| ←Issue 6 | Star of the West Volume 5 - Issue 7 |
Issue 8→ |
 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:
|
[Page 97]
"ERE LONG THIS CALL WILL FILL THE
WORLD WITH ITS FRUITS"
IT IS nearly two years and a half that I have been a wanderer over mountains and deserts and a traveler over seas and lands. The journey was extended to many climes. . . . The penetrative power of the Holy Cause has stirred the columns of the world. In many cities of America the Divine Call was raised. Likewise in the countries of Europe. in many churches, clubs, meetings and universities of America the Glad-Tidings of the Kingdom of ABHA were explained explicitly with a resonant voice, and no one arose in Opposition. They listened most attentively and expressed their pleasure afterward. Ere long this Call shall yield the most glorious results and will fill the world with its fruits.
—ABDUL-BAHA ABBAS
Extract from Tablet to Persian Bahais
To the believers of God and the maid-servants of the Merciful, Philadelphia, upon them be BAHA'O'LLAH-EL-ABHA!
HE IS GOD!
O ye sons and daughters of the Kingdom!
* * * O ye friends and maid-servants of the Merciful! It is easy to advance toward the Kingdom, but it is difficult to remain firm and steadfast. Therefore, endeavor ye as much as ye can to make your faith firm like unto a well-rooted tree and produce blossoms and fruits. Neither be ye agitated on account of the blowing winds of tests and trials. The firmer the roots of the tree the greater its blossoms and fruits. Because the Apostles of Christ remained firm and steadfast they became assisted in the most great services and the confirmations of the Holy Spirit descended upon them uninterruptedly.
If ye seek the illumination of the Kingdom ye must arise with infinite resolution. Be ye not discouraged or lukewarm on account of troubles and vicissitudes. Show ye an effort so that that region may be illumined, the Kingdom of God may raise its tents and the breaths of the Holy Spirit may quicken the souls.
(Signed) ABDUL-BAHA ABBAS.
Translated by Mirza Ahmad Sohrab, April 28, 1911
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 Kalamat 1, 70 (July 13, 1914) No. 7
ADDRESSES DELIVERED BY ABDUL-BAHA AT PHILADELPHIA
SUNDAY, JUNE 9, 1912
Dr. Ameen U. Fareed, interpreter; stenographic notes taken by Miss Edna McKinney
ADDRESS BY ABDUL-BAHA AT THE UNITARIAN CHURCH, 15TH AND GIRARD AVE., PHILADELPHIA, PA., SUNDAY MORNING, JUNE 9, 1912.
Dr. Kenneth E. Evans, Pastor, briefly introduced Abdul-Baha and in conclusion said: "We welcome to our church the dear soul of the East, who comes to us with his message of fraternity and faith."
ADDRESS BY ABDUL-BAHA.
I COME here from distant countries, from Oriental climes, from countries where the lights of Heaven have ever shone forth, from regions wherein the Manifestations of God have appeared and the radiance and power of God have become manifest. The intention and purpose of my visit is that perchance a bond of unity and agreement may be established between the East and the West, that Divine love may encompass all, Divine radiance enlighten both continents and the bounties of the Holy Spirit shall revivify all. Therefore I supplicate the threshold of God that the Orient and the Occident may become as one, that these various peoples shall become one people, that religions may become unified, that all souls may become as one soul, and that they may be as the waves which represent one sea. May they become as trees, as flowers and roses which adorn and beautify the same garden.
The realm of Divinity is an indivisible Oneness and wholly sanctified above human grasp. For the intellectual knowledge of creation is finite, whereas the comprehension of Divinity is infinite. How can the finite comprehend the infinite? We are utter poverty, whereas the Reality of Divinity is absolute wealth. How can utter poverty ever grasp absolute wealth? We are utter weakness, whereas the Reality of Divinity is absolute power. Utter weakness can never attain nor comprehend absolute power. The phenomenal beings which are captives of certain limitations are ever subject to transformation and change from one condition to another. How can such phenomenal beings ever grasp the eternal, heavenly Reality? Assuredly it is an absolute impossibility, for when we study the creational world we see that the difference of degrees is a hindrance to such comprehension. An inferior degree can never comprehend a degree superior thereto. For example, the mineral can never comprehend the vegetable, no matter how far it shall advance. The vegetable, no matter how far it shall advance, cannot comprehend the reality of the animal kingdom. In other words, it cannot grasp a world that is endowed with the power of the senses. The animal, no matter how far it shall advance, cannot grasp the human reality, cannot attain the power of intelligence and ideation in man. Hence it becomes evident that difference in degree is ever an obstacle to comprehension; an inferior degree cannot comprehend a degree superior thereto. This flower, although it is so beautiful, fresh, fragrant and delicately scented—although in the vegetable kingdom it has attained perfection—nevertheless it cannot comprehend the human reality, it cannot possess sight and hearing; so it is unaware of the world of humanity, notwithstanding both man and the flower are accidental or conditional beings. The difference is the difference of degree. This is the cause of that non-comprehension, because the human degree is superior and the degree of the flower inferior.
This being so, how can the human reality, which is limited, ever comprehend the eternal unmanifest Creator? How can limited man ever comprehend the unlimited Lord? There is no doubt that he cannot, for whatever comes within the human power of ideation, within the mind of men, is man's limited conception, whereas the Divine realm is unlimited, infinite. But the Reality of Divinity has bestowed its bounties upon all the phenomenal world. The
Divine spiritualities are to be witnessed even in the contingent world. The Lights of God illumine the world of man like unto the sun which shines gloriously with all its effulgence upon the material world. The Sun of Reality is one, Its bestowal is one, Its heat is one, Its rays are one, It shines upon all the phenomenal world, but the world being composed of different degrees, comprehensions differ; each Kingdom according to its comprehension receiving the light and bounty of the Eternal Sun. The black stone receives the light of the material sun, the trees likewise receive that light, the animals are recipients of it. All are developed by the heat of that sun, for the sun is one and its bounty is one. The perfect soul of man, that is to say, the perfect individual is like unto a mirror wherein the Sun of Reality has become reflected. The perfections, the image and light of that sun have become reflected therein. Its heat and illumination are manifest. That soul is a perfect expression of the Sun.
These Mirrors to which I refer are the Messengers of God who tell the story of Divinity just as the outer sun becomes manifest in the material mirror, which reflects the image and light of the sun in the skies. In like manner, the image and light of the sun of Reality are manifest and evident in the mirrors of the Reality of the Manifestations of God. That is what his Holiness Jesus Christ meant when He said, "the Father is in the Son." The purpose is that the Reality of that Eternal Sun had become reflected with all Its glory in that Son. It does not signify that the Sun had descended from its place in Heaven or in any way effected an entrance into the mirror, for there is no entrance or exit for the Reality of Divinity; there is no ingress or egress, for it is Holy above all things and ever occupies Its sanctified station. Changes and transformations are not of the Reality of Divinity. Transformation from one condition to another applies to contingent realities.
