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| VOLUME 13 | March, 1923 | No. 12 |
| CONTENTS | Page | |
Bahai Organization | 323 | |
Letters from Shoghi Effendi | 328 | |
Prayers Revealed by Baha'Ullah, Translated by Shoghi Effendi | 331 | |
One of God's Heroes—The Story of Ebn Abhar | 333 | |
Ebn Abhar in Chains | 334 | |
An Early Tablet to Persia | 339 | |
The Spirit of the Century | 340 | |
Signs of the Times | 340 | |
The Problem of Unemployment | 340 | |
The Coming Spiritual Renaissance | 341 | |
America's Great Service | 343 | |
The Covenant of Peace | 343 | |
Bahai News and Notes | 344 | |
Index of Volume 13 | 346 | |
Persian Section | 350 |
The official Bahai Magazine, published monthly by the Bahai Temple Unity Room 450, 508 South Dearborn St., Chicago
Albert Vail, Editor, Edna M. True, Business Manager, Persian Editors, Dr. Zia M. Bagdadi, Mirza Ahmad Sohrab. Subscriptions: $3.00 per year; 25 cents a copy. Two copies to same name and address $5.00 per year. Please send change of address by the middle of the month and be sure to send old as well as new address. Kindly send all communications and make postoffice orders and checks payable to BAHAI NEWS SERVICE, P. O. Box 283, Chicago, Illlinois, U. S. A. Entered as second class matter April 9, 1911 at the postoffice at Chicago, Ill. under the Act of March 3, 1879. Acceptance for mailing at special rate of postage provided for in Section 1103, Act of October 3, 1917, September 1, 1922.
LAUDED and glorified art Thou, Lord God Omnipotent! Thou before Whose Wisdom the wise falleth short and falleth, before Whose knowledge the learned confesseth his ignorance, before Whose might the strong waxeth weak, before Whose wealth the rich testifieth to his poverty, before Whose light the enlightened is lost in darkness, toward the Shrine of Whose knowledge turneth the essence of all understanding and the Sanctuary of Whose Presence circle the souls of all mankind.
How then can I sing and tell of Thine Essence, which the wisdom of the wise and the learning of the learned have failed to comprehend, inasmuch as no man can sing that which he understandeth not, nor recount that unto which he cannot attain, whilst Thou hast been from everlasting the Inaccessible, the Unsearchable. Powerless thou I be to rise to the Heavens of Thy Glory and soar in the Realms of Thy Knowledge, I can but recount Thy tokens that tell of Thy Glorious Handiwork.
By Thy Glory! O beloved of all hearts, Thou that alone canst still the pangs of yearning for Thee! Though all the dwellers of Heaven and earth unite to glorify the least of Thy Signs, wherein and whereby Thou hast revealed Thyself, yet would they fail, how much more to praise Thy Holy Word, the creator of all Thy Tokens.
All praise and glory be to Thee, Thou of whom all things have testified that Thou art One and there is none other God but Thee, who hast been from everlasting exalted above all peer or likeness and to everlasting shalt remain the same. All Kings are but Thy servants and all beings, visible and invisible, as naught before Thee. There is none other God but Thee, the Gracious, the Powerful, the Most High.
--PATTERN--
ORGANIZATION in the Bahai Movement rests upon the sure foundation of the Word of God.
In this day when many liberal minded people rebel against the restraint to which they sincerely think organization subjects them—it is well to present some of the vital needs for organization which the Bahai Teachings make evident.
Baha'Ullah touches the heights of Truth when he says:
"Among the people are those who glory in a desire for liberty. Know that the animal is the symbol of liberty and the manifestation thereof; hence it behooveth man to put himself under laws which will protect him against the ignorance of himself, and the injury of the deceitful. Liberty is confined to compliance with the Commandments of God. If ye adopt that which He hath revealed for you from the Heaven of Inspiration, ye will find yourselves in perfect and pure freedom".
"God has imposed on every town the erection of a House of Justice where men are to assemble according to the number of Bahá (if they surpass that number it matters little). They should figure to themselves that they are in God's Presence and see what is invisible. They should be divine agents in the casual world, the representatives of God for those who are on earth, and defend for love of God the interests of His servants as they would defend their own."
Abdul Bahá in Some Answered Questions (page 74) says:
"When the laws of the Most Holy Book are enforced, contentions and disputes will find a final sentence of absolute justice before a general tribunal of the nations and kingdoms, and the difficulties that appear will be solved. The five continents of the world will form one, the numerous nations will become one, the surface of the earth will become one land and mankind will be a single community."
Other quotations from the writings of Abdul Bahá follow:
"Absolute equality amongst men: this would be impossible. There is needed some organization which will bring about an order in this disorder. Absolute equality is a mere dream and impracticable. If absolute equality existed the whole order of the world would be destroyed. In mankind there is always a difference in degree . . . There must be degrees in the organization."
"The Universal Principles which are the foundation of the Religion of God are laid down; but the making of specific laws which are the sub-divisions and ramifications is apportioned to the House
of Justice. The wisdom of this is that this world never moves for a long period in one form. The House of Justice will make laws applicable to the exigencies and requirements of the time. Its members will not form institutions according to their own judgment and thought. The Most Great House of Justice enacts laws and statutes by the power of inspiration and the confirmation of the Holy Spirit and is under the protection of God."
"About fifty years ago in the Book of Akdas, Baha'Ullah commanded the people to establish the universal peace, and summoned all the nations to the Divine Banquet of International Arbitration, so that the questions of boundaries, of national honor and property and of vital interests between nations might be decided by an Arbitral Court of Justice; and that no nation dare to refuse to abide by their decisions. If any quarrel arise between two nations, it must be adjudicated by this International Court and be arbitrated and decided upon like the judgment rendered by the judge between two individuals. If at any time any nation dares to break such a treaty, all the other nations must arise to put down this rebellion."
"Again consider organization and decomposition, existence and non-existence. Every being is composed of many different constituents; the existence of everything is the expression of organization. That is to say, when by divine genesis, organization of certain elements occurs, a being is produced. All existent beings are after this fashion. But when a defect appears in that compound, and decomposition sets in, the parts separate and that being disintegrates and becomes non-existent. Thus annihilation of things is an expression of their decomposition and disintegration. The affinity and organization of the elements make possible the existence."—Star of the West, Vol. 6, page 68.
"Many an assembly will be organized whose members will be representatives of different nations, tribes and peoples . . This is through the effect of the Word of God. If all the powers of the world should convene they could not organize an Assembly like unto these assemblies." —Star of the West, Vol. 6, page 71.
"The Universal Court of Arbitration is the only body that will resolve all the disagreements and contentions that arise between the nations of the world. Extraordinary exertion must be put forward by the civilized governments to organize such an influential international organization, before which all their quarrels may be arbitrated. What better plan can be conceived by man? What harm is there in this?"—Star of the West, Vol. 5, page 165.
"All the Governments of the world must be united and organize an Assembly." —Star of the West, Vol. 7 page 82.
"O ye heavenly ones! Organize ye spiritual assemblies. Lay ye the foundation of union and accord in the world. Destroy ye the fabric of strife and war from the face of the earth. Construct the temple of oneness, harmony and agreement. Enkindle ye the light of the realm of the oneness of humanity. Open ye your eyes! Gaze and behold ye the other world. The kingdom of peace, salvation, uprightness and reconciliation is founded in the invisible world, and it will by degrees become manifest and apparent through the Power of the Word of God." —Star of the West, Vol 5, page 129.
"I want you to be organized like a flock of the doves of heaven, whose attitude and conduct toward each other is a symbol of that unity which will take place among human beings, when human beings shall become willing to accept the guidance of the Holy Spirit."—Star of the West, Vol. 3, No. 4, page 29.
"One of the great teachings of Baha' Ullah relates to international peace. He founded and taught this principle fifty years ago in the Orient. He proclaimed universal peace among the nations. He summoned the people to establish universal peace among various religions. He organized peace among many races, communities and sects. At that time he wrote epistles to all the rulers and kings of the world and summoned them to cooperate with him in spreading these principles, saying that humanity would not attain composure and rest save through universal peace. And he practiced the principle in Persia."—Star of the West, Vol. 6, page 81.
In a Tablet addressed to the delegates to the first Bahai Temple Unity Convention in 1909 Abdul Bahá wrote:
"Now is the commencement of organization; hence every affair concerning the Kingdom of God is of paramount importance. Among the most important affairs is the founding of the Mashreq'Ul-Azkar, although weak minds may not grasp its importance, nay perchance they imagine this to be a temple like other temples. They say to themselves—every nation has a hundred thousand gigantic temples, what result have they yielded that now this one Mashreq'Ul-Azkar (is said) to cause the manifestation of signs and prove a source of Lights? But are ignorant of the fact that the founding of this Mashreq'Ul-Azkar is to be in the inception of the organization of tie Kingdom."
The Guardian of the Cause, Shoghi Effendi, reaffirms the need of organization in his luminous epistle to the American friends, March 5, 1922, and quotes the following from the writings of Abdul Baha:
"It is incumbent upon every one not to take any step without consulting the Spiritual Assembly, and they must assuredly obey with heart and soul its bidding and be submissive unto it that things may be properly ordered and well arranged. Otherwise every person will act independently and after his own judgment, will follow his own desire and do harm to the Cause."
"In this day Assemblies of Consultation are of the greatest importance and a vital necessity. Obedience unto them is essential and obligatory. The members thereof must take counsel together in such wise that no occasion for ill feeling or discord may arise. This can be attained when every member expresseth with absolute freedom his own opinion and setteth forth his argument. Should any one 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 opinions. If after discussion a decision be carried unanimously, well and good. But if, the Lord forbid, difference of opinion should arise, a majority of voices must prevail."
The foundation of organization in the Divine Cause is powerfully laid in the above extracts from the Holy and Creative Words, and many others that may be cited. Deeply impressive is not only the frequent recurrence of the term organization, but also the greatness and scope of what Divine Wisdom now plans and confirms. Organization becomes a vital element in the new creation. As the Revelation of Baha'Ullah brings to light everything needed for the elevation and progress of humanity—the power of organization, through the Might that organizes, will reach maturity and perfection.
It is known that some misapprehension exists as to the need of organization in the Cause. This has grown out of a widely circulated statement, attributed to Abdul Baha, that the Bahai Cause could never be organized. The true statement was, as corrected by Abdul Baha, that the Bahai Cause can never be rigidly organized; it can never be confined to an organization. The context of the statement tells why, namely: "It is the Spirit of the Age, the essence of all the highest ideals of the century."
At Haifa, Syria, in 1920, the following question was asked Abdul Bahá by some American pilgrims:
"It is misleading, is it not, to say that the Bahai Cause cannot be organized?"
Abdul Bahá replied: "How is it possible that there should be no organization? Even in a household if there is not organization there will be hopeless confusion. Then what about the world? What is meant is that organization is not rigid! In ancient times it was rigid. In the Torah all the political affairs were rigidly fixed, but in this Cause they were not. In this Cause there is political freedom—i.e., in each time the House of Justice is free to decide in accordance with what is deemed expedient. This is a brief explanation of the matter."
As the spirit of oneness is in all the Divine Utterances, the perceiving mind can readily discern the harmony of this statement with the many other Words of the Manifestation and the Center of the Covenant, creating organization.
It must be evident that the mysterious dynamic of the Bahai Cause, its holy ideals, its supreme wisdom, its transcendent
love, its heavenly teachings, are from a world beyond man and his power to organize. The descent of the Holy Spirit is Pure Bounty—absolutely removed from man's power to direct or control. But that Divine Intelligence, that Luminous Sun now manifested, bestows upon man guidance and order. Organization in the Bahai Cause is not man's feeble and futile efforts, as in centuries past, to organize and control the affairs of God thus multiplying veils of separation and clouding his own insight. It is rather, as is clearly revealed in the divine plan, the intervention of God to direct and control the affairs of man. Man's attainment to effective organization comes through obedience to the Ancient of Days and devotion to His Beauty.
The appointment, by Abdul Baha, of Shoghi Effendi as Guardian of the Cause, the provision for the Universal House of Justice, and other vital Laws, give to organization a most eloquent and impressive majesty. The high goal of order and service to which Shoghi Effendi now invites sincere souls, adds a new impressiveness to Bahai organization.
