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A PRAYER FOR AMERICA
BY 'ABDU'L-BAHA
O GOD! Let this American Democracy
become glorious in spiritual
degrees even as it has aspired
to the material degrees, and render this
just Government victorious.
Confirm this revered nation to hoist the standard of the Oneness of Humanity; to promulgate the Most Great Peace—to become thereby the most glorious and praiseworthy among all the nations of the world.
O GOD! This American nation is worthy of Thy Favors and is deserving of Thy Mercy.
Make it dear, near to Thee, through Thy Bounty and Bestowal!
--PHOTO--
The broad spacious Johri bazaar, a typical street in Jaipur, India's model city
The Bahá'í Magazine
STAR OF THE WEST
VOL. 15 July, 1924 No. 4
THAT THIS is preeminently the day of co-operation, the newspapers of the time are constantly giving evidence. Within the last few years co-operative marketing associations have increased greatly among agriculturists, who elsewise see much of the fruit of their toil go to the middleman. The success of the California Fruit Growers' Association has proved that in such co-operative marketing lies the solution of the business end of farming. Today numerous co-operative dairy associations are both raising the financial return to the farmer and lowering the price to the consumer. The Tobacco Growers' Association has made great headway in the Piedmont region. And now a plan to create a great co-operative grain marketing corporation, to be owned and controlled exclusively by farmers, is making favorable progress. This will constitute the greatest grain marketing organization in the world. It is planned to extend this system in case the idea proves successful, so that the entire grain product of the United States may be brought into one co-operative marketing plan.
It is especially pleasing to learn of this progress in the financial side of agriculture, that great basic industry of the world which Bahá'u'lláh placed at the top of all professions and occupations. Co-operation is the spirit of the age, and through its complete establishment in every domain of life will come great profit and blessings to the future world.
AS A FAMOUS ECONOMIST recently remarked, the greatest struggle going on in the world today is the struggle for security. This is the motive underlying national, class, and individual competition and struggle. No system which the world has yet tried has given permanent security in any one of these three categories. Life has been and still remains a struggle for survival, the selfishness of which becomes the more apparent as the struggle becomes more intense. If, on the other hand, security could be realized as a sure and lasting blessing, the struggle of life would lose ite ego-centric quality and man could venture and afford to disregard himself.
AS WAS POINTED out in a previous number of this magazine, the failure of present-day humanitarian movements is due to the fact that no one needed reform can be assured until all reforms are assured. The strength of the Bahá'í Movement lies, for one thing, in the fact that it is effective all along the line, and that it is working to bring about a better condition of humanity not at one point only, but at all points. Thus there is an ideal provision in the teachings of Bahá'u'lláh for bringing security to the individual, the class and the nation, by means of a co-operation which is made an integral part of communal and political as well as of international systems.
Thus every man will be assured of work, of a living wage, and of ample
provision in case of incapacity. Those who, like most contemporaneous statesmen, are doubtful of the feasibility of such a system, we would refer in detail to the economic teachings of the Bahá'í Cause. Universal peace and brotherhood can come only concomitantly with personal and national security.
WHAT IS THE CAUSE of so much crime today? Among all the factors that appear, the lack of religion may be considered the most potent. A second generation is now growing up largely without the wholesome, restraining influence of a religion. The present adult generation, although the first to take this neutral and indifferent attitude toward religion, grew up, however, in religious homes and acquired the ethics if not the dogmas of their God-fearing parents. But the children of these, now themselves approaching adulthood, being twice removed from piety and the fear of God, have little to guide their actions save their own inclinations and the demands of the social group. What is convenient, what is practical, what is esteemed as the most successful behavior is the standard, rather than those lofty, impersonal, infinite standards given us the Prophets of God.
Many parents of today, having no religious convictions themselves, do not know what to teach their children. The idea that ethics divorced from religion can be a sufficient guide to right action is a fallacy, the significance of which will be more and more felt as men and women the more alienate their lives from religion.
THE IDEALS that guide too much of the conduct of today are naively evidenced in a current advertisement of a well known maker of automobiles. Near an attractive touring car, a family consisting of father, mother, and boy are depicted looking over a touring map and enjoying in anticipation the pleasures of the open road. There is no harm in such enjoyment. But the appalling fact of the picture is that the faces of all three—man, woman, and child—are totally lacking in spirituality, and the face of the man is grossly materialistic. They are only human animals, on pleasure bent. And worst of all, it is quite evident that the artist is depicting what he considers an ideal cosy little family. So surrounded is the artist with this mundane, materialistic type of face, and so mundane is his own view-point, that he has no other ideal of humanity.
A VIVID CONTRAST between the present and the past generation is shown unwittingly in the rotogravure section of a recent Sunday newspaper. Side by side are published the photographs of a distinguished politician and his father. The older man has a face of great spiritual dignity and beauty. It is apparent that religious motives have entered very largely into his actions. On the other hand, the face of the son is utterly devoid of religion—it is a map of conflicting emotions, prominent among which are personal ambition and a certain hard shrewdness, characteristic of so many successful men today, the hardness of ability and power untempered by the humility and sweetness of religion.
THIS IS THE SEASON when the business man loves "to loaf and invite the soul." Man, left to himself, is a natural tramp, tent-dweller, and loafer. It is woman who stimulates and galvanizes him into those activities which are necessary in order to make a beautiful and well-kept home. There is no question that woman is more active than man, more capable of applying herself assiduously to the daily round of duties, more conscientious about those responsibilities that fair and cultured living entail.
As woman in the capacity of homemaker has proved her ability in the past, she will demonstrate a similar ability as
school-builder, city-builder, and nation-builder, now that she has not only the vote but the privilege of being elected to office by that vote. She will bring to bear upon public matters the same virtues and abilities which she has shown in domestic affairs. And the world will be the gainer therefrom; and no one will be the loser. Man need not fear that anything essentially his will be taken from him. As matters adjust themselves after woman's first flush of victory, she will be the first to see that man, too, has essential virtues and abilities which dovetail with her own, making a perfect whole.
ALL THE REASON back of deep conviction, all the vision that produces faith, all the beauty of the earth and sky, must be gathered into thought-forms and clothed in language. Life many-sided and rich, meditation full and deep, spiritual emotions which create words that sing, must combine to make the printed page adequate to that super-worldly glory which it would describe. The scholar, the artist, the mystic, must contribute of their gifts in all the fullness of human genius engendered and kindled into action by the spirit.
It is the function of this magazine to mirror forth the essence and majesty of truth. Could words prove adequate, could souls that use these words but find the gift of inspiration and of tongues, then might the Bahá'í Magazine prove, as one day it must, a missionary unexcelled, a pleader before the jury of the soul that wins its case by irresistible eloquence and power of convincement.
"UNION and harmony are the cause of the order of the world and the life of nations."—Bahá'u'lláh.
"IF MEN could only learn the lesson of mutual tolerance, understanding and brotherly love, the unity of the world would soon be an established fact."—'Abdu'l-Bahá.
"IF TREMENDOUS PROGRESS in a short time be desired by a people in any social reform, any undertaking for the good of humanity, they must lay hold of the Spiritual Potency. Then will their advancement appear phenomenal, their success magical. This spiritual potency will enable the worker to keep before the eye of the mind the picture of the divine civilization—that kingdom for the coming of which we have been praying for nigh two thousand years."—'Abdu'l-Bahá.
[The following is said to be the prayer of a great mystic of long ago. It shows how down the ages there has been the longing for the Oneness of humanity actually lived.]
"If there be in Thy Eternity before Thee, some one Body, or kingdom of Thy children,—not a division, not a tribe, not a party, but one that includes all, one that by principles and sympathies in common with all, offers sacrifices of thanksgiving for all and communicates blessings to all, then I pray, if it seem good in Thy sight, that I may be associated with that body.
"Or, if there be a people made up of the innocent and the redeemed of all planets, systems and their heavens, who being neither shut up in the limit of self-love, nor in the individuality of any one heaven, but who, heartily loving the whole outborn variety of Thy Love and Fullness, desire to include the utmost diversity of genius and character in their unity,—then I desire and pray, in submission to Thy Holy Will, that I may be qualified for admission amongst that central, all-related, all-embracing people.
"Or, if it be rather for Thy Glory, and for the good of all, that I be kept watching daily at the gates, and waiting at the posts of the doors of the least and outermost mansion of Thy Eternal House, then my only prayer is, Father, Thy will be my heaven."
FINDING A BASIS FOR WORLD UNITY
BY CORALIE FRANKLIN COOK
THE hospitable gates of the great Campus stood open. Further on, within the main building, a group of young women, alert, attentive, attractive, cordially greeted us at the registration desk.
In the spacious parlors, the wife of the president of the College, the Dean of women, and others were receiving delegates. Tasteful draperies, some rare pieces of old mahogany, and a mellow sunshine filtering through the stately windows contributed to an inviting scene. There was no attempt at formality. Introductions were made, or your little tag revealing your name and home town was "read" by the one who "ran," and all sorts of pleasant acquaintances and even lasting friendships began to grow.
"Sit where you please" the Daily Bulletin said of the dining-room, and so it transpired that many of us never sat twice at the same table nor with the same group. At breakfast your vis-a-vis is a girl, so youthful in appearance and up-to-the-latest-moment in dress, that until you hear her talk and note the seriousness of her conversation you wonder if she is not out of place. At lunch there sits at your side, a nervous, energetic Professor who has made himself authority respecting all the pros and cons of his particular subject. Under his polite but keen interrogations, before realizing whither you are drifting you have furnished a complete biographical sketch of yourself, and unless you become consciously careful, you may be beguiled even further, until you find yourself mapping out your own pet theory as to the way the universe should run. At dinner, you find yourself restfully near a beautiful woman with an abundance of white hair, crowning a face neither young nor old, but full of an indefinable something that draws you to her in unmistakable sisterhood, and you both talk of the things that have brought you here. Together you leave the table and the room still talking, and out along flower bordered walks you continue to talk. Surely there is, after all, such a thing as human brotherhood—sisterhood! Here you are of two separate and distinct races, but you are finding so much in common! You are thinking the same thoughts about Education, about Americanization, Foreign Relationships and other things of pith and moment. This mutual understanding is all so new, so illuminating! While under the spell of this rare companionship it is well that you approach the beautiful Chapel wherein you enter to sit, hushed and happy, during the Organ Recital which has been so thoughtfully arranged for this vesper hour as a part of the daily program.
I am minded to go back to the time when we assembled for our first meeting. Fittingly and graciously we were welcomed to the fine old College, to its extensive Campus, with its wonders of shade trees and glories of flowers and shrubs. Its traditions and its hospitality, all, we were invited to enjoy. And then, there followed a reference to the nature of the gathering. With quickened breath we listened. Yes, it was evident that the speaker knew that the hour was pregnant, mayhap perilous. Here in the year 1924 of the Christian era a group of men and women met together to confer upon a basis for World Co-operation and the solution of various problems relating thereto might easily be misundestood. An institution opening its doors to such a gathering might lose friends, might even make
enemies—What then? Ah! the speaker knows! It is clear to him as to those who are listening that when a thing is divinely appointed one might "as well attempt to dam up the waters of the Nile with bulrushes" as to stay its progress. The "Institute" was under way!
We had met without a program and, in a manner strikingly unique and wholly new to the most of us, we were to make one as we went along.
Of the personality of this group of one hundred and seventy or more persons, volumes might be written. Those who were chosen as group leaders and who were responsible that the program should not fail, who stood for the Institute with its big ideas and the mighty task of “putting it over,” were a radiant group, never-to-be-forgotten for their faith, their courage, their wisdom, and their charity.
It was one of these who started us on our program. A slight creature she was, almost nothing as to flesh, but, oh, the white flame of her Spirit as she stood there with her frank blue eyes challenging attention and flung out the query, “Why did you come here?”
Laughing answers, serious answers, rose from all sides, and somehow in a very little while she had discovered her Topics. Race Relationships in the United States (including the Japanese Situation), the World Court, Helps to World Co-operation—these are enough for a beginning.
We are divided into discussion groups and assigned to our several class rooms to meet at 9-10:30 a. m. next day, followed by a coming together of all from 11-12 with a presentation of the “Findings” of the various groups.
Would you believe that often those “Findings” proved almost identical? This is all the more remarkable when you bear in mind how they were reached.
Seventeen or more different nationalities approached these problems with perhaps as many different new points. A brown-faced, smooth haired woman from Madras, India, is the constant companion of a member of the Board of Foreign Missions. The representative of Georgia W. C. T. U. rubs elbows with a Massachusetts woman who comes from the World League against Alcoholics. A delegate from the National Council of Catholic women sits beside one from the National Y. W. C. A. of China. Colored people are represented by a College president and wife as well as by several other interesting women.
One is prepared to find among them a well-known “Y” worker, whose keen bright eyes, set in a calm, sweet face, are in keeping with her reputation for faithful service, poise and sincerity. Something more of surprise is manifested when another of these dark-skinned Americans is introduced, and it becomes known that she is literary editor of a magazine. She is given undivided attention as she tells of her membership in the Second Pan-African Congress, of its relationship to the great continent of Africa and to the world.
No less attention was given to the young Chinese delegate when it came her turn to express, through a sympathetic interpreter, the attitude of the Chinese people upon the great world problems.
A well known white woman from Georgia, a living example of what it means to overcome, spoke feelingly of inter-racial co-operation between white and colored people in the South. With amazing candor she described her own new “birth of freedom” when she had come to see the necessity of this co-operation, and had, with many misgivings “blazed the trail,” that has since been followed in many portions of the Southland with a success the significance of which stretches far beyond any sectional borders. Her story was Saul of Tarsus in woman's guise with a different background.
It is not surprising, that, in the midst of all this a Dean of women from perhaps the foremost institution for colored people in the country should have had
her chance to plead for an “open door” of opportunity for the youth of her group. Dispassionately but convincingly she told of handicap and injustice and plead for the true Democracy. The generous applause which followed the brief talk bespoke the distance it had reached. This, we thought, is indeed an Institute where “Deep calleth unto Deep.”
At every session golden words fell, often unexpectedly from the lips of some delegate who during a group conference put or answered some question.
A missionary whose life has been spent in China spoke with emphasis of the fineness of that people and declared his conviction that in natural endowment they have no superiors. What he had found true of them it is easy to conceive might be the fact respecting other non-Nordic races.
