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THE great function of the Revelation of BAHA'O'LLAH is, solving the intricacies of the Heavenly Books, facilitating the removal of differences from among nations and establishing unity and harmony among the sections of the human world.
* * *
To all people of insight it is evident that in this Most Great Cause all the means of comfort for the nation have been provided and a plan of readjustment of the affairs of the people of the world from all stand points established.
—MIRZA ABUL-FAZL
--PERSIAN SIGNATURE--
LAWS AND ORDINANCES PECULIAR TO THE BAHAI RELIGION.
1. Abstaining from crediting verbal traditions.
2. Prohibition of interpreting the Word of God.
3. Disagreement as to the station of the Manifestation of God, forbidden.
4. Keeping of slaves forbidden.
5. Obligatory upon all to engage in allowable professions as a means of support, and obedience to this law accepted as an act of worship.
6. Education of children of both sexes compulsory.
7. Prohibition of cursing and execration.
8. Prohibition of the carrying of arms.
9. Creation of the House of Justice and institution of National Assemblies and Constitutional Governments.
Distribution of legacies among heirs according to a definite plan, whereby wealth will never be monopolized by a limited few.
STAR OF THE WEST
"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. V Mulk 1, 70 (February 7, 1915) No. 18
NEW COMMANDS IN THE BAHAI RELIGION WHICH ARE LACKING IN CHRISTIANTY
COMPILED FROM "THE BRILLIANT PROOF"
BY MIRZA ABUL-FAZL
WHAT new command is there in the Bahai religion which is lacking in Christianity?
Although this question is an abstruse one which cannot be fully comprehended by a person unless he be well versed in the books of the two peoples, yet we will expound it clearly in such a way as to be easily understood by every soul, and we will explain the specific features of this great Movement and prove the necessity of this Most Holy Manifestation for the comfort and upbuilding of the world. Thus may disinterested persons attain insight and every just one arise in thanksgiving for this great bestowal of God, the All-Glorious.
It is evident to every perceiving soul that the world of humanity will attain perfection, and that happiness and welfare, the desire of nations and goal of all hearts, will be insured when religious differences and sectarianism, the cause of alienation and estrangement of the people, are utterly removed from the world, and all estrangements and schisms, such as racial, patriotic and political divisions, etc., are dispelled from among men. Thus may men become brothers, loving and kind toward each other. These terrible wars, which are the greatest catastrophes of humanity and civilization, will disappear. The vast sums, the expenditure of which is undoubtedly the cause of impoverishing men and destroying the world, will no longer be devoted to destructive pursuits and infernal machinery. This question is so clear and lucid that the most deficient mind can pass judgment upon it. Nevertheless this condition has been confirmed by the Divine glad-tidings and established by heavenly prophecies. For the Holy Books contain explicit record that in the Great Day which has been exalted by various names, such as "the last day," "the time of the end," "the latter day," "the day of the Lord," etc., the Glorious LORD will descend and will unite all nations in the worship of the One God. He will so train all men in lofty and spiritual qualities that warfare and conflict will be uprooted, rancor and hatred will be replaced by sociability and peace, and implements of war be changed into farming and trading tools. This is a brief statement of the promises of the prophets concerning the "latter day."
It is self-evident that all nations are awaiting and anticipating the advent of such a Day and the coming of such a great Cause; nay, they pray and supplicate God to hasten its arrival.
But the greatest obstacles among the nations are the signs and conditions which shall appear with this praiseworthy Manifestation and promised Day; for all the Manifestations of God and founders of religion who have formerly come have mentioned the signs of this great event in their respective books and emphasized and clearly recorded them in their utterances. But every prophet who appeared recorded the self-same signs mentioned by his predecessor and repeated the same words; yet without undertaking to explain the meaning of those signs and conditions or make his object therein known. For instance, consider how for a thousand years his holiness Moses and the Israelitish prophets spoke and uttered glad-tidings to the people of the coming of the Lord of Hosts who would harmonize and unite all in the worship of One God. Among the signs of the day of His coming announced by them are:
First: The rolling up of the heavens.
Second: The sun will be darkened.
Third: The moon shall not give her light.
Fourth: The stars shall fall from heaven.
Fifth: The dead shall arise from their tombs.
Sixth: Ferocious animals will make peace with grazing animals.
Seventh: They will share the same pasture and food.
Eighth: Children will play with poisonous serpents.
Ninth: The people of Israel, who in that day shall have become scattered and humiliated throughout all the nations of the East and West, will be again assembled together by the Lord of Hosts, who will establish them in their promised land and confer upon them eternal glory and everlasting dominion.
These are, in short, some of the prophecies which all the Israelitish prophets announced
ST. MATTHEW XXIV.: 29-31.
(29) Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven and the powers of the heavens shall be shaken: (30) And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. (31) And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.
ST. PETER, II EPISTLE III: 10-13.
(10) But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. (11) Seeing that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, (12) Looking for and hasting unto the coming of the day of God? . . . . ? (13) Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.
to their people and recorded in their books.
They did not state however that these promises
were to be taken in a literal sense without
symbolism and interpretation, or that the
symbolic texts were subject to commentary.
Fifteen hundred years subsequent to the time of His Holiness Moses, the very same promises and signs were revealed by His Holiness Christ—upon whom be glory! Consider verses 29-31 of the twenty-fourth chapter of St. Matthew and the tenth and eleventh verses of the third chapter of the Second Epistle of Peter the Apostle, so that you may witness the mention of these promises and signs with the utmost clearness. Likewise His Holiness Christ and His disciples confined themselves to the mere mentioning of these signs, as was done by the Israelitish Prophets, not undertaking to explain their meaning. Consequently the Christian doctors disagreed in their interpretation of these holy books. Some said that those promises were literal statements and not subject to interpretation and must therefore be fulfilled outwardly. Others among the commentators stated that those promises were symbolic and that they were words requiring interpretation in order that their real meaning might thereby become evident; i. e., that the "Seal of the Book" might be opened in the "latter day." Six hundred years after His Holiness Christ, the "Seal of the Prophets" announced His mission and the very same promises were again revealed in the Koran. The same conditions and signs were identically repeated. But again the Koran
made no reference to the meaning intended by those prophecies, nor did it state whether they were symbolic or subject to interpretation. Consequently, were a man to consider what has been stated he would most clearly find that the greatest obstacles against the unification of nations have been these very prophecies, glad-tidings, conditions and signs. For the various peoples have been prevented from uniting with each other because the meanings intended by those prophecies were not clear.
