text of each of the questions Manikchi Sahib fully cited and given a detailed response, and in some cases, explains the connection of this issue with the universal principles enshrined in the first Tablet.

This Tablet is notable because it discussed a number of issues related to the tenets of both the Abrahamic and neavraamicheskih religions in the light of their understanding Manikchi Sahib: the nature of creation, the relationship between faith and reason, reconciling the differences between the laws and precepts of the various religions and their claim to exclusivity and different degrees of zeal displayed by them to engage others into their fold. Answers Bahá'u'lláh especially emphasize different aspects of the truth of the doctrines and beliefs under consideration, and not throw them on the move as the inaccurate or incomplete.

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