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"DESTROY YE THE FABRIC OF STRIFE AND WAR FROM THE FACE OF THE EARTH!"
O ye heavenly ones!
Organize ye spiritual assemblies. Lay ye the foundation of union and concord in this world. Destroy ye the fabric of strife and war from the face of the earth. Construct ye the temple of harmony and agreement. Enkindle ye the light of the realm of the oneness of humanity. Open ye your eyes. Gaze and behold ye the Other World. The Kingdom of Peace, Salvation, Uprightness and Reconciliation is founded in the Invisible World, and it will by degrees become manifest and apparent through the power of the Word of God. I supplicate God that ye may become the army of that Kingdom, in order that, by the power of the Most Great Name, the friends of God may conquer the world through love, friendship and the strength of the Kingdom of Peace, the human race may become compassionate, and bloodshed and carnage be completely effaced from the universe.
—ABDUL-BAHA ABBAS.
Message from Abdul-Baha to the beloved in America, through Mr. Kinney
When you enter a public meeting deliver this Message from Abdul-Baha:
O ye friends of God!
All the people of the world today are workmen of destruction or ruin. Everyone as though with an axe is striking at the root of the foundation of humanity. They hold in their hands great implements of warfare and destruction. Among the greatest is the axe of religious prejudices or sectarian bias, as well as that of racial bias; another implement of destruction is the axe of patriotic bias; another is the axe of political warfare; another implement of ruin is the persistent accumulation of commercial benefit or profit; another, the love of conquest of new domains, as is also the enmity, hatred and bigotry among the nations and tribes. These souls are entirely inadvertant to the relations of the Kingdom of God, deprived of the relations of Unity, and despaired of the Life Eternal. Although outwardly they may be extremely civilized, nevertheless they live in darkness.
Now, God has chosen you from among mankind, and has guided you to the Kingdom, has enlightened your hearts with the love of God, so that you may be the cause of guidance to these people, in order that you may become a cause of guidance to the world of humanity. He has appointed you as the builders of the edifice of true manhood. Consider with what a power of morals you must arise in order to withstand all vicissitudes. All these people, all these promoters as workers of warfare and ruin are spreading the deeds of hatred among nations. Now, consider with what a peace and concord you must go forth in order that you may be capable of overcoming the antagonistic forces.
It is my hope that you may prove yourselves to be the first servants of the realm of humanity, and the builders of the edifice of Divine Justice. That you may radiate the light of the Love of God to such an extent as to be able to remove entirely the gloom and darkness of hatred, bigotry and enmity from among humanity. Know all mankind of all nations, sects and tribes as your kith and kin. Consider not their deeds, but only God. Seek your reward from Him and not from them. Know the aged of all nations as your fathers, the juveniles as your brothers and the children as your own. No matter what lack of courtesy or what severe persecution or stern expressions of hate and unfathomable enmity you receive, you must have no excuse like the following: "So and so has spoken unkindly about me," "So and so has not done me justice,"—nay, rather you must have no excuse but live according to the Divine Teachings, whether humanity prove agreeable or disagreeable, whether humanity prove hateful or loving, whether it receives you or casts you out, so that perchance you may be assisted in hoisting the standard of peace and pitching the Tabernacle of Oneness and solidarity of the world of humanity—so that this temporal life may ultimate in the Life Everlasting, and this darkness of ignorance which has pervaded the whole world may be converted into the illumination of guidance. So that material man may become celestial, and the earthly souls become the heavenly souls; that the blind may become perceptive, the deaf attentive, the ignorant wise, the dead arise, so that, in fact, the Kingdom of God in the world of humanity may pitch its Canopy and its Tabernacle in the utmost glory."
—ABDUL-BAHA ABBAS.
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 Kamal 1, 70 (August 20, 1914) No. 9
"WHO HATH EARS TO HEAR, LET HIM HEAR!"
St. Matt. XIII:24-30; 36-43.
ANOTHER parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also.
So the servants of the household came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto them, Wilt thou then that we go and gather them up?
But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. . . . . . .
Then Jesus sent the multitude away, and went into the house; and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.
He answered and said unto them, He that soweth the good seed is the Son of man; the field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; the enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.
Then shall the righteous shine forth as the sun in the kingdom of their Father.
Who hath ears to hear, let him hear.
AT THIS hour the world stands appalled before the spectacle of millions of human beings in the throes of annihilation. It is called war. In reality, it is hell. Gunpowder is but another name for "fire and brimstone," and the battlefield but another name for perdition, where there is "wailing and gnashing of teeth."
Is it not the plague of "hailstones for rain, fire mingled with the hail ran along upon the ground" raging among mankind, foreshadowed in Egypt long ago?
Is it not that event foreseen by Christ quoted above: “The harvest”; “the end of the age?”—the bundles of tares (organizations—military and others) burning; a world-consuming fire removing "all things that offend?”
Is it not the “judgment” of the Adamic cycle?
All attempts at explanation and description of such a cataclysm arc futile and inadequate. The parable of the tares covers the whole matter concisely and completely.
“Who hath ears to hear, let him hear!”
THE EDITORS.
THE MOST GREAT PEACE
"LET THIS STANDARD BE HOISTED IN THE WEST, AND MANY SHALL RESPOND TO THE CALL"
Address delivered by Abdul-Baha at Grace Methodist Episcopal Church, New York City, Sunday, May 12, 1912
WHEN we glance at history, we find that from the beginning up to the present day strife and warfare have prevailed among men. It has either been religious warfare, a warfare of races, or a war among the nations. All these wars have arisen from the ignorance of humanity, because of misunderstandings, and through the lack of the education of human kind.
Let us first touch upon religious warfare. It is self-evident that the Divine Prophets have appeared for no other purpose than to establish love and amity among humanity, for they were the shepherds and not the wolves.
The shepherd comes forth to gather together his flock. He has not come to scatter his flock and to create strife among them. Every Divine Shepherd has gathered together a certain flock which formerly had been scattered. Among the Shepherds was His Holiness Moses. He assembled the various tribes of Israel and united them; afterward he took them over to the Holy Land. At a time when the Tribes of Israel were scattered and dispersed He was able to unite them, to assemble them together, and cause their development along degrees of human progress. By Him their degradation was transformed into glory, their poverty changed into wealth. Their vices were replaced by virtues until they reached a zenith that the Solomonic Sovereignty was made possible, and the fame of their glory reached the East and the West. Hence it is evident that His Holiness Moses was a Divine Shepherd for He united the scattered tribes of Israel and gathered them together.
