Ascension of Baha’u’llah – recounted by two believers

The ascension of Baha’u’llah took place in the Mansion of Bahji, and it caused indescribable consternation among His followers. Nabil-i-Az’am [the author of Dawn-Breakers], a true lover of the Blessed Beauty and one of His devoted Apostles, has left to posterity a moving description of this calamitous event. The following is a summary translation of his account:

As attested by the Most Great Branch,[‘Abdu’l-Baha] nine months before this most grievous event -- His ascension -- Bahá'u'lláh had voiced His desire to depart from this world. During these nine months, from the tone of His exhortations and remarks to those friends who attained His presence it became increasingly apparent that the end of His earthly life was approaching. He seemed to be arranging the affairs with a sense of urgency. But He never spoke openly about the approaching end of His life.

'Abdu'l-Baha arrives at Chicago Baha'i Convention!

'Abdu'l-Baha had been in America less than a month when He took one of most historic actions of His entire journey.

The site of the Baha’i House of Worship in Wilmette, Illinois, the 'holiest House of Worship ever to be raised in the Name of Baha’u’llah’, was barren land on that chill, windy May day when 'Abdu'l-Baha, with His own hands, laid the comer-stone of that prototype edifice that would sooner or later change the face of human society.

The Baha'is of America were gathered at a Convention in Chicago just preceding that great event. Lua was addressing an assembled crowd of over a thousand. She had just returned from a triumphant teaching tour in California.

Lua's visit to California had been successful beyond all expectation, yet Lua was never fully aware of the influence she had on others. Her heart was always anchored in her love for 'Abdu'l-Baha – results she left to God and to the future.

Her presence in San Francisco in 1911, just preceding 'Abdu'l-Baha's visit to America, had been of great importance to another Baha'i, John Hyde Dunn. He has often told how he sought Lua out on every occasion for a private interview. She gave him generously of her time. No doubt one of Lua's 'inner promptings' told her that this was one of 'Abdu'l-Baha’s 'lost jewels'. Hyde Dunn, with his wife, Clara, would in a few years sail away to the Antipodes and open up the entire continent of Australia to the Baha’i Faith.

The Persian Princess and Tahirih

There was a Persian princess by the name of Shams-i-Jahan Khanum [Khanum means lady, and Shams-i-Jahan literally means the “sun of the world”). She was a granddaughter of Fath-Ali Shah, one of Qajar Kings, and a relative of the reigning Shah. She was interested in religion and had made a pilgrimage to Mecca. Because of this pilgrimage she was called Haji Khanum [Haji means a person who has gone on pilgrimage to Mecca]. She had heard about Tahirih and her beautiful poems, and as she herself occasionally wrote poetry, she longed to see Tahirih. She had heard that Tahirih was imprisoned in the house of the kalantar (mayor) of Tihran.

In a book of poetry that she later wrote, the princess described her meeting with Tahirih. She wrote that one day she left the palace with her maids under the pretense of going for a walk. They came to the garden of the kalantar and entering it, Haji Khanum gradually approached the building where Tahirih was imprisoned on its second story. When she reached the building she turned to God and said, "O God if this Cause is true, make Tahirih come forward and let me see her.”

“As soon as I had thus prayed," she writes, "the window of the top story suddenly opened and Tahirih, like a brilliant sun, looked out and called to me, ‘What dost thou want, O princess?’

Baha’u’llah’s Departure from Baghdád

Bahá’u’lláh was well aware of the Persian Consul's plans to get Him out of Baghdád. He knew that the Persian Government might decide to have all the Persian Bábís brought back into Persia, and perhaps put to death. Because of this, He arranged for the Persian believers to get Ottoman nationality, so that they would be protected by the Ottoman Government. The Ottoman Empire was a large portion of the Middle East and was ruled by the Turks. The Persian Consul was very angry when he found out that this had been done.

