| ←Issue 18 | Star of the West Volume 4 - Issue 19 |
 Proofread onceReturn to PDF view
|
We are working hard to have proofread and nicely formatted text for you to read. Here is our progress on this section:
|
Vol. IV
Chicago, March 2, 1914
No. 19
| PAGE | |
Portrait: Mirza Abul-Fazl | 314 |
The Death of Mirza Abul-Fazl | 315 |
A Glimpse of Mirza Abul-Fazl at Ramleh | 316 |
Mirza Abul-Fazl | 317 |
Mashrak-el-Azkar Convention to be held in Chicago | 320 |
In Memorium | 321 |
Persian-American Educational Society—Esperanto | 322 |
Persian Section | 323-328 |
"We desire but the good of the world and the happiness of the nations; that all nations shall become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men shall be strengthened; that diversity of religion shall cease and differences of race be annulled. So it shall be; these fruitless strifes, these ruinous wars shall pass away, and the 'Most Great Peace' shall come."—BAHA'O'LLAH.
| Vol. IV | No. 19 |
"VERILY THE EYES HAVE SHED TEARS AND THE HEARTS HAVE BURNED BECAUSE OF THIS GREAT AFFLICTION. BE YE POSSESSED WITH THE BEAUTY OF PATIENCE IN THIS MIGHTY CALAMITY."
Telegram from ABDUL-BAHA referring to the death of Abul-Fazl
A FEW days before Abdul-Baha's departure from Egypt to the Holy Land, Mirza Abul-Fazl went to Cairo. During the month of January, which is the coldest in Cairo, his strength failed rapidly and when finally confined to his bed, he was transferred to the house of one of the friends, Aga Mohammad Taki of Esphahan, where he was attended by the best physicians and nurses procurable. But he never rallied, and died on Wednesday, January 21, at four o'clock in the afternoon. The attending nurse said that as he expired she heard him say, "Khoda! Khoda!" [God! God!]. With these words of greeting he joined Him in whose service he had so long labored.
The doctor pronounced death due to endocarditis—i. e., inflammation of the lining membrane of the heart.
Although he had passed the allotted years of three score and ten, it was hard for us to believe this busy life ended. As no one had ever met him without hearing him utter a few words of wisdom, it was difficult to realize that the spirit had indeed departed from the body that lay before us, silent and irresponsive, yet smiling and beautiful.
A telegram was sent to Abdul-Baha notifying him of the death of Mirza Abul-Fazl, and the answer, quoted above, came immediately.
The body of our beloved teacher was carried on the shoulders of the Bahais of Egypt, from the house of Aga Mohammad Taki to the cemetery on the hill and laid in the tomb owned by Mirza Haji Hassan Khorassani. The tomb is a large room, in the center of which the remains were laid, and fragrant narcissus blossoms were scattered on his resting place. The friends chanted Tablets and many eyes were wet with tears.
And thus, on January 22nd, while the Egyptian people were celebrating the inauguration of the Legislative Council in one end of the city of Cairo, at the other end, on a hill, a group of old and young men, Persians and Egyptians, were mourning the departure of a soul well loved throughout the East.
According to the Moslem custom, a large tent was erected in front of Aga Mohammad Taki's house, in memorium of the deceased, and people gathered there during the night to hear the Koran read by the sheiks.
At Port Said, Alexandria and Acca the friends gathered and read Tablets and Communes. Plans are being made to hold a memorial meeting in Cairo on the fortieth day after Mirza Abul-Fazl's departure.
HUSSEIN A. AFNAN.
Egypt, February 2, 1914.
"Verily, I have come from God and unto Him do I return, severed from all else save Him and holding to His Name, the Merciful, the Compassionate."
Inscription on ring placed on finger of the departed.
A GLIMPSE into the last days of Mirza Abul-Fazl, as I saw him at Ramleh, a suburb of Alexandria, Egypt, last autumn, may be of interest.
When Abdul-Baha settled at Ramleh, he desired to have his old friend, Mirza Abul-Fazl, near him. To do so he rented the upper part of a two-story house set in a garden of date palms. To have provided a more pretentious place would not have been at all in accordance with Mirza Abul-Fazl's modest habits. Here he lived alone. At first, Abdul-Baha secured a cook who was to act as personal caretaker, for Mirza Abul-Fazl's health was failing and he needed such an attendant.
But sick or well, the old philosopher was a hermit. He loved his circle of friends, and he also loved his hours of solitude and contemplation. He was not used to having anybody constantly around administering to what he regarded as merely trivial needs; but he soon discovered a way to compromise with the unaccustomed situation. One day when Abdul-Baha called, he found his venerable friend waiting upon the servant and treating him as though he were an honored guest. Seeing that this was only an added burden to Mirza Abul-Fazl, he had the man dismissed.
Mirza Abul-Fazl's quarters resembled an unkept library. There were books on every conceivable shelf and table, and even the floor was littered with volumes and papers. His place was a rendezvous for the learned sheiks and Mohammedan mullahs of the ancient city of Alexandria; for he was looked upon as an authority on history, Persian literature, higher criticism and comparative religions.
His favorite outing was a visit to the house of Abdul-Baha's secretaries which was just around the corner, and which beside housing the secretaries, was used as a guest-house for visiting pilgrims to Abdul-Baha. Here he would sit on the spacious veranda; the news would go forth and soon a little group would be gathered about him. On Friday afternoons a body of young native students from Alexandria came to him for lessons in the Sacred Books of BAHA'O'LLAH.
To the many who were accorded the rare privilege of meeting this man of letters, both during his stay in America and on their pilgrimages to the East, I need not speak of his peculiar personal charm. With all his book learning he was not at all "bookish." Gifted with one of those rare minds that explore all the channels of life with equal grace and facility—the same dignity and impressiveness with which he discussed a verse of the Koran with the learned sheiks, he put into the meeting of some sojourning American; often finishing with a personal pleasantry, for he was a ready humorist and made his guests instantly at ease. He had the placidness of a child and the air of one who was never in a hurry and had plenty of time to make radiantly happy the place where God had placed him.
That was his attitude toward the world; but in the presence of The Center of The Covenant, Abdul-Baha, with head bowed and downcast eyes, he became the essence of humility. Even his voice, in answer to Abdul-Baha's questions, became low and subdued. Never have I seen such a perfect and instantaneous agreement of mind and body to express humility.
