An example of how ‘Abdu’l-Baha treated an unfriendly Christian missionary in ‘Akka

While in Edinburgh ‘Abdu’l-Baha is reported to have mentioned the following account to a group of Baha’is:

‘Abdu’l-Baha spoke to us about Miss Wardlaw Ramsey, a Scottish Christian missionary in Akka. She was a most zealous missionary; and though not friendly towards the Cause, the Master showed her all manner of kindness because she was very faithful to her Christ.

‘Abdu’l-Baha would tell her: "Miss Ramsey! Do you know how much I love you? Look in your heart and see how much you hate me; to that extent I love you!" In response, she would try to turn her back upon Him.

While holding the Bible in her hand, she used to go from house to house and read passages from it from morning till evening. For a long time she used to go to ‘Abdu’l-Baha’s House and read passages from the Bible to the members of the Household. They would listen to her most attentively every time. Finally she thought that she had converted them. One day while she was reading a passage, one of the members of the family asked her about the meaning of the verse she had just read. Unable to provide an explanation, they told her that this was a prophecy about the appearance of Baha’u’llah and asked her if she could see it in that light. She became very upset and left the house.

Mulla Husayn is led to Shiraz in his quest for the Promised One

When Siyyid Kazim died in Karbila, Iraq, on December 31, 1843, his enemies became emboldened and renewed their hurtful activities to further discredit his teachings and ridicule those who followed them. For a time, fear and anxiety filled the hearts of Siyyid Kazim’s faithful disciples as they found themselves leaderless and unsure as to what course of action to take in such a gloomy setting. This condition however was drastically improved with the return of Mulla Husayn on January 22, 1844, from a highly successful mission to Iran that his teacher Siyyid Kazim had entrusted him with. Mulla Husayn was a man whose great learning and strength of character were acknowledged even by his enemies. He had devoted himself to study from early childhood and his progress in theology and jurisprudence had won him no little consideration.

Mulla Husayn cheered and strengthened the disconsolate disciples of his beloved chief, reminded them of his unfailing promise, and pleaded for unrelaxing vigilance and unremitting effort in their search for the concealed Beloved. Living in the close to the house that Siyyid Kazim had occupied, for three days he received visits from a considerable number of mourners who hastened to convey to him, as the leading representative of Siyyid Kazim’s disciples, their distress and sorrow at the passing of their leader.

Mulla Husayn afterwards summoned a group of his most distinguished and trusted fellow-disciples and enquired about the expressed wishes and the last exhortations of their departed leader. They told him that Siyyid Kazim had told them emphatically many times, during Mulla Husayn’s absence, to leave their homes, scatter far and wide, purge their hearts from every idle desire, and dedicate themselves to the quest of Him to whose advent he had so often alluded. Furthermore, they told Mulla Husayn that their teacher had told them, “that the Object of our quest was now revealed. The veils that intervened between you and Him are such as only you can remove by your devoted search. Nothing short of prayerful endeavour, of purity of motive, of singleness of mind, will enable you to tear them asunder. Has not God revealed in His Book: ‘Whoso maketh efforts for Us, in Our ways will We guide them’?” [Qura’n 29:69]

Catching a glimpse of the majesty of ‘Abdu’l-Baha

While on pilgrimage in 1906, Florence Khan, the wife of Ali-Kuli Khan [1] related the following heart-warming and incredible incident:

One evening, after sunset, Khan [Ali-Kuli Khan] came in great enthusiasm and excitement to our room. ‘Do you remember,’ he asked, ‘that ‘Abdu’l-Bahá said He would answer all the letters we brought to Him from America before we left?’ ‘Yes, I do.’ ‘Then come quickly. It is too wonderful! The Master is pacing to and fro, in His sitting room- I cannot see the secretary—and He is replying to those letters, as if he had known the inmost secret of the writers’ hearts, from the cradle! Yet He has never met nor seen one of them. You can see Him from the corridor beyond the little room, each time He passes the open doorway!’ So, Rahím being peacefully asleep, I returned with Khan, to his post, outside the doorway which led to ‘Abdu’l-Bahá’s long room with its many windows looking over the Bay of ‘Akká to the Mediterranean and beyond.

