Podcasts about aqdas

Entdecken Sie die aktuelle Khutba von Hadhrat Khalifat-ul-Massih V (aba) mit deutscher Übersetzung hier.In dieser Khutba erwähnte Hazoor-e-Aqdas (aba) weitere Ereignisse aus dem Leben des Heiligen Propheten (saw) und berichtete über die Hintergründe der Expedition von Hamra' Al-Asad. Wenn Sie die aktuelle Khutba mit deutscher Übersetzung als Video sehen möchten, besuchen Sie unseren YouTube-Kanal MTAGermany unter der Playlist „Freitagsansprachen 2024 - deutsche Übersetzung“ Wenn Sie die aktuelle Khutba mit deutschen Untertiteln sehen möchten, besuchen Sie unseren YouTube-Kanal MTAGermany unter der Playlist auf „Freitagsansprachen 2024 - deutsche Untertitel“. „Ich werde deine Botschaft bis ans Ende der Welt tragen“ Offenbarung an den Verheißenen Messias und Mahdi Abonnieren oder folgen Sie uns auch auf unseren Social Media Kanälen Instagram, Twitter und Facebook unter @Muslimtvde und erleben Sie unsere spannenden Formate! ©Copyright MTA International Germany Studios

 Entdecken Sie die aktuelle Khutba von Hadhrat Khalifat-ul-Massih V (aba) mit deutscher Übersetzung hier.In dieser Khutba erwähnte Hazoor-e-Aqdas (aba) weitere Ereignisse aus dem Leben des Heiligen Propheten (saw) und berichtete über die Hintergründe der Expedition von Hamra' Al-Asad. Wenn Sie die aktuelle Khutba mit deutscher Übersetzung als Video sehen möchten, besuchen Sie unseren YouTube-Kanal MTAGermany unter der Playlist „Freitagsansprachen 2024 - deutsche Übersetzung“ Wenn Sie die aktuelle Khutba mit deutschen Untertiteln sehen möchten, besuchen Sie unseren YouTube-Kanal MTAGermany unter der Playlist auf „Freitagsansprachen 2024 - deutsche Untertitel“. „Ich werde deine Botschaft bis ans Ende der Welt tragen“ Offenbarung an den Verheißenen Messias und Mahdi (as). Abonnieren oder folgen Sie uns auch auf unseren Social Media Kanälen Instagram, Twitter und Facebook unter @Muslimtvde und erleben Sie unsere spannenden Formate! ©Copyright MTA International Germany Studios

Hier finden Sie die aktuellste Khutba von Hazoor-e-Aqdas (aba) mit deutscher Audio Übersetzung.In dieser Khutba erwähnte Hazoor-e-Aqdas (aba) weitere Ereignisse rund um die Schlacht von Uhud in Bezug auf das Leben des Heiligen Propheten (saw).Wenn Sie die aktuelle Khutba mit deutschen Untertiteln sehen möchten, besuchen Sie unseren YouTube-Kanal MTAGermany unter der Playlist auf „Freitagsansprachen 2024 - deutsche Untertitel“.„Ich werde deine Botschaft bis ans Ende der Welt tragen“ Offenbarung an den Verheißenen Messias und MahdiAbonnieren oder folgen Sie uns auch auf unseren Social Media Kanälen Instagram, Twitter und Facebook unter @Muslimtvde und erleben Sie unsere spannenden Formate!©Copyright MTA International Germany Studios

Entdecken Sie die aktuellste Khutba von Hazoor-e-Aqdas (aba) mit deutscher Übersetzung hier.In dieser Khutba erwähnte Hazoor-e-Aqdas (aba) weitere Ereignisse rund um die Schlacht von Uhud in Bezug auf das Leben des Heiligen Propheten (saw).Wenn Sie die aktuelle Khutba mit deutscher Übersetzung sehen möchten, besuchen Sie unseren YouTube-Kanal MTAGermany unter der Playlist „Freitagsansprachen 2024 - deutsche Übersetzung“Wenn Sie die aktuelle Khutba mit deutschen Untertiteln sehen möchten, besuchen Sie unseren YouTube-Kanal MTAGermany unter der Playlist auf „Freitagsansprachen 2024 - deutsche Untertitel“.

Entdecken Sie die aktuellste Khutba von Hazoor-e-Aqdas (aba) mit deutscher Übersetzung hier.In dieser Khutba ging Hazoor-e-Aqdas (aba) erneut darauf ein, in welcher Form Gebete vor allem im Angesicht der jetzigen eskalierenden Kriegslage erbracht werden müssen. Wenn Sie die aktuelle Khutba mit deutscher Übersetzung sehen möchten, besuchen Sie unseren YouTube-Kanal MTAGermany unter der Playlist „Freitagsansprachen 2024 - deutsche Übersetzung“Wenn Sie die aktuelle Khutba mit deutschen Untertiteln sehen möchten, besuchen Sie unseren YouTube-Kanal MTAGermany unter der Playlist auf „Freitagsansprachen 2024 - deutsche Untertitel“.

Entdecken Sie die aktuellste Khutba von Hazoor-e-Aqdas (aba) mit deutscher Übersetzung hier.In dieser Khutba sprach Hazoor-e-Aqdas (aba) im Rahmen des Monats Ramadan über das Bittgebet, das im Islam die Bezeichnung Dua trägt. Dabei ging Hazoor (aba) ausführlich auf das Wesen, die Philosophie und die verschiedenen Aspekte des Dua's ein und legte die Wege zur Gebetserhörung dar.   Möchten Sie die Khutba mit deutscher Übersetzung sehen möchten, dann besuchen Sie unseren YouTube-Kanal MTAGermany oder unter der Playlist auf unserem YouTube-Kanal Freitagsansprachen 2024 - deutsche Übersetzung Wenn Sie die aktuelle Khutba mit deutschen Untertiteln sehen möchten, besuchen Sie unseren YouTube-Kanal MTAGermany oder unter der Playlist auf unserem YouTube-Kanal Freitagsansprachen 2024 - deutsche Untertitel  

Entdecken Sie die aktuellste Khutba von Hazoor-e-Aqdas (aba) mit deutsche Übersetzung hier.In dieser Khutba sprach Hazoor-e-Aqdas (aba) über den Fastenmonat Ramadan und darüber, wie ein Muslim diesen Monat gestalten sollte, um den wahren Sinn und Zweck des Fastens erfüllen zu können.  Möchten Sie die Khutba mit deutscher Übersetzung sehen möchten, dann besuchen Sie unseren YouTube-Kanal MTAGermany oder unter der Playlist auf unserem YouTube-Kanal Freitagsansprachen 2024 - deutsche ÜbersetzungWenn Sie die aktuelle Khutba mit deutschen Untertiteln sehen möchten, besuchen Sie unseren YouTube-Kanal MTAGermany oder unter der Playlist auf unserem YouTube-Kanal Freitagsansprachen 2024 - deutsche Untertitel