Although citing an illustration leads to prolixity, yet we will do so for the purpose of enlightening and further elucidating the matter to the reader. For example, let us assume that a Christian missionary should say to a Jew: "Dear friend, why are you sleeping
and heedless? The promised Messiah, whose coming was foretold by all the prophets, has appeared." Then imagine the Jew answering: "How splendid! How splendid! What beautiful glad-tidings and joyous news! We Jews have made all our wishes dependent upon the coming of the Messiah and daily supplicate by prayer for His advent! Now let us see this promised Messiah whom you declare to have appeared." The Christian missionary answers: "The promised Messiah was that wronged youth, Jesus of Nazareth, who sacrificed His life for the liberation and salvation of the world." The Jew would reply: "O esteemed teacher! clear signs are recorded in the Holy Books regarding the appearance of the Messiah, none of which came to pass. We Jews have not found our religion so easily that we can relinquish it carelessly. You consider yourself a teacher of the Holy Books. See then in the Heavenly Books the words that at the time of the coming of the promised Messiah the sun will be darkened, the moon will turn into blood, the new heaven and the new earth will become manifest, the stars will fall, the dead will arise. Where and when did these prophecies become fulfilled during the day of the Nazarene and who saw them? Furthermore, let me show you numerous passages wherein it has been clearly revealed that when the promised Messiah appears He will gather together all the Jews scattered throughout the world and He will save them from the great humiliation, execration and tyranny which they suffer. Then He will establish them in the Holy Land and confer upon them dominion and eternal glory. Now tell me when did Jesus of Nazareth accomplish such a thing? Nay, through his Manifestation the contrary came to pass, for we were established in the Holy Land but we have become scattered through his coming. We were esteemed; we have become humiliated. We were assembled; we became dispersed; we were blessed; we became afflicted with curses. All this was contrary to the promises given to the Israelitish people. So to accept Jesus would be to deny those glorious prophets."
In brief, at this point in the conversation the Christian missionary would fail to answer the Jew. For he, himself, does not understand the real meaning of these glad-tidings. How then could he explain them to the Jews and cause them to be convinced and assured? Therefore during this long period the missionaries of the Christian religion have attempted to discomfit and confound the Jews, yet without traversing the pathway of true knowledge and real proof. Instead of bringing them near the Gospels, they caused them to be annoyed and further removed.
It is therefore recorded in church history that during this long period, that is, since the conversion of the great Constantine down to our time, both in the days of Charlemagne and during the crusades, they repeatedly attempted to force the Jews to accept Christianity, but in the end they failed. Now, had they known the meanings of these glad-tidings there would be no need of using force and compulsion.
Similar to this is the attitude of the Moslem toward the Christian. When the Moslem desires to prove the truth of the mission of the "Seal of the Prophets" to a Christian, he refers the Christian to the signs recorded in the twenty-fourth chapter of St. Matthew. Then that Moslem not understanding the meanings thereof is forced to say that this Gospel in the hands of the Christians is not the original Gospel which descended with Jesus—upon whom be peace! As you readily see, the Moslems will clearly prove in word and writing that this Gospel has been interpolated by the Christian scholars and that it has been attributed to His Holiness Christ. In this case the Christian, to whom the reality of the Gospel is evident and manifest, and the love of this Holy Book firmly established in his heart, will be amazed at the incorrect answer of the Moslem. Instead of fellowship and friendship with the Moslem, the Christian becomes an enemy of the Islamic religion and an opponent of the Mohammedan people.
In short, one of the great obstacles to the unity of the nations is this difficulty which has been explained by the foregoing illustration. All these abstruse problems are involved and explained in the statement that because the Christian missionaries do not understand the real meanings of the books of religions which have appeared prior to the manifestation of His Holiness Christ—upon whom be peace!—therefore they cannot guide others to their own religion. This has become evident and manifest.
As to the religions which have appeared after His Holiness Christ, inasmuch as retrogression and reversal are opposed to natural motion and contrary to the progress and advancernent which are evident and manifest in world movements, therefore the Christian cannot turn development backward and cause
other people to descend the ladder of progress in order to unite them to themselves. The great man Lord Curzon has partly understood this point when he writes: "The conversion of Asiatics to the Christian religion is without effect and result."
Now that this subject has been clearly elucidated we will submit that the present state of progress in the world necessitates the Most Great Manifestation. While His Holiness BAHA'O'LLAH resided in Baghdad the first book revealed by Him was Kitab-el-Ighan which is the key to unlock the seals of the Heavenly Books. It comprehends the realities revealed in Holy Writ. By it the doors of the understanding of prophetic words were opened to the faces of the people of BAHA', the real meaning of the Divine Glad-tidings were revealed and the original purposes of such terms as were latent and unknown became manifested. These terms are: "Death," "Life," "Heaven," "Earth," "Sun," "Moon," "Stars," "Resurrection," etc. Thus the means of unity became facilitated and the hindrances to international misunderstandings were removed. The signs and emblems of accord and agreement among inimical and opposing people became manifest and apparent. For you observe that while now is but the commencement of the Bahai Religion, yet difficult questions and doctrines have become so clearly explained to and so easily accepted by various peoples that numerous souls among Zorastrians, Jews, Nuseyrites, et al., who have never believed in His Holiness Christ nor would listen to a single verse of the Gospel, have now become acknowledged believers in BAHA'O'LLAH through the effect of His blessed utterances. Moreover, they consider His Holiness Christ the Promised Lord and His heavenly Book the Divine Holy Word. They associate and consort with Christians in their feasts and gatherings with the utmost kindness and fellowship. . . . .
But let us return to the original question: "What has BAHA'O'LLAH brought which is not found in the Christian religion?"
Although the great function of the Revelation of BAHA'O'LLAH in solving the intricacies of the Heavenly Books, facilitating the removal of differences from among nations and establishing unity and harmony among the sections of the human world is sufficient proof of the greatness and thoroughness of the Bahai religion, nevertheless we will now consider the laws and ordinances of this religion, explain their specific virtues, their benefits and good results:
First, a command which is particularly a feature of the Bahai religion and is not found in the other religion is "abstaining from crediting verbal traditions." It is well known to men of learning that it was verbal tradition which divided the Jews into two great sects. Such traditions are the basis of the book of Talmud, and caused the division of that one nation. One of the two schisms called the Rabbinim looks upon the teachings of the Talmud as the law which needs to be followed and considers it the greatest means for the preservation and permanence of the Israelitish people. But the other sect, Gharraim, looks upon the Talmud as sheer heresy and conducive to perdition. Thus these two sects cannot possibly be harmonized or cease mutual opposition.
Similarly in the Christian religion the main cause of schism and division were these verbal traditions which were termed "authoritative." Each one of the Christian churches, such as the Catholic, the Orthodox, the Jacobite, the Nestorian and others, considers it obligatory to follow these traditions inherited from and handed down by the fathers of the Church, as the very text of the Holy Book.
Thus when in any of the great Councils the question of the unification of the Christian people would be at issue, they would avail themselves of these inherited traditions, which were opposed to union and harmony. Likewise in the religion of Islam, claiming these verbal traditions which were related of the Founder of that religion, subsequent to his death, was the cause of the division and separation into various of the principal sects, such as the Sunnite, the Shi'ite and the Kharajite, or into the secondary schools of Hanofite, Malakite, Shafite, Haubilite, etc.
Each of these hold to a set of traditions considered as authentic by their own sect.
But BAHA'O'LLAH closed to the people of the world this door which is the greatest means for sedition; for He has clearly announced that "in the religion of God all recorded matters are referable to the Book and all unrecorded matters are dependent upon the decision of the House of Justice." Thus all narrations, relations and verbal traditions have been discredited among the Bahai people and the door of dissension, which is the greatest among the doors of hell, has been closed and locked.
Second: One of the laws and ordinances peculiar to the Bahai religion is the law prohibiting the interpreting of the Word of God. For interpretation of the Words and exposition of personal opinion has been one of the greatest means of dissension in the former religions, the cause of darkening of the horizon of faith and concealing the real meaning of the Book of God.