I heard the dear Master’s beautiful voice, and then saw Him, as He strode by the doorway of His lighted room. We were in the dark, looking through the small darkened antechamber. I recalled how, never, at the daily luncheon table, and never at the late evening dinner, and never at any time, had I satisfied my longing to gaze more fully upon the Master’s beautiful, noble, and spiritual face. I used to glance admiringly at the snowy, scarf-enfolded headdress, and at the beautiful, silver-white hair falling softly to the shoulders; and at the lofty arch of His forehead, at the expression of His eyes, indescribable in human language; now they seemed blue-and now brown- and again partly of each colour, or hazel—but always illumined, loving and understanding; sometimes raised in holy reverence, in silent prayer, sometimes gently smiling-but always kingly and supreme. . . Then, I could never get my fill, so to speak, of the Divine perfection of spirituality—a gentleness-a holy patience—no sign whatsoever in lines or expression of the lower traits of human nature, only a Divine perfectness. It was astounding. I had never seen a face like it. Selfless. The stamp of suffering upon it; alas for humanity, which crucifies God’s messengers!

Bahá’u’lláh’s departure for the Garden of Ridván

The love and admiration of the people of Baghdad for Bahá'u'lláh was fully demonstrated on the day of His departure from His 'Most Great House' in Baghdad. Then His majesty and greatness were evident to both friend and foe. The news of His forthcoming departure for Constantinople had spread rapidly among the inhabitants of Baghdad and its neighbouring towns, and large numbers wished to attain His presence and pay their last tributes to Him. But soon it became apparent that His house was too small for the purpose. When Najib Pasha, one of the notables of the city of Baghdad heard of this, he immediately placed his garden-park, Najibiyyih, at the disposal of Bahá'u'lláh. This beautiful garden, designated by His followers as the Garden of Ridván (Paradise), was situated on the outskirts of Baghdad, across the river from Bahá'u'lláh's house.

Thirty-one days after Naw-Ruz, on 22 April 1863, [1] in the afternoon, Bahá'u'lláh moved to this garden, where He remained for twelve days. On the first day He declared His Mission to His companions. [2] These twelve days are celebrated by the Bahá'ís as the Festival of Ridván.

The departure of Bahá'u'lláh from His house witnessed a commotion the like of which Baghdad had rarely seen. People of all walks of life, men and women, rich and poor, young and old, men of learning and culture, princes, government officials, tradesmen and workers, and above all His companions, thronged the approaches of His house and crowded the streets and roof-tops situated along His route to the river. They were lamenting and weeping the departure of One Who, for a decade, had imparted to them the warmth of His love and the radiance of His spirit, Who had been a refuge and guide for them all.

The tragic death of Mirza Mihdi, “The Purest Branch”

A little under two years had passed since Bahá'u'lláh's confinement in the barracks, when suddenly a most tragic event occurred. It was the untimely death of Mirza Mihdi, entitled the Purest Branch, the younger brother of 'Abdu'l-Bahá, who was fatally wounded when he fell from the roof of the barracks.

In 1848, at a time when the followers of the Báb were engulfed by sufferings and persecutions, a son had been born in Tihran to Bahá'u'lláh and His illustrious wife Asiyih Khanum, entitled Navvab. He was four years younger than 'Abdu'l-Bahá and was given the name 'Mihdi', after a brother of Bahá'u'lláh who was dear to Him and had died a year before. Later the Pen of the Most High bestowed upon this son the title 'Ghusnu'llahu'l-Athar' (The Purest Branch).

Unlike 'Abdu'l-Bahá, Mirza Mihdi could not remember much of a life of luxury in Tihran, for when he was just over four years of age His father had been imprisoned in the Siyah-Chal, and all His possessions plundered and seized by the enemies of the Cause. During the four months that Bahá'u'lláh lay in that horrible dungeon, the Holy Family spent their days in anguish and fear, not knowing what would happen to Him. Often frightened and anxious, this child, tender in age and delicate by nature, found his only shelter and refuge within the arms of a loving and devoted mother. But Providence deprived him of this also. As the journey to Baghdad, undertaken in the severe cold of the winter, was laden with hardships and dangers unbearable for a child as delicate as Mirza Mihdi, he had to be left behind in Tihran in the care of relatives. For about seven years he tasted the agony and heartbreak of separation from his beloved parents.

