Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Aziz Rohani, Sweet and Enchanting Stories, Hong Kong: Juxta Publishing Co., 2005, bahai-library.com.
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Sweet and Enchanting
Stories
compiled and edited by
Aziz Rohani
‘Abdu’l-Bahá
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Table of Contents
11 Introduction
Section A: Bahá’í Stories Told by the Friends
17 Remembering Hand of the Cause of God, Abu’l-
Qásim Faízí
18 Story of the Purchase of a House of Worship
Property
Mr. Zabíh
21 Old Man and the King
23 Rock Sugar Cone
Khalíl Ardikání
25 Jináb-i-Abu’l Fadá‘il Embraces the Faith
27 ‘Abdu’l-Bahá’s Wedding
Húshang Mahmúdí
29 ‘Abdu'l-Bahá in America
Kámrán Sahíhí
31 Khalíl Ardikáni’s Dream
Fádil Ardikání
32 The Sick Man and the Turkish Doctor
33 Qualities Pleasing to Bahá’u’lláh
Mr. Faízí
34 Nabíl and Málmírí
Kámrán Sahíhí
35 A Story about the Companions
Mr. Zabíh
36 A Story from Nabíl
Mr. Zabíh
37 The Haifa Doctor
Mr. Zabíh
38 Russian Czar’s Supplication
Adib Taherzadeh
40 Mr. Faízí’s Poem
Abu’l-Fadl Rahmání
41 Collins Gate
Mr. Zabíh
43 Pilgrim House in Haifa
Abu’l-Fadl Rahmání
48 The Mask
Dr. Zíá Baghdádí
49 The Peacock Egg
50 A Smiling Dervish Embraces the Faith
Abu’l-Fadl Rahmání
54 Practice
56 Mandarin Oranges from the Blessed Precinct
Húshang Zargarpúr
57 Figs
59 Siyyid Sádiq
A.H. Ishráq Khávarí
62 The First Pilgrim House in ‘Akká
Mr. Zabíh
64 The Priest and Hájí Mírzá Haydar ‘Alí
65 Azal and Mishkín Qalam
66 The King and His Minister
Hájí Mírzá Haydar ‘Alí
68 Hájí Karím Khán
69 Shaykh Mahmúd-i-‘Iráqí
Mr. Zabíh
72 The Jew’s Prayer
73 House of the Báb in Shíráz
Missagh Noureddin
Section B: Dr. Zíá Baghdádí’s Memories
77 Story of Ayáz
79 Purchase of Land for Access to the Shrine of
the Báb
81 Salvation is in Truthfulness
82 Jamíl Effendi
83 The Prince and the Preacher
84 The Sign of Stupidity
85 Country
86 Prejudice
87 Eastern Clothes
88 ‘Abdu’l-Bahá’s Eating Habits
89 Dr. Van Dyke
90 Divine Inspiration and Satanic Instigation
91 Buhlúl’s Quilt
92 The Sand and the Layer
93 Sharing of One’s Wealth Willingly
94 Trustworthiness
95 Absolute Certitude
97 Sin
98 An Anecdote about ‘Abdu’l-Bahá
99 The Clever Indebted Farmer
101 The Fan
102 Catholics’ Attitudes
104 A Funny Story about Caesar
105 Preparing for the Next World
107 Sa’íd and the Blind Shaykh
110 Conditions of Salvation or the Power of Persuasion
113 The Newspaper Editor and Onions
114 Halwa with Pepper
115 Electric Light
116 The Timid Káshí
117 Marriage Customs
118 Departing Iran for Baghdád
119 ‘Abdu’l-Bahá’s Dream
120 Aptitude for Learning
121 Hunger
122 Trustworthiness and Honesty: The Story of
Hájí Sadíq
124 The Devil Philosopher
125 Youth and Old Age
126 The Walls of Paradise
127 Properties around the Holy Precinct
Section C: Bahá’í Sources
131 Absolute Self-Abnegation
Mr. Faízí
132 ‘Abdu’r-Rahím of Bushrúyih
Adib Taherzadeh
134 Ustád Ismá‘íl ‘Ubúdíyat
136 Nabíl in Prison in Egypt
139 Kings Embracing the Faith
‘Azíz’u’lláh Sulaymání
141 A Story about the Life of Jináb-i-Hájí Mírzá
Siyyid Muhammad, Uncle of the Báb
Fírúzih Abrár
143 The Bath
Dr. Yúnis Afrúkhtih
145 Self-sacrifice
Mr. Furútan
146 Hájí Muhammad Taqí-i-Nayrízí
from Málmírí’s Memoirs
150 “Sharaq” Story
Dr. Yúnis Afrúkhtih
152 A Six Year Toil
Dr. Yúnis Afrúkhtih
Section D: Three Non-Bahá’í Stories on Virtues
157 The Talking Parrot–an Old Fable
160 Luqmán-ibn-i-Munzar
164 Pure Love
Introduction
One of the Iranian traditions has been storytelling
and recitation. In teahouses, professional storytellers have
long practiced this tradition. Gradually, the practice was
picked up by families who would pass the time telling
stories around the family Kursí*, with a grandmother or
grandfather assuming the role of storyteller.
When Bahá’u’lláh was in Baghdád, He would often
visit teahouses at the riverside, where storytelling took
place, in order to promulgate the Cause of God.
In my childhood, my grandmother would come from
Sháhrúd to Tihrán to visit us once or twice a year. When-
ever she came, storytelling around the Kursí was a favorite
pastime and she would mesmerize us with fairy tales and
stories about the beautiful princess, and stories from the
Book of Kings and One Thousand and One Nights. During
her stay, the stories would be repeated several times as
she would tell them so enchantingly that we would insist
upon it even though it was repetitious.
