Transcript:Ali Nakhjavani/At Green Acre 2012
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[0:00]Our subject this afternoon is on ‘Abdu’l-Bahá, the perfect Exemplar. Shoghi Effendi made it very clear that ‘Abdu’l-Bahá occupied the station, for which we find no parallel in other religious dispensations. In his own words, he says, "by virtue of the rank bestowed upon Him by His Father" he incarnates "an institution that has no parallel in the entire field of religious history". For example, in Judaism, when Moses retired to Mount Sinai and disappeared for a while, he left all the affairs of the community or the Jewish community to his brother, Aaron. Then everyone passed away before Moses, so he had to appoint another person. And this time he appointed the general, General Joshua, who carried on and led the Jewish people to the Holy Land and succeeded in helping them to settle there.
[1:24]In the case of Sunni Islam, as you know, one of the very early and stone believers in the Muhammad dispensation was Abu Bakr and he became the first caliph after Muhammad passed away. But the Shiites, as you know, believe that Ali, Imam Ali, was the true sole successor of Muhammad, so they divided into Sunni and Shi'a Islam. So in Christianity, of course, St. Peter was the Prince of the Apostles. It's obvious that he was to be the successor to Jesus Christ and the head of the Apostles. And of course, this did not always sit well with many, even the early followers like St. Paul, who was not, as you know, Christian during the lifetime of Jesus Christ. He was a Jew, he was a rabbi. In fact, he was against the dispensation or the teachings of Jesus Christ. But then he had a vision that changed his life and he became the Apostle St. Paul and he wrote his letters and traveled a lot and created many communities in Eastern Europe, particularly in Greece.
[3:08]But of course, as you know, the Protestant Church does not accept the statement made by Jesus Christ that Peter "Thou art a rock", because the word Peter in Hebrew means rock. "Thou are a rock, and on this rock, I shall build my church." They don't accept this to mean successorship or succession. They didn't accept that. So this shows the importance of faith and the importance of conviction. So it does not mean that he is necessarily going to be administratively the head of the Christian church. So there were a lot of discussions. And as we know, it finally ended up in the Protestant church separating itself from the Catholic Church, as well as from the Orthodox Church. So now my point is to show that we cannot ever compare ‘Abdu’l-Bahá, with Peter, with Imam Ali, with Abu Bakr, with Joshua, and so on and so forth. It's impossible. Here you have Bahá’u’lláh himself appointing his son in the document we know as the Will and Testament of Bahá’u’lláh, Kitáb-i-ʻAhd, the Book of My Covenant. Also, He put His name, His appointment in the Kitáb-i-Aqdas and referred to Him as Him Whom God will make manifest. Later, He referred to Him as He round Whom all names revolve. Names here, of course, means titles, and ranks, and positions. All of them should revolve around ‘Abdu’l-Bahá. He's the Limb of the Law of God, and so on.
[5:12]So if I would like maybe to read to you some of the titles and designations that we find in the writings about ‘Abdu’l-Bahá as listed by Shoghi Effendi. There are 15 of these titles. I would like to read them to you to show the range of authority that ‘Abdu’l-Bahá confirmed upon ‘Abdu’l-Bahá: the Center and Pivot of Bahá'u'lláh's Covenant, His most exalted handiwork, the stainless Mirror of His light, the perfect Exemplar of His teachings, the unerring Interpreter of His Word, the embodiment of every Bahá'í ideal, the incarnation of every Bahá'í virtue, the Most Mighty Branch sprung from the Ancient Root, the Limb of the Law of God, the Being "round Whom all names revolve", the Mainspring of the Oneness of Humanity, the Ensign of the Most Great Peace, the Moon of the Central Orb of this most holy Dispensation, the "Mystery of God", He who in his person, the characteristics of human nature and superhuman knowledge and perfection are blended and harmonized. So it is impossible, of course, to list a comprehensive list of all the qualities and virtues and the characteristics of this remarkable figure in religious history. It's impossible. So I've just chosen a few of these characteristics and I will be discussing these in a brief way as we go along. It's impossible.
