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Bahá’í News

September 1986

Bahá’í Year 143

Unity in diversity

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Bahá’í News

Prime Minister of Cook Islands and his wife visit World Centre in Haifa	1
Friends continue their marvelous efforts to distribute peace statement	2
Unity in diversity: Keynote of Bahá’í approach to social organization	4
United Nations devotes 1987 to combating crisis of world’s homeless	6
The compelling story behind Bahá’u’lláh’s wondrous Tablet of Aḥmad	8
Around the world: News from Bahá’í communities all over the globe	14

Bahá’í News is published monthly by the National Spiritual Assembly of the Bahá’ís of the United States as a news organ reporting current activities of the Bahá’í world community. Manuscripts submitted should be typewritten and double spaced throughout; any footnotes should appear at the end. The contributor should keep a carbon copy. Send materials to the Periodicals Office, Bahá’í National Center, Wilmette, IL 60091, U.S.A. Changes of address should be reported to the Office of Membership and Records, Bahá’í National Center. Please attach mailing label. Subscription rates: one year, $12 U.S.; two years, $20 U.S. Second class postage paid at Wilmette, IL 60091. Copyright © 1986, National Spiritual Assembly of the Bahá’ís of the United States. World rights reserved. Printed in the U.S.A.

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Cook Islands Prime Minister pays visit

IN HUMBLE ACKNOWLEDGEMENT BAHÁ’U’LLÁH’S UNABATING CONFIRMATIONS, WE INFORM FRIENDS EVERYWHERE PRIVATE VISIT TO BAHÁ’Í WORLD CENTRE PRIME MINISTER COOK ISLANDS SIR THOMAS DAVIS AND LADY DAVIS 3 AND 4 AUGUST. OCCASION MADE HISTORIC BY PRIME MINISTER’S INITIATIVE IN REQUESTING CONSULTATION WITH UNIVERSAL HOUSE OF JUSTICE REGARDING WORLD PEACE. VISIT ALSO MARKED MOST CONCRETE RESPONSE TO DATE BY POLITICAL LEADER TO PEACE STATEMENT RELEASED TO PEOPLES WORLD LAST OCTOBER. DURING CONSULTATIONS WHICH TOOK PLACE ON FIRST DAY IN COUNCIL CHAMBER FOLLOWING PRIME MINISTER’S VISIT SHRINE BÁB AND ON SECOND DAY AT MANSION BAHJÍ FOLLOWING HIS VISIT SHRINE BAHÁ’U’LLÁH, SIR THOMAS DISCUSSED HIS THOUGHTS ABOUT WORLD PEACE AND HIS DESIRE FOR PRACTICAL ACTION CONSONANT WITH CHALLENGES AND OPPORTUNITIES FACING VAST PACIFIC AREA.

OCCASION ALSO ENABLED LADY DAVIS, LEADING MEMBER COOK ISLANDS NOBILITY AND ONE OF FIRST BAHÁ’ÍS THAT COUNTRY, TO UNDERTAKE BRIEF PILGRIMAGE THUS SPIRITUALLY ENHANCING TOTAL UNPRECEDENTED EXPERIENCE ASSOCIATED WITH VISIT TO WORLD CENTRE THESE TWO DISTINGUISHED PERSONS. WHILE SIR THOMAS MET WITH US IN COUNCIL CHAMBER, LADY DAVIS WAS RECEIVED AT SEAT INTERNATIONAL TEACHING CENTRE. PUNCTUATED BY BANQUET AT SEAT UNIVERSAL HOUSE OF JUSTICE, THEIR ACTIVITIES AT WORLD CENTRE ENDED WITH LUNCH AT MAZRA’IH. SUBSEQUENTLY SIR THOMAS AND LADY DAVIS TRAVELED TO JERUSALEM WHERE THEY WERE ENTERTAINED BY OFFICIALS GOVERNMENT ISRAEL. THEY DEPARTED HOLY LAND ON MORNING 5 AUGUST.

ONCE AGAIN ACTION BY LEADER FROM PACIFIC OCEAN CALLS TO OUR MINDS ONE OF BAHÁ’U’LLÁH’S MOST TRENCHANT ASSERTIONS CONCERNING POWER HIS CAUSE: “SHOULD THEY ATTEMPT TO CONCEAL ITS LIGHT ON THE CONTINENT,” HE WROTE, “IT WILL ASSUREDLY REAR ITS HEAD IN THE MIDMOST HEART OF THE OCEAN AND, RAISING ITS VOICE, PROCLAIM: ‘I AM THE LIFEGIVER OF THE WORLD!’ ”

UNIVERSAL HOUSE OF JUSTICE
AUGUST 7, 1986

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Response to peace statement gratifying

News continues to flow into the Bahá’í World Centre of successful and creative peace conferences, wide-ranging press coverage, and impressive evidence of the new spiritual dynamism manifested among Bahá’ís and non-Bahá’ís alike in the wake of the release and distribution of “The Promise of World Peace.”

In Australia, Jack Malardy, leader of the Karradjarrie Aboriginal people of Western Australia, and his wife, Lilly, enrolled in the Faith, having been close friends for several years with members of the Bahá’í community of Carnarvon.

Taking advantage of a visit from Counsellor Hooper Dunbar, a member of the International Teaching Centre,

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... Jack Malardy, leader of the Karradjarrie Aboriginal people of Western Australia, and his wife, Lilly, enrolled in the Faith, having been close friends for several years with members of the Bahá’í community of Carnarvon.

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the National Spiritual Assembly of El Salvador hosted a two-day conference on “The Promise of World Peace.”

The peace statement was presented May 12 to the Governor-General of New Zealand, Sir Paul Reeves. Pictured (left to right) are Tahana Waipouri-Voykovic, Tainui Stephens, R. Hugh Carden, Ephraim Te Paa, Sir Paul Reeves, Harriet Te Paa and Dianne Stogre Power.

Assisted by Mr. Dunbar and three other Counsellors, Dr. Hidayatu’llah Ahmadiyyih from Belize, Rodrigo Tomás from Costa Rica and Arturo Serrano from Mexico, the weekend activities attracted some 250 participants including well-known professional, civic and government leaders.

Exemplifying the strong emotional impact of the conference was a spontaneous drawing by a student of a fountain in which the water was labeled “light, love, peace” and the fountain itself labeled “Bahá’í.”

The splendid media coverage included publication of the audience comments.

The Bahá’ís in the Faroe Islands were delighted to have the entire text of the peace statement published in the Sosialurin, the second largest daily paper in the Faroes, over a period of one week along with photographs of the Prime Minister, Atli Dam, accepting a copy of the statement from a Bahá’í delegation.

Coincidentally, that particular week was devoted to the topic of world peace by the Faroese organization, “People for Peace.”

Friends in Guinea Bissau (formerly The Gambia) persevered for eight months before they were able to present the peace statement to the president; it was presented through the office of the secretary-general.

The response of that country’s official community, most of whom are Muslims, has been impressive. As part of the peace activities, a peace statement program for the schools was prepared and endorsed by the Minister of Education, Youth, Sports and Culture, Mrs. Louise Nijie.

Such was the success of the program that it is to be continued into the next school year.

The presentation of the peace statement to Dr. Helmut Kohl, the Chancellor of West Germany, took place on July 4.

During the 40-minute interview the

[Page 3] Chancellor proved to be both knowledgeable of and favorable toward the Bahá’í Faith. He also expressed concern about the persecutions of Bahá’ís in Iran, and gave assurances of his support.

The Bahá’ís of Duisburg have been invited to the inauguration ceremony November 5-8 of the “Willy Brandt Foundation for the Third World.” With the help of the National Spiritual Assembly, famed trumpeter John (Dizzy) Gillespie has been booked to perform and will be introduced as the official contribution of the Bahá’í community.

Further, the National Assembly has invited Mr. Gillespie to present “Bahá’í Concerts for Peace” in three major cities in Germany for a week; the proceeds to be given to funds of UNICEF and a local German charity.

From Mozambique comes this exciting cable about the presentation of the peace statement “... amidst 4,000 people gathered at official opening ceremony of International Year of Peace 7th June at Maputo.

“Present were Ministers of External Affairs, Justice, and Education (wife of President Samora Machel). Representatives of 20 embassies present.

“Speakers were of organizations of women, children, workers, youth, Christians, Muslims, Bahá’ís, and the Ministers of Defense and of External Affairs.

“Peace message handed over to chairman for the president. Complete program including Bahá’í prayer was broadcast live on Radio Mozambique.”