A gift from Africa for the beloved Guardian

Hand of the Cause John Robarts recalled the following during his pilgrimage in 1955:

Audrey and I had brought a kaross to the Guardian from Bechuanaland [today part of South Africa] -- a mat made from the skin of a springbok, inlaid with designs in other animal skins, black and white. On our first evening we laid it out on the floor beside his chair. It was a lovely thing. He said, "That is beautiful! Beautiful! I shall put it in the mansion."

That was in 1955. He died in 1957, and then the Hands [of the Cause] met for the first conclave in the mansion [of Bahji], just after his funeral. The large conference hall has twelve rooms leading from it, one of which was Ruhiyyih Khanum's bedroom. I searched every room but that one. I told Audrey, "I don't think the Guardian put the kaross in the mansion." She said, "He must have. He said he would. It must be there."

A year later at the second conclave, I again looked for the kaross, and finally asked Ruhiyyih Khanum if Shoghi Effendi had brought it to the mansion. She said, "Yes, indeed he did. Come into my room and see it." There it was on the floor beside his bed. She said, "That was his prayer mat. He loved it." 

Hand of the Cause Mr. Collis Featherstone photographed it for me. I held it in front of me as high as I could reach, and all that can be seen of me are my fingers. How proud that springbok must have been in its exalted state!

(Hand of the Cause John Robarts, ‘A Few Reminiscences about Shoghi Effendi, taken from Pilgrim Notes of January 1955, from the Film Retrospective, and from  Some Other Words of the Beloved Guardian’)

An example of the effect of Baha’u’llah’s Teachings on early believers

An actual incident related by ‘Abdu’l-Baha:

A certain person violently molested and grievously injured a certain Bábí. The victim unclosed his hand in retaliation and arose to take vengeance, unsheathing his weapon against the aggressor. Becoming the object of censure and reprimand of this sect, however, he took refuge in flight.

When he reached Hamadán his character became known, and, as he was of the clerical class, the doctors vehemently pursued him, handed him over to the government, and ordered chastisement to be inflicted.

By chance there fell out from the fold of his collar a document written by Bahá’u’lláh, the subject of which was reproof of attempts at retaliation, censure and reprobation of the search after vengeance, and prohibition from following after lusts. Amongst other matters they found these expressions contained in it: “Verily God is quit of the seditious,” and likewise: “If ye be slain it is better for you than that ye should slay. And when ye are tormented have recourse to the controllers of affairs and the refuge of the people; and if ye be neglected then entrust your affairs to the Jealous Lord. This is the mark of the sincere, and the characteristic of the assured.”

When the governor became cognizant of this writing he addressed that person saying, “By the decree of that Chief whom you yourself obey correction is necessary and punishment and chastisement obligatory.”

“If,” replied that person, “you will carry out all His precepts I shall have the utmost pleasure in [submitting to] punishment and death.”

The governor smiled and let the man go. 

(‘Abdu’l-Baha, ‘A Traveler’s Narrative’)

The story of how Abdu’l-Bahá blessed May and Sutherland Maxwell with a child – Mary (Ruhiyyih Khanum)

The birth of Mary Sutherland Maxwell, on August 8^th, in the Hahnemann Hospital, later known as The Fifth Avenue Hospital, in New York City, was the hottest news to hit the North American Baha'i community in the summer of 1910.

Ever since May Bolles had accepted the Faith of Baha'u'llah, she had been known and loved by all the early Baha'is as one of the foremost disciples of 'Abdu'l-Baha; her husband, Sutherland Maxwell, was a distinguished architect in Canada and their home in Montreal a place of culture and spiritual vitality.

When the Baha'is read the announcement: "A little daughter has come to bless the home of Mr. and Mrs. W. S. Maxwell of Montreal. Canada", in Vol. 1, issue 9 of the Star of the West on August 20th, it must have caused many flutters of excited interest amongst them. There must have been many who expressed their congratulations and sent their good wishes.

Seven months later May received a Tablet from ‘Abdu’l-Baha, the Center of the Covenant, in which He said:

“In the garden of existence a rose hath bloomed with the utmost freshness, fragrance and beauty. Educate her according to the divine teachings so that she may grow up to be a real Baha’i and strive with all thy heart, that she may receive the Holy Spirit.”