When the Messianic Star dawned, He declared, “I shall gather together the scattered tribes or flocks of Moses.” He not only united the flock of Israel, nay rather, He was confirmed in bringing together the Chaldeans, Egyptians, Syrians, Ancient Assyrians and Phoenicians. These people were in a state of the utmost rancor; they were thirsty for the blood of each other; attacking one another with the ferocity of animals. But His Holiness Jesus Christ united them, assembled and cemented them together, established a bond of love among them so that strife, rancor and warfare were banished. Therefore it is evident that the Divine religions are meant to create a bond of love among humanity, and to bind the people together for no other purpose than amity. Divine religion is not a cause for discord and disagreement. If religion be the cause of discord and difference, then no religion is preferable, for religion is meant to be life to the body politic. If it be the cause of death to humanity, then its non-existence is preferable. Therefore, in this day religion is to be sought, for religious teachings may well be likened to remedies. If a remedy be productive of worse symptoms, the lack or absence of the remedy is preferable.
At a time when the Arabian tribes and nomadic people were in the utmost state of division, thirsty for the blood of each other, living in the deserts under lawless conditions, strife rampant among them, not a single soul enjoying composure, no tribe at ease;—at such a critical time Mohammed appeared. He gathered them together and reconciled them toward each other, united and caused them to agree, so that no strife and warfare remained. The Arabian nation immediately advanced until their sovereignty progressed and extended as far west as Spain and Andalusia. From these premises we may conclude that the foundation of the Divine religions is for peace and not for strife, warfare and shedding of blood. Inasmuch as the foundation of the religions of God is one Reality which is love and amity, these warfares and dissensions are caused by imitations which creep in afterwards. Religion is a Reality, and Reality is One. The fundamentals of the religions of God are one in Reality. There is no difference in the fundamentals. The difference is caused by the imitations which arise later, and inasmuch as imitations differ, strife, discord and quarreling take place. If the religions of this time should forsake imitations and seek the fundamentals, all of them would agree and strife and discord would pass away—for Reality is One and not multiple.
As to racial wars, these are caused by purely imaginary racial differences. For humanity is one in kind, it is one race, it is one progeny, inhabiting the same globe, and in the original genesis no difference obtains. God has created all humanity. God has not originally created Frenchmen, Englishmen, Americans, Germans, Italians or Spaniards. There is no difference as regards creation and kind; all belong to one household; all are the leaves of one tree; all are the fruits of one tree; all are the flowers of the same garden; all are the waves of the same sea.
Let us glance at the animal kingdom. We
find the animals do not observe any distinction.
If you gather together the sheep of the East
and those of the West, they would mix quite
harmoniously. The Oriental sheep would not
look surprised and strange saying, "You belong
to the Occident; whereas I belong to the Orient."
They would live together in the utmost
accord. They would gather together and enjoy
the same pasture. There is no racial difference
among them. If the birds of the East
and the birds of the West were together, they
would be found in a state of the utmost unity
and amity. There would not be any distinctions
observed. We find virtues in the animal.
Is it becoming of man to be deprived of those
virtues? The animal does not observe those
imaginary distinctions. Is it becoming for man[Page 133]
to observe them? Man is reasonable, has the
manifestation of the Divine bestowals, the perceptive
faculty, adoration, memory; and with
all these Divine bestowals, shall he allow these
racial ideas to change him;—one saying, “I am
a German”; another, “I am a Frenchman”; a
third, “I am an Englishman”? Through these
superstitions shall he wage war? Is this becoming?
God forbid! It is not at all. If the
animal does not condescend to observe such
lowering thoughts, shall man be willing to
stoop to this level? Why should he fetter himself
with such groundless imaginations and
superstitions. They are purely imaginary.
As to war which has been caused by nativity;—the idea that this is an Eastern nativity, the other is a Western, this is Northern and that is Southern; this is likewise purely imaginary. The globe of this earth is one globe, and it is the nativity of all humanity; therefore, the human race should not observe any of these distinctions which are conducive to war. We have come from the East. Praise be to God! we find the American continent prosperous, its climate most delightful, its weather salubrious, the inhabitants possessed of courteous manners and the United States government a fair government. Is it becoming for us to entertain anything but love for them, saying, “This land does not belong to us, this is not our nativity and because it is not our nativity it shall not be acceptable.” This would be utter ignorance to which man must not condescend. Man must investigate realities and the reality is this: that all humanity is one in kind, that this earth is one globe and therefore one home. Hence it is proved that the factors and causes of warfare are entirely false. Grant this.
Consider what is taking place in Tripoli. How many of the poor are being killed, how much blood of the oppressed is shed upon both sides! How many children become fatherless; how many fathers lose their sons; how many mothers bemoan the loss of their dear ones! And what is the result after all?—nothing. Is it just, is it becoming for man to be so bloodthirsty? Consider how domestic animals never cause animosity; that is an attribute of the ferocious animals. For example, if you gather together a flock of one thousand sheep they do not cause the shedding of blood. If you bring together many flocks of birds, no war takes place. But when wolves, dogs and lions meet, they fight. Even these ferocious animals are ferocious because of their necessary food; they are in need of ferocity. Without ferocity they will be bereft of food. But man does not need to exercise that sort of ferocity; his livelihood is made possible otherwise. Out of greed, enmity and self-glory, the blood of the oppressed is spilt. The great ones among the nations rest and enjoy luxuries in their palaces, but send the poor common people to the battlefield. They offer them as targets before the cannons. Every day they invent new instruments of destruction to destroy more fully the foundations of the human race. They are absolutely merciless toward their kind—toward these mothers who have so tenderly cared for their sons. How many nights have these mothers spent sleepless? how many days have they labored from morning until evening nurturing their children until they reach maturity! How many of their kith and kin do these warring ones allow to be torn asunder in one day! What savagery! What ignorance! What greed! What enmity! What degradation, which even the ferocious animals do not understand! For the ferocious animal may tear to pieces one in a single day; the wolf, for instance, may carry away one sheep, but some unjust man kills one hundred thousand of his kind in a day, and glories in it, saying: “I am a great general; I am a great commander-in-chief, for in one day I have done away with one hundred thousand of my kind!” Consider how ignorant the human race is. If a man kills another man,—one single soul,—no matter what the cause may be,—he is at once pronounced a murderer, meets with capital punishment, or is put in prison for life. But the man who kills one hundred thousand of his kind is called a “Conqueror,” a “Hero,” a “Great General.” If a man should commit the theft of one dollar he is called a thief and sent to the penitentiary; but if a general should pillage a whole country, they call him a great “Conqueror” of the highest heroism. “This is a hero!” “This is a conqueror of the world!” How ignorant man is! How low!
