ʻAbdu'l-Bahá

ʻAbdu'l-Bahá was born in Tehran, Persia (now Iran) on 23 May 1844 (5th of Jamadiyu'l-Avval, 1260 AH),^[4] the eldest son of Baháʼu'lláh and Navváb. He was born on the same night on which the Báb declared his mission.^[5] Given the name ʻAbbás at birth,^[3] he was named after his grandfather Mírzá ʻAbbás Núrí, a prominent and powerful nobleman.^[6] ʻAbdu'l-Bahá's early years were shaped by his father's prominent role within the Bábí community. As a child, he fondly recalled interactions with the Bábí, Táhirih, describing how she would take him on her knee, caress him, and engage in heartfelt conversations, leaving a lasting impression on him.^[7] His childhood was characterized by happiness and carefree moments. The family's residences in Tehran and the countryside were not only comfortable but also beautifully adorned.^[8] Alongside his younger siblings – a sister, Bahíyyih, and a brother, Mihdí – he experienced a life of privilege, joy, and comfort.^[6] ʻAbdu'l-Bahá loved playing in the gardens with his younger sister, fostering a strong bond between them.^[8] During his formative years, ʻAbdu'l-Bahá observed his parents' commitment to various charitable endeavors, including the conversion of part of their home into a hospital ward for women and children.^[9]

Due to a life largely marked by exile and imprisonment, ʻAbdu'l-Bahá had limited opportunities for formal schooling. In his youth, it was customary for children of nobility, including ʻAbdu'l-Bahá, not to attend conventional schools. Instead, noblemen typically received a brief education at home, focusing on subjects such as scripture, rhetoric, calligraphy, and basic mathematics, with an emphasis on preparing for life within royal courts.

ʻAbdu'l-Bahá spent only a short period at a traditional preparatory school at the age of seven for a single year.^[10] His mother and uncle took on the responsibility of his early education, but the primary source of his learning was his father.^[11][12] In 1890 Edward Granville Browne described ʻAbdu'l-Bahá, saying that "one more eloquent of speech, more ready of argument, more apt of illustration, more intimately acquainted with the sacred books of the Jews, the Christians, and the Muhammadans...could scarcely be found..."^[13]

According to contemporary accounts ʻAbdu'l-Bahá was an eloquent and charming child.^[14] At the age of seven, he faced a severe health challenge when he contracted tuberculosis, and his prognosis suggested death.^[15] Though the illness abated,^[16] this marked the beginning of a lifelong struggle with recurrent bouts of various illnesses that would persist throughout his life.^[17]

One event that affected ʻAbdu'l-Bahá greatly during his childhood was the imprisonment of his father when ʻAbdu'l-Bahá was eight years old; this circumstance led to a considerable decline in the family's economic standing, subjecting him to poverty and exposing him to hostility from other children in the streets.^[5] ʻAbdu'l-Bahá accompanied his mother to visit Baháʼu'lláh who was then imprisoned in the infamous subterranean dungeon the Síyáh-Chál.^[6] He described how "I saw a dark, steep place. We entered a small, narrow doorway, and went down two steps, but beyond those one could see nothing. In the middle of the stairway, all of a sudden we heard His [Baháʼu'lláh's]…voice: 'Do not bring him in here', and so they took me back".^[16]

Baháʼu'lláh was eventually released from prison but was ordered into exile, and ʻAbdu'l-Bahá, then eight years old, joined his father on the journey to Baghdad in the winter (January to April)^[18] of 1853.^[16] During the journey ʻAbdu'l-Bahá suffered from frost-bite. After a year of difficulties, Baháʼu'lláh absented himself rather than continuing to face the conflict with Mirza Yahya and secluded himself in the mountains of Sulaymaniyah in April 1854, a month before ʻAbdu'l-Bahá's tenth birthday^[18] Due to mutual sorrow, ʻAbdu'l-Bahá, his mother and sister becoming constant companions.^[19] ʻAbdu'l-Bahá was particularly close to both, and his mother took an active role in his education and upbringing.^[20] During the two-year absence of his father ʻAbdu'l-Bahá took up the duty of managing the affairs of the family,^[21] before his age of maturity (14 in Middle-Eastern society)^[22] and was known to be occupied with reading and, at a time of hand-copied scriptures being the primary means of publishing, was also engaged in copying the writings of the Báb.^[23] ʻAbdu'l-Bahá also took an interest in the art of horseback riding, and as he grew, he became a renowned rider.^[24]