One of the greatest signs of Bahai organization is its fluidity, its universal adaptability to the present age, and to succeeding ages and cycles of the world. It is not exclusive. It inspires cooperation with the true, the beautiful and the good without as well as within its ranks. For there are today, as Abdul Bahá has said, prepared souls in all religions. One thus finds everywhere forward-looking people who have rent the veils of religious bigotry and racial prejudice. The Divine Command today requires joy and fragrance in consorting with people of all religions. It invites fellowship with the strong, yet strengthens the poor, the weak and the oppressed. It welcomes every sincere soul who seeks advancement, yet becomes the mighty fortress of defence against the seditious and corrupt. Because, as Baha'Ullah says:
"The companionship of the wicked changes the light of life into the fire of remorse."
Thus organization under the Divine Instructions becomes the safeguard to the Divine Edifice. Yet it must never become crystalized with set forms and outworn traditions, the impotence of which today makes merely human organization ineffective for universal service.
Organization, far from being impossible, becomes vital and essential in the growth of the Bahai Cause. The division and classification of service, coordinated by the divine plan of unity, will ever make for greater efficiency.
Organization appears in everything that God has created. From the tiny atom that moves under molecular attraction to the colossal suns that keep their balance with even and majestic tread,—everything moves according to law and order. Even the body of man is organized. Pain, suffering and dissolution are the penalty it pays for revolt. Shall the Intelligence that organized the universe leave the Kingdom of God in man disorganized?
Through organization the great fundamental Principles revealed by Baha'Ullah—Consultation and Kindness—will illumine every Assembly. Through the organization of the people of Light, the pillars that support the order of the world, "reward and retribution" will receive just administration.
Organization facilitates help of the strong to the weak, and of the more efficient to the less efficient. It applies, day by day, the law of cooperation and interdependence. It enables an aggrieved but sincere person to have his wrongs righted through the collective wisdom of an illumined group. If this fails to satisfy, an appeal may be had to the Supreme Court of Guidance. Organization thus removes differences and upholds the oneness of the Cause.
The exhortations to love and unity, which so often recur in the Bahai Teachings, point the sincere to both an inward and outward security. Esoterically it means turning to the Center of Light and Guidance. Exoterically, it is found by supporting with might and main, whatever institution or organization is erected on earth through the Heavenly Power. The Divine civilization ever requires of man cooperative effort. Cooperation in its very nature implies organization. If organization is vital even in small affairs, how much more necessary does it become when human welfare is regulated by the laws of the Kingdom?
Organization, too, will in the divine purpose preserve the Divine Teachings. If those who arise to serve, however sincere, construe the meaning of the Holy Words according to their own limitations, they may gather around themselves a following, and in this way a multitude of sects will divide the body of the Cause. According to the Revelation of this day, the Words of the teacher need only be taken if they agree with what is revealed on the part of God and is recorded in Tablets. The teacher may at any time be questioned as to his authority. Should differences arise, they can readily be corrected through the degrees of organization that the divine plan unfolds. The matter of the physical preservation of the Books and Tablets, their correct translation into tongues other than those in which they are revealed, their spread among the regions of the earth,—are matters too weighty to be entrusted to individual direction. How soon would priceless treasures be scattered, lose their purity through alterations, and be lost to future generations! Here again organization proves its great value.
Organization has grown among the friends in America over a period of years. This has occurred in the natural order of evolution. In the early days of the Cause in America the few Teachings that were then available would be read by a group of believers, and if a stranger appeared the Message would be historically given. As members increased, the efforts to reach people of different environments grew, and meetings in public places, publications, etc., were natural steps. With further progress came the organization of Committees to direct local Assembly work. Also there came, with the plan to erect a Mashreq'Ul-Azkar (Universal House of Worship), the annual Convention. Its volume of business, small at first, increased from year to year. The service of the Convention, as a teaching body, as a temple-builder, as a means of unity, life and harmony among the various Assemblies, has been blessed and glorious! Yet its increasing responsibilities have entailed division of labor; and various Committees have been formed to carry forward the work. Within the past year, under the instructions of the Guardian of the Cause, Assemblies throughout America have elected from among themselves Spiritual Assemblies, with full control of local affairs. The National Spiritual Assembly with its Mashreq'Ul-Azkar, Teaching, Publications, Reviewing and Educational Committees, has been entrusted with full service in all Bahai affairs pertaining to America.
Bahai organization in the Orient, by all authoritative accounts, has reached a higher standard than has yet been possible in the Occident. There, greater numbers and longer experience are seen; while fiery trials and intense persecutions from without have increased the power and penetration of the inward love that unifies. The happiness, peace and prosperity of the friends upon every plane are inseparably linked together. Sweet is the assurance that such a condition, in time, will be found throughout the world. Our Oriental brothers are ever mindful of the Most Great Guidance and the common weal. They successfully conduct, in a highly organized way, not only the affairs of the Cause, but cooperative enterprises of a private nature. Their organizations are so wise and mature as to prove a strong defense against the deceitful and corrupt on the one hand, as well as just administration and loving stimulus to the activities of the friends on the other. The storehouses of the Spiritual Assemblies kept the friends supplied with food during the recent hardship and distress caused by war, so that not one Bahai perished for lack of food. This occurred at a time when thousands of people were starving. Such a blessing from organization is its own eulogy.
In Persia the friends have not only a Teaching Committee, but clubs of teachers. These are organized for the purpose of sharing experiences, avoiding duplication of effort, discussing plans for the work and acquiring greater wisdom and clearer guidance in delivering the Message.
It should be clear that organization, in the Bahai sense, is ever spiritual. Baha is the revelation of the Abha Light in this world for the guidance of the people. To this end God has revealed Himself in His Greatest Manifestation, illumined the earth with His Brightness in the Orb of His Covenant, and today exercises His tender, compassionate Guardianship over
all the creatures. Thus in the Bahai Cause organization has come into being through the direction and cooperation of the friends in both spiritual and material affairs. After vainly, through thousands of years, striving to attain peace through material organization of spiritual affairs, man now attains supreme happiness through the spiritual organization of material affairs. Certainly no harm can result to any one from this.
The pillar of Bahai organization is justice; its glory is service; its bright jewel is humility; its banner is trustworthiness; its light is Guidance; its armour is prayer; its treasury is Divine Love; its exalted purpose is unity. Its members should be free from prejudices against all men. They should be Godlike in their firmness, steadfastness and universality. They should obey the Center of life and power and count themselves nothing in His Path. They should be able to discover their own faults, confess them before God and be able to see the virtues of other people. They should not choose themselves for positions of honor, but be chosen by others. Under the Instructions of Abdul Baha, a greater body should be first appointed, from which a smaller body will be elected. In this simple, quiet way, excitement of elections is avoided and harmony advanced.
The future of Bahai organization is bright and glorious. The Mashreq'Ul-Azkar, around which many institutions will center,—such as the school for orphans, the hospital, the hospice, the abode for the aged and infirm and the college of applied sciences, will in its very nature as well as administration, require very efficient organization.
The Universal House of Justice, headed by the revered Guardian of the Cause, the various National Spiritual Assemblies and the Spiritual Assemblies to be found in all Cities, the International Arbitral Court and the federation of the world, each and all bespeak the divine evolution of organization to an efficiency undreamed of, with the noblest and most exalted purpose.
The world spiritually organized in the Light of Bahai Principles will be the reflection of the Supreme Concourse.
(Signed) Louis G. Gregory, Agnes S. Parsons, Mariam Haney:—who constitute the Committee appointed by The National Spiritual Assembly in January, 1923, to prepare this document on Bahai Organization.
TO my beloved brethren and sisters throughout Great Britain, care of the Members of the Bahai Council.
Dearest Friends:—
I have during the last few days been waiting eagerly for the first written messages of my Western friends, sent to me since they learned of my return to the Holy Land. How great was the joy when dear Miss Rosenberg's letter—the very first that reached me from the West—was handed to me this evening, bearing the joyful news of the safety, unity, and the happiness of my British friends across the seas! I read it and re-read it with particular pleasure, and felt a thrill of delight at the welcome news of the harmonious and efficient functioning of your Spiritual Assembly.
I very sincerely hope that now that I have fully re-entered upon my task, I may be enabled to offer my humble share of assistance and advice in the all-important work now before you. I fervently pray to God that the field of your activities may go on expanding, that your zeal and efforts may never diminish, and that new souls, active, able and sincere may soon join with you in bearing aloft the glorious standard of the Cause in that land.
Ere long, an able and experienced teacher recently arrived from Persia will visit your shores, and will, I trust, by his thorough knowledge of the Cause, his wide experience, his fluency, his ardor, and his devotion, reanimate every drooping spirit, and inspire the active worker to make fresh and determined efforts for the deepening as well as the spreading of the Movement, in those regions. His forthcoming book, which he has laboriously written on the history of the Movement and which has been partly revised by the Pen of our Beloved Master, is beyond any doubt the most graphic, the most reliable and comprehensive of its kind in Bahai literature. I am sure he will considerably enrich the store of your knowledge of the various phases and stages of the Bahai Movement. Our beloved Dr. Esslemont will, I trust, be particularly pleased to meet him, as he is eminently qualified to offer invaluable help in connection with various aspects of his (Dr. Esslemont's) book. I am enclosing various suggestions of Mr. Dreyfus-Barney, and of Mr. Roy Wilhelm, made by them at my request, during their last sojourn in the Holy Land. I submit them to Dr. Esslemont's consideration as well as to that of the Spiritual Assembly.
I very deeply regret my inability to give the attention I desire to this admirable work of his, but will assuredly do all in my power to aid him in the final stages of his work. I am certain, however, that the book as it now stands gives the finest and most effective presentation of the various aspects of the Cause to the minds of the Oriental as well as that of the Westerner. May it arouse a genuine and widespread interest in the Cause throughout the world!
I am now starting correspondence with every Bahai local center throughout the East and will not fail to instruct and urge the believers everywhere to send directly to their respective spiritual, local Assemblies the joyful tidings of the progress of the Cause, in the form of regular detailed reports, to the various Assemblies of their spiritual brethren and sisters in the West. England, I am confident, will regularly and consistently receive directly and indirectly through the Star of the West and the Bahai News of India a large share of such tidings from Persia, Caucasus, Turkestan, India, Turkey and Mesopotamia, North Africa and Egypt. It would be most gratifying and encouraging to all earnest workers for the Cause of Baha'Ullah if every now and then a report on the spiritual activities of the friends in Great Britain, as well as articles on spiritual matters could be submitted for publication to the above-mentioned periodicals. It would, I feel very strongly, react and very favorably on the Cause in England, and would serve to draw closer the ties that bind all spiritual centers together at the present time.
I would be pleased and grateful if the members of the Spiritual Assembly would at any time inform me of their needs, wants and desires, their plans and activities, that I may through my prayers and brotherly assistance contribute, however meagerly, to the success of their glorious mission in this world.
To my extreme regret, I feel unable in view of my manifold and pressing duties, and owing to the extraordinary extension of the movement in recent times, to correspond with the friends individually and express to them in writing what I always feel in the depths of my heart of brotherly affection and abiding gratitude for their love and sympathy for me. I shall, however, await with eager expectation their individual letters and assure them of my readiness and wish to be of any service to them in their work for the Cause.
Remembering every one of you in these hallowed surroundings and fervently praying at the three sacred Thresholds that the blessings of the Lord may rest upon your individual and collective efforts,
I am as ever your devoted brother,
(Signed) Shoghi.
Haifa, Palestine,
December 23, 1922.
TO CHICAGO THE CITY OF THE MASHREQ'UL-AZKAR
TO the beloved of the Lord and the handmaids of the Merciful in Chicago, Ill., U. S. A.
Care of the members of the Spiritual Assembly.
Beloved brethren and sisters in the Cause of God:
May I assure you in this short message of mine of my sincere admiration for and firm attachment to those old and tried believers who have been engaged ever since the earliest days of the Cause in that land in the noble pursuit of spreading far and wide the Universal Teachings of Baha'Ullah.
Your city so far-famed for its intimate association with the history of the rise of the Mashreq'Ul-Azkar will, I trust, witness in the not distant future while this majestic Structure is being raised a swift regeneration in the spiritual lives of its inhabitants, that it may become truly the throbbing centre of Bahai activities throughout the land.
We all look forward with eager hearts to the time when this noble Edifice, with all its various accessories completed, will become the focal centre of spiritual, humanitarian and intellectual achievements to which the friends of that city, the pioneers of such a glorious work, will have a distinct share to contribute.
May my prayers together with yours hasten the advent of such a crowning period in the history of the Cause in that land!
Your brother and co-worker,
(Signed) Shoghi.
Haifa, Palestine,
December 29th, 1922.
THE beloved of the Lord and the handmaids of the Merciful in Cleveland, Ohio, U. S. A.
Care of the members of the Spiritual Assembly.
My beloved friends:
I trust now that I have returned refreshed and strengthened from my needed retirement, I shall very soon hear from you such news as shall encourage and strengthen me in my labours for His Holy Cause.