Biologists, Sociologists, Anthropologists and Historians gave expert opinions upon knotty problems. Tact, courtesy and friendliness proved no bar to the utmost frankness.
Over and again, while the Golden Rule was quoted as a guide for bringing about justice and peace among the Nations of the earth, it was plainly shown that differences in religious beliefs, racial tendencies and traditions, to say nothing of political policies, demand special study, breadth in judgment, and magnanimity in understanding.
One dear-eyed and convincing speaker seemed to voice the sentiment of many when she said, “I am ashamed to admit that there was a time when I entertained both racial and religious prejudices. Travel and daily association with people of many lands opened my eyes, and now I am as thoroughly convinced of the oneness of humanity as I was once established in the thought or belief that differences mean inferiority or superiority as they present themselves. It is want of knowledge of one another that makes cur misunderstandings.”
Practical ideas respecting the establishing of world harmony were by no means lacking. Disarmament was only one of many essentials considered. A universal language; a general making over of school histories everywhere; a far-flung gospel of “peace and good-will” which can claim for itself scientific as well as moral background, were a few of the things championed in this unique gathering.
Four wonder days, such as I have so imperfectly outlined glimpses of, and my stay was cut short; but the Institute continued through the week to its successful close.
I recall those four days with an increasing sense of their value, with a deepening of the consciousness that the lessons which have been handed down through the ages, of the fatherhood of God and the brotherhood of man, must prevail; and that I as an individual may not turn aside from, nor escape my personal responsibility in establishing these truths.
I think it can not be possible for anyone who sat at this feast ever to be tempted to feed upon the husks of hatred or prejudice or greed.
"IT IS OUR DUTY to put forth our greatest efforts and summon all our energies in order that the bonds of unity and accord may be established among mankind . . . The world of humanity has never enjoyed the blessing of Universal Peace. Year by year the implements of warfare have been increased and perfected . . . . . If this warfare and strife be for the sake of religion, it is evident that it violates the spirit and basis of all religion. All the Divine Manifestations have proclaimed the Oneness of God and the unity of mankind. They have taught that men should love and mutually help each other in order that they might progress. Now if this conception of religion be true, its essential principle is the oneness of humanity. The fundamental truth of the Manifestations is peace. This underlies All Religion, All Justice. The divine purpose is that men should live in unity, concord and agreement, and should love one another. Consider the virtues of the human world and realize that the oneness of humanity is the primary foundation of them all. Read the Gospel and the other holy books. You will find their fundamentals are one and the same. Therefore unity is the essential truth of religion and when so understood embraces all the virtues of the human world. Therefore we must endeavor to promulgate and practice the religion of God which has been founded by all the prophets. And the Religion of God is absolute love and unity.”
"RELIGIONS are many, but the Reality of Religion is One. The days are many but the sun is one. The fountains are many but the fountain-head is one. The branches are many but the tree is one.
“The foundation of the divine religions is reality; were there no reality there would be no religions. His Holiness Abraham heralded the reality. His Holiness Moses promulgated the reality. His Holiness Christ established the reality. His Holiness Mohammed was the messenger of the reality. His Holiness the Bab was the door of the reality. His Holiness Bahá’u’lláh was the splendor of the reality. The reality is One; it does not admit multiplicity or division. The Reality is as the sun which shines forth from the different dawning-points; it is as the light which has illuminated many lanterns.
“Bahá’u’lláh promulgated the fundamental oneness of religion. He taught that reality is one and not multiple, that it underlies all divine precepts and that the foundations of the religions are therefore the same. Certain forms and imitations have gradually arisen. As these vary, they cause differences among religionists. If we set aside these imitations and seek the fundamental reality underlying our beliefs, we reach a basis of agreement because it is one and not multiple.”
"THE HOLY MANIFESTATIONS
who have been the
sources or founders of the various religious
systems, were united and agreed
in purpose and teaching. His Holiness,
Abraham, Moses, Zoroaster, Buddha,
Jesus, Mohammed, the Bab and Bahá’u’lláh
are one in spirit and reality. Moreover
each prophet fulfilled the promise
of the one who came before him and
likewise each announced the one who
would follow. Consider how His Holiness [Page 98]
Abraham foretold the coming of Moses and Moses embodied the Abrahamic statement. His Holiness Moses prophesied the Messianic cycle and His Holiness Christ fulfilled the law of Moses. It is evident therefore that the holy Manifestations who founded the religious systems are united and agreed; there is no differentiation possible in their mission and teachings; all are reflectors of reality and all are promulgators of the religion of God . . . . . Therefore the foundations of the religious systems are one because all proceed from the indivisible Reality; but the followers of these systems have disagreed; discord, strife and warfare have arisen among them, for they have forsaken the foundation and held to that which is but imitation and semblance. Inasmuch as imitations differ, enmity and dissension have resulted . . If the holy books were rightly understood none of this discord and distress would have existed, but love and fellowship would have prevailed instead . . . . The essential purpose of the religion of God is to establish unity among mankind. The divine manifestations were founders of the means of fellowship and love. They did not come to create discord, strife and hatred in the world. The religion of God is the cause of love. . . . .
“The word of Truth, no matter which tongue utters it, must be sanctioned. Absolute verities, no matter in what book they may be recorded, must be acquired. If you harbor prejudice, that prejudice will be the cause of deprivation, the cause of ignorance, the cause of not knowing. The strife which exists among religious systems, the strife which exists among nations, the strife which exists among nativities, the warfare separating nations and countries arises from nothing else but misunderstanding . . . . This is verily the century when these imitations must be forsaken; in which these superstitions must pass away and God alone must be adored. The Sun of Reality is shining, giving forth its greatest heat. We must look at the Reality of the Prophet; we must look at the Teachings of the Prophet in order that we may agree . . . .
“The elect of humanity are those who live together in love and unity. They are preferable before God because the divine attributes are already manifest in them. The Supreme Love and Unity is witnessed in the Divine Manifestations. Among them unity is indissoluble, changeless, eternal and everlasting. Each one is expressive and representative of all . . . . In all degrees of existence each one praises and sanctifies the others. Each of them holds to the solidarity of mankind and promotes the unity of human hearts.”
"IF INVESTIGATION OF Reality becomes universal, all the divergent nations will ratify all the Divine Prophets and all will confirm all the holy books. No strife or rancor will remain and all of us will become united. Then will we associate together in the utmost love. We will become as fathers and sons, as brothers and sisters living together in the utmost unity, love and happiness, for this century is the Century of Light. It is not like former centuries. Former centuries were epochs of oppression. Now human intellects have developed and human intelligence has increased. . . . This is not a time when we shall wage war and be hostile toward each other. We are living at a time when we should enjoy the utmost friendship. . . . Now in this radiant century let us try to carry out the good pleasure of God . . . perchance this terrestrial world may become as a mirror celestial upon which we may behold the imprint of the traces of Divinity, and the fundamental qualities of a new creation may be reflected from the reality of love shining in human hearts.”
WHEN THE twenty-first century shall count over the political jewels bequeathed to it by the twentieth I think it will rank among the richest and rarest that golden utterance of Woodrow Wilson when defining the object of the great war:
“The ultimate object of the war is the creation of a comradeship of justice which shall include all nations, even those with whom we are now at war.”
Just what form that coming comradeship of justice will take is perhaps the most mooted of all questions at the present time. When one reflects on the number and variety of racial stocks to be dealt with; when one thinks of the political unrest that will seethe in Europe for the next decade or more; when one reflects upon the just and permanent allotment of the lands that lie east of the Adriatic; when one reflects upon the problems bound up with Ireland, with India, with Egypt; when one thinks of the ultimate status of Baghdád, Damascus, Jerusalem—problems vast and complex, requiring for their solution a deal of historical knowledge as well as fairmindedness; when one ponders upon these mighty issues one shudders at the pompousness of him who would pretend to propound a plan and program of that coming comradeship of justice.
The truth is that we have not arrived at any consensus of public opinion as to what internationalism should be. There is not yet an ideal of international relations upon which the thought and conscience of civilized man is agreed. And if we have no ideal of what is right how can we hope to do right?
What is an ideal? Simply a mental picture of something which it is supremely desirable to have or to be. For all practical purposes that definition of an ideal will answer, “a mental picture of something it is desirable to have.” As such, an ideal is the most practical of all realities. It is a power behind action that has to be reckoned with, even by the frankest materialist. And how shall an ideal of international relationships be attained? How shall we arrive at this desired mental picture of what it is supremely desirable that internationalism should be?
Perhaps we shall be helped it we glance at the mental picture that obtained in Europe just about the time that the American Republic was being born. That mental picture is known by the name of cosmopolitism. It stood for a relationship among all the peoples of the earth in which all national distinctions whatsoever were obliterated in a blaze of universal brotherhood. This ideal, this cosmopolitism, found literary expression in England in the writings of two great authors who belonged to the close of the eighteenth century. One of these was Oliver Goldsmith, and I find on reading “The Traveler,” these words: “I must own I should prefer the title of the ancient philosopher, ‘A Citizen of the World,’ to that of an Englishman, a Frenchman, a European, or to any other appellation whatsoever.” And when we turn to Joseph Addison’s Spectator we find, among other things, this interesting and significant sentence: “Nature seems to have taken a particular care to disseminate her blessings among the different regions of the world with an idea to this mutual intercourse and traffic among mankind.” “I am infinitely delighted,” says Addison, “in mixing with these general ministers of commerce as they are distinguished by
their different talks and different languages. Sometimes I am jostled among a body of Armenians, sometimes I am lost in a crowd of Jews, and sometimes I am one of a group of Dutchmen; I am a Dane, a Swede, a Frenchman. At different times I rather fancy myself like the old philosopher who, upon being asked from what country he was, replied he was a citizen of the world.”
The Germany of Lessing and Herder—that Germany which died when Prussianism was born—that Germany was a Cosmopolitan Germany. Lessing took the ground that it was a mark of heroic weakness for one to stand for national patriotism. And Herder, who never dreamed what was to happen in 1914, warned his countrymen against the repetition of what happened to Greece, Rome, Palestine as a result of national pride. The French equivalent for these cosmopolitan sentiments was reflected in the writings of Rousseau. Also in those of Diderot and D’Alembert, the great French encyclopedists. Then came the American Declaration of Independence, reflecting these cosmopolitan sentiments in its affirmation of equality and freedom. And Thomas Paine, the first man to use the term “United States,” said, “The world is my country” and declined to be identified with any one nation.
Toward the middle of the nineteenth century a reaction took place, resulting in a perfervid passion on the part of each of the great nations for the perpetuation, cultivation and expression of its particular national type; the great nations vying each other with their own type to dominate. During the last fifty years this nationalism has spread to an astonishing degree, and it is well to realize the effects of this spirit of nationalism during this half-century of development. It explains a number of striking phenomena that came to light during the war. For instance, the socialists had taken the position that there could never be another war because, they argued, if the workingmen of all the world stand together and refuse to fight of course there can’t be another war. What happened? The French socialist discovered that he was closer to the French capitalist than to the Belgian socialist or the German socialist or the English socialist. In other words, he discovered that there was something dearer to his heart than even socialism—and that was nationalism. So, in Germany there started the cry—“Nationalism over everything!”—even over socialism, and from Germany it spread to France and from there to Belgium and from Belgium it crossed the channel to England. Scientists took the position before the war that science had a unifying influence, but they, too, found that there was something dearer to them than even science—nationalism. This explains the wonderful literary output on the part of all the warring nations, each contending that the nationalism which his people represents is the ideal type and that it ought to be foisted upon all the rest of the world because this is the supremely good and permanent type.
The same spirit of nationalism explains these celebrated hybrid phrases of “Pan-German,” “Pan-Anglo,” “Pan-Gallic” and, finally, “Pan-American,” under the auspices of Mr. Theodore Roosevelt, the greatest exponent of the "pan” idea we ever had.
What is the cure for this narrow, chauvanistic nationalism as we find it among the great nations of the earth, including our own? Some answer: “The cure is in a return to the cosmopolitism of the eighteenth century.” Others symbolize the fusing of all nationalities by melting all their flags in an iron pot and drawing out The Flag of Humanity. But not by any such return to cosmopolitanism is true internationalism to be reached. Surely the life of every nation is precious, and just exactly as the individuality of every person must be preserved if we are to have an ideal social state, so, also, that which is fine
and distinctive in each national type must be preserved if we are to have a true internationalism.
It is a sorry mistake to speak of America as a melting pot. It is as fallacious as it has been popular. Rather should each of the distinctive national types among us preserve its own heritage. Each is to have its own particular thread, with its own color, woven into the fabric of an American type now in process of creation.
Two great spiritual factors, rather, must work out a true internationalism. The first of these is the cultivation of humility among all the strong nations of the earth. Let us consider this first great spiritual factor in relation to ourselves. My thought is that through moral instruction in the high schools of the United States we can reproduce the humility of the great Father of this Republic. He never boasted about his country. He never bragged of it or made extravagant claims for it. He was a man of few words and his inaugurals are models of brevity and reserve. And still that great personality of George Washington is the dominating inspiration of our country.
Be it ours to emulate the humility of George Washington. Let our light so shine before men that they shall see our good works and so glorify the democracy that shall yet be for all.
The second spiritual factor that enters into the ideal of internationalism is the adoption of a new mental picture of what it is supremely desirable that a nation should be; namely, “A member of an international society,” an organ of an organism, a part of a whole, each contributing its own particular gifts toward enhancing the life of all the rest and receiving in return the manifold contributions of all the others toward the enriching of its own life.
“God has given to us eyes, so that we may look upon each other with the eyes of the love of God. He has granted us hearts, so that we may become attached to each other and not to show enmity and rancor. Consider how God has been good to man! He has given him understanding, intelligence and sentiment, so that he may exert these divine faculties in the path of love and not in the way of harm.
—’Abdu’l-Bahá.
- O thou divine Bird
- From gardens of light!
- Thy heart-piercing song
- Hath shattered the night,
- Dispelling the gloom
- And flooding the air!
- The World hath not seen
- But felt thou wert there.
- O thou divine Rose
- From gardens of love!
- Thy form of substance,
- Thy breath from above,
- Exhales to the world
- A perfume so rare,
- That tho’ still unseen
- We know thou art there.
- O thou divine Star
- From the realms on high!
- Thy radiant beams
- Fill earth, air, and sky!
- Bereaved of the Sun
- The world unaware
- Now turns to Its Glory
- And sees——Thou art there!