In 1856, news of an ascetic engaging in discourses with local Súfí leaders reached family and friends, raising hopes that it could be Bahá’u’lláh. Immediately, they went to search for Baháʼu'lláh, and in March,^[18] brought him back to Baghdad.^[25] On seeing his father, ʻAbdu'l-Bahá fell to his knees and wept loudly "Why did you leave us?", and his mother and sister did the same.^[24][26] ʻAbdu'l-Bahá soon became his father's secretary and shield.^[5] During the sojourn in the city ʻAbdu'l-Bahá grew from a boy into a young man. He was noted as a "remarkably fine looking youth",^[24] and remembered for his charity.^[5] Having passed the age of maturity, ʻAbdu'l-Bahá was regularly seen in the mosques of Baghdad discussing religious topics and the scripture as a young man. Whilst in Baghdad, ʻAbdu'l-Bahá composed a commentary at the request of his father on the Muslim tradition of "I was a Hidden Treasure" for a Súfí leader named ʻAlí Shawkat Páshá.^[5][27] ʻAbdu'l-Bahá was fifteen or sixteen at the time and ʻAlí Shawkat Páshá regarded the more than 11,000-word essay as a remarkable feat for someone of his age.^[5] In 1863, in what became known as the Garden of Ridván, his father Baháʼu'lláh announced to a few companions that he was the manifestation of God and He whom God shall make manifest whose coming had been foretold by the Báb. On day eight of the twelve days, it is reported that ʻAbdu'l-Bahá was the first person to whom Baháʼu'lláh revealed his claim.^[28][29]

In 1863, Baháʼu'lláh was summoned to Istanbul, and thus his family, including ʻAbdu'l-Bahá, then eighteen, accompanied him on his 110-day journey.^[30] The journey to Constantinople was another wearisome voyage,^[24] and ʻAbdu'l-Bahá helped feed the exiles.^[31] It was here that his position became more prominent amongst the Baháʼís.^[3] This was further solidified by Baháʼu'lláh's tablet of the Branch in which he constantly exalts his son's virtues and station.^[32] Bahá’u’lláh and his family were soon exiled to Adrianople,^[3] and on this journey ʻAbdu'l-Bahá again suffered from frostbite.^[24]

In Adrianople ʻAbdu'l-Bahá was regarded as the sole comforter of his family – in particular to his mother.^[24] At this point ʻAbdu'l-Bahá was known by the Baháʼís as "the Master", and by non-Baháʼís as ʻAbbás Effendi ("Effendi" signifies "Sir"). It was in Adrianople that Baháʼu'lláh referred to his son as "the Mystery of God".^[24] The title of "Mystery of God" symbolises, according to Baháʼís, that ʻAbdu'l-Bahá is not a manifestation of God but that in the "person of ʻAbdu'l-Bahá the incompatible characteristics of a human nature and superhuman knowledge and perfection have been blended and are completely harmonized".^[33][34] Baháʼu'lláh gave his son many other titles such as G͟husn-i-Aʻzam (meaning "Mightiest Branch" or "Mightier Branch"),^[a] the "Branch of Holiness", "the Center of the Covenant" and the apple of his eye.^[3] Upon learning of yet another exile of Bahá’u’llah, this time to Palestine, ʻAbdu'l-Bahá ("the Master") was devastated when hearing the news that he and his family were to be exiled separately from Baháʼu'lláh. It was, according to Baháʼís, through his intercession that the idea was reverted and the rest of the family were allowed to be exiled together.^[24]