A newspaper clipping from Siamrat newspaper, Bangkok, Thailand, announces an essay contest on peace sponsored by the Bahá’ís in cooperation with the Coalition for Peace and Development and the Office of the State University.

The project was begun last March with results to be announced in August and a celebration and awards presentation planned in mid-September.

Theme topics include “Peace and Development,” “Peace Through Education,” “Religion and Peace,” “Peace Through World Government,” “Woman’s Role in Peace,” and “Is Peace a Dream or a Reality?”

Paddy Lalor (right), M.E.P. and vice-president of the European Parliament, receives a copy of ‘The Promise of World Peace’ from Paddy Dawson, chairman of the Spiritual Assembly of Bray in County Wicklow, Ireland. At the meeting called for the purpose, Mr. Lalor was guest of honor and spoke to an audience of representatives of major churches, civil authorities, and members of organizations such as Amnesty International. He spoke with feeling of the Bahá’ís’ quest for peace, quoting the words of Bahá’u’lláh.

Cameroon

Thirty-six Bahá’ís from seven localities attended this year’s Bahá’í Summer School for the French-speaking area of Cameroon, December 21-23. Three members of the National Spiritual Assembly and two Auxiliary Board members presented courses during the session, which was the first large event to be held at the new Regional Bahá’í Center in Dschang.

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On preserving unity in diversity

The keynote of the Bahá’í approach to social organization is not uniformity, but unity in diversity. Central to the Faith is a system of Teachings and institutions that assures freedom of individual opinion, protects individual rights irrespective of race, color, religion, nationality, class or attitude toward the Faith, and encourages the full participation of minorities in the life of the Bahá’í community. In the words of Bahá’u’lláh: “There can be no doubt whatever that the peoples of the world, of whatever race or religion, derive their inspiration from one heavenly Source, and are the subjects of one God.”¹

The operation of this principle is most apparent in the Bahá’í attitude toward belief itself. As a soul gifted with reason, the individual human being is not merely free to investigate reality but is responsible to God for doing so. In the Kitáb-i-Íqán, in describing the qualities of the “true seeker,” Bahá’u’lláh sets out the standard of honesty, of ardor and of purity of motive that must govern this lifelong search for truth. It is only as inner confidence begins to form that the soul can make that commitment of mind and heart we call faith. Consequently, no one is compelled to become a Bahá’í; he becomes one by discovering Bahá’u’lláh as the Manifestation of God for our age and by freely declaring his belief to a Spiritual Assembly. In the same way, should he for any reason lose his faith and cease to

This article, “The Protection of Diversity in the World Order of Bahá’u’lláh,” was prepared by the Office of Public Information at the Bahá’í World Centre in Haifa, Israel, and is reprinted from the Bahá’í Journal, Volume 3, No. 2 (May 1986), a publication of the National Spiritual Assembly of the Bahá’ís of the United Kingdom.

regard himself as a believer, he is equally free to withdraw.

Within the Bahá’í community, the encouragement of diversity of opinion has important implications in the realms of both belief and action. The Universal House of Justice has pointed out that “... individual interpretation is considered the fruit of man’s rational power and conducive to a better understanding of the teachings, provided that no disputes or arguments arise among the friends and the individual himself understands and makes it clear that his views are merely his own.”² This respect for differences in viewpoint is by no means limited to the views of Bahá’ís. In the words of Bahá’u’lláh: “Warn ... the beloved of the one true God not to view with too critical an eye the sayings and writings of men. Let them rather approach such sayings and writings in a spirit of open-mindedness and loving sympathy.”³

Likewise, in the decision-making process by which the Bahá’í community conducts its affairs, great value is placed on the wide range of opinion which believers bring to such consultations. Once every 19 days, at the Feast, every member has the opportunity to express his or her views or recommendations on matters of local, national or even international nature. The institution of the Bahá’í convention, operating at regional, national and international levels, offers yet another series of opportunities for this frank expression of individual views. The standards that govern such activities are clearly set forth in the Bahá’í writings:

“The members thereof (i.e., of Bahá’í Spiritual Assemblies) must take counsel together in such wise that no occasion for ill-feeling or discord arise. This can be attained when every member expresseth with absolute freedom his own opinion and setteth forth his argument. Should anyone oppose, he must on no account feel hurt for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinion.”⁴

The integrity of these consultative processes is further protected by the nature of the institutions which exercise authority in the Bahá’í community. All decision-making powers in the Faith, whether legislative or administrative, have been vested by the Founder in institutions that are democratically elected by the body of the believers. The members of these institutions, without exception, are chosen by the Bahá’í community through secret ballot, plurality vote, and an electoral process free of any form of electioneering, the authority for such provisions being clearly expressed in the revealed writings themselves.⁵

One of the responsibilities which Bahá’u’lláh assigns to the Administrative Order thus instituted is the protection of the rights of all persons. The ultimate guardian of this vital principle is the Universal House of Justice itself, whose Constitution explicitly sets out as its responsibilities “to safeguard the personal rights, freedom and initiative of individuals,” to ensure that “no body or institution within the Cause abuse its privileges ...,” and “to be the exponent and guardian of that Divine Justice, which alone can ensure the security of, and establish the reign of law and order in the world.”⁶

The standard of justice for all persons, to which reference is made in the foregoing, has been summed up by the Guardian in a letter to the Iranian believers:

“The point that I should like to impress upon their notice is that they

[Page 5] should have the most scrupulous regard to safeguarding the legitimate personal and civil rights of all individuals, whatever may be their chosen career or station in life, and irrespective of their racial, religious or ideological backgrounds. It is not permissible in matters related to such rights to make distinctions and discriminations or show preferences. In all transactions and dealings that affect basic human rights, the standard required of the chosen supporters of Bahá’u’lláh—a standard that must claim their unhesitating and unreserved acceptance, and which they must meticulously and assiduously uphold—is that they should not make the slightest distinction between friend and stranger, believer and unbeliever, supporter and antagonist.”⁷

The same letter makes it clear that the rights of persons hostile to the Faith, even those who have violated the Covenant of Bahá’u’lláh, are included. Covenant-breakers are those who, while claiming to be faithful exponents of the Cause of Bahá’u’lláh, reject the authority established in Bahá’u’lláh’s own Writings and seek to divert the Faith to their own ends. Their position is different, therefore, from that of people who are merely opposed to the Faith and who, for that reason, may seek in some way to harm or suppress it. ‘Abdu’l-Bahá said that the only way in which the Bahá’í community can deal with the fundamental insincerity underlying Covenant-breaking is for the believers to avoid contact with those involved, quite as healthy people avoid close contact with persons suffering from contagious physical diseases.⁸ This avoidance of unnecessary risks must not, however, lead to any curtailment of the human rights of any person, including a Covenant-breaker:

“... the mere fact of disaffection or estrangement, or recantation of belief can in no way detract from the legitimate civil rights of free citizens or otherwise impinge upon them, even to the extent of the eye of a needle. If the friends were to act otherwise it would be tantamount to a reversion on their part—to the ways of those of a former age: they would re-ignite in men’s breasts the fire of bigotry and intolerance; they would cut themselves off from the glorious bestowals and bounties of this promised Day of God; and they would frustrate the full revelation of God’s grace and favor to men in this luminous age.”⁹

Most particularly does the Bahá’í Faith cherish and promote the development of minorities. The Guardian explained that this nurturing of the diverse elements which make up the human family is a moral responsibility of the community of Bahá’u’lláh:

“Unlike the nations and peoples of the earth, be they of the East or of the West, democratic or authoritarian, communist or capitalist, whether belonging to the Old World or the New, who either ignore, trample upon, or extirpate, the racial, religious, or political minorities within the sphere of their jurisdiction, every organized community enlisted under the banner of Bahá’u’lláh should feel it to be its first and inescapable obligation to nurture, encourage, and safeguard every minority belonging to any faith, race, class, or nation within it.”¹⁰

This principle is given practical expression in the provisions governing the functioning of Bahá’í administrative institutions. The passage quoted above goes on to state that “in such circumstances, as when an equal number of ballots have been cast in an election, or where the qualifications for any office are balanced as between the various races, faiths or nationalities within the community, priority should unhesitatingly be accorded the party representing the minority, and this for no other reason except to stimulate and encourage it ...”¹¹

The great importance which the Bahá’í Faith attaches to the diversity of human thought and experience should not, however, suggest that it encourages those extreme forms of individualism which imperil the common good. On the contrary, the Faith teaches that it is by surrendering a degree of personal freedom to a commonly accepted system of laws that the individual helps create a social environment that returns far greater benefits in terms of personal freedom than the investment required. In a letter written on his behalf in 1938, the Guardian explained:

“The Bahá’í conception of social life is essentially based on the subordination of the individual will to that of society. It neither suppresses the individual nor does it exalt him to the point of making him an anti-social creature, a menace to society. As in everything, it follows the ‘golden mean.’ The only way that society can function is for the minority to follow the will of the majority.”¹²

The Bahá’í Administrative Order, some of whose principal features are outlined in the foregoing, has been described by the Guardian “not only as the nucleus but the very pattern of the New World Order”¹³ envisioned by Bahá’u’lláh. In it one can already begin to appreciate the form that the Bahá’í Commonwealth of the distant future will assume. Increasingly, as its institutions develop and as the members of the Faith are able to apply more fully and intelligently its principles, the capacity of this unique system to protect the immense diversity of the family of man will be apparent to every fair-minded observer.