Entdecken Sie die aktuellste Khutba von Hazoor-e-Aqdas (aba) mit deutsche Übersetzung hier.In dieser Khutba sprach Hazoor-e-Aqdas (aba) über den Fastenmonat Ramadan und darüber, wie ein Muslim diesen Monat gestalten sollte, um den wahren Sinn und Zweck des Fastens erfüllen zu können.  Möchten Sie die Khutba mit deutscher Übersetzung sehen möchten, dann besuchen Sie unseren YouTube-Kanal MTAGermany oder unter der Playlist auf unserem YouTube-Kanal Freitagsansprachen 2024 - deutsche Übersetzung Wenn Sie die aktuelle Khutba mit deutschen Untertiteln sehen möchten, besuchen Sie unseren YouTube-Kanal MTAGermany oder unter der Playlist auf unserem YouTube-Kanal Freitagsansprachen 2024 - deutsche Untertitel Islamische Eulogien: SAW steht für »ṣallallāhu ‘alaihi wa-sallam« d. h. »Friede und Segnungen Allahs seien auf ihm« und wird nur mit dem Namen des Heiligen Propheten Muhammad (saw) gesprochen. AS steht für »‘alaihi s-salām« d. h. »Friede sei auf ihm« und wird mit den Namen aller übrigen Propheten gesprochen. RA steht für »raḍiyallāhu ta‘ālā ‘anhu/‘anhā/‘anhum« d. h. »Möge Allah an ihm/ihr/ihnen Gefallen finden« und wird im Anschluss an die Namen der Gefährten des Heiligen Propheten Muhammad (saw) oder des Verheißenen Messias (as) gesprochen. RH steht für »raḥmatullāhi ‘alaih / raḥimahullāh« d. h. »Möge die Barmherzigkeit Allahs, des Erhabenen, auf ihm sein« ABA steht für »ayyadahullāhu ta‘ālā bi-naṣrihi l-‘azīz« d. h. »Möge Allah sein Helfer sein und ihn mit Seiner Kraft unterstützen«  und wird nach dem Namen des Kalifen der Zeit gesprochen. ©Copyright MTA International Germany Studios     

** To donate to the flood relief effort in Pakistan, please visit the https://pakistanconsulatehouston.org/prime-ministers-flood-relief-fund-2022/ (Prime Minister's Flood Relief Fund 2022) How do we unpack a problem like this year's floods in Pakistan? Where do we place the blame? Steve invited our friend Aqdas Afzal back on the podcast to discuss his recent article, “Collapse of Civilizations.” The article's title is a cheeky play on Samuel Huntington's “Clash of Civilizations,” which predicted massive conflict between the world's non-white, non-Christian peoples and the global North. Coincidentally, the countries of the global North have profited quite well from their destruction of the environment, whereas those in the global South bear the brunt – like floods of biblical proportions. Pakistan's contribution to carbon emissions is less than 1% yet, when hit by climate catastrophe, the devastation is not only physical, it is economic, it is political. With an economy choked by foreign debt obligations, Pakistan, in the best of times, struggles to meet basic needs. “Steve, to give you an example, about 40% of Pakistan's federal budget - remember that figure - 40% is now spent on paying interest on external loans that Pakistan has taken over the last 75 years. And this situation not only eats up all the fiscal space that this country has, we cannot spend on health, we cannot spend on education, we don't have enough money to spend on climate mitigation adaptation, on clean drinking water. And the situation is becoming worse by the day. It's a completely unsustainable situation.” Aqdas and Steve talk about debt jubilee and reparations to address the immediate situation, but the overlapping crises are a direct result of capitalism's failure to deliver on its promises – not just to Pakistan, but to most of the world – causing strife and division. Are we proving Samuel Huntington right? Aqdas Afzal finished his undergraduate and first master's degree in Political Science from Ohio State University, then returned to his native Pakistan. After working there for five years he won the Fulbright scholarship for his second master's and PhD in Economics from UMKC. He teaches at Habib University in Karachi and writes a monthly op-ed in Dawn, a leading English language newspaper there. @AqdasAfzal on Twitter

A false dawn is a promising situation which comes to nothing. This is how Aqdas Afzal describes the situation in his native Pakistan and India at the end of the Raj. “The point to remember here, Steve, is that the British were in India not to govern. They were in India to extract surplus and to maintain what they called law and order. And so the British left without giving the local people any taste or mechanism for bringing about accountability or democracy. But they did leave behind these two very, almost draconian institutions for keeping law and order. And because of these two institutions - these two state institutions that the British left behind - in the case of Pakistan, the first 25 years of Pakistan's history was complete chaos.” Aqdas talks to Steve about the chaos of partition – a humanitarian crisis. Remember, Pakistan was not only separated from India, but it was also cleaved from its own Eastern wing, now known as Bangladesh. The generation that sacrificed and struggled to gain independence was hoping for a bright future. That was the false dawn. Pakistan fell into the lap of neoliberal thinking because of the Cold War, as Aqdas explains it. When the Soviets entered Afghanistan, the military government took over in Pakistan, cozying up with the US defense establishment. Pakistani policy makers began to sound like the godparents of the neoliberal project, Thatcher and Reagan. The interview covers the destructive role of the IMF, World Bank, and WTO – what Steve refers to as the evil trinity. No matter how many of our guests talk about them, there is always more outrage to be uncovered in their manipulation of the economies of the global South. Steve and Aqdas discuss Francis Fukuyama's concept of “the end of history.” With the collapse of the USSR, liberal democracy and capitalism were expected to be the final stage of human evolution, leaving no other pathway for developing nations. Aqdas counters with the notion that history is not linear. “Russia is a country that went through shock therapy, that was undertaken by experts coming from the World Bank and the IMF. These experts are basically telling Russia how to open its economy, how to change over from socialism to a market-based economy. The same Russia today is challenging the might of capitalist countries like Britain, United States, Germany.” He calls this the beginning of history. Aqdas Afzal finished his undergraduate and first master's degree in Political Science from Ohio State University, then returned to his native Pakistan. After working there for five years he won the Fulbright scholarship for his second master's and PhD in Economics from UMKC. He teaches at Habib University in Karachi and writes https://www.dawn.com/authors/8439/aqdas-afzal (a monthly op-ed in Dawn), a leading English language newspaper there. @AqdasAfzal on Twitter