At the time when there was the greatest strife, warfare and animosity, when conflict between religions and sects was prevalent, when races were warring with each other, when the differences were very great—at such a time as this, His Holiness BAHA'O'LLAH appeared from the Eastern horizon, promulgating the Oneness of Divinity and the oneness of humanity. He taught that all humanity were the servants of one God, that all have come into being through the bestowal of the one Creator. God is kind to all, God nurtures all, God provides for all, He rears all, He protects all, and deals lovingly with all races of people. Inasmuch as God is kind to all, why should we be unkind? Inasmuch as God is loyal to all, why should we be disloyal? Inasmuch as God deals with all in mercy, why should we deal with animosity and hatred? This is the Divine policy, and surely it is greater than human policy. For no matter how sagacious humanity may be, it can never attain to a policy that is superior to God's. Therefore we must emulate the Divine policy. We must love all nations, all people; we must be kind to all. We must consider all as the leaves, branches and flowers of one tree. The children of one household, because all belong to the progeny of Adam. We are the waves of one sea; we are all the grass of the same meadow; we are the stars of the same Heaven, and all find shelter in the same Protector.
At most, one may be sick, that one must be treated; he may be ignorant, he must be educated; he may be asleep, he must be awakened; he may be dead, he must be made alive.
So BAHA'O'LLAH promulgated the oneness of human kind and the fundamental oneness of religion. He taught that the fundamentals of all the religions are one; that Reality is not multiple, Reality is One. The foundation underlying all the Divine precepts is that One Reality, It must needs be Reality, and Reality is One, not multiple. Therefore the foundations of the Divine Religions are one. But we can see that certain forms have come in, certain imitations of forms and ceremonies have crept in. They are heretical, they are accidental, because they differ; hence they cause differences among religions. But if we set aside these imitations and seek the Reality of the foundations we shall agree, because it is One and not multiple.
In proclaiming the oneness of mankind, BAHA'O'LLAH taught that men and women were both humankind and there is no distinction between them. The only difference which exists now is due to education. If women be educated equally with men, there is no doubt that distinction will disappear. The world of humanity has two wings—one is the female and the other the male. A bird cannot fly with one wing. If one wing be defective, the strong wing, the perfect wing, will not be capable of flying. The world of humanity has two hands. If one hand be defective, the hand which is perfect is also hindered and will be unable to discharge its duties.
God has created mankind. He has endowed all with perfections and intelligence, He has given all two hands and two feet, He has given all two eyes and two ears, no distinction has He made; no differentiation;—therefore why should women be inferior to men? The justice of God will not allow this. The justice of God has created them equal. In the estimation of God there is no gender. The one whose heart is purest, whose deeds are best, is acceptable in the estimation of God, be that one male or female. How often have certain women been the very pride of men;—for example Mary the mother of Jesus. She was the pride and glory of mankind. Mary Magdalene, Ayesah the daughter of Pharoah, Sarah the wife of Abraham and innumerable others have glorified the human race by their excellence. In this day there are certain women among the Bahais who far surpass men. They are wise, perfected, well informed, very progressive, most intelligent and the glory of men. They are far more courageous than men. When they speak in meetings the men listen to them with great respect. Furthermore, the education of women is much more important than the education of men, for these daughters will be mothers, and mothers rear the children. The first teachers of children are mothers. Therefore, they must be in a state of utmost perfection in order to be able to educate the sons. There are many provisions by BAHA'O'LLAH in regard to this.
Therefore BAHA'O'LLAH promulgated oneness of education, that is the need of one curriculum for both men and women. Daughters and sons must follow the same form of study and the same education. Having one course of education promotes unity among mankind. When all mankind shall receive the same education, and the equality of men and women be realized, the foundations of warfare will be utterly destroyed. Without this it is utterly impossible, because differences are conducive to strife and warfare. Equality between men and women is conducive to the abolition of warfare, because women will never be willing to sanction warfare. Sons are very dear to their mothers. Mothers will never allow them to go to the battlefield and shed their blood. Would a mother be willing to have a son whom she had reared for twenty years torn asunder on the battlefield? No mother would ever be willing. No matter in what cause they ask her to separate from her son, whether patriotism, the military policy, the glory of war,—mothers will not consent to this. Therefore when the equality of men and women is perfectly realized and women shall obtain their rights, there is no doubt that warfare will entirely cease among mankind.
Among the other principles which BAHA'O'LLAH inculcated was that science and religion must agree. Religion must be reasonable; it must perfectly agree with science, so that science shall sanction religion and religion sanction science. The two must be brought together, indissolubly in the Reality. If questions of difference arise, which are both unreasonable and unscientific, these are outcome of pure imagination. How many superstitions of this character have arisen in past ages! Consider the imaginations and superstitions of the Roman people, which lay at the foundation of their religious beliefs! Consider the Greek nations and their religious superstitions! Consider the superstitions of the ancient Egyptians, which were the foundations of their beliefs! All these were contrary to reason and science. Therefore it is now evident that they were superstitions, but in times past they held to them most tenaciously. For example, a certain idol of the many idols of the ancient Egyptians was to them a perfected miracle, whereas in reality it was just a piece of stone. Science could not sanction that a piece of rock was a perfected miracle. Therefore this must have been superstition, and now it is evident that it was superstition. Therefore we must cast aside superstition and investigate Reality. That which we consider as reasonable and real shall be accepted, and that which science and reason cannot sanction, is not Reality but imitation. These imitations must be cast aside and we must hold tenaciously to Reality, agreeing with science, agreeing with reason. When we do that, differences will utterly disappear. All will become as one family, one people, one nation, and the same susceptibility and education shall be witnessed.
BENEDICTION.
O Lord! O Thou hope of people! Thou art the shelter of all these, Thy servants! Thou knowest the secrets and the mysteries! We are all sinners, and Thou are the shelter of sinners—the Merciful, the Clement! O Lord, look not at our shortcomings! Deal with us according to Thy grace and bestowal. Our shortcomings are many, but the Sea of Thy forgiveness is boundless. Therefore confirm and strengthen us. Aid us in that which will make us acceptable at Thy Threshold. Illumine
the hearts; make the eyes seeing, render the ears attentive, resuscitate the dead and heal the sick. Render the poor rich and the fugitive confident. Accept us in Thy Kingdom. Illumine us with the light of kindness. Thou are the Generous! Thou art the Clement! Thou art the Kind!
* * *
ADDRESS GIVEN BY ABDUL-BAHA, SUNDAY EVENING, JUNE 9, 1912, AT THE BAPTIST TEMPLE, BROAD AND BERK STS., PHILADELPHIA,
INTRODUCTION BY DR. CONWELL.
THE text with which we greet the great teacher and prophet, Abdul-Baha Abbas, is to be found in the second book of Romans and the eleventh verse, "There is no respect of persons with God."
Our own people know well the history of Abdul-Baha; visitors are here who already know him; hence there is no necessity of any further introduction. We wish to hear of the efforts of those who have gone before him, and of his own splendid efforts in bringing about the unity of all mankind. I therefore give the time entirely to our friend, and the friend of humanity everywhere, Abdul-Baha Abbas of Persia; more recently of Palestine.
ADDRESS BY ABDUL-BAHA.
I have the utmost pleasure this evening in being present. Truly this is an assembly gathered together in the utmost condition of spiritually. I perceive the fragrance of spiritual susceptibilities of the Kingdom among you—devotion to God, sincere intention and spiritually. Glad Tidings!
From the beginning of the creation of Adam up to our day, there have been in the world of humanity two pathways,—one the natural or materialistic pathway, the other the religious pathway.