Storytelling has a respected position in Iranian cul-
ture; often kings would have court storytellers to keep
them entertained in the evenings. Sháh ‘Abbás, the Safavid,
would sit in an upper chamber in the Chihil Sutún Palace
among his courtiers listening to storytellers’ recitations
in a special room down below, equipped with special
sound-convey ing pipes, carry ing the sound to his
chamber. Most stories would be epic poetry, often
conveying moral messages.
*Kursí is a traditional Iranian heating system. A charcoal heater is
placed under a low table and a huge quilt is draped over the table
with seats placed around the table. This serves as a favourite
gathering place and the centre of activities on cold evenings.
When my sisters, brother and I were older and mar-
ried and had children, my children would often ask me
to tell them stories on long winter evenings. Being weary
after the day’s work and concerned that the children at-
tend to their school work I would not usually agree to
their request, but on holidays and weekend evenings I
would consent and entertain them. Whenever I found
Bahá’í story books I would utilize them for this purpose.
Time passed; the children grew up and got married
and had their own children, blessing me with twelve
grandchildren. In 1969 we immigrated to Canada. Now it
was the grandchildren who would ask me to tell them
stories. As they did not know Persian well, I would often
have to use very simple language in telling them stories.
Mostly these were Bahá’í stories. Once, a Victoria area
Local Spiritual Assembly organizing a gathering asked
me to tell a few stories. My presentation was warmly
received. Similarly, at a gathering in the presence of
Amat’ul-Bahá Rúhíyyih Khánum, I was honored to tell a
short Bahá’í story, which received her warm encourage-
ment.
On a trip to the South of France I met a dear old friend,
Mr. Amír Farhang Ímání, and shared with him my wish to
put together a collection of stories. He encouraged me and
gave me a copy of an eight hundred page memoir of Dr. Zíá
Baghdádí in Arabic, containing many stories. Dr. Baghdádí
had spent some ten years in ‘Abdu’l-Bahá’s presence re-
cording his memoirs daily. ‘Abdu’l-Bahá was wont to relate
wonderful stories during His conversations and discourses,
lifting the spirits of His audience. Dr. Baghdádí recorded
these stories. I was much obliged to Mr. Ímání to receive a
copy of such a wonderful book.
When I returned to Canada, I asked a few friends to
get together once a week, reading and translating stories
from these memoirs. When the translation into Persian
was nearing completion, it occurred to me to have them
translated into English as well, which was accomplished
with Ehsan Erfanifar’s assistance. My thanks to him and
to Mr. Akbar Fana’ian and Mrs. Naghmeh Rahmánían who
assisted with the Arabic-Persian translation, and to Mr.
Enayat Bahrami for copy transcription of the stories. It
should be noted here that some of the stories have
previously appeared in other books but such stories are
still enjoyable even repeated. I hope the reader will view
this book with forgiving eyes; I am not a writer and my
profession entailed working with construction material.
Aziz Rohani
Victoria, Canada
A fountain in Ridván Garden
Section A
Bahá’í Stories Told by the Friends
Remembering Hand of the Cause of God, Abu’l-Qásim Faízí
One day the beloved Hand of the Cause Mr. Faízí
went to visit his ailing friend in Namází Hospital in Shíráz.
The sick friend was asleep and Mr. Faízí was reluctant to
call and wake him up, so he wrote the following poem
and placed it on the sick friend’s pillow: (poet unknown)
Though my share be mere thistle of the rose-garden
I will cherish it as mine eyes, since my beloved giveth me it.
’Tis not but one gardener who tendeth the rose and the thistle
He giveth this to one and that to the other.
If he poureth sweet wine in one cup and bitter in another,
Both come from the self-same wine-maiden.
Unity or separation, bitter or sweet, sting or honey
Whatever be our share, the same is ordained by Him.
Suffering or ease, light or darkness, good or evil
Whatever be one’s lot, ’tis given by His decree.
Good or evil is merely a reflection of man’s imperfect perception,
For naught but bounty and blessing come from Him.
Embrace thou whatever cometh to pass, pain or healing,
For sooner or later ’tis not but goodness and ease.
Whether thou walkest uphill or down
In a blinking of an eye, the way is fared.
Story of the Purchase of a House of Worship Property
During a pilgrimage to the Holy land, Mr. Zabíh re-
lated the following:
During her stay in Haifa, Amelia Collins was often
honoured to be in the presence of the Beloved Guardian
and was profoundly enamored of Shoghi Effendi, always
desiring to render some service. She stayed in a room
beneath the beloved Guardian’s bedroom. One night she
noticed that the light in the Guardian’s room was still on
even though it was late into the night. Past midnight,
when she awoke, she noticed the light still on. At five
o’clock, again she found the light on and guessed that
the Guardian had stayed up all night without any sleep.
She was puzzled as to what might be troubling him, that
he would not have slept even for an hour.
Early in the morning she knocked at the Guardian’s
door requesting permission to enter, which was granted.
Amelia entered and stated bluntly, “Beloved Guardian,
you didn’t sleep at all last night. What is happening; what
is wrong?” The Guardian replied, “I was busy and I was
praying.” Amelia insisted and said again, “I think some-
thing new has come up, please share it with me so that
it might lighten the load of what is troubling you.” After
much persistence the Guardian said, “There is a piece of
property, blessed by the foot-steps of Bahá’u’lláh, belong-
ing to the Israeli Government, which has put it on the
market for sale. The Christian community is quite inter-
ested to purchase it but the government has told them
that they own a lot of properties on which they have not
done any improvements, but Bahá’ís improve any prop-
erty they acquire; so this property would first be offered
to the Bahá’ís and only if the Bahá’ís do not buy it, it
would be sold to the Christians. The Government has
offered it to me for sale and I would like to acquire it for a
house of worship but I do not have the funds and do not
wish to write Iranian friends again to send money. The
time is short. I am concerned as the deadline is next
Thursday and if I can’t buy it the opportunity is lost.”
Amelia asked to leave.