One day when I was at his house, there were about twenty sheiks who had come over from Alexandria to visit him. One who seemed to be the leader was a very learned and gorgeously attired young sheik, who said with some pride that he had been educated in the oldest university in the world. He was the editor of a magazine in Alexandria and had come to interview Mirza Abul-Fazl, who for more than an hour had been listened to with absorbed attention. His talk was interspersed with an occasional jest and his sharp eye would glance from one face to another to see if his point was understood. One might imagine the learned devotees in the early Christian era listening like this to the eloquence of St. Paul.
Suddenly Abdul-Baha appeared. Mirza Abul-Fazl faced the door, the rest of us had our backs to it and did not see him; there was a moment of silence and Mirza Abul-Fazl stood with his head bowed, his whole attitude changed. He immediately became the most humble and respectful of servitors. Then quickly arranging a chair for Abdul-Baha, he told him in a low voice, in answer to his questions, the subject under discussion.
Abdul-Baha continued the subject, which was
on the independent search for reality, further
emphasizing the great necessity of investigating
truth with a mind unbiased by theology or the
limitations of other minds.[Page 317]
At the house of Mirza Abul-Fazl he was an almost daily visitor. Whenever inquiry was made for Abbas Effendi, as the natives all call Abdul-Baha, the conjecture invariably was that he was probably to be found either at the house of Mirza Abul-Fazl or in the rose garden, opposite, dictating Tablets.
Abdul-Baha's love for his old friend, who for years had suffered banishment, imprisonment and persecution for his faith, was remarked by all. He said of him one day: "Such men as Mirza Abul-Fazl already belong to the Divine Concourse. All his interests are centered on the spiritual horizon rather than on this transitory phantasmagoria. All his efforts are turned toward the heavenly kingdom. He has no other thought. Such souls are aided by heavenly confirmations."
Chicago, February 26, 1914.
MIRZA ABUL-FAZL was born in 1844, in Gulpaygan, a small Persian town, founded by Humay, the daughter of Darius I. The family to which his parents belonged was one of the most distinguished of that city, and, even to the present time, is well known for learning and knowledge. His father, Mirza-Reza, was one of the most noted Shi'ite doctors of religion in Persia; he died in 1871, at the age of seventy.
In the prime of youth, Mirza Abul-Fazl traveled to Isfahan and Irak, with the object of perfecting his studies. Even in his boyhood he was noted for intelligence, sound memory, and diligence in discovering subtle scientific points, to such an extent that these qualities seemed to the people supernatural.
Before he was twenty-two years of age, Mirza Abul-Fazl had perfected himself in the branches of Arabic learning, such as grammar, rhetoric, etymology and composition; although Arabic is a foreign language to Persians. In accordance with the wishes of his father, he also acquired a perfect knowledge of Mohammedan theology and laws. At the same time he studied mathematics, algebra, arithmetic, geometry, and astronomy according to the Ptolemian system. He also mastered the Aristotelian as well as the rational Mohammedan philosophy.
In October, 1873, he left the town of Gulpaygan and went to Teheran, the capital of Persia, where he took up his residence. A short time after his arrival, he was appointed the superintendent and professor of one of the oldest first class Arabic Universities of Teheran, named the "School of Hakim-Hashem." There, students of different sciences gathered around him and attended his lectures.
In 1875 he became acquainted with a merchant named Aga-Abdul-Kerim of Isfahan, an adherent of the Bahai Religion. As this merchant found Mirza Abul-Fazl sagacious and free from prejudice, he invited him to investigate his religion. Although Aga-Abdul-Kerim had no schooling, yet he possessed a shrewd, acute mind and an excellent character. He arranged interviews for Mirza Abul-Fazl with learned Bahai teachers, such as his holiness the great Nabil, entitled "The Learned One of Ka-'een," the late Haji Mohammed-Ismail of Kashan, entitled "Zabih" [sacrificed], Aga-Mirza-Heydar-Ali of Ardistan, and others. They continued the controversy and religious and scientific debate during eight months. Finally, in September, 1876, after this ample discussion and tedious argument, Mirza Abul-Fazl, finding himself unable to refute and resist the proofs and demonstrations of the Bahais, and esteeming the evidences of this movement stronger than the proofs of other religions, acknowledged and embraced the truth of the Religion of BAHA'O'LLAH, and became a convert to it.
When Mirza Abul-Fazl acknowledged the
truth of this religion, and, on account of the
straightforwardness for which he was noted,
could not conceal his belief, he openly propounded
proofs and arguments of the truth of
Bahaism, in his lectures to the students. Consequently,
enemies who were jealous of him,
always waiting to accomplish his downfall,
availed themselves of this opportunity to speak
of him in the presence of the clergy and prominent
statesmen of Teheran. The clergy denounced
him, and, in December of the same year,
he was arrested and put in chains by the command
of Prince Kamran-Mirza, entitled "Nayeb-Essultana"
(Prince Regent), the third son
of the late Nasser-Ed-Din Shah, who was then
the governor of Teheran, Guilan and Mazanderan.
This imprisonment lasted about five
months. As a result of this imprisonment he
lost all the property which he had inherited[Page 318]
from his father. At the end of five months, he
and other Bahais imprisoned with him on
account of their faith, were released, owing to
the efforts of the late Haji-Mirza-Hussien-Khan,
entitled Mushire-Dawla, who was then
Minister of War. Upon his release, the clergy
of Teheran tried their utmost to persuade him
to verbally acknowledge Mohammedanism, and
not to openly uphold the truth of the Bahai
Religion. To this he would not agree, and
patiently endured the most violent persecutions
and afflictions rather than accede to the clergy
and statesmen. Afterward he gained his living
by means of his pen, and diligently labored in
spreading the Bahai Religion.
In 1300 A. H. (1882 A. D.), came a great historical calamity. Large numbers of Bahais were arrested in various Persian cities, for now this religion had become very prevalent throughout Persia and the Caucasus. A considerable number of the nobility, comprising Mohammedans, Jews, Zoroastrians, Nusseyrites, et al., had embraced it with the utmost sincerity, and even did not recant when in danger of their lives. Consequently the fire of envy and hatred flamed anew in the clergy and statesmen of Teheran, who considered themselves defenders of the first-named religion. They agreed with the Prince Kamran-Mirza to persecute the Bahais. So they falsely accused and calumniated them before the Shah. Also in Resht, Isfahan and Mazanderan, most of the clergy and statesmen determined to eradicate the Bahais, and arrested a great number. Among these were Mirza Abul-Fazl, who was arrested in Teheran, along with a multitude of the Bahais of prominence, merchants, traders, et al. He was confined for about one month in the house of the Prince, and several controversial meetings and debates were held in the presence of the Prince, concerning this Religion.
