Hasten now to ‘Ishqábád, in the utmost detachment and aflame with the fire of attraction, and convey to the friends of God ardent greetings from ‘Abdu’l-Bahá. Kiss thou each one’s face and express this servant’s deep and sincere affection to all. Do thou on behalf of ‘Abdu’l-Bahá move the earth, carry the mortar, and haul the stones for the building of the Mashriqu’l-Adhkár so that the rapture of this service may bring joy and gladness to the Centre of Servitude. That Mashriqu’l-Adhkár is the first visible and manifest establishment of the Lord. Therefore, it is this servant’s hope that each and every virtuous and righteous soul will sacrifice his all, evince great happiness and exultation, and rejoice in carrying the earth and mortar so that this Divine Edifice may be raised, the Cause of God may spread, and in every corner of the world the friends may arise with the utmost resolve to accomplish this great task. Were ‘Abdu’l-Bahá not imprisoned and were there not obstacles in his path, he himself would assuredly hasten to ‘Ishqábád and carry the earth for the building of the Mashriqu’l-Adhkár with the utmost joy and gladness. It behoveth the friends now to arise with this intention in mind and serve in my place so that in a short time this Edifice may be revealed to all eyes, the loved ones of God may engage in making mention of the Abhá Beauty, the melodies of the Mashriqu’l-Adhkár may rise at dawntide to the Concourse on high, and the songs of the nightingales of God may bring joy and ecstasy to the denizens of the All-Glorious Realm. Thus will the hearts rejoice, the souls delight in joyful tidings, and the minds be illumined. This is the highest hope of the sincere ones; this is the dearest wish of them that are nigh unto God.
— 'Abdu'l-Bahá, In a letter from the Universal House of Justice dated 1 August 2014
One of the wondrous events that has of late come to pass is this, that the edifice of the Mashriqu’l-Adhkár is being raised in the very heart of the American continent, and numerous souls from the surrounding regions are contributing for the erection of this holy Temple. Among these is a highly esteemed lady of the city of Manchester, who hath been moved to offer her share.
Having no portion of goods and earthly riches, she sheared off with her own hands the fine, long and precious tresses that adorned her head so gracefully, and offered them for sale, that the price thereof might promote the cause of the Mashriqu’l-Adhkár.
Consider ye, that though in the eyes of women nothing is more precious than rich and flowing locks, yet notwithstanding this, that highly-honoured lady hath evinced so rare and beautiful a spirit of self-sacrifice.
And though this was uncalled for, and ‘Abdu’l-Bahá would not have consented to such a deed, yet as it doth reveal so high and noble a spirit of devotion, He was deeply touched thereby. Precious though the hair be in the sight of western women, nay, more precious than life itself, yet she offered it up as a sacrifice for the cause of the Mashriqu’l-Adhkár!
It is related that once in the days of the Apostle of God He signified His desire that an army should advance in a certain direction, and leave was granted unto the faithful to raise contributions for the holy war. Among many was one man who gave a thousand camels, each laden with corn, another who gave half his substance, and still another who offered all that he had. But a woman stricken in years, whose sole possession was a handful of dates, came to the Apostle and laid at His feet her humble contribution. Thereupon the Prophet of God—may my life be offered up as a sacrifice unto Him—bade that this handful of dates be placed over and above all the contributions that had been gathered, thus asserting the merit and superiority thereof over all the rest. This was done because that elderly woman had no other earthly possessions but these.
And in like manner this esteemed lady had nothing else to contribute but her precious locks, and these she gloriously sacrificed in the cause of the Mashriqu’l-Adhkár.
Ponder and reflect how mighty and potent hath the Cause of God become! A woman of the west hath given her hair for the glory of the Mashriqu’l-Adhkár.