In Persia, among the various nations and
peoples, religions and denominations there existed
the greatest animosity, envy and hatred.
At that time all the other nations of Asia were
in the same condition. The religions were
hostile toward one another; the sects were at
enmity; the races were filled with hatred; the
tribes were constantly at war; at all times
strife, warfare and bloodshed prevailed. Men
shunned each other and were thirsty for each
others lives. They considered the greatest
[Page 134]
glory for man was to be able to kill many of
his kind. Each religionist considered the killing
of one belonging to another religion or denomination
a great and praiseworthy deed. At
such a time as this His Holiness BAHA'O'LLAH
appeared in Persia. He founded the oneness
of the world of humanity. He declared that
all humanity is the servant of God, and that
God is kind to all; that He created all and
provides for all; that He nurtures all; therefore
why should we be unkind? Inasmuch as
God is kind and merciful to all His creatures
and manifests His care and goodwill to them
in every way, why should we show forth that
which is contrary? Inasmuch as God loves all,
why should we entertain animosity or envy?
For if God did not love all, He would not
have provided for all; He would not have
created man; He would not have trained him.
Now that He has created, provided for and
preserved man, it is therefore evident that
God is kind to all. then should man be
unkind to man? This is the Divine policy.
Shall we consider human policy to be better
than the Divine policy? Is that conceivable?
Is not that impossible? Therefore, we must
emulate the policy of God. Just as God deals
with all humanity—so kindly, so lovingly—we
must deal with each other. BAHA'O'LLAH declared
the “Most Great Peace” and International
Arbitration. He voiced His sentiments
with regard to peace in numerous epistles upon
that subject, which were scattered broadcast
throughout the East. He wrote to all the kings
and crowned heads, encouraging all and admonishing
them in regard to peace. He made
it evident with conclusive proofs that the happiness
and glory of humanity can only be insured
through peace. This took place about
fifty years ago. Because He promulgated International
Peace and gave numerous instructions
about it, the kings of the Orient arose
against Him, for they did not find their personal
benefits advanced thereby. They arose
to persecute and molest Him; inflicted upon
Him every torment, imprisoned Him, bastinadoed
Him, banished Him, eventually confined
Him to a fortress. Then they arose against
those who followed Him. For the establishment
of International Peace the blood of
twenty-thousand Bahais was spilt. How many
homes were destroyed! How many of the
young were made captives! How many of the
houses were pillaged! Yet none of them
waxed cold. Even unto this day they still persecute
them, for the Bahais put forth the greatest
efforts. They not only promulgate principle;
they are people of action. Now you see
the same people who were formerly at enmity
and strife in far off Persia—people of various
religions and denominations,—through the
great teachings of BAHA'O'LLAH living in the
utmost peace. Enmity has passed away and
they exercise the utmost love toward all mankind.
For they know that all are the servants
of God. At most it is simply this: that some
are still ignorant, they must be educated; some
are sick, they must be treated; some are as
children, they must be helped to reach the age
of maturity. We must not molest any one because
he is an infant or child; we must not be
inimical to any one because he is still ignorant;
we must not reject anyone because he is sick;
but we must treat the sick, educate the children
until they reach the age of maturity;
and help those who are ignorant in order that
they may reach knowledge. Therefore the essentials
of the foundations of the religions of
God are love and amity among all humanity.
If a Divine religion should be productive of
discord among society, it is a destroyer and
not Divine; for religion means unity and binding
together. Mere knowledge of anything is
not sufficient. We all know that justice is
good, but there is need for volition and executive
force to carry it out. For example, should
we think it good to build a church, simply
thinking of it as being a good thing will not
help its erection. We must will to build it.
Then wealth is needed for its erection; simply
thinking will not be sufficient. All of us know
that International Peace is good; that it is
conducive to the general welfare of humanity
and the glory of man; but we are in need of
will, volition and action. We must act. Inasmuch
as this century is a century of light, it
has capacity for action. Necessarily these
principles will spread among all men until they
reach the degree of volition and attain to the
status of action. Surely this is so, for the
time is ripe for it. The human race knows,
verily, that war is a destroyer of the human
foundation, and in all the countries of the
world there are those who favor this issue.
When I came to America, I found this to be an exceedingly progressive country, the people in a state of readiness, the government a just one, and equality established to an extraordinary degree. Now inasmuch as the standard of International Peace must needs be hoisted, I hope that it may be hoisted upon this continent, for the American continent is more deserving,
has greater capacity therefor, and is not like other countries. If other nations should take such a step, everybody will misinterpret the motive. For example, if Great Britain should take the step, it will be said that it is done in order to insure the safety of her colonies. If France should hoist the standard, they will say she has some interest therein. If Russia should raise the ensign, the whole Russian nation would say it is an effort to preserve the homogeneity of Russia. But the American government has no selfish interest in this. You have, strictly speaking, no colonies to preserve. You are not endeavoring to extend your domains; nor have you any need for territorial aggressiveness. Therefore if America takes the first step toward this direction, it is certain to be ascribed to altruism. It will be said by humanity, “There was no other purpose than altruism and service to mankind.” Therefore it is my hope that you may be the cause, and that you may hoist this banner—for this banner will be hoisted. Raise it aloft, for you are deserving above all other nations. In the other countries there are many who are waiting for this summons, anxiously anticipating this call from some nation bidding all to the “Most Great Peace,” for the people are distressed because of the excessive and irreparable damage of war. Thousands of the farmers are taxed and expenses collected for war. Every year the tax increases and the people have come to their end. Just now you can say Europe is a battlefield; like ammunition ready for a spark, and one spark can set aflame the whole world.* Before these complications and colossal events happen, take a step and prevent it. The foundations of all the Divine religions are peace and amity; but misunderstandings have crept into them. If these misunderstandings disappear, you will see that all the religious agencies will work for peace, and promulgate the oneness of human kind. For the foundation of all is One Reality and Reality is not multiple or divisible. For example, His Holiness Moses founded this Reality; His Holiness Jesus hoisted the tent of Reality, and the light of this Reality shone forth in all the religions. His Holiness BAHA'O'LLAH proclaimed this Reality and promulgated the “Most Great Peace.” In the prison He rested not until He lighted this lamp in the East.