NOTES

1. Gleanings from the Writings of Bahá’u’lláh, p. 217.
2. The Universal House of Justice, Wellspring of Guidance, p. 88.
3. Gleanings from the Writings of Bahá’u’lláh, p. 329.
4. ‘Abdu’l-Bahá, cited in Principles of Bahá’í Administration, p. 42.
5. Two compilations by the Universal House of Justice, “The Local Spiritual Assembly” and “The National Spiritual Assembly,” contain extensive passages on this topic.
6. The Constitution of the Universal House of Justice, pp. 5-6.
7. Translation of a letter from Shoghi Effendi to the Bahá’ís of Iran, July 1925 (courtesy of the Research Department of the Universal House of Justice).
8. In a letter dated May 16, 1925, the Guardian’s secretary wrote on his behalf to an individual believer: “With regard to association with declared Covenant-breakers, Shoghi Effendi says that this does not mean that if one or more of these attends a non-Bahá’í meeting any Bahá’í present should feel compelled to leave the meeting or refuse to take part in the meeting, especially if that part has been prearranged. Also if in the course of some business transaction it should become necessary to negotiate with one of these people, in order to clear up the business, that is permissible, provided the association is confined to the matter of the business in hand ...”
9. Letter of Shoghi Effendi, July 1925, cited above.
10. Shoghi Effendi, The Advent of Divine Justice, p. 35.
11. Ibid., p. 35.
12. Shoghi Effendi, U.S. Bahá’í News, Wilmette, Illinois, January 1938, p. 2; reprinted in The Bahá’í World, vol. XVIII.
13. Shoghi Effendi, The World Order of Bahá’u’lláh, p. 144.

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UN tackles crisis of the homeless

At the 35th Session of the UN General Assembly in 1980, Sri Lanka’s Prime Minister (and a former Minister of Housing) proposed setting aside an “international year” for the homeless—a year dedicated to the estimated billion people, or a quarter of the world’s population, who are inadequately housed and the 100 million who have no shelter at all.

At the 37th Session, a General ‎Asembly Assembly‎ resolution designated 1987 as the International Year of Shelter for the Homeless (IYSH) and, soon after, plans were being made for an IYSH conference to be held in Nairobi, Kenya, in April 1987. An estimated $4.3 million will be required to carry out the IYSH objectives for 1987, almost a quarter of which has been pledged by Sri Lanka. Others, in both the developing and the developed world, and with varying commitments of money and enthusiasm, are making plans for the Year and beyond. These may include local building projects to shelter the homeless or, in the instance of the United States, the preparation of case studies of projects abroad.

Said Prime Minister R. Premadasa in calling for the IYSH: “Housing not only provides protection from the elements but also shelters all the factors that go to improve the quality of life of individuals who form the families. Families make up societies and societies constitute the global community.” Here he was building upon the Universal Declaration of Human Rights’ affirmation of mankind’s right “to a standard of living adequate for the health and well-being of himself and

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‘Housing not only provides protection from the elements but also shelters all the factors that go to improve the quality of life of individuals who form the families. Families make up societies and societies constitute the global community.’

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his family, including food, clothing, housing and medical care and necessary social services.”

The problems IYSH will address are only hinted at by the statistics, overwhelming as they are. By the year 2000, the population of the developing countries will be 6.1 billion—nearly twice their present population. Of this number, 40 per cent will be living in urban areas, and by 2025 the figure will approach 60 per cent. To date, 60 per cent of the $2.7 million in pledges for national projects during the IYSH have been made by developing countries. (Only 39 countries have already made financial pledges for programs that combine research, education and shelter projects. The U.S. and USSR have not pledged any monies for shelter projects per se, but government agencies have designated a number of research and education programs as IYSH projects.)

Before addressing the social, economic and political forces that are the acknowledged causes of homelessness, and even before attempting to devise a basic shelter program, each country must identify its target population of “homeless”—something that may turn on local definition. Those considered homeless in most developing countries are preponderantly families that have moved to urban areas in search of food and work. Often underemployed, their shelter is likely to be a shanty on land to which they have no title. In developed countries, a homeless person is generally defined as one who has no roof overhead, giving little consideration to those who lack adequate heat, water and sanitation facilities or tenure in their place of residence.

One-third to one-half of those identified as homeless people in the U.S. are either mentally ill or have drug or alcohol addictions. Such disabilities limit employability, and the urban unemployed or underemployed are even less likely to be able to afford costly urban housing. Many of the same people became homeless when the U.S. Congress’ Community Mental Health Centers Act introduced the policy of “deinstitutionalization,” which released thousands of disturbed individuals onto the streets. In 1954 in New York state alone “there were more than 90,000 patients in ... state psychiatric hospitals,” The New York Post reported in July 1986; “now there are only 20,000. And of these some 3,000 are due for release.”

As early as 1982 national governments and non-governmental organizations began designing projects for IYSH. Participating NGOs will compile documentation and produce films and publications about projects in at least 20 countries. These case studies—demonstrating effective methods of engineering local self-help projects and

This article, “UN faces crisis of homeless,” is reprinted from The Inter Dependent (July/August 1986, Volume 12, No. 4), a publication of the United Nations Association—U.S.A.

dealing with such matters as technology transfer and the development of educational skills and methods to improve access to material and social resources—will be shared with participants at the 1987 conference.

The General Assembly designated the United Nations Commission on Human Settlements (commonly referred to as HABITAT) to head the IYSH program. HABITAT, established in

[Page 7] 1976 and headquartered in Nairobi, has set several criteria for the IYSH projects. They must (1) “serve that segment of the population which is considered by national definition to have an income below the poverty line”; (2) “contribute to or result in a clear and visible improvement in the shelter or neighborhoods of at least some of the poor and disadvantaged before 1987”; and (3) “either benefit all the nations of the poor or contain development features in support of the poor which can be replicated at least in other locations within the country and preferably other nations.”

The hope is that IYSH programs will have an effect well beyond 1987. A four-stage process is envisioned. The first goal is to gain local, national and regional recognition of shelter problems. During the second stage, the organizations involved will begin to establish realistic goals and the political commitment to make available the necessary financial resources. Next, attention will be paid to matters of legislation and attempts made to solve technical and structural problems. The final stage is that of choosing and developing appropriate technologies and of implementing and maintaining the projects contemplated, under way, or completed.

To date, 360 projects have been submitted to HABITAT as offerings for the IYSH. Sri Lanka has already begun to implement its national “Million Houses Programme” of government-subsidized, community-built permanent shelters. As described by HABITAT, the government will give “small loans for construction or rehabilitation of shelter and essential services, with priority determined by the beneficiaries themselves.” In the developed countries, the general focus is on improving and expanding present projects. Canada, the Netherlands and France, for example, will review the effectiveness of existing national programs and legislation, and France has plans to set in motion or improve 23 shelter projects.

The United States and the Soviet Union will be carrying out research projects. Soviet plans are to establish national guidelines for the 1986-2000 period, describing state policies and specific targets for building and improving apartments and houses. The U.S., according to a U.S. Agency for International Development (AID) official, will be assessing the housing needs of 12 countries interested in developing model projects, determining the number of housing units and the investment required over the next 15-20 years. These model projects, which are to be funded by the private sector of the participating country, will be the subject of monographs prepared by the U.S. and submitted to the Nairobi conference for review. Following the theme chosen for the United States’ observance of the IYSH, “Freeing the Spirit of Enterprise,” the monographs will explain how to involve, create incentives for, and expand the role of the private sector in such projects. Additional projects that appear under an IYSH heading in the budget of the USAID Contract and Grant Fund, says Howard Sumka of USAID’s Office of Urban Development, are in fact a part of the agency’s ongoing research, education and training programs abroad.