— 'Abdu'l-Bahá, Selections From the Writings of 'Abdu'l-Bahá, p. 97-99
Thousands of Mashriqu’l-Adhkár, which mean the Dawning-Points of Praise for all religionists, will be built in the world. In the Orient and in the Occident of the world will they be built. But this Mashriqu’l-Adhkár, being the first one in the Occident, has great importance. In after years there will be many Mashriqu’l-Adhkárs, even in this City of Chicago there shall be numerous ones established. In Asia there shall be many. In Europe there shall be many. Even in Africa there will be many. Even in Australia and New Zealand; but this is of great importance. In Ishkabad, Caucasus, Russia, the Mashriqu’l-Adhkár has the same great importance, being the first one built there. In Persia there are many Mashriqu’l-Adhkárs. Some have been houses which have been rented for that purpose. Others have given their homes entirely for that purpose, and in some places temporary and small places have been built therefor. In all the cities of Persia there are Mashriqu’l-Adhkárs; but the great Mashriqu’l-Adhkár was founded in Ishkabad. Because it is the first Mashriqu’l-Adhkár, hence it possesses the superlative degree of importance. All the friends of Ishkabad agreed and put forward the greatest effort. His holiness the Afnan devoted all his wealth to it. Everything he had he gave for it. Hence such a tremendous edifice was built. A colossal effort was put forward. Notwithstanding their contributions to that Mashriqu’l-Adhkár, they have, as you know, contributed to you here in this city. Now that one is almost complete, that is to say, with all its gardens. That Mashriqu’l-Adhkár is centrally located. It has nine avenues, nine gardens, nine fountains, so it is nine on nine, all nines. It is like a beautiful bouquet. Just imagine an edifice of that beauty in the center, very lofty, surrounded centrally by gardens, variegated flowers, with nine avenues interlacing nine gardens, nine ponds and nine fountains, and see how delightful it must be ! That is the way it should be. It is matchless, most beautiful! Such is the design. And now they are at work building a Hospital and a School for Orphans and a Home for the Cripples and a large Dispensary and a Hospice. They are now planning, thinking of these things. When that, God willing, shall be completed, it will be a Paradise! There will be no greater geometry than this, and I hope that in Chicago it shall be like this. It will be even so. Therefore endeavor to have the ground circular in shape. If possible even exchange certain parts in order to have a circular piece; not to have a triangle. The Mashriqu’l-Adhkár could not be triangular in shape. It must be circular.
— 'Abdu'l-Bahá, Talk dated 1 May 1912 in The Promulgation of Universal Peace, p. 71-72
The Mashriqu’l-Adhkár is the most important matter and the greatest divine institute. Consider how the first institute of His Holiness Moses, after His exodus from Egypt, was the “Tent of Martyrdom” which He raised and which was the traveling Temple. It was a tent which they pitched in the desert, wherever they abode, and worshipped in it. Likewise, after His Holiness Christ—may the spirit of the world be a sacrifice to Him!—the first institute by the disciples was a Temple. They planned a church in every country. Consider the Gospel and the importance of the Mashriqu’l-Adhkár will become evident.
In fine, I hope that all the beloved of God, collectively, in the continent of America, men and women, will strive night and day until the Mashriqu’l-Adhkár be erected in the utmost solidity and beauty.
— 'Abdu'l-Bahá, Bahá’í World Faith, p. 418-419
I loved the Afnán very much. Because of him, I rejoiced. I wrote a long Visitation Tablet for him and sent it with other papers to Persia. His burial site is one of the holy places where a magnificent Mashriqu’l-Adhkár must be raised up. If possible, the actual arch of the royal palace should be restored and become the House of Worship.
— 'Abdu'l-Bahá, Memorials of the Faithful, p. 20
Faithful to the provisions of the Charter laid down by the pen of ‘Abdu’l-Bahá, I feel it my duty to draw the special attention of those to whom it has been entrusted to the urgent needs of, and the special position enjoyed by, the Republic of Panama, both in view of its relative proximity to the heart and center of the Faith in North America, and of its geographical position as the link between two continents. “All the above countries,” ‘Abdu’l-Bahá, referring to the Latin States in one of the Tablets of the Divine Plan, has written, “have importance, but especially the Republic of Panama, wherein the Atlantic and Pacific Oceans come together through the Panama Canal. It is a center for travel and passage from America to other continents of the world, and in the future it will gain most great importance.” “Likewise,” He again has written, “ye must give great attention to the Republic of Panama, for in that point the Occident and the Orient find each other united through the Panama Canal, and it is also situated between the two great oceans. That place will become very important in the future. The teachings, once established there, will unite the East and the West, the North and the South.” So privileged a position surely demands the special and prompt attention of the American Bahá’í community.