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha'i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha'u'llah, “ Baha'i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart' by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious'.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi's secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá'u'lláh's exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

`“The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha'i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha'u'llah, “ Baha'i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart' by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious'.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi's secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá'u'lláh's exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

`“The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

The Universal Crisis Affecting Mankind - nursing a sore-tried and disillusioned humanity back to health https://bahai-library.com/pdf/compilations/compilation_state_disorder_confusion.pdfBahá'u'llah - https://www.bahai.org/bahaullahThe Baha'i Faith - https://www.bahai.org2nd Law of Thermodynamics http://www.ftexploring.com/energy/2nd_Law.htmlApplication of the Second Law of thermodynamics to Human Societies: https://www.researchgate.net/project/Application-of-the-Second-Law-of-Thermodynamics-to-Human-SocietiesSync: How order emerges from Chaos in the Universe a book by Steven StrogatzBig Bang Theory https://en.m.wikipedia.org/wiki/Big_BangScience Focus BBC Article: If energy can't be created, where did it come from in the first place? by Robert Matthews https://www.sciencefocus.com/space/if-energy-cant-be-created-where-did-it-come-from-in-the-first-place/Ask Ethan: Where Does Quantum Uncertainty Come From? https://www.forbes.com/sites/startswithabang/2017/08/12/ask-ethan-where-does-quantum-uncertainty-come-from/?sh=5ce9d4fc794eHow the 5th Industrial Revolution is Advancing Humanity at Workplace: https://www.fingent.com/blog/how-the-5th-industrial-revolution-is-advancing-humanity-at-workplace/The Baha'i Administrative Order (a governance system designed to bring out our best, among many other wonderful things. https://www.bahai.org/beliefs/essential-relationships/administrative-order/Today's QUOTE: Mankind's ordered life hath been revolutionized through the agency of this unique, this wondrous system - the like of which mortal eyes have never witnessed. (Bahá'u'lláh, The Kitáb-i-Aqdas, par. 181)Episode Host: Mary JL Rowe

The Universal Crisis Affecting Mankind - nursing a sore-tried and disillusioned humanity back to health https://bahai-library.com/pdf/compilations/compilation_state_disorder_confusion.pdf'Abdu'l-Baha - https://www.bahai.org/abdul-bahaThe Baha'i Faith - https://www.bahai.orgFeatures of The New World Order mentioned in this episode, are explained in a book titled The World Order of Bahá'u'lláh compiled and written by Shoghi Effendi https://www.bahai.org/library/authoritative-texts/shoghi-effendi/world-order-bahaullah/   Also available as a free ePub from the The Baha'i Bookstore  https://www.bahaibookstore.com/World-Order-of-Bahaullah-Free-ePub-P9562.aspxPart of this quotation is cited: "To choose such a course is not to deny humanity's past but to understand it. The Bahá'í Faith regards the current world confusion and calamitous condition in human affairs as a natural phase in an organic process leading ultimately and irresistibly to the unification of the human race in a single social order whose boundaries are those of the planet. The human race, as a distinct, organic unit, has passed through evolutionary stages analogous to the stages of infancy and childhood in the lives of its individual members, and is now in the culminating period of its turbulent adolescence approaching its long-awaited coming of age. https://www.bahai.org/library/authoritative-texts/the-universal-house-of-justice/messages/19851001_001/1#883867984Today's QUOTE: The world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. (Bahá'u'lláh, The Kitáb-i-Aqdas, par. 181)Episode Host:  Mary JL Rowe 

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha'i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha'u'llah, “ Baha'i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart' by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious'.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi's secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá'u'lláh's exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

`“The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

`“The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha'i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha'u'llah, “ Baha'i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart' by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious'.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi's secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá'u'lláh's exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

`“The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

`“The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

This is a special episode featuring kids from across the globe sharing their views on kindness. They share their unfiltered thoughts around what kindness means to them and how people can be kind. The younger generation learns from, the older, and it's time we got thinking about the kind of world we want to leave for them. A more inclusive and human-centric world will need loads of kindness and empathy. My guests for today are : Aira, Myrah, Vivian, Madhav, Ethan, Caitlyn, Aryan, Aanya, Aqdas, Rishaan, Vagni If you have any feedback or want to be a part of the show, drop a note at thegentleproject.kindness@gmail.com or visit our website for more information. Please do share and subscribe. --- Send in a voice message: https://anchor.fm/thegentleproject/message

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha’i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha’u’llah, “ Baha’i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious’.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá’u’lláh’s exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

`“The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha’i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha’u’llah, “ Baha’i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious’.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá’u’lláh’s exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

`“The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha’i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha’u’llah, “ Baha’i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious’.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá’u’lláh’s exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

`“The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha’i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha’u’llah, “ Baha’i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious’.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá’u’lláh’s exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

In this episode of Moments of Meaning, Sean Hinton speaks to Aku Ntumy, a science teacher in a high school in Swindon, England. Having received the Baha'i Faith's “Most Holy Book” as a gift from a new friend at the age of 21, Aku first read the words of Baha'u'llah, the prophet and founder of the Baha'i Faith, one afternoon in the bunk bed she shared with her sister in their family home in Botswana, Southern Africa. Now, ten years later, she shares what she learned in that moment — and in all the moments that passage inspired.Moments of Meaning is presented by Sean Hinton, mixed and edited by Jamey Heath, and produced by the team at BahaiTeachings.org.Resources:The Most Holy Book (The Kitáb-i-Aqdas) by Baha'u'llahMusic:Cello by Elika Mahony from the song The Hallowed Beauty.Yang Qin by Jin R from the album Meditations Of The Spirit.

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha’i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha’u’llah, “ Baha’i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious’.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá’u’lláh’s exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

`“The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

`“The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha’i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha’u’llah, “ Baha’i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious’.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá’u’lláh’s exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

`“The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha’i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha’u’llah, “ Baha’i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious’.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá’u’lláh’s exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha’i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha’u’llah, “ Baha’i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious’.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá’u’lláh’s exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

`“The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha’i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha’u’llah, “ Baha’i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious’.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá’u’lláh’s exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

Esta es la grabación desde la página 305 a la 307, del libro "Dios Pasa" escrito por Shoghi Effendi, Guardián de la Fe Bahá'í.