A heretofore unpublished account of a visit to the Maharaja of Jhalawar,
written by Lua Moore Getsinger after her year
of travel and teaching in India.IT WAS His Holiness ’Abdu’l-Bahá who first mentioned to me His Highness the Maharaja Rana of Jhalawar and, as I was travelling in India, I thought a visit to his State might afford me some new experiences as well as opportunities to meet with India’s most enlightened class. Consequently I wrote to him stating the source of my information concerning him and expressed a desire to meet him should it please him to grant my request. My letter brought a courteous reply to the effect that I would be received with pleasure and further stated that His Highness had had the pleasure of meeting ’Abdu’l-Bahá while travelling in England. Therefore I left Bombay and traveled to Shri Chhatrapur, arriving about seven o’clock at night in April, 1914. The ride from Baroda had been wearisome on account of the dust and heat coupled with the miles and miles of level, uninteresting plains, parched barren and brown.
I was travelling with a Parsee girl companion, who was familiar with several of the many languages spoken by the people of India, and I found her company invaluable, for otherwise I could not have made myself understood. We were thankful to reach the little railroad station at last, which terminated our journey, and to find a very fine modern automobile awaiting us. Our baggage secured, we were soon ensconced inside and flying swiftly along the remarkably smooth hard country roads. There was a new moon, giving just enough light to make the shadows weird and ghostly as we sped along through little stretches of leafless trees and underbrush! The stars were shining in myriads and the evening air became cool and balmy. Now and then tall graceful palms loomed up. Across the plains we could hear the cry of foxes, jackals, and the baying of hounds.
The distance from the station to Jhalrapatan is some sixteen or eighteen miles, and knowing this I had settled back to thoroughly give myself up to the quiet enjoyment of all the mysteries of the night, when my little companion in a voice full of consternation broke out with——“Oh Khanum, where are we going? We have been riding ever so long without seeing a house even! Do you think these men are carrying us off to some place from which we will never be able to return?” Mahrie had never travelled, and I suppose the quiet moonlight, the mysterious shadows and whispers of the night, all made their impression upon her, too, but her impression was vastly different from mine! I had some little trouble owing to my hoarseness and the hum of the machine to make her understand that everything was all right and to assure her that we were not being carried off to the wilds! I do not believe she was quite satisfied, however, until the lights of Jhalarapatan appeared in the distance, and she was evidently relieved when we were safely deposited in a very comfortable bungalow—one of the Guest Houses of His Highness.
Upon my arrival one of the servants handed me a letter which proved to be an invitation from His Highness to dine with him that evening. It was already past the time, but as the carriage was waiting to convey me to the Kothi, the house occupied by the Maharaja, I felt I should go, and hastily arranging my toilet, departed. The private secretary was standing on the veranda to welcome
and conduct me to the dining room where I was presented to His Highness and seated at once without further ado or introduction to his other guests. I was seated next to His Highness, with an army officer at my left who began talking to me as though he had always known me. I was happy to feel the entire absence of conventionality, and to find myself like one of a happy group of friends.
I soon discovered the secret of this to be the remarkable personality of His Highness himself. He was a man of perhaps thirty-five or eight years of age possessing a temperament difficult to describe, inasmuch as he was at once both very dignified and extremely simple. His face was calm and placid, and at the same time very mobile, and expressive of a tender sympathy which might well adorn the countenance of a good pure woman, yet also of such forceful courage and unswerving will as might become the character of an ideal man. His bearing was both majestic and genial, and at all times and on all occasions he was most courteously kind to everybody, even his servants, whose loyal obedience to him was remarkable.
Lavish hospitality was dispensed on every hand. The guests were provided with such viands as could. not fail to satisfy the most epicurean.
The Maharaja was a man of discernment, wide travel, and erudition. In all India, it would be difficult, I think, to find a Prince more practically utopian, or more sincerely concerned about the advancement and education, of the people over whom he ruled. His State was by no means the largest one in India, but according to its possibilities it was certainly one of the most progressive. By the charm of his altogether pleasing personality and the force of patient example, he was slowly but surely overcoming the age old and time worn prejudices and superstitions of his people, replacing them with tolerance, liberality, and broadmindedness along ideal lines of moral, ethical, and scientific education.
He devoted time and money to the building of schools and libraries, and established co-education in his State. When he became the Chief of Jhalawar some years ago, there were four schools only; now there are fifty or more with applications for still others. He was wisely turning most of his attention to the youths, both male and female, fully awakened to the fact that the future good of his province lay hidden in their hands, and more especially in the hands of the mothers of the coming genrations. He erected a beautiful school for girls in Jhalrapatan which I understood was to be perfectly equipped that they might be taught all practical things of life, as well as to become familiar with science and literature.
On the second day of my visit His Highness asked me if I would like to visit the different places in his State near his abode, and upon my signifying a desire to do so he appointed one of his officers to accompany me the following morning. When the carriage arrived as I was ready I did not wait for my guide, thinking he might meet us outside. We had driven perhaps five miles and were looking over the ruins of an old temple built perhaps twelve or fifteen centuries ago, when a very intelligent looking and extremely well-mannered gentleman came up quite out of breath saying, “Pardon me, but I was not late in keeping my appointment. I was at your place and service exactly at the hour set by His Highness, and I have followed you on my wheel. I hope my services may be acceptable to you.” This was my first meeting with Mr. Ratalal Antani, Magistrate of Jhalawar. Wlien I saw his card I felt sorry that one whose calling rendered time so very valuable should have been sent to conduct me through bazars, temples, schools, etc. Upon expressing something of this sort, he very quietly, though not without a
certain note of pride, replied, “My highest duty, as well as my greatest pleasure, is to obey the slightest wish of His Highness, our Maharaja!” The pleasure was evident in his smiling face, and the duty, one felt instinctively, to be a task of love.
His four following mornings were devoted to showing my companion and myself about. We visited the hospital, a new building, where we were most cordially welcomed. One interesting case here was that of a woman whose husband in a rage had cut off her nose and upper lip. But the hospital staff had made a new nose and lip for her from the skin of the forehead and sides of her face.
From there we visited the jail where the warden personally conducted us through the entire institution. And a more ideal jail could not be found. I was impressed immediately with its spaciousness and cleanliness. Sunshine and fresh air permeated every nook and corner. The cells were all of good size, with high ceilings, and immaculately clean. As we were passing among the rug makers, one man spinning cotton suddenly fell upon his knees before Mr. Antani, the Magistrate who had sentenced him, begging him to do something that he might remain in the prison as his time had expired, saying, “I am being taught useful things. I like my work and desire that I be retained here, as I have nothing and no place to go, when released. Let me stay to work and learn!”
I was then told that His Highness was endeavoring to institute a system of education and practical labour among the prisoners so that upon the expiration of their terms they may go out morally benefited and possessed of some trade or craft wherewith they can earn a livelihood and become useful citizens. His Highness regards crime as a form of disease, and is therefore introducing methods which will transform punishment into progress, adversity into advancement, and meanness into manliness.
Another interesting incident in connection with the jail must here be cited. One evening three or four days previous to my departure His Highness turned to me suddenly and said, “I am visiting the jail tomorrow morning early. I have some questions to put to a prisoner. Would you care to accompany me, or is one visit sufficient?” I accepted the invitation with eagerness and the following morning His Highness appeared at the door of the Guest House in his private carriage attended by two footmen and two mounted guards. As the jail was not far from the house we occupied, we were soon inside its huge iron gate, being welcomed by the astonished warden who had no intimation that His Highness was to pay a visit thus early in the morning. We were walking toward the prisoners when I noticed that the Maharaja was entirely unarmed, even his walking stick having been left with a footman at the entrance, and unattended save by myself. The warden was following a little distance behind us, while the keepers who had assembled in the courtyard remained in line like soldiers at attention, but unarmed, so far as I could see.
His Highness walked among the prisoners and talked with them as a kind father might talk to wayward children, listening with kindness and patience to their complaints which were few, and speaking encouraging words which brought the light of hope into their faces. With one prisoner he spoke at length. The man was weeping and evidently most contrite. As I could not understand the language in which they were speaking, His Highness explained that the prisoner before us had been the leader in a plot to injure and dethrone him. “I feel sorry for him,” he continued, “for his grievance was against me personally and his crime was committed entirely through ignorance. The Administration compels me to keep him
here, otherwise"—but here he turned quickly away, not however, before I caught the expression of compassionate regret which had overspread his countenance.
Next we went to the Printing and Book-binding Department. On top of one of the presses was an old man sixty-five or eight years old whose face was seamed and bore marks of suffering. At a word from His Highness, he came down and knelt at his feet. The machinery was making so much noise that his voice could scarcely be heard, thus His Highness ordered him out into the courtyard. There in the friendly shade of one of the buildings he began talking to the man, who had again fallen upon his knees and whom he commanded to arise! All of the prisoners wear about their necks a stout cord from which is suspending a card bearing the name, crime and sentence. This man’s sin was dacoity (robbery) and his sentence twenty-four years, sixteen of which had elapsed.
He stood before us then, an old man with clasped hands, quivering lips, drawn features, and frightened eyes—broken in heart and spirit, a picture of human suffering and hopeless despair, and the following dramatic dialogue took place:
His Highness—How was it that you found your way in here? What was the nature of your crime?
Prisoner—Dacoity, by Liege, that I must say I was tempted to commit in the year 1899—that famine year of dire calamity when hunger and thirst drove people to the verge of fearlessly committing serious crimes and thereby gaining their livelihood. Your Highness will therefore see there exists certain assuaging circumstances in my guilt.
His Highness—At any rate dacoity is a serious offence, which I believe by this time you have well realized. What do you think of your crime now? Do you feel that you did something for which you are sincerely sorry?
Prisoner—I feel most penitent, my Liege, and I am most ashamed of my guilt.
His Highness—What do you want now?
Prisonsor—Liberty, my Lord, nothing more.
His Highness—Can you promise me that you will no more associate yourself with any crimes?
Prisoner—I assure Your Highness most solemnly that I will not.
His Highness—Then you are free!
At the words “You are free” the poor man stood for a moment as though stunned; then through the gloom of that twisted pitiful face a light began to dawn. It was the light of hope rekindled in a heart so long despondent that a few seconds were required ere it leaped into flame and transformed his entire being. "With a great heart-bursting sob once more he threw himself in the dust before his Prince and the continuation of his sobs was the only sound which broke the tense silence that had fallen over us. Never shall I forget the scene! The Maharaja seemed suddenly like a great tree whose goodly thick-leaved branches were swaying in the heavenly breeze of divine compassion casting cool shadows of protection over all of us. (Curiously enough, I felt a great kinship with the man upon the ground and a cry welled up in my heart that the “Prince of Princes” might one day say to me, "You are free! Free from the prison of self.”)
“Arise! Arise!” said His Highness to the man. “Go and have your chains removed!”
All were so astounded that no one moved until the Warden wonderingly asked, “Are his chains to be removed?"
“Yes,” he replied, “that is what we are waiting for!”
Then a man came and cut off the iron bands which encased his ankles and his chains fell to the ground! Again my heart cried out to the “King of Kings” that the chains of desire and selfishness
might likewise be stricken from me that I might walk free from fetters, as he now walked back to His Highness, smiling in gratitude! He toId the man to gather his belongings and come to the Palace, after which we departed!
I was told that evening that the man had been received by His Highness and given new clothes, food, money, reinstated in his caste and assigned some labour on a small farm near his native place. Surely man most resembles God, when he bestows generosity and exercises mercy. I asked His Highness if it were not a source of great happiness to be able to do such deeds. “Yes,” he replied very simply, “and I hope I may never exercise my power for harm to any body.” Would that all people to whom power is given would think likewise. We should have a different kind of a world to live in very shortly!
One very pleasant morning was spent in visiting the High School, which I found very well equipped in every way to facilitate the understanding and advancement of the pupils, among whom were some very bright and intelligent minds. Every pupil was given the same opportunity, whether he was of high class or low. This was due also to His Highness who regards, and was endeavoring to reward, capacity more than caste.
Later we met with the faculty in the Head Master’s office, where we sat around his table and discussed religion from various standpoints for an hour or more in the most friendly manner imaginable. Among them was a Jain, a Brahman, a Theist, a Mohammedan, and an Agnostic. I found all of these gentlemen not only very intelligent but extremely broad-minded and liberal. And when we think that half a century ago such a meeting would have been impossible, we are justified in feeling that the veil of racial prejudices and religious differences is slowly but surely vanishing! And we can but feel encouraged in our belief that one great Universal Religion will soon unite all humanity, so that the Fatherhood of God and the brotherhood of man will be an evident reality and no longer a mere vision of dreamers and poets.
This little impromptu gathering, and its import, was talked of in the town; and that evening the minister and uncle of His Highness Maharaja, Balbhadra Singh, called to see us. It was near the dinner hour so we could speak only a short time, but it was long enough for me to recognize in him a sincere spiritual soul, as well as a man of learning. He called again the following morning with several other gentlemen and we discussed at length “Spiritual Teachers and Teachings,” which terminated with a request that I should meet in his home that afternoon other citizens of Jhalrapatan and speak to them on the subject of “God’s Messenger to the World,” which included a historical sketch of the Rise and Progress of the Bahá’í Movement. Between seventy-five and one hundred people were present, and altogether it was a very pleasant occasion marked by genuine hospitality and kind appreciation.
At last came the time of our farewell dinner. The table was beautifully decorated in green and white, the shaded candles casting a glow of warm pink over all. After partaking of a sumptuous repast we repaired to the salon where an entertainment including Indian dances, songs, and music had been provided.
After this entertainment a servant appeared bearing a silver tray upon which was a bottle of exquisitely delicate perfume. Then began a most beautiful ceremony of leave-taking. His Highness took the perfume and put a few drops on the outstretched palm of each guest, after which each head was bowed that he might garland our necks with his decoration and amulet of heartfelt good wishes, “to speed each parting guest.” And this was his silent “Goodbye.”
"ALL things therefore whatsoever ye would that men should do unto you, even so do ye unto them; for
this is the law of the prophets.”THE GOLDEN RULE may be well said to have existed always and to be a part of all religions. It is practically certain that no land which had at any time laid claim to a more or less true form of civilization has omitted some phrasing of this basic ethical teaching from its moral or civil philosophy.