Praise be to God! all the people who have accepted the teachings of BAHA'O'LLAH are peace lovers and are ready to sacrifice their lives and forfeit their fortunes for it. Now let this standard be hoisted in the West and many shall respond to the call. Just as America has become renowned because of her discoveries, inventions and skill; famous for the equity of her government and colossal undertakings—may she also become noted for the "Most Great Peace." Let this be her undertaking, and let it spread from her to other countries. And I pray for all of you that you may render this service to the world of humanity.
* Revealed in 1912.—Editors.
ANNOUNCEMENT
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By MIRZA ABUL-FAZL
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Entered as second-class matter April 9, 1911, at the post office at Chicago, Illinois, under the Act of March 3, 1879.
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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. 9
“FIRMNESS IN THE COVENANT” WILL ABOLISH WAR AND ESTABLISH THE “MOST GREAT PEACE”
O thou who art firm in The Covenant!
. . . According to the clear text of the Book of Akdas and the explicit contents of the Book of The Covenant, Abdul-Baha is the Interpreter of all the Works and Books of the Blessed Perfection [BAHA'O'LLAH] and not only of the Book of Akdas. This question is clear and evident to those who are informed of the Writings and Tablets (of BAHA'O'LLAH). Were this not the case every one would have given an interpretation according to his own inclination, and considering his own interpretation preferable to the interpretation of others which naturally lead to great differences."
ABDUL-BAHA ABBAS.
[See opposite page.]
"Consider that in former days there were only religious wars; but now there are racial and political wars fought at staggering expense and sacrifice."
ABDUL-BAHA ABBAS.
Extract from Tablet to the Editor of The Christian Commonwealth.
Translated July, 1913.
"O THOU who art firm in The Covenant"—see opening line of Tablet quoted above—a phrase familiar to all readers of the STAR OF THE WEST, as it is employed repeatedly by Abdul-Baha in the Tablets revealed by him.
It is not a stock phrase, nor a pretty combination of words; but a stern reality, a fundamental necessity, an acid test sooner or later to be applied and successfully met by those who enter the Kingdom of ABHA.
As Christ said to Nicodemus: "Except a man be born again, he cannot [not, shall not] enter into the Kingdom of Heaven;" so likewise, except a soul awakens to an understanding, recognition, acceptance of and obedience to “The Covenant,” it cannot enter the portals of the “Most Great Peace”—which is the Kingdom of God on earth.
To explain: The Bahai Dispensation is unique in that it is the era of the “Most Great Peace”—an attribute not specialized to former epochs;—and as for every effect there is a cause, there is, then, in the Bahai Cause that which will produce this “Most Great Peace.”
This we know is embodied in the principles of BAHA'O'LLAH as expounded by Abdul-Baha in his addresses delivered in the Occident, namely: (1) The Oneness of the World of Humanity; (2) The Independent Investigation of Truth; (3) The Foundation of All Religions is One; (4) Religion must be the cause of Unity; (5) Religion must be in accord with Science and Reason; (6) Equality between
Men and Women; (7) Prejudice of all kinds must be forgotten; (8) Universal Peace; (9) All humankind must partake of Knowledge and Education; (10) Solution of the Economic Problem; (11) Organization of the House of Justice;—and last, but in reality the most important—the “Most Great Characteristic”: The unique Covenant entered BAHA'O'LLAH entered into with all the people of the world regarding the Interpreter of His Teachings, known as (12) “The Center of the Covenant,” whereby He made provision against all kinds of differences, so that no one should be able to create a new
“THIS IS THE TIME OF TEACHING”
To the Maid-servant of God, Mrs. Isabella D. Brittingham, New York.
Upon her be BAHA'O'LLAH-EL-ABHA!
HE IS GOD!
O thou who art firm in the Covenant!
Thy letter was received. According to the clear text of the Book of Akdas and the explicit contents of the Book of the Covenant, Abdul-Baha is the Interpreter of all the Works and Books of the Blessed Perfection, and not only of the Book of Akdas. This question is clear and evident to those who are informed of the Writings and Tablets (of BAHA'O'LLAH). Were this not the case, every one would have given an interpretation according to his own inclination and considered his interpretation preferable to the interpretation of others—this would naturally lead to great differences. If some one interprets one verse of the Verses of God, and his interpretation is not approved by Abdul-Baha, it is not authoritative.
Now is not the time for interpretation. This is the time of teaching. All the believers must unloose the tongue of teaching the Cause of God. For teaching is the cause of the guidance of all the inhabitants of the earth; teaching is the means of the illumination of mankind; teaching is conducive to the enlightenment of the world of humanity; teaching is promotive of the confirmations of the Breaths of the Holy Spirit. This is the most great affair!
But if a soul on reading one of the blessed verses utters an explanation which does not harm the Cause, do not oppose him; for his talk is based upon explanation (elucidation) and not on interpretation.
Upon thee be BAHA-EL-ABHA!
(Signed ABDUL-BAHA ABBAS.)
Translated by Mirza Ahmad Sohrad, July 12, 1914, home of Abdul-Baha, Mount Carmel, Haifa, Syria.
sect, thus closing the greatest door to war and hell, for war is literally hell.
The Mouthpieces of the Will and Word of God—His Manifestations—have spoken clearly and unmistakably regarding quarreling and fighting. Moses declared: "Thou shalt not kill;" Jesus said, "If a man smite thee on one check turn to him the other also." There is no misunderstanding between these two Manifestations regarding this point. The quarreling and fighting has always been between the followers, the hirelings, the underlings. You will recall the story of the strife between the herdsmen of Abraham's cattle and the herdsmen of Lot's cattle. When Abraham and Lot conferred, they said: "There is no strife between us; the trouble is between our herdsmen."
So it has been with the Religionists of the world who quarreled and fought, notwithstanding their Leaders were at peace, were men of peace, and strictly forbade strife, sedition and killing.
The critics of Religion have asserted that those who professed to teach love and peace were the stirrers up of war; also that the most terrible of all strife was that of religious strife. They were right. The beginning of strife among humankind has been among the followers of a Prophet. If one will sift the matter to its source, it will be seen that it has been so. The first picture to blot the page of history in the Adamic cycle is that of Cain slaying his brother Abel. All strife and war began at a certain time after the departure of the Prophet, due to a difference of interpretation and a split among the followers resulting therefrom; the dissenters set themselves up in opposition, and a strife of words led to a struggle at arms and the employing of implements of destruction—first crude and finally complex. In a word: Peace gave way to war; hell was set up in place of heaven.