The homeless: Their numbers are growing everywhere

At home—where, according to the Office of Housing and Urban Development (HUD), two million people, or three per cent of the U.S. population, are inadequately housed—HUD, in conjunction with the IYSH, has been organizing a national awards program to give recognition to local housing projects for the homeless. Awards will be given in early September 1987 to 15-20 shelter projects throughout the country. Although these are not cash awards, notes Kenneth Burger, the executive director of a Morristown, New Jersey, shelter, they will be invaluable in attracting monies from other sources. HUD will be publishing monographs on some of these projects, to be submitted to the Nairobi conference.

In New York City, where some 40,000 are counted among the homeless, the Housing Department of the Mayor’s Office was unaware of the IYSH conference. For her department, said Barbara Paley, 1987 would be just another year of struggling with decreasing federal and state funding for the homeless and attempting to carry out present programs—a plaint echoed by many non-governmental shelter organizations in New York City that are increasingly strapped for funds. The Housing Department’s 1985-86 budget of $200 million left no room for “IYSH” projects. It will continue to maintain some 20 shelters and four family centers, some of which include rehabilitation centers and other social services, and to renovate low-cost city housing units. During the past year $14 million was spent to renovate 3,000 such units. In comparison, the IYSH’s hoped-for $4.3 million down payment on housing for the homeless seems a bargain indeed.

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Story behind the Tablet of Aḥmad

There are two Tablets each bearing the name of Aḥmad: one in Persian and the other in Arabic. The latter is the one used throughout the Bahá’í world, which the beloved Guardian characterized as being imbued with a special potency.

The Persian Tablet is quite a long one and is written to Aḥmad of Káshán. Hájí Mirzá Jáni, who was the first one to embrace the Báb’s Faith in Káshán, in whose house the Báb sojourned¹ some days and who was finally martyred in Tihrán, had three brothers. One was never moved by his brother’s faith, no matter how much the latter endeavored to teach him. He remained a Muslim and died as such. The second was called Ismái’l, entitled by Bahá’u’lláh Dhabih² (sacrificed) and also Anis (companion); the third one who went to Baghdád was called Aḥmad. He remained with the Ancient Beauty and had the honor to be among those who were chosen by Him as one of the companions in His exile to Istanbul. But unfortunately in the storms of tests and trials this Aḥmad departed from the right path and sided with Azal. He then caused much suffering for the Blessed Beauty, His family and friends. In order to warn this man against such evil deeds and the detrimental consequences for the nascent Faith, Bahá’u’lláh sent him this long Persian Tablet full of exhortations, elucidations of the divine power and advice as to how a true seeker should act and behave. Aḥmad remained heedless, unmoved and unchanged, but when he found out that he could no more live in Turkey, he returned to Iráq where he found his old associates and resumed his iniquitous life with them. One of his worst habits was to insult people and curse them in the most bitter and vile language. In one of his disputes with his evil friends, he lashed them with his sharp tongue and the victims, to get rid of him, killed him one night.

Selections from this Persian Tablet appear in the Gleanings.³

Aḥmad begins his search

As to the Aḥmad in whose honor the well-known Tablet is revealed, he was born in Yazd (circa 1805) to a very noble and rich family. His father and uncles were the chieftains of the town, but Aḥmad even at the age of 14 showed a great inclination toward mysticism and endeavored to find new paths to truth. When he was 15, he had already started his investigations during which he heard from some of the people that there are saints or holy men who know special prayers which if read and repeated so many times and in accordance with certain rituals would definitely enable the reader to behold the countenance of the Promised Qá’im (the Messiah).

This article, “A Flame of Fire: The Story of the Tablet of Aḥmad,” was written by the Hand of the Cause of God Abu’l-Qásim Faizí and appeared originally in Bahá’í News Nos. 432 and 433 (March-April 1967).

This flared up the fire of his ever-growing longings. He began to practice an ascetic life with long prayers, successive days of fasting and secluding himself from people and from the world. His parents and relatives never approved of such practices, nor did they permit him to continue this seclusion which was contrary to their ways of life and ambition. Such opposition could not be tolerated by a man like Aḥmad who was wholeheartedly searching and striving to reach his heart’s desire—reunion with his eternal Beloved. Therefore one day early in the morning, he made a small bundle of his clothes and belongings and under the pretext of going to a public bath, departed from his father’s home and set out on his way to search for God’s manifestation.

In a beggar’s outfit he roamed from village to village, and wherever he found a “pir”—spiritual leader—with great devotion and rectitude of conduct he sat at his feet in the hope of finding a path to the mysterious worlds of truth. He invariably begged such people for the special prayer, the reading of which would draw him near the court of his Beloved. Whenever someone would suggest to him any practice, he was so ardent in his search that he would invariably carry out the instructions with absolute sincerity no matter how time-consuming or arduous those practices were. But all of this was of no avail.

Losing hope and faith in such pursuits, he made his way to India, a land so well known for its mystic teachers and hermits with special powers and spiritual gifts. He reached Bombay and took up residence there, still looking for someone to give him a glimpse of the glorious court of the Promised One.

He heard that if one would perform a specific ablution, put on spotlessly clean white garments, prostrate oneself and repeat the following verse of the Qur’án, “There is no God but God” 12,000 times, he would definitely attain his aim and heart’s desire. Not once, but several times Aḥmad prostrated himself for hours to repeat the above-mentioned verse 12,000 times, but still found himself in darkness.

In his dismay he returned to Persia, but did not go to his home town of Yazd. He settled in the city of Káshán and started his own craft of clothmaking in which he was an expert. In no time he became a successful businessman; but still in his inmost heart he was restlessly searching.

[Page 9]

A stranger points the way

“Knock, and it shall be opened unto you.” “Ask, and it shall be given you.” No true seeker ever returned from His door of mercy deprived or unanswered.

It was in Káshán that the rumors about One claiming to be the Promised Qá’im were heard by him. Ceaseless in his efforts and sincere in his search, Aḥmad asked many people in many different ways. No one ever gave him a clue.

Then one day an unknown traveler arrived in the town and stayed in the same inn where Aḥmad had established his successful business. A certain inner urge drew Aḥmad close to this unknown man. In their conversation, the traveler was asked about the already spreading rumor. “Why do you ask this question?” he inquired. “I want to know if it is true,” was Aḥmad’s rejoinder. “If it is, I shall follow it, with all my might.”

The traveler, with a smile of triumph on his face, instructed him to go to Khurásán and find a certain famous learned man called Mullá ‘Abdu’l Khaliq who would tell him the whole truth.

The very next day Aḥmad was on his way to the province of Khurásán. The owners of the neighboring shops were very much surprised when they did not find Aḥmad at his work as usual. “What passed between him and the unknown traveler?” they asked one another, and no one knew the right answer.

Aḥmad crossed deserts and mountains on foot, and his heart overflowed with joy and longing. Every step he took he found himself nearer to the time when all his efforts would yield the desired fruits—his reunion with his Beloved in the search for Whose presence he spared no effort and found no sacrifice too great.

He reached Mashhad, Khurásán, exhausted and so ill that he had to stay in bed. After two months’ struggle to overcome his weakness, he mustered the last ounces of his strength and courage and went directly to the door of the desired house. Here are his own words as related to his friends and companions of these days: “When I reached the house, I knocked at the door and the servant of the house came forth. Holding the door ajar, he asked me, ‘What do you want?’ ‘I must see your master,’ I answered. The man went back into the house and then the Mullá himself came out. He admitted me to his house and when we stood face to face I explained to him all that had happened to me. When I finished, he at once grasped my arm and told me, ‘Do not say such things here!’ and he pushed me out of his house. There was no end to my sorrows. Heartbroken and utterly astounded I said to

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It was in Káshán that the rumors about One claiming to be the Promised Qá’im were heard by him. Ceaseless in his efforts and sincere in his search, Aḥmad asked many people in many different ways. No one ever gave him a clue.

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myself, ‘Are all my efforts in vain? To whom shall I turn? Whom shall I approach? ... But I will never leave this man. I will persist till such time as he will open his heart to me and will guide me to the right path of God. It is incumbent upon the one who searches to drain the bitter cup of hardship.’ The next morning I was at the door of the same house. I knocked harder than the previous day. This time the Mullá himself came to the door and the moment he opened it, I said, ‘I will not go away. I will not leave you until you tell me the whole truth.’ This time he found me earnest and true. He became sure that I had not been at his door to spy or cause difficulties for him and his friends.”