Immediately she went to the telegraph office and sent
an urgent wire to Argentina and asked her agent to sell
her mining shares immediately at whatever price and send
fifty thousand dollars to Israel before Thursday. The agents
sold the shares at half price, and notified Amelia and sent
the funds in time. Amelia went to the beloved Guardian on
Wednesday with the funds. The Guardian was exceedingly
happy to be able to purchase the land blessed by the foot-
steps of Bahá’u’lláh. Only three people knew about this:
The beloved Guardian, Rúhíyyih Khánum and Amelia.
Some time later, the Guardian ordered a marble ob-
elisk to be erected in the center of the property. The ob-
elisk arrived in Haifa, sadly after the passing of the Guard-
ian. The obelisk was stored near the property, at the in-
struction of the Hands of the Cause. After the establish-
ment of the Universal House of Justice, it was decided to
carry the obelisk to the property in order to install it in
accordance with the Guardian’s wishes.
Necessary preparations were made and one night the
obelisk was loaded by crane on a truck headed for the
site. The route that led to the House of Worship site passed
through a narrow street, which was somewhat blocked
that night by two parked cars. As this was the only ac-
cess route the cars were lifted and moved by hand, mak-
ing way for the trucks and crane to pass. Once there, the
obelisk was hoisted up but the crane holding it suddenly
snapped, dropping the obelisk, breaking it into two pieces.
Everyone was stunned and motionless and quite
concerned. A Hand of the Cause suggested that they get
closer and examine what had happened. Closer examina-
tion revealed that the obelisk had a very clean break as if
cut by a knife and each piece fell to one side. Looking
closer they noticed an inscription: “Amelia Collins” just
at the break point. They realized that the obelisk had
been originally made from two pieces joined together with
the inscription hidden inside the joint. No one there at
the time could offer an explanation and everyone was
happy that it wasn’t broken, and that it could be joined
again and secured.
The next day when they visited Rúhíyyih Khánum
they related the event, requesting clarification about the
inscription. She shared the story of the purchase of the
property and the Guardian’s decision to install the ob-
elisk in recognition of Amelia Collins’ sincere and loving
services.
Mr. Zabíh
Mr. Zabíh
Old Man and the King
One day ‘Abdu’l-Bahá went to ‘Akká and visited the
friends. Festive refreshments on the table indicated a
birthday celebration for one of the believers—an Ameri-
can lady. ‘Abdu'l-Bahá was asked to guess her age. He
guessed an age younger than what she was. She was
pleased and said to the Master that she was older than
that. He replied that he gave a younger age wishing her
to live longer and to serve the Faith more years. She stated
that she had been a Bahá’í for nine years and ever since
she had been feeling younger every year. ‘Abdu'l-Bahá
responded that she was correct and in reality she was
only nine years old. Then He related the following story:
One day, a king was walking in the palace gardens
in the company of the courtiers. He saw an old man plant-
ing a date palm tree. He asked the old man how long it
would take for the tree to bear fruit. The gardener replied
that it would take at least twenty years. The king said:
“But you will not be alive at that time to partake of its
fruit.” The old man replied, “These date palms in your
garden were not planted by me; others have planted them
and now we enjoy the fruit. Now I plant and others will
eat its fruit.” The king was pleased with this reply and
awarded him a bag of gold coins. The old man knelt and
thanked the king and said; “Not only did I have the bounty
of planting the tree but I am also partaking of its fruit so
soon, and especially from the king’s hand.” The king was
more pleased with the response and gave him yet another
award. The gardener again knelt politely and said; “O,
Your Majesty most trees bear fruit but once a year. Yet,
the tree I have just planted has borne fruit twice. Not
only did I not have to wait for twenty years but enjoyed
its fruit twice.” The king was more pleased and asked
him how old he was. The old man replied; “Twelve years.”
The king looked at him surprised and said; “How could
this be; you are much older than twelve.”
The old gardener bowed and said; “Before you there
was an unjust king in our land and during his reign eve-
ryone was sad and miserable. There was always war and
wretchedness. I do not count those years as part of my
life and take into account only the years I have lived under
your rule, because these have been years of peace and
prosperity.” The king was once more pleased with man’s
reply and gave him a further bag of gold coins, and then
said to his courtiers; “We should tarry here no longer; the
gardener speaks so sweetly that if I stay any longer I
would have to bestow upon him the whole treasury and
all my possessions.”
Rock Sugar Cone
Mr. Kámrán Sahíhí related to me that Khalíl Ardikání
in his memoirs states that he served ‘Abdu'l-Bahá for
some years and was a devoted lover of the Master. One
day a pilgrim brought a rock sugar cone (in those days it
was popular to press sugar into a large cone-shaped piece
which would then be broken into lumps for consumption)
for ‘Abdu'l-Bahá. ‘Abdu'l-Bahá instructed Khalíl to take
the cone and break it down and distribute it amongst the
servants. Khalíl followed the instructions, wrapped por-
tions in paper, distributed them and returned, reporting
to ‘Abdu'l-Bahá that he had given everyone a share.
‘Abdu'l-Bahá asked Khalíl, “Then where is my share?”
Khalíl was very embarrassed as he had not thought
‘Abdu'l-Bahá wanted any.
While ‘Abdu'l-Bahá was in his room, Khalíl took a
piece of wrapping paper and took a piece from everyone,
made a portion for ‘Abdu'l-Bahá and offered it to the Master.
‘Abdu'l-Bahá took a piece, gave it to Khalíl and asked him
to break it into four pieces. Khalíl looked bewildered.
‘Abdu'l-Bahá said, “Khalíl, there is a mouse in this room.
I want these pieces for the mouse. This one is its share.
Haven’t you seen it? It is a pretty white mouse.”