— Shoghi Effendi, The Advent of Divine Justice, p. 70-71
The inauguration of the first dependency of the Mashriqu’l-Adhkár, the first link to be forged destined to bind the Community of the Most Great Name to the general public, expectant to witness the first evidences of direct Bahá’í service to humanity as a complement to Bahá’í worship, is yet another task which must be conscientiously tackled and fulfilled in the course of the second phase of this Ten-Year Plan. The consummation of this project must synchronize with the termination of the landscaping of the area surrounding the Temple—a double achievement that will mark yet another stage in the materialization of ‘Abdu’l-Bahá’s often expressed and cherished hopes for this holiest House of Worship in the Bahá’í world.
— Shoghi Effendi, Citadel of Faith, p. 128
The readiness of your Assembly, as expressed in your recently cabled message, to transfer the National Bahá’í Secretariat to the vicinity of the Temple in Wilmette has evoked within me the deepest feelings of thankfulness and joy. Your historic decision, so wise and timely, so surprising in its suddenness, so far-reaching in its consequences, is one that I cannot but heartily and unreservedly applaud. To each one of your brethren in the Faith, throughout the United States and Canada, who are witnessing, from day to day and at an ever-hastening speed, the approaching completion of their National House of Worship, the great Mother Temple of the West, your resolution to establish within its hallowed precincts and in the heart of the North American continent the Administrative Seat of their beloved Faith cannot but denote henceforward a closer association, a more constant communion, and a higher degree of coordination between the two primary agencies providentially ordained for the enrichment of their spiritual life and for the conduct and regulation of their administrative affairs. To the far-flung Bahá’í communities of East and West, most of which are being increasingly proscribed and ill-treated, and none of which can claim to have had a share of the dual blessings which a specially designed and constructed House of Worship and a fully and efficiently functioning Administrative Order invariably confer, the concentration in a single locality of what will come to be regarded as the fountain-head of the community’s spiritual life and what is already recognized as the mainspring of the administrative activities, signalizes the launching of yet another phase in the slow and imperceptible emergence, in these declining times, of the model Bahá’í community—a community divinely ordained, organically united, clear-visioned, vibrant with life, and whose very purpose is regulated by the twin directing principles of the worship of God and of service to one’s fellow-men.
— Shoghi Effendi, Letter dated 4 July 1939 in Messages to America, p. 23-26
The greatest, most pressing and sacred enterprise, challenging the spirit and resources of all the members of both of these communities—the purchase of the land, for the first Mashriqu’l-Adhkár of Europe and the prompt initiation of measures for its construction—demands, during this present phase of the Crusade, the utmost concentration of effort, and the most sublime sacrifice on the part of the German and Austrian believers—an effort and sacrifice in which their brethren, in both the East, and the West, will gladly participate, as a token of their appreciation of the historic significance of this mighty institution destined to be firmly established and radiate its beneficent influence in the very heart of that continent.
The purchase of the site must be expedited, the selection of a befitting design for so glorious an edifice must be made with as little delay as possible, and the preliminary steps for the excavation of the foundations must be undertaken with care, promptitude and determination.
The rise of this symbol and harbinger of the World Order of Bahá’u’lláh, as yet in the embryonic stage of its development, amidst the confusion, the anxieties, the rivalries and the recurrent crises that mark the decline of a moribund civilization, will, no doubt, lend a tremendous impetus to the onward march of the Faith in all the continents of the Globe, and will, more than any other single act, direct the attention of the spiritually impoverished, the economically afflicted, the socially disturbed, and the morally disoriented masses of a sorely tried continent to its nascent institutions.
— Shoghi Effendi, Letter dated 25 June 1954 in The Light of Divine Guidance I, p. 219
The debt of gratitude owed by the Baha’i World to its [Wilmette] champion-builders is indeed immeasurable. The admiration which this brilliant exploit has evoked in the breasts of countless followers of the Faith in East and West knows no bounds. The creative energies its completion must unleash is incalculable. The role it is destined to play in hastening the emergence of the World Order of Baha’u’llah, now stirring in the womb of this travailing age, cannot as yet be fathomed. We stand too close to so majestic, so lofty, so radiant, so symbolic a monument raised so heroically to the glory of the Most Great Name, at so critical a stage in a continent so richly endowed, to be able to visualize the future glories which the consummation of this institution, this harbinger of an as yet unborn civilization, must in the fullness of time disclose to the eyes of all mankind.