The opponents of the Bahais, consisting principally of members of the royal family, religious doctors and statesmen, constantly accused them of sedition and plots. Great efforts were made to alienate the mind of the Shah from them and to persuade him to decree their suppression and slaughter. But as they could not be charged with any violation of the laws of the Government, the Shah became convinced of their innocence, and would not consent to sentence them to death, but commanded them to be put in chains in the royal prison. Thus Mirza Abul-Fazl and a number of the stanch Bahais were imprisoned in chains and fetters for twenty-two months, subject to rigorous distress and hardship. During most of this time, nobody was allowed to see them. Twenty-four of them were, for fourteen days, chained to two long, heavy chains in a dark underground dungeon. Mirza Abul-Fazl relates that for about six months they received daily news of the plots and intrigues of their enemies, and expected death at any moment, having entirely resigned themselves to the will of God.
After the lapse of twenty-two months, the falseness of the accusations of the enemy was proven to the Shah, and he commanded that the prisoners should be set free.
Released from this rigorous imprisonment, Mirza Abul-Fazl took up his residence in the village of Gholo-hak, one of the well-known and delightful summer resorts of Teheran, where he remained about seven months, engaged in lecturing and writing. Again the Prince found excuse for his arrest, a third time. He was imprisoned for six months in the royal building named Otake-Nezam (the military department), whence he was released February 5th, 1886.
For about thirty years, Mirza Abul-Fazl traveled in remote countries. He journeyed northward through Persia, Turkey, the Caucasus, Tartary and Russia, as far as Moscow; eastward as far as the confines of China and Kash-Kar; to Syria and Egypt; and in 1901-1902 made a trip through Western Europe and America. During his arduous travels, he everywhere secured a good name for himself and his countrymen; he consorted with the men of learning of different religions, nationalities and schools; and acquired a vast range of knowledge which it would have been impossible to attain without undertaking extensive and toilsome journeys.
In 1303 A. H. (1886 A. D.), he received the Tablet written by BAHA'O'LLAH in 1300 A. H., in which he was commanded to travel for the purpose of teaching the Word of God; and during his distant journeys, undertaken in compliance with this Command, many holy Tablets were revealed in praise of his strength and fidelity to the Cause.
While travelling, he has written numerous
books, being considered a standard writer in ancient
and modern Persian, as well as in Arabic.
In 1892, Mirza Abul-Fazl wrote, in Samarkand,
the book entitled Fassl-ul-Khetab (Conclusive
Proof), in answer to questions asked by
Mirza-Heydar-Ali of Tabriz, one of the learned[Page 319]
men of Azerbeyjan. This book he wrote in the
style of the doctors of theology, and in the
introduction is given an account of the controversy
in Samarkand between himself and Dr.
Marcard Assadorian, a Protestant teacher, in
a meeting held by men of learning.
In 1898, he wrote the book of El-Farayed in Persian, in compliance with the command of Abdul-Baha. In this work, he answers the objections of Sheikh-Abdus-Salam, entitled Sheikh-El-Islam (a Mohammedan pontiff) of Tiflis. The same year, he wrote the book of Dorar-ul-Babeyeh (The Brilliant Pearls), in Arabic, in answer to Dr. Noor-Edin of India.
During the years 1901 and 1902, while sojourning in America, Mirza Abul-Fazl wrote the Hujaj-ul-Baheyyeh (The Bahai Proofs), which was translated into English by Ish'te'a'l Ebn-Kalanter, and published at that time. This work is well known to the scholars and thinkers of the Western world.
As late as December, 1911, he wrote a scholarly answer to an opponent of the Bahai Cause, known as Burhäne Lämé (The Brilliant Proof), which was published by The Center of The Covenant, Abdul-Baha, while in America.
His other epistles and pamphlets, which are scattered in all parts, are too numerous for mention in this article.
One of the theories originated by Mirza Abul-Fazl was the "Proof of Stability," in demonstrating the Essence of the Self-existent One. This is one of the greatest and clearest logical arguments for proving the Divine validity of the religions and demonstrating the Essence of the Almighty. By a single rational proof, it demonstrates both the existence of God and the truth of the true Prophets. He first propounded this argument in the book of Fassl-ul-Khetab, in 1892, and for the second time, in the book of El-Farayed, in 1897.
He was the first one of the Bahais who demonstrated by rational and logical arguments, that miracles are not sufficient to prove the truth of the Manifestations of God. He was the first one who clearly explained the purpose of what was spoken by the Prophets, in the Holy Scriptures, as to the "words being sealed," to be opened at the "last days."* He was also the first to explain that the great religions of the world which have changed and governed the conditions of society, are seven in number; and that the "seven heavens" is a term by which the Prophets have symbolized the Divine religions. Before Mirza Abul-Fazl propounded his theory, the point was not understood, for this number was not spoken of in the Divine Books and Tablets, nor in historical works.
He was the first one who demonstrated by rational proofs, why the Pagan religions are considered as polytheism, although they owe their origin to the Almighty, and acknowledge one God. For if by worshipping images, people are to be considered as polytheists, the Greek Church and Roman Catholics must also be considered such, while they are in reality, the "people of the Book," and believers in Divine Unity and true Religion.
Mirza Abul-Fazl had a wonderful genius in explaining subtle philosophical points, which skill was his specialty. He himself thought that he received this gift as a fulfillment of the prayer which the Blessed Perfection [BAHA'O'LLAH] made for him in a Tablet written to Haji-Mohammed-Kazen of Isfahan. It is as follows:—"I beg of God to enable Fazl (Mirza Abul-Fazl) to teach His Truth, and to unveil that which is hidden and treasured in His Knowledge, with wisdom and explanation. Verily He is the Mighty, the Bestower!"
*BAHA'O'LLAH declared: "Verily, We have opened the seal of the 'sealed Wine.'"
On Sunday night, February 1, the spacious parlors of Mme. de Lagnel's apartment were quite filled with the Bahais of Washington, D. C., who assembled in a meeting of Memorial for Mirza Abul-Fazl. Many present had been taught by this great soul. lsh'te'a'l Ebn-Kalanter and Mme. Dreyfus-Barney were the speakers of the evening. Brief addresses were also made by others who had known Mirza Abul-Fazl, including Mrs. F. J. Woodward. Prayers were chanted by Ghodsea Ashraf and by Ish'te'a'l Ebn-Kalanter. The utmost spirituality and unity prevailed, and an undercurrent of deep reverence pervaded the meeting.
