- ‘Abdu’l-Baha (From a talk; ‘Memorials of the Faithful’)
February 1, 2018
‘Abdu’l-Baha recalls an example of Baha’u’llah’s majesty and power while officially still a prisoner
One day the government leaders, pillars of the country, the city’s ‘ulamás, leading mystics and intellectuals came out to the Mansion. The Blessed Beauty paid them no attention whatever. They were not admitted to His presence, nor did He inquire after any of them. I sat down with them and kept them company for some hours, after which they returned whence they had come. Although the royal farmán specifically decreed that Bahá’u’lláh was to be held in solitary confinement within the Akká fortress, in a cell, under perpetual guard; that He was never to set foot outside; that He was never even to see any of the believers—notwithstanding such a farmán, such a drastic order, His tent was raised in majesty on the heights of Mount Carmel. What greater display of power could there be than this, that from the very prison, the banner of the Lord was raised aloft, and rippled out for all the world to see! Praised be the Possessor of such majesty and might; praised be He, weaponed with the power and the glory; praised be He, Who defeated His foes when He lay captive in the Akká prison!
January 18, 2018
One day Mírzá Ahmad conducted me [Nabil, he was then about 19 years old] to the house of Bahá’u’lláh, whose wife, the Varaqatu’l-’Ulya, [the Most Exalted Leaf] the mother of the Most Great Branch, had already healed my eyes with an ointment which she herself had prepared and sent to me by…Mírzá Ahmad.
The first one I met in that house was that same beloved Son of hers, who was then a child of six. He smiled His welcome to me as He was standing at the door of the room which Bahá’u’lláh occupied. I passed that door, and was ushered into the presence of Mírzá Yahyá, [Baha’u’llah’s half-brother] utterly unaware of the station of the Occupant [Baha’u’llah] of the room I had left behind me….
On another occasion, when I visited that same house, I on the point of entering the room that Mírzá Yahyá occupied, when Áqáy-i-Kalím, [Baha’u’llah’s faithful brother] whom I had previously met, approached and requested me, since Isfandíyár, their servant, had gone to market and had not yet returned, to conduct “Áqá” [‘Abdu’l-Baha] to the Madrisiy-i-Mírzá-Sálih [school] in his stead and then return to this place. I gladly consented, and as I was preparing to leave, I saw the Most Great Branch, a child of exquisite beauty, wearing the kuláh [hat] and cloaked in the jubbiy-i-hizari’í, [A kind of overcoat] emerge from the room which His Father occupied, and descend the steps leading to the gate of the house. I advanced and stretched forth my arms to carry Him. “We shall walk together,” He said, as He took hold of my hand and led me out of the house.
We chatted together as we walked hand in hand in the direction of the madrisih [school] known in those days by the name of Pa-Minar. As we reached His classroom, He turned to me and said: “Come again this afternoon and take me back to my home, for Isfandíyár is unable to fetch me. My Father will need him to-day.” I gladly acquiesced, and returned immediately to the house of Bahá’u’lláh…
I… returned to the madrisih in time to conduct the Most Great Branch to His home.
- Nabil (‘The Dawn-Breakers’, translated and edited by Shoghi Effendi)
January 10, 2018
Quddús’ amazing ability to pen copious writings – their recital and tributes by Mulla Husayn provided daily spiritual food at Fort Tabarsi
We know from the Baha’i Writings that Quddus, in addition to being the last Letter of the Living and the chosen companion of the Báb during His pilgrimage to Mecca, has a high station. The Guardian elucidates on it in ‘God Passes By’:
“Quddús, immortalized by Him [the Báb] as Ismu'llahi'l-Akhir (the Last Name of God); on whom Bahá'u'lláh's Tablet of Kullu't-Ta'am later conferred the sublime appellation of Nuqtiy-i-Ukhra (the Last Point); whom He elevated, in another Tablet, to a rank second to none except that of the Herald of His Revelation; whom He identifies, in still another Tablet, with one of the ‘Messengers charged with imposture’ mentioned in the Qur'án; whom the Persian Bayan extolled as that fellow-pilgrim round whom mirrors to the number of eight Vahids revolve; on whose ‘detachment and the sincerity of whose devotion to God's will God prideth Himself amidst the Concourse on high;’ whom 'Abdu'l-Bahá designated as the ‘Moon of Guidance;’ and whose appearance the Revelation of St. John the Divine anticipated as one of the two ‘Witnesses’ into whom, ere the ‘second woe is past,’ the ‘spirit of life from God’ must enter” (Shoghi Effendi, 'God Passes By')
Here is an example of Qúddus’ amazing keenness of understanding concerning the manifold meanings of the Word of God:
Following the conference of Badasht, Quddús was en route to his home town when he fell into the hands of his opponents and placed under house arrest.