In the oldest book in the world, the instructions of Ptah Hotep in EGYPT five thousand five hundred years ago, 3,550 years before Christ, is found this instruction: “If thou be among people make for thyself love the beginning and end of the heart.” Sixteen hundred years before the birth of Jesus, there ran an EGYPTIAN “vale” to the dead: “He sought for others the good he desired for himself. Let him pass on.”
Again before Christ—3,400 years—when the HINDU Kingdoms were being established along the Ganges, it was written: “The true rule of business is to guard and do by the things of others as they do by their own.”
Twenty-five hundred years ago, 600 years before Christ and 150 before Plato, Laotze wrote in CHINA: “Requite injury with kindness.” “To the not good I would be good in order to make them good.” Confucius advised: “What you would not wish done to yourself, do not unto others.”
The books and scrolls of the HEBRAIC law taught this truth. In a time-stained parchment believed to have been first inscribed some 2,500 years ago, is to be read: “Whatsoever you do not wish your neighbor to do to you, do not that to him.” And to strengthen this, the teachers of 600 B.C. added immediately: “This is the whole Law. The rest is mere exposition of it.” And in the Law of Moses it is written: “Thou shalt love thy neighbor as thyself.”
The GREEKS in 1070 BC. came yet nearer the wording of Jesus with: “Do not that to thy neighbor which thee would take ill from him.”
At the first BUDDHISTIC Council held at Rajagriha in 477 B.C. the scribes almost duplicated the advice of Egypt’s priests, writing: “One should seek for others the happiness one desires for oneself.”
When Alexander of Macedon marched into PERSIA in 334 B.C., he found there before him the most usual of all these closely paralleled formulae: “Do as you would be done by”—ran the Zoroastrian precept.
A century and a half before Christ the Law of ROME once more repeated the theme: “The law imprinted on the hearts of all men is to love the members of society as themselves.”
And CHRIST HIMSELF declared that the Golden Rule “is the law and the prophets.”
Again Mohammed gave yet another expression to it, for the KORAN instructs: “Let none of you treat his brother in a way he himself would dislike to be treated.”
Finally in this day is added still another instruction in the Revelation of BAHA’U’LLAH—“O Son of Man! Wert thou to observe Mercy thou wouldst not regard thine own interest, but the interest of mankind. Wert thou to observe Justice, choose thou for others what thou choosest for thyself.”
(continued)
BY JINAB-I-FADILWHEN the successful efforts of the young reformers of Turkey abolished the unjust prisons of a despotic monarch, ’Abdu’l-Bahá went forth from the dark stronghold of Acca into the light and freedom of Haifa and Mount Carmel. Here for eleven months, after the stifling atmosphere of Acca which had seriously affected his health, he breathed the pure air of the Mountain of God and passed his time in spreading the divine teachings. He was like a bird which had become free from the cage; and one day, without informing any one, he took ship and arrived at Port Said in Egypt, which was his first journey of freedom after the long years of exile and imprisonment.
’Abdu’l-Bahá possessed a great love for the beauty of nature, which is a mirror of the beauty of God, and he was extremely happy in the pure atmosphere of Egypt with its tropical trees and flowers. This was indeed a period of rejoicing when eager Bahá’ís from different nations, of every race and color, gathered ’round him with love and unity, hearing his deep teaching and happy with his happiness.
Although at the beginning of his stay in Egypt through false traditions the religious prejudice of the people was aroused against ’Abdu’l-Bahá and some of the newspapers printed incendiary articles against the Cause, before very long many theological groups, editors, and other prominent people, in their visits to him, became satisfied from the river of his knowledge and wisdom. They were attracted by the great power of his love; and realizing the necessity of the Bahá’í teachings in this miraculous age, opened their lips in praise and thanks to him.
During the morning hours at this time the news-venders would bring the papers containing incendiary articles to the place where many Bahá’í visitors were residing, and some of the friends desired to make reply to them. On one occasion the friends brought the papers to ’Abdu’l-Bahá, expressing this wish. But he said—“These are the heralds of the Kingdom. God is using them to inform the people of our arrival. Let them write anything they like. They will come to investigate, realize the truth and themselves make answer.” And after a few days this came to pass.
During those eleven months the name of the Bahá’í Cause and the greatness of ’Abdu’l-Bahá became more and more apparent and many souls were satisfied through drinking the pure teachings of Bahá’u’lláh. Although his journey to Egypt caused many of the Persian believers to beseech him to visit Persia since many thousands of them had been unable to meet him while at Acca, the religious prejudice of that land prevented him. His sojourn in Egypt also made his occidental friends eager to have him in their free country where his teachings might be heard without restraint. As their visits to Acca had been accomplished through many difficulties his friends of Europe and America wrote ’Abdu’l-Bahá many imploring letters urging his presence in their midst and these urgent appeals finally brought about the journey of this majestic spiritual teacher to the land of freedom in the west.
The year 1911 marked the journey of ’Abdu’l-Bahá to the western world. After spending some months in Europe he returned to Egypt. The following year, in 1912, his longest and last journey began. He spread his wings and soared to the United States and Canada
and later to England, Germany, Hungary, and France.
During this year of travel some of the friends of ’Abdu’l-Bahá were anxious for him to take passage on the steamship “Titanic,” but he declined and afterward his wisdom became apparent when this great vessel sank in the depths of the sea.
His western journey consumed almost two years during which time he spoke in many different churches, synagogues, universities and various societies, spreading the teachings of this Cause,—the principles of the oneness of the world of humanity and the organization of the world under the banner of universal justice and love. He declared that the world of humanity is entering a new cycle and the spirit of Bahá’u’lláh is its spirit and its light. His effective call was reflected in many magazines and newspapers of Europe and America and resounded in the ears of the whole world, especially throughout the west. The scholars and thinkers who visited him were attracted to his unique personality and many of them said they had been longing to meet and know such a being——a mirror of the teachings of all the prophets, picturing the real life of the spirit.
Undoubtedly the journey of ’Abdu’l-Bahá to the West was in reality a journey to all the world, a unique historical journey, and we shall see in due time that the thought of the entire world was transformed. ’Abdu’l-Bahá planted in the atmosphere the seed of spiritual understanding and of reconciliation among the races and nations, the result of which will accomplish the unity of the world. In the Bahá’í world this journey created an irresistible motion which will increase age after age.
Also in his journey to Europe and America the purpose of ’Abdu’l-Bahá was to warn the people of the coming of the world war and he explained the prophecies of Bahá’u’lláh revealed forty years before referring thereto. In his various lectures he declared that a great war was impending and the rulers of the nations, the men of power and authority, were under great responsibility. He called them to extinguish the fire of this on-rushing confiagration through the means of an International Court of World Parliament. Although many could not believe at that time the seriousness of his warning he assured them of the imminent danger. After his return to the East from this journey he said in many large groups—“We crossed oceans and seas and knocked at the door of Europe and America warning them of the great calamity, but they were in such deep slumber they could not be awakened.”
In 1913 he returned to Egypt and to Haifa where many oriental Bahá’ís of different religions and nations who were most eager to visit him welcomed him and gathered in his presence like moths around the candle of love. Afterward, when the great war began and the door to Palestine was closed, when famine and difficulty arose, the heads of many families being killed and others cast into political prisons among the Jews, Mohammedans and Christians—in these tragic conditions the home of ’Abdu’l-Bahá became the door of hope for all the afflicted people. He protected them and helped them like a kind father and the people were filled with hope and happiness because he was living in their midst.
Although after his return from the West to Palestine some of the jealous objectors opened a new door of opposition and sought to cause some of the Turkish generals to oppose ’Abdu’l-Bahá, the general situation had become different; and especially after the war the tree of the freedom of religious thought, which is one of the great principles of Bahá’u’lláh, had spread its shadow in that land. The opposition was without effect and the light of 'Abdu’l-Bahá was reflected without veils to all the world.
When Bahá’u’lláh departed this life in 1892 the Cause had not been spread
in the west but from the time Bahá-u-lláh left this world to the year 1908 when the Constitution was declared in Turkey ’Abdu’l-Bahá passed through the most dramatic period of his life, due to the opposition of his enemies, and during this same time, through his divine power, he promulgated the Cause in Europe and America. The boundaries of the movement were extended, the number of the believers was increased and the influence of the Cause was felt more and more. Thinkers in every country began to investigate the movement so that during those sixteen years the history of the Cause is replete with many dramatic events.
The vision, revelation and might of ’Abdu’l-Bahá were so divine that long before the Cause was established in western countries he had issued a request to the friends in Persia to teach children English, and amidst all the trials and vicissitudes of Acca and Haifa he established a school wherein the younger Bahá’í generation might have contact with occidental education, knowing well that the time would come when they would have to act as interpreters or teachers in promulgating the Cause.
The last years of the life of ’Abdu’l-Bahá were passed in Haifa where, like a perfect gardener, he protected and trained the garden of the Bahá’í Cause, until the 28th of November, 1922, when he ascended from the sunset of his home to the highest world. This was indeed the midnight of grief and sorrow for his family and the Bahá’ís of Haifa and Acca as well as the surrounding region. No one was able to sleep; the grief of even the little children was uncontrolable. The sounds of weeping and lamentation resounded around the great home of ’Abdu’l-Bahá and many other homes throughout the whole night until morning.
When the news of this grievous calamity reached the outside world through cable the body of the Bahá’í Cause in all the globe was shaken and its blood congealed. It was realized that not only the great Trainer of souls had passed, but the kind Father of all the world. The wonder of this most great bereavement was the fact that so many outside the Cause joined with the Bahá’ís in their sorrow. The following day when the blessed remains were conveyed to the top of Mount Carmel to be entombed in the resting-place of the Bab, which ’Abdu’l-Bahá had prepared for himself also, from the Governor of Palestine and other dignitaries, leaders of various religions, poets and distinguished men to the poorest widow and orphan of Haifa—all joined in lamentation for the loss of this heavenly bounty. The entire population of the city joined in the long procession wending its way up the slope of Mount Carmel.
’Abdu’l-Bahá was seventy-seven years old at the time of his ascension and during his varied life of exile and imprisonment had known unthinkable suffering and hardship. Through despotic power, through the prejudice and jealousy of religious ignorance he had contended with unimaginable opposition from every side, both to himself and his teaching. In reality the power of the Spirit protected his body so that all his years were passed in the promotion and administration of this Cause. Not for one moment was his thought free from his great purpose and not a single moment of his life was lost. Such a great work of brain could not be sustained except by such a powerful spirit. Let us clearly realize this point; if the immense volume of his personal and general Tablets, which were spread throughout the East and the West, were divided among the hours of his life we should see how great was his capacity. The work accomplished was of far greater magnitude than his years signify. The spiritual duties which he had performed and his sacrifices for the sake of his teachings were beyond imagination. In the last hours of his life he was like one having fully accomplished his task and about to take a journey.
Therefore almost suddenly, with but slight illness, he ascended from this world to the world of immortality. He called himself “’Abdu’l-Bahá” and in his life he was ‘Abdu'l-Bahá because all his thought and speech was of Bahá’u’lláh in explaining and spreading his blessed teaching. One could see in him only the embodiment of the Bahá’í Teaching. In reality, it was a divine necessity that Bahá’u’lláh should have such a Servant and that this great being should sacrifice himself for such a Glorious Light, to be an example for all the world.
’Abdu’l-Bahá accomplished his spiritual work and spread completely the teaching of Bahá’u’lláh, even his objectors and jealous adversaries gradually coming to accept and obey him, through the following great powers:—
First, the power of his pen, whose comprehensive and effective eloquence and sweetness were such that no one could resist. Each one of the friends to whom a tablet was addressed realized that it was written to him alone and was like a book of counsel for his especial life.
Second, the power of divination by which ’Abdu’l-Bahá knew each soul better than the soul knew himself. Also in reading letters he possessed this power, and he said “My heavenly Father gave to me a power by which I may know from the written word the spirit of every soul.”
Third, the power of love and forgiveness which was so great in ’Abdu’l-Bahá that when his enemies saw the practical evidences of his love they thought he could not know their opposition. It was often declared that he loved his enemies more than his friends and on one occasion when one of the friends was telling him about someone whom he was helping very much who was his enemy even to the extent of seeking his life, ’Abdu’l-Bahá said—“I know him very well but he is sincere. I love a sincere man even my enemy. His opposition is from ignorance and after a while he will realize and repent.”
On another occasion he said to one of his visitors—“You come to Haifa where the atmosphere is pure. This is the fountainhead of the river and the water is pure. Here there is nothing but love and purity. God created me for love to all his children without exception, even my enemies.”
Fourth, his generosity which was so great as to suggest an absence of the sense of worldly value. The precious gifts brought him from different parts of the world for his own personal use would later be found in the possession of others. Every one received from the hand of ’Abdu’l-Bahá some gift, while at the same time his family lived in the utmost simplicity.
Fifth, his fearlessness. At a time when he was most strongly opposed by government and populace he would walk and speak among the people with such power as though an army were stationed behind him. His confidence in his spiritual connection with God, his severence and spirit of sacrifice were above the power of imagination.
Sixth, his wisdom and administrative capacity which suggested always the ability to administer the affairs of the whole world. He gave to each soul high or low, rich or poor, in the east or in the west, whatever was in accordance with the spiritual necessity. His power was manifested to each soul according to the degree of capacity.
Seventh, his spiritual knowledge through which ’Abdu’l-Bahá possessed the power to open all the sacred books and the teachings of Bahá’u’lláh.
Eighth, his power of explanation and teaching the Cause in such a logical, scientific and reasonable way as to reflect completely the spirit of this age.
Ninth, the invisible confirmation which was with him every moment of his life like the Shadow of God behind him. If every detail of his life could be seen with the telescope of deep intelligence it would reveal what a great, invisible Power and Will assisted him constantly.
YOU HAVE asked me, dear friend,—Why I am a Bahá’í First of all because the Bahá’í Revelation is the greatest circle of Unity ever drawn that included all other circles; its keynote is—INCLUSION.
Had any one brought to me this message of real love and unity and had I studied deeply into its basic principles and precepts, its ideals and direct aims, and not known the source from whence they came, I should have said—“This is the Voice of God—The new book of laws for this new era in which we are living; it is the very essence of Light, of Wisdom and of Truth, therefore I will strive to follow it.”