It is evident that learned men differ in their minds, and the natural gifts of sagacity and intelligence or the lack of understanding and comprehension vary in degrees among them. Thus when the door of interpretation and perverting of the Words from their outward meaning is opened, strange opinions and curious contradictory interpretations will result and different sects will arise among the one people and one religious community.
Consequently BAHA'O'LLAH has explicitly commanded His followers to wholly abandon the door of interpretation and follow the Words revealed in the Tablets according to their outward meaning, so that the events which have transpired among the past nations should not recur among the Bahai people, and the unwelcome happenings which appeared among the various sects due to difference in mentality and viewpoint should not become manifest in this new auspicious day, which is the day of the Glorious Lord.
Thus one of the explicit commands of this great Manifestation is the ordinance abrogating differences which separate men. It is because one of the occasions of dissension is difference of scholars with regard to the station of the Manifestation of the Cause. In former religions, even as testified by history, it has become evident that when in a question of this kind a difference has arisen between two of the doctors of religion, both parties were firm in their standpoints and held tenaciously to their sides, while the laity, according to their usage, would adhere some to one and some to the other, thus closing the doors to agreement and unity to such an extent that religious fraternity was changed into deep and bitter enmity, scientific dissension terminating in bloody strife and warfare. This is illustrated by differences which arose between Arius, the priest, and Alexander, the Bishop of Constantinople, regarding the Trinity, in the fourth century, A. D.; also the Nestorian differences which took place in the fifth century between Nestorius, the Bishop of Constantinople, and the other bishops, which caused terrible wars and the shedding of precious blood. The effect of these sad dissensions has lasted until the present day. These are clear proofs and evidences for the point at issue.
Time does not allow us to make mention of the numerous sects and divisions of the Gnostics and others, of which the church historians have counted more than thirty, and incorporated them under the term: "Born of philosophy." All seekers of full accounts are referred to authoritative books on the subject, in order that they may clearly realize that all these divisions and sects came from the disagreements of the doctors as to the degree and station of His Holiness Christ, and their persistence in their respective opinions.
Third: The subject of disagreement by the doctors as to the station of the Manifestation of God has been one of those abstruse and difficult questions to solve which proved beyond the power of great minds and baffled a mighty king like Constantine the Great. For notwithstanding the assistance and co-operation of the great bishops of the East and West, he could not reconcile the various parties to the Aryan controversy. Nay, during this long time the power of local councils, the sword of European powers and the verdicts of Inquisitorial Boards failed to remove divisions and schisms caused by metaphysical discussions. But the removal of this indissoluble knot and incurable disease by the easiest of means has been announced in the holy Bahai literature, for BAHA'O'LLAH in one of His holy Tablets has clearly revealed the following: "Since men differ in their degree of knowledge, if two persons should be found to possess different viewpoints as regards the degree and station of the Manifestation of God, both are acceptable before God, for, in accord with the blessed verse: 'Verily, we have created souls different in degrees;' God has created men different in understanding and diverse in manners. But if those having two points of view engage in conflict and strife while expressing their views, both of them are rejected. For, by knowing the Manifestation of God it is intended to unify the hearts, cultivate souls and to teach the truth of God, whereas conflict and strife of two persons with two different points of view would do harm to the Cause of God. Consequently both of them are referred to the fire." This was the purport of the blessed Tablet in brief. Accordingly in this Holy Cause no one has power to create inharmony, and because of
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TABLET FROM ABDUL-BAHA.
HE IS GOD!
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.
Vol. V
No. 18
fear of falling, no one dares to persist in his own opinion at the expense of harmony.
Fourth: Among the specific laws clearly laid down in the Cause of BAHA'O'LLAH is the law prohibiting slavery. No mention of this is made in other religions. As none of the former Heavenly Books has forbidden this all the humanitarian instincts which actuated the Great Powers to abolish and destroy it could not withhold the common people from this abominable practice, which has cost the governments and nations great trouble and expense. For instance, the freeing of the slaves constitutes one of the important responsibilities of the Egyptian government. This necessitates a heavy drain upon the state treasury. Furthermore, the trial and indictment of those guilty of this nefarious traffic brings great affliction and often ruin upon many noted families.
Fifth: Among the laws peculiar to this Great Cause is the law making it "obligatory upon all to engage in allowable professions as a means of support, and obedience to this law is accepted as an act of worship." Were a man of insight to consider this strong command, he would testify to the great benefit it contributes towards regulating the affairs of civilization and removing impediments and calamities from human society. For it is evident, in this present day, that innumerable souls designated as monks, anchorites, hermits, religious devotees, dignitaries and others, although sound in body and limb, abstain from occupation and trade, passing their time in indolence and idleness and living upon the proceeds of other men's labor. In reality such men are as atrophied limbs upon the body of humanity and a heavy burden to the men of industry and agriculture. When by a law of religion these innumerable souls abandon idleness and indolence and engage in useful occupations, one can well realize how much this will contribute to the common wealth and remove the difficulties of the body-politic.
Sixth: The law making the education of children of both sexes compulsory. This law is also one of the commands explicitly revealed in this most great Cause, and concerning which no mention is made in any of the other religions. For in the other religions the education of the masses is made dependent upon the law of the government. If in former times a government would fail to issue a decree providing for compulsory education, and this failure would result in the decadence of learning and knowledge, the nation would take no thought of it, nor would the people consider themselves and the government responsible. For no law concerning this subject has been revealed in the Heavenly Books. But when a law is laid down in the Heavenly Book of a nation, every individual member will consider himself bound to execute it, and no one will fail to heed that law, for they will not be dependent upon the government to carry it out.
Seventh: The command prohibiting cursing and execration and making it obligatory upon all to abstain from uttering that which may
offend men. For, as is evident in moral science, cursing, reviling and speaking in harsh words and offensive phrases is one of the greatest causes of alienating hearts, filling minds with rancor, creating hatred and animosity among the peoples and igniting the fire of calamitous warfare among men. Thus it is said by wise men: "Verily, war begins in words;" and the poet Firdousi has said: "A mere word is the cause of warfare." Another verse illustrating this point at issue is, "The wound inflicted by the tongue is deeper than that inflicted by the sword." Were one to ponder over the differences and schisms already spoken of, which arose among the Christian peoples, creating different sects and schools, such as the Aryans, Nestorians, Gnostics, et al., kindling the fire of terrible battlefields and violent calamities, he would clearly find from the testimony of authentic history that the principal and initial cause of such divisions and disasters was the difference of opinion between two religious doctors, which would result in discussion and controversy. In order to overcome his opponent and demonstrate the correctness of his own view, or because of believing his own opinion correct, each would so persist in his attitude that it would finally lead to harshness towards the other. This harshness would gradually lead to insinuating remarks and annoying statements which in time would culminate in reviling, execrating, fighting and even bloodshed. Now the harmful outcome of these religious fights and their evil effect upon human society needs no mentioning here. For the calamities caused by these differences during the past ages are recorded in the historical books of every nation, and the hardships which have continued down to our time as the painful result of those dissensions are evident to men of understanding.