Esta es la grabación desde la página 303 a la 305, del libro "Dios Pasa" escrito por Shoghi Effendi, Guardián de la Fe Bahá'í.

In this episode of the Strange Horizons podcast, editor Anaea Lay presents Aqdas Aftab's “Quiet.” You can read the full text of the story here.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha’i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha’u’llah, “ Baha’i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious’.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá’u’lláh’s exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha’i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha’u’llah, “ Baha’i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious’.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá’u’lláh’s exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

`“The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha’i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha’u’llah, “ Baha’i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious’.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá’u’lláh’s exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

`“The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha’i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha’u’llah, “ Baha’i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious’.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá’u’lláh’s exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

Meaning of the Symbol of The Greatest Name “The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”  - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light. The Greatest Name symbol was designed by Mishkín-Qalam, an early Bahá’í calligrapher. The symbol was created as a visual to remind us of the central teachings of the faith, this symbol can often be seen in people’s homes and in the domes and on the arches of Baha’i Houses of Worship around the world. If you would like to learn more about the Symbol of the Greatest Name itself, click here to be directed to a detailed explanation by Hand of the Cause Abu'l-Qasim Faizi. Significance of Repeating The Greatest Name in Meditation In the paragraphs below, `Abdu'l-Bahá refers to the importance of repeating the sacred phrase of The Greatest Name, one of it’s derivatives is Alláh-u-Abhá. If you are interested in listening to our previous recorded meditations created on the sacred phrase of Alláh-u-Abhá, please click on the meditations below 1/365 95 Alláh-U-Abhá Meditation (spoken repetition) 8/365 95 Alláh-U-Abhá Meditation By Sarah Hosney (chanted) The version of today’s audio recording however, is using the pictorial image, symbolic visual of the Greatest Name in the meditative audio practice. The explanation of `Abdu'l-Bahá provides the basis and backdrop as to why we felt moved to create the meditation in this way. “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation of the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha’i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha’u’llah, “ Baha’i Studies Bulletin (1985). What is Yoga Nidra? Yoga Nidra is a form of a meditative sleep technique. According to the 8 Limbs of Ashtanga Yoga, it is considered under the umbrella of Step 5, Pratyahara, the type of meditation that focuses on withdrawal of the physical senses. It is said that 20 minutes of Yoga Nidra meditation is considered to make up for 2 —3 hours of sleep. The Greatest Name Symbol Yoga Nidra meditation repeats the stamping or branding of the The Greatest Name symbol on each part of the body, as a form of protection and symbolic spiritual union. It was inspired to remove all forms of a false sense of self, and for there to remain in the body, only the pictorial image of The Greatest Name - therefore only union with Baha’u’llah through The Greatest Name symbol. The Greatest Name Symbol Yoga Nidra Meditation Script The Bicentenary Meditation Project is a community karma-yoga-celebratory project and resource bank, which provides free meditations and their corresponding meditation-scripts based off of the Sacred Writings and Teachings of The Bab & Baha’u’llah for world-wide dissemination and use. The purpose of the meditations are used primarily to draw a closer spiritual connection through the Manifestations of God to God. One of the primary principles that The Bab & Baha’u’llah proclaimed is the Oneness of Humanity and how interrelated we are. As host and coordinator of the project, Yoga Avec Moi would like to kindly request for those who will be downloading the meditations scripts, to used them in circumstances with the utmost dignity, reverence and respect for the Sacred Teachings and Personage of The Bab & Baha’u’llah. You have permission to use them in devotionals, prayer gatherings, children’s virtues classes, junior youth animator gatherings, meditation classes & retreats, Hatha, Yin, Vinyasa yoga classes and retreats. If you would like to use them in contexts that have not been mentioned above, please drop us a line at yogiavecmoi@gmail.com to say hi and to double check if in doubt that it would be appropriate. This is primarily run on an honorary role basis, we have deep love in serving and providing for humanities spiritual needs, we ask that in return you respect our wishes to hold the Personages and Sacred Teachings of The Bab & Baha’u’llah with reverence and utmost dignity . DOWNLOAD GREATEST NAME YOGA NIDRA SYMBOL MEDITATION SCRIPT IN MANDARIN 下载中文版纪念双百诞辰 “至大圣名”放松术冥想引导语 Be a Bicentenary Meditation Project Meditation Contributor If you would like to donate your time or services to the Bicentenary Meditation Project as a meditation content creator, Illustrator or photography, please don’t hesitation to contact us at meditationsofbbobb@gmail.com! We would love to include you as a participant and contributor to the Bicentenary Meditation Project as well! As of 2020.03.04, The Greatest Name Symbol Yoga Nidra Meditation Script is in preparation to be translated into Chinese, Arabic, Spanish, German and Japanese, if you have any other language skillsets other than these 5 languages, please do not hesitate to contact us! As always, we would love to hear your experience of listening to the The Greatest Name Symbol Yoga Nidra in the comments below! Don’t forget to write a review on our Apple iTunes “Podcast” app channel called “Bicentenary Meditations Project” and let us know which was your favorite meditation, it will help guide others on where to begin their first meditations! If you would like to receive updates via our weekly newsletter as to when the next meditation is coming out, do drop your E-mail in the footer below :) Would love to have you join the Yoga Avec Moi Blessing Tribe Family! In this newsletter you will also receive updates of our other integrative yoga therapy services with it.