Meeting Shoghi Effendi in Paris during the Summer of 1920

In the ‘Priceless Pearl’ Ruhiyyih Khanum tells us how in 1920 ‘Abdu’l-Bahá sent Shoghi Effendi abroad for his studies, in the company of Lotfullah Hakim who was returning to England after his first pilgrimage to Haifa.

The Master had insisted that on his way to England Shoghi Effendi should first go to a sanatorium and take a good rest. It shows how solicitous for his health his grandfather was.  At that time Shoghi Effendi's nervous strength was largely depleted because of the intensity of the work he had performed in the Master's service and the strain caused by the long years of war and post-war recovery.

Shoghi Effendi took the rest that had been enjoined upon him in a sanatorium in Neuilly, a suburb of Paris. He was not ill, but run down; he associated with the believers there, played some tennis, went sight-seeing, becoming familiar with a city that is in itself so beautiful and houses one of the world's greatest museums, visited some Baha'is in the town of Barbizon, remained about two months and then proceeded to England in July. (Adapted from ‘Priceless Pearl’, by Ruhiyyih Rabbani)

It was during this time that one of the Persian believers who was on his way to Haifa to attain the presence of ‘Abdu’l-Bahá as a pilgrim met Shoghi Effendi in Paris. This believer’s name was Nuru’d-Din Mumtazi and the following is an excerpt from this his pilgrim notes:

The first Baha’i in England goes on pilgrimage

In 1902 the late Mrs. Thornburgh-Cropper in company with a group of friends made the pilgrimage to Haifa. It was during a casual conversation with an acquaintance at a hotel that she first heard of 'Abdu'l-Baha. Some weeks later after making independent inquiries and carefully considering the real purport of the account of this remarkable Personage, she decided to take the journey with the intimate friends who had been fired by her enthusiasm.

They first went to Alexandria where they managed to secure accommodation on a steamer which would call at 'Akka, the ancient seaport of Syria. This was a notoriously rough sea passage at the best of times but on the day of their disembarkation it was necessary for the ship to lower boats as she could not make the port.

One can imagine the daring adventure for these ladies accoutred in the voluminous apparel of that day when they had to make the tricky descent into a rowing boat which had been brought alongside the ship on the crest of an accommodating wave! Except for a soaking wet trip to the pier the party were none the worse for their experiences.

An example of why not to read the Word of God with the eye of intellect only

The following story in the life of Mirza Abu'l-Fadl, the outstanding scholar of the Cause and its famous apologist, is one which demonstrates that reading the Word of God with the eye of intellect can lead a man astray.

Mirza Abu’l-Fadl, himself, has recounted the story that soon after he came in contact with the believers, they gave him the Kitáb-i-Íqán to read. He read it with an air of intellectual superiority and was not impressed by it. He even commented that if the Kitáb-i-Íqán was a proof of Bahá'u'lláh's claims, he himself could certainly write a better book.

At that time he was the head of a theological college in Tihran. The following day a prominent woman arrived at the college and approached some students asking them to write an important letter for her. In those days people who were not educated often paid a small sum of money to a learned man to write letters for them. The essential requirements for writing good letters were good composition and fine penmanship.

The students referred her to Mirza Abu'l-Fadl saying that he was an outstanding writer, a master of eloquence and a man unsurpassed in the art of composition. Mirza Abu'l-Fadl took up his pen to write, but found himself unable to compose the first sentence. He tried very hard but was unsuccessful. For several minutes he scribbled in the corner of the page and even drew lines on his own fingernail, until the woman realized that the learned scribe was unable to write. Losing her patience she arose to go and mockingly said to Mirza Abu'l-Fadl, 'If you have forgotten how to write a simple letter why don't you say so instead of keeping me here while you scrawl?'

The sudden arrest of the Báb and its agonizing impact on His wife – as recalled by Khadijih Bagum

…I will relate the incident of His capture briefly.

One night we were asleep. [the year was 1846] Suddenly, the chief of police, the accursed 'Abdu'l-Hamid Khan, entered with his men through the roof of the house and seized the Báb, who was clad only in a thin robe. They took Him away without any explanation. I never saw Him again. 

I cannot describe the terrible trials, ordeals, and difficulties that occurred after this. I did not see even one of His friends or followers after his arrest. The doors were shut on all sides, and communications were cut off completely.