Perhaps some one may advance an objection saying that ordinances prohibiting anathema and execration are found in the other Heavenly Books, as, for instance, the commands of His Holiness Christ, well-known as the Sermon on the Mount, wherein He most lucidly states, "Whosoever calleth another a fool is in danger of hell-fire." In the Koran it is stated: "Curse not those who claim (spiritual mission) without the permission of God, thus without knowledge cursing God as an enemy." The answer to this objection is evident to the people of insight, for such ordinances and prohibitions are considered as educational commands in the estimation of the learned and not as laws and enactments of religion. Consider this command of the Sermon on the Mount, wherein He states: "Whosoever is angry with his brother falsely is subject to the law." Again He says: "Store not for yourselves treasures;" and again: "Be not concerned with the morrow." Also: "Whosoever smiteth thee on the right cheek turn to him the other also and "Whosoever desireth thy garment give him also thy cloak." Then later on He says: "Whosoever asks of thee, give unto him, and whosoever would borrow of thee, prevent him not."
It is fully evident that the learned men and doctors of the Christian and Mohammedan religions have not considered these ordinances as imperative. Men of intelligence versed in law and jurisprudence have not deemed those who disobeyed these laws deserving of punishment and trial. Nay, as already mentioned, they have unanimously accounted them educational laws. Moreover some of those laws are such that the doctors have not considered those slighting them as transgressors or evildoers before God. For instance, "If anyone smites you upon the one cheek, turn to him the other," "He who begs of you, give to him," "He who seeks to borrow from you, do not refuse him." The above statement will clearly show why such commands and ordinances were not considered by the leaders of the Christian peoples as imperative and obligatory and why they could not remove cursing and execration from among the community.
But in the Bahai religion the commands prohibiting cursing, reviling, swearing and blasphemy have been revealed as imperative and obligatory laws. The responsibility attaching to the violators has been revealed in various Tablets. Emphatic commands have been issued in regard to the purity of pen and tongue, prohibiting the writing or speaking of that which will offend men. For example, although in various Tablets such as the Ishrakhat and others, the law prohibiting cursing and execration has been explicitly laid down, nevertheless BAHA'O'LLAH, during His latter days, in the blessed Book of the Covenant fortified and emphasized the above law by addressing the following command to the people of the world:
"O ye people of the world! I exhort ye towards that which is the cause of the elevation of your station! Hold fast to the fear of God and adhere to the hem of kindliness! Verily I say unto you, the tongue is for the mention of good; defile it not with unseemly
words. Verily God has forgiven the past. Hereafter all must utter that which is seemly. Shun anathema, execration and that whereby man is perturbed. The station of man is great. Some time ago this lofty word was revealed from the treasury of the Pen of ABHA: 'Today is a great, blessed Day! That which was latent in man is today revealed and become manifest. The station of mam is great, should he adhere to veracity and truth and remain firm and steadfast in the Cause.'"
Every intelligent soul who reflects upon this utterance: "Verily, God has forgiven the past; hereafter all must utter that which is seemly," "Shun anathema, execration and that whereby man is perturbed," will clearly see how emphatic an ordinance has been given forth ratifying the prohibition of anathema and execration. Because according to the law current among the people of knowledge, the purport of this blessed utterance is an explicit prohibition concerning anathema and execration.
The intended purpose thereof is the unpardonable position of the one who violates this mighty command and decisive blessed ordinance.
In this case, to the people of insight it is evident, manifest and firmly established that the prohibition as regards anathema and execration is an especialized ordinance and one of the particular commandments of this greatest Dispensation. Thus, through the favor of God the Most High, from the traces of the Supreme Pen, this unseemly action and the ordeals resulting therefrom may disappear from among the people of the world and the glad-tidings recorded in the third verse of the 22nd chapter of the Revelation of St. John concerning the events of the day of Manifestation—namely: "Hereafter there shall be no more cursing," shall be realized.
Eighth: Prohibition of the carrying of arms except in time of necessity. This ordinance is not to be found in other religions, but in the Bahai religion it is considered as one of the imperative and essential commands. The great utility of this law is most evident and manifest. How many souls who were unable to control excessive anger have given vent to it by the use of arms ready at hand? If the murderer had not been armed, often after one hour the violence of his anger would have subsided and no crime would have resulted. These are the minor evil results of carrying arms. There are other greater evils continually manifested by people who carry arms, which are productive of great revolutions and excessive losses for the government and nations. The details of this are not in keeping with brevity and are conducive to prolongation, nevertheless the afflictions of the nations and ordeals of the people are evident to men of perception.
Ninth: The question relative to the necessity of the creation of the House of Justice and institution of National Assemblies and Constitutional Governments. This command is likewise specialized to this evident religion and is not mentioned in the others. For under other religions it is possible for despotic governments to be restored and founded, because the love of the permanence, establishment and endurance of religious ordinances and the fear of going contrary to them is so deeply rooted in human souls, by reason of the fear of God, that they would not pass away in a thousand years and would not be superseded except through the renewal of the religion and the reform of laws.
* * *
In short, these are some of the especial commands of the Bahai religion which the writer of these lines has submitted in accordance with this opportune occasion. The consideration of brevity has made it necessary to omit the mentioning of other special commandments in this Most Great Dispensation.
Among them are ethics and conditions requisite for a wife's knowledge of her traveling or absent husband. Another concerns the prohibition of haughtiness and egoism. Another is a command as to purity of all things, with recommendation and encouragement to observe sanitary measures and cleanliness, and to shun utterly all that tends to filth and uncleanness. Among them is a command directing the agreement of nations in the abolition of warfare and battles, and the conservation of the conditions of security and peace. Many such commands exist, the words of amplification and detail of which are beyond the limits of this occasion. For justice to this most important subject would necessitate the compilation of a large volume and not a short article. But although the article may assume more lengthy proportion, I am forced, nevertheless, to remind the people of knowledge of one distinguishing feature of the many in the Bahai religion—perchance the radiant sight (insight) may attain to the great bestowal of this Most Supreme Cause, and the pure tongue may utter thanksgiving and praise to God, the Blessed, the Sublime!
It is this: One of the abstruse problems of social philosophy is the prevention of monopoly and wealth control by certain individuals. This subject has been discussed by the philosophers of the world for many years. The wise men of Europe and America, especially the Socialists, in endeavoring to solve this abstruse problem, have entered into minute discussion and deep analyses. The governments of Europe and America have given the subject exhaustive attention; nevertheless they have not yet agreed upon any opinion and have not reached a consensus of remedy for the solution of this seemingly insurmountable question.
But if a soul should ponder and reflect upon the Divine institution concerning the question of heritage and the modus operandi of the distribution of legacies among heirs according to the laws of this Dispensation, he will see that this all-important problem has been solved in the simplest manner. The distribution of wealth among the nations has been established according to the best method.
Inasmuch as the matter of death among mankind is an unavoidable event, if the distribution of the estate left by those who ascend to God should be effected according to this Divine recommendation, it will be impossible for wealth to be accumulated by the few or for any particular family to exercise a monopoly, leaving others deprived and afflicted by poverty and want. For the Mighty Lawgiver has dealt with this important affair in this manner: He has divided the heirs of the deceased into seven classes, including teachers, who are the spiritual fathers of enlightened individuals in the world of humanity. The heritage is divided according to the number 2,520, which is the lowest number comprising the integral fractions of nine. Under this division the seven classes eligible to legacies are as follows: First: Offspring. Second: Wives. Third: Fathers. Fourth: Mothers. Fifth: Brothers. Sixth: Sisters. Seventh: Teachers. The nearest relatives are arranged the closest. Each class receives its due according to the number sixty, which runs down through all. He has decreed that these seven classes mentioned will come equally into possession of their legitimate rights, each receiving his share from this division.