[7:17]Just let's take one thing. His lack of prejudice is one of the characteristics of ‘Abdu’l-Bahá. Stories could be told, so many stories about his lack of prejudice when it came to race, when it came to religious beliefs, or when it came to gender, or when it came to social status or class. Many, many dozens of stories about each one of these acts and characteristics to show his lack of prejudice, and his attitude and behavior towards the poor, the sick, the children, the intellectuals, the uneducated, those weighed down by materialism, those occupying positions of authority, those who are deprived of human rights. So we'll have to just set this for ourselves with a few selected characteristics. It's impossible. I'm sure that many authors in the future will make such compilations and truly try to introduce to us this unique figure in religious history.
[8:35]During the lifetime of Bahá’u’lláh, ‘Abdu’l-Bahá was not known as ‘Abdu’l-Bahá. He was known as the Most Great Branch. All the friends in the Holy Land, in Iran refer to Him as Ghusn-i-A'zam, the Most Great Branch. That was His title, not ‘Abdu’l-Bahá because He adopted this name for Himself later. The friends always called Him Sarkar-i-Aqa, the Master, or sometimes 'Agha which meant also, of course, the Master. If any of the Aghsán, one of his other sons would be referred to as "the Master", Bahá’u’lláh would be upset. There is one 'Agha. There is one Master; that was his Most Great Branch. To the nonBaháʼí world - by that I mean in Palestine - in those days, particularly the Oriental people, the Arabs, and particularly Aghsán, they referred to ‘Abdu’l-Bahá as ʻAbbás Effendi. They didn't refer to him as ‘Abdu’l-Bahá. He was known as ʻAbbás Effendi. Members of the Baháʼí community were referred to as members of the community of ʻAbbás Effendi. During the lifetime of Shoghi Effendi, this changed and it became Baháʼís. I just wanted to give you this little bit of history.
[10:05]Now, after the passing of Bahá’u’lláh, for four years, ‘Abdu’l-Bahá kept quiet about the opposition, the misrepresentations of his half-brother, Muhammad ʻAlí. For four years, Muhammad ʻAlí continued to stay in the mansion, and ‘Abdu’l-Bahá continued to remain in Akka in the House of 'Abbud. He even instructed the local Baháʼís not to write about the behavior of Muhammad ʻAlí and the way Muhammad ʻAlí was trying to discredit him. He often used to say, "I have asked the friends before they sent their letters abroad to show them to me." And any references to Muhammad ʻAlí - he said because in those days the ink that was used could easily be erased by spitting some of your saliva, "Do you know how much ink I had to swallow?"
[11:17]Because he did not want the news to spread. He was hoping that perhaps his brother would change his mind or his attitude. I don't want to go now in the way Muhammad ʻAlí has tried to poison the minds of the people of the believers. For example, he would say, "As you know, in the Will and Testament of my father, He appoints His successor" - his successor is, of course, ‘Abdu’l-Bahá - "but he has also appointed a successor to his successor." Have you ever heard any head of a tribe or head of a community appoint a successor under a successor? Do you know why? This is the devilish way in which he used to poison the heart, the minds of the poor Baháʼís.
[12:22]"It is because He wanted to protect my rights. That's why He did that. ‘Abdu’l-Bahá does not consult with me. I'm supposed to succeed Him. Isn't it right that He should consult? We should consult together about the future of the Cause." Poor, simple, devoted, humble Baháʼís. That makes sense, doesn't it? That's the way he infiltrated for four years. But ‘Abdu’l-Bahá wanted the Baháʼís themselves to see what was happening. He did not want to discredit His brother. Keep quiet. Wait, wait. Pray, pray. See what happens. Perhaps he will change. He never changed. So at that point, because another accusation was, "Oh, my brother is declaring himself to be a manifestation of God." He now reveals tablets and the Baháʼís all over the world consider him to be equal to Bahá’u’lláh. ‘Abdu’l-Bahá never considered Himself to be equal to Bahá’u’lláh or declared himself as a prophet or a manifestation of God. He always considered Himself to be under the shadow of Bahá’u’lláh.
[13:51]He was not the sun. The sun was Bahá’u’lláh. He was not another sun. He was a moon - the moon to Bahá’u’lláh. How could he be another sun? But his accusations were like that, such were his misrepresentations. I think, enough of this. So that's why He changed His name. He said, "Don't call me anymore, Sarkar-i-Aqa, the Most Great Branch, and the Limb of the Law of God. Put all these things aside. My name is ‘Abdu’l-Bahá, servant of Bahá’u’lláh. That's it. I don't want any other title, any other name." That was the position, so from then on, everybody started calling him ‘Abdu’l-Bahá. And he referred to himself as ‘Abdu’l-Bahá. But the people in Akka and Haifa continued to call him just ʻAbbás Effendi. They didn't call him ‘Abdu’l-Bahá. The Baháʼís called him ‘Abdu’l-Bahá. He was still ʻAbbás Effendi to them.