One day I saw that Shiraz was in turmoil. [the year was 1850] The populace was in an uproar and I could hear the loud noises of bugles and trumpets. People were saying that the heads of the martyrs of Nayriz had been brought into the city. The next day, with the same tumult and violence, those captured at Nayriz were paraded through the city. How I longed to meet a relative of one of those prisoners, but it was impossible. Two of the captives came to our house in the guise of beggars, but no one dared speak to them. 

But time passed and so did those events. Now [circa 1870] you have come to visit us, and we can speak of any matter without fear. 

(Khadijih Bagum, quoted by Munirih Khanum, the wife of ‘Abdu’l-Baha; ‘Munirih Khanum: Memories and Letters’) 

The King summons the Báb

Muhammad Shah, the king of Persia, was torn between two conflicting desires. He wanted to meet the Báb. He was anxious to see in person this young Man Who could win over to His Faith someone as learned and gifted as Vahid, and a man of such nobility, stature and wealth as Manuchihr Khan [the Governor of Isfahan]. He was eager to know more of this young Prophet Who could so powerfully affect such illustrious people. Yet he was alarmed at the same time. He was frightened of what might happen if the Báb gained too much popularity. His Prime Minister, Haji Mirza Aqasi, constantly warned him to beware of the Báb. The priests at Court spoke of the Báb in the same manner the religious authorities had spoken of Jesus, saying: "He is a political revolutionary.  He will undermine your state and destroy your influence over your subjects."

The king wavered.  He blew hot and cold. Prompted by the Prime Minister, he at one time issued instructions to do away with the Báb, then later withdrew them. Now, thinking it would have pleased his friend, the late Manuchihr Khan, the king again expressed his eagerness to meet the Báb in person. Therefore, he summoned the Báb to the capital city of Tihran.

The historian Nicolas wrote: "The Shah, whimsical and fickle, forgetting that he had, a short time before, ordered the murder of the Reformer [the Báb], felt the desire of seeing at last the man who had aroused such universal interest." [1]

Louis Gregory’s vision and ‘Abdu’l-Baha’s interpretation

Louis G. Gregory was one of the first African-Americans in the United States to embrace the Baha'i Faith. He was later named a Hand of the Cause of God posthumously by Shoghi Effendi. Louis made a pilgrimage in May of 1911 to meet 'Abdu'l-Baha and visit the Holy Shrines. He wrote a journal of his experiences on pilgrimage. Below is an excerpt from his journal:

Soon after accepting the Revelation the writer [Louis Gregory] had a vision (Joel 2-28). Baha'u'llah was seen with head bent gently forward. His right arm was extended and from His right side flowed four layers of mellow golden light, each layer containing numberless spirals and beautiful figures. The light was of uniform brightness. This vision soon vanished and I found myself turning into a street in which some enemies of the Cause of God were menacing the believers. I raised my right hand above my head and shouted, "It is all true! Mine eyes have seen the Glory!" 

'Abdu'l-Baha explained. "There are four classes of people. The first is those who have accepted the teachings and occupy themselves spreading the Glad Tidings. The second is those who are good believers, but make no effort to guide others. The third is those who have heard the Message of the Kingdom but have not accepted it. The fourth is those who have not yet heard of this Revelation. As to the contention of those who deny and oppose, you have already had experience enough to know what this means." 

(Louis Gregory, ‘A Heavenly Vista, The Pilgrimage of Louis Gregory’)

Rúhá Khánum, one of ‘Abdu'l-Bahá's daughters, was seriously ill when He left Alexandria, Egypt, aboard S. S. Cedric for the West on March 25, 1912

When ‘Abdu'l-Bahá was saying farewell amid the tears, lamentations and sadness of the friends and members of the Holy Family who watched their beloved's departure, one of `Abdu'l-Bahá's daughters, Rúhá Khánum, was seriously ill. It was evident that this deeply affected the Master. It was in these circumstances that `Abdu'l-Bahá left Alexandria on the morning of Monday, March 25, 1912. Although He had already bidden the friends farewell and had embraced most of them, many accompanied Him to the ship, expressing their sadness and anguish at their impending separation from Him. After visiting, walking about the ship and receiving His cabin assignment, `Abdu'l-Bahá went to the main hall where. He bestowed His love, affection and assurance on each of the friends. After an hour, the friends left the ship in tears. Then the S. S. Cedric, an Italian liner from the White Star Line, set sail, honored to be the means of transporting the Most Holy Being and becoming the focus of the envy of the whole earth.