Had an individual spent years in spiritual research, looked into every movement upon earth today, and extracted the very best, the light of truth from each, casting aside all that was in any sense dogmatic, sectarian, or self-seeking; had he read all the Sacred Books of the ages and of the different races and found the golden thread of reality running through each; had he impartially acquainted himself with the fundamental principles of every society, secret or otherwise; had he studied deeply the social problems of the day and the organizations founded upon them, their demands and their needs; also the ideals and aims of every humanitarian association, enlightened himself regarding all educational institutes, either in the fundamentals, or in music, art, drama and all that makes for the beauty of wholeness; all sciences and crafts; the solution of the economic question; the problem of the divine equality of men and women; the establishment of universal peace and the brotherhood of man—had he taken all this knowledge and inculcated it into one great Universal Movement, all inclusive, he still would have caught only a faint ray of the universal light which God has shed upon the world today, through His Light-Bearer, Bahá’u’lláh.
It is a Movement that makes for the perfection of man along all planes of existence. It teaches that his triune being must be equally developed, for each is dependent upon the other. Every law pertaining to the physical, mental, and spiritual realms must be obeyed, and man’s triune nature unfold as a lotus, which has its roots in the ground (the physical), its stems in the water (the mental), and its leaves and blossoms in the air (symbol of the spiritual); and only can this bloom, this lotus of the soul arrive at perfection through the perfect condition of the planes beneath it.
I find a perfect balance between the spiritual and material, and that in reality they are one, only in different degrees, or rates of vibration, just as water is water whether it be a solid rock of ice or invisible vapor.
In it also are all mystical truths; all symbolism; all Sacred Sciences, as well as mundane ones; all metaphysical and occult laws, brought forth in a clear and practical way.
I find that man is indeed the "captain of his own soul” and that he himself is “heaven or hell,” according to his own state of consciousness. That all the meditations and prayers in the world without deeds and service are of no avail. Meditation is but one wing, service to humanity the other; the intaking and outgiving breath of the soul.
The Bahá’í Teaching gives me absolute freedom of thought and action, and divine respect for other’s viewpoints. It leaves me free to study whatsoever I
will, for Bahá’u’lláh has said—“Whatsoever lessens ignorance and increases knowledge—is, was, and ever shall be acceptable to God.” And Abdu’l-Bahá has said—“I desire that you become students on the Pathway of REALITY.” And I know that Reality lies back of every existent thing, if I but look for it. It may be covered from my sight, but it is there when my vision becomes clear enough to see it.
I am a Bahá’í because it leaves me unlabeled, in the sense that I belong to no one organization or cult in the old way of thinking, but the good in all belongs to me. Because I have learned not only to understand my own Bible, but to see the Oneness of Truth in all; to know what is literal, what allegorical, and what is purely spiritual; and to understand the symbolism in each.
The Bahá’í Movement teaches the ancient wisdom in a modern and simple way. Bahá’u’lláh has said—“This is that which descended from the Source of Majesty through the Tongue of Power and Strength upon the Prophets of the past. We have taken its essence and clothed it with the garment of brevity, as a favor to the beloved, that they may fulfill the Covenant of God, that they may perform in themselves that which He has entrusted to them, and attain the victory by virtue of devotion in the land of the Spirit.”
From the teachings of ’Abdu’l-Bahá I have learned the real meaning of “spirituality;” that it is not a matter of self-development by exterior means. It is not a formula that may be bought and paid for in cash. It is not obtained through physical, mental or psychical exercises; through fasting, incantations, affirmations, charms or through dieting, though all may have their place. It lies within, and becomes manifested in the outer realm through loving service, selflessness, love, justice, mercy, truth, honesty and all the active virtues of the soul.
’Abdu’l-Bahá has said, when asked how one could attain to the spiritual life in this world, “Characterize yourself with the characteristics of God, then you will know the spiritual life.” And again—“The only way to approach God is to characterize yourself with the attributes of Divinity—this is the Path of intimate approach.”
I have learned that spirituality is like a seed; if the seed has the germ of life in it, then the earth, the sun and the rain will help to develop it. But the power of growth lies in the divine spark of Reality in the heart of the seed. If it lacks this spark, all the rain and sunshine in existence cannot change its dead condition.
So it is with the heart of man—unless the Spark of Reality is actively alive and responsive to the outer influences; unless it manifests in active Love to all humanity, and desires to serve all alike, to uplift and bless—unless this be true, then all the methods of spiritual development of all the schools and cults existant can never spiritualize that nature. Though one fast and pray; become a hermit and celibate, meditate, concentrate and affirm—still will the seed of the soul, wherein lies the dynamic force which changes the whole nature of man and lifts him into the higher vibration of the spiritual realm, lie dormant. Only through love and service does it spring forth into manifestation. Then prayer and meditation and communion with God gives added power and spirituality. This love and service must be real to have the spiritualizing effect so laboriously worked for by many.
“He who loses his life shall find it”—not he who seeks to develop latent powers, for the mere purpose of self-realization.
The Bahá’í Revelation teaches that there is more power in a simple loving self-sacrificing deed to develop “spirituality” than in a year of that kind of meditation with the thought centered ever on self and the development thereof.
And last, and greatest of all—this Movement proves its divine source and power in that it is unifying all races,
religions, classes and nations, into one harmonious whole, bearing a banner whereon is written——“Unity is the Divine Bounty for this luminous century.”
It is establishing the Kingdom of Love on earth as it is in heaven. ’Abdu’l-Bahá has said—“The Bahá’í Message is a call to religious unity and not an invitation to a new religion; not a new path to immortality. It is the Ancient Path cleared of the debris of imagination and superstitions of men; of the debris of strife and misunderstanding and is again made a clear Path to the sincere seeker, that he may enter therein with assurance and find that the WORD of God is ONE—though the speakers are many.”
The Bahá’í Revelation is not a religion in the old acceptation of the word. It is devoid of all dogmatic form and creed, and deals with man’s relationship to his divine source and his own true, higher self.
Bahá’u’lláh has said—“He who knows himself, verily, he hath known his Lord.”
If it be true—and we know it is—that “By their fruits ye shall know them”—then by the fruits of the power of the Words of God revealed through Bahá’u’lláh “to unite the hearts of His children and reveal to them His great Purpose,”—I recognize the divinity of the tree from which they spring, and that is why I am striving to be a Bahá’í.
- America, thou land I love!
- O land of mighty mould!
- Humanity still waits for thee
- Thy promise to unfold.
- In time to come will millions fill
- The spaces empty now,
- On thy broad continent will ply
- The shuttle, and the plough
- Will delve to win the shining wealth
- That sleeps beneath thy soil,
- And boundless plenty will reward
- The universal toil.
- But, Oh dear land, forget not thou
- To feed a purer flame,
- To dedicate thy giant strength
- To man’s sublimer aim.
- Here let the war of selfish greeds
- The strife of classes cease,
- And mutual amity unite
- Thy vast constituencies.
- That thus true freedom may arise,
- The mind, the soul, be free;
- A nobler, grander race of men
- May dwell from sea to sea.
GLOWING ACCOUNTS have been received about Bahá’í activities centering around the spread of the Cause in South Africa.
Miss Fanny Knobloch has been in Cape Town for some months, occasionally making visits to nearby towns. She renewed acquaintances made on her first tour in that country, and personally has met and taught many who became vitally interested in the study of the Message which is to bring humanity into a spiritual unity. Parlor talks followed, and later a hall was rented for regular public meetings. “The world is one home” to a Bahá’í—the human family one family—and in far off Africa conditions are for the most part the same as elsewhere with the thinking people of the time. The New Day brings its new endeavors to all with capacity, and many, Miss Knobloch finds, are reflecting to a more or less degree the Light of this Age, all unconsciously to themselves as to its Source. When people with such manifest readiness hear the Great Truths brought to the world by Bahá’u’lláh, they are refreshed and overjoyed, and continue their search for Reality, becoming convinced that Reality is One.
Some of Miss Knobloch’s subjects at public meetings were: “The New Era”—“Can Human Nature Change?”—“How Shall We Know a Manifestation?”——“The Day of God”—“Universal Peace”—and other timely topics. From all the reports received, we gather that the people everywhere in South Africa are more interested in Peace perhaps than any other subject. As ’Abdu’l-Bahá has so often said, in one way or another, “Why not try Peace!”
The following is quoted from a Cape Town newspaper: “A little lady from Washington, an enthusiastic disciple or teacher of the Bahá’í Cause, is on a protracted visit to our town. She is not an emissary from any mission, but has come on her own account to spend all she has in time, money and zeal in ‘spreading the Glad-tidings.’ Last night she addressed a crowded meeting. Miss Knoblock said that the Bahá’í Revelation was the spirit of this age; it was the essence of all the higher ideals of this century. . . The crowded gathering testified to the general interest in the speaker’s subject.”
Miss Knobloch is now in the Transvaal. She will remain in South Africa indefinitely, visiting all the principal cities. Later she will be joined by Miss Martha Root.
It is interesting to note ’Abdu’l-Bahá’s instructions to Miss Knobloch while she was in S. Africa on her first tour, which so explicitly explain the Bahá’í attitude.
“. . . Thou shouldst say, I am a Bahá’í and am a friend to all religions and nations. I consider all to be of one race and count them as my relatives. I have divine love and not racial and sectarian love. According to the explicit written command of Bahá’u’lláh, I do not pronounce a word pertaining to politics, because we are forbidden to interfere in political affairs. We are concerned with affairs which are heavenly. We are servants unto the world of morality. We consider that religious, racial, political and national prejudices are destructive to the world of humanity. We believe that the whole of the surface of the earth constitutes one home and all mankind form one family. With all we associate in the utmost sincerity and kindness.”
صفحه 1 - 5
مسیح و رجعت جسمانی و قدرتهای عجیبه جسمانی او یهود نظائر آنرا در خصوص ایلیا معتقدند که با محمد به آتشین آسمان صعود و باز در آخر مراجعت خواهد نمود و نیز معجزاتایلیا و انبیاء دیگر از قبیل احیاء اموات در تورات مذکور است . بقیّه در شماره آتیه است
جشن سالیانه در انگل وود
28 جون حسب الرسم هرساله در آن زمین سبز و خرّم محاط باشجار بهم بافته و درهم که حضرت عبدالبهاء در ایّام مسافرتشان در امریکا در بین مجلسی بزرگ حاضر و حضّار چنان سرمست بادۀ محبّت الله بودند که خویشتن را فدای امرالله میخواستند بیادگاری چنان اوقات بهشتی سمات بر حسب دعوتی که قبلا شده بود جشن سرور عظیمی برپا و از حال بشارت سیما و روحانیّت نفوس چنان بنظر میآید که آن هیکل مبارک را گوئی بچشم و دل مینگرند و آن نصائح دلنشین را استماع مینمایند پس در شب نیز قریب دویست تن حضور داشته و چندین نفوس از نژادهای منوّعه و ادیان متعدّده در امر حضرت بهاء الله دست برادری بیکدیگر داده خطابه های بلیغ ادا نمودند در آن ضمن رئیس انجمن الفت بین ملل در نیویورک که برای ائتلاف و ارتباط ملل و اقوام تأسیس یافته نطق بلیغی ادا کرد و عظمت این امر را بجناب خویش اظهار داشت و بیان کرد که اعمال و اقدامات خود را یک خدمتی باین امر میشناسد در این مجالس روزو شب ناطقین در آثار این امر عظیم و تعالیم مبارکه مانند هزار دستان نغمه سرائی نمودند و نطقهای شیوا در موضوعات متعدّده راجع باین دوره اتحاد بشر ادا کردند .
در الواح مبارکه حضرت بهاء الله
ای احبّای حقّ از مفازۀ ضیغۀ نفس و هوی بفضایای مقدّسه احدیّه بشتابید و در حدیقه تقدیس و تنزیه مأوی گیرید تا از نفحات اعمالیّه کلّ برتبه بشاطی عزّ احدیّه توجّه نمائید ابدا در امور دنیا و ما تعلقّ بها و رؤساء ظاهر آن تکلمّ جائز نه حقّ جلّ و عزّ مملکت ظاهره را بملوک عنایت فرمود و بر احدی جایز نه که ارتکاب نماید امری را مخالف رأی رؤسا و مملکت باشد و آنچه از برای خود حقّ شد مدائن قلوب عباد بوده احبّاء حقّ امروز بمنزلۀ مفاتیح اند انشاء الله باید کلّ آن ابواب را بگشایند این اسن نصرت حقّ که در جمیع زبر و الواح از قلم خالق الاصباح جاری شده . ونیز در محل دیگر :
آنچه از اعمال خواسته بدید در مثل این الواح ذکر آن جائز نه لاجل ضعف عباد ولکن اعمال و افعال بقی مشهود و ظاهر چنانچه در جمیع کتب سماویّه نازل و مسطور است مثل امانت و راستی و پاکی قلب در ذکر حقّ و بردباری و رضای بما قضی الله لو و اتمناعة بما قدّر له و الصبر فی البلایا بل الشکر فیها التوّکل علیه فی کلّ الاحوال این امور از اعظم اعمال و اسبق آن عند حق مذکور و دیگر مابقی احکام فروعیّه در ظلّ آنچه مذکور شده بوده و خواهد بود . و نیز در مقام دیگر :
این ظهور از برای اجراء حدودات ظاهره نیامده چنانچه در بیان از قلم رحمن جاری بلکه لاجل ظهورات در نقش انسانیّه ارتفاء ارلائهم الی المقامات الباقیّه و مایعتدقو عقولهم ظاهر و مشرق شده تا آنکه کلّ فوق ملک و ملکوت مشی نمایند . و نیز در جای دیگر : مقصود آنکه احبّاء حقّ نباید مضطرب و خائف باشند بلکه باید شهادت را در سبیل دوست فوز عظیم شمرند اگر واقع شود نه آنکه خود را در مهالک اندازند چه که کلّ در این ظهور بحکمت مأمورند . عاشروا یا احبّائی بالروح و الریحان کلّ الادیان ایّاکم ان تجعلوا کلمة الله علة لا مثل حکم او سببالاطهابر البغضاء یعکم قل اتقوالله یا ملاء الارض و لا تکونوا من الغافلین .