Aḥmad was then instructed to attend the evening prayers at a certain Mosque where the same Mullá led the congregational prayer followed by a long sermon. He was told to follow the Mullá after the sermon was over. The next night Aḥmad tried his utmost to find the Mullá after the prayer and sermon, but crowds of people surrounded him and Aḥmad did not have the slightest chance even to approach him. The next day when the two met again Aḥmad was instructed to go to another Mosque at night and a third person would be there to show him the way. Accordingly Aḥmad was at the Mosque at sunset and, as promised, after the evening prayers, a certain person came to him and beckoned him to follow. Without hesitation or fear Aḥmad followed. Now the three men started to walk like shadows in the darkness of the night, through narrow and obscure lanes. Aḥmad, a complete stranger, never wavered nor faltered nor fled. He took every step with great determination and was ready for any outcome.

At last they reached a certain house. They knocked at the door very gently and it was opened immediately. The newcomers went in very quickly. They passed through a covered passageway, reached a small courtyard, climbed a few steps and were at the door of an upper chamber where a dignified figure was seated. The Mullá approached that revered personage with great humility and absolute reverence and courteously whispered, “This is the man I told you about,” and indicated Aḥmad, who had been standing at the threshold with utter respect and high expectation. “Welcome. Please come in and be seated,” said the man. Aḥmad then entered the room and sat down on the floor.

The host was no less a person than Mullá Sádiq (Truthful), one of the early believers during the Báb’s ministry and very distinguished for his erudition, audacity and steadfastness. During Bahá’u’lláh’s ministry the same Mullá Sádiq displayed such great ardor and zeal that he was entitled ‘Asdaq (the most truthful) by Bahá’u’lláh.⁴

A treasure is found

Aḥmad, who for 25 years had been wandering in the valley of search and had nowhere found even a drop to quench his thirst, now found a path to the main spring. With parched lips and an insatiable longing he drank in the sweet scented stream of the verses of God through His new Manifestation. Three sessions were sufficient and he embraced the Faith with all his heart and soul. So elated, exalted and over-enthusiastic he looked, that ‘Asdaq exhorted him to return to his family in Káshán and insisted that he should not mention the Faith to the people, not even to his own wife.

Those days were days of extreme danger to the nascent Cause of God. The few followers recruited from the poor people of the world were forever the targets of many atrocities. Even the air was imbued with suspicion, spying

[Page 10] and slander. Therefore the friends had to be very careful, lest the slightest unwise deed or even a foolish word should ignite a never-ending conflagration that would consume the believers in its flame.

‘Asdaq, knowing how Aḥmad had suffered, felt that he had no money to go back home; therefore, he gave him some small gifts for his family and the sum of three tumans ($1) and again advised him to be very wise. Commenting upon his return to Káshán, Aḥmad has said: “When I reached Káshán, everyone asked what had happened that I had left everything so abruptly. I told them, ‘My longing for pilgrimage was too great to resist, and I was right.’ What else could take me away from my work, my house and my family except that innermost yearning? The instant I heard these words from the traveler there was no more patience left in me.”

In Káshán he resumed his work, but longed to teach the Faith. He heard rumors that a certain man by the name of Hájí Mirzá Jání had changed his faith and had become the follower of a new and obscure religion. Aḥmad searched for him and when the two found each other, there was no end to their joy and excitement. They became fast friends, constant companions and the first and only Bábís of that town.

One day Hájí Mirzá Jání went to Aḥmad and with great enthusiasm and uncontrollable excitement asked him: “Would you like to visit the countenance of your Lord?” Aḥmad’s heart leapt up. With much joy and ecstasy he immediately arose from his seat and asked, “How and when?” Hájí explained to him how he had arranged with the guards to have the Báb in his house as a guest for two or three nights. Therefore at the appointed hour Aḥmad went to Hájí’s house. When he entered, his eyes fell on a face the beauty of which surpassed heaven and earth. A young Siyyid was sitting with such meekness, grandeur and majesty that one could not help but behold the light of God in His countenance. Some of the divines and dignitaries of the town were seated on the floor around and the servants stood at the door.

One of the Mullás faced the Báb and said, “We have heard that a certain young man in Shíráz has claimed to be the Báb. Is that true?” “Yes,” answered the Báb. “And does he reveal verses, too?” said the same man. The Báb responded, “And We reveal verses, too.”

Aḥmad has further said: “This clear and courageous answer was sufficient for anyone who had ears to hear and eyes to see to find the whole truth immediately. His beautiful face and His powerful words and presence sufficed all things. But when they served tea and a cup was offered to the Báb, He immediately took it, called the servant of the same Mullá and very graciously gave it to him. The day after, the same humble servant came to me and with great sorrow deplored the stupidity of his master. A little explanation as to the station of the Báb brought him to our fold and our number grew to be three.”

This small nucleus started to grow and the number of the adherents increased. This angered the divines who used all their cunning to stop the flow of the already powerful stream of life. They instigated the cruel ignorant mob to plunder, confiscate and kill all those who bore the name of the Báb. Every day they would go to a house, so enraged that they would break its doors and windows, destroy the building and plunder and loot the contents. In the evening one would find the bodies of people dead in the streets and lanes and even scattered over neighboring mountains and plains. This continued, and Aḥmad’s house was no exception. Aḥmad then had to hide in a tower for 40 days and the friends used to take him food and provisions.

Journey to the Abode of Peace

Finding life unbearable in Káshán and hearing that Baghdád had become a point of attraction, he decided to go there.

“And God calleth to the Abode of Peace (Baghdád) and He guideth whom
He will into the right way.”⁵

In the darkness of the night, Aḥmad emerged from his hiding place and scaled the walls of the city to make his way to Baghdád. He traveled on foot, full of love, enthusiasm and eagerness to behold the countenance of the One Whom God would make manifest. As he was walking, he came across another man traveling in the same direction. Afraid of being molested further, Aḥmad tried to ignore the stranger, uttering not a word, but the man persisted in walking by his side. Taking great care never even to allude to the Faith or the purpose of his journey, Aḥmad and his fellow-traveler reached their destination. On arrival in Baghdád, they separated and Aḥmad immediately set out searching for the House of Bahá’u’lláh. When he found the House and entered therein, he found, to his utter astonishment, that his companion was there, too. He then understood that his friend was also a Bábí and had been on his way to attain the presence of the Blessed Beauty.

Aḥmad in the presence of Bahá’u’lláh

It was a breathtaking experience for a man like Aḥmad who all through his life had been searching for this immense spiritual Fountainhead. When for the first time he glanced at the youthful countenance of Bahá’u’lláh— a face full of charm, freshness of color and penetrating powers, he was overwhelmed. He came to his senses only through the mirthful remark of the Ancient Beauty, “He becomes a Bábí and then hides in the tower!”

Bahá’u’lláh allowed him to remain in Baghdád and have his residence close to the House. Aḥmad immediately installed his small clothmaking machine and was the happiest man in the world. What else does one expect? To live at the time of the Supreme Manifestation of God, adore Him, be loved by Him and be so close to Him in heart and soul and even in residence.

When once asked about the events of the years he spent in such close proximity to Bahá’u’lláh, with tears in his eyes Aḥmad said, “How innumerable, how great and how immensely mighty were the events of those years. Our nights were filled with memorable episodes. Joyful and at times sorrowful were our experiences, yet beyond the power of anyone to describe. For example⁶ one day as the Blessed Beauty was walking, a certain government officer approached Him and reported that one of His followers had been killed and his body thrown on the river bank. The Tongue of Power and Might replied, ‘No one has killed him. Through seventy thousand veils of light We showed him the glory of God to an extent smaller than a needle’s eye; therefore, he could not more bear the burden of his life and has offered himself as a sacrifice.’ ”

[Page 11] When the caliph’s decree was conveyed to Bahá’u’lláh and He had to leave Baghdád for Istanbul, He left the town on the 32nd day after Naw-Rúz for the Riḍván Garden. On that same day the river overflowed and only on the ninth day was it possible for His family to join Him in the Garden. The river then overflowed a second time, and on the 12th day it subsided and all went to Him. Aḥmad begged Bahá’u’lláh to be amongst His companions in exile, but Bahá’u’lláh did not accede to this request. He chose a few people and instructed the others to stay to teach and protect the Cause, emphasizing that this would be better for the Faith of God. At the time of His departure, those who were left behind stood in a row and all were so overcome with sorrow that they burst into tears. Bahá’u’lláh again approached them and consoled them, saying, “It is better for the Cause. Some of these people who accompany me are liable to do mischief; therefore I am taking them with Myself.” One of the friends could scarcely control his anguish and sorrow. He addressed the crowd reciting this poem of Sa’di:

“Let us all rise to weep like unto the clouds of the Spring Season. On the day when lovers are separated from their Beloved, one can even hear the lamentations of stones.”