But the Ambassador in Constantinople kept on and on at the Grand Vizier, because Násir’d-Din Sháh was insisting that Bahá’u’lláh had to be taken away from his border. He wanted Bahá'u'lláh to be sent somewhere where He would not meet so many highly placed people. He was really afraid that if Bahá’u’lláh kept on teaching such people, the Bábí Faith would spread back into Persia, stronger than ever before. He thought that sending Bahá'u'lláh further away would stop that from happening.

Now the Ambassador in Constantinople had tried everything, but the Grand Vizier still wouldn't listen to him. At last he was so frustrated that he went into a furious sulk. He locked himself in his house for seven days, and said that he would not be friends with any of the officials he knew any more, and would not speak to any of the Sultán’s ministers. Finally the Grand Vizier, who was a very good friend of his, couldn't stand it any more, and gave in. You can see why Bahá'u'lláh later said that He found no one among the government officials of Constantinople who was grown-up enough to understand His teaching. He remarked that they were like children playing with clay.

The order was given for Bahá'u'lláh to leave Baghdád - but instead of being sent somewhere far, far away He was 'invited' to Constantinople itself. This was not what the Persian Ambassador had wanted! Now Bahá'u'lláh would be in the capital city itself, where He could have a great effect.

Journey from Baghdad to Constantinople – ‘Abdu’l-Baha describes some of the challenges

When the Blessed Perfection (Baha'u'llah) was exiled from Baghdad the large number of believers who went with him divided the work of the party among them. For example, Darvish Sedk Ali and Haji Ebrahim acted as equerries, Ustad Muhammad Ali locked after the baggage, Mirza Muhammad Goli supervised the pitching of the tents and I was, if we may here use a military term, a commissary officer and had to supply the party, including horses, etc. with food and the daily necessities.

Often, by day or by night we covered a distance of from twenty five to thirty miles. No sooner would we reach a caravanserai than from sheer fatigue everyone would lie down and go to sleep. Utter exhaustion having overtaken everybody -- they would be unable even to move.

But Mirza Mahmud and Aqa Reza rested not for a moment. After our arrival they would immediately become engaged in cooking for this party of nearly seventy-two people and this after their arduous work of guiding all day or all night the horses which carried the palanquin of the Blessed Perfection. When the meal was cooked and made ready all those who had slept would wake, eat and go to sleep again. These two men would then wash all the dishes and pack them up. By this time they would be so tired that they could have slept on even a hard boulder.

During the journey when they became utterly weary they would sleep while walking. Now and again I would see one of them take a bound and leap from one point to another. It would then become apparent that he was asleep and had dreamed that he had reached a wide creek hence the jump.

An example of ‘Abdu’l-Baha’s sense of humor

'Abdu'l-Baha spoke at length to the press representatives [in America], answering all their questions about peace, war, the rights of women, freedom of the press, education, true liberty and true religion.

'Abdu'l-Baha displayed wisdom, love and a sense of humour as He chatted with the press reporters in His stateroom. He recalled an incident from the previous winter when a young Christian was about to set off on a pilgrimage to Jerusalem. The pilgrim was worried, feeling that he did not have the right spirit and sense of reverence.

“The proper spirit in which to visit places hallowed by remembrances of Christ,” 'Abdu'l-Baha told His young visitor, “is one of constant communion with God. Love for God will be the telegraph wire, one end of which is in the Kingdom of the Spirit, and the other in your heart.”

‘I am afraid my telegraph wire is broken,' the would-be pilgrim complained.’

“Then,” said 'Abdu'l-Baha, laughing heartily, “I told him: ‘You will have to use wireless telegraphy.’” (Quoted in ‘The Flame, the Story of Lua’, by William Sears & Robert Quigley)

Abdu’l-Baha’s Responses to Requests for Healing

Dr. Youness Afroukhteh who served 'Abdu'l-Baha as His trusted secretary and interpreter from 1900-1909 writes an interesting account in his memoirs:

I had frequently heard the Master speak about the practice of medicine. On a number of occasions He talked about Jinab-Kalim [Bahá'u'lláh's faithful brother] and his skills in the medicine of the old days, and how he used to treat those who came to him with medical problems. 'Abdu'l-Baha Himself had formerly prescribed medicine for those who sought His advice. However, Baha'u'llah had told them that such medical practices should cease, so that the believers might not develop the habit of consulting anyone but actual physicians, or of receiving medical advice from anyone except qualified practitioners. The intention was that the verse: "Resort ye, in times of sickness, to competent physicians" might be understood and applied.