At the age of 24, ʻAbdu'l-Bahá was clearly chief-steward to his father and an outstanding member of the Baháʼí community.^[30] In 1868 Baháʼu'lláh and his family were exiled to the penal colony of ʻAkká, Palestine where it was expected that the family would perish.^[35] Arrival in ʻAkká was distressing for the family and exiles^[3] when they were met by a hostile local population.^[5] When told that the women were to sit on the shoulders of the men to reach the shore, ʻAbdu'l-Bahá obtained chairs to carry the women to land.^[24] His sister and father fell dangerously ill.^[5] ʻAbdu'l-Bahá was able to procure some anesthetic and nursed the sick.^[24] The Baháʼís were imprisoned under horrendous conditions in a cluster of cells covered in excrement and dirt.^[5] ʻAbdu'l-Bahá himself fell dangerously ill with dysentery,^[5] and a sympathetic soldier permitted a physician to attend to him.^[24] The population shunned them, the soldiers treated them badly, and the behaviour of Siyyid Muhammad-i-Isfahani (an Azali) aggravated matters.^[6][36] Morale declined further with the accidental death of ʻAbdu'l-Bahá's youngest brother Mírzá Mihdí at the age of 22.^[24] The grieving ʻAbdu'l-Bahá kept a night-long vigil beside his brother's body.^[6][24]

After Baháʼu'lláh died on 29 May 1892, the Book of the Covenant of Baháʼu'lláh (his will) named ʻAbdu'l-Bahá as Centre of the Covenant, successor and interpreter of Baháʼu'lláh's writings.^[c][49][2]

Baháʼu'lláh designates his successor with the following verses:

The Will of the divine Testator is this: It is incumbent upon the Aghsán, the Afnán and My Kindred to turn, one and all, their faces towards the Most Mighty Branch. Consider that which We have revealed in Our Most Holy Book: 'When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root.' The object of this sacred verse is none other except the Most Mighty Branch [ʻAbdu'l-Bahá]. Thus have We graciously revealed unto you Our potent Will, and I am verily the Gracious, the All-Powerful. Verily God hath ordained the station of the Greater Branch [Muḥammad ʻAlí] to be beneath that of the Most Great Branch [ʻAbdu'l-Bahá]. He is in truth the Ordainer, the All-Wise. We have chosen 'the Greater' after 'the Most Great', as decreed by Him Who is the All-Knowing, the All-Informed.

In Baháʼu'lláh's will, ʻAbdu'l-Bahá's half-brother, Muhammad ʻAlí, was mentioned by name as being subordinate to ʻAbdu'l-Bahá. Muhammad ʻAlí became jealous of ‘Abdu’l-Bahá and set out to establish authority for himself as an alternative leader with the support of his brothers Badi’u'llah and Ḍíyáʼu'llah.^[4] He began correspondence with Baháʼís in Iran, initially in secret, casting doubts in others' minds about ʻAbdu'l-Bahá.^[50] While most Baháʼís followed ʻAbdu'l-Bahá, a handful followed Muhammad ʻAlí including such prominent Bahá’ís as Mirza Javad and Ibrahim George Kheiralla, an early Baháʼí missionary to America.^[51]

Muhammad Ê»Alí and Mirza Javad began to openly accuse Ê»Abdu'l-Bahá of assuming too much authority, suggesting that he believed himself to be a Manifestation of God, equal in status to Baháʼu'lláh.^[52] It was at this time that Ê»Abdu'l-Bahá, to counter the accusations leveled against him, stated in tablets to the West that he was to be known as "Ê»Abdu'l-Bahá" an Arabic phrase meaning the Servant of Bahá to make it clear that he was not a Manifestation of God, and that his station was only servitude.^[53][54] Ê»Abdu'l-Bahá left a Will and Testament that established the framework of the administration of the Baháʼí Faith, the two highest institutions of which were the Universal House of Justice, and the Guardianship, for which he appointed his grandson Shoghi Effendi as the Guardian.^[2] With the exception of Ê»Abdu'l-Bahá and Shoghi Effendi, Muhammad Ê»Alí was supported by all of the remaining male relatives of Baháʼu'lláh, including Shoghi Effendi's father, Mírzá Hádí Shírází.^[55] However, in general the Bahá’ís experienced very little effect from the propaganda of Muhammad Ê»Alí and his allies; in the Ê»Akká area, the followers of Muhammad Ê»Alí represented six families at most, had no common religious activities,^[56] and were almost wholly assimilated into Muslim society.^[57]