On Wednesday night, February 4, at the Washington Conservatory of Music, the Memorial was continued. The Chairman, Mr. Wm. P. Ripley, delivered an eloquent appreciation, and others, including Mrs. Pauline A. Hannen, Mrs. Eleanor Sargent, Mr. Louis G. Gregory and Mr. Hannen, gave tributes. Some present who are not yet believers were greatly impressed.
- JOSEPH H. HANNEN.[Page 320]
- JOSEPH H. HANNEN.[Page 320]
PUBLISHED NINETEEN TIMES A YEAR
By the BAHAI NEWS SERVICE, 515 South Dearborn Street, Chicago, Ill., U. S. A.
Entered as second-class matter April 9, 1911, at the post office at Chicago, Illinois, under the Act of March 3, 1879.
Editorial Staff: ALBERT R. WINDUST — GERTRUDE BUIKEMA — DR. ZIA M. BAGDADI
Honorary Member: MIRZA AHMAD SOHRAB
Terms: $1.00 per year; 10 cents per copy.
Note—Until further notice, distribution in the Orient is through Agents.
Make Money Orders payable to BAHAI NEWS SERVICE, P. O. Box 283, Chicago, Ill., U. S. A.
To personal checks please add sufficient to cover the bank exchange.
Address all communications to BAHAI NEWS SERVICE, P. O. Box 283, Chicago, Ill., U.S.A.
O thou Star of the West!
Be thou happy! Be thou happy! Shouldst thou continue to remain firm and eternal, ere long, thou shalt become the Star of the East and shalt spread in every country and clime. Thou art the first paper of the Bahais which is organized in the country of America. Although for the present thy subscribers are limited, thy form is small and thy voice weak, yet shouldst thou stand unshakable, become the object of the attention of the friends and the center of the generosity of the leaders of the faith who are firm in the Covenant, in the future thy subscribers will become hosts after hosts like unto the waves of the sea; thy volume will increase, thy arena will become vast and spacious and thy voice and fame will be raised and become world-wide—and at last thou shalt become the first paper of the world of humanity. Yet all these depend upon firmness, firmness, firmness!
(Signed) ABDUL-BAHA ABBAS.
ANNOUNCEMENT—Beginning with Volume V, the STAR OF THE WEST will be issued with a Cover, the pages will be numbered consecutively and an index to the volume made at the end of the year for the benefit of those who preserve the issues with the intention of binding them in book form. As we have no revenue from advertising it is evident that we are dependent upon subscriptions, the price of which we have found it necessary to increase, beginning with the next issue, March 21st, to $1.50 per year and 15 cents per copy.
Believing all will unite in this endeavor to increase the effectiveness of the STAR OF THE WEST, we are
- Yours in The Center of The Covenant,
THE BAHAI NEWS SERVICE
| Vol. IV | No. 19 |
KNOW thou that the building of the Mashrak-el-Azkar is the greatest foundation in those regions. God said in the Koran: "Those who believe in God and the Last Day, shall build the Temples of God." It is incumbent upon thee, and upon all, to put forth the best efforts in these days, in building this glorious Temple: raising the tumult of commemoration therein, during the wing of the night, at dawn, and at eventide. It is incumbent upon ye (men and women) to be united in this Great Cause, so that ye may be confirmed by the Divine Bounty and Merciful Spirit; become increased with energy and power, gain a recompense and estimation. I implore God, and supplicate to Him to make your feet firm in the straight path and the upright Way.
—ABDUL-BAHA.
REGARDING the mid-winter meeting of the Executive Board of Bahai Temple Unity held recently in Chicago:
The members of the Board came together with an entirely new feeling, due no doubt to the fact that the great task begun five years ago had been successfully carried out—that of paying for the site on which is to stand the first Mashrak-el-Azkar in America—and that they must face the next step in this glorious undertaking.
From the pen of The Center of The Covenant, Abdul-Baha, has gone forth instructions to prepare a sum of from two to three hundred thousand dollars before beginning the buildings of the Mashrak-el-Azkar. To this work of gathering contributions for the mentioned sum, should the friends address themselves.
Communications from the Board will, from time to time, go to the various Assemblies of the country, informing them of the progress of the work, thereby stimulating and encouraging
own. It is not removed from ours. Their work—the work of the Kingdom—is ours; but it is sanctified from what we call time and place. Those who have ascended have different attributes from those who are still on earth, yet, there is no real separation.
In prayer there is a mingling of station, a mingling of condition. Pray for them, as they pray for you! When you do not know it, and are in receptive attitude, they are able to make suggestions to you, if you are in difficulty. This sometimes happens in sleep. But there is no phenomenal intercourse! That which seems like phenomenal intercourse has another explanation.
—ABDUL-BAHA.
FOR
MIRZA MAHARAM
HELD BY
THE BAHAIS OF WASHINGTON
IN THE YEAR 22 OF
THE CENTER OF THE COVENANT
ON the evening of January 29th, the Bahais of Washington, D. C., assembled to honor the memory of Mirza Maharam, who died recently in India.
Mr. Charles Mason Remey made a beautiful drawing commemorating the occasion—a reproduction of which, on a small scale, is presented herewith. Appropriate words of greeting and sympathy, in keeping with the spirit of this wonderful cycle of BAHA'O'LLAH and The Center of His Covenant, were written on the reverse side of the drawing, incorporating the words of Abdul-Baha which are shown in the above panel. It was signed by thirty-four of the friends, and forwarded to the Bahais in India.
DR. MINNIE E. CALLAWAY—Died January 5, 1914, at Denver, Colo. She was one of the early believers in the Cause in America.
HENRY T. CHAMPNEY—Died November 17, 1913, at New York city.
MRS. CLARA HALL—Died in January, 1914, at Boston, Mass.
LEW E. ROCK—Died January 12, 1914, at Chicago, Ill.
FINETTE S. SEELYE—Died January 29, 1914, at New York city.
ADELADE STUBER—Died February 27,
1914, at Cincinnati, Ohio.[Page 322]
all; also that the Convention will be held in Chicago this year and the information pertaining thereto.