I look forward with eager anticipation to the welcome news of increased unity among the loved ones of God, of renewed ardour in their ceaseless service to the Cause and of crowning achievements in their field of service throughout that country.
True, in this day the Light of the Covenant is hidden from mortal eyes, yet the unfading Splendour of His Spirit, freed from earthy limitations, shines more brilliantly than ever before and is sure to guide our steps if we but seek His Guidance and walk steadfastly in His Way.
May the radiance of His Inspiration illumine our hearts and the hope of Eternal Reunion be our stay and solace in these days of bereavement and service to His Cause.
Supplicating the Divine Favours on your behalf,
I am your brother in His Service,
(Signed) Shoghi.
Haifa, Palestine,
January 5, 1923.
--PATTERN--
O God, my God! I have turned in repentance unto Thee, and verily Thou art the Pardoner, the Compassionate.
O God, my God! I have returned to Thee, and verily Thou art the Ever-Forgiving, Gracious.
O God, my God! I have clung to the Cord of Thy Bounty, and with Thee is the storehouse of all that is in Heaven and earth.
O God, my God! I have hastened toward Thee, and verily Thou art the Forgiver, the Lord of Grace abounding.
O God, my God! I thirst for the Celestial Wine of Thy Grace, and verily Thou art the Giver, the Bountiful, the Gracious, the Almighty.
O God, my God! I testify that Thou hast revealed Thy Cause, fulfilled Thy Promise and sent down from the Heaven of Thy Grace that which hath drawn unto Thee the hearts of Thy favoured ones. Well is it with him that hath held fast unto Thy Firm Cord and clung to the hem of Thy resplendent Robe!
I ask Thee, O Lord of all being and King of the seen and unseen, by Thy Power, Thy Majesty and Thy Sovereignty, to grant that my name may be recorded by Thy Pen of Glory among Thy devoted ones, them whom the scrolls of the sinful hindered not from turning to the Light of Thy Countenance, O prayer-hearing, prayer-answering God!
Make firm our steps, O Lord! in Thy Path and strengthen Thou our hearts in Thy obedience. Turn our faces toward the Beauty of Thy Oneness and gladden our bosoms with the Signs of Thy Divine Unity. Adorn our bodies with the Robe of Thy Bounty and remove from our eyes the veil of sinfulness and give us the Chalice of Thy Grace; that the essence of all beings may sing Thy praise before the vision of Thy Grandeur. Reveal then Thyself, O Lord! by Thy merciful Utterance and the mystery of Thy Divine Being, that the holy ecstasy of prayer may fill our souls—a prayer that shall rise above words and letters and transcend the murmur of syllables and sounds—that all things may be merged into nothingness before the revelation of Thy Splendour.
Lord! These are servants that have remained fast and firm in Thy Covenant and Thy Testament, that have held fast unto the Cord of constancy in Thy Cause and clung unto the hem of the Robe of Thy Grandeur. Assist them, O Lord! with Thy Grace, confirm with Thy Power and strengthen their loins in obedience to Thee.
Thou art the Pardoner, the Gracious.
Thou art the All-Remembering, the All-Praised.
This, Thy servant, O Lord, my God, my Master and my Desire, seeketh slumber within the precincts of Thy Mercy and fain would rest 'neath the Canopy of Thy Grace, trusting in Thy Care and in Thy Protection. By Thine eye that sleepeth not, O Lord, I beseech Thee, to shield my sight from all but Thee and make it clear to behold Thy wonders and gaze upon the dayspring of Thy Revelation. Thou art in truth He, in the face of Whose tokens of Omnipotence, the essence of power doth wane; there is none other God but Thee, the Almighty, the All-Conquering, the Unconditioned.
O my Lord, my Adored One and my Desire!
Lowly and suppliant, I implore Thee to shield me from the evil of the ungodly and to withhold me not from the shade of the Sacred Tree, nor from the Voice of Thy Pen of Glory. I testify that the Day is Thy Day and the Cause is Thy Cause. I beg of Thee by Thy Straight Path and Thy wondrous Message, graciously to aid me to glorify Thy Cause amidst Thy servants. Thou art powerful to do as Thou willest, there is none other God but Thee, the Protector, the Self-Subsisting.
O God, my God! Thou beholdest Thy servants in the abyss of perdition and error; where is Thy Light of Divine Guidance, O Thou the Desire of the world! Thou knowest their helplessness and their feebleness; where is Thy Power, O Thou in Whose grasp lay the power of Heaven and earth!
I ask Thee, O Lord my God by the splendour of the Light of Thy lovingkindness and the billows of the Ocean of Thy Knowledge and Wisdom and by Thy Word wherewith Thou hast swayed the peoples of Thy Dominion, to grant that I may be one of them that have observed Thy bidding in Thy Book. And do Thou ordain for me that which Thou hast ordained for Thy trusted ones, them that have quaffed the Wine of Divine Inspiration from the Chalice of Thy Bounty and hastened to do Thy Pleasure and observe Thy Covenant and Testament. Thou art powerful to do as Thou willest, there is none other God but Thee, the All-Knowing, the All-Wise.
Ordain for me by Thy Bounty, O Lord! that which shall prosper me in this world and hereafter and shall draw me nigh unto Thee, O Thou Who art the Lord of all men, there is none other God but Thee, the One, the Mighty, the Glorified.
Lord! Pitiful are we, grant us Thy Favour; poor, bestow upon us a share from the Ocean of Thy Wealth; needy, do Thou satisfy us; abased, give us Thy Glory. The fowls of the air and the beasts of the field receive their meat each day from Thee and all beings partake of Thy Care and Lovingkindness.
Deprive not this feeble one from Thy wondrous Grace and vouchsafe by Thy Might unto this helpless soul Thy Bounty.
Give us our daily bread and grant Thy increase in the necessities of life; that we may be dependent on none other but Thee, may commune wholly with Thee, may walk in Thy Ways and declare Thy Mysteries.
Thou art Almighty and Loving and the Provider of all mankind.
Remove not, Lord! the festal board that hath been spread in Thy Name and extinguish not the burning Flame that hath been enkindled by Thy unquenchable Fire. Withheld not from flowing that Living Water of Thine that murmureth with the melody of Thy Glory and Thy Remembrance and deprive not Thy servants from the fragrance of Thy sweet Savours breathing forth the perfume of Thy Love.
Lord! Turn the distressing cares of Thy holy ones into ease, their hardship into comfort, their abasement into glory, their sorrow into blissful joy, O Thou that holdest in Thy grasp the reins of all mankind!
Thou art verily the One, the Single, the Mighty, the All-Knowing, the All-Wise.
A Prayer by Abdul Baha, translated by Shoghi Effendi.
--PATTERN--
JENABE Ayadi, Ebn Abhar, belonged to a noble family in Zinjan, Persia. He was appointed by Baha'Ullah as one of the "Four Hands of the Cause," in the days of persecution in the middle of the last century, and he "was the recipient of love and honor from all." His life was full of service. Seven times imprisoned by the enemies of the Cause, "he was absolutely fearless," writes one of the friends from Persia, "and when persecution arose, as in the martyrdom of Yezd he individually would carry petitions to the Cabinet Ministers and persons in authority. One vivid recollection is of seeing him speeding across the public square on such an errand. Another recollection is that of seeing him, when totally blind, sitting up in his bed on the foot of which squatting in Oriental fashion was an aged Seyid who had come from far away seeking Ebn Abhar to teach him the Bahai truths. This man was a stranger to Teheran; he had heard of the Bahai school called Tarbiat; he searched the city until he found the school and then was directed to the house of Abhar.
"During the last months of Ebn Abhar's life, in spite of his suffering he was busy teaching and counseling the friends. When relating fragments of his experiences he seemed inspired, always referring to his successive imprisonments and heavy chains with smiles and laughter." He passed into the unseen world in February, 1919.
Ebn Abhar dictated the following autobiographical sketch to his nephew, Fakr ed Din. It was translated by his nephew, Zia ed Din Monadi, and Amat ol-a'Alla and was transcribed for the Star of the West, in Teheran, Persia, September, 1922.
A command came for me to leave Abhar and go to Zinjan to teach the Ezelis. My uncle, Abdul Azeem, and two other very prominent men, Mirza Abdul Baghi and Hadji Mullah Rhamatollah went with me. We rented a house to live in and during the day visited the Mullahs, the Governor, and well-known, educated people. Many proofs were given to convince the Ezelis. At night, while the others slept I would go to the house of a believer. When the meeting was over a servant would cautiously open the door and I would return home. During four months of strenuous work all but two of the Ezelis became well informed and many intelligent and honorable people turned their faces toward the Cause. The fire of the love of God flamed in the hearts of the friends and all received boundless favors from the Kingdom of Abha.
Upon returning to Abhar we learned that through the flaming of the Word the friends had been attracted to the Cause in an extraordinary degree; however, as a precaution, no one had dared to gather together the attracted ones. This was done and they became very happy.
Shortly after this the enemies began to cry out: "O religion! O faith! The Holy Laws are passing away!" and they persuaded Prince Rokneh ed Dowleh, brother of Nassr ed Din Shah, who had been my friend, to arrest, imprison and put in chains some of the believers.
It is written in the Koran, "Verily the devils incite one another." Mirza Abol Taleb, son of Mirza Abol Gasem, who during the early days of the Cause instigated the first persecution and bloodshed in Zinjan now began writing to my cousin, Abol Fatoo, entitled Imam Jomai, who was one of my bitterest enemies.
--PHOTO-- --PERSIAN TEXT--
EBN ABHAR IN CHAINS
These two ridiculed me before the Governor, seeking to ruin me. They stated, in a letter, that Ebn Abhar had been the cause of much disturbance and trouble among the people in Zinjan. This letter was spread among the fanatical Mullahs.
The Governor was a friend of mine, and he treated the letter of Abol Fatoo lightly, saying: "It was written through jealousy and a misunderstanding. I have neither seen nor heard anything from Ebn Abhar which is hostile to religion." This caused an uprising among the people who, suspicious of the Governor, were ready to murder some of the believers.
The Governor now became very much disturbed and ordered that the Tablets be brought from the houses of the believers: if among them there was found anything written by Ebn Abhar the people would be allowed to appeal to the Shah for his death sentence.
I had written many letters to two confirmed believers, Asseyid Ismail and Aga Rassoul. These were found. The Governor, because of his fear, repented his friendship (with Abhar) and secured from the Shah a sentence of martyrdom. Mirza Jalil Khan, chief of the gunners, with ten soldiers was commanded to take me to Zinjan.
Suddenly, at evening-time, several soldiers appeared at the door and demanded an interview. My brother, Mirza Abol Atoof, said: "It is now late. You had better wait until morning." Then I came from an inner room and my nephew, Fakr ed Din, called the officers. About fifty soldiers had surrounded the house. Some students who were there studying with Abol Atoof were put out of the house by the soldiers; whereupon they spread the news through the bazaars and soon the crowds came rushing from all sides to see what was happening. The soldiers in order to scatter the crowd began firing and the noise of gunshots filled the air. As soon as the crowd was scattered Jenabe Khan produced from his pocket a letter addressed to Ebn Abhar who was commanded thus:
"Your Excellency! For the purpose of investigating certain matters your presence is necessary in this city. Mirza Jalil Khan, with ten soldiers has been commanded to bring you. With Mirza Abdul Azeem and Kerbelaiy Mahdi Milani you must start for Zinjan, that the matter may be investigated in your very presence. Kindly see to it that you do not fail to start; otherwise the affair may become serious."
After reading the letter I handed it to my brother, whereupon Mirza Jaiil Khan said to him: "You had better go into the house. We have nothing to do with you." But when two of the soldiers produced a large chain and prepared to put it upon me my brother could not endure it but tried to prevent them. Then the soldiers pushed him out of the room, saying: "You have no right to interfere."
My brother returned, gave the soldiers fifty tomans and obtained their promise not to chain me that night. I now went into the inner apartment, and they placed a guard at the door, allowing only one servant to pass in and out. In order to show their importance and to intimidate the family they made threats and frequently fired off their guns.
I take God to witness that during that night our house was like a house of mourning. Nothing was heard but sighs and cries and most of the relatives, men and women, were excited, and crying all night for they were given no information as to the condition of the prisoners.
The fourth hour after sunset my cousin, Hadji Mirza Hadiet, brother of Imam Jomai took Mirza Jalil Khan into a private room and told him that it would be to his earthly and spiritual advantage to torture this servant.
Mirza Jalil Khan, understanding my cousin's hatred and jealousy said to me: "Why are these cousins so opposed to you, seeking to destroy you?"