Religions in the past faced schism and doctrinal drift after the death of their prophet founders.^[58] ʻAbdu'l-Bahá however managed to preserve the unity and doctrinal integrity of the Baháʼí Faith, even in the face of serious threats from his half-brother's opposition.^[58] His success is especially notable given that even in the midst of these attacks his leadership brought about considerable expansion of the Baháʼí community beyond its initial cultural and geographic roots.^[58]

First Western pilgrims

By the end of 1898, Western pilgrims started traveling to Akka on pilgrimage to visit Ê»Abdu'l-Bahá; this group of pilgrims, including Phoebe Hearst, was the first time that Baháʼís raised up in the West had met Ê»Abdu'l-Bahá.^[59] The first group arrived in 1898 and throughout late 1898 to early 1899 Western Baháʼís sporadically visited Ê»Abdu'l-Bahá. The group was relatively young containing mainly women from high American society in their 20s.^[60] The group of Westerners aroused suspicion for the authorities, and consequently Ê»Abdu'l-Bahá's confinement was tightened.^[61] During the next decade Ê»Abdu'l-Bahá would be in constant communication with Baháʼís around the world, encouraging them to teach the religion; the group included Susan Moody, Lua Getsinger, Laura Clifford Barney, Herbert Hopper and May Ellis Bolles in Paris (all Americans); Englishman Thomas Breakwell; and Frenchman Hippolyte Dreyfus [fr].^[62] It was Laura Clifford Barney who, by asking questions of Ê»Abdu'l-Bahá over many years and many visits to Haifa, compiled what later became the book Some Answered Questions.^[63]

The 1908 Young Turks revolution liberated all political and religious prisoners in the Ottoman Empire, and ʻAbdu'l-Bahá was freed from imprisonment. His first action after his liberation was to visit the Shrine of Baháʼu'lláh in Bahji.^[82] While ʻAbdu'l-Bahá continued to live in ʻAkka immediately following the revolution, he soon moved to live in Haifa near the Shrine of the Báb.^[82] In 1910, with the freedom to leave the country, he embarked on a three-year journey to Egypt, Europe, and North America, spreading the Baháʼí message.^[2]

From August to December 1911, ʻAbdu'l-Bahá visited cities in Europe, including London, Bristol, and Paris. The purpose of these trips was to support the Baháʼí communities in the west and to further spread his father's teachings.^[83]

In the following year, he undertook a much more extensive journey to the United States and Canada to once again spread his father's teachings. He arrived in New York City on 11 April 1912, after declining an offer of passage on the RMS Titanic, telling the Baháʼí believers, instead, to "Donate this to charity."^[84] He instead travelled on a slower craft, the RMS Cedric, and cited preference of a longer sea journey as the reason.^[85] After hearing of the Titanic's sinking on 16 April he was quoted as saying "I was asked to sail upon the Titanic, but my heart did not prompt me to do so."^[84] While he spent most of his time in New York, he visited Chicago, Cleveland, Pittsburgh, Washington, D.C.,Boston and Philadelphia. In August of the same year he started a more extensive journey to places including New Hampshire, the Green Acre school in Maine, and Montreal (his only visit to Canada). He then travelled west to Minneapolis, Minnesota; San Francisco; Stanford; and Los Angeles, California before returning east at the end of October. On 5 December 1912 he set sail back to Europe.^[83]