Khalíl obediently divided the sugar into four and
brought them back. ‘Abdu'l-Bahá who was seated at His
desk placed one small piece on the desk. Khalíl who was
standing there at attention suddenly noticed that the
mouse came, climbed up the desk, got the sugar and
started eating it. Khalíl says: “I was uncomfortable and
wanted to get rid of the mouse be any means.” But the
Master said: “You must not harm or kill any animal around
here. This mouse harms no one.” The mouse ate the sugar
and left. Khalíl was still uncomfortable about the mouse
being there. After a while the Master called Khalíl and
asked him to capture the mouse and without hurting it,
take it to Him. Then He said to Khalíl “Take it to the gate
and free it.” Khalíl asked the Master: “Beloved Master,
what made you decide to remove the mouse?”
‘Abdu’l-Bahá replied: “This mouse is pregnant and
this room is not suitable for such developments.” Khalíl
took the mouse to the gate and set it free. He says that
no one was allowed to ever kill any such pests around
holy places.
Khalíl Ardikání
Jináb-i-Abu’l Fadá‘il Embraces the Faith
The marvellous story of Jináb-i-Abu’l Fadá‘il’s em-
bracing the Faith is one of the sweetest stories in the
history of the Cause of God. He was guided to the Faith
through Karbilá‘í Husayn, the horseshoe man, who was
an illiterate, ordinary man.
Karbilá‘í Husayn had an insignificant little shop on
the way to ‘Abdu’l-‘Azím’s shrine and whenever a man,
traveling on his horse or donkey to the shrine, happened
to need his ride re-shod, Husayn would render the serv-
ice. He was notorious in engaging his customers in dis-
cussions about the Faith, as soon as he had a captive
audience.
On Fridays, when the great divines went to the shrine
they would usually use his services as needed. This parti-
cular day Jináb-i-Abu’l Fadá‘il (an outstanding doctor of
Islamic theology) was heading toward the shrine when he
found out he needed Husayn’s services.
As Husayn shoed the horse and Abu’l Fadá‘il was
pacing up and down, Husayn mustered up the courage
and said: “Your eminence, I have a question that if you
answer it, it would make me very happy.” Jináb-i-Abu’l
Fadá‘il acceded to his request. Husayn said: “I have heard
it on the authority of a reliable tradition that every drop
of rain is carried on the wings of an angel. Is it true?”
Abu’l Fadá‘il replied: “Of course.”
Husayn continued: “This poses a problem for me,”
and to Abu’l Fadá-il’s inquiry for an explanation he added:
“Isn’t there another reliable tradition that says angels do
not descend where there are dogs?” When Abu’l Fadá‘il
confirmed the authenticity of this tradition, Husayn
added, “I am now quite perplexed; for it should never
rain in houses where there are dogs.” Abu’l Fadá‘il, stuck
for an answer, told Husayn to carry on with his task and
that it was not his place to ask such questions.
Later, Abu’l Fadá‘il was intrigued about this man and
his beliefs. His entourage tried to minimize and discredit
the episode stating that Husayn was a Bábí and often
spoke nonsense.
Abu’l Fadá‘il, however, was profoundly affected and
thus began hearing the truth of the Cause from Áqá
Muhammad ‘Alí, the felt merchant.
‘Abdu’l-Bahá’s Wedding
Mr. Sahíhí related the story of ‘Abdu'l-Bahá’s wed-
ding as recorded in Mr. Húshang Mahmúdí’s book enti-
tled, Some Notes from ‘Abdu'l-Bahá’s Time.
“When Munírih Khánum was instructed to come to
‘Akká from Iran, she arrived in the company of her brother
Mírzá ‘Alí and Jináb-i-Shaykh Salmán and took up resi-
dence at Mírzá Musá Kalím’s (Bahá’u’lláh’s brother) for
five months. By this time, ‘Abbúd had gradually warmed
to Bahá’u’lláh and ‘Abdu'l-Bahá showing great fondness.
One day he went to ‘Abdu'l-Bahá and asked: ‘Why don’t
you get married?’ ‘Abdu'l-Bahá responded simply: ‘Be-
cause I do not have a residence.’ Imagine an Arab offering
to a Persian: ‘You can have a room in my house to live in.’
That is exactly what ‘Abbúd did and wedding plans were
arranged.
“When the news reached Bahá’u’lláh, He was very
pleased. Arrangements were made by Ásíyih Khánum and
the Greatest Holy Leaf. One day Bahá’u’lláh called ‘Abdu'l-
Bahá and told Him to be back home early. When ‘Abdu'l-
Bahá asked the reason, Bahá’u’lláh responded: ‘Because
We want You to be married today; this will be Your wed-
ding day.’ ‘Abdu'l-Bahá obeyed and returned home at four
o’clock finding that wedding arrangements had been made
with those in attendance being limited to the Holy Family
and ‘Abbúd’s three daughters. (It was not customary for
men to be present.)
“Ásíyih Khánum and the Greatest Holy Leaf had made
a very simple white-gray wedding dress for Munírih
Khánum. One of ‘Abbud’s daughters with hairdressing
and makeup skills had requested Munírih Khánum per-
mission to do a little makeup for her but it had not been
accepted. She only braided Munírih Khánum’s hair plac-
ing the braids on her shoulder and a head covering over
it. Thus she was taken to the presence of the Blessed
Beauty. That day the total number of those present did
not exceed twelve.
“After the Family was seated, the Blessed Beauty
spoke some words and handed the bride a Tablet revealed
in Baghdád asking her to chant it. The bride, who had a
good chanting voice, chanted the Tablet. Bahá’u’lláh then
asked if she knew ‘Halih Halih Yá Bishárat’ to which she
replied in the affirmative and Bahá’u’lláh asked her to
chant that as well. After a few more words, Bahá’u’lláh
said, ‘It is blessed,’ and to Munírih Khánum, ‘Well, then,
you chant a prayer too.’” After this, all left the room.
(This is the same room in which the Kitáb-i-Aqdas was
revealed.)
“Munírih Khánum said ‘I am the only bride to chant
the Tablet, the song and the prayer all myself.’ Refresh-
ment was limited to tea and some sweets. ‘Abdu'l-Bahá’s
wedding was that simple.”