صفحه 2 - 5
از رباعیّات نه نه نبیل زرندی :
نزدیک بقصر دوست یک صحرائی است کز کثرت لاله و لعلگون دریائی است . آورد و بموج باد آن دریا را . سبحان الله چه بقعة الحمرائی است . هرکس کندش بآن تل لاله شده رفته ز کفش شکیب و در ناله شده . بس لعل شکر وار ز وی روئیده . کهسار بدخش و ملک بنگاله شده هر دل که درین بهار جان زنده شود . چون ملک بقاش مهر پاینده شود خندان هر لاله ها بهم میگویند . خوش آنکه چه ما ز دوست پر خنده شود . این باد بهاری که درآن میگذرد . بنگر که چسان نعره زنان میگذرد . گوید که مبندید دل خود بجهان . مانند من از شما جهان میگذرد با نعر و بمثل رعد میگوید باد . آبا بکجا رفت و کجایند اولاد . زان پیش که بر یاد روی دادی ده . کابنای جهان بخیر آرندت یاد . امروز که نیم بهمن بی محن است . این بقعه ز لاله چون تل بهرمن است . بازا و ببینش اوّل فروردین . کز حادثه زمان چه بیت الحزن است . خوش آنکه بود دیده عبرت بینش . تا دل بجهان نبندد و تزئینش سر را بکمند شه قربان بندد تا ثابت و پاینده بماند دینش . دانی که چرا لاله چنین میخندد . خندد بکسی که دل به دنیا بندد . گوید که درین چمن چه من خندان باش . فرداست که رندۀ اجل میزندد . آنست که خاک مرده را طیّ کرده . اشکفته چنین بهاری از دی کرده . آیا چه برویاند از آندل که مدام . خود را بصفا آینه وی کرده . بازا و جمال بقعة الحمراء بین آراسته اش چه جنتّ الادی بین چون آتش طور لاله هایش روشن . بر زمزمه از ذکر هو الابهی بین . هر لاله بمثل عاشق دل ساده . بر مدح نگار خود زبان بگشاده . از بهر بهائیان بعد شوق و شعف . چون ساغر لعل لب بلب از باده . محشر شد و آمدند خونین کفنان . پوشیده زاطلس بقا پیر هنان . رو کرده تمای سوی قصر ابهی . از شوق لقا دست زمان رقص کنان . این لاله که سر بر زده از جیب زمین . بس داغ دل و سرخی رویش تو مبین . اسرار قیامت از ورقهایش خوان . کز نزد خدا تو را کتابی است مبین . بنوشته ببرگ لاله کای طالب یار . خود را چه زمین نما سرافکنده و خوار . تا از اثر الطاف بها . از هر طرفت دمد هزاران گلزار . این بقعه که فردوس برین شد بصفا . این منزلتش رسید از یمن وفا . نالید هزار سال در راه نگار . تا وصل نگار دادش از هجر شمار . این بقعه هزار قرن روز و شب ها . در راه بها کشید تاب و تب ها . از ذکر بها نشد زبانش خاموش . تا گشت قدمگاه بهی الابهی . چون بعقد وفا کرد وفا یافت ز دوست . در عشق صفا کرد و صفا یافت زدوست . از میمنت وفا و از یمن صفا . بیمار دو صد ساله شفا یافت ز دوست
صفحه 1 - 4
مناظره دینیّه بقیّه از شماره قبل :
یهود یسوع مسیح ناصری از قوم بنی اسرائیل و متکلمّ بعبری و متخلق و معتاد باخلاق و عادات قوم خود بود و شکی نیست که این دیانت غصنی از دیانت قدیمۀ عبریّه که از آباء قدیم ابراهیم و اسحق و یعقوب شروع شده و تا زمان ملاخی نبیین بسیار در آن نوشته و وعظ مینمودند و شکی نیست که این غصن چنان تغییری از دوغه خود داشت که سزاوار آن است شجرۀ منفرد خوانده شود اوّلا آنکه در دیانت قدیمه چنان در گمان رفت که خدا خدای ابراهیم و اسحق و یعقوب و این دودمان بوده و عهدش با آنان ممهد ثابت و دائم و فقط این قوم شریف اولاد خدا بودند ولی در تأسیس مسیح و بالاخص در تبیینات پولس خدا خدای همه بشر و هرکه در تعلیمات او حمایت کرد از اولاد او است و ابواب حکومت الهی برای همه افراد و بشر مفتوح است و خلاصه آنکه دیانت قدیر دیانت محمّد و در نژادی عبری دیده میشد امّا در عهد جدید تفاوتی در مابین اقوام نه ثانیا اساس دیانت بر احکام و قوانینی تأسیس یافت که برای بنی اسرائیل و موافق احتیاجات انتظام زندگانیشان بو ولی دیانت مسیحیّه بآن فروع و بتقالید اهمیّتی نداده و یک دفتر اخلاقی روحانی تازه باز نمود هرچند در اطراف آن نیز متدرجا فروع و تقالید تازه خود نمائی نمود ثالثا دیانت عبری یا سلطنت در اراضی موعوده شان یعنی فلسطین و بناء معبد عظیم از سلیمان توأم و لاینفک است ولی بیانات مسیح سلطنت و فرمانروائی معنوی و معبد را تعالیم روحانی و یوم تحققّ آن سلطنت را بیوم عظیم موعود یعنی یوم تجلیّ جلال الهی تأویل نمود که ملکوت الهی در فلسطین نزول و ظهور نموده و در تمامت روی زمین نفوذ خواهد یافت « لمن الملک الیوم لله الواحد القهّار » ولی معذلک بیقین توان گفت که نام مسیح جوهر و ثمرۀ دیانت ایزد و در عهد عتیق نیز خدا خدای عالم ولی چون در آن ایّام در سرزمین فلسطین یگانه قوی که معمولا او را بتنها بستایش و پرستش او قیام داشتند و این قوم بودند از اقوام او خوانده شدند و اگر بهمان احوال پایدار میماندند عهد خدا را با آنان نیز برقرار میماند و فی الحقیقه پیوسته مورد عطایای بزرگ الهی بودند بدرجه ئیکه حضرت مسیح نیز خود میان آن قوم طلوع کرد و حضرت محمّد نیز از میان برادرانشان اعراب ظهور نمود و فلسطین علاقه بزرگی بدیانت اسلام دارد چنانچه در احادیث مأثوره آن است که آن حضرت در لیلۀ عروجش بشما قرب الهی ازمکهّ و اورشلیم آمده و از آنجا صعود فرمود و در یوم آخر ظهور جلال و عظمت در فلسطین خواهد شد و او نیز نبیّی بود که در مابین اعراب از نسل ابراهیم بن ابراهیم ظاهر بود و با حسّ و وظیفه در اساس همان دیانت قدیمه با همان اصول عقاید با تفاوتی در قوانین و فروع موافق احتیاجات قوم و مقتضیّات عصر حتیّ توان گفت که غصنی از دوخه آن دیانت قدیمه است ولی از جهت همان تغییرات بزرگی که دارد بصورت یک دیانت تازه ظهور نمود اوّلا خدا ربّ العالمین و نسبت فیوضاتش بهمه اقوام بشر متساوی چنانچه در تعالیم مسیحیّه است و ثانیا تغییرا ت و تفاوت در کثیری از فروع و احکام موافق احتیاج قوم و اقتضای وقت ثالثا تغییر عظمت و سلطنت و معبد بزرگ سلیمانی بدولت علمای معنوی در جزیرة العرب و معبد کعبه ولی بعد کذالک این را بیقین توان گفت که دیانت اسلام جامع خصائص و فضائل تورات و انجیل هر دو است و معترف بصدق و حقیقت هردو ولی نکته دقیقی که لازم الملاحظه است اینست که هرچند علما و حاخامیم یهود معاصر حضرت مسیح و حضرت محمّد و اعصار پس از آن بمقتضای تعصّب زیاده روی کرده و باشدّ مایمکن بناء تعرّض و مقاومت با آن دو آئین را گذاشتند ولی از طرفی دیگر هرگاه در توصیف و تبیین مسیحیّت و اسلام بهمین طریقی که مذکور گشت اکتفا میشد یعنی حضرت مسیح بعنوان نبیّتی از دودمان اسرائیل شناخته میشد که مظهر لهام الهی بود و تعالیم و نصائح روحانی میداد و باهمیّت حیات روحانی و تقرّب معنوی بخدا و محمّد و اهمیّت تقالید و آنکه فروع در درجه ثانیه و پس از مفاد قسمت اخلاقی هستند
صفحه 2 - 4
تبیین مینمود چنانچه صد ها سال قبل از او اشعیا نیز همان تعلیم میداد و نفوس را اصرار در بند تقالید کهنه و اخذ تقالید تازه نمیکردند بلکه آنانرا بتجربت و هدایت ضمیرشان وامیداشتند و و اطفاز به الوهیّت حضرت مسیح و سائر امور از قبیل ولادت بی پدر و قیام از قبر پس از شهادت و صعود جسمانیش بآسمان و نظائر آنرا بهمان معانی ظاهریّه از اصول دیانت قرار نمیدادند و تمامن نبیین سلف و کلّ نوع بشهدا خاطی و نجات یافتۀ بواسطۀ شهادت او نمی پنداشتند و خلاصه مسیحیّتی را نشر میدادند که در ایّام خود مسیح بودند آنچه که در سالهای بعد بتراکم افکار نفوس مختلفه تشکیل یافت و نیز حضرت محمّد را مانند یکی از رسل و نبیین منصب که از صلب اسحق آمدند ولی او از صلب اسمعیل میشناختند ولکن بعضی عقاید غلیظه را مانند دوره مسیحیّت جزو اصول دیانت نمیکردند و غیر معترف آنها را تکفیر و اخراج از دائره اسلام نمینمودند خلاصه اسلام همانطوری که در قرآن تبیین شد منزّه و مقدّس باقی میماند توجّه امتّ یهود به آن دو آئین سهل و خصوصا نسبت باسلام چنانچه بعضی از مؤلفیّن قدیم یهود توصیت کرده سهل بود مسیحی آنچه در خصوص خداوند نجات بخش ما عیسای مسیح گفته شد بیک نظری صحیح است ولی قانون ایمان مسیحی موافق با اصول موضوعه در عالم مسیحیّت بذر آن در ایّام خودش و حواریش غرس شده و سپس در قرون اولی بطور انتظام اساس کنائس گردید و این خود معلوم است که در میان فرق و کنائس مسیحی خود در شئون آن اختلافات بسیاری است که از ابتدا الی کنون موجب تأسیس فرق و مذاهب و اختلافات مابین آنان و مطرودیّت جمع کثیری که آن عقیده نداشتند از کنائس بنام هر طة یا بعبارت اخری خروج از عقائد و تقالید کنیسه ئی گردید و اصحاب اوّلین برای آیندگان چنین تأسیس کردند که نبوّت از بی پدری مسیح در کتاب اشعیا مذکور و ظهور او در بشارات انبیاء قدیم بنام طلوع پسر خدا یا جلال خود را مسطور و همچنین در خصوص قیام از قبر و صعود بآسمان و ظهورش برای رسلش در چهل روز و نیز در خصوص قدرت نمائیهای عجیبۀ منقولۀ در کتب تمامت این امور را از طریق بشارات در کتب انبیاء قبل تقریر نموده و نیز رسل خود بر آن شهادت داده اند و لذا از روزهای اوّلین اساس اعتقادات مسیحیّه گردید در اینجا نکته دقیقۀ که نظر در آن بغایت مهمّ است این است که یهود نیز نظائر این اعتقادات در بارۀ موسی و انبیاء قدیم دارند فی المثل هرچند استعمال لفظ پسر خدا یا خدا را در خصوص موسی معمول نمیدارند ولی این مسلمّ است که او با خدا در سینا مشافهته تکلمّ مینمود و از بعد او نبیی برتبۀ او نخواهد آمد و این مقام مشافهه با خدا برای دیگری میسّر نخواهد شد و نیز آنهمه قدرتهای عجیبه که در کتاب جاری است بدست او جاری شد آیا با اعتقاد بچنین مقام منحصری و به حقشّ چه تفاوت است که لفظ رسول و پیغام آور و فرمانگذار از طرف خدا بر او اطلاق شود یا آنکه لفظ پسر خدا استعمال شود چه که منظور از تمامت این القاب آنکه سلسله انبیاء و رسل مقرّب نزد خدا و وسائط مابین عالم الوهیّت و بشر میباشند و مطاع الکلمه و مطیع القول و این القاب متکثرّه موافق احتیاج و اقتضای جریان تعالیمشان در هر عصر و عهدی قرار گرفت و دانایان اسرار کتب مقدّسه قدیمه عبریّه بخوبی میدانند که لفظ ابن الله در اصطلاح روحانی آن اعصار کنایه از منقرب الی الله و فرمانگذار از طرف او بود و لذا این لقب بر سلیمان و او و دیگران حتیّ بر کافّه یهود در مواضع متشتته تورات اطلاق شد و مسیح خود این لقب را موجودی در خود ذکر مینمود هرگه استعمال این العتب ابن آللهیّت مستلزم بی پدری باشد پس بایستی که سلیمان و داود و حتیّ کلّ یهود و نیز رسل غیبی بی پدر باشند و این غیر معقول است امّا در خصوص صعود جسمانی
صفحه 1 - 3