Consider then, that the very cause of a repetition
of such conditions which existed in the past has been nipped in the bud through the unique provision at the dawn of this Millennial Day in the establishing of "The Center of The Covenant"—namely, the appointing of the Interpreter of file Word of God as revealed in BAHA'O'LLAH—; and this Interpreter is none other than Abdul-Baha. He then is the unique Instrument which shall produce the “Most Great Peace.”
To sum up: “Firmness in The Covenant” will abolish war and establish the “Most Great Peace.”
THE EDITORS.
"WE HAVE TURNED OUR FACES TO THE CENTER OF THE COVENANT"
To his honor Mr. Joseph H. Hannen, Washington, D. C.
Upon him be BAHA'O'LLAH-EL-ABHA!
HE IS GOD!
O thou propagator of the Religion of God!
A few days ago an epistle was written thee. Although I have not much time, yet I immediately give an answer to thy letter (written to Mirza Ahmad Sohrab) so that thou mayst know how my heart is attached to thee. Truly I say in the Cause of God thou art sincere. Thou hast no other object save the good-pleasure of the LORD, and hast consecrated all thy time to the service of the Kingdom of God. On this account I have the utmost love for thee.
Praise be to God, that the problem of meetings is solved, and there is no more any cause for dispute. Now the believers must engage their time in teaching the Cause of God, and in the meeting no discussion should be carried on save the Cause of God. The members of the Bahai Assemblies must be infinitely kind towards each other and all their deliberations must be concerning the Kingdom of ABHA. Promiscuous discussion must be discountenanced, for these things will become the means of the lukewarmness and apathy of those who are present. The Candles of all the meetings must be the Mention of God, the propagation of the Cause of God, the exposition of Divine Proofs and the elucidation of the Principles of His Holiness BAHA'O'LLAH. When this condition is obtained, the meeting will become heavenly, celestial, godlike, illumined and the means of the guidance of the erring ones. It will yield most great results.
O thou servant of His Holiness BAHA'O'LLAH! Inform all the believers that perhaps a number of caluminous articles will be sent to those parts by the people of doubts. The aim of such articles is to cause the wavering of the friends in The Covenant and The Testament. Therefore, they should not take notice of these articles, nay, rather, return them to the senders, accompanied with concise, full and sweeping answers—that we are firm in The Covenant and the servants of the Blessed Perfection. We do not give ear to such hearsays and incoherent statements. We have turned our faces to the Center of the Covenant in accord with the incontrovertible Commands of BAHA'O'LLAH, the Text of the Book of Akdas and the Text of the Tablet of the Covenant. We have nothing to do with the people of doubts.
(Signed) ABDUL-BAHA-ABBAS.
Translated by Mirza Ahmad Sohrab, August 6, 1914; Home of Abdul-Baha, Mount Carmel, Haifa, Syria.
CHANGE OF ADDRESSES.
All correspondence with the Bahai Publishing Society, formerly sent to 5205 Harper Ave., should now be addressed to Miss Mary Lesch, 4319 Lake Park Ave., Chicago, Ill. (Telephone Kenwood 6227.)
Incident to the opening of the new city post office in Washington, adjoining the Union Station, the address of the Bahai Assembly of Washington, the Persian-American Educational Society, the Orient-Occident Unity, and all persons heretofore addressed to P. O. Box 192, will be Post Office Box 1319, Washington, D. C.
OUR PERSIAN SECTION.
This issue contains: (1) God is Love; (2) The good ending of one's life; (3) The “Most Great Peace”; (4) The war of the world.
PAGE 1
VOL V
No. 9
نجم باختر . صفحه اوّل . جلد پنجم
شماره نهم 1329 . 20 ماه اوگست
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 عمومی خواهد نوشت و مقالات مفید که موافق سبک اداره است قبول و نشر خواهد گردید .
صفحه 1- 1
خداوند محبّت است .
نطق مبارک حضرت عبدالبهاء در کلیسیای کلبگ زوی اکس ( در لندن ) شب دوشنبه 30 ماه دسمبر سنه 1912
خدا را شکر میکنم که در این محلّ نجمعی از محترمین حاضرند که قلوبشان با یکدیگر متحدّ است وجوهشان به بشارات الهی مستبشر است آثار محبّت در سیمائشان نمایان است زیرا در عالم وجود چون نظر کنیم اموری اعظم از محبّت نیست محبّت سبب نحات است محبّت سبب ارتباط قلوب انسانی است محبّت سبب عزّت و ترقیّ بشر است محبّت سبب دخول در ملکوت الله است محبّت سبب حیات ابدیّه است چنانچه حضرت مسیح میفرماید خداوند محبّت است اعظم از خدا چه چیز است پس بفرمودۀ حضرت مسیح در عالم وجود چیزی اعظم از محبّت نیست . در نیا مجامع بسیار است لکن هر جمعی را مقصدی و هر مجمعی را امری سزاوار آنچه سزاوار مجامع دینی است محبّت است مجامع دینی باید سبب محبّت بین بشر شود استثنائی ندارد چنانکه حضرت مسیح میفرماید « آفتاب الهی بر جمیع میتابد » یعنی خداوند بر جمیع مهربان است جمیع خلق در بحر رحمت الهی مستغرقند ادیان الهی باید سبب الفت و محبّت بین بشر شود زیرا اساس ادیان الهی محبّت است کتب مقدّسه را مطالعه کنید و ملاحظه
صفحه 2 – 1