That so laborious, so meritorious an undertaking has been completed a year before its appointed time is a further cause for rejoicing and gratitude, and an added testimony to the vision, the resourcefulness, and enterprising spirit of the American believers.
— Shoghi Effendi, Letter dated 28 March 1943 in Messages to America, p. 61
The acquisition of a plot, in the outskirts of Tokyo, to serve as the site of the first Mashriqu’l-Adhkár of North East Asia, must, likewise, be seriously considered and brought to a successful conclusion.
— Shoghi Effendi, Letter dated 15 July 1957 in Japan Will Turn Ablaze!, p. 86
In central Asia, in the city enjoying the unique distinction of having been chosen by ‘Abdu’l-Bahá as the home of the first Mashriqu’l-Adhkár of the Bahá’í world, as well as in the towns and villages of the province to which it belongs, the sore-pressed Faith of Bahá’u’lláh, as a result of the extraordinary and unique vitality which, in the course of several decades, it has consistently manifested, finds itself at the mercy of forces which, alarmed at its rising power, are now bent on reducing it to utter impotence. Its Temple, though still used for purposes of Bahá’í worship, has been expropriated, its Assemblies and committees disbanded, its teaching activities crippled, its chief promoters deported, and not a few of its most enthusiastic supporters, both men and women, imprisoned.
— Shoghi Effendi, The Advent of Divine Justice, p.3-4
Over and above such meritorious accomplishments, the members of this community are called upon to demonstrate their solidarity with their sister communities in East and West, and indeed to assert their divinely conferred primacy, through assuming a leading role in providing for the erection of the first Mashriqu’l-Adhkár to be raised in the heart of the African continent—a continent which by virtue of the innumerable exploits which, throughout its length and breadth, colored and white, individuals as well as assemblies, have achieved in recent years, and which, with the sole exception of Australasia, is the only continent deprived of the blessings of such an institution, fully deserves to possess its own independent House of Worship—a House that will gather within its walls members of communities whose prowess has, in the opening years of the second epoch of the Formative Age of the Bahá’í Dispensation, eclipsed the feats performed in both the southern part of the Western Hemisphere and the European continent, and conferred such luster on the annals of our Faith.
Africa, long dormant and neglected, and now stirring in its potential spiritual strength, is, at this very hour, under the eyes of the clamorous multitudes of the adversaries of the Faith pressing for its extirpation in the land of its birth, being called upon to redress the scales so weighed down through the ferocious and ignoble acts of bloodthirsty ecclesiastical oppressors. The erection of such an institution, at such a time, through the combined efforts of the undismayed, undeflected and undefeatable upholders of the Faith of Bahá’u’lláh in both the East and the West, posterity will regard as a worthy answer to the challenge flung down by its bitterest, most powerful and inveterate enemies.
— Shoghi Effendi, Citadel of Faith, p.138-139
More conspicuous than any of these undertakings, however, was the erection of the first Mashriqu’l-Adhkár of the Bahá’í world in the city of Ishqábád, a center founded in the days of Bahá’u’lláh, where the initial steps preparatory to its construction, had been already undertaken during His lifetime. Initiated at about the close of the first decade of ‘Abdu’l-Bahá’s ministry (1902); fostered by Him at every stage in its development; personally supervised by the venerable Ḥájí Mírzá Muḥammad-Taqí, the Vakílu’d-Dawlih, a cousin of the Báb, who dedicated his entire resources to its establishment, and whose dust now reposes at the foot of Mt. Carmel under the shadow of the Tomb of his beloved Kinsman; carried out according to the directions laid down by the Center of the Covenant Himself; a lasting witness to the fervor and the self-sacrifice of the Oriental believers who were resolved to execute the bidding of Bahá’u’lláh as revealed in the Kitáb-i-Aqdas, this enterprise must rank not only as the first major undertaking launched through the concerted efforts of His followers in the Heroic Age of His Faith, but as one of the most brilliant and enduring achievements in the history of the first Bahá’í century.