The pathway of nature is the pathway of the animal realm. The animal acts in accordance with the requirements of nature;—it can do whatsoever it may desire. Whatsoever its proclivities may be, it can gratify them;—it is a captive of nature. The animal cannot deviate one hair's breadth from the natural pathway. It is utterly minus spiritual susceptibilities, it is utterly ignorant of the Divine Religion, it is utterly uninformed of the Kingdom of God. The animal has no part in the power of ideation or conscious intelligence; it is a captive of sense perceptions; deprived of that which is beyond the plane of the senses. That which the eye of the animal sees, the ear hears, the nostrils sense and the taste detects,—that which it can feel by the sense of touch;—these are the five senses to which the animal is captive and subject. The result of these sensations are acceptable to him. But that which is beyond the sensibilities, that which is from the conscious pathway to the Kingdom of God, the spiritual susceptibilities, the Divine Religion,—of these the animal is completely unaware, for the animal is utterly a captive of nature.
One of the strangest things witnessed is that the materialists are proud of their natural proclivities. They state, that which is sensible or tangible is worthy of credence, but that which is not within the realm of the sense perceptions is unreasonable. By their own statements they are captives of the senses. Of the spiritual world they are uninformed: of the Divine Kingdom they are unaware; of the Divine bestowal they are unconscious. If this be a virtue, the animal has attained to a superlative degree, for the animal is absolutely unaware of and not at all in touch with the spiritual realm. The animal, too, would totally deny the existence of that which is beyond the senses. If we grant that to be subject to the senses is a virtue, then the animal is the most virtuous, for the animal is entirely bereft of that which lies beyond, entirely uninformed of the Kingdom of God, whereas God has deposited within the human creature a colossus of power whereby he can rule the world of nature.
Consider how all the phenomenal beings are captives of nature! This tremendous sun, the center of our solar system, is a captive of nature. These immense stars and planets, the great mountains, this globe—the earth, the mineral, the vegetable and all other kingdoms beneath the human are captives of nature, except man. Other phenomenal beings cannot deviate one hair's breadth from natural law. The sun with all its glory and greatness, millions of miles from this earth of ours, cannot deviate in the least degree from the law of nature; it cannot wander one inch from its orbit; it is a captive of the materialistic law of nature. But man is the ruler of nature. Consider: According to the law of nature man should remain upon the earth. But man transcends this law and soars aloft in airships, dives in submarines and sails upon the surface of the ocean. Man has been able to harness the tremendous energy of electricity and imprison
it in a small lamp. He can communicate from the East to the West in a moment. He is able to confine the voice in the phonograph. He is a dweller upon the earth, yet he penetrates the mysteries of the distant stars. He discovers the realities latent within the bosom of the earth, uncovers treasures and reveals secrets and mysteries of the phenomenal world, which, according to nature, should he the unfathomable and latent secrets. According to natural law they should remain hidden, but man through an ideal, invisible power can discover these realities and bring them forth from the invisible plane to the visible. This is contrary to nature's law.
Therefore it becomes evident that man is ruler over the province of nature. Nature is not advancing whereas man is progressing. Nature has no consciousness whereas man is endowed with it. Nature has no volition, it does things perforce whereas man possesses volition. Nature is incapable of discovering mysteries or realities whereas man is empowered to do so. Nature is not in touch with the realm of God whereas man is in tune therewith. Nature is uninformed of God but man is conscious of God. Man can acquire virtues whereas nature is bereft of them. Man can voluntarily discontinue vices whereas nature cannot. It is evident that man is more noble, superior to nature; that in him there is ideal power surpassing nature.
Man has consciousness and volition whereas nature is devoid; man is endowed with memory which nature lacks; man is endowed with the power of intelligence whereas nature is bereft; man is empowered with ideal attributes, and virtues whereof nature is utterly deprived. Hence man is nobler than nature because of the ideal force latent and manifest in him.
How strange then it seems that man, notwithstanding his endowment with these ideal powers, will descend to a level beneath him and adore that which is very inferior to his station. God has created such a holy spirit within him that he is the most noble of all contingent beings. In ignoring these virtues he becomes a captive of matter, considers matter as a god and denies that which lies beyond the natural plane. Is this virtue? This in its fullest truth is animalistic, for the animal realizes nothing but the natural. In fact the animal is the greater philosopher because it is utterly ignorant of the Kingdom of God, possesses no spiritual susceptibilities and is uninformed of the Heavenly World. In short, this is the pathway of nature.
The second pathway is that of religion, which is the pathway of the Divine realm. It involves the acquisition of praiseworthy attributes in the world of humanity, heavenly radiance and commendable actions. This pathway is conducive to the progress and uplift of the world. It is the source of the illumination of the world of humanity; the cause of human training and ethical improvement. It is the magnet which attracts the love of God, because of the knowledge of God it bestows. This is the foundation of the Holy Manifestations of God, for they are in reality the foundation of the Divine Religion of Oneness. There is no change or transformation in this pathway. It is the cause of human betterment, the acquisition of heavenly virtues, and illumination of human kind.
But alas! that humanity is submerged so utterly in imitations, although the Reality of Divine Religion is ever the same. Most regrettable is it that superstitions have obscured the Reality, so that the world has become darkened and the illumination of Religion is not apparent. This darkness is conducive to differences because dogmas and rites are various and have become the cause of discord between the religious systems whereas Religion is for the unification of mankind. Religion is the cause of love amongst men, the cause of amity, the cause of the acquisition of praiseworthy qualities, but people have become submerged in the sea of imitation, and holding to these counterfeits, are utterly negligent of the Reality which unifies and are bereft of the radiance of Religion. They are holding to superstitions which are a heritage from their fathers and ancestors. To the extent that these imitations have caused darkness, they have taken away the light of Religion. That which was meant to be conducive of life has become conducive of death; that which was an evidence of knowledge has become a proof of ignorance; that which was a factor in the sublimity of human nature has proved to be a cause of its degradation. Therefore the realm of the religionist has gradually disappeared and become darkened and the world of the materialist has daily advanced. For that which the former held to was no other than counterfeit or imitation, while holiness and sacred Reality of Religion was neglected and discarded.
[Continued on page 105]
STAR OF THE WEST
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: $1.50 per year; 15 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.
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. 7
(From Diary of Mirza Ahmad Sohrab, April 2, 1914)
"I AM WAITING, I AM PATIENTLY WAITING"
FRIENDS, the time is coming when I shall be no longer with you. I have done all that could be done. I have served the Cause of BAHA'O'LLAH to the utmost of my ability. I have labored night and day all the years of my life.
O how I long to see the believers shouldering the responsibilities of the Cause! This is the time of the proclamation of the Kingdom of ABHA! This is the hour of Union and Accord! This is the day of the spiritual harmony of the friends of God! All the resources of my physical strength are exhausted and the spirit of my life is the news of the Unity of the people of Baha. I am straining my ears toward the East and toward the West, toward the North and toward the South, perchance I might hear the songs of love and good-fellowship raised from the meetings of the believers. My days are numbered, and save this there is no joy left for me.