I answered: "The uncles of His Holiness Mohammed were against him, and his cousins sought to martyr his descendants. The citizens of Galilee were opposed to Christ. In Moses' time his relatives arose and drove him out. The family of Abraham caused his expulsion. And was not Joseph cast into the pit? By whom?—his wicked brethren." Thus, through scriptural citations I finally led Mirza Jalil Khan to the Rizwan of the knowledge of the Manifestation and, until midnight, told him and three others about the Great Cause.
In the morning Imam Jomai summoned Mirza Jalil Khan and made calumnious accusations against me and against the Revealer of the Cause. He then tried to persuade him to torture (me) Abhar.
"Tell him that you will bind his shoulders, chain him, put his feet in stocks and ride him on a bare-backed mule. Undoubtedly, to escape such ignominy he will pay you a large sum of money. After obtaining the money then act to the very limit of your power in order to secure your heavenly recompense, for these transgressors lead the people astray and the more scornfully they are treated the more the people will fear to follow them. Then, how great will be your station in the sight of the Great Father Mohammed in the day of resurrection! Proceed at once to Zinjan, and make this matter seem very important before the Governor. As soon as he arrives there let the Governor purify the province of Kamsare from his ignoble presence—(let him be killed.")
When Mirza Jalii Khan compared the words of Ebn Abhar with those of Imam Jomai he said: "Aga, there is an immense difference between your statements and his. Ebn Abhar admonished us until midnight. He gave us the story of the prophets in detail exhorting us to live in peace with all the people of God. He led us to the straight path of love, virtue, holiness and the Oneness of the peerless God. He showed no sadness because of the calamities which had befallen him. Alas for me! that I must bring about the murder of such a prisoner!"
He then arose, saying: "If God wills, the enemy himself will cause good to triumph."
With smiling face he came and reported to me the whole interview, adding, "I thought all Bahais were the enemies of God and of His prophet and I intended to torture and kill you. But since last night, and especially, today, I have changed my mind and am anxious to gain a thorough knowledge of your purpose. I am resolved to do nothing which may cause me to be ashamed in the presence of God and of His prophet."
Ebn Abhar answered: "Verily, the Koran says: 'Those who obey God are those who have obeyed His Prophet'."
My family wished to send a sum of money to the Governor to obtain my release but he had evidently come under the influence of Imam Jomai for he sent a strict order to Imam Jomai and Jalil Khan that he (Jalil Khan) must set out at once with the prisoner of the government. What a terrible scene followed!
It was the fourth clay of Moharram, the month of beating. Shops were closed and groups of men had equipped themselves to torment the believers. The soldiers joined in—some having taken bribes; others being followers of Imam Jomai; and others joining through fanaticism. The women, hiding in the inner apartment were crying loudly. A rabble of worthless people had gathered about the gate, and friends, also, had secretly drawn near. In the evening Imam Jomai with his two brothers, Mirza Hadiet and Aga Fatollah, brought a company of soldiers and instructed them to mount the prisoner in the most ignominious fashion or they would be reported to the Governor and would themselves be humiliated. They gave notice that if anyone rented him (the prisoner) a good horse the animal would be seized and that man and his family would be treated as scorpions. Mirza Jalil and the ten others did not dare to start with him. A lean pony was brought. Some of the onlookers were scornful; some were laughing; others amazed; and a few were weeping. Many were cursing and reviling, while the sound of crying from the women and children in the inner room rent the heart. The oppressed believers had taken refuge in a corner and dared not utter a word. Imam Jomai, surrounded by Mullahs, theological students, merchants and princes was writing an accusation in an inner room. He ordered this oppressed one to enter, which he did with the chain about his neck and one foot in a stock. Immediately Imam Jomai said, with a bitter smile: "Curse you, for an infidel!"
I answered him with a proverb: "First prove the earth and then draw the map of it."
Upon hearing this quotation Imam Jomai said, angrily: "Remove this dog from the room. He accounts himself a prophet and reveals verses for us."
Jalil Khan seized the chain and dragged me from the room while Imam Jomai said: "Did you hear what he claimed?"
One answered: "He wanted to make us Babis." And they all began to curse.
My mother had turned her face toward the point (of prayer) repeating this prayer, which had been revealed for her in a Tablet: "Praise: be upon Thee, O Thou, the Beloved, the Knower, and thanks be unto Thee, O Thou, the Aim of the world!"
Her sisters, Taj Nassah and Hossney Jan, and her daughters, Fatima and Oma Habibeh, sent a sum of money petitioning that the soldiers would permit me to visit my relatives, and her son Abol Gasem, gave surety with his life.
At first they refused, but when the sum was increased they brought me bound hand and foot with chains into the inner apartment. This sight caused the women to cry so loudly that the men who were in the inner apartment burst into tears. When Imam Jomai heard this he said, angrily: "Did you not hear how he despised us and exalted his own station? Let him go at once so that we may be quit of his scorn."
All this time not a trace of emotion was to be seen in my mother's face. She did not once look toward me nor did she cease to repeat the holy words. The friends led me to her that she might see my face. She said: "O my dear! You know how precious you are to me; but the most glorified One is the Blessed Perfection. I dedicate you to be a sacrifice in his Cause. Go! Be steadfast! Sacrifice yourself in the Cause of God and fear no one. The Koran says: 'Do they think that those who are killed in the path of God are dead? Nay, they are alive in the presence of their Lord and are supping with Him.'" She did not glance my way nor did she embrace me in farewell but continued to thank God and to pray.
The relatives and the others cried out: "O you cruel one! God does not accept your prayers. How hard-hearted you are to consent to the death of such a son!"
My brother then came and took me out of the room, handing me over to the soldiers who put my other foot into the stock and, mounting me on the miserable pony, started off. Everyone was weeping, but Abhar, turning to them all, believers and non-believers said: "I bid farewell to you and ask you to forgive my failings and to beg for pardon for me at the Threshold of Oneness for it is most probable that I will not return from this journey." One of his (Abhar's) uncles, a bitter enemy, cried out: "Go to hell so that you can not come back, O you, the branded one among your kindred. I trust that you will be hanged!"
About two thousand people of all classes formed our escort. Imam Jomai ordered the guards to take the most public route—which ran through the bazaars and passed by his house. Here his relatives stood on the roofs to ridicule, hurl abusive language and throw stones The prisoner asked the guards to stop the pony so the crowd might satisfy their curiosity. Then he cried aloud: "O ye people! This day upon which I am arrested upon the charge of being a Babi is the fourth of Moharram. You remember that it was upon this same day that in ancient times they beheaded the descendents of Mohammed and waved their heads on spears before the other captives, crying: 'You are heathen; you have left the religion of your fathers and have abandoned the laws of God.' 'Know, verily, that God will curse the nation that martyred them.'"
During this speech the people wept and wailed and continued so to do until we reached Mosallah, one mile out of the city. Mirza Khan was so overcome that he dismounted from his horse and ordered two of the guards to break the stocks and release my feet. Then he, himself, spoke to the people:
"O ye inhabitants of Abhar! You may rest assured that the cause of this man is just. He is being oppressed as was my forefather, Imam Hossein. Do not desert this family. Compare the family of Imam Jomai with the family of Yazid. They tried to turn me against this family but, thank God, I was not deceived and have not mistreated his honor."
We tarried until sunset, the believers gradually becoming more tranquil, saying: "He will have no more trouble along the way except for the heaviness of his chains." And this was really the case
for, two miles out of Zinjan, when everyone sat down to rest Mirza Jalil Khan, retaining three of the guards who were friendly sent the other seven who continually opposed when religion was discussed, to their homes, telling them not to report to the government office but to change their clothes, and in the morning to come to his house when they would all take the criminal to the office of the government. After the departure of the seven, those who remained began to talk happily about the Cause, chanting meanwhile prayers and Tablets.
The little party soon came to the house of Mirza Jalil Khan who then called in some of the believers connected with the court that they might discuss the best method of presenting the matter to the government. They now took off the chains which were about the neck of Abhar.
Two hours later, in the midst of an earnest discussion, there came a loud and peremptory knocking at the door—evidently a messenger from the government; whereupon Mirza Jalil Khan and the others hastily concealed themselves. Two deputies and twenty farrashes entered and angrily demanded Mirza Jalil Khan and the prisoner, Abhar. It was apparent that the seven guards had turned in evidence.
The government's messengers with the utmost roughness and disrespect chained the prisoner and dragged him to the government office. Here the head servant was walking about in the hall, so intoxicated that he could scarcely speak. He came up to me and asked, furiously: "Where have you sent Jalil Khan?"
This oppressed one answered very slowly: "I accompanied him to his own house and after that I have no information about him."
The head servant called the warden of the prison and said, sarcastically: "Treat him well, because he is the very essence of the Babis and has converted the servants of the government."
The warden took my abba (cloak) and emptied my pockets of a small sum of money. Then he put me into a dungeon called in Zinjan "Dashborgh"—"stone tower," a hole dug in the ground and closed over with a stone as large as a millstone which could not be moved at all from below and only with great difficulty from above. The prisoner had only room enough to crouch within. On account of the carelessness of the guards the place was filled with fleas, white ants and lice. One of the prisoners described how sometimes all three would clump together and form a mass the size of a bean. Every day the great stone was taken from the opening for two hours to change the air. Here this unfortunate one was imprisoned for four months and a few days. The place was about ten yards square and there were other believers, also, confined there. When I arrived they began weeping, as though mourning for their own dead children.
I smilingly asked: "Why do you weep? Be happy that you are suffering for the sake of God. You are bound and fettered for the spreading of His Cause. Soon your native citizens, your relatives and your grandchildren will boast because of your very existence and in the sight of men you will reach to the heights of dignity."
They answered: "We are not weeping for ourselves. We are accustomed to chains and stocks. Our weeping is for your dear and precious life. Until now you have been cherished in ease, and held in the highest respect and honor. How can you exist in such a dark and malodorous hole?"
I answered from the Koran: "I am submissive to His command, patient under the calamities of God and there is no one to be worshipped save Him."
"Consider how every prophet was a target for the enemies of his time, and no one of them failed to drink the poisoncup, draining it as though it were the sweet elixir of Paradise. In the fire of Nimrod Abraham reached to a high station. In like manner Jesus Christ took up his abode in the heaven of Nearness. Mohammed and his holy descendents tore the veil of superstition from the eyes of their followers and went, straight and swift as an arrow, to their high station."
These explanations which were in reality utterances from the invisible so affected the guards and farrashes that they ceased to trouble me. Like the others, they forgot me and listened to the teachings.
In order to learn how the farrashes were treating me the warden sent in a new farrash. This one also in that dark cell became captive to the Mount of God. He stood like a statue, listening eagerly. The warden, wondering why no sound reached him from the dungeon came, stealthily, near, and stood by the opening listening for the cruel treatment of the prisoners. Hearing nothing he rushed in angrily and found that all the prisoners had gathered around this prisoner and were listening to the words of life. He had a heavy club of almond wood in his hand and with it started beating the head jailer striking him and his assistants so severely that the club broke in two. Then, with the remaining piece, he came toward me and began striking me, saying, "O you devil! Caniyou not keep silent even here? Do you want to lead astray the prison force?"
After many blows he called for a very heavy chain, in addition to the ordinary one already worn. He handed this collar to me ordering me to put it around my neck. This poor oppressed one had been so badly beaten that his senses were benumbed and instead of placing the collar around his neck he tried to draw it over his head, like a cap. The intoxicated warden seeing this burst out laughing, and his anger passed away. He ordered the other prisoners to be confined in a separate cell lest all should become Bahais. I was then chained to the other believers and my feet were put into the same stock. I now began to chant from memory the whole of the following Tablet, called the Tablet of Praise:
"He is the Glory of the Most Glorious!
"His praise is purified above the knowledge of all beings. It is exalted above the comprehension of the creatures. These things are reserved for the King, the Precious, the Peerless, He who is forever purified above the remembrance of all others."
O THOU that art aglow with the Fire that burneth in the Sacred Tree! At this morning hour, when the Light that shineth from the Abha Kingdom is shedding its splendour upon the regions of the world and the sweet savours of the Lord wafted from the Realms of Holiness are diffusing their fragrance amongst the holy ones on earth, this yearning one is so stirred with the sweet remembrance of the loved ones of God and so aflame with the desire of their meeting that he finds no way to still his longings or to calm his restless soul.
A Voice is calling him from the Realm on High: "O servant of the sacred Threshold of Baha! Bestir thyself and, with thy pen in thine hand, make mention of that loving friend of thine that seeketh restlessly the Way of his Beloved and who is so enamoured with Thee that a single drop from the Ocean of Thy lovingkindness is to him the Water of Everlasting Life."