During his visit to North America he visited many missions, churches, and groups, as well as having scores of meetings in homes of Baháʼís, and offering innumerable personal meetings with hundreds of people.^[86] During his talks he proclaimed Baháʼí principles such as the unity of God, unity of the religions, oneness of humanity, equality of women and men, world peace and economic justice.^[86] He also insisted that all his meetings be open to all races.^[86]

His visit and talks were the subject of hundreds of newspaper articles.^[86] In Boston newspaper reporters asked ʻAbdu'l-Bahá why he had come to America, and he stated that he had come to participate in conferences on peace and that just giving warning messages is not enough.^[87] ʻAbdu'l-Bahá's visit to Montreal provided notable newspaper coverage; on the night of his arrival the editor of the Montreal Daily Star met with him and that newspaper along with The Montreal Gazette, Montreal Standard, Le Devoir and La Presse among others reported on ʻAbdu'l-Bahá's activities.^[88][89] The headlines in those papers included "Persian Teacher to Preach Peace", "Racialism Wrong, Says Eastern Sage, Strife and War Caused by Religious and National Prejudices", and "Apostle of Peace Meets Socialists, Abdul Baha's Novel Scheme for Distribution of Surplus Wealth."^[89] The Montreal Standard, which was distributed across Canada, took so much interest that it republished the articles a week later; the Gazette published six articles and Montreal's largest French language newspaper published two articles about him.^[88] His 1912 visit to Montreal also inspired humourist Stephen Leacock to parody him in his bestselling 1914 book Arcadian Adventures with the Idle Rich.^[90] In Chicago one newspaper headline included "His Holiness Visits Us, Not Pius X but A. Baha,"^[89] and ʻAbdu'l-Bahá's visit to California was reported in the Palo Altan.^[91]

Back in Europe, he visited London, Edinburgh, Paris (where he stayed for two months), Stuttgart, Budapest, and Vienna. Finally, on 12 June 1913, he returned to Egypt, where he stayed for six months before returning to Haifa.^[83]

During World War I (1914–1918) ʻAbdu'l-Bahá stayed in Palestine and was unable to travel. He carried on a limited correspondence, which included the Tablets of the Divine Plan, a collection of fourteen letters addressed to the Baháʼís of North America, later described as one of three "charters" of the Baháʼí Faith. The letters assign a leadership role for the North American Baháʼís in spreading the religion around the planet.

Haifa was under real threat of Allied bombardment, enough that ʻAbdu'l-Bahá and other Baháʼís temporarily retreated to the hills east of ʻAkka.^[92]

ʻAbdu'l-Bahá was also under threats from Cemal Paşa, the Ottoman military chief who at one point expressed his desire to crucify him and destroy Baháʼí properties in Palestine.^[93] The swift Megiddo offensive of the British General Allenby swept away the Turkish forces in Palestine before harm was done to the Baháʼís, and the war was over less than two months later.

Post-war period

The conclusion of World War I led to the openly hostile Ottoman authorities being replaced by the more friendly British Mandate, allowing for a renewal of correspondence, pilgrims, and development of the Baháʼí World Centre properties.^[94] It was during this revival of activity that the Baháʼí Faith saw an expansion and consolidation in places like Egypt, the Caucasus, Iran, Turkmenistan, North America and South Asia under the leadership of ʻAbdu'l-Bahá.

The end of the war brought about several political developments on which ʻAbdu'l-Bahá commented. The League of Nations formed in January 1920, representing the first instance of collective security through a worldwide organization. ʻAbdu'l-Bahá had written in 1875 for the need to establish a "Union of the nations of the world", and he praised the attempt through the League of Nations as an important step towards the goal. He also said that it was "incapable of establishing Universal Peace" because it did not represent all nations and had only trivial power over its member states.^[95][96] Around the same time, the British Mandate supported the ongoing immigration of Jews to Palestine. ʻAbdu'l-Bahá mentioned the immigration as a fulfillment of prophecy, and encouraged the Zionists to develop the land and "elevate the country for all its inhabitants... They must not work to separate the Jews from the other Palestinians...If the Zionists will mingle with the other races and live in unity with them, they will succeed. If not, they will meet certain resistance."^[97]