Bahá’u’lláh then said, “Verily this was said for this day.” Then He mounted His horse and one of the friends placed a sack of coins in front of the saddle and Bahá’u’lláh started to distribute the coins to the bewailing poor who were standing by. When they ran to Him and pushed one another, He plunged His hand in the sack and poured all the coins, saying, “Gather them yourselves!”

Aḥmad saw his Beloved disappear from his sight headed for an unknown destination. Little did he know that He was like unto the sun rising toward the zenith of might and power. Sad at heart and utterly distressed in soul, he returned to Baghdád, which to him seemed devoid of any attraction. He tried to make himself happy by gathering the friends and encouraging them to disperse and teach the Faith which had just been declared. Though actively serving the Cause, he was not happy. All that could keep him happy was nearness to his Beloved.

The Tablet is revealed

After a few years Aḥmad again left his home and work and set out on foot toward Adrianople, the city of his love and desire.

When he reached Istanbul he received a Tablet from Bahá’u’lláh, now well known as the “Tablet of Aḥmad.” He describes receipt of this Tablet as follows: “I received the Tablet of ‘The Nightingale of Paradise’ and reading it again and again, I found

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With this divine amulet in his possession—a small piece of paper which had been ‘invested by Bahá’u’lláh with a special potency and significance,’ and clad in the simple garments of a mendicant (beggar), Aḥmad made his way back to Persia.

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that my Beloved desired me to go and teach His Cause. Therefore I preferred obedience to visiting Him.”

Aḥmad was specially commissioned to travel through Persia, find the old Bábí families and convey to them the new message of the Lord. Hence such glorious reference to the Báb in this Tablet. The task was arduous beyond description and therefore such exhortations as, “Be thou as a flame of fire to My enemies and a river of life eternal to My loved ones, and be not of those who doubt.” The path to be pursued by him would be full of blood, thorns and hardships to be borne, but followed by such soul-stirring promises of victory as, “And if thou art overtaken by affliction in My path, or degradation for My sake, be not thou troubled thereby.”

With this divine amulet in his possession—a small piece of paper which had been “invested by Bahá’u’lláh with a special potency and significance,” and clad in the simple garments of a mendicant (beggar), Aḥmad made his way back to Persia. He entered the country from the district where the Báb had been imprisoned and martyred and crossed this region like unto the breeze of life. Many of the Bábís were thus enabled to see the sun then shining from Adrianople and even many of the Muslims embraced the Faith wholeheartedly.

‘Glad tidings of the nearness of God’

Aḥmad became the embodiment of his own Tablet. Such persistence, undaunted spirit, tenacity and steadfastness as his are hardly to be found in any annals of the Cause. When he found a seeker, although he suffered “affliction and degradation,” he would return again and again to finish that which had been left half discussed.

For example, when he was traveling throughout the province of Khurásán, he went to the house of a well-known Bábí family, the head of which was no less a person than Furúghí⁷—one of the survivors of the Tabarsí upheaval. Aḥmad went in and gradually opened the subject and in frank, vigorous and emphatic terms explained that the One to be manifested by God was none other than Bahá’u’lláh Whose light was then shining from the horizon of the “Remote Prison”—Adrianople.

Furúghí, who had so audaciously fought in Tabarsí, started a fight here too. The discussion became more intense as the hours went by. Furúghí became quite angry, attacked Aḥmad, breaking one of his teeth, and threw him out of the house.

Aḥmad left broken-hearted; but, undaunted, he later returned, knocked at the door and told them that he would not go until such time as the subject was fully discussed and some definite conclusions reached.

We must bear in mind that the Bábís were in such danger that even a piece of paper bearing the verses of the Báb found in any house was enough for the house to be demolished and the inhabitants to be sent to prison or even to the field of martyrdom. Therefore many of the friends hid their books and writings in the walls of their houses. When Aḥmad went to Furúghí’s house for the second time to resume the discussion, he said emphatically that the Greatest Name BAHÁ had often been mentioned by the Báb in His writings. Furúghí challenged the truth of this statement. To prove to Aḥmad that he was wrong, he tore a part of the wall down and brought out a bundle containing the writings of the Báb, and promised not to say a word against the explicit texts. Aḥmad says, “The very first one we opened referred to the name of Bahá.” As promised, Furúghí and all the members of his family accepted the Faith of Bahá’u’lláh and

[Page 12] became zealous defenders and outstanding in its propagation and protection.

‘A flame of fire’

After crossing all the lands of Khurásán, Aḥmad decided to go once more to Baghdád and convey the message of love and greetings on behalf of Bahá’u’lláh to all the friends in that important city, but unfortunately while on the way he again fell sick and could not reach Baghdád. In addition to Tihrán, some of the divines of Káshán recognized him and lodged complaints against him at the court of the King, who was ever ready to inflict hardship on the adherents of the new Faith. He was consequently arrested and committed to the hands of a certain young officer who was ordered to investigate the case and if he was sure that his victim had gone astray, to put him to death immediately.

The young officer did not wish to molest Aḥmad and therefore insisted that he should recant his Faith. Aḥmad says, “At that moment I was at the height of my faith and enthusiasm, and never for one moment even thought of recanting.” Ever ready to lay down his life in the path of the Cause, he served with such self-sacrifice that he insisted he was not a Bábí but a Bahá’í, a follower of the Supreme Manifestation. He was detained, and while in prison heard of the sudden and severe illness of the officer’s wife. In great fright and extreme distress, the officer came to Aḥmad and said, “Should my wife recover, I will release you,” and after three days the young man, heedless of the dire consequences to himself, took Aḥmad to the gate of Tihrán and set him free.

‘A river of life eternal’

Released like a bird, he first went to the villages where some sifters of wheat were Bábís. They received him with the utmost love and courtesy. They offered him hospitality, and he guided them to the right path of God and in great rejoicing Aḥmad left them and made his way to the province of Fárs, the capital of which was Shíráz.

He lived in this province for about a quarter of a century and became the constant companion of the wronged and afflicted ones. He consoled them during times of persecution and gave them hope and a vision of the ever-widening horizons of victories and triumphs.

Some relics and seals of Bahá’u’lláh

It was through the old people of this district of Persia that this humble servant, the writer, came to hear the distant echoes of a glorious dervish living among the villagers and that he had been to them as an angel of protection, guidance and mercy. Such rumors set me to search about him, and I found that this admirable individual was our precious Aḥmad—a name now mentioned throughout the world with so much love and devotion.

Aḥmad received many of the traveling teachers who passed through this part of Persia and feasted with them in his humble abode, mentioning God, His Faith and recounting the experience of the many teachers who had been in those days quickening many souls.

One of the most touching incidents as related by himself was the following: “One day a man barely clad and almost barefooted came to the door of my house. He was utterly exhausted and worn out. His clothes were stiff and brownish with a mixture of dust and perspiration. He happened to be Hájí Mírzá Haydar-‘Alí.⁸ I immediately helped him to take off his clothes. I washed them and spread them in the sun to dry while he rested, waiting for the friends to come for a meeting.”

‘Steadfast in My love’

The years passed by full of eventful days, but when the waves of persecution spread all over Persia, the friends in their love and admiration for Aḥmad endeavored to protect him against fatal attacks, and after long consultation they suggested to him that he immediately leave that forlorn and forsaken corner of the country for a more populated center. Wherever Aḥmad went, the friends suggested the same thing to him. He was so well known through the length and breadth of the country that his mere presence would cause agitation among the bigoted Muslims whose first arrows would be aimed at Aḥmad himself. After changing many places of residence many times, he settled in Tihrán. He never wavered, nor was he ever anything but that “flame of fire” and “river of life eternal.” After having lived one century and always enjoying good health, he passed on to the presence of his Beloved in 1905 in Tihrán.

As to the family of Aḥmad, he had two children: a son called Mírzá Muhammad and a daughter, Khánum

[Page 13] Guhar. When Aḥmad’s house was confiscated, Mírzá Muhammad, his wife and children left the city of Káshán for Tihrán. He, his wife and small daughter died on their way to Tihrán. The traces of their graves—if any—are lost forever.