By thy life, so precious to me, I swear that I can contain myself no more and this pen of mine can write no further nor can I guide and restrain any more my writing. Ponder this in thy heart and peruse this letter by the power of thine heart and spirit.
O friend! I know not what to say and write to thee. Behold! The Voice of God so resounds from the Kingdom of Bahá that the ear is wellnigh overpowered with its sound, and the Universe is so shaken by the ringing call of Bahá that it may soon disrupt and burst asunder!
I can write no more. (Signed) Abdu'l-Baha Abbas.
Translation of one of the earliest Tablets of our Beloved revealed for one of the early pioneers of the Cause in Persia.
--PATTERN--
SIGNS OF THE TIMES
THAT the business world is awake to the fact that this world is one home is shown by the formation, nearly three years ago of an International Chamber of Commerce. "Economic facts . . . are teaching that the world is one community," is a. statement made in an article about this organization in Our World.
We read with interest of a new organization whose object is to promote world friendship. This is the International Federation of University Women. We quote from an article in Our World by the president of this organization. "The Federation is a society formed of associations of educated and thoughtful people in various countries banded together in a determined effort to substitute mutual knowledge, sympathy and confidence for the ignorance, jealousy and suspicion that have hitherto characterized international relations."
Dr. John H. Finley, editor of the New York Times, has proposed that the international debt arising from the world war be converted into a perpetual trust fund for the education of the children of the world. Dr. Finley points out that the children born during and shortly before the war are the greatest sufferers from the war. He says, "We should have a world plan for giving the children an elementary chance to enjoy the freeing of the soul, which is, with the of mankind, the ideal state. . . . Ten million children a year taught the best that has been delivered unto men or invented by mankind, and led, in that tuition, toward the conscious unity of the race, toward planetary consciousness! Has a more stirring opportunity been offered to any people than is ours, in the refunding of this great war debt in such a way as to make it a blessing, when it can be paid, to the next generation or generations, instead of a crushing burden to the tax-paying generation of the present." Would not this be a great step in carrying out Baha'Ullah's teaching of universal education, the promotion of the unity of mankind and the abolition of war.
Bertha C. Hyde.
THE PROBLEM OF UNEMPLOYMENT
NORMAN Angell begins a review, in the Liberal Daily Herald, of J. A. Hobson's latest book, The Economics of Unemployment, with the following imaginary quotation from a Martian account of Europe and America in 1922:
"They had learned to make things in abundance, and then perished for want of things of which they had too many. People went in rags because there was too much wool and cotton and too many spinners and tailors to make it into clothes. They suffered, these underfed and underclothed and inadequately housed people, from what they humorously called 'over-production' of things of which they were in crying need. And they were perpetually resorting to tricks to reduce production, or escape its dangers, by protectionist tariffs, restrictions by trusts and trades unions.
"Hobson's theory is that too small a proportion of what the worker produces goes into immediate consumption, and too large a proportion into profits, reinvested in machinery for making more things which cannot be consumed. . . . It is the margin of the large incomes that are perpetually reinvested and thereby cause an overproduction of articles that the workers, who form the mass of consumers, are unable to obtain. . . . He proposes two general remedies: first, raising
the consuming power of the community so that the effective demand for goods may keep pace with every increase of production that arises from improvements in art and industry; second, a wiser distribution of the products of industry."—From The Living Age, Jan. 20, 1923.
We are reminded of the saying of Baha'Ullah "The best of people are they who gain by work and spend for themselves and their kindred in the love of God, the Lord of the creatures." Abdul Baha also expressed as a moral law this principle which Mr. Hobson's book shows to be an economic law. One "teaching of Baha'Ullah concerns the equality of humankind; the readjustment of or equalization of the economic standard of the time, of the livelihood of mankind. For the poor are in abject distress, in the greatest need, and in the greatest misfortune; and that is not right, that some individuals should be enthroned in luxury, in the greatest wealth, more than necessary, and some in the lowest degree of want. This is not worthy of the world of humanity."
God speed the time when we shall all see that the moral and the economic law are one and that both have been fully revealed in the teachings of Baha'Ullah and Abdul Baha.
"It will not be possible in the future," said Abdul Baha, "for men to amass great fortunes by the labor of others. The rich will willingly divide. They will come to this gradually, naturally, by their own volition. It will never be accomplished by war and bloodshed. The ruling power or government cannot treat the rich unjustly. To force them to divide their wealth would be unjust. In the future, proportionately, about three quarters of the profits will go to the workmen and one quarter to the owner. This condition will prevail in about one century. It will certainly come to pass."—From Ten Days in the Light of Acca, page 5.*
- Note: For a fuller explanation of the
Bahai economic plan see Star of the West for December, 1922, and the chapter on "Strikes" in Some Answered Questions, published also as a separate leaflet by the Bahai Publishing Society, Chicago.
"The critical question facing European civilization is: How can we maintain in comfort a dense population, crowded in the narrow limits of our cold and sterile Northern continent, and assure it liberty and leisure to enjoy the higher blessings of life?
"The answer is through the progress of ethics and technics. Ethics can be mastered by the European through education. . . . Technical progress, by multiplying production and substituting machine labor for muscle labor, can provide the European with leisure and resources for cultivating and developing his higher cultural interests.
"Ethics solves the social question from within; technics solves it from without. . .
"The ethical ideal is to make Europe a community of saints; the technical ideal is to make Europe a community of the rich. . . .
"Ethics and technics are sisters. Ethics rules the natural forces within us. Technics rules the natural forces without us. Both seek to subjugate nature by spirit." —From "Ethics and Technics" by Richard Kalergi in The Living Age, Jan. 20, 1923.
THE COMING SPIRITUAL RENAISSANCE
ALL over the world there is ringing the cry for a spiritual renaissance. We hear it from statesmen, journalists, economists, and scholars. Unless a new light, a new spiritual force, they tell us, enters our civilization we cannot survive.
"All organizations," writes Roger Babson, the well-known statistician, are facing "the same problem; viz., they are trying to change the activities of men and women without changing their hearts or, speaking statistically—their desires. This is why we have an uphill fight and always will until the desires of people change. . . .
"What does permanently change the desires of men and women? Only one thing—namely religion. This has always been true throughout the ages and is true today."
Hamilton Fyfe, the new editor of the London Herald, England's Labor daily, believes that nothing can avert disaster
to modern society but "a change of heart and mind, such a change as only some powerful religious experience can bring about. That experience awaits everyone who will go back to the teaching of Christ. . . . There is no people, I believe, that would not listen gladly. No tribe is too backward, no race too weary, no nation too self-centered to give heed. The great light which has been dimmed for . . . . centuries . . . . would shine clear and bright, illuminating the whole earth. The world faith which has been the dream of many eager and ardent imaginations would become a reality. Behind the League of Nations there would be a power which might very rapidly transform aspirations into actualities, vague hopes into glorious achievements. The greatest victory of man over the forces of evil would be accomplished.—Article in The Living Age on "Religion and Labor."
But where is the Christ-light, which Mr. Fyfe says has been dimmed for so many centuries? Theologians are struggling over new heresies. Division in all great religions is increasing. Christians try to return to Christ, but what is the Christ teaching? Fundamentalists interpret it one way; liberal ministers in a way which is quite different. Some prominent men of science question all our faith. Historical scholars throw ancient documents into doubt. Great demonstrations are held in Moscow denying all religion, just as Baha'Ullah prophesied would happen, when he said that after the great war religion would for a time seem to disappear.
In a word, we need a new statement of the teachings of the Divine Christ, applied to new conditions with a new outpouring of spiritual power. "The old teachings," says Abdul Baha, "are insufficient for today. They cannot cure every disease and are not an ointment for every wound. Those heavenly admonitions of old are greatly loved and profoundly acceptable but the intellectual aspirations of today have advanced and demand fuller explanations of the divine plan. There is great need for universal enlightenment. This need is supplied in Baha'Ullah's teachings which are the sum of all teachings. Today he who acquaints himself with the precepts and exhortations of Baha'Ullah and reads the Tablets of Kalimat, Takaliyat, Tarazat and Bisharat will know for a certainty that they are the essential food for humanity in this latter day as well as the means of joining this transitory life to the Eternal."
"There are seasons in the revelation from God, as in the natural year, and just as the Christ manifested the Spirit of God in the flesh and helped the earth in his time, now the message of Baha'Ullah is the medicine of which the world has much need. Baha'Ullah has a larger message on a greater number of subjects than any other, just as this is an age more ready, because of the great spiritual advance made in the great kingdom of knowledge, to understand and benefit by his just commands."—Abdul Baha: From Notes of Thornburg-Cropper of London.
"As to the significance of the Cause of Baha'Ullah, know that everything which belongs to the universal is divine and all that is divine is certainly for the universal good. Therefore, a divine cause, for universal good, cannot be limited to the Orient nor to the Oceident, because the flame of the sun of Truth illumines the East and the West and its heat is felt in the south as well as in the north; there is no difference between the two poles. In the time of the manifestation of Christ the Romans and the Greeks thought that the Cause was especially for the Israelites; they thought they had no need for it because they saw that, according to appearances, they possessed a perfect civilization and they thought that they did not need the instructions of Christ. This false supposition caused many people to be deprived of its grace.
"Also know that the principles of Christianity and the commandments of Baha'Ullah are identical and that the roads are the same. But every day there is progress. There was a time when this divine institution was in an embryonic condition. Then it became newly born, a child, an intelligent child. Today it has reached maturity: its capacities, its body are the same, but today, it is resplendent, with the greatest beauty and brilliancy."—From a Tablet to a friend in Paris.
AMERICA'S GREAT SERVICE
WHEN Abdul Bahá was in America he said that America will advance greatly. "It will lead other nations spiritually, for its illumination is far-reaching . . . but the greatness of every country depends upon its hearing and becoming obedient to the call of God."
"Praise be to God, the American government . . . is not founded upon warlike doctrines. Hence it becomes this democracy to uphold international peace and spread it throughout the world. . . .
"His Holiness, Baha'Ullah, fifty years ago spread broadcast his great movement, proclaimed the benefits of international peace. This took place at a time when the thought was not in the minds of men nor the word upon the tongues of the people. At such a time be summoned people from all parts of the Orient. He addressed letters to the sovereigns of Europe, setting forth the results to accrue from the establishment of universal peace. He invited all to participate in a world's arbitral court of justice to be composed of representatives from every government of the world the delegates thereto to be chosen and ratified by the governments. Thereto would be referred disputes between nations for settlement. In case any government or nation should prove rebellious concerning any decision of the court the other nations should coalesce to force it into obedience."—From a message of Abdul Bahá published in the San Francisco Chronicle, October 4, 1912.
"Now this American nation is a revered nation and presents great and deserved worthiness. I hope this fair government will stand for peace so that warfare may not reign in the world, that the banner of peace may be unfurled, and all nations may be united together which is the greatest attainment of the world of humanity. It is equipped to accomplish that which will surely adorn the pages of history, to become the envy of the world, and to be blest in the east and the west because of its democracy."—From address by Abdul Bahá given in Cleveland, Ohio, May 6, 1912.
THE COVENANT OF PEACE
From two Tablets of Abdul Bahá to German Friends, quoted in the Diary Letters of Shoghi Effendi, October 7 and 8, 1919.
"The underlying foundation upon which the Kingdom rests is love and this must be securely established among the friends and must be widely spread so that it may become the cause of the establishment of the oneness of mankind. This love must be so intensified among the friends as to make of them true servants of one another expending their wealth and sacrificing their lives for one another and consecrating their being to the existence of other souls. Then ye shall observe how people will flock and gather under the shade of the pavilion of the oneness of mankind."
"Praise be to God! Thou hast given up thy material comfort, . . . hast traveled to Lubeck and hast instituted an assembly. From the bounties of God I hope that assembly may become a heavenly gathering, may promulgate the oneness of mankind so that the various peoples and different races may all associate with utmost harmony under the shade of the pavilion of the oneness of mankind, the hostile peoples of Europe may be fused into one, the continent of Europe may become one home, this horrible war may lead to utmost union, harmony and love among the different communities of Europe, the monument of estrangement may quake and the standard of affection and unity be unfurled."
