A mountain range north of Sinai and south of Seir; all are sacred as places of revelation.
Teman lies in northwest Edom, not far from Párán. See Habukkuk 3:3.
himself uses “Párán” with special reference to Muḥammad
and “Seir” to Jesus Christ: “And he said: The Lord came from Sinai and rose up from Seir unto them; he shined forth from Mount Párán and He came with ten thousands of saints; from His right hand went a fiery law for them.” (Deuteronomy 33:2). Here Moses foretells the coming of three revelations and three prophets after himself, the last being Bahá’u’lláh
(Genesis 21:21) founded the Arabian peoples in Párán.
A house for visiting pilgrims that Mírzá Ja’far Rahmani built, with ‘Abdu’l-Bahá
’s permission, near the Shrine of the Báb
. ‘Abdu’l-Bahá composed a dedicatory inscription that appears above its entrance: “This is a spiritual Hostel for Pilgrims, and its founder is Mírzá Ja’far Rahmani AH 1327. .” It was completed in 1909 and was known as the Eastern or Oriental Pilgrim House. In 1969 the increasing number of pilgrims led the Universal House of Justice
to decide that pilgrims should be accommodated in hotels, thereby enabling it to convert the pilgrim house into a reception centre.
A Western Pilgrim House was built across the street from the House of ‘Abdu’l-Bahá in Haifa, shortly after His passing, with funds American Bahá’ís had contributed and in accordance with a design ‘Abdu’l-Bahá had selected and modified. In 1963 the Universal House of Justice established its offices in the Western Pilgrim House.
In 1983, after the completion of the Seat of the Universal House of Justice
, the Western Pilgrim House became the seat of the International Teaching Centre
. Another pilgrim house is located at Bahjí
, near the Shrine of Bahá’u’lláh
A journey made with the intention of visiting a shrine
or holy place.
For Bahá’ís it is both a privilege and an obligation, although it is only obligatory for men who are able to make the journey. In the Kitáb-i-Aqdas Bahá’u’lláh
specifically ordains pilgrimage to the House of Bahá’u’lláh in Baghdád
and to the House of the Báb
On the day of Bahá’u’lláh’s ascension, the room where His Holy Dust was laid became a third centre of pilgrimage—the most holy spot and the Qiblih
of the Bahá’í world—for at least the next thousand years. Under current conditions, Bahá’ís assume that the obligation of pilgrimage is satisfied by a visit to the Shrine of Bahá’u’lláh
and the Shrine of the Báb
in the Holy Land.
The first group of Western pilgrims arrived in ‘Akká
on 10 December 1898 and included Edward and Lua Getsinger
; Phoebe Hearst; Mrs Hearst’s butler, Robert Turner, who was the first African-American in the West to become a Bahá’í; and Mrs Thornburgh.
Refers to the courses of action devised by Shoghi Effendi
and, later, by the Universal House of Justice
for expanding and consolidating the Bahá’í Faith within the framework of ‘Abdu’l-Bahá
’s Divine Plan
Teaching Plans launched by Shoghi Effendi include
· the first Seven Year Plan (1937-44) and the second Seven Year Plan (1946-53) pursued by the Bahá’ís of the United States
· a Six Year Plan pursued by the Bahá’ís of the British Isles (1944-50)
· plans of varying durations separately pursued between 1947- 53 by the National Spiritual Assemblies
of Canada, of Central America, of South America, of Australia and New Zealand, of India, Pakistan, and Burma, of Germany and Austria, of Írán, of ‘Iráq, and of Egypt and the Sudan
· the Two Year Plan for the development of the Faith in Africa
· and the Ten Year World Crusade
(1953-63) pursued by the world-wide Bahá’í community.
The Universal House of Justice has launched
· the Nine Year Plan
· the Five Year Plan (1974-79)
· the Seven Year Plan (1979- 86)
· the Six Year Plan (1986-92)
· the Three Year Plan (1993-1996)
· the Four Year Plan (1996-2000)
· the One Year Plan (2000-2001)
· the Five Year Plan (2001-2006)
· the Five Year Plan (2006-2011)
· the Five Year Plan (2011-2016).
· the Five Year Plan (2016-2021).
The progressive unfoldment of the Faith
of God through the appearance of His successive Manifestation
s. Each Manifestation reveals Teachings suited to the time of Their appearance, renews the spiritual essence of Religion, and promises the appearance of another Manifestation to come.
This process may be considered in terms of the sun. Though each day it rises with a different name and with certain qualities, yet it is still the same sun. Bahá’u’lláh
words it thus:
“Consider the sun. Were it to say now, “I am the sun of yesterday,” it would speak the truth. And should it, bearing the sequence of time in mind, claim to be other than that sun, it still would speak the truth. In like manner, if it be said that all the days are but one and the same, it is correct and true. And if it be said, with respect to their particular names and designations, that they differ, that again is true. For though they are the same, yet one doth recognize in each a separate designation, a specific attribute, a particular character.” “The Kitáb-i-Íqán”, page 20