O how I yearn to see the friends united like unto strand of shining pearls like the brilliant Pleiades, like the rays of the sun and the gazelles of one meadow! The nightingale of significance is singing for them; will they not listen? The bird of paradise is warbling; will they not heed? The Angel of the Kingdom of ABHA is calling to them; will they not hearken? The Messenger of the Covenant is pleading; will they not obey?
Ah me! I am waiting, waiting to hear the glad news that the believers are the embodiment of sincerity and loyalty, that they are the incarnation of love and amity and the visible symbols of unity and concord! Will they not rejoice my heart? Will they not satisfy my cravings? Will they not comply with my request? Will they not fulfill my anticipations? Will they not answer my call?
I am waiting. I am patiently waiting!
—ABDUL-BAHA ABBAS
ADDRESSES DELIVERED BY ABDUL-BAHA AT PHILADELPHIA
[Continued from page 103]
When the sun sets, it is the time for bats to fly. They soar because they are birds of the night. As the light of Religion became darkened, the materialistic birds began to fly. They are the bats of night. As the sun of religion sets it is their time for activity. The world has been darkened and clouds have spread over it.
His Holiness BAHA'O'LLAH has appeared from the eastern horizon. Like unto a sun He has come into the world. He has reflected the Reality of Divine Religion and dispelled the darkness of imitation, He has laid down the foundation for new Teachings, and thereby resuscitated the earth.
INVESTIGATION OF REALITY.
The first teaching of BAHA'O'LLAH is the investigation of Reality. Man must investigate Reality himself, forsaking imitation. As the nations of the world are pursuing certain imitations, and imitations are various, the differences have been productive of strife and warfare. So long as these imitations remain, the oneness of the world oi humanity is impossible. Therefore we must investigate the Reality in order that through Its Light this darkness may be dispelled. For Reality is One Reality. It does not accept multiplicity or division. If all the nations of the world investigate Reality, they will agree and become united.
Many people and sects in Persia have investigated the Reality. They have become united and agreed and now live in a state of utmost unity and accord, agreement and love; there is no longer the least trace of strife or disagreement amongst them.
Consider! The Jews were expecting the appearance of the Messiah, looking forward to it with heart and soul. But because they were submerged in imitation, they did not believe in His Holiness Jesus Christ when He appeared, and finally arose against Him, even to the point of persecution. Had they investigated Reality, they would have accepted their promised Messiah. These blind imitations fill the world with darkness, cause warfare and become the cause of rancor and hatred. Therefore we must investigate Reality in order to extricate ourselves from all these conditions. Thus may our faces become illumined and may we find the pathway to the Kingdom of God.
UNITY OF MANKIND.
The second teaching of BAHA'O'LLAH concerns the unity of mankind. All mankind is one family and all are the servants of God. God has created all; all are the children of God; God provides for all; God rears and nurtures all; God is kind to all. Why should we be unkind? This is the policy of God, the lights of which have shown up the whole world; His sun is shining upon all; His clouds send down rain upon all; His breezes refresh all. Therefore it becomes evident that human kind without exception is sheltered beneath His protection. At most some are imperfect, they must be perfected; some are ignorant, they must be taught; some are ill, they must be treated; some are asleep, they must be awakened. The child must not be oppressed because he is a child, he must be educated; the patient must not be neglected because he is sick, nay rather one must entertain compassion for him, he must be healed. This makes it evident that the animosity which exists between the religious systems must be dispelled, and conditions of love and amity be entertained by them all.
RELIGION THE CAUSE OF PEACE.
The third teaching of BAHA'O'LLAH is that Religion must be the cause of amity, the cause of unification and the nearness of God to man. If Religion be the cause of animosity and warfare, then surely non-religion is better than religion, and an irreligious man is better than one who is religious. Nay, on the contrary Religion must be the cause of love, a bond to unify all humanity, a message from God.
RELIGION AND SCIENCE MUST AGREE.
The fourth teaching of BAHA'O'LLAH is that Religion must correspond with science. For God has endowed man with mind or reason whereby he is required to determine the verity of propositions. If religious questions be contrary to the standards of science, they are no other than pure superstition and imagination. For the opposite of knowledge is ignorance. Unquestionably religion must agree with science. It must be reasonable in order that it may instil man with confidence. If a question be contrary to reason and science, it is impossible for man to attain confidence; he will always be vacillating.
Everything that nurtures prejudice, whether that prejudice be religious, sectarian, patriotic or political, is a destroyer of the firm foundation of humanity. Prejudice is the destroyer of human happiness, no matter what form it
assumes. Until existing prejudices pass away it is impossible for the world of humanity to advance. Everywhere we witness religious, racial, sectarian, patriotic or political bias and partisanship.
For six thousand years the world of humanity has been restless and the cause of its restlessness is prejudice. As long as prejudice remains, warfare will continue, animosity and hatred will prevail. Therefore if we seek to establish peace we must cast aside all these prejudices for otherwise it is impossible to find agreement and composure.
ECONOMIC READJUSTMENT.
Fifth: Among the teachings of BAHA'O'LLAH are principles which concern the readjustment of livelihood, that is to say, certain regulations are revealed which insure the welfare and well being of all humanity. Just as the rich man enjoys his rest and his pleasures surrounded by luxuries, the poor man must likewise have a home, be provided with sustenance, and not be in want. In order that all human kind may be at ease, the readjustment of the economical situation is necessary and of the utmost importance; until this is effected happiness is impossible.
EQUALIZATION OF RIGHTS.
Sixth: The equalization of rights. All are equal in the estimation of God; their rights are one and there is no distinction for any soul; all are protected beneath the justice of God.
EDUCATION OF ALL.
Seventh: The same education of all mankind is a necessity. All the standards of education in schools must be the same, that is to say the same curriculum should be followed and the basis of ethics should be one.
A UNIVERSAL LANGUAGE.
Eighth: The oneness of language, namely that a universal language shall be adopted which shall be taught by all the schools and academies of the world. A committee appointed by national bodies of learning shall elect a suitable language to be used as a means of international communication, and that language shall be taught in all the schools of the world in order that everyone shall need but two languages, his national tongue and the universal language. All will acquire the international language. This is one of the great factors in the unification of man.
EQUALITY OF MEN AND WOMEN.
Among the principles of BAHA'O'LLAH is one which concerns the equality of men and women;—that men and women are all the progeny of Adam. For female and the male gender are not particularized to humanity. Gender also exists in the vegetable and animal kingdoms, but without distinction or preference. Consider that in the vegetable kingdom there preference whatsoever between male and female; there is complete equality. Likewise in the animal kingdom, between male and the female there is no preference whatever; all are beneath the protection of God. Man is the noblest of creatures. Is it becoming that he should observe such distinction? Unquestionably it is not. The lack of progress and development by women has been due to the lack of equal education. If women had been educated equally with men, there is no doubt that they would be the peers of men, and that the capacities of the men would be acquired by them. The happiness of mankind will be realized when women advance equally with men. Then will it be complete.
PROTECTION OF THE HOLY SPIRIT.
The ninth principle which He set forth is that the world of humanity cannot truly advance through mere physical powers and intellectual attainments. Nay rather, in order that the world may really and wonderfully advance, the protection of the Holy Spirit is needed; the Divine Father must assist the human world to attain maturity. The human body is in need of material force, but the spirit has need of the Holy Spirit. Were it not for the protection of the Holy Spirit the human world would be extinguished. His Holiness Jesus Christ declared "Let the dead bury the dead." This statement of His Holiness indicates "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit," and it becomes manifest that the human spirit which is not protected beneath the Holy Spirit is dead. It is clear that the human spirit is in need of the resuscitation of the Holy Spirit, otherwise though materially advanced man cannot attain full and complete progress.