"You must rest assured," said Abdul Baha to the Secretary of the New York Peace Society, concerning the work of its members, "and let there be no trace of doubt in your souls that God is your assister and helper. The Heavenly confirmations will descend upon you more and more. God will protect you and will give you new strength continually. Your world-motives will conquer the world of men; all obstacles will disappear before your advance; no earthly power can resist the onrushing power of peace. For
this power is assisted by the power of God and that which is divinely assisted must prevail. Consider how the Cause of Christ was confirmed. How many resisted it! What mountains of obstacles were raised against it! What hostile forces sought to destroy its foundations! Yet the kings and emperors of the world could not resist its spread and establishment. No power of earth can withstand the on-flow of the spirit of truth. If earthly kings and kingdoms come in its way it will conquer, and they will be overthrown, always: for your cause is truth itself, and truth is omnipotent. If all nations arise to oppose they will be vanquished, and you will be victorious. You are a servant of God, not a servant of this world. A servant of God is he who gives some benefit to the world of man."
--PATTERN--
THE BAHAI CONVENTION IN INDIA
From Convention Announcement and Program
ANNOUNCEMENT
THE Bahai Convention aims at placing before the world just those broad intrinsic basic principles of religions which may work for universal reconciliation of races and creeds. It does not oppose any community or people. Its hope is to establish universal peace, universal language and universal brotherhood. Its object is humanity's future progress on the lines of internationalism rather than nationalism.
PROGRAM OF THE EVENING SESSIONS
THE 3RD ALL-INDIA BAHAI CONVENTION PUBLIC LECTURES
27th, 28th, 29th Detcember, 1922
At Khalikdina Hall, Bunder Road, Karachi
Wednesday, 27th, at 5-30 P. M.
President: Monsieur Paul Richard.
(1) Presidential address on: Fundamental Unity of Religions.
(2) Bahai Movement, by Prof. Sardar Pritamsingh, M. A.
(3) The Spirit of Holy Zoroaster, by Dr. P. S. G. Dubash, D. Sc.
(4) My Two Years' Stay in Europe, by Dr. K. K. Bhargava, M. Sc., Ph. D., F. C. S.
Thursday, 28th, at 5-30 P. M.
President: Jamshed N. R. Mehta, Esq.
(1) Presidential address on: Movements working for universal unity.
(2) Reconciliation of Races and Religions, by Dr. K. K. Bhargava.
(3) The Great Need of the Age.
- (1) V. G. Pradhan, Esq., M. A., L. T.
- (2) Capt. J. Stevenson.
(4) Universal Education.
- (1) Miss Shirin M. Irani.
- (2) Prof. S. B. Butani, M. A., B. Sc.
(5) Universal Language.
- (1) Dr. P. S. G. Dubash, D. Sc.
- (2) H. Prasad, Esq., B. Sc.
Friday, 29th, at 5-30 P. M.
President: Dr. G. T. Wrench, M. D.
(1) Equality of Men and Women.
- (1) Miss Shirin Cursetjee.
- (2) Mrs. V. G. Pradhan.
- (3) Adrian L. Duarte, Esq., M. A.
(2) Pilgrims on the Path, by Sohrab, K. H. Katrak, Esq.
(3) Solution of Economic problems, by Prof. Sardar Pritamsingh, M. A.
(4) When Nations are one.
- (1) Swami Vairagchandri, M. A.
- (2) M. R. Shirazi, Esq. B. A.
Professor M. A. Shirazi of Karachi, President of the Executive Committee of this Convention writes of the great interest aroused in various parts of India by the Convention. Ten thousand letters of invitation were sent to prominent thinkers, savants, leaders, and to various societies in India, to which the response was very encouraging. Professor Shirazi writes that the Convention has awakened such interest that "we cannot cope
with the demands from the newspapers and other bodies for Bahai articles and lectures."
The friends in India are working out plans to give the glorious Bahai solution of the world's problem to the multitudes in India who are hungering for the message of unity and peace. Seyid Abbas Ally Butt of Rangoon in a letter to the Star of the West, writes: "The present Turkish war and the end of their year 1340 A. H. which was the year of the Coming of the Promised One according to the computation of their Ulemas has created a stir among the Mohammedans and they crowd in numbers in our Assembly Hall and lively discussions are held every week. We trust the spirit of Baha'Ullah is moving upon the face of the waters and ere long there will be light and no darkness."
Professor M. A. Shirazi, of Karachi, Editor of the Bahai News, which brings to us each month most welcome news from India sends us word that Abdul Baha a week before his ascension asked him to come to America, and that Shoghi Effendi has repeated the same request. Professor Shirazi has been delayed in undertaking this journey because of the invitation which he had sent out to the All India Convention to meet in his city, Karachi. Now that the Convention has been accomplished, he plans, he writes, "to leave for the Holy Land some day in March and then to come to America for a few months."
It will be a great joy to the friends in America to meet this gifted Bahai scholar and author who is well-known all over India and to hear from him of the onward march of the Cause of God in the East.
A LETTER FROM BAGDAD
To The Star of the West
BAGDAD, the capital of Irak, Mesopotamia, and now under the occupation of the British Government has a population of nearly two hundred thousand souls, of different religions, chief of which are the Moslem—Sunnites and Sheites, Jewish, Christian and Sabeite, named in order according to their numerical following. Amid them all there live many scores of Bahais whose only aim and purpose is the welfare of the whole world of humanity. To spread this great Cause there come from time to time teachers from Persia.
The Spiritual Assembly of Bagdad meets regularly once a week, led by Haji Gahmood Ghassabchi, the firm friend who has already spent hundreds of thousands of rupees upon the repairing of the Baitollah, the house in which His Holiness Baha'Ullah lived during his residence in Bagdad, and who purposes so to give, as the need arises. This weekly meeting is held on Sunday nights in the house of Dr. Nourollah, a Persian friend. On Thursday nights, also, a public meeting is held at which scores of Bahais gather to listen to the chanting of the holy Tablets and to receive the news which has arrived from Haifa.
As regards communication with the Holy Land the Bagdad friends have been more favored than many other countries for there is a regular air mail service between Haifa and Bagdad by means of which letters mailed one day will reach Haifa in two days, and scarcely a fortnight passes but we receive an answer.
The Bagdacl friends rejoiced to hear the news of the unity of the American friends and all together offer their best Abha greetings to all the American friends.
(Signed) Hedayatullah L. L., Secretary of the Spiritual Assembly of Bagdad.
JENABE AVAREH IN ENGLAND
JENABE Avareh of Persia, the eminent scholar and teacher, of whom Shoghi Effendi speaks in his letter to the friends in Great Britain which is published in this issue, has now arrived in England. Dr. Lotfullah Hakim of Persia, who has spent many years in England and Haifa, met him at Marseilles and accompanied him to London.
Jenabe Avareh was called last summer from Persia to Haifa, by Shoghi Effendi, and now will spend some time in England assisting in the spread of the glad tidings in that great land.
THE ANNUAL CONVENTION IN AMERICA
A MOST significant Convention in the history of the Bahai Cause in America will be held this spring, in Chicago, at the Auditorium Hotel, beginning April 28th. The Feast of the Rizwan will occur Saturday evening, April 28th; the public sessions of the Congress will be held on the following Sunday afternoon and on Monday, Tuesday and Wednesday evenings. The Convention sessions, held in the mornings and afternoons, will be attended by delegates and friends from Assemblies all over America and, we hope, by many friends from across the seas.
The Mashreq'Ul-Azkar Committee is planning to hold, if possible, some of the sessions of the Convention in the great foundation room of the Mashreq'Ul-Azkar at Wilmette, Illinois. There, already, the spiritual atmosphere of the Kingdom is radiantiy manifest, a foretaste of the coming glory, when all sects and religions and peoples shall come together in unity and peace and worship in this great universal Temple.
The day of spiritual organization, revealed by Baha'Ullah and Abdul Bahá in many Tablets, is now gloriously ushered into world-wide activity by the Guardian and Center of the Bahai Cause, Shoghi Effendi in whom, today, the spirit of Abdul Bahá is shining in splendor and who, Abdul Bahá tells us in his last Will and Testament is under the unerring guidance of God.
The coming Convention will rejoice to meet under the banner and guidance of our beloved Guardian who will lead the Cause of Unity "to glorious victory".
We anticipate as a crowning event of the Congress and Convention the presence of Jenabe Fazel, the distinguished Bahai philosopher and scholar of Persia who comes direct from the Holy Land and from the presence of Shoghi Effendi. A cablegram from the Guardian of the Cause reads as follows: "Haifa. Alunt Boston. Fazel and family arriving New York February nineteen Adriatic. Shoghi."
Jenabe Fazel comes to America this time with his wife and son, Hoshang, for a visit of a number of years. His many, many friends in America are waiting eagerly to hear again his eloquent message and meet once more this apostle of the universal love of Abdul Baha.
INDEX TO VOLUME 13
ARTICLES, FROM THE WORDS OF ABDUL BAHA
| Page | |
| A Fortune that Bestows Eternal Happiness | 102 |
| Bahai Principles—The Light of the New Day | 277 |
| Early Tablet | 315 |
| Economic Happiness for the Human | 227 |
| Exiled from Bagdad—A Story from the Words of Abdul Baha | 277 |
| Extract from Last Will and Testament | 233 |