The ship left the port of Alexandria with a burst of steam and great fanfare. ‘Abdu'l-Bahá's companions numbered six: Shoghi Effendi, Siyyid Asadu'lláh-i-Qumí, Dr Amínu'lláh Faríd, Mírzá Munír-i-Zayn, Áqá Khusraw and this servant, Mahmúd-i-Zarqání. After the ship left, `Abdu'l-Bahá went to the first class dining room and gave permission to His companions to have lunch with Him. 

(Mírzá Mahmúd-i-Zarqání, ‘Muhmud’s Diary’)

Shoghi Effendi had vivid and significant dreams during childhood

Shoghi Effendi was sometimes subject to vivid and significant dreams, both pleasant and unpleasant. It is reported that in his babyhood he woke one night crying and the Master told his nurse to bring Shoghi Effendi to Him so that He could comfort him; the Master said to His sister, the Greatest Holy Leaf, "See, already he has dreams!"

(Ruhiyyih Khanum, 'The Priceless Pearl')

Being in the presence of Baha’u’llah at the time of revelation

It was during one of his visits to 'Akká that Haji Mirza Haydar-'Ali was allowed to enter the presence of Bahá'u'lláh at the time of revelation. He has left to posterity the following brief account of that memorable occasion: 

...When permission was granted and the curtain was withdrawn, I entered the room where the King of kings and the Ruler of this world and the next, nay rather the Ruler of all the worlds of God, was with great authority seated on His couch. The verses of God were being revealed and the words streamed forth as in a copious rain. Methought the door, the wall, the carpet, the ceiling, the floor and the air were all perfumed and illumined. They all had been transformed, each and every one, into ears and were filled with a spirit of joy and ecstasy. Each object had become refreshed and was pulsating with life... To which worlds I was transported and in what state I was, no one who has not experienced such as this can ever know. 

(Adib Taherzadeh, ‘The Revelation of Baha'u'llah vol. 1) 

Opposition to 'Abdu'l-Baha's proposed marriage

Bahá'u'lláh intended to give His niece, Shahr-Banu Khanum, in marriage to His eldest Son, ‘Abdu’l-Baha. She was the daughter of His faithful older half-brother, Mirza Muhammad-Hasan. That was also the great hope of Mirza Muhammad-Hasan who hurried to Baghdad and pleaded with Bahá'u'lláh to bring about this union. But Mirza Muhammad-Hasan passed away before the Most Great Branch came of age.

When Bahá'u'lláh and His family were exiled to Iraq, Shahr-Banu Khanum remained in the district of Nur in Mazindaran, until in 1285 A.H. (1868) when Bahá'u'lláh instructed His uncle, Mulla Zaynu'l-'Abidin, to escort her to Tihran and from there to arrange her journey to Adrianople.

No sooner had this news reached Shah Sultan Khanum, a half-sister of Bahá'u'lláh and a follower of Mirza Yahya, than she arose in enmity and with the assistance of Mirza Rida-Quli, a half-brother of Baha’u’llah, and prevented the marriage from taking place. Mirza Rida-Quli, who had stood as father to Shahr-Banu Khanum after the death of her father, Mirza Muhammad-Hasan, was afraid that Násiri'd-Dín Sháh and his ministers would frown on this marriage and take him to task.

Shah Sultan Khanum took Shahr-Banu Khanum to her home in Tihran and practically forced her to marry instead Mirza Ali-Khan-i-Nuri, the son of the Prime Minister. Bahá'u'lláh has referred to this in Epistle to the Son of the Wolf. This marriage, so rudely imposed upon her, plunged Shahr-Banu Khanum into a state of perpetual grief and misery. Her youngest brother, Mirza Nizamu'l-Mulk, a faithful and devoted follower of Bahá'u'lláh, has recorded in his memoirs that after her marriage Shahr-Banu Khanum prayed fervently to God for her deliverance from her tragic plight. It seems that her prayers were answered, as shortly afterwards she became afflicted with tuberculosis and died. 