در نجاشی اثری ننمود و در نتیجه تجسّس و تفحصّ دانست که امر اسلام همان جوهر دیانت انبیاء سلف است و چون کلمات قرآنیّه را در خصوص مسیح و مریم و حواری شنید محبّت اسلام در قلبش جا گرفت و لذا دست ردّ بر سینۀ آنان گذاشت و سعی و سعایت آنان بی ثمر شد ولی سائر اصحاب که فرار از مکه برایشان میسّر نبود و در آن ماندند و نیز خود حضرت محمّد در نهایت فشار و سختی بودند نوبتی بطالت رفت اهالی مانند قوم قریش در مکّه بنهایت جفا بر او قیام کردند و بدنش را مجروح ساختند و در نهایت از چنگال ظلم و جور آنان خلاصی یافته بمکه مراجعت نمود ولی ناچار شد که به یکی از اکابر قریش پناه برده تا در حمایت او از شرور اعدا محفوظ ماند و بالأخره چون قوم بیقین دانستند که با وجود آنهمه سخت گیریها امر اسلام بسرعت تمام در انتشار است لذا بمشورت عمومی قرار اخیر بر آن دادند که شبانه در خانه اش هجوم کرده وی را مقتول سازند از اینجهت مجبور شد که شبانه از دارالولاده و وطنش مکه گریخته و عائله حامیتش در در آنجا گذارده و خود را بمدینه که چند مرحله از مکه دور است رساند و چون قوم شبانه بخانه اش درآمده و او را در فراشش نیافتند و دانستند که به مدینه رفت کس در طلبش فرستادند ولی او را بدست نیاوردند و او در ورود به مدینه از اهالی حسن استقبال یافت و امر اسلام در آنجا نموّ نمود و جمعیّتی فراهم آمده بر نصرت او قیام کردند و عائله و اصحابش پس از آنکه مخفیا متدرّجا خود را بمدینه رساندند و مهاجرین حبشه نیز به مدینه وارد و لذا امر اسلام در آنجا قوّت و اقتدار گرفته و شروع بسرعت انتشار گذاشت و دهات اطراف و قبائل رفته مردم را به خدا و پیغمبرش رهنمائی میکردند ولی قریش مکه از خوف آنکه امر اسلام قوّتی یابد که مقاومتش غیر ممکن شود و حمله بمکه آرد سوق جمعیّت مسلحّ بمدینه نمودند لذا ناچار بنای مدافعه و مقاتله شروع شد و جنگهای خونینی در پیش آمد و اسلام غالب و دشمنان مغلوب شدند و بالاخره مکه در دست اسلام مفتوح و بیت الاصنام آنکه مطاف قریب و بعید اعراب جاهلیّت بود بیت الله العتیق و قبله اسلام و مطاف مسلمین گردید و اصنام آن سرنگون گشت و در حین مراجعت آنحضرت از مکه بمدینه در سنّ شصت و سه سالگی و در سال بیست و سیّم دعوتش از این عالم درگذشت و در آن مدّت دعوتش جزیرة العرب از اصنام و اوثان مطهرّ و در تحت رایت خداپرستی قرار گرفت که اگر طلوع محمّدی نمیشد شاید تاکنون نیز بهیچ قوّۀ چنین امر خارق العاده میسّر نبود و حال یکی از آن معابد اوثان روشنی در آن مملکت نیست و در آن مدّت بیست و سه سال دعوتش تمامت وحی که متدرّجا بر حسب احتیاجات و مقتضیّات وقت در مکه یا در مدینه در حضر یا در سفر مقربیّت فصحی حجازی و بطور نثر منظوم و خبیراللفظ عمیق الهی در مسائل ماوراء الطبیعه و دقایق روحانیّات و مواعظ اخلاقی و قوانینی که موجب تنظیم اجتماع و قصص انبیا و حکما و سلاطین و اقوام که موجب عبرت و اتقاظ است و نیز در بیان عدل و مجازات الهی و در عبادات و حدود و وسائل اخری از لسانش صادر جمعی از اصحابش که معتقد بر کتابت بودند بر استخوان و یا جلد جبوبات و یا برگ و پوست نباتات نوشته و پس از وفاتش در مجمعی از اصحابش مرتبّ و مدوّن گردید و بنام قرآن مقدّس در هر عالم اسلامی شائع و منتشر است هرچند پس از وفات آنحضرت بتدریج دیانت اسلام منسب بشعب و مذاهب متکثره گردید و مابین آنان اختلاف و خمام و نفرت و بسیاری از اوقات جنگ و قتال برپا بود چنانچه در سائر ادیان خصوصا در دیانت مسیحیّه نیز چنین واقع و اختلاف مابین این مذاهب بواسطه اختلاف طرق استنباط و استفهام از قرآن و مجاری اسلامیّه که سبب اختلاف در بعضی اعتقادات و تفاوت در فروع احکام گردید ولی عموما در اساس اسلام متفقّ و متحّدند که آن قرآن مقدّس میباشد و اساس قرآن چنانچه ذکر شد بر توجّه ذات الهی و آیت خالق حکمی مقتدر غیب ازلی و ابدی و اعتقاد بحقیّت انبیا و پیمبران
صفحه 2 - 3
و اعتقاد بنشأ اخری و عدالت الهی بر اساس مجازات و مکافات و تأسیس تحققّ بفضائل و خصائل همّته وتحرّز از رزائل حیوانیّا ست هرگاه نفسی منصفانه در معارف و آداب و احکام و قوانین اسلام دقیق شود می بیند که این دیانت چنان جامعو محکم و مطابق با احتیاجات و مقتضیّات است که مانند دوای فوری و و علاج امراض حاضره بوده و چنانچه دیانت موسویّه فوز و فلاح جسمانی و روحانی بنی اسرائیل بود دیانت اسلام نیز چنین بود حال یک نظر مختصری در نسبت دیانت اسلام بدیانت مسیحیّه باید نمود از ین نکته ابدا غافل نشد که این یکصد و هشتاد ملیون نفوسی که امروزه در ظلّ اسلام قرار گرفته اند و تقریبا احدی از آنان قبل از قبول اسلام مقرّ به مسیح و و انبیاء بنی اسرائیل نبودند ولی به پرتو انوار محمّدی و تعلیماتش مقرّ و معتقد بتمامت آن شده اند و کلّ در خصوص مسیح همان اعتقاد رادارند که قائد بمناسبت های مسیحی دارند و مسیحیان عصری آنانرا نسبت بقربت میدهند مثلا تولدّ مسیح از مریم مخصوصا بروح قدسی الهی و بی پدری او را بتمام و کمال معتقد و در بارۀ انبیاء دیگر حتیّ خود حضرت محمّد چنین اعتقادی نه و تمامت معجزات مادیّه مسیح را حسب منقول معتقد و بعلاوه آن معجزاتی چند در قرآن مقدّس منسوب باو است که در کتب متی و اوقا و مرقس و برخا نیز مذکور نه و صعود جسمانی مسیح را بآسمان نیز معتقد و بهتر از همه آنکه نزول مسیح را از آسمان در یوم عظیم آتی و اشراط مقرّرۀ آن نیز معتقد و سوای رجعت مسیح رجعت دیگری در قرآن بآن صراحت بیان مذکور نه و این مسائل را کنون مسیحیان عصری سست اعتقاد بظواهر قشریّه دین منکر میباشند و نیز در قرآن مسیحیان را از مابین همه اهل عالم اولی بمحبوبیّت میشمارد درین صورت آیا سزاوار چنین نیست که مسلمین را مسیحیان حقیقی دانست چنانچه فی الحقیقه مسیحیان پیروان حقیقی موسی هستند چه که آنچه در کتب عهد عتیق است بتمام و کمال معتقد میباشند و آیا تأسیس چنین اساسی روحانی متین و با ظهوردلائل و قواعد مبیّن کافی در اثبات نبوّت او نه پس سزاوار چنان است که چنانچه مسلمانان مسیح و مسیحیّت را می شناسند مسیحیان نیز حضرت رسالت پناهی و اسلام را بدرستی بشناسند تا این سوء تفاهم و اختلاف چندین ساله که مخرّب بنیان انسانی است از میان بر خیزد باین نکته تفاعل نشود که در قرآن و عالم اسلام تنقیدات و بعبارة اخری اصلاحات چندی راجع ببعضی مسائل متعلقه بعالم مسیحیّت موجود یکی مسئله الوهیّت مسیح و آنکه او پسر خدا بود و دیگر مسئله تثلیث خصوصا و اعتقاد بآنکه مسیح و مادرش مریم و پدر آسمانیش الهه و مبادی ثلثه هستند که در ایّام حضرت محمّد خود نمائی داشت در قرآن مقدّس این مسائل را تنقید نموده که خدا منصف بصفات ولادت وو یا تولید نمیشود و و کفر و امتنائی برای او نه بلکه او خالق و همه انبیا و مسیح عباد او هستند و جز خدا الهی دیگر نه و چون روز جزا در رسد خطاب از مصدر جلال و عظمت بمسیح آید که آیا امّتت را گفتی که تو و مادرت را خدای بخوانند مسیح مستغثیانه در جواب گوید ای خداوند من اگر من چنین سخنی گفته بودم تو خبر داشتی یعنی این افترائی است که مسیحیان باو بسته اند چنانچه حضرت محمّد برای خود این قبل القاب نگفته بلکه خویش را فقط پیغمبر خدا و عبدالله خواند و حتیّ صریحا بیان نمود که سلسله بنیین که از آنجمله خودش بود بشری مانند سائر مردم اند و تفاوتی نه الا بمقام وحی که مختصّ بانبیا است و دیگر مسئله پرستش رؤسای دیانتشان است که اتحذ فرا اعبارهم و راهبانهم اربابا من دون الله یعنی یهود و مسیحیان امر و نهی و قوانین و احکام موضوعۀ آنان را چنان منقرض الطاعه پنداشتند که احکام خدا را وقوع و متی و تغییر در کتب مقدّسه است و حال کلیّه این مسائل متعلقه به مسیحیّت را یک قسمت مهمّ از عالی فکران مسیحیان خود مطرح بحث قرار داد و در کتب و مؤلفات خویش
موافق آنچه اسلام بیان کرده شرح دادند و از قبل نیز جمعی از اهل تحقیق در آن خصوص تألیفاتی نمودند و امّا آنچه در خصوص جنگ ما و غزوات اسلامی مسیحیان تنقید کرده اند و سوء تفاهم واقی شد باقی در شمارۀ بعد نشر میشود
صفحه 1 - 2
در کنیسۀ موحدّین در خصوص اسلام
اینجا معبد دیانت مسیح و این جمع حضّاراز مسیحیان مبرّا از تعصّبات غلیظۀ دینی هستند و شائق اطلاع از حقایق ادیان لذا کمال مسرّت در این است که در خصوص امر عظیم اسلام شرح و بیان شود فی الحقیقه هرگاه در مجامع و معابد هر دینی بحث و تفحصّ بیغرضانه از حقائق ادیان دیگر شود در مدّت قلیلی سوء تفاهمات نائل و کره و نفرت دینی تبدیل لانس و الفت گردد شاید این مسئله بر حضّار مکشوف است که اساس و بنیان امر اسلام بر وحدت بی مثیل و شریک خدا قرار گرفت چنانچه اوّلین تعلیمش که مابه الامتیاز شناخته میشد لا اله الا الله بود بدرجه ئیکه مؤسّس عظیم آن فرمود من قال لا اله الا الله و حمییت له الجنّته و این مقصد مانند روح در هیکل کتاب مقدّس قرآن ساری و جاری است چنانچه هرگاه من البدایه الی النهایه بدقتّ مطالعه شود معلوم گردد که پی در پی در همه جای آن بطرق مختلفه مثبوت و مذکور است و واضح میگردد که مقصد اعظم تأسیس وحدانیّت الهیّه بود چه که قوم یعنی اعراب آن عصر بعبادت های متنوّعه موروثه غیر معقولۀ معبودات مختلفه از احجار و اشجار و نجوم و هیاکل اوتان را پرستش مینمودند و قامت تعلیم و تکریم و رکوع و سجود در مقابلشان دوتا کرده و بجان و دل و در شأن طواف نموده و حتیّ اطفال خویش را در حضورشان قربانی میکردند و هر قبیله از قبائل اعراب ممتاز بعبادت معبودی و طریقه ممنوعۀ بودند که فی الحقیقه میتوان آنها را ادیان مختلفه شمرد و باین سبب از یکدیگر متنفرّ و در نزاع و خصام و حرب متمادی با یکدیگر میزیستند و امر اسلام توحید آن عقاید مختلفه در ظلّ وحدت الهیّه نمود و این سبک دوای وحید امراض معنویّه آنان بود و چنانچه در نهایت وضوح است همین وحدت الهیّه نیز اساس دیانت مسیح بود ولی از آنجائیکه او در فلسطین در مابین امّت یهود طلوع نمود که قریب یک هزار و چهارصد سال دیانت موسویّه که بر اساس وحدت ملیّه بود نشو و نما نمودند چنانچه ضرورتی نداشت که چندان در این خصوص تکرار یافته و آن مقصد اصلی باشد بلکه مقصد اصلی اصلاح دیانت موسویّه که در آن ایّام حقیقت و صفایش از میان رفته و روحانی نمودنش بود چه که آن دیانت بالتمام حدود و قیود ظاهره مضرّه و مانند جسدی خالی از روح گشته بود ولی صاحب امر اسلام چون در مابین اعراب قیام کرد که تعدّد عبادات و معبودات داشتند لهذا مؤسّس بود یعنی تأسیس وحدت الهیّه گردد و همین وحدت الهیّه اساس دیانت موسویّه بود بلکه این اساس مطابق آنچه در تاریخ تورات مذکور است بواسطۀ ابراهیم ابوالانبیاء تأسیس شد و او در حقیقت مؤسّس وحدت الهیّه سماویّه بود و سه دیانت سابقه یعنی موسویّه و مسیحیّه و محمّدیّه بمنزله سه شعبۀ ازین نهرو مایه دوحه از این اصل میباشند و دیانت موسویّه و مسیحیّه از نسل اسحق بن ابراهیم طالع و دیانت محمّدیه از نسل اسمعیل بن ابراهیم از اینرو است که در قرآن خطاب بجنود صاحب اسلام « ان اتبع ملهّ ابیک ابراهیم حنینا» و این آئین را مبانی ملتّ اسلام از آنرو داشت که اساس آن انقیاد و تسلیم تام بحضرت پروردگار است و بیان نمود که اوّل مسلم ابراهیم بود که چنان منقاد خدا بود که فرزندش را برای فدا حاضر نمود من نمیخواهم بسط مقال در تاریخ چهل سال حیات قبل از دعوت صاحب امر اسلام بدهم چه که شما خود آنرا در تواریخ ملاحظه کرده اید ولی مختصر این است که در حال طفولیّت بی پدر و مادر ماند و جدّ و عمویش وی را کفالت کردند و تعلمّ و تدرسّ و تحصیل نکرد حتیّ بدرجه ئیکه قرائت و کتابت لغت وطنی خود یعنی عربی نمینمود و مدّتی در ایّام جوانی موظفّ از خدیجه زن بیوه ماجرائی در مکه بود که او بالأخره بحباله زنی وی درآمد در دانائی و بینائی و درستی و کمالیّت اخلاق همانطور بود که حیات یک مؤسّس عظیم چنین دیانت بزرگی را در خورد ضرور است شما آن انباتی از خود مسلمین که در شرح حیاتش نوشته اند هرگاه ملاحظه کردید که هر طفلی فاعل بآن با عقل و علم و مقام عظیم مظهریّت الهیّه موافق نه و با آنچه مسیحیان در مذمت نمگاشته اند همه آنها روایاتی بیش نیست نظیر آنچه در خصوص حیات مسیح از اخبار و مدافعات غیر معقوله توسطّ مسیحیان روایت شده و یا روایات و وقوعات دهن آنیه توسطّ یهود و رومن حکایت شد و ما از هرود قطع نظر کرده روح تاریخ را در تحت نظر دقتّ میگیریم و در ضمن رؤیت هیاهو که مبانی دقیقه ئی منظور ولی قشرین یعنی آنانیکه کلام را