The east of America was blest last year by the Convention held in New York city, and the west will receive an outpouring of the Spirit when the Convention of 1915 is held in San Francisco—God willing; so the Executive Board felt the middle west was entitled to the Convention this year.
It was thought a jubilee celebration might be held in gratitude for the accomplishment of clearing the sacred land of the Maskrak-el-Azkar from all indebtedness, for surely, as the friends gather on the land dedicated by the hands of the Great Orb of The Covenant and purchased by the voluntary contributions poured into the heart of this continent from all the countries of the globe, a penticostal baptism must pour out upon the hearts of those who gather at the site of the "mother" Mashrak-el-Azkar.
The members present at this session were Messrs. Hall, Wilhelm, Ashton, Jacobsen and Mesdames Parmerton and True. The last day's session was favored by a visit from Mr. Ralston, of San Francisco assembly, who was passing through Chicago on his way home from the east.
A balance of $1,800.00 was in the treasury.
CORINNE TRUE, Financial Secretary.
Since the last report, which appeared in No. 13, STAR OF THE WEST, the following additional Scholarships have been subscribed:
Abbas Ally Butt Cashmiree, Rangoon, Burma
Noor Mohammad Butt Cashmiree, Rangoon, Burma.
Khoda Baksh, Rangoon, Burma.
Cape Town Circle, Cape Town, S. Africa.
Mr. Olaf Pary, New York Mills, Minn.
Mrs. Olaf Pary, New York Mills, Minn.
Charles Mason Remey, Washington, D. C.
Dr. Susan I. Moody sends the following:
Received from America, April 1, 1912 | $600.00 |
Donated by Dr. Moody | 65.00 |
| $665.00 | |
April 5, 1912, through Zoeckler | $125.00 |
June 1, 1912, through Dr. Funk | 200.00 |
Aug. 1, 1912, through Habibollah | 50.00 |
Aug. 1, 1912, through Dr. Mohamad Khan | 50.00 |
April 1, 1913, check to Tarbiat School | 100.00 |
Dec. 31, 1913, check to Tarbiat School | 140.00 |
| 665.00 | |
Telegrams and bank expenses | 2.70 |
| (Paid by Dr. Moody) | |
Account closed December 31, 1913.
Unexpended balance turned over to Tarbiat School by authority of American donors—J. H. H.
- Faithfully yours,
- JOSEPH H. HANNEN.
To our many Bahai friends who would respond to the earnest appeal of Abdul-Baha to learn the International Language we would say that with the aid of the Jones' Esperanto Manual (25c) used hand in hand with the new propaganda journal, The Esperanto Monthly, Volume I, Esperanto can be thoroughly learned with or without a teacher.
Owing to its masterful simplicity, logical construction, and use of international roots at once recognized by the student, thousands throughout the world learn the language alone and are enabled to correspond with their fellowmen the world over.
The United States Esperanto Association (Miss J. E. Hamand, Secretary, Schaller, Ia.,) can supply the text-books mentioned and is ready and anxious to render every possible service to all who desire to study the language.
OUR PERSIAN SECTION this issue contains: (1) Tablet to Mirza Abul-Fazl; (2) Departure of Mirza Abul-Fazl; (3) Arabic letter in his regards; (4) Departure of Mirza Maharam; (5) Talk by Abdul-Baha on "The soul and its everlastingness," delivered in Boston; (6) the month of fasting; (7) announcement; (8) the STAR OF THE WEST
جلد 04 شماره 19 نجم باختر 1329 ماه ربیع الثّانی
از شیکاغو امریکا فهرست مندرجات
. لوح مبارک به افتخار آقا میرزا ابوالفضل .
. صعود آقا میرزا ابوالفضل .
. مکتوب عربی در خصوص مرحوم .
. صعود آقا میرزا محرّم .
. نطق مبارک در مسئلۀ « بقای ارواح » .
. شهر صیام .
. اعلان .
. نجم باختر .
آدرس : نجم باختر : صندوق پستی . 283 . شیکاگو ایلینوی . ایالات متّحدۀ امریکا .
Address: Najme Bakhtar, P. O. Box 283, Chicago, Ill., U. S. A.
[Page 324]
PAGE 1
VOL. IV
No 19
جلد چهارم . شماره نوزدهم نجم باختر 1329 قیمت اشتراک : سالی دوازده قران
ماه مارچ 2 ماه علاء سنه 70
این جریده بر حسب تاریخ بهائی هر نوزده روز چاپ و توزیع میگردد و در نهایت آزادی در مسائل یگانگی بشر و وحدت ادیان و انتشار علوم و فنون این قرن و تربیت اطفال و پیشرفت امر حضرت بهاء الله در اطراف جهان و توضیح حقائق این دین عمومی خواهد نوشت و مقالات مفید که موافق سبک اداره است قبول و نشر خواهد گردید
صفحه 1 - 1
لوح مبارک
لوح مبارک که بعد از صعود جمال قدم جلّ ذکره الاعظم از برای من ادرک لقاء ربّه آقا میرزا ابوالفضل نازل شده است .