When the people of insight reflect upon that which has been recorded they will see that with this command in operation, wealth will never be monopolized by a limited few and no individual through sheer forceful skill will come into possession of another's wealth. Wealth will always be in circulation among all. All mankind will inherit from one another and all will be benefited by this capital. . . . . * * *
Now, in regard to the question of features distinguishing this Great Cause from other laws and religions of the people of the world in all centuries and ages: If fair-minded and intelligent men of knowledge should ponder and reflect upon the judicious laws of the Lord of mankind, they will no doubt bear witness to the perfection of Divine Providence in the laws thus instituted. For instance, these three firm and irrefutable ordinances, namely, first: the question of heritage by which monopoly of wealth will be removed and the question of socialism solved; second: the question of universal peace and international agreements regarding disarmament and conserving expenditure now devoted to implements of war; third: the question of all being commanded to acquire a profession, art or trade whereby they may earn a living, thus lightening the burden of expense to those upon whom it falls, such as farmers, laborers, et al. This expense is created by the idlers and unemployed members of the human family.
These fair-minded and intelligent men will also testify that the readjustment of the world and the salvation of mankind from great dangers is conditioned upon following the commands of this Most Great Manifestation. Thus will they utter the blessed words: "Blessed is God, the Possessor of the Dominion and the Kingdom!" * * *
To all people of insight it is evident that in this Most Great Cause all the means of comfort for the nation have been provided and a plan of readjustment of the affairs of the people of the world from all standpoints established.
OUR PERSIAN SECTION this issue contains: (1) Utterances of Abdul-Baha on Education of the Individual; (2) talk in Arabic by Abdul-Baha delivered in Paris—from the Daily Pyramids, Egypt; (3) news from the spiritual assembly of Egypt, by Mirza Abul-Kasim Goulistaneh; (4) news from the Holy Land by Mirza Ahmad Sohrab.
PAGE 1
VOL V
No. 18
نجم باختر 1329
جلد پنجم . شماره هجدهم
7 ماه فوریه
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 ترویج صلح عمومی و تربیت اطفال و پیشرفت امر حضرت بهاء الله در اطراف جهان و توضیح حقائق این دین هم می خواهد نوشت و مقالات مفید که موافق سبک اداره است قبول و نشر خواهد گردید .
صفحه 1- 1
تربیت :
بیانات مبارک حضرت عبدالبهاء در مسئله تربیت در منزل لیدی بلمفیلد در لندن 23 ماه دسمبر سنه 1912
هر انسان باید اوّل در فکر این باشد که خودش کامل گردد زیرا اوّل تربیت نقش خویش لازم است ملاحظه کنید که جمیع کائنات محتاج تربیت است ملاحظه میکنی هر نباتی که در نهایت ضعف است چون تربیت کنی نهایت قوّت یابد و گلهای بسیار کوچک را تربیت میکنی بسیار بزرگ میشوند حیوان را تربیت میکنی ترقیّ میکند حیوانات وحشی را تربیت میکنی وام و اهلی میگردند پس واضح شد که تربیت در جمیع اشیاء اثر دارد ولی در عالم انسانی اعظم است انسان بی تربیت حیوان است بلکه از حیوان بد تر است مثلا اگر اطفالی در بیابان بمانند ابدا تربیت نمیشوند یقین است که جاهل میمانند یقین است از عالم مدنیّت بی خبر میشوند نه صناعتی نه تجارتی نه فلاحتی مانند اهالی اواسط افریقا که در نهایت وحشیّتند عالم اروپا را چه چیز از عالم افریقا افریقا ممتاز کرده یقین است تربیت زیرا اهالی اروپا تربیت میشوند اهالی افریقا تربیت نمیشوند و این واضح و مشهود است که آنان محتاج تربیت هستند و تربیت بر دو قسم است تربیت روحانی و تربیت جسمانی تربیت طبیعی و تربیت الهی انبیای الهی مربّی روحانی هستند معلمّ الهی هستند نفوس را به تربیت الهی تربیت میکنند قلب و اخلاق انسان را تربیت میکنند و همچنین ترقیّات جسمانی در ضمن ترقیّات روحانی حاصل میگردد چون روح انسان قلب انسان اخلاق انسان تربیت شود یقین است تربیت جسمانی هم حاصل
صفحه 2 - 1
گردد پس امیدوارم که شما بکوشید اوّل نفس خود را تربیت کنید اخلاق خود را تربیت کنید گفتار خودنان را منظمّ کنید تا نقائص مبرّا گردد و به فضائل عالم انسانی مزیّن شوید آنوقت به تربیت ناس پردازید زیرا عالم انسانی تاریک است ملاحظه میکنید که همیشه حرب و قتال است همیشه نزاع و جدال است از خدا بطلبید بلکه شما مؤیّد شوید موفقّ گردید که خدمتی بعالم انسانی بنمائید سبب روشنائی این عالم شوید و نیز قوّۀ تعلیم و تربیت بر دو قسم است یکی بواسطۀ اقوال انسان نفوس را تربیت میکند دیگری بواسطۀ اعمال انسان ممکن است بواسطۀ اقوال مردم را تربیت کند ولکن اعظم از آن تربیت باعمال است زیرا اعمال تأثیرش بیشتر است مثلا انسان بلسان ذکر وفا کند و مردم را بزبان دعوت به محبّت و وفا کند تا خود را و بمحبّت و وفا قیام کند البّته این عمل بیشتر تأثیر دارد اگر ناس را بکرم دعوت کند تا خود او کرم نماید البّته این تأثیرش بیشتر است و اگر ناس را بمهربانی دعوت کند یا خود او مهربان باشد البّته این بیشتر تأثیر دارد امّا اگر ناس را بحسن اخلاق دعوت کند و خود سوء اخلاق داشته باشد ابدا تأثیر ندارد اگر ناس را بعدل دعوت کند و خود عادل نباشد چه فایده دارد اگر ناس را بوحدت عالم انسانی دعوت کند و خود عامل نباشد چه ثمر خواهد داشت ! پس انسان باید سائرین را باعمال خود تربیت کند زیرا انسان تا جوهر تقدیس نگردد و ایمان تامّ نداشته باشد و در مقام فدا نباشد