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha’i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha’u’llah, “ Baha’i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious’.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá’u’lláh’s exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

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More great books at LoyalBooks.com

Baha'i mom and poet Andrea Hope shares about the Baha’i Festival of RIdvan. This episode includes a reading of the poem “Baha’u’llah in the Garden of Ridvan" by Robert Hayden. Note 107 of the Kitab-i-Aqdas: https://www.bahai.org/library/authoritative-texts/bahaullah/kitab-i-aqdas/14#170824240Naw-Ruz is Everywhere: https://www.youtube.com/watch?v=AUtZG2buBm4YouTube video The Festival of Ridvan for children: https://www.youtube.com/watch?v=1uKgA-ZPJKs&t=6s Ridvan banners on Etsy: https://www.etsy.com/shop/AGladsomeHearthttps://www.etsy.com/shop/DelightedHeartsShophttps://www.etsy.com/shop/PAPALOTESHOPBaha'u'llah in the Ridvan Garden by Robert Hayden Agonies confirm His hour,and swords like compass-needles turntoward His heart,The midnight air is forestedwith presences that shelter Himand sheltering praiseThe auroral darkness which is Godand sing the word made flesh againin Him.Eternal exile whose returnepiphanies repeatedlyforetellHe watches in a borrowed garden,prays. And sleepers toss upontheir armored beds,Half-roused by golden knocking atthe doors of consciousness. Energieslike angels danceGlorias of recognition.Within the rock the undiscovered sunsrelease their light.Email: info@andreahope.orgWebsite: www.andreahope.org

Hello and welcome to the Baha’i Blogcast with me your host, Rainn Wilson. In this series of podcasts I interview members of the Baha’i Faith and friends from all over the world about their hearts, and minds, and souls, their spiritual journeys, what they’re interested in, and what makes them tick. In this episode, I'm at my home in Los Angeles with my uncle, Rhett Diessner, a Professor of Psychology who has a special interest in aesthetics and beauty. We talk about moral reasoning, materialism, and how he became a Baha'i. We discuss the psychology of beauty, how there's no love without beauty, and that love holds the whole universe together. Rhett tells me how humans are all intimately linked, and how beauty will literally help save the world. I hope you enjoy the conversation! To find out more about some of the things we covered in this episode, check out the following links: * I mention my podcast with Reza Aslan called 'Metaphysical Milkshake’: https://bit.ly/3avGT9K * Rhett mentions the Baha'i principle of the ‘independent investigation of truth’: https://bit.ly/39vceJv * Rhett mentions Baha’i Firesides: https://bit.ly/3arsZW2 * Rhett and I talk about 'Some Answered Questions' by Abdu'l-Baha: https://bit.ly/39vc8S3 * Rhett mentions the 'The Promise of World Peace’ by the Universal House of Justice: https://bit.ly/3aAKT98 * Rhett mentions ‘The Book of Certitude (Kitab-i-Iqan)’ by Baha’u’llah: https://bit.ly/38qovxG * Rhett shares the following quote from 'The Most Holy Book (Kitab-i-Aqdas)’ by Baha'u'llah: "Observe My commandments, for the love of My beauty.”: https://bit.ly/2IuKGbb * Rhett and I talk about Shoghi Effendi spending time in Switzerland. Find out more about Shoghi Effendi from this article: https://bit.ly/39rk9HW * View the photograph Rhett took of the bench he mentions in the podcast here: https://bit.ly/38tkmJh * Rhett mentions Dr. Hossein Danesh, and you can listen to some of his talks here: - ‘Making Peace Our New Year's Resolution’: https://bit.ly/3cDTyJt - ‘Decisions, Decisions, Decisions: The Challenge of Making Right Decisions’: https://bit.ly/2Ipz2hT * Rhett mentions working with the renowned American psychologist, Lawrence Kohlberg: https://bit.ly/2TJ7XeY * Rhett mentions the works of Carol Gilligan and her book 'In a Different Voice: Psychological Theory and Women’s Development’: https://amzn.to/2PO9UFQ * Rhett and I mention Dr. Steven Phelps, who was a guest on the Baha'i Blogcast twice: - Baha’i Blogcast with Rainn Wilson – Episode 7: Steven Phelps: https://bit.ly/2PTN7Zf - [VIDEO] Baha'i Blogcast with Rainn Wilson - Episode 37: Physics and Mysticism with Steven Phelps: https://bit.ly/2VWea9Q * Rhett mentions the ‘Baha’i World Centre’ (http://www.bwc.org/), and you may find this Baha’i Blog article ‘Why is the Baha’i World Centre in Israel?’ interesting: https://bit.ly/2IsLihu * Rhett mentions 'The Tablet of Ahmad' by Baha'u'llah which you can read here: https://bit.ly/2vxvM1j and also read about in this article called ‘The Tablet of Ahmad: Who Was Ahmad?’: https://bit.ly/2ImpgwT * Rhett mentions the 'Long Obligatory Prayer' by Baha'u'llah, which you can read here: https://bit.ly/2v25HqQ and also read about in this article called 'A Prayer to Power Up Your Day: The Long Obligatory Prayer': https://bit.ly/38vTvw2 * Rhett quotes from the 'The Seven Valleys' by Baha'u'llah: "...see every face with the beauty of a friend...". You can read 'The Seven Valleys' here: https://bit.ly/32VC46Z and learn more about it from this article called ‘An Introduction to The Seven Valleys’: https://bit.ly/38yX0SI Be sure to subscribe to the Baha’i Blogcast for more episodes on: * YouTube: bit.ly/2JTNmBO * iTunes: apple.co/2leHPHL * Soundcloud: @bahaiblogcast * Spotify: spoti.fi/2IXRAnb If you would like to find out more about the Baha'i Faith visit BAHAI.ORG, and for more great Baha'i-inspired content check out BAHAIBLOG.NET: bahaiblog.net/ Thanks for listening! -Rainn Wilson

`“The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

“We have absolved you from the requirement of performing the Prayer of the Signs. On the appearance of fearful natural events call ye to mind the might and majesty of your Lord, He Who heareth and seeth all, and say “Dominion is God’s, the Lord of the seen and the unseen, the Lord of creation.” - Bahá'u'lláh The Kitáb-i-Aqdas