کنید که اساس دین الهی محبّت است هر چند قوای دیگر ممکن است سبب الفت گردد ولکن هیچ چیز مثل دین سبب الفت نمیشود مثلا ملاحظه کنید که اساس دین الهی در زمان مسیح و بعد از آن سبب الفت شد وقتی که حضرت مسیح ظاهر شد امم رومان یونان کلدانیان آشوریان و مصریان جمیع با یکدیگر در نهایت عداوت و بغضاء بودند معذلک بزودی جمیع متحدّ و متفقّ شدند و نهایت الفت و محبّت با یکدیگر پیدا کردند امم مختلفه امتّ واحده شدند پس از این فهمیدیم که دین الهی سبب محبّت و الفت است سبب عداوت و بغضاء نیست همین طور در وقت ظهور حضرت موسی نهایت اتحّاد بین بنی اسرائیل حاصل شد بازهم مبرهن شد که دین نه تنها سبب محبّت است بلکه اعظم ترقیّ که در عالم وجود برای الفت و محبّت متصوّر است دین است قوای سیاسیّه نمیتواند از عهده این اتحّاد برآید نمیتواند ارتباط بین قلوب کند . علوم و معارف هکذا نمیتواند این طور محبّت بین قلوب بیندازد آن قوّه قوّه دین است که تولید محبّت میکند شرف و عزّت میبخشد قوّه دین است که عالم را نورانی میکند قوّه دین است که حیات جاودانی میدهد قوّه دین است که ریشۀ عداوت و بغضا را از بین بشر بر می اندازد بتاریخ رجوع کنید و ملاحظه کنید که دین چگونه سبب الفت
صفحه 1 - 2
و محبّت شده یعنی اساس جمیع ادیان محبّت است ولکن تقالید سبب عداوت و بغضاء است چون اساس ادیان الهی را تحرّی کنیم می بینیم خیر محض است چون نظر بتقالید موجوده کنیم می بینیم ضرر است زیرا اساس دین الهی یکی است سبب الفت است ولکن تقالید مختلف لهذا سبب بغض و عداوت شده . الآن اقوام متحاربه در بلقان اگر اساس دین الهی را بیابند فورا با یکدیگر مصالحه کنند زیرا ادیان الهی دلالت بر وحدت و محبّت میکند ولکن هزاران افسوس که اساس دین الهی را فراموش کردند و متمسّک بتقالید شدند که مخالف اساس دین الهی است لهذا خون همدیگر میریزند و خانمان یکدیگر خراب میکنند . جمیع انبیای الهی چقدر صدمات دیدند چقدر بلایا کشیدند بعضی محبوس شدند بعضی سرگون شدند بعضی شهید شدند حتیّ جانشان را فدا کردند . ملاحظه کنید حضرت مسیح چه بلایا کشید و در آخر صلیب را قبول فرمود تا اینکه بین بشر محبّت و الفت حاصل گردد و قلوب با یکدیگر ارتباط یابد ولکن وا اسفاء اهل ادیان فراموش کردند و از اساس ادیان الهی غافل ماندند و باین تقالید پوسیده متمسّک شدند و چون این تقالید مختلف است با یکدیگر جنگ می کنند هزار افسوس که آنچه را که خدا سبب حیات قرار داده سبب ممات کردند امری را که خدا سبب نجات قرار داده سبب هلاک کردند دین که سبب نورانیّت عالم انسانی است سبب ظلمت قرار دادند صد هزار افسوس . باید بر ادیان گریه کرد چگونه این اساس فراموش شده و اوهامات جای آنرا گرفته و چون اوهامات مختلف است جنگ و جدال است با وجودی که این قرن قرن نورانی است قرن علوم و فنون است قرن اکتشافات است قرن کشف حقائق اشیاء است قرن عدالت است قرن آزادی است با وجود این ملاحظه می کنید حرب است بین ادیان .
صفحه 2-2
حرب است بین اقوام حرب است بین دول حرب است بین اقالیم چه قدر جای تأسفّ است باید نشست و گریست . در زمانی که در ایران حرب و جدال بودحرب بین ادیان بود و ادیان دشمن یکدیگر بودند از یکدیگر احتراز میکردند و یکدیگر را نجس میدانستند . حرب بین اقوام بود حرب بین دول بود حرب بین اقالیم بود در همچو وقتی حضرت بهاء الله ظهور کرد و آن ظلمات را روشن کرد اعلان وحدت عالم انسانی کرد اعلان وحدت عمومی کرد اعلان وحدت جمیع ادیان کرد اعلان وحدت جمیع اقوام کرد کسانیکه نصیحت آن حضرت را پذیرفتند الآن با یکدیگر در نهایت الفتند این سوء تفاهمی که بین ادیان بود زائل شد الآن در ایران و سائر شرق مجامعی تشکیل میشود از جمیع ادیان که با یکدیگر در نهایت الفت و محبّتند مثلا ملاحظه کنید مسیحی مسلمان یهودی زردشتی و بودائی در نهایت الفت در یک انجمن جمع میشوند و جمیع متحدّ و متفّقند نه نزاعی نه جدالی نه حربی نه قتالی بلکه با یکدیگر در نهایت الفتند زیرا تقالید را فراموش کردند و اوهامات را کنار گذاشتند تمسّک به ادیان الهی کردند و چون اساس ادیان الهی یکی است و حقیقت است و حقیقت تعدّد قبول نمیکند لهذا با یکدیگر در نهایت محبّت و الفتند قلوبشان با یکدیگر در نهایت ارتباط است بدرجۀ که یمکن جان خود را فدا کنند . امّا احزاب دیگر که نصائح حضرت بهاء الله را قبول نکردند الی الآن در جنگ و نزاعند حضرت بهاء الله تعالیمی فرموده اوّل تعالیم آن حضرت : وحدت عالم انسانی است که خطاب بجمیع بشر میفرماید « جمیع بار یک دارید و برگ یک شاخسار» یعنی هریک بمنزلۀ برگی و ثمری و جمیع از شجرۀ آدم هستید و جمیع یک عائله و جمیع بندگان خدائید و جمیع اغنام یک شبانید و چوپان حقیقی خدا است و مهربان بجمیع است مادام که این شبان حقیقی مهربان است و جمیع اغنام را میپروراند چرا ما با یکدیگر نزاع کنیم و عنوان دین بگذاریم قتال
صفحه 1 - 3
و جدال کنیم عنوان وطن بگذاریم و بغض و عداوت بیکدیگر ابراز نمائیم و حال اینکه اینها جمیع اوهام است اوّل اینکه دین سبب الفت و محبّت است و ثانی اینکه جمیع بشر یک قومند و جمیع روی زمین یک وطن است این اختلاف اوهام است خدا این ادیان را مختلف نکرده یک اساس گذاشته خدا زمین را تقسیم نکرده همه را یک کره خلق کرده خدا این اقوام را مختلف نکرده جمیع را یک قوم آفریده چرا ما تقسیمات فرضیّه قرار بدهیم چرا تفاوت بگذاریم این را بگوئیم آلمان است و این مملکت فرانسه است و حال آنکه همه یکی است خداوند همه را یکسان آفریده و بجمیع مهربان است پس نباید این اوهامات را سبب نزاع و جدال قرار داد جمیع . زیرا که سبب محبّت است سبب نورانیّت است روحانیّت قلبی است تجلیّات ملکوتی است همچو عزیز را بیابیم و سبب نزاع و جدال قرار دهیم این چه ضلالت است این چه بی فکری است این چه پستی است . دیگر از تعالیم حضرت بهاء الله این است « دین باید سبب الفت و محبّت شود اگر سبب بغض و عداوت گردد بی دینی بهتر است » زیرا دین سبب علاج امراض انسانی است اگر علاج سبب مرض گردد البّته ترک آن اولی است اگر دین سبب عداوت گردد غبن شرطست لهذا عدمش بهتر از وجودش . دیگر از تعالیم حضرت بهاء الله اینکه تعصّبات دینی تعصّبات قومی تعصبّات وطنی تعصبّات سیاسی همه هادم بنیان است و تا این تعصّبات موجود است عالم انسانی راحت نیابد پس باید این تعصّبات را فراموش کرد تا عالم انسانی راحت شود الحمدلله ما جمیع بندگان خدائیم و در بحر رحمت پروردگار مستغرقیم مادام که چنین خدائی مهربان داریم چرا باید با یکدیگر نامهربان باشیم ظلمت اندر ظلمت باشیم . تعالیم بهاء الله بسیار است اگر بخواهید اطّلاع بیابید بکتب و جراید رجوع کنید آنوقت اطلاع خواهید یافت که این دین در شرق سبب الفت و محبّت بین بشر شده و صلح عمومی را دائر کرد لهذا چون ملتّ انگلیس نجیب است و دولت انگلیس عادل
صفحه 2 - 3
است امیدم چنان است که سبب شود تا علم صلح در جمیع عالم بلند شود و وحدت عالم انسانی مشاهده گردد این عالم ظلمانی نورانی شود این جنگ مبدّل بصلح شود و این اختلاف بشر باتحّاد و اتّفاق انجامد .