[15:14]I will now start with one of these characteristics of ‘Abdu’l-Bahá. This idea of his being the Exemplar. It is the title, of course, that was used for the first time in the letters of Shoghi Effendi because He Himself had said, "Be like me, be as I am." He was telling the friends to be like Himself. In other words, the not seeking recognition, not seeking stations and ranks, and so on. Being humble, and being hardworking, and only wanting to serve the Cause of Bahá’u’lláh. "Be like me" in that sense. Shoghi Effendi, during the ministry of ‘Abdu’l-Bahá for a period of 18 months after he finished his schooling in the Collège des Frères in Haifa, which was a French school run by Jesuits - very rigid, everything was rigid. After finishing that school - not only there, but he also continued his studies a little bit in Beirut, but after his university, also in Beirut, and before he left for Oxford. So he had a period of 18 months when he felt that he could be in the presence of ‘Abdu’l-Bahá and try to imbibe as much as he could from his grandfather's spirit and teachings. ‘Abdu’l-Bahá accepted him to be one of his secretaries.
[17:14]So for these 18 months, he was one of the secretaries of ‘Abdu’l-Bahá. He had the advantage over all the other secretaries that his English was fluent, complete, perfect. He wrote his diary in English. He typed it, would put a carbon copy as well for a second copy. And there is an entry - and he used to send extracts of his diary to Star of the West, but these were published in Star of the West in those days. In one of these entries in his diary, he says something very interesting. He says one night, ‘Abdu’l-Bahá was talking to the Pilgrims. He said, 'As the friends know, I have certain physical ailments.' He had some troubles, for somewhat he had the propensity for catching colds. He had rheumatism. He had what he called nervous fever. ???, nervous fever, fever of my nerves. He had these problems. The friends knew this. They could see that ‘Abdu’l-Bahá was not well.
[18:37]‘Abdu’l-Bahá, commenting about his own physical air, said something very interesting one night and Shoghi Effendi recorded it. He said, "I can get rid of my physical ailments with one prayer and I'll beg Bahá’u’lláh to help and He will heal me. We have all these healing prayers precisely for that purpose. I'm not doing it because I want the friends to know, to see, to realize, even with physical ailments, one should continue to serve the Cause. I'm doing it so that others will follow my example. Although I have pains, I have a fever, I carry on. I plod on because I want them to realize that they should not suddenly withdraw into themselves 'because I'm sick", "because I'm tired", "because I'm old" or what. Carry on to the last breath." This is recorded by Shoghi Effendi in one of his entries.
[19:57]I think another quality that's very important for us to remember is His purity of heart. Bahá’u’lláh says my first counsel is this: Possess a pure, and kindly, and radiant heart. The first quality is purity of heart. And there's no match. He is the Exemplar, the unique Exemplar. But we should try and purify our hearts, to purify the motives of our conduct. I think there is quite a link between purity of motive and purity of heart. For example, when ‘Abdu’l-Bahá enumerates the duties of the members of local assemblies, he says, "number one purity of motive". And Bahá’u’lláh says, "My first counsel is: Possess a pure, kindly, and radiant heart." Purity of motive, purity of heart are, if you like, brothers and sisters. Purity of motive is very easy to detect; purity of heart, you can deceive yourself. "Yes, I have purity of heart." But purity of motive, you could bring yourself to account as Bahá’u’lláh says in the Hidden Words. Ask yourself, "Why am I doing what I am doing? Why? It's between me and myself. Why am I doing this? Why am I traveling? Why am I writing? Why am I teaching?"
