13.   Monarchy, Republic; Bahais and Politics
In the Aqdas [English translation, PP.49-50], Baha says: "O land of Al-Ta (Teheran), do not be sorrowed for anything. God had made thee the Rising-Place of the joy of the worlds. If he wills, He will bless thy throne through him who rules with justice & gathers the sheep of god [i.e. Baha's followers which have been scattered by wolves. He looks upon the people of al-Baha with joy and gladness. He is the substance of creation of the presence of True one! on him is the splendour of god (Bahaullah) and the splendour (Baha) of him who is the king of the cause continually."

"Rejoice thou in that god has made thee the Horizon of Height since the Rising-Place of manifestation was born in there [i.e. Baha was born in Tehran] and thou art called by this name [i.e. Baha; the letter Ta in Teheran and Baha have the same numerical equivalent, viz. 9], by which the lighting of Favours shone and the heavens and Earths are illumined. Things will be overturned in thee and the Multitude [i.e. Republic] of people shall rule there. Indeed, the Lord is the encompassing One, the knower. Be tranquil through the grace of the Lord. The moments of benefits shall not be cut off from thee. After trouble tranquillity shall take hold of thee. Thus is the matter decided in a new book."

It appears from Baha's Epistle to the Son of the Wolf, Julie Chamler's translation, P.115, that the second paragraph "Rejoice thou … in a new book", immediately preceded by the following passage, was written and added to the Aqdas at a later date. The passage sums as follows: "These verses [i.e. the first paragraph "O land of Ta (Teheran) … of the cause continually) were disclosed long ago, but now others have been revealed: "My god, My god! Baha supplicates and implores you, by the hight of thy face, by the waves of the sea of thy cause, by the splendours of the sun of thine explanation, to help the Shah to become just & equitable; and if thou dost so desire, to bless through him the throne of thy cause & of thy command. Verily thou art he who doeth His own will; There is no god but thee, who hears & responds."
In the process of the expurgation of Aqdas, section expurgation of Baha's writings, the passage immediately preceding the second paragraph was weeded out.
In J.R.A.S October 1892, PP 676-679, Prof. Browne quotes from a manuscript containing fifteen clauses called 'Basharat' (Good Tidings)."These divine ordinances and commands, formerly revealed in sundry Epistles, in the Kitab-i-Aqdas, in the ‘Illuminations’ (Ishraqat), ‘Effulgences’ (Tajalliat), ‘Ornaments’ (Tarazat), etc. have, agreeably to the supreme and Most Holy Command [of Baha], been collected.”

“Clause (4) all Baha’s followers are bound loyally to serve and support any king who extents his protection to their faith.”
“Clause (15) through a republic conduces most to the general welfare, it is not desired that kings who are the ‘signs of god’s power should come to exist. ‘If statesmen can confine these two things in this cycle their reward with god shall be great. ‘ ”

In his will and testament, sir Abbas Effendi says: “O ye beloved of the lord! It is incumbent upon you to be submissive to all monarchs that are just and show your fidelity to every righteous king. Serve ye the sovereign of the world with utmost truthfulness and loyalty. Show obedience unto them and be their well-wishers without their leave and permission do not meddle with political affairs, for disloyalty to the just sovereign is disloyalty to god himself.” The word “of the world” do not appear in the original text.
In short Baha has two predictions for Iran: Monarchy or republic. Whichever of the two holds good is to be hailed as Baha’s prophecy by Baha’s followers.

Muhammad Ali Shah acceded to the throne in January 1907. He was out to destroy the constitution approved by his predecessor-in-office. A struggle for power ensured between him and the Nationalists who stood for the constitution. He went so far as to shell the parliament. In the end he lost his crown and fled the country.
In an epistle addressed to his followers during the struggle, sir Abbas Effendi called upon them not to dabble in politics and to support the Shah, to whom he refers to as “a man of experience, paragon of justice, embodiment of intelligence and clemency personified.”
Sir Abbas Effendi laboured under the misapprehension that the Shah was the just sovereign foretold in Aqdas.
In a volte-face to save his face, after the downfall of the Shah, Sir Abbas Effendi, oblivious of the fact that had already warned his followers not to meddle with political affairs, urged his partisans to carry favour with politicians in order to secure Bahai representation in the parliament.
Abd-al-Husayn Ayati surnamed Awara’s Kashf-al-Hiyal, Vol. III, 3rd impression, pp. 74-78 wherein Sir Abbas Effendi’s epistles are reproduced.

Words of Abdul Baha [i.e. Sir Abbas Effendi’s concerning Persia (now Iran), the Bahai world 1926-1928, vol. II. Pp.299-300.
“Regarding the question pf the establishment of the National Assembly (of Persia, September 12, 1906), this National Assembly will not bring any rapid results. Now come of the agitators are harkening evil intentions and do not let agreement and union be realised between the government and (foreign nations) .. However we have nothing to do with these proceedings and counter-proceedings… the constitutional government, according to the irrefutable text of the religion of god, is the cause of the glory and prosperity of the nation and the civilisation and freedom of the people. However, according to what is known, the hands of the selfish leaders from among the Ulemas are in the affair.

Outwardly they are desiring the establishment of the National Assembly and at every moment they are crying and clamouring (for immediate realisations), but inwardly they are sowing the seeds of corruption and agitation and try to put to naught the noble intention of the government…. Be ye engaged in prayer that with the utmost good pleasure the Nation obey the government, comply with the wise councils of the attendants of the central dominion, give no attention to the hearsay of the agitators and rise not to quarrel with and protest against the government like unto Russian Duna, so long as to throws the whole empire, the nation and the kingdom into a sea of anarchy and lawlessness.”

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