Despite this, and while we all knew that because of this blessed verse, the Healer of all spiritual infirmities would not interfere in cases of physical disorder, nevertheless whenever anyone had fallen ill and had at last lost all hope of recovery through the conventional means practised by the physicians, he would seek a cure at the threshold of 'Abdu'l-Baha, imploring, "O Thou panacea of our every incurable pain, and O Healer of all of our maladies and afflictions." And since to disregard a plea or refuse an appeal had no place in the ocean of compassion and loving-kindness of that quintessence of generosity, and none had ever come away empty-handed or disappointed, so through the use of some material means or approach He would impart healing to the supplicant. What was even more astonishing was that non-Baha'is too, who had no knowledge of the principles and beliefs of the Faith, applied even more than the believers for the healing balm of the Master, never losing hope in the eventual effectiveness of the prescribed cure.

The Shírázi youth who became a cellmate of Bahá’u’lláh in the Siyáh-Chál (the Black Pit) of Tihrán

One of the Babis who was arrested in 1852 in Tihran, Persia, in the uproar that ensued when two misguided Babis attempted to take the life of the Shah, was a Shirazi youth by the name of ‘Abdu’l-Vahhab. The story of this glorious youth, whose heart brimmed with love for his Lord, Baha’u’llah, has been told by both Bahá'u'lláh Himself and by 'Abdu'l-Bahá. Nabil, the great Baha’i historian, has also recorded it in his book, The Dawn-Breakers.

‘Abdu’l-Vahhab’s attraction to the new religion is an amazing example of the influence of dreams in the lives of those early believers.

One day, as one of the “Letters of the Living” (a title conferred on the first 18 disciples to recognize the Bab), by the name of Mulla 'Aliy-i-Bastami, was leaving Shiraz for Iraq, as instructed by the Bab, he was overtaken by ‘Abdu’l-Vahhab, who tearfully entreated him to allow him to accompany him on his journey.

A story told by ‘Abdu’l-Baha concerning the great influence of Prophet Muhammad over Arabs

When the Muslims conquered Persia, the chief of the Zoroastrian high priests went to drink wine. According to Muslim law wine is forbidden, and he who drinks it must be punished by eighty-one strokes of the whip. Therefore, the Muslims arrested the high priest and whipped him. At that time the Arabs were considered very low and degraded by the Persians, scarcely to be accounted as human beings. As Muhammad was an Arab, the Persians looked upon Him with disdain; but when the high priest saw the evidences of a power in Muhammad which controlled these despised people, he cried out, "O thou Arabian Muhammad, what hast thou done? What hast thou done which has made thy people arrest the chief high priest of the Zoroastrians for committing something unlawful in thy religion?" By this circumstance the prejudice which caused the Zoroastrian to shun the Muslim had been overcome, for he recognized in what had happened to him the great influence Muhammad exercised over these people.
(‘Abdu’l-Baha, The Promulgation of Universal Peace, p. 42)

How Tahirih recognized the Bab

One of the most courageous of all the followers of the Bab was a woman. She was among His chosen disciples. She was known as Tahirih, which means "The Pure One." The members of her family ranked high among the religious leaders of Persia. Her father was one of the most famous of all. From her earliest childhood, she was regarded by her fellow-townsmen as a prodigy. Her knowledge and gifts were so outstanding that her father often was heard to lament, "Would that she had been born a boy, for he would have shed illumination upon my household, and would have succeeded me." ['Abdu’l-Baha, Memorials of the Faithful, p. 191]

She was renowned for both her intelligence and her beauty. Her brother, `Abdu'l-Vahhab said, "None of us, her brothers or her cousins dared to speak in her presence, her learning so intimidated us; and if we ventured to express some hypothesis upon a disputed point of doctrine, she demonstrated in such a clear, precise and conclusive manner that we were going astray, that we instantly withdrew confused." [A. L. M. Nicolas, Siyyid Ali-Muhammad dit la Bab, p. 273]

The immediate circumstances pertaining to Baha’u’llah’s arrest and imprisonment in Tehran and its impact on the Holy Family –- the Greatest Holy Leaf explains to a western pilgrim

He returned [following His return from abroad] to His own village. Here He rested, and while there, the news was brought of the shooting of the Shah. Immediately, Baha’u’llah was arrested and taken to prison. His family in Tehran knew nothing of this, and they were entertaining friends.