Nabil, the great Baha’i chronicler, explains that while Quddus was in confinement in the home of a leading clergy of the town of Sari, Mírzá Muhammad-Taqí, the latter asked Quddús “to write a commentary on the Súrih of Ikhlas, better known as the Súrih of Qul Huva’lláhu’l-Ahad” (Nabil, ‘The Dawn-Breakers’, translated and edited by Shoghi Effendi).
December 5, 2017
Aqa Mirza Ja'jar was an erudite divine of Islam. In his youth, he taught at a theological school... He left the school altogether when he embraced the Cause and became a very steadfast believer. In those days, the Ancient Beauty was in Baghdad. Knowing that He was living an austere life in that city, Mirza Ja'jar wished to provide some funds for the relief of His blessed Person. In the end he came up with a plan. There were many vases and other ornaments made of copper in the mosques of Yazd. He used to go to a mosque at night, climb to the upper chambers, dismantle the ornamental copper vessels which were hanging from the ceiling, and take them home. Little by little he stole similar vessels from several mosques. In the end he gathered nearly half a ton of these copper items... He then transported them to Ardikan (about 100 miles from Yazd) to the home of a certain Ustad Kazim, an ironmonger. There he cut the copper articles to pieces and eventually succeeded in selling the metal for 70 tumans (a large sum of money in those days) in silver coins. He placed the silver inside a specially made leather cummerbund, tied it around his waist and set off on his journey on foot to Baghdad where he attained the presence of Baha’u’llah and presented the money to Him. The Blessed Beauty accepted the money from him, and bestowed upon him His blessings and favors. But He ordered him to accompany Mirza Aqa Jan, Khadimu'llah (the Servant of God), to the banks of the river and throw the money into its waters. Mirza Jajar became a servant of the household, and was among those companions who accompanied Baha’u’llah to Istanbul.
- Adib Taherzadeh (‘The Revelation of Baha’u’llah, vol. 4')
November 20, 2017
|Bedroom of ‘Abdu’l-Bahá, where He passed away|
“I seemed,” He said, “to be standing within a great mosque, in the inmost shrine, facing the Qiblih, in the place of the Imám himself. I became aware that a large number of people were flocking into the mosque. More and yet more crowded in, taking their places in rows behind Me, until there was a vast multitude. As I stood I raised loudly the call to prayer. Suddenly the thought came to Me to go forth from the mosque. When I found Myself outside I said within Myself: ‘For what reason came I forth, not having led the prayer? But it matters not; now that I have uttered the Call to prayer, the vast multitude will of themselves chant the prayer.’”
A few weeks later, whilst occupying a solitary room in the garden of His house, He recounted another dream to those around Him.
“I dreamed a dream,” He said, “and behold, the Blessed Beauty (Bahá’u’lláh) came and said to Me: ‘Destroy this room.’” None of those present comprehended the significance of this dream until He Himself had soon after passed away, when it became clear to them all that by the “room” was meant the temple of His body.
“I dreamed a dream,” He said, “and behold, the Blessed Beauty (Bahá’u’lláh) came and said to Me: ‘Destroy this room.’” None of those present comprehended the significance of this dream until He Himself had soon after passed away, when it became clear to them all that by the “room” was meant the temple of His body.
- Shoghi Effendi (‘God Passes By’)
November 1, 2017
Here is a fascinating insight about the Master, ‘Abdu’l-Baha, which Juliet Thompson, heard from Valíyu’lláh Varqa, a member of ‘Abdu’l-Baha’s entourage during His visit to America in 1912. The following is an entry from her diary:
The next morning, Thursday, though I [Juliet Thompson] went unusually early to the Master, He had already left the house. But Lua, Valíyu’lláh Khán [son of the great Baha’i poet and martyr, Varqa], and I had a wonderful morning. Valíyu’lláh told us so many things.