صفحه 1 – 2
و احساساتش احساسات الهی نباشد و روحش منجذب بروح القدس نگردد و نورانیّت فکر نداشته باشد و قلب مقدّس نداشته باشد و اعمال خیریّه نداشته باشد شبهۀ نیست که افکار ثمر ندارد آنچه بگوید و بنگارد همه بیفایده است پس باید از خدا مسئلت کرد که ما را موفقّ باعمال خیریّه کند و ما را موفقّ بافکار عالیّه کند و ما را موفقّ باخلاق روحانی کند آنوقت می توانیم خدمت بعالم انسانی کنیم آنوقت میتوانیم سبب نورانیّت عالم انسانی گردیم آنوقت میتوانیم خدمت بوحدت عالم انسانی کنیم آنوقت میتوانیم به نشر صلح عمومی پردازیم امیدوارم شما موفقّ باین اعمال خیریّه باشید
خطاب مبارک عربی : نقل عن جریدة الاهرام الیومیّه المدد 10255 ، 30 نوفمبر سنه 1911 الموافق 9 ذی الحجّه سنه 1329
القاء حضرت عبدالبهاء فی باریس فی کنیسة مسن جورج الکبری
ایّها المحترمون : اعلموا ان الانبیاء مرایا بتنی بعین الفیض الالهی و التجّلی الرحمانی و انطبعت فیها اشعة ساطعة من شمس الحقیقة وار تسمت فیها الصور العالیة ممثله لها تجلیّات اسماء الله الحسنی ماینطق عن الهوی ان هو الا وحی یوحی فهم معادن الرحمة و مهابط الوحی و مشارق الانوار و مصادر الارسال و ما ارسلناک الا رحمة للعالمین و اما الحقیقة الالوهیّه فی مقدسة عن الادراک و منرهة عن ان تسنیح عناکب الافکار یؤما بها حول حمامها فکلما یتصوّره الانسان من ادق المعانی انما هو صور الخیال و اوهام ما انزل الله بهاس سلطان و نلک المعانی انما لها وجود ذهنی و لیس لها وجود عینی و محاط لا محیط و محدود لیس ببسط حقیقی والله بکلّ شی محیط و الحقیقة الانسانیة اعظم من ذلک حیت لها الوجود الذهنی و الوجود العینی و محیط علی تلک التصوّرات الذهنیّه و مدرک لها والادراک فرع الاحاطة فالالوهیة التی تحت الادراکات الانسانیّه انماهی تصورات
صفحه 2 – 2
خیالیّه لیست بحقیقة الالوهیّة لان حقیقة الربوبیه محیطة بکلّ الاشیاء لامحط و مقدسة عن الحدود والاشارات بل هی وجود حقیقی منزّه عن الوجود الذهنی ولا یکاد العقل محیط به حتیّ تسعه الاذهان لاتدرکه الابصار و هو یدرک الابصار و هواللطیف الخبیر و اذا امعنا النظر بعین الحقیقة نری ان تفاوت المراتب فی الوجود مانع عن الادراک حیث ان کلّ مرتبة دانیة لاتکاد ان تدرک مافوقها مع ان کلیتها فی حیّز الامکان دون الوجوب فالمرتبة الجمادیّه لیس لها خیر عن المرتبة البناتیه لان الجماد لایدرک القوّه النامیّة و المرتبة النباتیّة لیس لها اخبر عن عالم الحیوان ولا یکاد النبات ان یتصوّر السمع و البصر و الحرکة الارادته و لو کانت فی اعلی درجة من النبات و الحیوان لایستطیع تصوّر العقل و النفس الناطقة الکاشفة لحقائق الاشیاء لانه فاقد الوجدان و اسیر المحسوسات و ذ اهل من کلّ حقیقة معقولة فکلّ حیوان لایکاد یدرک حرکة الرض و کروبتها ولا یکاد تنکشف له القوّة الجاذبة و المادة الاثیر الغائبه عن الحواس و هو حال کونه اسیر الاثیر ذاهل عنه فاقد الادراک فاذا کانت حقیقة الجماد و النبات و الحیوان و الانسان حال کونها کلهّا من خیر الامکان ولکن تفاوت المراتب مانع عن یدرک الجماد کلّ التبات و النبات قوی الحیوان و الحیوان فضائل الانسان فهل من الممکن ان یدرک الحادث حقیقة القدیم و یعرف الصنع هویّة الصانع العظیم استغفرالله من ذلک ضعف الطالب و جل المطلوب نهایه اقدام العقول عقال فما بقی ادنی شبهة ان الحدوث عاجز عن ادراک القدیم کما قال علیه السّلام ماعرفناک حقّ معرفتک ولکن الامکان من حیث الوجود و الشئون یحتاج الفیض من حضرة الوجوب و علی ذلک ان الغیب المنیع المنقطع الوجدانی تجلی علی حقائق الاشیاء من حیث الاسماء و الصفات و مامن شئ الا وله نصیبا من ذلک الفیض الالهی و التجلی الرحمانی و ان من شی الا یسبح بحمده و اما الانسان فهو جامع للکمال الامکانی و هوالجسم الجمادی و اللطف النباتی و الحسّ الحیوانی و فضلا عن ذلک حائز لکمال الفیض الالهی فلاشک انه اشرف الکائنات و له قوّة محیط بحقائق الممکنات کاشفة لاسرارها و آخذة بنواصی خواصها والاسرار
صفحه 1 – 3
المکنونة فی کونها و تخرجها من حیث الغیب الی حین الشهود و تعرضها للعقول و الافهام هذا هو سلطان الانسان و برهان الشرف الاسمی فکل الصنائع و البدائع و العلوم و الفنون کانت یوما ما فی حیز الغیب السر المکنون فهذه القوّة الکاشفة المؤیّد بها الانسان قداطلع بها و اخرجها من خیر الغیب الی خیر الشهود و عرضها علی البصائر و الابصار فثبت ان الحقیقة الانسانیّة ممتازة عن سائر الکائنات و کاشفة لحقائق الاشیاء لاسیما الفرد الکامل و الفیض الشامل و النور الباهر کل نبی کریم و رسول عظیم فهو عبارة عن مرأت صافیة لطیفة منطبعة فیها الصور العالیّة تنیی عن شمس الحقیقة المتجلیّة علیها بالفیض الابدی ولایری فیها الاالضیاء الساطع من شمس الحقیقه و تفیض به علی سائر الاتم و انک لنهدی الی صراط مستقیم و اذا قلنا ان شمس الحقیقة اشرقت بانوارها علی المرایا الصافیة لیس المراد منه ان شمس الحقیقة المقدّسة عن الادراک تنزلت عن علو تقدیسها و سموّ تنزیهها و دخلت و حلتّ فی المرایا الصافیة اسغفرالله عن ذلک و ماقدروا حق قدره بل نقصد بذلک ان شمس الحقیقه اذا فاضت انوارها علی المرایا لایری فیها الا ضیائها ماینطو عن الهدوی ان هوالاوجی وحی یوحی ان النزول و الصعود و الدخول و الخروج و الحلول من لوازم الاجسام دون الارواح فکیف الحقیقة الربّانیة و الذاتیة الصمدانیة انها جلت عن تلک الاوصاف فلا یکاد ینقلب القدیم حادثا ولا الحدیث قدیما فقلب الماهیة ممتنع و محال هدا هوالحق و ما بعد الحق الا الضلال المبین غایة مایکون الحادث یستفیض الفیض النام من حضرة القدیم فلنتظر الی آثار رحمة الله فی المظهر لموسوی و الی الانوار التی سطعت باشدّ اشراق من الافق العیسوی و الی السراج الساطع اللامع فی الزّجاج المحمّدی علیهم الصلوة و السلام و علی الذیّن بهم اشرق الانوار و ظهر الاسرار و شاعت و ذاعت الآثار .