OUR PERSIAN SECTION this issue contains: (1) The necessity of an Educator; (2) the necessity of Unity; (3) the Lord tests mankind; (4) two kinds of Doctors; (5) "Admonish, for admonishing is beneficial to the believers"; (6) translation of article published in a Budapest newspaper—an echo of Abdul-Baha's visit: (7) the necessity of Religion—continued; (8) Bahai students graduate from Beyrut College; (9) news from the Holy Land.
PAGE 1
VOL V
No. 7
سنه 1914 میلادی نجم باختر . 1329
جلد پنجم . شماره هفتم . 13 جولای
این جریده بر حسب تاریخ بهائی هر نوزده روز چاپ و توزیع میگردد و در نهایت آزادی در مسائل یگانگی بشر و و حدت ادیان و ترویج صلح عمومی 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
لزوم مربّی . لوح مبارک برای حضرت سلامدر چین علیه التحیّة و الثناء .
هوالله : ای مفتون و تشنۀ حقیقت : نامۀ شما رسید دلیل بر آن بود که از افق وجدان صبحی تابان طلوع نموده امید چنانست که پس از طلوع و صبح آفتاب درخشنده چنان اشراق نماید که پرتو بر آفاق زند معلوم آنجناب بوده که عالم وجود محتاج بمربّی و معلمّ است و مربّی بر دو قسم است مربّیان عالم طبیعت و مربّیان عالم حقیقت اگر زمین را بحال طبیعت بگذاری جنگل و خارستان گردد ولی چون دست باغبانی مهربان بمیان آید جنگل بوستان شود و خارستان گلستان گردد پس معلوم شد که در عالم طبیعت تربیت لازم است و همچنین ملاحظه فرما که نوع بشر اگر از تربیت و تعلیم محروم ماند جسم مسموم گردد چه که اقوام متوّحشه بهیچ وجه از حیوان امتیازی ندارند مثلا چه فرق است میان سیاهان افریک و سیاهان امریک اینها خلق الله البقر علی صورة البشرند آنان متمدّن و باهوش و فرهنگ و حتیّ در این سفر در مجامع و مدارس و کنائس سیاهان در واشنگتن صحبتهای مفصّل شد مانند هوشمندان اوروپ بتمام نکته ها پی میبرند پس چه فرق است میان این دو انواع سیاه یکی در اسفل جهل و دیگری در اوج مدنیّت جز تربیت یقین است تعلیم و تربیت سبب عزّت آنان و عدم تربیت سبب ذلتّ اینان میشود . پس از این معلوم شد که .
صفحه 2 – 1
تربیت از لوازم عالم مدنیّت است و مدنیّت بر دوقسم است مدنیّت عالم طبیعت و مدنیّت عالم حقیقت که تعلقّ بعالم اخلاق دارد . و تا هردو در هیئت اجتماعیّه جمع نشود فلاح و نجاح حاصل نشود ملاحظه نمائید که در جهان اوروپ مدنیّت خیمه برافراخته ولکن چه قدر تاریک است جمیع افکار متوجّه منازعه در بقاست هر روز تجدید صلاح است و تزیید مواد التهاب ارلم بکلیّ منقطع و نفوس در زیر بار زلهّ و حیران زیرا مدنیّت اخلاق و روحانیّت و انجذاب بنفحات الله بکلیّ مفقود باری همچنانکه در عالم طبیعت مربّی و معلمّ لازم همچنین در عالم حقیقت یعنی عالم جان و وجدان و شیم و اخلاق و فضائل بی پایان و کمالات حقیقی عالم انسانی و سعادت دوجهان معلمّ و مربّی واجب مؤسّس مدنیّت طبیعی فلاسفۀ ارضند و معلمّ مدنیّت حقیقت مظاهر مقدّسۀ الهیّه اند لهذا اگر عالم انسانی از مربّی طبیعی و مربّی حقیقی محروم ماند یقین است باسفل درکات عالم حیوانی مبتلا گردد مدنیّت طبیعی مانند زجاج است و مدنیّت الهی مانند سراج مدنیّت جسمانی مانند جسم است و مدنیّت الهی مانند روح این زجاج را سراج لازم و این جسد را روح واجب صد رسالۀ جالینوس حکیم را مطالعه نما که در ترقیّات مدنیّت عالم انسانی تألیف نموده میگوید « عقائد دینیّه از اعظم وسائط عالم مدنیّت و انسانیّت است چنانکه در این زمان ملاحظه میکنیم گروهی را که مسیحیانند چون در عقائد دینیّه ثابت و مستقیمند عوام این فرقه فیلسوف حقیقی هستند زیرا باخلاق
صفحه 1 – 2
و اطواری مزیّنند که اعظم فیلسوف بعد از زحمت و سلوک و ریاضت سنین کثیره تحصیل مینماید عوام این فرقه در نهایت کمال بفضائل متجلیّ هستند » .
پس معلوم شد از برای عالم انسانی برای حقیقتی عمومی لازم تا احزاب متفرّقه را در ظلّ کلمۀ واحده جمع کنند و ملل متخاصمه را از چشمۀ واحد نوشانند و عداوت و بغضا را مبدّل بمحبّت و ولا نمایند و چنگ و جدال را بصلح و سلام انجام دهد چنانچه حضرت رسول علیه الصّلوة و الّلام قبائل متحاربۀ متخاصمۀ متوحشۀ عربان بادیه را بیکدیگر التیام داد و در ظلّ خیمۀ وحدت درآورد این بود که آن عربان بادیه ترقیّ عظیم نمودند و در عالم کمالات معنویّه و صوریّه علم افراختند و عزّت ابدیّه یافتند و همچنین حضرت مسیح علیه السّلام ملل متنافرۀ متباغضۀ متخاصمۀ یونان رومان سریان کلدان آشوریان اجبیان را که در نهایت بغض و عداوت بودند بر معین واحد جمع کرده و ارتباط تامّ بخشیدند پس واضح و معیّن شد که از برای عالم انسانی مربّی و معلمّ عمومی لازم و آنان مظاهر مقدّسۀ الهیّه اند و اگر نفوسی گویند ما از خداهیم و احتیاج بتعلیم نداریم مثل آن است که خواهر امرای لشگری بگویند ما در فنون حرب ماهریم محتاج بسردار نیستیم این واضح است که این قول بی اساس است جمیع لشگر چه از خواصّ چه از عوامّ کلّ محتاج سردارند که مربّی عمومی است و هذا کان و ان لمن التیّ السّمع و هو شهید و علیک البهاء الابهی . عبدالبهاء عبّاس .
لزوم اتحّاد
بغداد احبّای الهی بواسطۀ قائم مقام . هوالله .