The war also left the region in famine. In 1901, ʻAbdu'l-Bahá had purchased about 1704 acres of scrubland near the Jordan river and by 1907 many Baháʼís from Iran had begun sharecropping on the land. ʻAbdu'l-Bahá received between 20 and 33% of their harvest (or cash equivalent), which was shipped to Haifa. With the war still raging in 1917, ʻAbdu'l-Bahá received a large amount of wheat from the crops, and also bought other available wheat and shipped it back to Haifa. The wheat arrived just after the British captured Palestine, and as such was widely distributed to allay the famine.^[98][99] For this service in averting a famine in Northern Palestine he received the honour of Knight Commander of the Order of the British Empire at a ceremony held in his honor at the home of the British Governor on 27 April 1920.^[100][101] He was later visited by General Allenby, King Faisal (later King of Iraq), Herbert Samuel (High Commissioner for Palestine), and Ronald Storrs (Military Governor of Jerusalem).^[102]

Death and funeral

Ê»Abdu'l-Bahá died on Monday, 28 November 1921, sometime after 1:15 a.m. (27th of Rabi' al-awwal, 1340 AH).^[103]

Then Colonial Secretary Winston Churchill telegraphed the High Commissioner for Palestine, "convey to the Baháʼí Community, on behalf of His Majesty's Government, their sympathy and condolence." Similar messages came from Viscount Allenby, the Council of Ministers of Iraq, and others.^[104]

On his funeral, which was held the next day, Esslemont notes:

... a funeral the like of which Haifa, nay Palestine itself, had surely never seen... so deep was the feeling that brought so many thousands of mourners together, representative of so many religions, races and tongues.^[105]

Among the talks delivered at the funeral, Shoghi Effendi records Stewart Symes (Governor of the Palestine North District) giving the following tribute:

Most of us here have, I think, a clear picture of Sir ʻAbdu'l‑Bahá ʻAbbás, of His dignified figure walking thoughtfully in our streets, of His courteous and gracious manner, of His kindness, of His love for little children and flowers, of His generosity and care for the poor and suffering. So gentle was He, and so simple, that in His presence one almost forgot that He was also a great teacher, and that His writings and His conversations have been a solace and an inspiration to hundreds and thousands of people in the East and in the West.^[106]

He was buried in the front room of the Shrine of the Báb on Mount Carmel. His interment there is meant to be temporary, until his own mausoleum can be built in the vicinity of Riḍván Garden, known as the Shrine of ʻAbdu'l-Bahá.^[107]

ʻAbdu'l-Bahá was described as handsome,^[12] and bore striking resemblance to his mother. As an adult he reached medium height but he gave the impression of being taller.^[114] He had dark hair that flowed to his shoulders, grey coloured eyes, a fair complexion and an aquiline nose.^[115] In 1890, Orientalist Edward Granville Browne met him and wrote:

Seldom have I seen one whose appearance impressed me more. A tall strongly built man holding himself straight as an arrow, with white turban and raiment, long black locks reaching almost to the shoulder, broad powerful forehead indicating a strong intellect combined with an unswerving will, eyes keen as a hawk's, and strongly marked but pleasing features – such was my first impression of 'Abbás Efendí, "the master".^[116]

After the death of Bahá’u’lláh, ʻAbdu'l-Bahá began to visibly age. By the late 1890s his hair had turned snow-white and deep lines set on his face.^[117] As a young man he was athletic and enjoyed archery, horseback riding and swimming.^[118] Even later in his life ʻAbdu'l-Bahá remained active going for long walks in Haifa and Acre.