The servant rushed in, and said he had seen the Master [Baha’u’llah] being led through the street with bare head and feet, being taken to prison. The friends, realizing they risked imprisonment, left Baha’u’llah’s wife alone with her children – ages two, six, nine. A cousin urged them to spend the night with her, and she accepted, but soon realized even there she was causing anxiety, and so early in the morning, she returned to her home.

When she and Baha’u’llah were married, they were from the wealthiest families in the community, and it was said their wealth could never end. His wife, being an only child, had a marvelous trousseau, all her dresses were of the finest silk and the buttons and fastening were of rare jewels. At the time of His arrest, all of His property was confiscated as well as hers, and she was left with nothing to care for her children. She suffered most terribly from grief for her husband and because she could get no word as to His condition. For a week, she was without word, and finally through an aunt [whose husband was employed in the Russian legation in Tehran] … she was able to hear from her husband.

An exceptional example of spiritual ecstasy and joy felt by some early believers in a devotional gathering

Nabil [1] has recounted in his as yet unpublished narratives the story of a gathering held one evening in the house of Bahá'u'lláh in Baghdad, sometime before His Declaration. He considered that gathering to have been one of the most memorable of his life.

That night a wonderful feast had been arranged and 'Abdu'l-Bahá, then eighteen years of age, was acting as host. His youthful and radiant personality added distinction to the assembly. A number of believers from Baghdad and Karbila were present, among them some eminent personalities such as Haji Siyyid Javad-i-Karbila'i, [2] Shaykh Sultan [3], and Sayyah [4].

After partaking of food they began to chant the Tablets of Bahá'u'lláh, and soon the atmosphere became deeply spiritual. Hearts were filled with divine love and souls were illumined by the light of the New Day; so when the poem of Az-Bágh-i-Iláhí[(From the Garden of Holiness) -- a Tablet of Baha’u’llah. For a brief explanation about it please visit Baha’i Historical Facts] was chanted, its mysteries became apparent to them, revealing thereby the approaching hour of the unveiling of Bahá'u'lláh's divine station. Every sincere soul in that company experienced ecstasy and joy, and the atmosphere became alive with excitement and rapture.

Ali-Kuli Khan becomes one of ‘Abdu’l-Baha’s secretaries and begins translating His correspondence with the American Baha'is

Ali-Kuli Khan (c. 1879-1966) was also known as Nabilu'd-dawlih. He was an eminent Iranian Baha'i who served briefly as 'Abdu'l-Baha’s English-language secretary between 1899-1901. He was subsequently sent to America where he was the first to translate into English some of the most important works of Baha’u’llah, such as the Kitab-i-Iqan, the Seven Valleys and the Glad-Tidings. He also continued to translate 'Abdu'l-Baha’s correspondence with the American Baha'is. Ali-Kuli Khan was appointed Iranian charge d'affaires in Washington in 1910 and later served in various high-ranking diplomatic positions. His marriage to Boston society girl Florence Breed (1875-1950) in 1904 not only caused comments on two continents, but was praised by 'Abdu'l-Baha as the first marriage between East and West, a symbol of the unity taught by the Baha’i Faith. Their daughter, Marzieh Gail (1908-93), also became an eminent Baha'i writer and translator. Her translations from Persian and Arabic include The Seven Valleys by Baha’u’llah and ‘Abdu’l-Baha’s The Secret of Divine Civilization. (Adapted from Summon up Remembrance, by Marzieh Gail, and A Concise Encyclopedia of the Baha’I Faith, by Peter Smith) Here is how his daughter Marzieh Gail composed from his memoir his first pilgrimage to Haifa, the resulting meeting with ‘Abdu’l-Baha, and the amazing way through which he became able to translate Arabic Tablets – a language he didn’t know prior to his pilgrimage.