Húshang Mahmúdí
‘Abdu'l-Bahá in America
Mr. Kámrán Sahíhí related a story told to him by the
beloved Hand of the Cause Dr. Varqá: “My father went to
America in the company of ‘Abdu'l-Bahá. One day in New
York ‘Abdu'l-Bahá was tired and had gone to his room
upstairs to rest a while. Someone knocked at the door.
“When the door was opened a relatively old man
walked in with a cane in his hand and, after saying the
Bahá’í salutatory Alláh’u’Abhá, expressed the desire to
visit ‘Abdu'l-Bahá. When told that the visit was not timely
at the moment, he retorted: ‘Please go and let ‘Abdu'l-
Bahá know that so and so wishes to see him.’ (Dr. Varqá
could not recall the name of the individual whose name
is mentioned in the memoirs of Dr. Varqá’s father.) Again
it was pointed out to this man that a visit was not timely
at that point and again the individual requested that his
message be taken to ‘Abdu'l-Bahá.
“So, they went to ‘Abdu'l-Bahá and mentioned that
this elderly Bahá’í man had come and insisted to be
granted a visit. ‘Abdu'l-Bahá allowed the visit. When he
arrived ‘Abdu'l-Bahá asked him: ‘What do you want?’ The
old man replied: ‘I have come to tell You that I wish to be
Your father for four hours.’
“Everyone present was surprised at this request.
‘Abdu'l-Bahá told him: ‘You wish to be My father? Fine,
but what for?’ The man replied: ‘As Your father I wish to
tell you to go to Your room, close the door, do not talk to
anyone and rest for four hours.’ ‘Abdu'l-Bahá replied: ‘As
a son, I will obey’ and He went to His room and rested.”
Dr. Varqá added: “That man sat on a chair motion-
less for four hours, resting on his cane and not uttering
a word. After four hours, he noticed ‘Abdu'l-Bahá coming
out refreshed, saying: ‘Indeed, a father is a good gift.’”
Kámrán Sahíhí
Khalíl Ardikání’s Dream
Jináb-i-Fádil-i Ardikání, member of the Continental
Board of Counsellors for Asia, one day related the follow-
ing at Landegg Academy:
“My uncle, Khalíl Ardikání, as a youth used to do
handyman, gardening and custodial work at the holy
places for fourteen or fifteen years. He used to take a nap
under a tree in the afternoon.
“One day during his nap he dreamt that he was in
‘Abdu'l-Bahá’s presence. ‘Abdu'l-Bahá instructed him to
saddle the donkey and take it to the train station. When
he awoke he thought that the Master never arrived at the
train station in the morning and that because he was
sleepy perhaps he wasn’t thinking straight. He fell asleep
again.
“Again he dreamt that ‘Abdu'l-Bahá had arrived and
wanted him to take the donkey to the train station. He
woke up and thought that he must go to the train sta-
tion; if the Master arrived all would be well and otherwise
he would simply head back with the donkey. So, he set
out for ‘Akká on the donkey, but once he got to the station
he found that no train was there.
“As he started to leave he heard the train whistle, so
he waited. Passengers got off one-by-one and suddenly
he saw that the Master had arrived.
After ‘Abdu'l-Bahá mounted the donkey, He turned
to Khalíl and said: ‘Khalíl, how many times must I ask
you to bring the donkey?’”
Fádil Ardikání
The Sick Man and the Turkish Doctor
One day, ‘Abdu'l-Bahá related the following story:
A sick man went to a Turkish doctor complaining
about a loss of strength and energy. After examining the
patient, the doctor told him, “Your weakness is simply
due to your advanced age.”
The patient complained about indigestion. The doc-
tor replied, “That is also due to your age.”
The patient said, “I have difficulty with my hearing.”
the doctor replied, “That, too, is related your age.”
The patient complained about his diminishing eye-
sight. The doctor asserted, “That is also due to old age.”
The patient got angry and cursing the doctor said,
“May your house collapse on your head. Have you not
learned anything about medicine besides these words, ‘It
is due to old age’?”
The doctor retorted, “Your anger is also due to old
age!”
Qualities Pleasing to Bahá’u’lláh
One day, during the fast, at dinner, Hand of the Cause
of God, Abu’l-Qásim Faízí related the following for those
present:
The Ancient Beauty was very fond of the following
four qualities:
1. A person with a happy disposition.
2. A person who finishes a task that he starts.
3. Those who are brave and audacious.
4. Those who suffice with praising others rather than
finding fault.
Bahá’u’lláh felt sad about the following five unseemly
characteristics afflicting mankind:
1. Those who see themselves as knowledgeable and
feel proud of it.
2. Those who render a valuable service or initiate a
useful innovation, but show pride about their ac-
complishment.
3. Those who feel proud about their lineage.
4. Those who are proud of their physical beauty and
attraction.
5. Those who regard themselves as wealthy and are
proud of it.
Then Mr. Faízí added at the end of his discourse the
following words of the Ancient Beauty:
“It is impossible to expect insight from those who are
proud.”
(Unauthorized translation)
Mr. Faízí
Nabíl and Málmírí
It is related that Jináb-i-Málmírí, the father of Mr.
Adíb Tahirzádih, was fond of drinking tea and “counting”
his prayer beads (rosary). For a while he shared a room
with Nabíl-i-A’zam who was uncomfortable with this habit
of his roommate and would ask him unsuccessfully not
to drink so much tea and not to constantly count the
prayer beads. The home of these two in ‘Akká was roughly
facing the White Souk. Nabíl, who was a tall and robust
man, was quite miffed at Jináb-i-Málmírí’s annoying
habits. (Even Bahá’u’lláh had told Málmírí that he drank
too much tea and it was best if he drank white tea).
One day, in Málmírí’s absence, Nabíl hung Málmírí’s
rosary from the ceiling. When Málmírí returned he tried
to retrieve the rosary. As there were no chairs or tables
around to climb on, he kept hopping up but due to his
short stature he could not reach the rosary. Suddenly, he
heard the Blessed Beauty asking: “Jináb-i-Mírzá Táhir,
what are you doing?” The next day, Bahá’u’lláh told Nabíl
not to annoy Mírzá Táhir so much and to bring the rosary
down and give it back to him.