ʻAbdu'l-Bahá was a major presence for the Bahá’ís during his lifetime, and he continues to influence the Bahá’í community today.^[119] Bahá’ís regard ‘Abdu’l-Bahá as the perfect example of the teachings of his father and therefore strive to emulate him. Anecdotes about him are frequently used to illustrate particular points about morality and interpersonal relations. He was remembered for his charisma, compassion,^[120] philanthropy and strength in the face of suffering. John Esslemont reflected that "[‘Abdu’l-Bahá] showed that it is still possible, amid the whirl and rush of modern life, amid the self-love and struggle for material prosperity that everywhere prevail, to live the life of entire devotion to God and to the service of one's fellows."^[5]

Even ardent enemies of the Bahá’í Faith were on occasion taken by meeting him. Mírzá 'Abdu'l-Muḥammad Írání Mu'addibu's-Sulṭán, an Iranian, and Shaykh 'Alí Yúsuf, an Arab, were both newspaper editors in Egypt who had published harsh attacks on the Bahá’í Faith in their papers. They called on ‘Abdu’l-Bahá when he was in Egypt and their attitude changed. Similarly, a Christian clergyman, Rev. J.T. Bixby, who was the author of a hostile article on the Bahá’í Faith in the United States, felt compelled to witness Abdu'l-Bahá's personal qualities. The effect of ‘Abdu’l-Bahá on those who were already committed Bahá’ís was greater still.^[121]

ʻAbdu'l-Bahá was widely known for his encounters with the poor and dying.^[121] His generosity resulted in his own family complaining that they were left with nothing. He was sensitive to people’s feelings,^[114][121] and later expressed his wish to be a beloved figure of the Bahá’ís saying “I am your father...and you must be glad and rejoice, for I love you exceedingly.” According to historical accounts, he had a keen sense of humour and was relaxed and informal.^[120] He was open about personal tragedies such as the loss of his children and the sufferings he'd endured as a prisoner,^[114] further enhancing his popularity.

‘Abdu’l-Bahá directed the affairs of the Bahá’í community with care. He was inclined to allow a large range of personal interpretations of the Bahá’í teachings as long as these did not obviously contradict fundamental principles. He did, however, expel members of the religion he felt were challenging his leadership and deliberately causing disunity in the community. Outbreaks of persecution of the Bahá’ís affected him deeply. He wrote personally to the families of those who had been martyred.

The total estimated number of tablets that ʻAbdu'l-Bahá wrote are over 27,000 of which only a fraction have been translated into English.^[122] His works fall into two groups including first his direct writings and second his lectures and speeches as noted by others.^[2] The first group includes The Secret of Divine Civilization written before 1875, A Traveller's Narrative written around 1886, the Resāla-ye sīāsīya or Sermon on the Art of Governance written in 1893, the Memorials of the Faithful, and a large number of tablets written to various people;^[2] including various Western intellectuals such as Auguste Forel which has been translated and published as the Tablet to Auguste-Henri Forel. The Secret of Divine Civilization and the Sermon on the Art of Governance were widely circulated anonymously.

The second group includes Some Answered Questions, which is an English translation of a series of table talks with Laura Barney, and Paris Talks, ʻAbdu'l-Baha in London and Promulgation of Universal Peace which are respectively addresses given by ʻAbdu'l-Bahá in Paris, London and the United States.^[2]

The following is a list of some of ʻAbdu'l-Bahá's many books, tablets, and talks:

• Foundations of World Unity
• Light of the World: Selected Tablets of ‘Abdu’l-Bahá.
• Memorials of the Faithful
• Paris Talks
• Secret of Divine Civilization
• Some Answered Questions
• Tablets of the Divine Plan
• Tablet to Auguste-Henri Forel
• Tablet to The Hague
• Will and Testament of Ê»Abdu'l-Bahá
• Promulgation of Universal Peace
• Selections from the Writings of Ê»Abdu'l-Bahá
• Divine Philosophy
• Treatise on Politics / Sermon on the Art of Governance^[123]

• Baháʼu'lláh's family
• Mírzá Mihdí
• Ásíyih Khánum
• Bahíyyih Khánum
• Munirih Khánum
• Shoghi Effendi
• House of Ê»Abdu'l-Bahá

• Momen, Moojan (2003). "The Covenant and Covenant-Breaker". bahai-library.com. Retrieved 13 October 2016.