صفحه 2 - 3
از طرف محفل روحانی مصر . بقلم آقا میرزا ابوالقاسم گلستانه . بتاریخ 19 ماه جانوری سنه 1915 . هوالله
محاضر شرافت مظاهر حضرات سروران معظمّ و محبوبان محترم آقایاناعضاء محافل روحانی و عموم احبّای الهی ارواحنا لنفحات قلوبهم الفداء .
پس از سپاس و ستایش و درو د و نیایش سلطان یفعل ما یشاء جلّ ذکره الابهی و توجّه و تشبثّ بساحت عزّ اقدس مالک سریر عهد و میثاق و محبوب آفاق حضرت عبدالبهاء و مولی الوری اروحنا و ارواح المشعاقین لوحدته الفداء و تقدیم مراسم تحیّت و ثنا و محویّت و فنا بمحضر انور ثابتین و راسخین بر عهد الله و میثاقه علیهم بهاء الله الابهی معروض میدارد : چون سبیل مراسلات مسدود و طریق مکاتبات و مخابرات بکلیّ مقطوع گشت دو ماه زیاد تر از نفحات قدس محروم و از بشارات روحبخش مهجور شدیم بهمّ و غم و حزن و الم همدم گشتیم و بمناجات و صبر و سکون و تسلیم و رضا تسّلی خاطر نمودیم تا تا آنکه جناب ناشر نفحات الله آقای حاجی سیّد جواد صاحب تاجر یزدی ارواحنالهمّته الفدا همّت بر مسافرت فرمودند و بکوی جانان شتافتند بعد از تشرّف بمحضر اقدس انور مراسم عبودیّت و اشتیاق مهجوران را معروض حضور داشتند و از لسان مبارک عنایات بدیعه در باره کلّ نازل و پساز دو سه روز اذن رجوع صادر و مراجعت نمودند و بشارت صحّت و بهجت وجود مبارک را که اعظم مواهب الهی و سبب حیات روحانی و جسمانی کلّ است ابلاغ فرمودند و لوح مبارک که بافتخار جناب آقا محمّد تقی تاجر اصفهانی عزّ صدور یافته بود رسانیدند زیارت و در محافل تلاوت گشت و افئده و قلوب را روح و ریحان و سرور بی پایان مبذول فرمود جمیع ساجد و حامد و شاکریم و از محبّت و همّت حضرت حاجی سیّد جواد صاحب ممنون و متشکرّ صورت لوح مبارک این است :
هوالله : ای بندۀ صادق جمال مبارک للحمدلله بفضل محبوب آفاق در این طوفان عظیم محفوظ و مصونیم ولی چون مخابرۀ با یاران مقطوع محزون و دلخونیم اگرچه پیک معنوی در مرور و عبور ولی سمع و بصر را نیز حقیّ و نصیبی امید از الطاف چنان که یاران جمیعا در امن و امان باشند و علی الاحبّاء عموما البهاء الابهی . عبدالبهاء عبّاس .
صفحه 1 - 4
مکتوبی هم که مزیّن و مطرّز به بیانات مبارکه است جناب آقا آقا میرزا احمد سهراب روحی له الفداء مرقوم فرموده اند عینا استنساخ و جالتین شده جوف است انشاء الله تعالی ملاحظه فرموده و در محافل روحانی تلاوت فرمایند . صد هزار حمد و شکر خداوند مهربان را که صحّت هیکل قدس اطهر و بشاشت طلعت انور خیلی بیشتر و بهتر از پیشتر بوده است چنانچه از لوح و بیانات مبارکه و اخبارات وارده مستفاد است و جمیع طائفین حول در ظلّ مبارک آسوده و مشعوف و مستریح بوده اند یقین است کلّ دوستان از این مژده جان پرور بوجد و طرب آیند و مسرور و مستبشر شوند چشم همه روشن قلب همه گلشن . جناب آقا میرزا فضل الله خان شیرازی روحی له الفداء که محض تشرّف بساحت اقدس و محضر مقدّس بالنیابه از احبّاء از شیراز تشریف آورده بودند روز یازدهم جانوری از مصر حرکت فرمودند و عصر روز سیزدهم در پناه حقّ جلّ جلاله از پورت سعید روانه حیفا شدند امید چنان است که بآرزو و آمال خویش نائل گردند و محفوظا بحضور مبارک مشرّف شوند الحقّ در این طوفان عظیم همّت فرموده اند حال منتظر و چشم براه مکاتیب جدیده میباشیم . بهائیان مصر و اطراف خدمت جمیع یاران باذکار قدسیّه و تکبیرات بدیعه ذاکر و مکبّر و از درگاه کبریاء رجای تأیید و توفیق دارند که کلّ بر آنچه سزاوار عبودیّت است مؤیّد و موفقّ گردیم « انّه هو المؤیّد الموفقّ المقتدر الرؤف الرّحمن الرّحیم » مصر و اطراف از همّت رجال باکفایت دولت عظیمه انگلیس نهایت امن و امان است و جمیع ساکننین و واردین آسوده و راحت میباشند امیدواریم که ابواب مکاتبه و مخابره باراضی مقدّسه نیز مفتوح شود و هر پوسته بزیارت الواح مقدّسه و بیانات مبارکه و مکاتیب روحانیّه مشرّف و مسرور گردیم و لیس ذلک علی الله بعزیز والبهاء و الثناء علیکم .