The Holy Family enters the prison in Akka – recalls the Greatest Holy Leaf, Bahiyyih Khanum

The Greatest Holy Leaf told me that they were marvelously happy in the barracks, and that the second night they were there, they got laughing so hard Baha'u'llah came to the door and told them to stop, that He was afraid the guard would think they had gone crazy to be so happy in such a place.

I then asked the Greatest Holy Leaf if she would give us some of the incidents of her early life with Baha'u'llah and if she was with Him at 'Akka in the Barracks. She said that when they were coming to the 'Akka Prison they landed first at Haifa, seventy-two in number. They were kept in a little house here for a few hours and then put in sailboats. They sailed across the bay to 'Akka, and as there was no place to land, they were placed in chairs, carried by two men and taken to shore. Everybody had come to the shore to watch their arrival because everyone was interested to see what kind of people these prisoners were.

Meeting Shoghi Effendi for the first time – Recollection by Hand of the Cause, Ugo Giacherry

I have now only a vague memory of what happened or what I saw in the hours until I met Shoghi Effendi that evening of the middle of February 1952.

Those Baha'is who went on pilgrimage during the lifetime of Shoghi Effendi will remember the air of expectation which reigned all day until the coveted moment when, at dinner-time, one was ushered into the Guardian's presence. It was a custom to let the newcomer precede everyone else to the dining-room of the Western Pilgrim House -- an oval-shaped room at the northern end of the lower floor of the building. When my time came that evening, friendly, eager hands led me down the staircase into a large empty hall and through another room to a clear glass door of the French type which opened into the dining-room. Those loving hands literally pushed me through the door into the room where a large table was set for the evening meal. At the far north-eastern side of the table, almost facing the door, sat Shoghi Effendi, his handsome face absorbed in deep thought. A few seconds elapsed as I paused, unable to utter a word or a cry, while my heart was ready to burst. He was wearing a dark steel-grey coat and on his head rested a black tarboosh of unusual height and shape. He lifted his head in my direction and then I met his luminous penetrating gaze. As he rose to greet me a broad smile illumined his whole face, while his eyes seemed to probe my innermost being, as if searching for proofs of love and trust.

The Most Perfect Gentleman

Howard Colby Ives, a very distinguished early believer, was a former Unitarian Clergyman, who met ‘Abdu’l-Bahá in April, 1912 when the Master came to New York. He wrote a fascinating autobiography entitled 'Portals to Freedom', from which the excerpt below has been taken:

'I have before spoken of His [‘Abdu’l-Baha’s] unfailing courtesy. It was really more than what that term usually connotes to the Western mind. The same Persian word is used for both reverence and courtesy. He "saw the Face of His Heavenly Father in every face" and reverenced the soul behind it. How could one be discourteous if such an attitude was held towards everyone!

'The husband of 'Abdu'l-Baha's hostess in Dublin, who, while never becoming an avowed believer, had many opportunities of meeting and talking with the Master, when asked to sum up his impressions of Him, responded, after a little consideration: "I think He is the most perfect gentleman I have ever known."’ (Howard Colby Ives, Portals to Freedom, p. 116)

The youth who was given the inestimable privilege of sharing “the cup of martyrdom” with the Manifestation of God

While the Bab was confined in the Castle of Chihriq in northwestern Iran, a youth in the nearby city of Tabriz by the name of Muhammad-'Aliy-i-Zunuzi learned about Him from a traveling teacher. The youth became so spiritually inflamed by what he heard, that he wanted to immediately hasten to the castle and attain the presence of the Bab. This youth was later surnamed Anis by the Bab, a title that literally means “close companion”, because he was subsequently martyred with Him in Tabriz in 1850. This was an inestimable privilege that Anis received --never before anything like it had happen in the history of religion.

This is how it happened.