هوالابهی
یا بالفضائل و امّة و اخیه چندی است که بوی معانی از ریاض قلب آن معین عرفان بمشام مشتاقان نرسیده و حرارت حرکت شوقیّه شعله اش بخرمن دلهای دوستان حقیقی نرسیده و حال آنکه مکتوب مفصّلی در بدایت حرقت از فرقت محبوب آفاق ارسال شد دلیل وصول ظهور ننمود و اشارۀ قبول شهود نگشت معلوم است که این افسردگی و پژمردگی از شدّت احتراق از فراق محبوب آفاق است و این خمودت از کثرت تأثرّات در مصیبت کبری ولکن انوار شمس حقیقت را افولی نه و امواج بحر اعظم را سکونی و کمونی نیست فیوضات ملکوت ابهی مستمرّ است و تجلیّات جبروت اعلی مترادف ابر نیسان عنایت فائض است و شریان محبّت الله در جسد امکان نابض تأیید از رفیق ابهی متتابع است و توفیق از حضرت کبریا متواتر اگر آن آفتاب انور از افق ادنی که افق امکان است غاربست از افق اعلی طالع و لائح اگر تا بحال ابصار بشر بسبب سبحات جسمانی
صفحه 2 - 1
از مشاهدۀ آفتاب حقیقت نورانی محروم و ممنوع و محتجب بود حال آن حجاب که در هر عهد و عصر وسیله انکار بود کشف الغطاء گردید چه که در جمیع احیان ظهور که مظاهر احدیّتش از مطلع امکان طالع شدند بهانه اعظمشان این بود که میگفتند « انّما انت بشر مثلنا» و « ما هذا الابشر منکم » خلاصه ظهور آن مظاهر احدیّت را از مطالع بشریّت علتّ بطلان میشمردند و سبب انکار میکردند و بعد از صعود مؤمن و موقن میشوند زیرا بظاهر شخص بشری ملاحظه نمیکردند لهذا منتیّه قوّت و برهان و حجج الهی میشدند و مظهر « و بصرک الیوم حدید » میگشتند چنانچه اگر ملاحظه بفرمائید مشهود میگردد که در جمیع اعصار اعلاء کلمة الله بعد از صعود مشارق انوار بافق اعلی گردید چه که ناس فطرة ایمان بغیب را خوشتر دارند و دلکشتر شمردند در جمیع احیان در یوم ظهور انکار نمودند و استکبار ورزیدند و بهانه جستند و در لانه اوهام آشیانه کردند و چون ملاحظه مینمودند که شخصی بهیکل بشری ظاهر و مشابهت جسمانی دارند از موهبت ربّانی محتجب میماندند چون بصر شیطان که نظر در جسم خاکی و طلسم ترابی حضرت آدم کرد و از آن کنز بی پایان که اعظم موهبت الهیّه و اشرف منقبت انسانیّه است کور و نابینا شد « و خلقتنی من نار و خلقته من طین » گفت :
صفحه 1 - 2
باری مقصود این است که در رسالۀ ایقان هیکل بشری را بمنزلۀ سحاب شمرده اند و حقیقت نورانیّه را بمنزلۀ آفتاب « وحینئذ تشهدون ابن الانسان آتیا علی سحاب السّماء بقوّات و مجد عظیم » عبارت انجیل را باین گونه تفسیر و تأویل فرموده اند .
پس حال وقت شعله و اشتعال است و هنگام ندا و انجذاب وقت آنست چون بحر در جوش آئید و چون سحاب در برق و خروش و چون حمامه حدیقۀ وفا در نغمه و ترانه بکوشید و چون طیور سماء بقاء در تغرّد و نوا آئید ای بلبلان گلزار هدایت و ای هدهدان سبای عنایت وقت جوش و خروش است و هنگام نغمه و آهنگ است دلتنگ منشینید و محزون و دلخون مخسبید پرواز به اوج علا نمائید و آغاز آواز در گلشن هدی نمائید قصد سبای رحمن کنید و آهنگ ریاض حضرت منّان اگر در این بهار الهی نغمه نسرائید در چه موسمی آغاز ساز نمائید و بگلهای معانی همدم و همراز گردید .
یا ابالفضل این اشتعال نار سدرتک و این اشراق انوار محبّتک و این امواج بحر عرفانک و این نسائم ریاض بقائک و این نغماتک السارة لااذان و این نفحاتک المعطرّة لمشام اهل الامکان این جذبة قلبک و این سعة صدرک و این بشارة روحک و این اشتعال جذوبک و این شعلة قبتک مع السکون ولوکان فی هذه الایّام انحمودة من شدّة الحموم ممدوحة محمودة . فاخرج من زاویة الخمول و اقصد اوج القبول و طرفی هذا الفضاء الابهی و ادخل حدیقة امرالله بقیامک علی نشر روائح قدسه و اعلاء کلمته قیاما یتزلزل به ارکان الشّرک و یرتعد به فرائض الاحتجاب عن ربّ الارباب و نطق معالم العرفان و تنتشر اعلام الایقان و تحققّ رایات التبیان و یرتفع شراع الحیاة فی سفینة النجاة علی بحر الامکان .
جناب آقا سیّد محمّد در خصوص حرکت آنحضرت به صفحات بمبئی تفصیلی مرقوم نموده اند جناب آقا میرزا عزیزالله تفصیلا
صفحه 2 - 2
عرض خواهند نمود اگر چنانچه موافق رأی واقع شد بنظر چنین می آید که وجود آن حضرت مثمر نموّ جدیدی خواهد شد در صورت تصمّم بر عزیمت بنظر چنان میآید که اوّل بزیارت تربت طاهره مشرّف شوید بعد عازم آن سمت گردید والرّوح و البهاء و الثناء علیک بنهایت استعجال مرقوم شد عفو فرمائید ( عبده عبّاس)
رسالۀ استدلالیّه که اثر خامۀ آن جان پاک بود قرائت و تلاوت شد بشکرانیّت الطاف حضرت احدیّت لسان گشودیم که به تأییدات ملکوت ابهایش نفوسی مبعوث فرموده که به هدایت جمیع فرق عالم قیام نمایند و نطق و بیان و قوّت و برهانشان را در جمیع عالم مماثل و مقاومی نباشد نشکره علی ما انطقک بشأنه و اقامک علی بیان برهانه و اثبات حججه و دلائله و اظهار امره بین ملکوت خلقه ولوکان النّاس اذان واعیة و عقول نکیّة و نفوس مطمئنّة و قلوب صافیة لکفتهم هذه الرّسالة و انّی لاتضرّع الی الله ان یجعلک آیة الهدی و رایة التّقی و منار العرفان و مطلع الایقان و ممهد الطریق و الدّال علی سواء السّبیل بین ملاء الوجود و قائد جنود الحیات فی ملکوت الشهود انّه مؤیّد من یشاء و انّه لعلی کلّ شئ قدیر و البهاء علیک ع ع .
صعود آقا میرزا ابوالفضل
در بیست و چهارم شهر صفر سنه 1332 که مطابق 21 جانوئری سنه 1914 تلگراف ناگواری از مصر رسید که حضرت فاضل تحریر و زاهد مقدّس منقطع جناب آقا میرزا ابوالفضل گلپایگانی بکمال تذکرّ و هوشیاری این دار فانی را وداع و باعلم باقی صعود فرمودند فی الحقیقه قلوب دوستان را بریان نمودند چه که وجودی بود بی مثل و بی نظیر در جمیع شئون ممتاز بودند و در طول عمر جمیع اوقات
صفحه 1 - 3
خود را چه زیر سلاسل و اغلال و چه در تحمّل مشّقات اسفار بعیده و چه در بین تألیف کتب و رسائل عدیده و چه در توضیح حقائق روحیّه و مادیّه در کمال سعی و اهتمام در خدمت امرالله و نصرت عهدالله صرف نمودند و در مدّت عمر از احدی خواهشی از هیچ جهت جز طلب رضای محبوب آفاق نفرمودند بلکه کنزی از جواهر علوم لاتفنی از برای عالم انسانی گذاشتند .