“My father,” he said, “spent much time with the Blessed Beauty. The Blessed Beauty Himself taught him.
“One time when my father was in His room, Bahá’u’lláh rose and strode back and forth till the very walls seemed to shake. And He told my father that once in an age the Mighty God sent a Soul to earth endowed with the power of the Great Ether, and that such a Soul had all power and was able to do anything. ‘Even this walk of Mine’ said Bahá’u’lláh, ‘has an effect in the world.’
“Then He said that His Holiness Jesus Christ had also come with the power of the Great Ether, but the haughty priesthood of His day thought of Him as a poor, unlettered youth and believed that if they should crucify Him, His Teachings would soon be forgotten. Therefore they did crucify Him. But because His Holiness Jesus possessed the power of the Great Ether, He could not remain underground. This ethereal power rose and conquered the whole earth. ‘And now,’ the Blessed Beauty said, ‘look to the Master, for this same Power is His.’
October 12, 2017
The hostile clerics of Ámul had created a major commotion in the town. Having Baha’u’llah and His companions in their midst, the situation was further exacerbated by the divines calling upon the people to protect their religion by demanding severe punishment upon the captives – including murder. People were told to come to the mosque, fully armed -- the butcher with his axe, the carpenter with his hatchet – prepared to make a rush at Baha'u'llah and murder Him. The divines of Ámul were particularly marked for their rapacity.
The Acting Governor realized that any indulgence on his part would be fraught with personal danger. By inflicting a befitting punishment upon the captives, he sought to check the mob’s passions. He ordered punishment by bastinado - a form of torture that involves being beaten on the soles of the feet with a rod. He also promised that the captives would be kept in custody following this punishment until the return of the governor.
October 2, 2017
Taking refuge from the attacks of the people of Barfurúsh and neighbouring villages at the persistent instigation of the vindictive leading divine of that district, Mulla Husayn and his companions arrived at the shrine of Shaykh Tabarsi on October 12, 1848. This shrine was situated about fourteen miles S.E. of the town of Barfurúsh in the heart of the forests of Mazindaran. Upon their arrival, Mullá Husayn gave one of the believers who had built the Bábíyyih house in Mashhad preliminary instructions for the design of a fort which was to be constructed for their defense around the shrine. Through Mulla Husayn’s guidance and encouragement his companions began building the fort according that design. Despite continual harassment and fierce attacks by the people of the surrounding villages, who hemmed them in on every side, they valiantly defended themselves. When construction of the fort was completed, Mullá Ḥusayn undertook the necessary preparations for the siege which the fort was destined to sustain, and provided, despite the obstacles which stood in his way, whatever provisions seemed essential for the safety of its occupants.
Meanwhile, news of the situation facing Mulla Husayn and his 300 plus companions reached Baha’u’llah who was staying at his ancestral home of Nur. He learned how, because of the treachery and broken pledges of the authorities in Sari and Barburush, they had been forced to use arms to defend themselves, and had hurriedly thrown up a wall and built a fortress around the mausoleum of Shaykh Tabarsi and were now beleaguered within it. Baha'u'llah decided to visit them and when His preparations were complete, travelled to the village of Afra [located in the vicinity of the shrine of Shaykh Tabarsi], which belonged to a certain Nazar-'Ali Khan. When He arrived in Afra, He ordered for a sumptuous dinner to be prepared for the inmates of the fortress and sent one of the believers to inform them of His impending arrival.
September 13, 2017
Mulla Husayn was still in Mashhad during the conference of Badasht as a guest of the Governor-General of the province of Khurasan - where he was treated with courtesy and consideration. After leaving the camp of the Governor-General, he was preparing his anticipated trip to Karbila when a messenger arrived bearing to him the Báb’s turban and conveying the news that a new name, that of Siyyid ‘Alí, had been conferred upon him by his Master.
“Adorn your head,” was the message, “with My green turban, the emblem of My lineage, and, with the Black Standard unfurled before you, hasten to the Jazíriy-i-Khadrá, [literally: ‘Verdant Isle’] and lend your assistance to My beloved Quddús.”