ای یاران روحانی عبدالبهاء مدّتی بود که از اختلاف و عدم ائتلاف احبّا در مدینة الله قلب محزون بود و دل پرخون لهذا عبدالبهاء را مکاتبه و مخابره با احبّای مدینه مسمرّا نبود ولی چون این ایّام از گوشه و کنار بشارت ایتلاف ابرار مسموع یار و اغیار گردید لهذا بتکرار این قلم بذکر آن بندگان پروردگار پرداخت
صفحه 2 – 2
تا اعتصام بعروة وثقی تزیید یابد و الفت و اتحّاد در میان یاران ازدیاد جوید . یا حزب الله جمال مبارک پنجاه سال در تحت سلاسل و اغلال بود و گهی مبتلا بعقوبت فجّار عاقبت در ایران اسیر زندان گشت و بعد از تالان و تاراج و صدمات فوق الطاقه سرگون بعراق گردید و مدّت اقامت در عراق وینیاسود و شبی در فراش امن و امان راحت نفرمود همواره هدف سهام بود و در خطر عظیم از دست تطاول عدوان دو بار بنفی بلاد بلغار گرفتار گشت و بعد از مدّتی در سجن اعظم قرار یافت و قریب بیست و پنج سنه در آن زندان مظلوم آفاق گشت مصائب و بلایای حضرت مقصود در این نامه گنجایش ندارد مختصر این است که در ایّام حیات آسایش بکلیّ مفقود جمیع این بلایا و محن و رزایا را جمال موعود تحمّل فرمود تا میان بشر وحدت انسانی تقرّر یابد و اتحّاد و یگانگی تأسیس جوید و بنیاد اختلاف و بیگانگی بکلّی برافتد و در جمیع الواح تحریض و تشویق و تصریح فرمود که فلاح و نجاح حصر در وحدت عالم انسانی است که باید این وحدت بارقه مصباح صباح در آفاق منتشر گردد زیرا در هر ظهوری که اشراق صبح هدی شد موضوع آن اشراق امری از امور بود در ایّام ظهور حضرت کلیم موضوع شریعت الله و اطاعت و انقیاد بربّ الجنود بود و احکام در نهایت سختی و گزاف این است که در قرآن میفرماید « ربنا لا تحمّل علینا امرا کما حملته علی الدّین من قبلنا » و در یوم اشراق نیز مسیر حضرت مسیح موضوع و اساس شریعت آن صبح ملیح حسن اخلاق و ائتلاف و وفات و عدم انتقام از اهل نفاق و شقاق بود لهذا «من ضربک علی حدّک الارض حول لی لایسر » فرمود و در یوم ظهور جمال محمّدی موضوع امر و اساس دین الله کسر اصنام و منع عبادت اوثان و تحقیر فراعنه و اذلال طواغیّت بود و در یوم ظهور حضرت اعلی منطوق بیان توحید ادیان بضرب اعناق و حرق کتب و اوراق و هدم بقاع و قتل عامّ الا من آمن و صدق بود امّا در این دور بدیع و قرن جلیل اساس دین الله و موضوع شریعت الله .
صفحه 1- 3
و افت کبری و رحمت عظمی و الفت با جمیع ملل و صداقت و امانت و مهربانی صمیمی قلبی با جمیع افراد بشر از هر ملل و نحل باید بنهایت دوستی و راستی و امانت و دیانت و الفت و اتحّاد معامله گردد حال این صبح نورانی امرالله و این کوکب رحمانی دین الله آیا انصاف است که بغمام اختلاف بین احبّا و عدم اتحّاد مستور و پنهان گردد لا والله بلکه جمیع ما باید بیگانگان را جانفشانی نمائیم تا چه رسد بآشنا اغیار را باید بپرستیم تا چه رسد بیار هذه شریعت الله و دین الله و امرالله فی هذالقرن الجلیل و العصر العظیم امیدم چنانست که احبّای عراق مانند چراغ مستنیر از اشراق گردند و همواره بدرگاه جمال مبارک التجا نمایم و آن یاران رحمانی را موهبت آسمانی خواهم که هریک از افق تقدیس چون ستاره بدرخشند و مانند نسیم مهب عنایت هر افسرده و پژمرده ئی راروح حیات بخشد و علیکم البهاء الابهی ع ع .
الربّ نمتحن
سه ده جناب حسین قبل علی از اهل سه ده اصفهان علیه التحیّه و الثناء . هوالله
ای طالب حقیقت روزی حضرت امیرالمؤمنین علیه السّلام بر بالای بام بود شخص ناکام فریاد برآورد که یا علی یقین بحفظ الهی داری که در صون حمایت او محفوظ و مصونی فرمود بلی عرض کرد پس خود را بپائین انداز فرمود طالب مطلوب را امتحان ننماید بلکه مطلوب طالب را امتحان و آزمایش کند و همچنین قرآن را تلاوت کنید هر نفسی که زبان بامتحان گشود عاقبت بخسران افتاد زیرا گفته غیر آن او تحمّل ثقل اعظم ننمود و میزان متلاشی شد از حضرت رسول روحی له الفداء از غیب سئو ال کردند در جواب فرمود « لو علمت الغیب لاسنکثرت من الخبر و لا اعلم ماذ ایضعل بی ربّکم عذا . این نصّ قرآن است روایت نیست ولکن انظر الی الاشاره و لک البستاره ان الامرصعب مستصعب لا یحتمله لاملک مقرّب او نبیّ مرسل و هذا نص الحدیث ثم اعلم ان النجم ثاقب و القلب .
صفحه 2 – 3
راغب و البحرزخّار و الشجر نوّار البیت معمور والقبر مطمور و السعی مشکور تمسّک بالعروة الوثقی التیّ لاانفصام لها و علیک البهاء الابهی . عبدالبهاء عبّاس .
روح انسانی
آباده . میرزا قابل . هوالله
ای بندۀ آستان مقدّس نامۀ شما رسید در وقتی که درمحیط اعظم مشاغل و غوائل و تحاریر مستغرق است جواب مسئله ئی که خواسته بودید بتفصیل ممتنع و مستحیل است لهذا جواب مختصر تحریر میشود که روح انسانی و بعبارة اخری نفس ناطقه در عالم وجود واسطه مابین مجرّدات و متخیّرات است . یعنی روحانیّات و جسمانیّات از جهتی لطافت روحانی دارد و از جهتی کثافت شهوات حیوانی و شئون ناسوتی نه تجرّد تام دارد نه تحیّز تام بلکه مجمع البحرین و یرنغ بین الامرین است اگر جهت روحانیّه غلبه کند علوی گردد نورانی شود رحمانی گردد مطمئنّه شود راضیّه گردد مرضیّه شود و اگر بشئون امکانی ناسوتی آلوده شود مستغرق بحر ظلمات گردد لوّامه شود امّاره بالسوء گردد و در اسفل عالم وجود میفرماید لهذا دو جنبه دارد چون جنبه نوران عقل بر عالم طبیعت غالب گردد قوّۀ کاشفه ئی یابد که مصدر آثار بدیعه و واقفه حقائق و خواصّ اشیاء شود از این مجمل مفصلّ ادراک نما .
امّة الله المنجذبۀ المشتعلة بنار محبّت الله صبیّه من ادرک لقاء ربّه حضرت ذبیح صبح را از قبل من نهایت مهربانی و رأفت ابلاغ دار از الطاف الهی امید چنانست که محفل اماء رحمن نهایت انتظام حاصل نماید و بهمّت ایشان مداومت تامّ نموده خدمات مشکوره از آن محفل ظاهر گردد بجمیع آن اماء رحمن بشارت الطاف الهی برسان و علیک البهاء الابهی ع ع .
