Bicentenary Meditation Project

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 five-pointed star, or haykal (Arabic: temple‎) is the symbol of the

Baháʼí Faith as mentioned by Shoghi Effendi, head of the Baháʼí Faith in

the first half of the 20th century: "Strictly speaking the 5-pointed star

is the symbol of our Faith, as used by the Báb and explained by Him."[1]

The five-pointed star has been used as the outline of special letters or

tablets by both the Báb[2] and Baháʼu'lláh.[3]

Haykal is a loan word from the Hebrew word hēyḵāl, which means temple and

specifically Solomon's Temple in Jerusalem. In Arabic, the word also means

the body or form of something, particularly the human body.[4] In the

Baháʼí tradition, the haykal was established by the Báb — who told of

Baháʼu'lláh's coming — who represented the haykal as a five-pointed star

representing the human body as a head, two hands, and two feet.[4][5] The

Báb wrote many letters, tablets, prayers and more in the shape of a

five-pointed star, including some that included many derivatives of the

word Baháʼ (see below).[6][7]

In Baháʼu'lláh's writings, specifically the Súriy-i-Haykal (Tablet of the

Temple), while the meaning of temple remains present, the haykal is used

mainly to mean the human body, but particularly the body of the

Manifestation of God — a messenger from God — and the person of Baháʼu'lláh

himself.[4] In the Tablet, the haykal is also used to refer to the word of

God, which is revealed by the Manifestations of God.[8] He also says in the

same Tablet:

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.”

يَا ابْنَ الوُجُودِ-59

فُؤادُكَ مَنْزِلِي قَدِّسْهُ لِنُزُولِي، وَرُوحُكَ مَنْظَرِي طَهِّرْها

لِظُهُوري.

- بهاءالله -

“O SON OF BEING!

Thy heart is My home; sanctify it for My descent. Thy spirit is My place of

revelation; cleanse it for My manifestation.”

- Baha’u’llah -

يَا ابْنَ الإِنْسانِ-39

لا تَتْرُكْ أَوامِرِي حُبّاً لِجَمَالِي، وَلا تَنْسَ وَصايايَ ابْتِغاءً

لِرِضائِي.

- بهاءالله -

“O SON OF MAN!

Neglect not My commandments if thou lovest My beauty, and forget not My

counsels if thou wouldst attain My good pleasure.”

- Baha’u’llah -

يَا ابْنَ الإِنْسانِ-36

افْرَحْ بِسُرُورِ قَلْبِكَ، لِتَكُونَ قابِلاً لِلِقائِي وَمِرآةً لِجَمالِي

- بهاءالله -

“O SON OF MAN!

Rejoice in the gladness of thine heart, that thou mayest be worthy to meet

Me and to mirror forth My beauty.”

- Baha’u’llah -

يَا ابْنَ الوُجُودِ-31

حاسِبْ نَفْسَكَ فِي كُلِّ يَوْمٍ مِنْ قَبْلِ أَنْ تُحَاسَبَ، لأَِنَّ

الْمَوْتَ يَأْتِيكَ بَغْتَةً وَتَقُومُ عَلَى الْحِسابِ فِي نَفْسِكَ.

- بهاءالله -

“O SON OF BEING!

Bring thyself to account each day ere thou art summoned to a reckoning; for

death, unheralded, shall come upon thee and thou shalt be called to give

account for thy deeds.”

- Baha’u’llah -

يَا ابْنَ الإِنْسانِ-30

لا تَحْرِمْ وَجْهَ عَبْدِي إِذا سَأَلَكَ فِي شَيْءٍ؛ لأَِنَّ وَجْهَهُ

وَجْهِي فَاخْجَلْ مِنِّي.

- بهاءالله -

“O SON OF MAN!

Deny not My servant should he ask anything from thee, for his face is My

face; be then abashed before Me.”

- Baha’u’llah -