| Progress in Religion | 99 |
| Proof of God's Existence—Abdul Baha's Tablet to Prof. Forel | 195 |
| Star of the West—Tablets from Abdul Baha | 16 |
| The Bahai Cause and the Chinese People | 184 |
| The Call to Universal Peace | 291 |
| The Days of Divine Springtime | 18 |
| The Morn of Unity | 186 |
| The Need of a Universal Program | 131 |
| The Origin of Race-Color | 307 |
| The Prayer now recited at the Shrine of Abdul Baha | 93 |
| The Tree of Life Is Just Beginning to Grow | |
| This Tree of Life is the Book of the Covenant. | |
| Last Tablet of Abdul Baha to the Bahais of America | 19 |
| The Wisdom of the Apostles | 180 |
| To Mr. Pallinger | 281 |
| "Unto This I Call You" | 79 |
| When the Sun of Reality Becomes Truly Manifest—Tablet to Mirza Abul Fazl | 107 |
| ARTICLES—OTHER ARTICLES | |
| A Glimpse of Abdul Baha as the Gardener,—By Nellie S. French | 26 |
| A Pioneer at the Golden Gate—Mrs. Helen S. Goodall | 203 |
| A Visit to Bahje by Way of the Sea—By Nellie S. French | 116 |
| An American Teacher Goes to Persia—By Albert Vail | 121 |
| Bahai Organization—By Louis G. Gregory, Agnes S. Parsons, Mariam Haney | 323 |
| Bahai Revelation, The Need of the Time—By Charles Mason Remey | 9, 36 |
| Capacity and Spiritual Revelation—By Nellie S. French | 213 |
| Change of Management of the Star of the West | 80 |
| From the Unpublished Diary of Mirza Ahmad Sohrab | 150, 171, 269 |
| Green Acre—By William H. Randall | 110 |
| Happiness from a Bahai Standpoint—Compiled by Martha Root | 101 |
| Meditation and Its Effect on Conduct—By Mary Hanford Ford | 109 |
| Our Trip to Haifa in the Summer of 1922—By Stanwood Cobb | 294 |
| Peace for War—By James Howard Kehler | 174 |
| Segments of the Circle—By Marjory Morten | 153 |
| Seven Cities in the Spiritual Journey to God—Compiled from an Address of Jenabe Fazel | 301 |
| Some Striking Connections between the Shrine of the Bab and the Mashreq'Ul-Azkar of America—By Corinne True | 120 |
| Some Questions Asked—Let Us Consider Them—By Dr. Frederick W. D'Evelyn | 211 |
| Some Questions About Science and Religion—By Anna Kunz | 211 |
| The Coming of the Promised One—By Albert Vail | 145 |
| The Growth of the Bahai Cause in the East—From a News Letter by Jenabe Fazel | 310 |
| The Need for the Education of Women in the Near East—By Genevieve L. Coy | 177 |
| The Plain of Acca—By G. L. C. | 207 |
| The Religion of the Sikhs—By Kate Kempner | 272 |
| The Spirit of Abdul Baha—By Horace Holley | 133, 165 |
| The Victory of Faith—By Horace Holley | 265 |
| The Writings of Abdul Baha—By Horace Holley | 104 |
| ASCENSION OF ABDUL BAHA | |
| Ascension of Abdul Baha—Extracts from Last Will and Testament | 233 |
| Memorial Service on the 40th Day after Abdul Baha's Ascension | 298 |
| BIOGRAPHICAL AND AUTO-BIOGRAPHICAL | |
| A Bahai Conversion | 113 |
| One of God's Heroes: The Story of Ebn Abhar | 334 |
| Two Shining Lights of Ishfahan—By Jenabe Fazel | 242 |
| CONVENTIONS | |
| Bahai Congress in Stuttgart | 279 |
| Convention for Amity between the White and Colored Races | 54 |
| The Bahai Congress for Teaching and the Fourteenth Annual Convention—By Louis G. Gregory | 67 |
| The Second All-India Bahai Convention, Bombay | 57 |
| The Third All-India Convention, Karachi | 220, 223 |
| White and Colored Races in Convention | 50 |
| EDITORIALS | |
| Resurrection | 16 |
| Change of the Management of the Star of the West | 80 |
| Join the Army of Peace | 112 |
| Can We Change Human Nature? | 113 |
| Editorial on Abdul Baha from The Times of India | 56 |
| ILLUSTRATIONS | |
| Abdul Baha at about 24 Years of Age | 98 |
| Abdul Baha in the Garden Surrounding the Shrine of Baha'Ullah at Bahje | 8 |
| Abdul Baha | 226 |
| A Mosque on the Bosphorus | 238 |
| Annual Convention in the Temple Grounds | 71 |
| A Street in Haifa—The House Baha'Ullah Occupied for a Time | 295 |
| Bahai Temple—Designed by Louis Bourgeois | 162, 258 |
| Bahai Temple in the Process of Construction | 130 |
| Camel Train at Rest in the Hospital Yard at Kaisereyeh | 239 |
| Delegates and Friends at Western States' Teaching Convention | 280 |
| Detail of Window of Mashreq'Ul-Azkar | 34 |
| Dr. Auguste Forel | 196 |
| Facsimile of Cover—By Carl Scheffler | 1 |
| Facsimile of Letter from Shoghi Effendi | 81 |
| Mrs. Helen S. Goodall—Abdul Baha's Home in the Background | 194 |
| Photograph Taken in the Auditorium of the Central High School Building—Springfield, Massachusetts | 50 |
| Portrait of Genevieve L. Coy | 121 |
| The Knighting of Abdul Baha | 290 |
| The Plain of Acca—The Bahje, a Group of Buildings Which Includes the Last Home of Baha'Ullah Is Seen in the Distance | 297 |
| The Tomb or Shrine of Baha'Ullah | 298 |
| LETTERS AND CABLEGRAMS | |
| A Beautiful Message from the Holy Land—By Rouha Khanum | 118 |
| A Cablegram from Shoghi Effendi | 265 |
| A Letter to the American Friends from Shoghi Effendi | 299 |
| A Letter from Teheran | 313 |
| An Important Letter from Shoghi Effendi Written before his Departure for his Retirement | 81 |
| Excerpts from a Letter from Dr. Forel | 282 |
| Excerpts from a Letter from Genevieve L. Coy | 282 |
| First Letter from Shoghi Effendi to the Bahais of America | 17 |
| Letter from Shoghi Effendi—General Letter on Bahai Organization | 83 |
| Letters from Shoghi Effendi to Great Britain, Chicago, Cleveland | 328 |
| The Message from Shoghi Effendi | 284 |
| Letters from Bahaeyeh Khanum | 81, 88, 314 |
| MISCELLANEOUS | |
| Bahai Calendar | 15 |
| Bahai ldeals of Education | 189 |
| Bahai Prophecies | 252 |
| Directory of Bahai Assemblies | 28, 46, 94 |
| Ios, The Shepherd Boy—Some Parables Concerning the Laws of Spiritual Life | 182 |
| On Mount Carmel, The Garden of God—By Genevieve L. Coy | 282 |
| Report of the Bahai Library Committee | 78 |
| The Eye of Reality—By Corinne True | 284 |
| The Sacred Valley of Promise—By Victoria Bedikian | 309 |
| NEW BOOKS | |
| Bahai, the Spirit of the Age—By Horace Holley | 124 |
| Lectures of Jenabe Fazel | 124 |
| The Dream of God—By Dr. Albert Durrant Watson | 45 |
| The Passing of Abdul Baha—By Lady Bloomfield and Shoghi Effendi | 298 |
| The Promulgation of Universal Peace—Addresses of Abdul Baha | 189 |
| NEWS AND NOTES, BAHAI NEWS | |
| Bahai News and Notes | 122 |
| Miss Agnes Alexander in Japan | 187 |
| Messages from the Holy Land | 219 |
| The Convention in India | 220 |
| The Future of Mount Carmel | 220 |
| Bahai Convention in Stuttgart | 278 |
| Bahai Convention in Western States | 281 |
| Building the Bahai Temple—The Universal Way | 313 |
| A Letter from Teheran | 313 |
| Letter from Bahaeyeh Khanum | 314 |
| Shoghi Effendi in the Holy Land | 315 |
| The Coming of Jenabe Fazel | 315 |
| Bahai Ideals of Education | 189 |
| First Letter from Shoghi to Effendi to the Bahais of America | 17 |
| First Meeting in the Bahai Temple | 132 |
| News from the Philippine Islands—Letter from Mirza Hossein Touty | 27 |
| The Great Convention of 1922 | 14 |
| PERSIAN SECTION | |
| Pages 30, 32, 47, 48, 62, 64, 95, 96, 127, 128, 159, 160, 191, 192, 223, 224, 254, 255, 256, 257, 287, 288, 317, 318, 319, 320, 350, 352. | |
| POEMS | |
| At Rest—Selection from "The Dream of God"—By Dr. Albert Durrant Watson | 35 |
| Star of the West—By Willard P. Hatch | 66 |
| The Temple Beautiful—By Dr. Albert Durrant Watson | 264 |
| Bahai Love—By Garreta Helen Busey | 138 |
| Vision—By Garreta Helen Busey | 181 |
| SPIRIT OF THE CENTURY AND SIGNS OF THE TIMES | |
| Bahai Prophecies | 252 |
| The Chinese Renaissance | 215 |
| Esperanto and Travel | 249 |
| Hopeful Signs | 217 |
| Inter-Racial Amity—By Louis G. Gregory | 304 |
| Physical Healing | 252 |
| Signs of the Times—In Current Literature | 114, 155 |
| Signs of the Times | 307 |
| Spiritual Healing—Dr. Coué | 251 |
| The Chinese Renaissance—By Kai Tai Chen | 215 |
| The Cry for Peace—The Spirit of the Hour | 216 |
| The New Spirit of Young China | 157 |
| World Peace through the Discovery of One God | 306 |
| TABLETS OF BAHA'ULLAH | |
| An Epistle of Baha'Ullah | 300 |
| From the Book of Akdas | 276 |
| Physical Healing | 252 |
| Prayers of Baha'Ullah—Translated by Shoghi Effendi | 331 |
| Song of the Holy Mariner | 75 |
صفحه 1 - 3
بشارت عظمی : ورود مقدم مبارک ولیّ امرالله غصن ممتاز حضرت شوقی افندی به ارض مقدّس از رقیمۀ حضرت افنان سدرۀ مبارکه الهیّه آقای آقا میرزا سیّد هادی افندی شیرازی از حیفا مورّخه ماه جنوئری سنه 1922
الحمدلله ربّنا البهیّ الابهی از ورود مقدم مبارک ولیّ امرالله غصن ممتاز کعبۀ اهل رازاز مهاجرت سفر اروپا ارواحنا له الفداء عالم عالم فرح و سرور بر وجه قلوب احبّا و اهل سرادقات کبریا خواصّه این عبد متضرّع الی الله مفتوح ساخت ظلمت هجران و فراق به نور قرب و وصال مبدّل گردید ساحت محفل یاران از طلوع شمس تابان روشن و خاطرهای شکسته و قلوب خسته یکباره گلزار و گلشن شد . « در بقعۀ بیضاست عجب بزم وصالی ای جای تو خالی ای جای تو خالی » . حال قریب یک ماه است که به بقاع مقدّسه ورود و وفود فرموده اند تلغرافات باکثر نقاط محافل روحانی شرق و غرب نمودند مکاتیب و خطابات مفصّل مشتمل بر تعالیم جدید روح این عصر است از خامۀ فضل نیز به شرق و غرب و تمام محافل مقدّسۀ روحانی صادر شد خصوصا ولایات متّحدۀ آمریک بالاخص شیکاغو شهر شما ارسال فرمودند و قلم مبارک سریع آن وجود نازنین بانگلیسی در غایت فیضان و جریان است
صفحه 2 - 3
جناب آواره
جناب آواره نظر به خواهش احبّای لندن مأذون بآن جهت ایشان را فرمودند به امر مبارک این دو سه روزه حرکت می نمایند و انشاء الله موفقّ به خدمت تبلیغ در آن سامان کنند نفوس را در آن صفحات هدایت نمایند به پاریس و آلمان و سویس نیز تشریف خواهند برد و اسباب حرکت و انجذاب یاران الهی خواهند گشت .
جناب فاضل مازندرانی
جناب فاضل مازندرانی هم بهمچنین در تهیّۀ حرکت و مسافرت بسمت امریکا هستند عنقریب با جنود تأیید و فیالق توفیق از ساحت اقدس انور مولای حنون شفیق عازم گردند با طفل ملیحشان هوشنگ و والدۀ او اهلا و سهلا و هزار مرحبا
از غرب به شرق
«میس کوی » دختری است در علوم و کمالات مکملّ از امریکا به ایران رفته و حال در طهران در مدرسۀ تربیت تعلیم میدهد و میس مارتا روت برای تبلیغ از اینجا به چین میرود .