As soon as that message reached him, Mullá Husayn arose to execute the wishes of his Master. Leaving Mashhad for a place situated at a farsang’s distance [about 3 miles] from the city, he hoisted the Black Standard, placed the turban of the Báb upon his head, assembled his companions, mounted his steed, and gave the signal for their march to the Jazíriy-i-Khadrá. His companions, who were two hundred and two in number, enthusiastically followed him. That memorable day was July 21st, 1848.
Wherever they tarried, at every village and hamlet through which they passed, Mullá Husayn and his fellow-disciples would fearlessly proclaim the message of the New Day, would invite the people to embrace its truth, and would select from among those who responded to their call a few whom they would ask to join them on their journey.
August 13, 2017
Baha’u’llah’s servant: Isfandiyar - "the essence of love, radiant with sanctity and perfection, luminous with light"
Isfandiyar was a gem from Africa, pure and untarnished, and yet firm and steadfast as a diamond under all pressures and persecutions. He manifested his inherent qualities when faced with perils which endangered his life as a Babi. His wonderful countenance reflected the rays of love and courage.
Isfandiyar was a servant in the house of Baha'u'llah and, as a fruitful tree planted in good soil, he yielded a spiritual harvest. His love for Baha'u'llah was unlimited and, though many Ministers and other high government officials coveted him as a servant in their household, he remained ever-faithful to his own Master.
At the time when the persecution of the Babis began in the capital and Baha'u'llah was taken to the Siyah-Chal, the enemies of the new Faith were looking for Isfandiyar so that they could force him to betray the followers of the Bab whom he had seen in the house of Baha'u'llah. The Shah had commanded many people to find Isfandiyar and they were searching for him everywhere. But when he heard of the misfortune which had befallen the family of his beloved Master, nothing could keep him away from them.
We can imagine Isfandiyar standing among the ruins of his Master's house, drowned in an ocean of tribulation, his heart heavy with the weight of anguish. He seemed to have lost everything in the world. He did not think of all the rich furnishings, clothes and jewels which had been looted from the house of Baha'u'llah. But the thought of his Master in the Siyah-Chal and the members of that noble family now dispersed and at the mercy of their foes was more than he could bear. "Where are the children?" he asked himself. "What has befallen their saintly mother?" Isfandiyar decided to find them, but there was no trace of the family in the surrounding neighbourhood. No one knew where they had gone or what fresh misfortune had overtaken them.
July 3, 2017
1848: Baha’u’llah describes the consternation that seized the Bábís when Tahirih suddenly appeared unveiled at the conference of Badasht
We soon joined her [Táhirih] at Badasht, where We rented a garden for her use, and appointed the same Muhammad-Hádí who had achieved her deliverance, as her doorkeeper. About seventy of Our companions were with Us and lodged in a place in the vicinity of that garden.
We fell ill one day, and were confined to bed. Táhirih sent a request to call upon Us. We were surprised at her message, and were at a loss as to what We should reply. Suddenly We saw her at the door, her face unveiled before Us. How well has Mírzá Áqá Ján  commented upon that incident. “The face of Fátimih,” he said, “must needs be revealed on the Day of Judgment and appear unveiled before the eyes of men. At that moment the voice of the Unseen shall be heard saying: ‘Turn your eyes away from that which ye have seen.’” 
How great was the consternation that seized the companions on that day! Fear and bewilderment filled their hearts. A few, unable to tolerate that which was to them so revolting a departure from the established customs of Islám, fled in horror from before her face. Dismayed, they sought refuge in a deserted castle in that neighbourhood. Among those who were scandalised by her behaviour and severed from her entirely were the Siyyid-i-Nahrí and his brother Mírzá Hádí, to both of whom We sent word that it was unnecessary for them to desert their companions and seek refuge in a castle. Our friends eventually dispersed, leaving Us at the mercy of Our enemies.
- Bahá’u’lláh (Quoted by Nabil in ‘The Dawn-Breakers’, translated and edited by Shoghi Effendi)
 Bahá’u’lláh’s amanuensis According to Islámic traditions, Fátimih, Muhammad’s daughter, will appear unveiled as she crosses the bridge “Sirat“ on the Day of Judgment. At her appearance a voice from heaven will declare: “Turn your eyes away, O concourse of people!”