چون این خبر موحش به سمع احبّای الهی رسید جمعی از مصر و اسکندریّه و پورت سعید حاضر شدند و در نهایت توقیر و احترام و تجلیل و اکرام به تشییع جنازۀ مبارکشان رفتند و با تلاوت مناجات الهیّه و آیات فرقانیّه از خانۀ آقا میرزا محمّد تقی در مصر برداشتند و درونی اطاقی است که مختصّ است به جناب حاجی میرزا حسن خراسانی آن هیکل نورانی استقرار یافت .
البّته بر جمیع واضح است که صعود حضرت مذکور در حضور مبارک بسیار مؤثرّ واقع گشت و تلگراف به اطراف فرمودند از جمله :
مصر . مرجوش . محمّد تقی اصفهانی : « قد ذرفت العیون و احترقت القلوب من هذه المصیبة الکبری علیکم بالصبّر الجمیل فی هذه الزرّیّة العظمی » ( عبّاس) .
و ختم بسیار بزرگی باشکوهی در بیت مبارک گرفتند و جمعیّت کافّۀ دوستان و مسافرین در این ختم حزین فائز و به تلاوت حروفات عالین امر فرمودند و بعد هم مجلسی از برای اماء الرّحمن منعقد گردید و قلوب کلّ بذکر آن بزرگوار مشغول گشت . و همچنین در محافل مهمّه امریکا و سائر قطعات عالم ختم باسم و یادگاری آن مرحوم گرفتند خداوند مهربان به روح مقدّس آن پاک طینت عنایت فرماید بآنچه که شایستۀ بحر رحمت و غفران و رأفت و فضل خداوندی اوست ! !
صفحه 2 - 3
نجم باختر خدمت دوستان جمیعا در این مصیبت عظمی تعزیت گوید رضاء بقضاء الله و تسلیما لامره انّا لله و انّا الیه راجعون .
مکتوب عربی
بقلم جناب العالم الفاضل الشیخ امین افندی الحلبی . از این مکتوب معلوم میشود که حضرت آقا میرزا ابوالفضل در نزد علماء عرب چه مقامی داشتند
اسکندرون . حسین افندی اقبال و علی افندی احسان ساداتی الاماجد : مازال الدّهیرمینی بمصائبه و انا اتحملها و اصبر علیها و مارأیت نفسی فلیل الجلد واهی العزیمة اکثر منّی فی هذه اللیلة لیلة طالعها شؤم لیلة من اتعس لیالی عمری لیلة اخذت فیها نعی سیّدی و سیّد کلّ من ادّعی السّیادة ابوالفضل و امّ الفضل و منبع الفضل و کلّ الفضل فلمن اقدم تعرفنی و من یعرفنی بعده نعم سلوتنا مولی الوری و هو عزائنا و علیه مدار اعتمادنا ولکن من یوئبنی علی جزعی و هوا واسطتی بل سبب حیاتی رحماک یا الله من للدّین بعده من یرّد صدمات الغرب و الشرق من للمحابر و الدّفاتر من للقرطاس و القلم من بعده یکشف لناما اعجم ولانجسرلان نعترف من البحر ساواتی ارجوکم تعزیتی و تسلیتی فاتنّی فی اشدّ حالات الیأس اللهمّ قرب ایّام لقیاة و اعذق میازیب رحمتک علی جدت خواه و انزله المنزل الذی یلیق بمحیاه حاجات ابوالفضل لان ذکره حیّ ابدا و روحه ترفرف فوق هذاالعالم اللهمّ رحمتک ارجو و صبرک علی هذا المصاب العظیم و الرز والجسیم فایّ عین لاتدمع و ایّ قلب لایتقطع وایّ جلد یقق امام هذاالمصاب انّالله و انّا الیه راجعون فلم یبق لناغیر مولی الوری فعلیه تعلقّ امالنا و نرجوان لاتری فیه مایکدّ زنا فهناک الحویل و هتاک عظمی المصائب فلا حول و لا
صفحه 1 - 4
قوّة الا بالله العلیّ العظیم اقبلا احترامی و قلبی ایّها الاخوین الصّادقین من محویکم الصادق الامین 25 ربیع الاوّا سنه 1332 .
آقا میرزا محرّم
پیش از ورود این ابناء محزنه خبر صعود حضرت مبّلغ فاضل معظمّ آقا میرزا محرّم رسید هر کسی که این وجود محترم را دیده است شهادت میدهد که یک کوکب دری در سماء امرالله بود علیه الرّحمة و الرّضوان کلّ من علیها فان و یبقی وجه ربّک ذوالجلال والاکرام .
باری آنچه که ذکر شده است از حیثیّت فراق ظاهری و خلع این جسم ترابی ولی معتقد اهل بها در ابقای روح اینست :
بقای روح
نطق مبارک حضرت عبدالبهاء در مسئله « بقای روح » در شهر بوستن امریکا روز شنبه ساعت پنج و نیم 26 ماه می سنه 1912
مسئله بقای روح را نقدا در کتب مقدّسه خوانده اید دیگر لازم نیست که من مجدّدا بگویم شنیده و خوانده اید حال من از برای شما دلائل عقلی میگویم تا مطلبق کتاب مقدّس شود زیرا کتاب مقدّس ناطقست که روح انسان باقی است و حال ما دلائل برهانی برای شما اقامه میکنیم .
دلیل اوّل
این واضح است که کافّۀ کائنات جسمانی مرکبّ از عناصر است و از هر ترکیبی یک کائنی موجود شده است مثلا از ترکیب عناصر این گل موجود شده است و این شکل را پیدا کرده است چون این ترکیب تحلیل شود آن فناست و هر ترکیب لابد به تجلیل منتهی شود امّا اگر کائنی ترکیب عناصر جسمانیّه نباشد این تحلیل ندارد موت ندارد بلکه حیات اندر حیات است
صفحه 2 - 4
و چون روح بالاصل از ترکیب عناصر نیست لهذا تحلیل ندارد زیرا هر ترکیبی را تحلیل و چون روح را ترکیب نه تحلیل ندارد .