(Jináb-i-Málmírí wrote a book of some one thousand pages during
the time of Bahá’u’lláh.)
Kámrán Sahíhí
A Story about the Companions
Once, there were three companions in the presence
of Bahá’u’lláh: Hájí Mírzá Haydar ‘Alí Isfahání, Zayn’ul-
Muqarrabín and Mishkín Qalam.
Bahá’u’lláh asked the three: “Do you want Me to send
you to the Abhá Kingdom?”
Mírzá Haydar ‘Alí responded: “I surrender to what-
ever is Thy holy will.”
Mishkín Qalam said: “No, my Beloved; I want to be
here in Thy presence.”
Zayn’ul-Muqarrabín said to Hájí Mírzá Haydar ‘Alí:
“Tell the Blessed Beauty that I am hard of hearing and
can’t hear Him.”
Mr. Zabíh
A Story from Nabíl
One day, a number of companions were busy dig-
ging in the gardens in front of ‘Abdu'l-Bahá’s residence.
Nabíl arrived and they asked him to help in the digging
but he refused.
Again they asked him and again he declined. At this
time the Master arrived and inquired as to how the friends
were doing. The friends complained to the Master about
Nabíl’s refusal to help with digging.
The Master, after a pause, smiled and supported
Nabíl’s stand. The companions were baffled. The Master
added: “He is Nabíl by name and Na Bíl (no digging) in
demeanor”.
The companions broke into laughter and the Master
left the group, smiling.
Mr. Zabíh
The Haifa Doctor
There was a doctor in Haifa who was not favoured by
the beloved Master. One day in a jovial mood the Master
was heard reciting:
The Angel of Death went to God
Prostrating in His presence, he complained:
There is a doctor in our neighbourhood
Who takes a hundred lives to my taking one.
Either put a stop to his practice
Or assign me to a different job.
Mr. Zabíh
Russian Czar’s Supplication
When the Blessed Beauty was in Adrianopole, He
sent a Tablet addressed to Czar Alexander II, telling him,
“You were praying in your heart beseeching God to assist
you. We heard your prayer and your wish will be granted.”
In Isfahán there was a certain Muhammad Rahím
who upon embracing the Cause set out to teach, oblivi-
ous to afflictions and harm. Even his father disowned
him. Gradually he lost all his wealth and set out for an-
other city and found work in a mine in Sabzivár. The
Russian Consul who lived near Sabzivár was looking for
Bahá’ís and was interested to read Bahá’í books. The
friends selected Áqá Muhammad Rahím for the task and
he set off to see the Consul with a few Bahá’í books.
During his visit the Consul asked him to stay longer
and continue their discussions. One night the Consul
told Áqá Muhammad Rahím: “I had another idea in ask-
ing you to come here: tell me what is meant in the Tablet
of Bahá’u’lláh addressed to the Czar.” Then he recited
the passage about Czar Alexander’s prayer and asked
Muhammad Rahím what the Czar had wished in his heart
that Bahá’u’lláh had granted.
Muhammad Rahím thought to himself what the king
might want from God: he has money, he has power, he has
food and respect. He must have wanted something else.
Muhammad Rahím figured that the Czar must have wished
for victory in war as he had thus far been unable to succeed
in the war with the Turks. He conveyed this thought to the
Consul and urged him to write the Czar and assure him of
victory in the war.
However, Muhammad Rahím immediately felt remorse-
ful at having done so as he was not certain about his own
thinking on the matter. Thereafter, every time he would
remember the episode his sense of remorse would return
until he went to ‘Akká on pilgrimage some time later.
After getting settled, Bahá’u’lláh’s amanuensis came
to visit him and asked him what he had told the Russian
Consul. Hearing this question, Muhammad Rahím got
very perturbed; how would the amanuensis know what
he (Muhammad Rahím) had said to the Consul?
After a while another person arrived and asked the
same question, causing Muhammad Rahím greater levels
of anxiety. Finally, when he attained the presence of the
Master, he related the episode in full detail.
‘Abdu'l-Bahá assured him that what he had said to
the Consul was correct because one day Bahá’u’lláh had
said that at that moment someone was reciting the Tablet
to the Czar and the Consul had asked a believer what the
Czar’s prayer had been about, and the believer’s reply
was correct. Then Bahá’u’lláh had gone on to mention
Muhammad Rahím’s name. Thus Muhammad Rahím
found assurance and solace after hearing the Master.
The war in question was the war between Russia and
the Ottoman Empire and at first it was not clear which
side would succeed. Eventually Russia was victorious and
the Turks defeated.
Summarized from Revelation of Bahá’u’lláh by Adib Taherzadeh
Adib Taherzadeh
Mr. Faízí’s Poem
Beloved Hand of the Cause of God Mr. Abu’l-Qásim
Faízí arrived at a friend’s home in Holland during the
fasting season of 121 B.E. (1966 C.E.). He composed this
poem and gave it to his host:
“O Guardian of the Cause of God,
Pleasant is the malady whose cure art thou,
Joyous the journey that ends at your presence.
Blessed is the eye that beholds thy visage,
Blessed is the realm of which thou art the sovereign.
’Tis all joy and pleasure, O my friend.
In the abode wherein
Thou art the guest.
No care, no fear shall befall the one
Whom thou art the protector and guardian.”
Then he ended with the following:
“Learn thou humility, if thou seekest abundant
bounty (Faízí)
For high land doth not receive much water.
How can rock be verdant in the spring,
Be thou the dirt (humble) in which flowers grow
colorful.
“From Hand of the Cause of God, Abu’l-Qásim Faízí.”
Abu’l-Fadl Rahmání
Collins Gate
Usually the Beloved Guardian went to Switzerland
every summer to spend a few days for vacation and rest.