نطق مبارک حضرت عبدالبهاء شب 18 ماه صفر سنه 1330 در بیت مبارک فرمودند .
حسن خاتمه :
خوش آمدید احوال شما چطور است . امروز من خیلی میل داشتم که بیایم بالا ولی احوالم طوری بود که مساعدت نکرد هوا سرد بود و چون دیدم بالا هم سرد است نیامدم . جناب شیخ ابوالقاسم فی الحقیقه از قدمای احباب بود سالهای سال در ظلّ جمال مبارک بود و در جمیع ایّام حیات خود خادم امر بود و بحسن خاتمه موفقّ شد عاقبت او خوب بود مانند مسک بود خیلی مشکل است در این ایّام این ایّام ایّام امتحان است هرکس که بحسن خاتمه فائز شد باید بداند که این اعظم نعمت الهی است در عالم انسانی دیگر موهبتی اعظم از حسن ختام نمی شود همیشه باید که ماها دعا کنیم تضرّع و زاری نمائیم و جزع و فزع بملکوت ابهی کنیم که بحسن خاتمه موفقّ گردیم الحمدلله شیخ ابوالقاسم موفقّ شد . یک ملا محمّد تقی بود که در ایّام حضرت اعلی مؤمن شد و از مؤمنین خیلی کامل بود در رسالۀ اثبات همه حضرت اعلی نوشت خیلی شخص ممتازی بود بحسب ظاهر معلوم و مشهور و عالم و فاضل بود لکن بیچاره بسوء ختام مبتلا شد آمد رفت به نجف پیش علما حضرات علما گفتند که این شخص مرتد است توبۀ او قبول نیست باری چه نسبتها که غیر ممکن و محال است بحضرت اعلی میداد مفتریّات زیاد بود با وجود این هرجا میرفت قلیان می آوردند میکشید بعد نی قلیان را می شستند . آقا محمّد نقشی بود در اصفهان بسیار شخص خوبی بود بعد راجع شد بدرجۀ راجع شد که در نجف رفته بود از آنجا مخصوص آمد که حضرات اقربای او هستند و خود او آنها را
صفحه 1 - 4
تبلیغ کرده بود گفت « چون من اینها را تبلیغ کرده ام باید برگردانم » شبها نماز میخواند و روز ها روزه میگرفت بعد دیگر جمال مبارک فرمودند « من او را عفو کردم بجهة اینکه او یک وقتی زحمتها کشیده و تبلیغ کرده بود » . حالا اینست که حسن خاتمه اعظم موهبت الهیست هر نفسی که بحسن ختام فائز شد او مظهر الطاف الهی خواهد گردید باید آن شخص را خیلی مکرّم داشت الحمدلله که شیخ ابوالقاسم بحسن ختام فائز شد .
پیغام مبارک
امشب میخواهم یک صحبتی از برای شما بنمایم که باید هریک از شما کالنقش فی الحجر در قلبش ثابت نماید و ثابت بماند بقسمی که هیچوقت فراموش نکنید و بهر یک از احبّای الهی که در ایران میرسید بگوئید و آن اینست . که مظاهر مقدسّۀ الهیّه شبه و مثل ندارند در هر کوری و دوری بی مثل و نظیرند مثلا حضرت موسی علیه السّلام در دور خود مثل و نظیری نداشت و جمیع کسانیکه بعد از او آمدند حتیّ انبیا در ظلّ او بودند اقتباس از انوار او میکردند در ذات خود نوری نداشتند امّا اقتباس از آن مشکوة می نمودند لهذا جمیع نفوسی که در دورۀ موسی آمدند در ظلّ او بودند و همچنین نفوسی که در دوره حضرت مسیح روحی له الفداء بودند از خود وجودی نداشتند او شمس بود و دیگران همه سراج مثل و نظیری نداشت و شبه و مثیلی نداشت جمیع در ظلّ او بودند و همچنین در دورۀ حضرت رسول علیه السّلام جمیع در ظلّ او بودند او آفتاب بود و دیگران نجوم شبه و مثلی نداشت جمیع مقتبس از انوار او مشتعل به نار او و همچنین در دورۀ حضرت اعلی روح ما سواه فداه شبه و مثیلی نداشت جمیع مقتبس از آن بحر . و همچنین در دورۀ جمال مبارک روحی لاحبائه الفداء
صفحه 2 - 4
کلّ در ظلّ او هستند شبه و مثلی ندارد تا ظهور بعد آن هم بعد از هزار سال نه اینکه معنیا هزار سال ولی دو هزار سال ده هزار سال بیست هزار سال حتمی نیست که بعد از هزار سال باشد تا هزار سال دیگر آفتاب طالع نمیشود آنچه ظاهر شود در ظلّ او هستند بمنزلۀ سرج هدی هستند جمیع بر سر این چشمۀ حیات جمعند جمیع از آن انوار اقتباس مینمایند جمیع از آن دریا بهره و نصیب میگیرند جمیع از آن نسیم جان بخش زنده میشوند جمیع از آن غبث هاطل قسمت می گیرند مقصد اینست که حضرت اعلی روحی له الفداء بشارت بظهور جمال مبارک داد و جمال مبارک ظهوریست که موعود کلّ ملل عالمست حضرت اعلی روحی له الفداء صبح هدی بود صبح آن شمس حقیقت بود صبح نورانی آن شمس بود و جمیع ما در ضلّ آن کلّ در ظلّ آن جمیع ماها مقتبس از فیوضات او من عبدالبهاء هستم و بس . هرکس مرا غیر از این بستاید من از او راضی نیستم من بندۀ آستان جمال مبارکم و امیدوارم که باین بندگی قبول شوم هرکس غیر از این فکر میکند من ابدا از او راضی نیستم .