صفحه 1 – 4
دو صنف طبیبان .
قزوین حضرت حکیم باشی . علیه بهاء الله الابهی . هوالله
ای حکیم الهی از بدایت تاریخ تا یومنا هذا در دنیا دو صنف طبیبان موجود اطبّای الهی و اطبّای طبیعی و در کتب و صحف مذکور نفوس مبارکی طبیبان الهی بودند و تشخیص امراض معنوی مینمودند و به تریاق الهی معالجه میفرمودند آن طبیبان در دبستان الهی تحصیل طبابت کردند لهذا امراض مزمنۀ نفوس انسانی را بلکه علل مهلکه آفاق را تشخیص مینمودند و معالجه میفرمودند و همچنین طبیبان الهی آمدند و زحمات بسیار کشیدند بیماران را پرستار بودند و علیلان را معالجۀ ابدان مینمودند این دو فرقه هر دو خادم عالم انسانی بودند و فوائد عظیمه از هر دو صنف در میان ولی تو شکر کن خدا را که طبیب دل و جانی و حکیم جسم و ابدان مریضان روحانی را داروی رحمانی دهی و علیلان جسمانی را علاج و درمانی ربّانی نمائی جامع دو طبابتی و حائز دو منقبت این است عین موهبت این است فضل و رحمت که تو را موفقّ بخدمت یار و اغیار نموده و مظهر الطاف بیشمار فرموده جمیع نفوس خواه خویش و خواه بیگانه که از قزوین مرور نموده اند و با آنها ملاقات شده کلّ از تو راضی و ممنون و خشنودند از این جهت عبدالبهاء غبطۀ خدمت تو میخورد و آرزوی موفقیّت تو مینماید ای کاش من نیز از این خدمت نصیبی داشتم و بهره ئی میگرفتم لکن یختصّ برحمة من یشاء جمیع یاران روحانی را تحیّت ابدع ابهی با کمال اشتیاق برسان . و علیک البهاء الابهی . عبدالبهاء عبّاس .
نجم باختر : قبل از وداع بساحت اقدس و ورود این عبد به امریکا از جملۀ بیانات مبارک این بود که اگر شخصی افلاطون این زمان باشد ولی از نفحات الله محروم شود ابدا ثمره ئی ندارد .
صفحه 2 – 4
(فذکر انّ الذکری ینفع المؤمنین)
که بر اهل بها و صاحبان عقل و نهی ثابت و روشن است که بهترین وسیله نجات من فی العالم و حیات بنی آدم و عزّت و راحت ملتّ بهائی تبلیغ امرالله و ترویج تعالیم مقدّسۀ حضرت بهاء الله است و ما بدین مقصد عالی نتوانیم رسید مگر اینکه اوّلا افراد احبّا تبدیل افکار و تفیه و تعدیل اخلاق و اطوار نمایند و بمصداق بلغّ نفسک ثمّ بلغّ الناسّ رفتار فرمایند تا اقوال و اعمال ایشان سبب هدایت دیگران شود و باعث تربیت بیخردان گردد و نکته دیگر آنکه باید بدانیم که وظائف خالیۀ احبّاء الله غیر از سنوات سابقه است چه که امرالله بواسطۀ مسافرتهائی که حضرت عبدالبهاء بذات مقدّس در اروپا و امریکا فرموده اند یک ابهّت تازه و اهمیّت بی اندازه حاصل نموده و انظار اولوالابصار با کمال دقتّ مواظب اعمال اهل بهاء است که اگر موافق تعلیمات عالیه الهیّه باشد اقبال نمایند و هرگاه خدای نخواسته از اجراء فرائض دینیّه خود غفلت نمائیم بدیهی است سبب ادبار اغیار شده ایم . و ثانیا باید خیلی دقتّ نمائیم تا بعضی از عادات مذمومۀ ملل سابقه که بعد از چند یا چندین هزار سال در بین آنها انتشار یافته باین زودیها در میان احبّا معمول نشود که بلاشک زحمات سابقین را بهدر خواهد داد و دماء مطهّره شهدای مخلصین را بی ثمر میگذارد . از تفضّلات کاملۀ حضرت مقصود امید وطید است که این عباد را بآنچه سزاوار این روز نیروز است موفقّ دارد و وسائل خدمتگذاری برای هریک از دوستان فراهم آرد . نصرالله طالقانی . سلطان آباد .
نجم باختر : حضرت طالقانی و برادر ایشان آقا میرزا مسیح مرقوم فرموده بودند که نفوسی در عراق عجم پیدا شدند لاتأخذهم لومة لائم فی نشرالتعالیم الا لهیّه و تبلیغ المقاصد الخیریّه . بارک الله بهم جمیعا .
صفحه 1 - 5
صدا از اروپا
ترجمۀ روزنامه نیو پستر جرنال 10 ماه آپریل سنه 1913نمرۀ 10 شخص جلیل ایرانی عبدالبهاء عبّاس بپایتخت هنگامی نزول اجلال فرمودند عبدالبهاء عبّاس شخص جلیل و فاضل و عالم و معلمّ روحانی و رئیس امر بهائی هستند و تعالیمشان الفت و محبّت و صلح بین نوع انسان است این ایّام برای ترویج تعالیم این امر مسافرند و اکنون از مملکت آلمان باینجا تشریف آورده اند در ممالک عدیده سفر کرده تا باستوتگارت تشریف فرما شده همه جا خطابه داده اند و نفوس در نهایت طلب و اشتیاق استماع نموده اند تا حال پیداست تشریف آورده اند برای نفوسیکه طالب فلسفه و علوم شرقی هستند حال غنیمت است که باستماع خطاب ایشان مشرّف شوند ایشان بلسان فارسی صحبت میفرماید و بواسظۀ دو مترجم ترجمه میشود و ایشان بظاهر نیز شخصی جلیل هستند از سنّ طفولیّت عمر خود را وقف این امر نموده سالهای دراز در حبس عبدالحمید بوده اند صرف محض ترویج این تعالیمی که موافق این عصر است در اتحّاد ادیان و مذاهب بجهت این مقصد عزیز بلایای شدیده دیده اند و در مملکت عثمانی اسیر و مدّتها در حبس و زنجیر بوده اند تا آنکه علم آزادی در ترکیّه بلند شده و ایشان از حبس نجات جسته بدون ملاحظه راحت و صحّت خود سفر نمودند این امر را به هزاران نفوس گوشزد فرمودند چه ایّام حیات خود را فدای نشر این تعالیم نموده اند پدر ایشان حضرت بهاء الله از خاندان نجبا و بزرگان ایران بودند و مؤسّس این امر بودند پس از صدمات زیاد این امر انتشار یافت اهل ایران بعضی مؤمن و بعضی منکر شدند حضرت بهاء الله در قرن نوزدهم مبعوث شدند و مبشّر ایشان باب در شهر تبریز شهید شد امروز بعد از ظهر نویسندۀ این جریده در هتل ریتس که بهترین هتلهای این شهر است مشرّف شدند .