The edifice itself, the foundation stone of which was laid in the presence of General Krupatkin, the governor-general of Turkistán, who had been delegated by the Czar to represent him at the ceremony, has thus been minutely described by a Bahá’í visitor from the West: “The Mashriqu’l-Adhkár stands in the heart of the city; its high dome standing out above the trees and house tops being visible for miles to the travelers as they approach the town. It is in the center of a garden bounded by four streets. In the four corners of this enclosure are four buildings: one is the Bahá’í school; one is the traveler’s house, where pilgrims and wayfarers are lodged; one is for the keepers, while the fourth one is to be used as a hospital. Nine radial avenues approach the Temple from the several parts of the grounds, one of which, the principal approach to the building, leads from the main gateway of the grounds to the principal portal of the Temple.” “In plan,” he further adds, “the building is composed of three sections; namely, the central rotunda, the aisle or ambulatory which surrounds it, and the loggia which surrounds the entire building. It is built on the plan of a regular polygon of nine sides. One side is occupied by the monumental main entrance, flanked by minarets—a high arched portico extending two stories in height recalling in arrangement the architecture of the world famous Taj Mahal at Agra in India, the delight of the world to travelers, many of whom pronounce it to be the most beautiful temple in the world. Thus the principal doorway opens toward the direction of the Holy land. The entire building is surrounded by two series of loggias—one upper and one lower—which opens out upon the garden giving a very beautiful architectural effect in harmony with the luxuriant semi-tropical vegetation which fills the garden… The interior walls of the rotunda are treated in five distinct stories. First, a series of nine arches and piers which separate the rotunda from the ambulatory. Second, a similar treatment with balustrades which separate the triforium gallery (which is above the ambulatory and is reached by two staircases in the loggias placed one on either side of the main entrance) from the well of the rotunda. Third, a series of nine blank arches filled with fretwork, between which are escutcheons bearing the Greatest Name. Fourth, a series of nine large arched windows. Fifth, a series of eighteen bull’s eye windows. Above and resting on a cornice surmounting this last story rises the inner hemispherical shell of the dome. The interior is elaborately decorated in plaster relief work… The whole structure impresses one by its mass and strength.”
Nor should mention be omitted of the two schools for boys and girls which were established in that city, of the pilgrim house instituted in the close vicinity of the Temple, of the Spiritual Assembly and its auxiliary bodies formed to administer the affairs of a growing community, and of the new centers of activity inaugurated in various towns and cities in the province of Turkistán—all testifying to the vitality which the Faith had displayed ever since its inception in that land.
— Shoghi Effendi, God Passes By, p. 300-301
In the city of ‘Ishqábád, a devoted band of believers who settled from Persia, and who, for a time, found peace and tranquillity in Turkistán, bent their energies towards the creation of a pattern of life that would reflect the exalted spiritual and social principles enshrined in the Revelation of Bahá’u’lláh. In a span of a few decades, this group, originally consisting of a handful of families, was joined there by others and grew to a few thousand believers. This community, fortified by ties of camaraderie and animated by unity of purpose and a spirit of faithfulness, was enabled to reach a high degree of cohesiveness and development, for which it gained renown throughout the Bahá’í world. These friends, guided by their understanding of the divine Teachings, and within the bounds of the religious freedom they were accorded, toiled to create the conditions that would lead to the founding of a Mashriqu’l-Adhkár, that “crowning institution in every Bahá’í community”. On a befitting tract of land in the centre of the city that had been obtained some years before with the consent of the Blessed Beauty Himself, facilities were built for communal well-being—a meeting hall, schools for children, a hostel for visitors, and a small clinic, among others. A sign of the notable achievements of the Bahá’ís in ‘Ishqábád, who in those productive years became distinguished for their prosperity, magnanimity, and intellectual and cultural attainments, was their attention to ensuring that all Bahá’í children and youth were literate in a society with rampant illiteracy, especially among girls. Within such an environment of unified endeavour and progress, and fostered at every stage of development by ‘Abdu’l-Bahá, a magnificent House of Worship emerged—the most prominent edifice in the area. For over twenty years, the friends experienced the heavenly joy of having realized their lofty aim: the establishment of a focal point of worship, a nerve centre of community life, a place where souls gathered at daybreak for humble invocation and communion before flowing out of its doors to engage in their daily pursuits. While the forces of irreligion eventually swept through the region and thwarted hopes, the brief appearance of a Mashriqu’l-Adhkár in ‘Ishqábád is an enduring testament to the volition and effort of a body of believers who established a rich pattern of life deriving its impetus from the power of the Creative Word.
— The Universal House of Justice, In a letter dated 1 August 2014