He would always stay in the same apartment he occu-
pied as a student in his youth, as it was very inexpen-
sive.
One year, Amelia Collins noticed that it was time for
the Guardian’s vacation but he was not going. After wait-
ing for a day or two she went to the Guardian and in-
quired as to the reason for his not going for holidays. He
replied that he had much work to do.
Again, after a few days she went to the Guardian,
and pleaded that with his very heavy work load and long
hours he needed to have a few days of rest and that he
must go as usual. The Guardian replied that he would
go if he caught up with his work.
Again after a few days Amelia noticed that the Guard-
ian continued to be very busy and had no apparent plans
to go for a vacation. This time she was determined; she
went to the beloved Guardian’s presence and very
pleasantly insisted that he must go for a rest so as to be
able to carry on all the important work he was doing.
After her repeated pleadings the Guardian turned to
her and said; “Amelia, I have no money to go on vaca-
tion.” Amelia kept silent, returned to her room and picked
up her savings totaling five thousand dollars and went
back to the Guardian and said that if the obstacle was
money he could accept this meager offering and go on
vacation as it was absolutely necessary for his health.
After a brief pause the Guardian said. “Very well, I
will go.” The next day, early in the morning, he set off.
After about ten days, while Amelia was in the Holy
Precinct, she noticed that a truck entered the Bahjí
grounds—a rather unusual occurrence. When the truck
got closer, she noticed that the Guardian was sitting be-
side the driver.
She was perturbed to see the Guardian returning so
soon and sitting in a truck. As she walked over to the
truck, the Guardian got off, beaming with joy and ad-
dressed her saying, “Amelia, I thought it better to use
the money you gave me to order a large iron gate for the
Holy Precinct and Bahjí Mansion rather than go on vaca-
tion. So I ordered this gate which is in the truck and
waited until it was ready and brought it with me. I will
have it installed, dedicated to your name.”
Mr. Zabíh
Collins Gate
Pilgrim House in Haifa
Mr. Abu’l-Fadl Rahmání has sent me the following
account of the building of the Pilgrim House in Haifa,
undertaken by his father:
When Áqá Mírzá Ja’far Shírází (the father of Hádí
and ‘Abu’l-Fadl Rahmání) went on pilgrimage to Haifa,
he found ‘Abdu'l-Bahá very concerned about the fact that
pilgrims, who came from long distances and sometimes
on foot, did not have a proper place to stay and out of
necessity stayed in coffee houses belonging to covenant
breakers.
While they came for pilgrimage in utmost humility
and submission, at times covenant breakers misled these
pure souls and caused grief for ‘Abdu'l-Bahá. Áqá Mírzá
Ja’far, noticing ‘Abdu'l-Bahá’s concern, pleaded to be
permitted to construct a pilgrim house.
At first, ‘Abdu'l-Bahá did not accept the offer. Áqá
Mírzá Ja’far, witnessing how distraught the pilgrims were
staying at these coffee houses, once again pleaded with
‘Abdu'l-Bahá who finally granted permission but was
mindful that purchase of the land and the construction
cost could be an imposition on Áqá Mírzá Ja’far. So, he
told Mírzá Ja’far that he would agree only if on the way
back to ‘Ishqábád Mírzá Ja’far would stop in Bádkúbih
and visit Músá Taghiuv giving him the Master’s message
to participate in the construction costs.
Taghiuv had asked ‘Abdu'l-Bahá for wealth. As his
wish had been granted, he had gone from running a small
retail kerosene store to amassing, by the grace of God, a
huge fortune including three oil wells.
Áqá Mírzá Ja’far boldly pleaded with ‘Abdu'l-Bahá to
be allowed the bounty of carrying out the enterprise on
his own. However, ‘Abdu'l-Bahá insisted that he should
go to Músá and bring his reply, whether accepting or
declining, upon Mírzá’s return.
So, Mírzá Ja’far set off for Bádkúbih and sought out
Musá’s address. Upon arrival at Musá’s office, he found a
large group in the waiting room wanting to see Músá,
either to get a franchise permit or conduct other business
with him. For three days, Áqá Mírzá Ja’far kept going to
Músá’s office and did not succeed in seeing him. (In those
days there were no hotels in Bádkúbih, so Áqá Mírzá
Ja’far stayed in a coffee house.)
On the third day, losing his patience, he curtly told
the doorman at Músá’s office, “Go tell Taghiuv I am Ja’far
Shírází and am here at ‘Abdu'l-Bahá’s instruction to give
him a message. I have been waiting for three days and
my turn has not yet come. I must head off to ‘Ishqábád
immediately.”
At this time, the door opened and Músá, who was
going for lunch, asked Áqá Mírzá Ja’far, “What is wrong?
Why are you upset?”. Mírzá told him about his long three
days wait and gave him ‘Abdu'l-Bahá’s message as to
whether Músá wanted to participate in the construction
of the pilgrims house. Músá asked, “What do you need?”
Áqá Mírzá Ja’far replied, “I have placed an order for
six hundred cases of tea from Calcutta and Bombay. The
merchandise is ready. I am going to sell them and get
some money together so that upon return to Haifa the
land can be purchased and the construction started.”
Músá thought for a while and replied, “You go to
‘Ishqábád, gather your money and come back to Bádkúbih
so we can talk and see what can be done.” Áqá Mírzá
Ja’far found Musá’s response cold, so he headed off to
‘Ishqábád and discovered that in Russia there was a
shortage of tea and prices had risen six fold from three
months earlier and several brokers were awaiting his
arrival to purchase his tea.
Áqá Mírzá Ja’far told his business associates, “I have
a commitment in Haifa and I must gather my funds im-
mediately and return to Haifa to follow up on that com-
mitment. Sell the tea as soon as possible so that I can
leave with my pockets full.” Presently he realized that
God’s mercy and ‘Abdu'l-Bahá’s favor have enveloped him
as the price of tea had risen so sharply.