صفحه 1 - 2
صعود نموده و بافق نوراء پرواز نمایند در آن حال هرکس هرچه در دل داشت با لسان تضرّع و ابتهال قلبی درخواست و مسئلت نمود و یقین است که در چنان حال و مقامی ادعیّه خیریّه قرین قبول و استجابت است و پس از تلاوت مناجاتی که در سنوات قبل از قلم مرکز عبودیّت عظمی محتوی بر کنوز و جواهر لاتحصای محویّت و فنا نازل شد و فرمودند که تلاوت آن بمنزلۀ زیارت هیکل انور است و همیشه در زیارت بقعۀ نوراء تلاوت میگردد جمعی از مسافرین دورادور همان میزی که به میزبانی هیکل مبارک احبّا ضیافت میشدند نشسته و صرف شام شد ولی با آن حالت پر از رقتّ و انقلاب چگونه صرف غذا بنوع عادّی ممکن بود باری برای شب 28 نومبر تهیّۀ اجتماع در مسافرخانه کرمل دیده شد و جناب آقا حسین آشچی که از ایّام دارالسّلام تا آخرین ایّام طبّاخ جمال مبارک جلّ و عزّ کبریائه بوده و الی الآن که در حدود قرب سنۀ ثمانین از عمر میباشد موفقّ بخدمات آستان احدیّت است بترتیب طعام مشغول شدند و از عصر روز شروع به اجتماع درب مسافرخانه کرمل شد اجتماعی عظیم و رقتّ خیز و مملوّ از روح توسّل و انقطاع بود اشعار مصیبت و الواح و مناجاتها تلاوت میشد و سرشک غم و اندوه از چشمها جاری و ساری بود مخصوصا مرقومی که از اثر کلک حضرت علیا حرم محترم مبارک و مشتمل برمضامین جگر سوز فراق محبوب آفاق بود قرائت شد و با اینکه از حضرتشان و بالاخص از حضور مبارک حضرت ابهی ورقۀ مبارکۀ علیا استدعا گشته بود شب را در بالای کرمل احیا نفرمایند چه که از شدّت تأثرّ با حال ضعف و نقاهتی که موجود است نمک بر زخم قلوب احبّاء پاشیده می گردد و لطفا قبول فرمودند معذلک طاقت نیاورده شب را تا مدّتی در حول مرقد اطهر انوار طائف بودند و اجتماع عظیم اماء الرّحمن در همان بالای کرمل محلّ علیحدّه بود و شب در مجمع احبّا صورت مکاتیب و تلگرافاتی که از محافل روحانی احبّای بلاد متکثرّه و نیز از بعضی احبّای الهی آن قرایا و هم از بعضی نویسندگان مهمّ اغیار راجع بشدّت تأثرّ از واقعۀ مصیبت عظمی و تحسّر از عدم موفقیّت به تشرّف در زیارت رسیده بود قرائت گشت و در موقع صرف طعام در سرتاسر سالون غذای مسافرخانه میزها مرتبّ شده بود ولی چون کثرت جمعیّت را کفایت نمیکرد بدفعات غذا صرف نمودند و حضرات اصحاب عالیمقدار و بعضی از احبّای جانفشان مشغول پذیرائی حاضرین بودند در این شب مقام اعلی و مرقد انوار اطهر حضرت مولی الوری از داخل و خارج چنان بانوار الکتریک روشن و درخشان بود که از حیفا بلکه از وسط دریا مانند یک بقعۀ نوری مشاهده میگشت اشعّۀ انوارش افق را روشن و سر به فلک کشیده بود و دل و دیدۀ احبّا را منوّر میساخت دو نوبت با حال اجتماع به زیارت فائز و به تلاوت الواح و آیات و مناجاتی که مناسب چنین شبی بود مشغول و چنان حالت رقتّ و مسئلت و حنین و انینی بود که هر سامع و شاهدی را به جنبش و حرکت میآورد علی الخصوص در نوبت دوم که از یک ساعت بعد از دوازده نیمۀ شب شروع گردید و در ساعت یک و نیم که موقع صعود مبارک بود کلّ در روضۀ انور اطهر در حال تضرّع و ابتهال بوده و چنان انقطاعی مشهود که گویا تمام عالم امکان از نظرها محو و ممسی بود و در فضای انوار بی پایان روح در سیر و طیران بودند باری فی الحقیقه آثار سراسر انوار این
صفحه 2 - 2
احتفالات روحانیّه مقدّسه الی الابد در عالم قلوب و ارواح پاینده و مؤثرّ خواهد بود و در روز دویّم بعد از صعود مبارک از اوّل صبح درب بیت مبارک فقراء و اهل بلد اجتماع میکردند رجال و نساء و اطفال ارامل ایتام عجزه هر یک کیسه ئی بزرگ بر دوش گرفته در اطراف بیت مبارک ایستاده و یا نشسته منتظر بودند تا قریب وقت ظهر که ازدحام غریبی بوده و چون موعدی که قبل از وقت اخبار شده بود رسید هریک با کیسه های پر از گندم که بر دوش گرفته و بزحمت حمل میکردند شادان و ثناخوان بسوی منازل خود راسپار نمودند و یاد ایّام مبارک و اعطاء آن مظهر رحمت و بذل و سن مینمودند و قلبا و لسانا ذاکر و متذکرّ عظمت و عطوفت و رحمانیّت هیکل مبارک میشدند و دعاگوی این عتبه و آستان مقدّس بودند روز سیّم جمعا با ترن عزیمت طواف روضۀ مبارکه الهی یطوف حولها الملأ الاعلی در بهجی عکا شد . یک اطاق بزرگ در قطار مخصوص و مملو احبّا بود و در ذهاب و ایاب تلاوت مناجات و قرائت اشعار و ابیات و حالت تضرّع و ابتهال بود نهار نیز در بهجی صرف شد و دو نوبت بطواف و زیارت روضۀ مبارکه فائز شدیم در این ایّام احتفالات و زیارات حالاتی بود که بوصف و تقریر و تحریر نیاید و در کلّ احوال بیاد احبّای الهی بودم و از درگاه احدیّت درخواست و مسئلت شد که احبّای الهی از هر حیث ممتاز در بین ناس شوند و بخدمات امریّه موفقّ و مؤیّد گردند و چنانچه در این یک سال گذشته بعد از صعود طلعت عهد و میثاق الهی فی الحقیقه در همۀ ممالک عالم اوضاع روحانیّۀ امریّه در نهایت خوبی و خوشی بوده در این سال آینده بیشتر از پیشتر توفیق و تأیید شامل احوال گردد و چنانچه هیکل محبوب بشارت فرموده بودند به قیام دوستان شعلۀ امر الهی بلند گردد و آفاق را روشن نماید و سراپردۀ تعالیم رحمانی چنان مرتفع گردد که همه عالم را فرا گیرد و عموم بشرکقطیع واحد آمنین متائفین در ظلّ آن مستقرّ و مأوی یابند . احبّای ارض مقصود پس از سه روز تعطیل در کار باشغال خود مشغول و احبّای مسافرین با روح تأیید و و عزم آهنین بر جانفشانی و قیام بر خدمات امریّه باوطان خود رجوع نمودند . این بود مختصری از وقایع چند روزۀ ارض مقصود و حال اقصی آمال و منتهی رجاء درگاه الهی این است که بزودی کوکب منیر جمال حضرت ولیّ امرالله غصن ممتاز شوقی ربّانی از افق حیفا بدرخشد و نفخ روح جدیدی در هیکل جامعۀ احبّای الهی حاصل آید و قلوب محزونه محترقه تسلیّ و مرهم دهد و یرحم الله عبدا قال آمین .
آمریکا
بهائیان امریکا در جمیع شهرها از صغیر و کبیر رجال و نساء به مناسبت سر سال صعود مبارک 28 نومبر جمع شدند و با یک دل و یک روح رو به شرق نموده و تا وقت فجر به تلاوت آیات و خطابه های مؤثره و اناثید محزنه مشغول بودند و از هر طرف ندای یا علیّ الاعلی یا بهاء الابهی یا عبدالبهاء و یا ولیّ امرالله میرسید و از تأییدات حضرت عبدالبهاء در همان شب چراغهای الکتریک طبقۀ تحتانی مشرق الاذکار در شیکاغو گذاشته شده .
جلد 13 . شماره 12
سر سال صعود مبارک حضرت عبدالبهاء عبّاس ، اثر خامۀ حضرت فاضل مازندرانی از حیفا مورّخۀ 9 شهر دیسمبر سنه 1922
صفحه 1 - 1
این ایّام در ارض مقدّس حیفا احتفال و اجتماع مبارکی منعقد بوده شدّت انجذاب و روحانیّت و توسلّ و انقطاع بدرجه ئی بود که حدود و قیود مکانی و جسمانی را حکمی نماند و شئون مادّی که حائل و حاجب بین ارواح و موجب کثرت و حرمان و بعد است از مابین مرتفع و لذا کلّ ارواح پاک احبّای الهی در هرجای دنیا مقیم و مستقرّ گویا تماما در این ایّام در حول روضۀ محبوب و مقصود انام طائف و ساجد و معتکف و متضرّع بوده اند چه که موقع تجدید سال صعود طلعت عهد و پیمان الهی ارواحنا لرمسه الاطهر فداء بود اوقاتی بوده که در سنۀ گذشته در چنین ایّامی این حادثه کبری و مصیبت عظمی که زلزله در ارکان وجود انداخته واقع گردید آخرین ساعتی که دیده بدیدار آن جمال رحمن روشن و از آن پس ابواب لقا مسدود گردید و وانشین هنگامی که اجماع و آذان از ترنّمات و نغمات ندای جانفزای آسمانی لذ ّت می یافت و دیگر آن صوت ملیح و رنّۀ دلربا از سامعه مقطوع گردید آن دم آخر که امواج اوقیانوس علم و حکمت ربّانیّه ساکن و امواج مواهب غیبیّه واقف و انوار شمس متناهیّه الهیّه بمرکز خود راجع فرا رسید یعنی لیلۀ لیلا و هماء بیست و هشتم نومبر که مظلم ترین و محزنترین شبهای غم افزای عالم است چهرۀ تاریک خود را آشکار ساخت درست یک سال است مانند یک شب هجر و فراق طولانی پر احتراقی سپری گشت چه سیلابهای خونین که از عیون عشّاق و مشتاقین نازل و چه ز فرات انین و حنین که از قلوب غمگین آتشین متصاعد و چه دستهای توسلّ و طلب که بسوی آن محبوب دلها ممتدّ و متطاول ولی افسوس و حسرت که که ایادی طلب از نیل به مطلوب محروم و وصول آمال به شمسی که اوج اقبال ممتنع و غیر حدود دو بدم لیلة الفراق به عشّاق دلبر میثاق نزدیک میشد و از تذکرّ و تخطرّ واقعات آن ایّام تقرّب احبّای الهی عموما و عائلۀ مقدّسۀ مبارکه خصوصا میسوخت و میگداخت و چشمها چون جیحون و حالتها دیگرگون حضرت ورقۀ مبارکۀ علیا متعنّاالله بطول بقائها و فیوضاتها و عنایاتها فضلا بعموم احبّای قریب الجوار بحیفا یعنی از فلسطین و سوریّه و مصر اجازه فرمودند که به حیفا بیایند و در شب مذکور در جوار روضه مبارکه به تذکرّ و تبتّل مشغول باشند لذا شروع به ورود مسافرین از ممالک مذکوره شد و روزانه متوالیا اتومبیل و درشکه ها بوده که درب بیت مبارک مسافرین تازه وارد را پیاده می نمودند رجال و نساء و اطفال بودند که چون قریب بیت مبارک پیاده می شدند و چشمهایشان بآن عتیۀ مقدّسه می افتاد دیگر عنان اختیار از دست داده بی اختیار ناله های رقتّ انگیز از دلهای سوخته بر میکشیدند و سر بر آستان مبارک گذاشته زار زار میگریستند حقیقة مشاهدۀ آن احوال
صفحه 2 - 1
جگرهای ناظرین را میگداخت نفوسی که در ایّام مبارک به حیفا مشرّف گشنه و آن آثار جلال و انوار کردگار را که سر بر فلک کشیده و بر تمام آفاق درخشیده بود مشاهده کرده بودند از تذکرّ و تخطرّ آن احوال چنان بی صبر و قرار بودند که نزدیک بود مرغ روح از قفس بدن پرواز نماید و اشخاصی که در ایّام اشراق شمس میثاق موفقّ به زیارت گشته بودند حال حرمان و مأیوس خود را متذکرّ شده زمام اختیار از کفّ شان رها گشته بود . باری جمعیّت مسافرین بود که در حوالی بیت مبارک و فوق جبل الربّ موج میزد مسافرخانه پائین و مسافرخانه کرمل مملوّ بود چه که از پورت سعید و مصر و یافا و عدسیّه و عکا و بیروت و اسکندریّه برّا و بحرا بانضمام مسافرین که از ایران و عشق آباد وارد شدند جمعیّت مهمّ پرهیجان و روحانی حاضر شدند روزها و شبها چه در بیت مبارک و چه در بالای کرمل احتفالات و اجتماعات روح افزا متوالیا دائما منعقد و تمام اوقات مصروف در زیارت مقام اعلی و روضۀ منوّرۀ حضرت مولی الوری و تلاوت الواح و آیات و مناجات و تذکرّ ایّام مبارک مرکز میثاق که در در مدّت هشتاد سال در چه مخاطره عظیمه ئی بودند و چه مشقتّ هائی را تحمّل فرمودند و چگونه علم رحمانی و خیمۀ محبّت الله و صلح عمومی وخدمت به عالم انسانی را مرتفع ساختند و اوقات در تضرّع و ابتهال صرف شد شب 17 نومبر تمام جمعیّت در بیت مبارک مجتمع شده و در اطاقی که پیوسته در حضور محبوب آفاق مجلس میشد تلاوت مناجات گشته و اشعاری که یکی از احبّای ایران در قضیّه صعود مبارک سروده بود با لحن حزین قرائت شد فی الحقیقه از مضامین شورانگیز رقتّ خیز عاشقانه آن اشعار و از حالت انقلاب خود خواننده و سوختگی مستمعین و حاضرین انقلاب و هیجان عجلی در دلها بوده پس خبر رسید که حسب الامر حضرت ورقۀ مبارکۀ علیا جمعیّت به زیارت بیتی که در آن صعود مبارک واقع شده بروند از استماع این خبر حالتی دست داد که به وصف و تقریر و تحریر نیاید همه حضّار محض شنیدن پیام مبارک حاضر دسته گشتند ولی پاها همراهی نمیکرد و از شدّت تأثرّ احدی نمیتوانست آن اطاق بچشم خود ببیند بالأخره جمعیّت کبری آن اطاق رفتند ولی چه هنگامه و چه حالتی بود شرح آن از قوّۀ بیان و نوشتن خارج است همینکه چشمها بسریر افتاد که مرسومی پرنور مبارک بر آن قرار گرفته ولی آن جمال بی مثال و مظهر انواز ذوالجلال از عرشۀ آن سریر به ملکوت غیب ابهی عروج فرمودند و از انظار ساکنین عالم ادنی غیبت و خفا اختیار نمودند و این زهر فراق الی الابد کامها را تلخ خواهد نمود و دیده ها از زیارت آن وجود حقّ همیشه محروم خواهد بود یکی دستهای افسوس بر سر میزد و دیگری از شدّت تأثرّسر را بر چوبهای در یکی فریاد الفراق از دل میکشید و دیگری از شدّت گریه و بیقراری حالت خود را از دست داد .
ای خوش آن عاشق سرمست که در پای حبیب سر و دستار نداند که کدام اندازد
فی الحقیقه که اگر ارواح حاضره را لیاقت تامّه بود و اگر قیود و سلاسل تعلقات این عالم نبوده و یا اگر اراده و حکمت غیبیّه الهیّه بر حفظ آنان تعلقّ نگرفته بود جای آن داشت که از قفس تن