Hello and welcome to the Baha’i Blogcast with me your host, Rainn Wilson. In this series of podcasts I interview members of the Baha’i Faith and friends from all over the world about their hearts, and minds, and souls, their spiritual journeys, what they’re interested in, and what makes them tick. In this episode, I'm at my home in LA with Derik Smith, a professor in the Department of Literature at Claremont McKenna College in California, and his work focuses on African American literary culture, with a particular interest in poetry. We talk about African American poet and Baha'i, Robert Hayden, plus we look at the concept of black people being likened to the "pupil of the eye" in the Baha'i Writings. We also discuss racism, the prison system, constructive resilience, and the role each one of us can play in ensuring individual and social transformation and justice. I hope you enjoy the conversation! Dr. Smith also teaches and writes about representations of blackness in American film and musical culture. His 2018 monograph, 'Robert Hayden In Verse: New Histories of African American Poetry and the Black Arts Era', recently won the College Language Association's annual book award. His current scholarship focuses on the poetics of rap, and the rise of the genre during the final decades of the twentieth century, as well as the connection between critical race studies and the Baha’i Faith. Smith regularly teaches courses in American prisons and nurtures activist interests in prison studies and pedagogy. He and his family live in Southern California, USA. To find out more about Derik Smith and some of the things we covered in this episode, check out the following links: * Read Derek's essay 'Centering the “Pupil of the Eye”: Blackness, Modernity, and the Revelation of Baha’u’llah' (https://bit.ly/35aHafr) found in The Journal of Baha'i Studies (https://bit.ly/35cS1pe), Volume 29, Number 1 Spring-Summer 2019. * We discuss the following quote: "Thou art like unto the pupil of the eye which is dark in color, yet it is the fount of light and the revealer of the contingent world". –Abdu’l-Baha * We mention the following books: i. 'Robert Hayden in Verse: New Histories of African American Poetry and the Black Arts Era' by Derik Smith: https://amzn.to/378YZxt ii. 'The Book of Certitude (Kitab-i-Iqan)' by Baha'u'llah: https://bit.ly/2XpuDT1 iii. 'The Dawn-Breakers' by Nabil-i-Azam: https://bit.ly/2pqWB40 (Baha'i Blog article: https://bit.ly/33UM1S0) iv. 'God Passes By' by Shoghi Effendi: https://bit.ly/37eIqAf v. 'The Most Holy Book (Kitab-i-Aqdas)' by Baha'u'llah: https://bit.ly/33XC5Hk vi. 'The Advent of Divine Justice' by Shoghi Effendi: https://bit.ly/340xgwM vii. 'Tablets of Baha'u'llah' by Baha'u'llah: https://bit.ly/37pdsFI viii. 'The Writings and Talks of Abdu'l-Baha' by Abdu'l-Baha: https://bit.ly/2r0LAHe * Learn more about Robert Hayden here on Wikipedia: https://bit.ly/2psQ8FT * A collection of poems by Robert Hayden here on Amazon.com: https://amzn.to/37i0uJy * Rainn mentions the writer Anand Giridharadas, author of 'Winners Take All: The Elite Charade of Changing the World': https://amzn.to/2CM6JHF * Derek talks about volunteering at the Baha'i World Centre: http://www.bwc.org/ and from this Baha'i Blog article: https://bit.ly/2NYILPT * We discuss "Constructive Resilience", an example of which you can read about from this article by Michael Karlberg: https://bit.ly/37hs1eo * Listen to Michael Karlberg here on the Baha'i Blogcast with Rainn Wilson: https://bit.ly/2KxZXcK Be sure to subscribe to the Baha’i Blogcast for more episodes on: * YouTube: bit.ly/2JTNmBO * iTunes: apple.co/2leHPHL * Soundcloud: @bahaiblogcast * Spotify: spoti.fi/2IXRAnb If you would like to find out more about the Baha'i Faith visit BAHAI.ORG, and for more great Baha'i-inspired content check out BAHAIBLOG.NET: bahaiblog.net/ Thanks for listening! -Rainn Wilson

“O Thou kind and loving Providence! The east is astir and the west surgeth even as the eternal billows of the sea. The gentle breezes of holiness are diffused and, from the Unseen Kingdom, the rays of the Orb of Truth shine forth resplendent. The anthems of divine unity are being chanted and the ensigns of celestial might are waving. The angelic Voice is raised and, even as the roaring of the leviathan, soundeth the call to selflessness and evanescence. The triumphal cry Yá Bahá’u’l-Abhá resoundeth on every side, and the call Yá ‘Alíyyu’l‑‘Alá ringeth throughout all regions. No stir is there in the world save that of the Glory of the One Ravisher of Hearts, and no tumult is there save the surging of the love of Him, the Incomparable, the Well-Beloved.” - ‘Abdu’l‑Bahá (Selections from the Writings of ‘Abdu’l‑Bahá 223) “O that I could travel, even though on foot and in the utmost poverty, to these regions, and, raising the call of “Yá Bahá’u’l-Abhá” in cities, villages, mountains, deserts and oceans, promote the divine teachings! This, alas, I cannot do. How intensely I deplore it! Please God, ye may achieve it.” - ‘Abdu’l-Bahá (Tablet to the Bahá’ís of the United States and Canada) “The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God.” - Baha’u’llah, The Kitáb-i-Aqdas Note 33 “Yá Bahá'u'l-Abhá – This is an invocation. It means "O Glory of the All-Glorious." In this connection we recall the soul stirring message of the Guardian in 1953 to the Intercontinental Conferences where he refers to "Yá Bahá'u'l-Abhá" and "Yá `Aliyyu'l-'Ala" as the "battle cry" of the pioneers and teachers in the many fields of this world-embracing spiritual Crusade. The first, as already stated, means "O Glory of the All-Glorious", while the second means "O Exalted of the Most Exalted One." - Abu'l-Qasim Faizi Why say Yá Bahá'u'l-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Yá Bahá'u'l-Abhá & Yá ‘Alíyyu’l‑‘Alá Meditation audio is a meditation that includes a chanted repetition of the sacred word of both Yá Bahá'u'l-Abhá & Yá ‘Alíyyu’l‑‘Alá together 95 times, which means "O Glory of the All-Glorious" (referring to Baha’u’llah), while the second means "O Exalted of the Most Exalted One” (referring to the Báb. If you would like to learn more about the Symbol of the Greatest Name itself, click here to be directed to a detailed explanation by Hand of the Cause Abu'l-Qasim Faizi.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha’i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha’u’llah, “ Baha’i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious’.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá’u’lláh’s exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

Where Does The Prayer for Natural Phenomena Come From? “We have absolved you from the requirement of performing the Prayer of the Signs. On the appearance of fearful natural events call ye to mind the might and majesty of your Lord, He Who heareth and seeth all, and say “Dominion is God’s, the Lord of the seen and the unseen, the Lord of creation.” - Bahá'u'lláh The Kitáb-i-Aqdas ”18. We have absolved you from the requirement of performing the Prayer of the Signs.  The Prayer of the Signs is a special form of Muslim obligatory prayer that was ordained to be said in times of natural events, like earthquakes, eclipses, and other such phenomena, which may cause fear and are taken to be signs or acts of God. The requirement of performing this prayer has been annulled. In its place a Bahá’í may say, “Dominion is God’s, the Lord of the seen and the unseen, the Lord of creation,” but this is not obligatory (Q&A). - Note 18 of the The Kitáb-i-Aqdas Why Repeat the Phrase 95 Times? It is important to note that absolutely no where in the Sacred Writings does it mention repeating this phrase 95 times. it has been repeated 95 times for the Bicentenary Meditation Project only and PURELY for the purposes of meditation. The number 95 was chosen for the following reasons. In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. Prayer for Natural Phenomena Meditation The Prayer for Natural Phenomena is a meditation that includes a repetition of the phrase “Dominion is God's, the Lord of the seen and the unseen, the Lord of creation” 95 times. If you would like to donate your time or services to the Bicentenary Meditation Project as a meditation content creator, Illustrator or photography, please don’t hesitation to contact us at meditationsofbbobb@gmail.com! We would love to include you as a participant and contributor to the Bicentenary Meditation Project as well!