صفحه 2 - 2
بمعنای تحت اللفظ میفهمند از آن غافل و بیخبر مانده اند مانند روایت آنکه جبرائیل امین حبّ امر الهی از آسمان نازل و در ایّام طفولیّتش بکوهی برده و پهلویش را شکافته قلبش را در آورد و بماء جنتّ غسل و تطهیر کرده در جایش گذاشت و این را هنگامی که در تشخصّ میکشتند مشاهده نمودند و این واضح است که این حکایت مبیّن آنست که قلب آن حضرت از طفولیّت باوصافی معنوی روح قدسی از آلوده گی باحساسات و صفات ناستوده حیوانی غسل و تطهیر یافته و بحیات معرفت و حکمت الهیّه زندگی جاوید گرفته بود اوّل تعلیمی که این نور بزرگ دیانتی طالع در قرن ششم میلاد در جزیرة العرب آورد همان وحدت ذات الهی و اوّۀ کسی را که اظهار داشت همین زنش خدیجه بود که ازو پذیرفت و سپس متدرّجا نفوس دیگر که در خفا و تقیّه از قوم بیان او را گرفته و امرا یعنی همّت ذرّات غیبی الهی و بطلان معبودات باطله قوم و نبوّت او را قبول کردند تا آنکه در مدّت هفت سال عدّۀ پیروانش بچهل رسید و قوّه یافتند شروع بدعوت علنی نمودند از آنوقت آغاز عداوت و ضدیّت قوم شد بدرجه ئیکه نزدیکترین اقربا و بستگانش بر ضدّش قیام کردند و چنین دانستند که این تأسیس او بر ضدّ دیانت موروثه هزاران ساله آنها و هدم معبودات و عادت آنها میباشد مدّت سیزده سال اوّل دعوتش که در مکّه توقفّ داشت دچار بلیّات و صدمات گوناگون شده چندانکه باصحاب و اتباعش از هیچ تعدّی و ظلم دریغ نکردند و خودش را مجنون و فریبنده و ساحر ومخرّب بنیان شرافت و دیانت قدیمه آباء و اجداد خواندند و تکفیر و طرد و تحقیر و توهین های وحشیانه کردند که قلم را از ذکر آن شرم و آرزم میباشد چندانکه از ملاقات ادکاره و از توجّه باو در گریز بودند و مدّتی دراز احدی با او معامله و باصحابش چیزی نمیفروختند و ابواب زندگانی و قوت را بر روی آنان بستند و در تحت زجر و شکنجه میکشیدند و احیانا اگر کسی را دل بدیشان میسوخت و بنوعی مراعات و محبّت میکرد در تحت مخاطره واقع میشد و بالاخره نام مسلم و محمّدی در آن زمان یک مفهوم رعب انگیز و تحقیر آمیزی یافته که کسی جرئت نداشت که بر خود بپذیرد مانند نام مسیحی ششصد سال قبل و مانند نام این امر در حدود هزار وسیصد سال بعد از آن و فی الحقیقه از صبح مقاومت و صدمه و قوانین وهینی مضایقه نکردند و آن حضرت در عین این احوال در نهایت صبر و شکر و بردباری به نشر پیغام خود مشغول و تمام هستی خدیجه در این راه بمصرف رسید و چون اصحابش از شدائد و مصائب شکایت میکردند پیوسته جوابش صبر و تحملّ و امر برفق و مدارا و وعده ثواب در دار اخری و قرب وصول ساعت و وقت ظهور نصرت و قیام قیامت امرش بود که آنهم یروته بعیداء نحن تراه قریبا میفرمود و درین مدّت سیزده سال اوّلیّه دعوتش که مرکزیّت اسلام در مکه و ایّام دعوت به بیان و بینه و برهان و تحمّل بلیّات و مصائب و حراثت و تخم افشانی در اراضی قلوب بود طریقه و سیرتش بعینه مانند ایّام سه سال دعوت مسیح بود یعنی قبول مصائب و مقابله بلایا و صدمات بعفو و غفران چنانچه در قرآن مقدّس در وصف مومنین اذا غاطهم الجاهلون قالوا سلاما و اذا مرّو اعلی اللفو مروا کرامانه مذکور است یعنی مؤمنین چنین اند که چون در عمرشان کسی زبان بزشتی بر ایشان بگشاید کریمانه بگذراند و عنود صفح نمایند و چون جهّال آنان را بکلمات ناشایسته مخاطب سازند در مقابل سلام دهند و صلح و سلام بر ایشان بطلبند و این چه شاهد است با کلام مسیح که هرکه بصورتت سیلی زند صورت دیگر را نزدیک آر و هنگامی که در ایّام توقفّ در مکه تعرّضات نفوس و سختیها بدرجه ئی رسید که تحمّل آن فوق طاقت جماعتی از اصحابش مخفیانه به افریقا مهاجرت کرده و در پناه نجاشی پادشاه حبشه که مسیحی بود قرار گرفتند چه که میدانستند که دیانت و معتقدشان اساسا یکی است ولی اعدا از خوف آنکه شاید امر اسلام در آنجا نفوذ یابو و نجاشی از آن حمایت نماید بعضی از عقلا و مدبرِّین خود را باهداء بسیار نزد وی گسیل داشته و سعایت کردند که محمّد و پیروانش نه تنها از آئین اسلاف خود خارج و عقاید و معبودات قوم را چیزی نمیشمارند بلکه مسیح را نیز بدانگونه که مسیحیان معتقدند نمیشناسند ولی این سعایت
نجم باختر . جولای 1924
مجله اخلاقی تربیتی است . ماهی یکبار طبع و توزیع میشود
صفحه 1 - 1
لا تنظروا الی قال بل انظروا الی ماقال
چه بلند است پایه این سخن و چه عالیقدر است آنکه آنرا کار بست و بر آن روش زیست و چون بدیدۀ تحقیق ملاحظه شود هرچند مدّعیان آن بسیار ولی پیروان حقیقی آن اندکی در شمارند چه که همیشه اغلب ناس بر عکس این مقال یعنی ینظرون الی ما قال و لا ینظرون الی ما قال بوده اند و این سیره از اعلی درجم مسائل مهمّه گرفته تا امور عادیّه جاریّه بوده اسا فی المثل چون شعری منسوب بشاعری بزرگ استماع گردد و سمع جان اذتّ یابد و گویا در بدن هر موئی لسانی ستایش آن شود و مرغ خیال برای کشف حقایق و دقایق آن در پرواز آید و شروحی در علوّ رتبۀ معانی و الفاظ آن از بنان و بیان جاری گردد هرچند آن شعر از آن شاعر نبود و تا آنچه در عالم رقتّ معانی و دقتّ الفاظ آن پایه را نداشته باشد و اگر سامع بدائع و لطائفی در آن نبیند نسبت انحطاط بخویش داده و فهم و ذوق خود را قاصر و ناچیز شمارد و بالعکس هرگاه بلیغ و رسا و فکری جدید و رفیع و زیبا از شاعر نامشهوری طلوع کند سامع بدیده بی اعتنائی بآن نگریسته و راه مقیّد و اعتراض پوید و همچنین هر تألیفی هر فلسفه ئی حتیّ هر روایتی عادّی اگر راوی شخصی موثوق به سبت بلا تفحصّ قبول شود اگر غیر مشهور بسمع قبول اصغا نگردد و همین خصلت بدرجۀ در عالم انسانی ثابت و طبیعی که بسا از مؤلفین تألیف خود را محض ترویج نسبت بمؤلفّ شهیری میدادند و اصحاب بدعت در عقاید و جعل روایات آن بدعت و یا روایت مجعوله را به یزرگی می بستند تا مانند زر مغشوش درمابین نقود خالصه بمصرف رسیده و رواج میگرفت و محبّت و عداوت شخصیّه نیز در این زمینه مؤثریّت کلیّه دارد چه که دشمن جز معایب دشمن و دوست جز محاسن دوست را نبیند و« عین الرضی عن کلّ عیب کلیّة کما ان عین الخط تبدی المادیا » محبّ چنان متعلقّ و بسته شخصیّت محبوبست که هرچه ازو بیند و یا شند بلا تأملّ در منیف و متین و بلا تجسّس از غث و سمین اذا قالت خدام قصّه قوّه فان القول ما قالت خدام در جنان دارد و هرچه آن خسرو کند شیرین بود بر زبان آرد و دشمن چنان از شخصیّت دشمن کاره که هرچه باو منسوب بلا تفکرّ متنفرّ و با پست بینی و پلید بعد الشرقین عبان قلب گوید و چنانچه در این مقام عمی و کوری و دوری از تمییز و قضاوت عقلیّه بسبب محبّت و عداوت شخصیّه ظاهر در مقام اوّل از جهت شهرت و عدم شهرت اشخاص و از جهت تقلید کورکورانه حادث و مصداق این سخن در باره مؤسسین غلط ادیان و مذاهب که نفوس در خصومتشان بر دو صف متباعد منقسم پیروانشان در اسنی علاقه و دوستی و دشمنانشان در اقصی رتبۀ دشمنی و یوم طوعنان را یوم فصل و وصل توان خواند که جمع کثیری باتحّاد عقیده با یکدیگر پیوند یافتند و از سائرین منفصل شدند بخوبی واضح است که بعضی منتسبین بآن ادیان در ایمان و محبّت تقلیدانه جامدانه چندان فرا رفتند که قضاوت عقلیّه خود را باخته و بدون تمییز هر روایت منسوبه را پذیرفته که سهل است بلکه خود نیز بدون التفات یا علی الله بر آن روایات افزودند و دشمنان نیز چندان در دشمنی فرو رفته که
صفحه 2 - 1
عدالت و انصاف را ازدست داده و حتیّ همه اقوال و حکم بالغۀ آن را دست رد بر سینه زد این سخن در بارۀ اشخاص بود در بارۀ جمعیّتها نیز بهمین منوال است چه ترکیب آنها از عناصر همین اشخاص عادّی تحققّ یافته چنانچه هر جمعیّتی ناظر باشخاص مخصوصۀ هسستند که مشهور نزد آنان بعظمت مقام و علوّ حکمت و رتبۀ معنویّه اند و ناظر بشهرت و مقبولیّت آنان چه اینکه اقوال و حکم و روایات منسوبه به آنان را مقبول و نجس و تعمقّ و قضاوت در آنرا در درجه کمتر و بعد از حقّ میشمردند چندانکه مقاصد و مآرب بدیعه شخصی که هنوز در افق مشهورین وارد نشده قابل اهمیّت و اعتنایشان نیست و همین سیره سائره سبب بلایا و مصائب وارده بر مومنین و مصلحین روحانی و اجتماعی و یا مبدعین علوم و فلسفه و افکار جدیده از طرف جمعیّت ها بود مظلومیّت سقراط تعرّضات بر گالیله بلایای حضرت مسیح حملات بر لوط مصائب وارده بر حضرت رسالت پناهی و صد ها امثال و نظائر آن که صفحات تواریخ اعصار ماضیه و عصر حاضر را پر کرده همه از فروع و مصادیق این موضوع باشد جمعیّت رشید عبارت از عامّه بوده تندوزی از حضیعین مستثنا بوده اند جمعیّت دست پروردۀ آن آن محلی است که در آن متولدّ و نشو و نموّ کرده است در زمین افکار و احساسات ملیّ در زیر آسمان عقائد دینی و متنقدی بغته ای موروثی است همانند آنی که از طفولیّت باو داده اند میخورد و لذتّ میبرد موافقت و عدم موافقت آنرا با صحّت نمیداند و در آن فکر نکرده است حبیب همیشه تاقیح شدۀ از عقائدی بود که خود آنها را ابدا نشناخته جمعیّت همیشه مانند گلۀ گوسفند منقاد چوپانهائی بود که ادبا برای انتفاع خود میپروراندند جمعیّت قوّه قضاوت و ممیّزه نداشت جمعیّت شخص میدید نه فکر جمعیّت تن مینگریست نه روح جمعیّت در تاریکی امور را مشاهده میکرد نه در روشنائی جمعیّت مانند یک انسان اعلای مقلدّ بود نه بصیر محققّ جمعیّت همیشه « اثنالتارکوآلهتنا لشاعر مجنون و انا وجدنا آبائنا علی ذالک وانا علی آثارهم لمهتدون » میگفت حکایت کنند که یکی از شیعیان حضرت امام علیّ بن ابیطالب پس از انصراف از رزم در صفیّن بر بعیرش بدمشق وارد لدی الورود شخصی از شیعه معاویه زمام بصیر را گرفته و مطالبه نمود که این ناقه از آن من بود و تو غصبا و جبرا در صفیّن از من گرفتی و بالخره هر دو خصم محاکمه را نزد معاویّه بردند و آن شیعی معاویّه شهود متعدّده گذراند که ناقه از آن او است و معاویه نیز بر آن حکم داد و آن شیعی صاحب بصیر فریاد میزد که این مرکب من اصلا ناقه نیست بلکه بعیر است معاویّ گفت چاره نیست حکم داده شد و پس از ساعتی معاویّ کس نزد آن شیعی فرستاد ه و او را حاضر کرد و قیمت بعیر را از او پرسید و ضعف آن باو داد و با و مهربانی عطا کرد و گفت چون نزد علی رسی شرح ماجرا را بیان کن و از قول من باو عرضه دار که بزودی با صد هزار مقاتل با او مقابل خواهم شد که هیچ یک از آنان چنانچه دیدی بعیر را از ناقه فرق نگذارند چه خوش است آن روزگاری که اغلب آحاد چنان بیدار و هشیار و بینا و شنوا و کامل و بالغ گردند که از افق محر واجد در آمده بافق لاحذ روح و مسند و متوجّه بانوار گردند از هر افق که طالع شود و دیده بر ثمر اندازند بشجر و بسخن نگرند نه به سخنگر تا بتوانند از فیض طافح این عصر عظیم مستفیض و بهره مند گردند