(Adapted from ‘Baha’u’llah The King of Glory’, by Hassan Balyuzi, and ‘The Revelation of Baha’u’llah, vol. 2’, by Adib Taherzadeh)

Two examples of Baha’u’llah being fully aware of one’s thoughts and feelings

Haji Muhammad-Tahir-i-Malmiri, who was a historian, a teacher of wide repute and the father of Adib Taherzadeh, attained the presence of Bahá'u'lláh in 'Akká. He writes in his memoirs:

Whenever I came into the presence of the Blessed Beauty, if there were anything I wanted to ask, I would say it by the way of the heart, and He would invariably answer me. This is because, in His presence, the tongue was powerless to utter one word. I always sat in His presence spellbound, oblivious of my own self. One of the questions I wanted to ask concerned the station of the Holy Imams. [1] I wanted to know whether they were equal or, as I thought, some of them were exalted above others. For about six months I wanted to ask this question, but every time I attained His presence I forgot to think of it in my heart.

One day, as I was going to the Mansion to attain His presence, I kept on continuously reminding myself about this question so that I might remember to communicate it through the heart to Bahá'u'lláh. Even as I was climbing the steps of the Mansion I was thinking of it. Suddenly I heard the voice of Bahá'u'lláh greeting me saying 'Marhaba' (Welcome). I looked up and saw Him standing at the top of the stairs. I forgot everything! He went to His room, invited me in, and told me to be seated. I sat by the door. He then paced up and down and revealed a Tablet [2] in my name. The Tablet was in Persian and halfway through it he said, 'The Imams all came from God, spoke of God and all returned to Him.' [3] This answered my question and I realized that their station was equal. [4]

In another instance, Haji Muhammad-Tahir writes:

In my heart I often begged the Blessed Beauty to enable me to lay down my life as a martyr in His path. Every time that I turned to Him in my heart with this plea, he would smile at me and reveal to me the signs of His pleasure and bounties ... until one day when these thoughts entered my mind, he turned to me and said, 'You must live to serve the Cause...'[4]

(Adib Taherzadeh, ‘The Revelation of Baha'u'llah, vol. 3’ - 'Akka, The Early Years - 1868-77)

[1] 'Ali, the son-in-law of Muhammad, was according to Bahá'í belief the legitimate successor of Muhammad, and the first Imam. Ten of his descendants succeeded him and are known as the holy Imams. The Qá'im is believed by Shí'ah Islam to be the return of the twelfth Imam.

[2] This Tablet was not recorded and therefore no copy exists.

[3] These are not the exact words of Bahá'u'lláh.

[4] Unpublished memoirs.

An example of the commanding power of ‘Abdu’l-Bahá

When ‘Abdu’l-Bahá was about twenty-four years old, the most terrible crisis which Bahá'u'lláh and His family ever had to meet, developed in Adrianople, when once again they were on the eve of banishment. A banishment far more cruel than the three that had preceded it, for now this uniquely united family was to be torn asunder, Baha'u'llah sent to a distant city, a secret destination, His wife and children to another secret destination; forever parted, and forever lost, one to the other.

'Abdu’l-Bahá sought out the officials. Again and again He went to them. What He said has not been recorded--only that "He pleaded", "He persisted", and that the officials "seemed unable to put the measure into execution."

While this measure was pending, news of it reached the believers of Adrianople and they rushed in a body to the house of Baha'u'llah, frantic at the thought of separation from Him. In such a state of agitation and despair one old man seized a knife and crying, "If I must be separated from my Lord, I will go now and join my God," cut his throat.

A scene of wild confusion followed, during which a cordon of police surrounded the frenzied crowd and attempted brutally to control it.

It was then that 'Abdu’l-Bahá suddenly appeared in their midst. A lightning flash of power and a superhuman force was felt by all as they heard His "impassioned and vehement words", denouncing the cruelty of the police, demanding the presence of the governor.

In telling the story ‘Abdu’l-Bahá’s sister, Bahiyyih Khánum, told Juliet Thompson: "We had never before seen my brother angry."

So swift was the effect of this anger that the governor was at once sent for. He hurried to the scene and, witnessing it, said: "We cannot separate these people. It is impossible."

Thus it was that about seventy devotees were allowed to accompany their Divine Beloved, Baha’u’llah, to ‘Akka. 

(Adapted from ‘Abdu’l-Bahá, The Center of the Covenant’, by Juliet Thompson)