June 15, 2017
The whole province of Khurásán was in those days  in the throes of a violent agitation. The activities which Quddús and Mullá Husayn had initiated, their zeal, their courage, their outspoken language, had aroused the people from their lethargy, had kindled in the hearts of some the noblest sentiments of faith and devotion, and had provoked in the breasts of others the instincts of passionate fanaticism and malice. A multitude of seekers constantly poured from every direction into Mashhad, eagerly sought the residence of Mullá Husayn, and through him were ushered into the presence of Quddús.
Their numbers soon swelled to such proportions as to excite the apprehension of the authorities. The chief constable viewed with concern and dismay the crowds of agitated people who streamed unceasingly into every quarter of the holy City [Mashhad]. In his desire to assert his rights, intimidate Mullá Husayn, and induce him to curtail the scope of his activities, he issued orders to arrest immediately the latter’s special attendant, whose name was Hasan, and subject him to cruel and shameful treatment. They pierced his nose, passed a cord through the incision, and with this halter led and paraded him through the streets.
Mullá Husayn was in the presence of Quddús when the news of the disgraceful affliction that had befallen his servant reached him. Fearing lest this sad intelligence might grieve the heart of his beloved chief, he arose and quietly retired. His companions soon gathered round him, expressed their indignation at this outrageous assault upon so innocent a follower of their Faith, and urged him to avenge the insult. Mullá Husayn tried to appease their anger. “Let not,” he pleaded, “the indignity that has befallen Hasan afflict and disturb you, for Husayn is still with you and will safely deliver him back into your hands to-morrow.”
May 10, 2017
Upon their return from Karbila, [circa 1848] Tahirih and her few companions were falsely accused of having been involved in the murder of her husband, Mullá Taqí, who was a fiercest opponent of the Báb’s teachings that she was promoting.
Nabil records: “The circumstances of the murder fanned to fury the wrath of the lawful heirs of Mullá Taqí, who now determined to wreak their vengeance upon Táhirih. They succeeded in having her placed in the strictest confinement in the house of her father, and charged those women whom they had selected to watch over her, not to allow their captive to leave her room except for the purpose of performing her daily ablutions. They accused her of really being the instigator of the crime. ‘No one else but you,” they asserted, ‘is guilty of the murder of our father. You issued the order for his assassination.’”
Following devious schemes and false promises the kinsmen of murdered Mullá Taqí managed to murder those few remarkable companions of Tahirih, among them were “Mírzá Muhammad-‘Alí, one of the Letters of the Living and her brother-in-law, and Siyyid ‘Abdu’l-Hádí, who had been betrothed to her daughter, travelled with her all the way from Karbilá to Qazvín.” (Nabil, ‘The Dawn-Breakers’, translated and edited by Shoghi Effendi)
While “still in confinement, Táhirih, as soon as she was informed of the designs of her enemies, addressed the following message to Mullá Muhammad… the Imám-Jum’ih of Qazvín”: (ibid)
April 7, 2017
Baha’u’llah’s first imprisonment took place in Tihran when He was informed of the plight of a number of companions and supporters of Táhirih who were brought as prisoners to the Capital from Qazvin. They were falsely charged with the murder of Táhirih’s father-in-law, while Táhirih herself was placed in the strictest confinement in the house of her father in Qazvin. Bahá’u’lláh was at that time residing in Ṭihrán.
As He [Baha’u’llah] was already acquainted with the kad-khudá [alderman] in whose home they [the companions and supporters of Táhirih] were incarcerated, He decided to visit them and intervene in their behalf. That avaricious and deceitful official, who was fully aware of the extreme generosity of Bahá’u’lláh, greatly exaggerated in the hope of deriving a substantial pecuniary advantage for himself, the misfortune that had befallen the unhappy captives.”
“They are destitute of the barest necessities of life,” urged the kad-khudá. “They hunger for food, and their clothing is wretchedly scanty.” Bahá’u’lláh extended immediate financial assistance for their relief, and urged the kad-khudá to relax the severity of the rule under which they were confined.
The kad-khudá consented to relieve a few who were unable to support the oppressive weight of their chains, and for the rest did whatever he could to alleviate the rigour of their confinement. Prompted by greed, he informed his superiors of the situation, and emphasised the fact that both food and money were being regularly supplied by Bahá’u’lláh for those who were imprisoned in his house. These officials were in their turn tempted to derive every possible advantage from the liberality of Bahá’u’lláh. They summoned Him to their presence, protested against His action, and accused Him of complicity in the act for which the captives had been condemned.