صفحه 2 - 5
و باستماع بیاناتشان فائز وقتی انسان وارد ایشان میشود شخص مجللّ مسّنی را می بیند که از قوّۀ عظیمه اش حیران میشود با این سنّ در اطراف عالم مسافرت نمودند و این تعالیم بقوّت جوانی در سنّ پیری ترویج کردند محاسنشان سفید و عمّامه سفید دارند و گفتگویشان با هیمنه از اساس این امر فرمودند امری است روحانی سبب ازالۀ تقالید اوهام مذهبی و ومروّج صلح عمومی و وحدت عالم انسانی و اتحّاد ادیان و الفت بین اقوام و تساوی حقوق رجال و نساء و تحصیل علوم و فنون و تشکیل محکمۀ کبری که اساس صلح بین ملل و امم دنیا است که کلّ باید یکمرتبه ترک جنگ نمایند و فرمودندمختصرا اساس ادیان الهی محبّت است و الفت . و برای تشریفات ورودشان جمعی مجتمع از جمله دکتور اگناس کونر که از اعضای پارلمان است و مستر ایگل منشی سفارت و پروفسر جومانوس جولیوس . و امثال ذلک .
نجم باختر: دیروز خبر اعلان حرب مابین دولت نمسه « اوستریاهنگاری» و صرب رسید که شروع کردند به جنگ . حالا که این آتش هنوز در ابتداست ولی جمیع اروپ در خطر مبین است صناعت و تجارت و مکاسب داخلی و خارجی همه مختلّ شده است و اثر این ضرر حتیّ به آمریک رسیده است علی الخصوص بندر شهیر نیویورک . عجب اینجا است که سال گذشته حضرت عبدالبهاء بنفسه تشریف بردند به هنگاری و جمیع را بوحدت عالم انسانی دعوت فرمودند و به صلح عمومی و ترک جنگ تشویق کردند و پیغام الهی را تبلیغ نمودند ولی امسال کشیشهای محترم و رؤسای روحانی هنگاری تحریض به جنگ کردند و دعا و برکت به عساکر دادند آیا اینست که میفرمایند « من ضربک علی خبرک الایمن محوّل الله الابسر؟ . باری حضرت بهاء الله در حقّ این نفوس مضّله در کلمات .
صفحه 1 - 6
مکنونه میفرمایند :
ای جهلای معروف بعلم .
چرا در ظاهر دعوی شبانی کنید و در باطن ذئب اغنام شده اید مثل شما مثل ستاره قبل از صبح است که در ظاهر درّی و روشن است که در باطن سبب اضلال و هلاکت کاروانهای مدینه و دیار من است .
لزوم دیانت
تابع ما قبله . که در شمارۀ 2 جلد 5 چاپ شده است از این اشارات معلوم شد که جمعیّت بشریّه را ناگزیر است از قاونی عادلانه که کلّ مایقوم به البشرار سیاسیّات و مدنیّات و تهذیب اخلاق و تعدیل اطوار و ترک عادات مضرّه و حفظ حقوق متبادله طز بر طبق آن قانون اداره شود و دورۀ زندگانی تا بانجام در تحت آن قانون در کمال انتظام باشد و حدود انسان در جمیع شئون محفوظ و مصون ماند و آن قانون قانون انبیاء و مظاهر کبریا است که باسم دین موسوم گشته و هذاالاسم طابق مسماء و هو ممتاز عما سواه و انه لروح الحیوان یحیی به ارواح الانسان نسئل الله ان یؤیّدنا علی التمسّک به انه ولی المؤمنین فی الآخرة والاولی و یکی از ثمرات محسوسۀ دیانت این است که چون بدقتّ نظر نمائیم مشاهده میکنیم که انسان را از واردات کونیّه و حوادث امکانیّه گریزد گزیری نیست و در حدوث حوادث البّته متألمّ و متأثر گردد بدرجه ئی که هیچ امری نتواند تألم اومرا مسکن و تأثرّ وی را مسلیّ باشد مگر عقائد راسخه دینیّه و امید مثوبات اخرویّه که بهترین وسیله است از برای تخفیف و تسکین تألمات کونیّه و تأثرات دنیویّه چنانکه در موارد بلا و مواقع ابتلا از روحانیّین بظهور رسیده است حالاتی که عبرة للناظرین است یعنی در وقت ظهور قضایا و بروز رزایا توجّه بمبدأ حیّ قدیر نموده و لروات را قلیل التأثیر انگاشته بکمال صبر و سکون وقت را بذکر حضرت بیچون گذرانیده و آیة الا بذکر الله تطمئن القلوب را مصداق و لطیفه الا انّ اولیاء الله لاخوف علیهم ولاهم یحزنون را مفار گشته بکلمه افوض امری الی الله تشبّث و بدقیقۀ حبّی الله و نعم الوکیل تمسّک جسته گردباد حوادث را با حصن حصین تسلیم و رضا مقاومت نموده و سیل سوانح و عوائق را .
صفحه 2 – 6
با سدّ سدید صبر و قرار جلوگیری کرده اند و این بس واضح است که بروز حالاتی چنین منبعث از اثرات و خاصیّات دین است و کمترین ثمرۀ ظاهره ئی که در این حالت بدست آید این است که قلب مؤمن متدیّن از حوادث کونیّه متأثرّ نگردد و لطمه بر فکر و وجدان او نخورد و لطیفۀ انسانیّه از لطافت نیفتد ولی در فقدان دیانت به بیشتری ضرر متأثرّ گردد و افکار مشوبّ شود و لطیفه حقیقیّه او در خطر افتد و مضرّات ظاهره و معنویّه حاصل گردد پس دیانت اوّلین وسیله است برای تسکین و تسلیت از مصائب وفاند آن اشدّ تأثیر در موارد بلا ملاحظه شود و ابواب تسلیت بر رویش مسدود باشد و بالجمله دیانت را در هر مقام اثری و در هر رتبه ثمری است که این مقالۀ وجیزه را گنجایش ذکر آن نیست و چون مبرهن داشتیم که دیانت لازم و بهترین اساس است برای انتظام عالم اکنون قلم را معطوف میداریم بذکر تجدید دیانت . محفل تهذیب اصفهان 313
منتهیان مدرسه کلیّه بیروت
در 17 ماه جون سنه 1914 از جملۀ تلامذۀ که فارغ التحصیل شدند جناب دکتر حبیب الله خدابخش و دکتر رضاخان دیپلوم طبّ و جراحت گرفتند و بدیع افندی بشروی ( ب . ع) شهادتنامۀ بکلیوریوس علوم نائل گشته . نجم باختر به حضرات منتهیّان تهنیّت برادرانه تقدیم می نماید و از برای سائر تلامذه گرام بهائی نهایت ترقیّ را سائل و آمل است . کلّ من حدّ و جدّ .
اخبار از ساحت اقدس
جناب محمّد افندی نجل مرحوم حسین آقا نوشته بودند که الحمدلله در این ایّام حضرت مولی الوری بعد از اقامت یک ماه و نیم در طبریا با کمال اقتدار و عظمت و جلال به حیفا مراجعت فرمودند و هوای طبریا چون خشگ است بسیار بوجود مبارک ساخته بود . و در 6 ماه جولای جناب میرزا علی اکبر نخجوانی با عروسشان عازم بادکوبه شدند نسئل الله یکتب علیهماالسلامة . دکتر ضیاء بغدادی