دلیل ثانی
هر یک از کائنات را در تحقّق صورتی مثلا یا صورت مثلثّ یا صورت مربّع یا صورت مخمّس یا صورت مسدّس و جمیع این صور متعدّده در یک کائن خارج در زمان واحد تحققّ نیابد و ممکن نیست که آن کائن بصور نامتناهی تحقّق یابد صورت مثلثّ در کائنی آن واحد صورت مربّع نیابد صورت مربّع صورت مخمّس نجوید صورت مخمّس صورت مسدّس حاصل نکند آن کائن واحد یا مثلثّ است یا مربّع یا مخمّس لهذا در انتقال از صورتی بصورتی دیگر تغییر و تبدیل حاصل گردد و فساد و انقلاب ظهور یابد و چون ملاحظه کنیم درک مینمائیم که روح انسانی در آن واحد متحقّق بصور نامتناهی است صورت مثلثّ صورت مربّع صورت مخمّس صورت مسدّس و صورت مثمّن روح بکلّ محققّ و در حیّزعقل موجود و انتقال از صورتی به صورت دیگر ندارد لهذا عقل و روح متلاشی نشود زیرا اگر در کائنات خارجه بخواهیم صورت مربّعی را صورت مثلثّ بسازیم باید اوّلی را بکلیّ خراب کنیم تا دیگری را بتوانیم ترتیب نمائیم امّا روح دارای جمیع صور است و کامل و تمام است لهذا ممکن نیست که منقلب بصور دیگر گردد این است که تغییر و تبدیلی در آن پیدا نمیشود و الی الابد باقی و بر قراراست این دلیل عقلی است .
دلیل ثالث
در جمیع کائنات اوّل وجود است بعد اثر معدوم اثر حقیقی ندارد امّا ملاحظه کنید نفوسی که دو هزار سال پیش بودند هنوز آثارشان پی در پی پیدا گردد و مانند آفتاب بتابد حضرت مسیح
صفحه 1 - 5
هزار و نهصد سال قبل بود الآن سلطنتش باقی است این اثر است و اثر بر شئ معدوم مرتبّ نشود اثر را لابد وجود مؤثرّ باید .
دلیل رابع
مردن چه چیز است ؟ مردن این است که قوای جسمانی انسان مختلّ شود چشمش نبیند گوشش نشنود قوای درّاکه نماند وجودش حرکت ننماید باوجود این مشاهده مینمائیم که در وقت خواب با وجود آنکه قوای جسمانی انسان مختلّ میشود باز میشنود ادراک میکند میبیند احساس مینماید این معلوم است که روح است که میبیند و جمیع قوا را دارد و حال آنکه قوای جسمی مفقود است پس بقای روح منوط به جسد نیست
دلیل خامس
جسم انسان ضعیف میشود فربه میشود مریض میگردد صحّت پیدا میکند ولی روح بر حالت واحد خود برقرار است چون جسم ضعیف شود روح ضعیف نمیشود و چون جسم فربه گردد روح ترقیّ نماید جسم مریض میشود روح مریض نمیشود جسم صحّت یابد روح صحّت نیابد پس معلوم شد که غیر از این جسم یک حقیقتی دیگر در جسد انسانی هست که ابدا تغییر نیابد .
دلیل سادس
شما در هر امری فکر میکنید و اغلب اوقات با خود مشورت مینمائید آن کی است که بشما رأی میدهد ؟ مثل آن است که انسانی مجسمّ مقابل شما نشسته و با شما صحبت کند وقتی که فکر میکنید با کی صحبت می کنید ؟ یقین است که روح است آمدیم بر اینکه بعضی میگویند ما روح را نمی بینیم صحیح است زیرا روح مجرّد است جسم نیست پس چگونه مشاهده شود مشهودات باید جسد باشد اگر جسم است روح نیست الآن ملاحظه میکنید این کائن نباتی انسان را نمی بیند صدا را نمیشنود ذائقه ندارد احساس نمیکند بکلیّ از عالم انسانی خبر ندارد و از این عوالم مافوق بی خبر است در عالم خود میگوید که جز عالم نبات عالمی دیگر نیست مافوق
صفحه 2 - 5
نبات جسمی دیگر نیست و بحسب عالم محدود خودش میگوید که عالم حیوان و انسان وجودی ندارد حالا آیا عدم احساس این نبات دلیل بر آن است که عالم حیوانی و انسانی وجود ندارد ؟ پس عدم احساسات بشر دلیل بر عدم عالم روح نیست دلیل بر موت روح نیست زیرا هر مادون مافوق خود را نمی فهمد عالم جماد عالم نبات را نمیفهمد عالم نبات عالم حیوان را درک نتواند عالم حیوان بعالم انسانی پی نبرد و چون ما در عالم انسان نظر کنیم بهمان دلائل انسان ناقص از عالم روح که از مجرّدات است خبر ندارد مگر بدلائل عقلیّه و چون در عالم روح داخل گردیم میبینیم که وجودی دارد و محققّ و روشن حقیقتی دارد ابدی مثل اینکه این جماد چون بعالم نبات رسد میبیند که قوّۀ نامیّه دارد و چون نبات بعالم حیوان رسد به تحققّ میابد که قوّه حسّاسه دارد و چون حیوان بعالم انسان رسد میفهمد که قوای عقلیّه دارد و چون انسان در عالم روحانی داخل گردد درک میکند که روح مانند شمس برقرار است ابدی است باقی است موجود و برقرار است .
شهر صیام
امروز که اوّل شهر صیام است احبّای الهی که معذور نیستند روزه گرفتند و قلوبشان بذکر حقّ منوّر و افکارشان باعمال خیریّه و خدمت عموم بشر روزبروز در تزاید است واقعا چه قدر امر عجیبی است اگر جمیع ملوک عالم امر کنند که اهالی آمریک زود تر و یا دیرتر غذا بخورند ممکن نیست که گوش دهند ولی از اثر قوّۀ کلمۀ حضرت بهاء الله الآن با کمال روح و ریحان روزه را میگیرند .
اعلان
از عموم حضرات مشترکین در شرق رجا آنکه وجه اشتراک را برات بنک شهنشاهی یا لندن گرفته و یک سر به شیکاغو بفرستند سکّان روسیّه و ترکستان اگر برات ممکن نمیشود منات ارسال فرمایند .
نجم باختر
نجم باختر سال چهارم را وداع میکند و انشاء الله در سال آینده با روحی جدید به خدمت دوستان پردازد .
دکتر ضیاء بغدادی