April 2, 2017
|Hand of the Cause Mr Furutan 1953|
We stayed for two days in that historical city, holy to Baha'is, and met with the friends there. Then via Rutbah, we arrived at Zemakh, which was then on the border of Palestine. Our luggage was inspected at the border, and since we carried two very expensive silk rugs, which were the gift of a believer, we were asked to pay a considerable amount of duty. However, when we explained that these rugs were brought for the House of 'Abdu'l-Baha, they were released without charge.
The director of Customs, who was Christian and a handsome and courteous man, happened to travel in the same bus with us to Haifa, and asked me about the value of the rugs. I said that I did not know as they were the gift of another believer. He offered to pay me an equivalent amount for an identical pair if I would promise to buy and send them to him in Zemakh on my return to Iran. I had to excuse myself from accepting this responsibility while the War was continuing, explaining that I had no experience in these affairs. He said that he would trust me with such a large amount only because I was a Baha'i and could not understand why I refused his request. I replied that I had to excuse myself precisely because I was a Baha'i! When we reached Haifa we parted as friends.
March 14, 2017
In about 1848, four years after recognizing the Báb and becoming His first believer, and receiving the title of Bábu’l-Báb (the Gate of the Gate), Mulla Husayn left the city of Mashhad, in the province of Khurasan, north-east of Tihran, where he had lived since 1844. Desiring to see his Lord Who was imprisoned in the castle of Mah-Ku in the province of Adhirbayjan, north-west of Tihran, he told his friends: “I have vowed to walk the whole distance that separates me from my Beloved.” (a distance of about 900 miles). “I shall not relax in my resolve until I shall have reached my destination.”
His friends offered to arrange for a more conventional and comfortable mode of travel for this long and arduous journey, but Mulla Husayn declined their help. Upon his insistence, he finally allowed one of his friends to accompany him and to act as his servant throughout his pilgrimage to Ádhirbayján. On his way to Tihran, Mulla Husayn was enthusiastically greeted by the believers in the towns through which he passed. They too offered him the same assistance and received from him the same reply.
When Mulla Husayn arrived in Tihran he was visited by many believers. Nabil, the great Baha’i historian, recorded what he heard from Áqáy-i-Kalím, Bahá’u’lláh’s faithful brother, about Mulla Husayn:
“When Mulla Husayn arrived at Tihran, I, together with a large number of believers, went to visit him. He seemed to us the very embodiment of constancy, of piety and virtue. He inspired us with his rectitude of conduct and passionate loyalty. Such were the force of his character and the ardour of his faith that we felt convinced that he, unaided and alone, would be capable of achieving the triumph of the Faith of God.”
February 15, 2017
An example of ‘Abdu’l-Bahá’s ability to see the light of the spirit of a human being at a considerable distance – narrated by the Master
In the days of Bahá’u’lláh, during the worst times in the Most Great Prison, they would not permit any of the friends either to leave the Fortress or to come in from the outside. … [two Azalís] lived by the second gate of the city, and watched there at all times, day and night. Whenever they spied a Bahá’í traveler they would hurry away to the Governor and tell him that the traveler was bringing in letters and would carry the answers back. The Governor would then arrest the traveler, seize his papers, jail him, and drive him out. This became an established custom with the authorities and went on for a long time—indeed, for nine years until, little by little, the practice was abandoned.
It was at such a period that the Afnán, Hájí Mírzá Muhammad-‘Alí—that great bough of the Holy Tree  — journeyed to Akká, coming from India to Egypt, and from Egypt to Marseilles. One day I was up on the roof of the caravanserai. Some of the friends were with me and I was walking up and down. It was sunset. At that moment, glancing at the distant seashore, I observed that a carriage was approaching. “Gentlemen,” I said, “I feel that a holy being is in that carriage.” It was still far away, hardly within sight.
“Let us go to the gate,” I told them. “Although they will not allow us to pass through, we can stand there till he comes.” I took one or two people with me and we left.