اخبارات از ساحت اقدس : بقلم جناب آقا میرزا احمد سهراب از عکا مورّخه اوّل ماه جانوری سنه 1915
حضور برادران روحانی و خادمین امر الهی و احبّای معنوی در هرجا روحی فداهم
صفحه 2 – 4
روحی لاشواقکم و لمحبّتکم لمرکز المیثاق فداء پس از اداء حمد و ثنا و شکر و سپاس جمال قدم جلّ اسمه الاعظم معروض حضور آن یاوران امر الهی و ثابتین در عهد و پیمان سبحانی مینماید که دو سه ماه گذشته که بواسطۀ وقایع معلومه و جمع شدن ابرهای متراکمه جنگ و جدال در آفاق ملک و اقوام روابط مراسله بکلیّ مقطوع و طرق ذهاب و ایاب از هر جهت مسدود تا اینکه در این ایّام جناب آقای حاجی سیّد جواد مخصوص پوش احوال و صحّت حضرت عبدالبهاء باین ارض وارد و ذکر اضطراب قلوب احباب شرق و غرب را نمودند که چون طرق اخبارات دقیقا بسته شده و حتیّ ممکن نیست کلمۀ از گذارشات احوال خود بجهتی ارسال شود لهذا دوستان بسیار پریشان و افکارشان متفرّق اگرچه یک ماه قبل تلگرافاتی از صحّت مزاج مولی الاخیار باطراف زده شد و لی در این ایّام اطمینان بهیچ چیز نتوان نمود باری در این روز که اوّل سال جدید میلادی است احبّای شرق را عموما بشارت داده میشود که لله الحمد و المنّه مزاج مبارک حضرت مولی الوری و صحّت مقدّس حضرت عبدالبهاء در نهایت نیکوئی و در غایت خوشی است و امروز صبح ساعتی در ساحت قدس مشرّف بودم بیانات مبارک کلّ دلالت بر صحّت و سلامتی مینمود وجه نورانیش متبسّم بود و جمال بیمثالش درخشان آثار بهجت و سرور هویدا بود و انوار رضایت از یاران ظاهر صحبتش از صلح و سلام بود و بیانش از اخوّت و وفا با خاصّ و عامّ کسانی که در اسفار مبارک بآفاق متمدّنه اروپ و امریک در رکاب بودند و زحمات لاتحدّ ولایحصی یومیّۀ وجود اطهر را بچشم خود میدیدند که بچه نوع در طریق وحدت عالم انسانی جانفشانی مینمودند و بچه سعی و کوششی در ایقاظ ادیان دو فرقه کمر همّت بسته بودند میدانستند که پس از این سفر جان پرور و بعد از اکمال این حجّت اکبر وجود مبارک را یک راحتی و آسایشی کامل لازم حتیّ حکمای ماهر پاریس و لندن و آلمان تجویز نمودند که مدّتی نه صحبتی فرمایند و نه نطقی نمایند و نه حرکتی کنند و با وجود خدمات منظوره تمام نشده اجرای این آراء اطبّا ابدا ممکن نبود و حتیّ حضرت مولی الوری قبول نمیفرمودند تا در ممالک غرب برویم گمان چنان میرفت که بمحض ورود به شرق یک اسباب استراحت موقتیّ اقلا فراهم خواهد آمد ولی هنوز قدم از کشتی پائین نگذاشته بودند که صفوف اشغال مختلفه از هر طرف هجوم نمود و ماشاء الله یوما فیوما دائره وسیع گردید
صفحه 1 - 5
بنوعی که در بعضی اوقات عدد مسافرین در بالای کوه کرمل که از ممالک شرق و غرب جمع شده بودند از صد متجاوز بود و عرایض مانند غیث هاطل از جمیح جهات متواصل از یک طرف ملاقات یومیّه مسافرین از یک جهت دید و بازدید اغیار از یک سمت جواب صد ها عرایض که از امریک و ایران و غیره از نفوس مقبلین میرسید از یک طرف رتق و فتق اموری که در غیبت وجود مبارک مختلّ و درهم شده بود و از جهت دیگر مقابلی باعدا و مخاصمین دیگر دقیقۀ راحتی ممکن نبود و بجهت اکمال این زحمات و مشّقات این دو سه ساعت خوابی هم که راحت مینمودند مفقود و موقوف شده بود بحدّی که بیشتر از شبها تا صبح بیدار بودند و بدرگاه قاضی الحاجات مناجات مینمودند صحّت مبارک تقریبا در این حالت بود که جنگ عمومی شروع گشت و شراره اش هر مملکتی را احاطه نمود ابواب مسدود شد و طریق مقطوع گشت باین جهت نه مسافری باین ارض وارد و نه مکاتیبی وصول یافت اسبابهائی که شب و روز وجود مبارک را مشغول میداشت از میان برداشته شد و دستگاه راحت اجباری بمیان آمد این است که حمد خدا را در این دو سه ماه صحّت مبارک یک بر صد اضافه شده و قدم در آستان این سال جدید نمیگذاریم مگر با قلبی سرشار از سرور و روحی پر فرح زیرا سلامتی وجود اظهر که منتهی آمال است در غایت نیکوئی است اگرچه این دو سه ماه خبری از این ارض باطراف فرستاده نشده و در آینده تا این ارض امن و امان نگردد قدری ارسال اخبارات امری است مشکل ولی امیدواریم که یاران الهی از این خبر حالیه ابتهاج جدیدی حاصل نمایند و نغمۀ پرسروری بلند فرماید وجود مبارک حضرت عبدالبهاء در جمیع بیانات اخیره خود احباب الهی را بروحانیّت محضه و انقطاع از ماسوی الله و نشر نفحات الله میطلبند زیرا دوستان جمال قدم خیرخواه کلّ ملل و نحل بوده و هستند برای نفسی بدی نخواهند و در طریق مستقیم صلح و سلام شب و روز مشی نمایند کاری بکسی ندارند و در مسائل سیاسی دول بقدر سر موئی مداخله ننمایند از هر قیدی آزادند و در هوای روحبخش وحدت عالم انسانی و دین عمومی پرواز مینمایند دامن پاکیزۀ خود را بتعصّبات جاهلیّه نیالایند و قوای عقلیّه خود را درترقیّ افکار و اخوّت و یگانگی صرف نمایند محویّت و فنا جویند نه شهرت
صفحه 2 - 5
و بقا طریق محبّت الله پویند نه سبیل جور و جفا پرستش آفتاب حقیقت کنند و خدمت کعبه عرفان نمایند چنانچه چند روز قبل در یکی از صحبتهای مبارک فرمودند : « ما در ظلّ جمال مبارکیم و با جمیع ملل عالم طبل صلح کوبیدیم با هیچ ملتیّ از ملل جهان جنگی نداریم و با هیچ کس نزاعی نجوئیم و در حقّ کلّ دعا مینمائیم حضرت بهاء الله فرموده که جمیع خلق اغنام الهی هستند و خدا شبانی حقیقی و مهربان بر کلّ اگر مهربان نبود خلق نمیکرد اگر خلق نمیکرد رزق نمیداد اگر رزق نمیداد حفظ نمینمود اگر حفظ نمینمود نمی پرورانید پی معلوم شد که خدا مهربان بر کلّ است مادام که شبان حقیقی مهربان چرا ما نامهربان باشیم ما با جمیع ادیان و دول عالم صلحیم با هیچ ملتیّ نزاعی و جدالی نداریم همه را مخلصیم » و همچنین یوم دیگر فرمودند « جمال مبارک ما را تربیت نمود که بعد از صعود قیام بخدمت امر او نمائیم و در طریق هدایت ناس جانفشانی کنیم نه راحتی جوئیم و نه آسایشی طلبیم هیچ چیز جز او ندانیم و هیچ نفسی جز او نشناسیم مملو از او باشیم همه فکر ما در این صرف شود که چه کنیم که سبب ترویج امر او گردد چه بگوئیم که سبب نشر نفحات الله شود چه بنویسیم که مورث تنبّه و تذکرّ ناس گردد چه طور رفتار نمائیم که نار محبّت الله در قلوب شعله زند اگر سبب عزّت امر او نگردیم سبب ذلتّ آن نشویم اگر خدمتی بآستان مقدّسش ننمائیم اهانتی وارد نیاوریم اگر سبب اتحّاد نشویم سبب اختلاف نگردیم اگر انوار ماکوت رحمانیّتش را نشر ننمائیم بر غفلت وخواب نفوس نیفزائیم پنجاه سال برای تربیت ما زحمت کشید زنجیر را برای تربیت ما بگردن نازنینش قبول نمود و حبس و نفی به بلاد و هزار گونه بلایا و زحمات را برای آگاهی و بیداری ما تحملّ فرمود هیچ از ما اجر و مزدی نطلبید اگر شجره تازه غرس شده امر مبارکش را تربیت نمی نمائیم و آبیاری نمیکنیم اقلا تیشه بریشۀ آن نزنیم «والله الذی لا اله الا هو » هر فکری غیر از این افکار هدیاء و مبثا است جز خسران مبین نتیجۀ نبخشد و بغیر از ویلانی و سرگردانی ثمری ندهد اگر خیلی سعی کنیم و برای جمع اموال آن حیات فانیّه ( بقیّه دارد ). دکتر ضیاء بغدادی .