عبدالبهاء و السّلام
دیگر نفسی ستایشی جز این ننماید جمال مبارک و حضرت اعلی را در این کور مثل و نظیری نه تا موعود ثانی جمیع احبّاء باید عقیده شان فکرشان ذکرشان این باشد وحدت اعتقاد باشد تا بعد از این اختلافی واقع نگردد حضرت اعلی روحی له الفداء صبح هدی جمال مبارک موعود کلّ ملل و ادیان و جمیع مادر ظلّ مبارک محو و فانی و بندگان این آستان مقدّس جمیع خادم جمیع خاکسار جمیع محو و فانی جمیع مستفیض از آن شمس حقیقت هیچ ذکری هیچ وصفی هیچ نعتی غیر از این برای ما نیست من عبدالبهاء هستم احبّا باید باین بیان راضی گردند تا من از آنها راضی باشم باید جمیع احبّا در این مسئله متحدّ باشند اینست که الحمدلله تا بحال ابدا بعون
صفحه 1 – 5
و عنایت جمال مبارک نه از قلمم و نه از لسانم کلمۀ جز عبدالبهاء جاری نشده امیدم چنانست که جمیع احبّا بر مشرب من باشند تا من از جمیع مسرور باشم باید نهایت آرزوی ما این باشد که در سبیل او بخدمتی موفقّ شویم ولو حرکت مذبوحی باشد مقامی اعظم از این نیست بعد از جمال مبارک تا یوم ظهور ثانی مقام عبودیّت محضۀ صرفه نه عبودیّت تأویلی عبودیّت صرف بندۀ آستان باشیم اینست حقیقت حال و هرکس دون آن را بگوید من از او راضی نیستم اینست وصیّت من بشما اینست نصیحت من بشما اینست عهد و پیمان من با شما اینست رضای من اینست آرزوی من اینست خواهش من از جمیع احبّا مرهم زخم من عبودیّت آستان مقدّس درمان درد من عبودیّت آستان مقدّس سدرۀ منتهای من عبودیّت آستان مقدّس غایت قصوای من عبودیّت آستان مقدّس فردوس اعلای من عبودیّت آستان مقدّس مسجد اقصای من عبودیّت آستان مقدّس چه تاجی درخشنده تر از عبودیّت آستان مبارک چه مائدۀ لذیذ تر از عبودیّت آستان مبارک چه مائدۀ لذیذ تر از عبودیّت آستان مبارک چه عزّتی از برای ماها اعظم از عبودیّت امیدواریم که جمیع موفقّ شویویم به بندگی موفقّ شویم به محویّت و فنای تامّ بآن ساحت قدس اینست جنتّ مأوای مخلصین اینست غایت قصوای مؤمنین اینست ذروۀ علیای مقرّبین .
صلح اکبر
بقلم حضرت فاضل آقا میرزا ابوالقاسم گلستانه شیرازی در مصر 9
حضرت بهاء الله جلّ ذکره الاعلی پنجاه سال پیش جمیع ملوک و سلاطین عالم را بخطاب مبارک و بعبارات شتی کلّ را امر بصلح اکبر که سبب آسایش و راحت بشر و عمار جمیع کشور است از جمله میفرمایند در مقامی حضرت موجود در سبب و علتّ اولیّه سکون و راحت امم و عمار عالم میفرماید لابد بر این است مجمع بزرگی در ارض
صفحه 2 – 5
برپا شود و ملوک و سلاطین در آن مجمع مفاوضه در صلح اکبر نمایند و آن اینست که دول عظیمه برای آسایش عالم بصلح محکم متشبّث شوند و اگر ملکی بر ملکی برخیزد جمیع متفقا بر منع قیام نمایند در اینصورت عالم محتاج مهمّات حربیّه و صفوف عسکریّه نبوده و نیست الا علی قدر یحفظون به ممالکهم و بلدانهم اینست سبب آسایش دولت و رعیّت و مملکت انشاء الله ملوک و سلاطین که مرایای اسم عزیز الهیند باین مقام فائز شوند و عالم را از سطوت ظلم محفوظ دارند و در مقام دیگر میفرمایند : « جمیع را بصلح اکبر که سبب اعظم است از برای حفظ بشر امر نمودیم سلاطین آفاق باید باتّفاق باین امر که سبب بزرگ است از برای راحت و حفظ عالم تمسّک فرمایند ایشانند مشارق قدرت و مطالع اقتدار الهی از حقّ میطلبیم تأیید فرماید برآنچه که سبب آسایش عباد است و فرمودند که مجمع بزرگی تأسیس و ملوک و سلاطین در آن جمع و در صلح اکبر مفاوضه و اتفاقّ نمایند و جنگ و جدال را بصلح و سلام مبدّل و مجلس صلح بین دولی و بین المللی تشکیل نمایندگان دول موجوده و ملل مختلفه حاضر و هرگونه اعتساف و اختلافی که حاصل شود بطرز انصاف و عدالت فیصله کنند تا عالم از صدمات و زحمات و مصارف فوق العاده راحت و آسوده گردد و نوع بشر حکم یک عائله داشته باشد و بکمال آسایش بزراعت و فلاحت و تجارت و صناعت که سبب سعادت و ثروت است قیام نمایند از این بیانات مبارکه روح صلح طلبی و و اتحّاد عمومی در شریان اهل امکان جاری و ساری گشت و محافل صلح و سلام تأسیس گردید .
حضرت مولی الوری عبدالبهاء ارواحنا لرأفته الفداء با وجود ضعف و نقاهت جسمانی که از طول مدّت حبس در قلعۀ عکّا حاصل شده بود بمحض اعلان حریّت مسافرت باروپا و امریکا فرمودند و در مجامع و کنائس و محافل .
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