The Significance of Yá Allahu’l-Mustaghath I found a very comprehensive blog post about the explanation of Yá Allahu’l-Mustaghath, and decided to include it in full below for reference. Beneath it are additional explanations found elsewhere. “When Ali Kuli Khan served the Cause in the United States, it happened that he frequently met with representatives of Iran in that country. In some of those situations, he had to take instant decisions of diplomatic character. In such situations, although he did his best, he felt that his limited wisdom restricted him from taking the best possible decisions. He therefore, wished he had a prayer he could recite to be guided in such situations. He had this question in His mind and thought of asking the Master about it. When the Master arrived to Washington, Ali Kuli Khan met Him at the station. Ali Kuli Khan had this question in his heart and about halfway back from the station, the Master suddenly told a story to Ali Kuli Khan. `Abdu’l-Bahá told of the time in Bagdad when Bahá’u’lláh had retired to the mountains. His family did not know where He had gone and were extremely worried. `Abdu’l-Bahá was a boy at that time and the absence of His Father was very difficult. One night, `Abdu’l-Bahá recited and supplicated with all his heart saying “Ya Allah el Mustaghas! Ya Allah el Mustaghas!” all night. In the morning after, at the break of dawn, `Abdu’l-Bahá received a message which he understood to be about the return of Bahá’u’lláh. Ali Kuli Khan understood that the invocation of “Ya Allah el Mustaghas!” would be the prayer to utter in moments of need. It seems that `Abdu’l-Bahá used this powerful prayer at different occasions. Mirzieh Gail recounts the following (Arches of the Years, page 312). Shoghi Effendi also had the burden of the believers’ personal griefs. Florence once asked him for a very powerful prayer, and he answered, ‘What could be better than Yá Allahu’l-Mustaghath?’ … It was her understanding that this was the prayer repeated over and over by the Master, as He paced His garden when the Turkish ship was coming to take Him away. The Universal House of Justice clarifies that the phrase “Yá Allahu’l-Mustaghath”, … is an invocation revealed by the Bab. He prescribed it for recitation by His followers in times of trouble and difficulty. Shoghi Effendi has translated the word “Mustaghath” as “He who is invoked for help”. (Universal House of Justice, 25 Nov 1999) In the same letter, The Universal House of Justice clarifies that “In the Writings of the Bab, “Mustaghath” refers to Bahá’u’lláh, and “the time of ‘Mustaghath‘” refers to the time of Bahá’u’lláh’s Dispensation. … Mustaghath literally means “He Who is invoked. It denotes the cycle of every Divine Manifestation, referred to in the writings of the Báb and Bahá’u’lláh.” (Universal House of Justice, 25 Nov 1999) It seems that the One being invoked for help is Bahá’u’lláh. Perhaps the following explanation of `Abdu’l-Bahá about the phrase “He is God”, can explain why Bahá’u’lláh is invoked. “Regarding the phrase ‘HE IS GOD!’ written above the Tablets. By this Word is intended that no one hath any access to the Invisible Essence. The way is barred and the road is impassable. In this world all men must turn their faces toward ‘Him-whom-God-shall-Manifest.’ He is the Dawning-place of Divinity and the Manifestation of Deity. He is the Ultimate Goal, the Adored One of all and the Worshipped One of all. Otherwise, whatever flashes through the mind is not that Essence of essences and Reality of realities; nay, rather it is pure imagination woven by man—consequently, it returns finally to the realm of suppositions and conjectures.” (Star of the West, Vol 4, issue 18, page 304) The Universal House of Justice also clarifies that the number of times this phrase is to be repeated is up to the individual. With regard to the number of times these words are to be repeated, the repetition of this invocation is not definitely fixed, and there is a great deal of flexibility concerning the repetition of this and other prayers. While the invocation is prescribed in the Writings of the Báb to be repeated 2098 times during occasions of great need, ‘Abdu’l-Bahá in one Tablet states that this verse is to be repeated 95 times and, in another Tablet, 81 times. Letters from the Guardian concerning this invocation, as well as other prayers, indicate that repetition is a matter of individual choice. In a postscript added in his own handwriting to a letter to an individual he stated: “There is no objection to saying “Yá Ilaha‘l-Mustaghath” any time you like and as often as you like.” (Universal House of Justice, 25 Nov 1999) And finally, as to the correct transliteration, we have the following guidance. “This phrase can be correctly transliterated in two ways, as set out below: (elaha’l … ) “Yá Ilaha‘l-Mustaghath”, which has been translated as “O Lord of the time of ‘Mustaghath’ “[or] “Yá Allahu’l-Mustaghath”, which has been translated as “O Thou God Who art invoked” (Universal House of Justice, 25 Nov 1999)” Additional information has been included from the following sources, From Mme. Khan’s Pilgrim’s Notes on Feb 23, 1938: To be prayed or repeated 1000 times between midnight and dawn for 9 or 19 nights (though to use the prayer once daily or even 9 or 19 times is enough). It seems infallible, even marvellous in power. ‘Abdu’l-Bahá said it for 3 days just before WW2 ended: Ya Allau’l-Mustagath! O God Our Deliverer, whom we invoke in times of extreme need, danger, or crisis! The Báb used these terms when He addressed the possible opposition of the divines and people of the Bayán to the coming Revelation. You may wish to study other references to “the mystery of the ‘Mustagháth‘” in the Bahá’í Writings, such as The Kitáb-i-Íqán (Wilmette: Bahá’í Publishing Trust, 1983), pages 229–30, God Passes By (Wilmette: Bahá’í Publishing Trust, 1987), page 27; and The Dawn-Breakers: Nabíl’s Narrative of the Early Days of the Bahá’í Revelation (Wilmette: Bahá’í Publishing Trust, 1974), pages 304–305. (Universal House of Justice, 28 December 2001) According to Star of the West, Sep 1923, Vol. 14, No. 6, p. 166: This prayer is to be used at midnight. followed by the recitation of the Greatest Name 95 times, using "Ya Allah El-Mustagath", which means: "O Thou God from Whom relief and help is sought most urgently." This prayer was revealed by Baha'u'llah for Mirza Abul Fazl when the latter went into exile with the promise that if he would use it any juncture, help would come. Why say Yá Allahu’l-Mustaghath 95 Times? In the references above, the Universal House of Justice has mentions that the phrase Yá Allahu’l-Mustaghath is not fixed and may be repeated 2098, 81, 95 times or up to any number of times. For the purposes of the Bicentenary Meditation Project, the number 95 has been chosen for the following reasons. In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. 95 Yá Allahu’l-Mustaghath Audio Meditation The 95 Yá Allahu’l-Mustaghath audio meditation is a meditation that includes a repetition of the invocation Yá Allahu’l-Mustaghath, which means ‘He Who is invoked’, 95 times by the Artist Sarah Hosny; an Egyptian Baha’i Musician. She has generously and freely donated her time for the Bicentenary Meditation Project in order to ensure the authenticity of the invocations accent in Arabic. Thank you so much Sarah! If you would like to donate your time or services to the Bicentenary Meditation Project as a meditation content creator, Illustrator or photography, please don’t hesitation to contact us at meditationsofbbobb@gmail.com! We would love to include you as a participant and contributor to the Bicentenary Meditation Project as well