[21:49]Whatever anybody is doing for the Cause, it is good to ask ourselves why. What is the motivation? If in the silence of our heart, if we want to be honest, yeah, I do this so that people will say, "Oh Ali is quite a good speaker", "Oh, his knowledge of the Faith is really good." If that is the motivation, zero - a complete zero. So the motivation should be pure. How does one purify the motives? I should be doing this and I should continue to try to do this for His sake. He sees; it's enough. He knows; it's enough. He's pleased; it's enough. That is purity of motive, I think. I ask myself, "Why am I doing what I'm doing? And only I can answer. Nobody else can answer. And if Bahá’u’lláh tells me, "Bring yourself to account each day before thou art brought to a reckoning." The true reckoner is up there. He sees. In the Hidden Words, he says, "I see the secrets of your hearts."
[23:35]We think it's all wrapped up and no one knows about it. That's what you think. "I see. I know what the secrets of your heart are at any time." How can we hide it? "I ask of Thee, O my Lord, by Thine eye that sleepeth not." That is I, the only eye that does not sleep. He said, "I see. I know." So if He knows He's the true reckoner, how can I hide anything from Him? Therefore, I should stand in awe in His presence, in humility, in His presence, and beg Him to help me to purify my motives so that that would be a stepping stone for the purity of my heart. This is from the Hidden Words. "There is no peace for thee save by renouncing thyself." The other big Hidden Words: "forget all save Me", "turn away from thyself". ‘Abdu’l-Bahá: "When one is released from the prison of self, that is indeed freedom." The greatest prison is the prison of self.
[25:18]Another quality, outstanding quality of ‘Abdu’l-Bahá was his Sin-covering eye. There is a beautiful letter, a Tablet revealed by ‘Abdu’l-Bahá to one of the friends in the United States, who spent many months in Haifa. He returned to the United States. I don't want to mention his name because this would be kind of backbiting. He came back to the United States and it is obvious from ‘Abdu’l-Bahá's Tablet that He was writing about the weaknesses of the friends. This person has said that, this person has done that, and so on and so forth: gossip, backbiting. ‘Abdu’l-Bahá was very displeased. The answer to Him is like this. "You came here. You saw me. You saw how I behaved with people. I act in such a way that I do not see their faults, to such an extent that I'm prepared that they think that I'm weak-minded. I don't notice. I'm prepared for them to come to this conclusion rather than open my mouth and say anything of the weaknesses of others and how they are behaving. You saw that. Why is your letter so full of backbiting, shortcomings of others, and exempting yourself from everything else because you think you're perfect?
[27:12]Bahá’u’lláh in the Kitáb-i-Íqán says that we should be silent about the faults of others. This is Bahá’u’lláh himself. We should help them, and pray for them. Bahá’u’lláh in the Íqán says we have to forgive the central for - this is very important - "for none knoweth what his own end shall be". I don't know what my end is going to be. And I'm sorry to say, you also do not know. You also do not know what the end of someone that you think is a very bad Baháʼí, what his end shall be. We don't know that. So how can you pride yourself? "I'll have the law. I am who I am. I'm not 100% perfect as Abdu'l-Baha, but I'm almost there." There's no doubt it is the ego speaking. It is the ego ordering, insisting. It is the ego which raised the eyes, misguides, and helps us to fall into the abyss. Nothing else. In his Will and Testament, ‘Abdu’l-Bahá says "People have been unkind to me. They have ascribed force that I did not commit. They have misrepresented me. They have made me suffer. They have persecuted me." However, in His prayer, He says, "Oh God, forgive them because they did not know what they were doing. If they did this, it was through ignorance, through immaturity."
[29:14]Ask God to forgive them. That is the Baháʼí attitude. Sin-covering eye. In one of His Tablets, ‘Abdu’l-Bahá said that we should consider others to be greater than ourselves. Wow, this is not an easy thing to do, to consider others greater than ourselves, and ourselves less than others. This does not mean inferiority complex. It does not mean that. It means that we have to realize that we don't know what our end shall be. We cannot pride ourselves in the name of self-respect and self-esteem. Don't mix the two. You think it is self-esteem, but it could very well be pride and arrogance.
[30:22]Another important quality that ‘Abdu’l-Bahá had and He wanted us to follow His example was His consideration and courtesy towards others. Look at these beautiful, immortal words of ‘Abdu’l-Bahá:
"Beware! Beware! Lest ye offend any heart! Beware! Beware! Lest ye hurt any soul!
...
Should one become the cause of grief to any one heart,... it were better to hide oneself in the lowest depths of the earth than to walk upon [the earth]."