An example of how ‘Abdu’l-Baha treated His enemies

When the Master came to `Akka there lived there a certain man from Afghanistan, an austere and rigid [Muslim]. To him the Master was a heretic. He felt and nourished a great enmity towards the Master, and roused up others against him. When opportunity offered in gatherings of the people, as in the Mosque, he denounced him with bitter words.

'This man,' he said to all, 'is an imposter. Why do you speak to him? Why do you have dealings with him?' And when he passed the Master on the street he was careful to hold his robe before his face that his sight might not be defiled.

Thus did the Afghan. The Master, however did thus: The Afghan was poor and lived in a mosque; he was frequently in need of food and clothing. The Master sent him both. These he accepted, but without thanks. He fell sick. The Master took him a physician, food, medicine, money. These, also, he accepted; but as he held out one hand that the physician might take his pulse, with the other he held his cloak before his face that he might not look upon the Master. For twenty-four years the Master continued his kindnesses and the Afghan persisted in his enmity. Then at last one day the Afghan came to the Master's door, and fell down, penitent and weeping, at his feet.

Baha’u’llah, His family and companions experienced exceptionally inhumane conditions in early days in ‘Akka prison

Life in the prison of 'Akka in the early days was extremely difficult and tortuous. The heat was severe during the day and there was no adequate water for washing. For three months, the authorities did not allow Bahi'u'llah to attend the public bath which in those days was the only place where people could take a bath. The guards had been given strict orders not to allow any person to visit Him. Even when a barber came to attend to Baha'u'llah's hair, he was accompanied by a guard and was not allowed to talk to Him. 'Abdu'l-Baha had to live in a room on the ground floor which had been formerly used as a morgue. Its moist air affected His health for the rest of His life. As for the prisoners, the filthy conditions under which they were living, the lack of proper food and hygiene, and the severity of restrictions, took their toll. Shortly after their arrival in the barracks, all but two fell sick. Nine of the ten guards were also struck down by illness. Malaria and dysentery added to their ordeal. The only two unaffected at that stage were 'Abdu'l-Baha and Aqa Riday-i-Qannad, although both of them were taken ill at a later time. The Master, helped by this believer, attended to the needs of the sick and nursed them day and night. The authorities did not call for a doctor to administer medicine. With the few provisions at His disposal all that 'Abdu'l-Baha could do was to cook for them a simple broth and some rice each day. But the hygienic conditions were appalling. The heat was severe during the day and there was no adequate water for washing.

An example of ‘Abdu’l-Baha’s amazing patience, love and understanding …And, Myron Phelps’ book: The Master in ‘Akka

Among the early Western visitors who received permission to come were “Madame de Canavarro and Mr. [Myron] Phelps, who had been in the company of Dr. Arastu Khan on the last leg of their journey from Beirut to 'Akka. At the time of their arrival, the house which had been the residence of Baha’u’llah was fortunately unoccupied and available, and so the late doctor was taken to the pilgrim house and the two Western friends were housed in that residence. The American Mme. De Canavarro had previously been attracted to the Buddhist Faith, had become one of its ardent teachers and had spent large sums over the years in propagation of her views. She had sacrificed much in order to attain mastery of the Buddhist philosophy, and in the process had won distinction and renown. Sister Sanghamitta, as she was known, was an accomplished and well-respected member of her Faith and had a long-standing acquaintance with Western philosophy and a deep knowledge of Indian mysticism. She had translated and published the book of Buddha, in both English and French, under the title ‘The Gospel o f Buddha, and had now found the Baha’i Faith through the Buddhist Faith. She seemed to be about forty-five or fifty years old, and although suffering from physical infirmity was yet spiritually radiant and joyful. Mr. Phelps, on the other hand might be considered to be Sister Sanghamitta's spiritual brother. He professed belief in Buddhism, had literary ability, had journeyed to 'Akka with his spiritual sister and was keeping a journal of his observations and experiences. As she entered, she humbly kissed 'Abdu'l-Baha's hand. The Master treated her with the utmost consideration and tenderness as she was led to the andaruni of the Master's residence. The dinner-table discussions began next day.