“God hath exempted women who are in their courses from obligatory prayer and fasting. Let them, instead, after performance of their ablutions, give praise unto God, repeating ninety-five times between the noon of one day and the next “Glorified be God, the Lord of Splendor and Beauty.” Thus hath it been decreed in the Book, if ye be of them that comprehend.” - Bahá’u’lláh The Kitáb-i-Aqdas Why 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Glorified be God, the Lord of Splendor and Beauty meditation audio is a meditation that includes the repeated phrase repetition of the sacred word of “Glorified be God, the Lord of Splendor and Beauty” in English 95 times.

“O Thou kind and loving Providence! The east is astir and the west surgeth even as the eternal billows of the sea. The gentle breezes of holiness are diffused and, from the Unseen Kingdom, the rays of the Orb of Truth shine forth resplendent. The anthems of divine unity are being chanted and the ensigns of celestial might are waving. The angelic Voice is raised and, even as the roaring of the leviathan, soundeth the call to selflessness and evanescence. The triumphal cry Yá Bahá’u’l-Abhá resoundeth on every side, and the call Yá ‘Alíyyu’l‑‘Alá ringeth throughout all regions. No stir is there in the world save that of the Glory of the One Ravisher of Hearts, and no tumult is there save the surging of the love of Him, the Incomparable, the Well-Beloved.” - ‘Abdu’l‑Bahá (Selections from the Writings of ‘Abdu’l‑Bahá 223) “O that I could travel, even though on foot and in the utmost poverty, to these regions, and, raising the call of “Yá Bahá’u’l-Abhá” in cities, villages, mountains, deserts and oceans, promote the divine teachings! This, alas, I cannot do. How intensely I deplore it! Please God, ye may achieve it.” - ‘Abdu’l-Bahá (Tablet to the Bahá’ís of the United States and Canada) “The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God.” - Baha’u’llah, The Kitáb-i-Aqdas Note 33 “Yá Bahá'u'l-Abhá – This is an invocation. It means "O Glory of the All-Glorious." In this connection we recall the soul stirring message of the Guardian in 1953 to the Intercontinental Conferences where he refers to "Yá Bahá'u'l-Abhá" and "Yá `Aliyyu'l-'Ala" as the "battle cry" of the pioneers and teachers in the many fields of this world-embracing spiritual Crusade. The first, as already stated, means "O Glory of the All-Glorious", while the second means "O Exalted of the Most Exalted One." - Abu'l-Qasim Faizi Why say Yá Bahá'u'l-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Yá Bahá'u'l-Abhá & Yá ‘Alíyyu’l‑‘Alá Meditation audio is a meditation that includes a chanted repetition of the sacred word of both Yá Bahá'u'l-Abhá & Yá ‘Alíyyu’l‑‘Alá together 95 times, which means "O Glory of the All-Glorious" (referring to Baha’u’llah), while the second means "O Exalted of the Most Exalted One” (referring to the Báb. If you would like to learn more about the Symbol of the Greatest Name itself, click here to be directed to a detailed explanation by Hand of the Cause Abu'l-Qasim Faizi.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha’i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha’u’llah, “ Baha’i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart’ by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious’.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá’u’lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi’s secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá’u’lláh. “Yá Bahá’u’l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá’u’lláh. By Greatest Name is meant that Bahá’u’lláh has appeared in God’s Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá’u’lláh’s exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

Today's reading is from the Tablets of Baha'u'llah Revealed After the Kitab-i-Aqdas, pages 21-29, Bisharat (Glad Tidings), followed by a prayer for Detachment by The Bab, from the Baha'i Prayer Book, page 55.

Today I read three passages from The Tablets of Baha'u'llah Revealed After the Kitab-i-Aqdas, page 64, Gleanings from the Writings of Baha'u'llah pages 8-9, and Abdu'l-Baha in London, pages 101-103, followed by the Baha'i Prayer "Blessed is the Spot."

In this episode, Raechel and Melody chat with Aqdas, is a PhD student at the University of Maryland, studying postcolonial literature and queer of color critique. We specifically talked with them about Third World Feminisms and how anti-imperialism and decolonialization could be taken up in Western feminism. (Subscribe to our newsletter for more behind the scenes and recommended readings!) Before the interview: Raechel and Melody check-in about our Halloween costumes, how much we love fall, and our dosha (check out last week’s Killjoy Review for a link to learning more about yours).* *We will now bow to any sponsor. We just are into it. TIMELINE:: Check-ins until 15:30 Interview with Aqdas right after Outro with R&M and our new RWLs! *** INTRO: “Top Floor” GRRRL PRTY OUTRO: "Don’t Call me” TOKiMONSTA (feat. Yuna) *** Subscribe on iTunes & leave a review. Follow us on the Gram, Facebook, and Twitter. Check out our Feminist Killjoys, PhD Mixtape on the Fy. Have some extra dollars and want to support feminist media-makers? Consider donating to our Patreon or as a one-time thing at our website. All Patreons now receive our FKJ, PHD newsletter AND $5+ peeps get bonus eps. So become a Patreon today! *insert jingle music here* And of course, feel free to email at fkj.phd@gmail.com *** WTF (women/trans/femme) POWER!