There remained only their son, Jamál, aged five. The mule drivers who used to take food from provinces to Tihrán, not knowing that Jamál was a son of Bábís, took pity on the forsaken and homeless child, and placing him on one of the loads brought him to Tihrán. In that great capital the child was left all alone and no one even told him of his glorious ancestry or of the Faith in whose path the family had borne so many afflictions and untold hardships. He was left in this state until his aunt, Khánum Guhar,⁹ also went to Tihrán. When Aḥmad reached the capital, he came to know of his grandson whom he loved very much. He took him under the wings of his own love and protection, and Jamál grew to be an excellent Bahá’í. His most outstanding characteristics were his iron determination and his indefatigable energy. Nothing could ever deflect this man from the straight path of God, though to him it had always been narrow and strewn with thorns, blood and multifarious plights and calamities. Toward the end of his life, Aḥmad entrusted the original Tablet of Aḥmad to Jamál who in turn, out of the purity of his heart and his devotion to the Faith of God, offered it as a gift to the Hand of the Cause, Trustee of Huqúq, the son and brother of two illustrious martyrs, Jináb-i-Valíyu’lláh Varqá.¹⁰ When Jináb-i-Varqá, according to the instructions of the beloved Guardian, attended the opening ceremony of the House of Worship in Wilmette during the Intercontinental Conference of the year nine (1953) he brought this most precious Tablet as his offering to the archives of the Bahá’ís of the United States. Now the beloved friends in that country are the trustees of this great gift of God to humanity.

NOTES

1. The Dawn-Breakers, pp. 217-222.
2. Gleanings, No. 115, p. 240.
3. Gleanings, No. 153, p. 323.
4. The Dawn-Breakers, p. 100.
5. Qur’án 10:25.
6. God Passes By, p. 136.
7. One of the members of this family is listed with 18 others as “The Apostles of Bahá’u’lláh” by the beloved Guardian. The list appears in The Bahá’í World Volume III, p. 80, where the Guardian says, “Mirzá Mahmud, an indomitable spirit and zealous defender of the Faith.”
8. The man who was designated by the beloved Master as “The Angel of Mount Carmel.”
9. As to Khánum Guhar, the glorious daughter of Aḥmad, she was a very active Bahá’í. The story of such a daring woman’s history has been only briefly recorded. Such a mirror-like heart is rarely to be found.

For example, during the lifetime of Bahá’u’lláh there were some outstanding teachers who were almost worshipped by the friends. One of them, who had so many exalted letters from the Blessed Perfection, often went to Khánum Guhar’s house and she respected him so much as to clean his shoes. It seems that such titles and extraordinary respect had turned the heads of some of them. They thought of assuming an independent rank in the Faith of God. One such person went to Khánum Guhar’s house after the Ascension of Bahá’u’lláh. When the hostess brought tea and sweets and stood at the door with folded hands in absolute respect and homage she found that the man had not taken any of the refreshments. He seemed to be gloomy and pensive. Khánum Guhar asked the reason. “I must go to the Holy Land,” he said, “and see to the affairs of the Cause myself. The Faith is left in the hands of a young man.” He pronounced the last phrase with indignation and pride. On hearing these words, Khánum Guhar raised her voice, saying, “Do you think Bahá’u’lláh did not know Whom to appoint after Himself?” She then entered the room and collected the tray of tea and sweets and in an emphatic tone ordered the haughty and arrogant man to leave the house immediately. She then went to the neighboring Bahá’í families and advised them to be most careful about him until such time as they should receive definite instructions from the Most Great Branch.

The following example illustrates her purity of heart. She heard that a young girl belonging to a Bahá’í family was in bed with a severe illness. She went to her bedside and prayed to God, saying, “O my Lord, I have had my share of life. Please take me and leave this child for her parents.” That same night Khánum Guhar died and the patient became well.

10. His picture appears among other Hands of the Cause appointed by the beloved Guardian in The Bahá’í World, Volume XII, p. 110.

Peru

The President of Peru, Dr. Alan García Pérez, receives a copy of the Universal House of Justice’s peace statement from Ali Bahadori (in light suit), a member of the Spiritual Assembly of Cayma-Arequipa, during a special ceremony held March 7 at the Plaza de Armas in Arequipa.

[Page 14]

The world

Willy Brandt receives peace statement

Willy Brandt, a former chancellor of West Germany, Nobel Peace Prize winner and present chairman of Germany’s Social-Democratic Party, received the Universal House of Justice’s peace statement last February 20 at the party’s headquarters in Bonn during a meeting with three members of the country’s National Spiritual Assembly, Chairman Kurt Henseler, Secretary Christopher Sprung, and Dr. Ingeborg Franken.

Two members of the German Federal Parliament and an aide to Mr. Brandt also attended the 40-minute meeting which was opened with the formal presentation of the peace statement.

Mr. Brandt expressed his deep appreciation for the statement and promised he would study it carefully.

Mr. Henseler explained some of the main features of the statement and reviewed the worldwide activities of Bahá’ís during the International Year of Peace, adding that he felt it was most appropriate that this important document should be given to a Nobel Peace Prize winner.

Mr. Brandt voiced his concern about the situation of Bahá’ís in Iran, and agreed with the remark that the peaceful steadfastness of Bahá’ís living in that country may be regarded as a model for peace and tolerance.

He assured the Bahá’ís of his support in efforts to bring an end to the persecution and to achieve the legal recognition of the Faith in Iran.

Malaysia

Peace conferences were held in January in four major cities of Malaysia: Kuala Lumpur, Penang, Ipoh and Kuching, East Malaysia.

About 160 people, half of whom were not Bahá’ís, attended the Kuching conference, “A Forum on Peace,” on January 18. The principal speaker was Counsellor John Fozdar. Other speakers were local non-Bahá’í professionals including an officer of the United Nations Development Program (UNDP) in Kuala Lumpur.

The conference was reported in the Sarawak Tribune on January 21.

Some 300 people attended the conference January 26 in Kuala Lumpur including government ministers and other dignitaries along with 150 Bahá’ís.

That meeting was addressed by UN officials who praised the Bahá’ís for their early start on activities for the International Year of Peace.

Articles about the conference appeared in two major English-language newspapers, the Straits Times and the Star.

Samoa

A special service was held last October 27 at the Bahá’í House of Worship in Tiapapata, Samoa, to commemorate the 40th anniversary of the United Nations and to launch the UN International Year of Peace.

Among the notable guests at the service were His Highness Malietoa Tanumafili II and members of his family including Princess Tooa Salamasina Malietoa; the New Zealand High Commissioner; the Chinese ambassador; consuls from France, the Netherlands, and the United States; and other diplomatic dignitaries.

The UN’s resident Representative was present, as was the UNESCO Representative and most of the UN personnel in Samoa. The Minister of Education warmly praised the Bahá’ís for the lovely event, saying it was the only service held by a religious organization to mark the UN anniversary.

Sacred writings of many faiths were read in five languages by selected members of the diplomatic corps, prominent members of the Samoan community, and UN personnel. Four choral pieces were performed by two choirs, the Bahá’í choir and the renowned choir of the Papauta Girls School.

At a reception held following the program in the ancillary building, Counsellor Suhayl ‘Ala’i spoke on behalf of the Bahá’í community, thanking the government, diplomatic corps and UN personnel for their participation, as well as the 480 guests of all backgrounds, races and religions from the three major islands of Samoa.

In January the National Spiritual Assembly of Samoa received a letter from the UN written on behalf of the Secretary-General which said in part:

“I wish to thank you most sincerely for your cooperation and contribution to the commemoration of the 40th anniversary of the United Nations, making it a unique and most heartwarming manifestation of trust and hope in the United Nations.”

Fiji

Young “graduates” of the Lomaivuna Bahá’í Pre-School in Fiji continue to distinguish themselves each year as they take their entrance examinations for school. The Lomaivuna school has held classes four mornings a week at the Bahá’í Center throughout the past year, with as many as 17 children attending.

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Dominica

Mary Eugenia Charles, the prime minister of Dominica, received the peace statement last October 28 from a delegation representing that country’s National Spiritual Assembly.

The peace statement is being well-received in Dominica. By mid-January, some 425 copies had been given to a wide range of people including clergy, cabinet ministers, permanent secretaries, police officials, faculty and students at the School of Medicine, medical ‎professionals. professionals,‎ business executives, and service organizations.

* * *

On Saturday, January 18, the Bahá’í community of Dominica sponsored its fourth World Religion Day observance, held this year in conjunction with a tribute to Dr. Martin Luther King Jr.