At the city gate, I called to the guard, privately gave him something and said: “A carriage is coming in and I think it is bringing one of our friends. When it reaches here, do not hold it up, and do not refer the matter to the Governor.” He put out a chair for me and I sat down.
January 4, 2017
In a talk about our need for an international language, given at the Esperanto Society in Edinburgh, Scotland, on January 7, 1913, ‘Abdu’l-Baha cited the following funny incident to demonstrate how language barriers could cause misunderstandings:
I recall an incident which occurred in Baghdad. There were two friends who knew not each other's language. One fell ill, the other visited him, but not being able to express his sympathy in words resorted to gesture, as if to say, "How do you feel?” - with another sign the sick replied, "I shall soon be dead;” and his visitor, believing the gesture to indicate that he was getting better, said, "God be praised!”
(Star of the West, vo. 4, no. 2, April 9, 1913)
December 8, 2016
|Tihran, circa 1808|
A remarkable event, which may be unique in religious history, took place in the very early years of the Bábí-Bahá’í Faith. It happened while the Báb, escorted by government soldiers, was being exiled from His native city of Shiraz to the Fortress of Mah-ku, in the northwestern corner of Persia (Iran). This event took place about 10 miles south of the capital city of Tihran in the year 1847. We’ll review a brief background to the incident, the event itself, as well as an amazing episode that occurred shortly thereafter.
In the spring of 1847, Gurgin Khan, the nephew and successor of Isfahan’s friendly Governor, Manuchihr Khan, became aware of the secret arrangements that his uncle had made to allow the Báb to stay in Isfahan for the previous four months, instead of sending Him to Tihran. When he discovered this, he immediately brought the situation to the attention of the Shah in Tihran. The Shah, who was firmly convinced of the loyalty of Manuchir Khan, realized, when he received this message, that the late governor's sincere intention had been to await a favourable occasion when he could arrange a meeting between him and the Báb, and that his sudden death had interfered with the execution of that plan. He issued an imperial mandate summoning the Báb to the capital.
On the afternoon of the eighth day after Naw-Ruz 1847, the Báb and His mounted escort arrived at the fortress of Kinar-Gird, which lies about 30 miles to the south of Tihran. They had decided to spend the night in the neighbourhood of that fortress and proceed to the capital the next day, when a messenger arrived with a written order from Haji Mirza Aqasi, the Prime Minister for the head of the escort, Muhammad Big, instructing him to proceed to the village of Kulayn, and there await further instructions. The village of Kulayn, a hamlet owned by Aqasi was situated some ten miles southwest of the capital. The Báb remained there for a period of twenty days. Nearing the end of that period, He dispatched a letter to the King requesting an audience to set forth the truth of His condition and expecting this to be a means for the attainment of great advantages for the country.
November 10, 2016
Abdu’l-Karim was an Egyptian merchant of considerable wealth, who had heard the story of the new Revelation, and accepted it with the ardor of his eager temperament. After some time he felt that he could not be content without seeing the Messenger of God whose presence in the world had stirred his heart. So he wrote a letter to Acca, where Baha’u’llah, the new Manifestation of God, was and begged permission to visit Him.
Baha’u’llah’s answer greatly surprised him. He was told that he could come to Acca, but first he must put himself in a position where he owed no man anything.
Abdu’l-Karim had carried on his business for many years in the customary Oriental fashion, sending his caravans across the desert laden with a precious freight of riches. He had established lines of credit everywhere, and probably never dreamed of doing business on a cash basis. His commerce was constantly expanding and perhaps he was not too scrupulous in his dealings. We may be certain it had not occurred to him that his interest in the new Day of God would require him to revise his approach to doing business with his fellow man. A successful merchant is apt to fall into the habit of considering his own advantage first. Naturally Abdu’l-Karim was absorbed in the conduct of his rapidly broadening trade connections, for he was a man of fifty years when this momentous influence came into his life.
Abdu’l-Karim accepted without hesitation the required stipulation. Before all else he wanted to see the Manifestation of God, and everything became of secondary importance in comparison with this event.
He began, therefore, to arrange his affairs with this point in view. Previously he had thought only of expansion, of increase. Now his one desire was to reach the condition where he would owe no man anything. So he began to pay off his debts. As money came in, instead of investing it again, he paid a debt with it, until at length, after five years, he had attained his goal, and he did not owe a penny to anyone!