Franklyn Baron, Dominica’s non-resident ambassador to the United Nations and the Organization of American States, who, fortunately, happened to be on the island, presented the tribute to Dr. King. A video tape depicting incidents in Dr. King’s life also was presented.

The largest audience yet to attend a public meeting at the District Bahá’í Center, most of whom were not Bahá’ís, filled the meeting hall.

The event was recorded by a news reporter from a radio station and was mentioned on national news broadcasts the following day in the morning, mid-day and evening.

Kenya

The “Women’s International Network News” for Winter 1986 published a review of A Bahá’í Programme for Mothers, a series of booklets written by Delane Hein and Deborah Christensen, illustrated by Sarah Kiunga-Kamau and published by the Bahá’í Publishing Trust in Nairobi, Kenya.

The article points out that the publication was first released as a complete series at Forum ’85 during the International Women’s Conference in Nairobi in July 1985 where the booklets on “Raising Healthy Children” and “Creating a Spiritual Home” were in great demand for their practicality and easy adaptability to the participants’ diverse cultures.

Republic of Ireland

Twenty-six Iranian Bahá’ís recently pioneered to the Republic of Ireland from refugee camps in Pakistan, arriving in Dublin last December 3. They are shown here on the steps of the National Ḥaẓíratu’l-Quds in Dublin.

Lesotho

His Majesty Moshoeshoe II, the King of Lesotho, received the peace statement last November through his Secretariat. It was presented by Jane Pokane, chairman of the National Spiritual Assembly, who was accompanied by the National Assembly’s treasurer, Kalman Basin, and Auxiliary Board member Ntsikelelo Masholoqu.

In a letter dated November 29 and addressed to the Universal House of Justice, the King’s secretary, E.M. Pitso, wrote:

“On behalf of His Majesty King Moshoeshoe II, your wonderful message has been received by his Secretariat. It will remain in his office as food for thought for many years to come.

“Your very challenging remarks on the evolution of the human race have been noted with deep meditation. It is our fervent hope that one day, those unifying social structures can be erected and that the full measure of man’s destiny on earth, and the innate excellency of his reality can be achieved.

“It is the kind of hope and promise that keeps humanity going, even under the most depressing circumstances of our times. It is hoped that this message will help to sow seeds of peace in the hearts of men, whereby solutions can be found for every social problem.

“On behalf of His Majesty King Moshoeshoe II, we thank you.”

Australia

More than 500 young people representing all the states in Australia gathered last January in Adelaide for a National Bahá’í Youth Conference.

Honored by the participation of the Hand of the Cause of God Collis Featherstone, the youth were also guided and inspired by a moving message from the Universal House of Justice.

The “Mona” video tape and the recent BBC documentary on the Faith were shown, and there was high praise for the talented young speakers who addressed the conference.

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Trinidad/Tobago

The Inter-Religious Organization of Trinidad and Tobago held a special celebration April 4 in Chase Village, Chaguanas, in honor of the late Dr. Martin Luther King Jr.

Members of the Bahá’í community who attended were Auxiliary Board member Laurence Coward, Jean Coward, Bobby Ramsahai and Anne Marie Ramsahai.

After introductions by the chairman, Mr. Ramsahai was asked to say a prayer, the only non-Hindu prayer on the program.

The Muslim representative read a passage from the Qur’án; there was no Christian representative.

The featured speaker was Mr. De Souza, the High Commissioner of India.

About 150 people attended the event which was covered by Trinidad and Tobago Television (TTTV) and members of the press.

Most of those attending were Hindus, and the speakers generally associated Dr. King with the ideals of India’s Mahatma Gandhi.

* * *

Members of the Bahá’í Society Club at the University of the West Indies in St. Augustine, Trinidad, proclaimed March 16-22 “Bahá’í Week” to coincide with the university’s 25th anniversary celebration.

Posters on several notice boards on campus depicted the theme “The Promise of World Peace” and attracted students and visitors to special programs held by the Bahá’ís during the week.

On Thursday, March 20, the video “Mona with the Children” was shown to a receptive audience and was preceded by a talk by Stephen Burris, a member of the Bahá’í Society Club.

Another event was a forum on “The Promise of World Peace” to which various campus clubs were invited to present five-minute talks on peace. Non-Bahá’ís who attended participated avidly, continuing the discussion for more than two hours.

Also during Bahá’í Week, the club members began distributing copies of the peace statement, which has been favorably received.

Clinton Bernard, Chief Justice of the Republic of Trinidad and Tobago, addresses a gathering of religious leaders at the annual General Meeting of the Inter-Religious Organization held March 13 at the Bahá’í, National Center in Port of Spain.

Borneo

The first all-native local Spiritual Assembly of Sabah, northeast Borneo, was formed last September. The Assembly members are of the Duson tribe.

Alaska

For more than a year the Bahá’í community of Kotzebue, Alaska, has been sponsoring a public fireside on radio station KOTZ every Thursday morning at 6:30.

Nearly every visitor to the Bahá’í community has been asked to help produce the program. Counsellor Lauretta King and the “Flying Taylors” did an extensive program about the Indigenous Council that was to take place a couple of weeks after their visit.

Once, a children’s class was held at the station with all of the children, ranging in age from three to 10 years, reciting prayers or reading stories about ‘Abdu’l-Bahá.

Response to the programs has been generally good. Last summer there was a campaign by one religious denomination to have both the Bahá’ís and Mormons taken off the air because they taught “a false doctrine.”

The result was considerable publicity and a general response from the public that, if not in favor of the Faith, was at least in favor of the station’s policy of allowing others to air their views.

The most frequent response to the Bahá’í program is, “I like the music.” The local Bahá’ís have learned from comments received that there are people who listen to the programs in the privacy of their homes who, for various reasons, would not venture out to attend a Baha’ fireside.

Martinique

Six women’s organizations including a six-member Bahá’í delegation took part in a recent conference in Fort de France sponsored by the Association des Femmes Martiniquaises (Association of the Women of Martinique).

The Bahá’ís were invited by the French government’s Regional Representative for Women’s Affairs under whose patronage the conference was held. She had recently received a copy of “The Promise of World Peace.”

An excerpt from the peace statement was read during the conference, at which Bahá’ís were given the floor three times, each time receiving an enthusiastic response.

The peace statement was also given to the heads of organizations at the conference.

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Taiwan

Hsueh Nan-fei (center), the vice-president of the legislature of Taiwan, who presided over the sixth annual Bahá’í Humanitarian Awards Dinner last November 23 in Taipei, is shown with award recipients Teng Pei-yu and Father Jerry Martinson. Miss Pei-yu’s work in special children’s education was acknowledged, as was Father Martinson’s assistance to Vietnamese refugees in northern Thailand. Due to the recognition of Father Martinson, the Vatican’s representative to the Republic of China also was present. In all, more than 70 people attended the ceremony.

David Huang, secretary of the National Spiritual Assembly of Taiwan, lends a hand with the mailing of ‘Their Crime Is Their Faith,’ an article about the persecution of Bahá’ís in Iran that appeared in the December 1985 issue of the Chinese-language Reader’s Digest. The National Assembly decided to mail reprints of the article to prominent businessmen and professionals in Taiwan, and as of March some 25,000 copies had been sent. Included with each reprint is a form that can be returned for further information.

Lee Ten-hui, vice-president of the Republic of China, received a copy of “The Promise of World Peace” April 4 from a delegation composed of three members of the National Spiritual Assembly of Taiwan: Saeid Khadivian, chairman; David Huang, secretary; and Pauline Chiu Chao-che.

The vice-president expressed his sincere appreciation for the document, assuring the Bahá’ís that he would study it carefully, as it addresses “an issue of vital importance.”

* * *

The National Spiritual Assembly of Taiwan has assigned each of its local communities the goal of holding public meetings, targeting particular groups and numbers of people to receive the peace statement from the Universal House of Justice.

Over the past several months, Mrs. Jan Huang, a pioneer from the United States who works at the English-language radio station, has been asked to speak to several universities and clubs, and has chosen as her topic “The Path to Peace,” based on the peace statement.

Mrs. Huang has spoken to about 350 people from students to heads of companies, and has received a favorable response. Half of the members of one group asked for copies of the peace statement.

Pictured are participants in a National Teaching Conference held last January in Tainan, Taiwan. During the conference, 30 people volunteered to join teaching teams whose plans are to travel to five areas to raise up new Assemblies.

[Page 18]

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