At any rate, after a brief period he returned to Haifa
and on the way he had a stop in Bádkúbih to visit Músá
Taghiuv as agreed before, again waiting behind his office
door for two days.
When they met, Musá’s first words were, “So you went
to ‘Ishqábád and have now returned with money.” Áqá
Mírzá Ja’far replied, “Yes I did. What shall I give ‘Abdu'l-
Bahá as your response?” Músá said, “You go and pur-
chase the land and start the construction. When you run
out of funds cable me and I’ll send what you need.” Áqá
Mírzá Ja’far was upset and left for Haifa.
At the Master’s house, Khusraw, the servant, an-
nounced Áqá Mírzá Ja’far’s arrival. ‘Abdu'l-Bahá saw that
Áqá Mírzá Ja’far was tired so He decided that He would
go to see him instead.
A few minutes later, ‘Abdu'l-Bahá started strolling
toward the house and after greeting, embracing and wel-
coming him, told Mírzá Ja’far, “I hope you had a good
trip,’’ and then asked him, “Did you give Músá Taghiuv
my messsage?” Áqá Mírzá Ja’far bowed his head and
related the story of his two visits with Músá and the
content of their conversation. ‘Abdu'l-Bahá was non-
plussed and a period of silence ensued. Then He said,
“He who gave Músá Taghiuv the wealth has, in this hour,
taken it away.”
Then He instructed Áqá Mírzá Ja’far to purchase a
rather large piece of property as later on several build-
ings for the Faith would be erected on it. Áqá Mírzá Ja’far,
along with ‘Abdu'l-Bahá’s son-in-law, Áqá Mírzá Hádí,
searched for a few days and found a large orchard which
belonged to an Assyrian.
After some discussion, an agreement was reached
and at the land title office Áqá Mírzá Ja’far informed the
vendor that the purchaser was His holiness ‘Abbás Ef-
fendi, so it should be registered in His name. Then he
took the title registry book to ‘Abdu'l-Bahá’s presence and
reported what had transpired. ‘Abdu'l-Bahá, smiling,
turned to Áqá Mírzá Ja’far and said, “You have paid for
the land and I should sign the documents?” Áqá Mírzá
Ja’far replied, “Perchance, no trace of me and my name
will remain, but the name of Thy blessed personage shall
last in the world at least five hundred thousand years.”
‘Abdu'l-Bahá joyfully signed the registry.
When the building was completed six months later,
a great party was held. All the pilgrims and companions
were waiting outside the building for ‘Abdu'l-Bahá to be
the first person to enter the Pilgrim House.
After His arrival, Hájí Mírzá Haydar ‘Alí Isfahání
stepped forward with pen and paper and pleaded with
the Master to inscribe something that could be engraved
on the front of the building entrance. The Master took
the pen and paper and beaming with joy said, “What can
I write other than ‘Áqá Mírzá Ja’far, the mad-man, mad-
man,’ for in these days when everyone is thinking about
his own house and comfort and pleasures, Áqá Mírzá
Ja’far is mindful to free us from the troubles caused by
the covenant breakers and has constructed this house.”
Then He inscribed, “This is a great house and its
founder is Mírzá Ja’far Rahmání Shírází.” At this point,
‘Andalíb (the poet) recited an impromptu piece of poetry
for the occasion.
Then ‘Abdu'l-Bahá entered the Pilgrim House, looked
at the green tables and place settings and walked toward
the balcony over-looking the sea. Then glancing to the right
and to the left He said, “Truly some poets are inspired
from a mysterious source; for example, Háfiz must have
forseen the building of this structure when he wrote:
Joyous be Shíráz and its matchless environs,
May God protect it from demise,
May Rukn-Ábád1 be remembered a hundred times
For the life of Khizr2 grants its limpid water
Ja’far Ábád3 and Mussallá4 are blessed with a
pleasant breeze.
Then, as He got to the word Mussallá, he glanced at
the Pilgrim House and continued:
Come to Shíráz and seek thou the spirit of holiness
From its people, endowed with perfections.
Then, seating himself, He added, “Any undertaking
when first attempted has a special blessing and grace.
“For instance, the undertaking of Jináb-i-Hájí
Vakíl‘ud-Dawlih Afnán, who, with his initiative and effort,
constructed the first House of Worship of the world in
‘Ishqábád, has this special blessing and grace. Later other
Houses of Worship will be built around the world, but as
Jináb-i-Afnán built this historic edifice, it has that grace.
Similarly, this first Pilgrim House is something else that
Áqá Mírzá Ja’far has built to ease our minds. Later, in-
numerable guest houses will be built for the Cause, but
this first one is another thing, as it was done with purity
of motive. All the Messengers and those nigh unto Him
will be praying for him, beseeching confirmations and
increasing success for him.”
1. A district of Shíráz
2. A minor prophet of old
3. Another district
4. Another district
Abu’l-Fadl Rahmání
The Mask
One day the mother of ‘Abdu’l ‘Alí, the Jewish
physician, went to the presence of ‘Abdu'l-Bahá wearing
a mask covering part of her face.
As soon as she saw ‘Abdu'l-Bahá she said: “Beloved
Master, when I see you I feel shy and therefore I am wear-
ing this mask.”
‘Abdu'l-Bahá smiled and replied; “Don’t be shy, pull
down your mask.” When she did, the Master said: “Pull it
down further.” She did so until none of her features were
showing.
Then He said, “Now it is good, it is very good. Neither
can you see anyone, nor can anyone see you!”
Dr. Zíá Baghdádí
The Peacock Egg
One of the covenant breakers, who was also related
to the Blessed Beauty, repeatedly would ask the gardener
of the Holy Precinct for a peacock egg, which the gar-
dener refused.
Finally the man appealed to ‘Abdu'l-Bahá complain-
ing that the gardener did not give him the egg. ‘Abdu'l-
Bahá instructed the gardener to give him a peacock egg.
The next day, the gardener sent the covenant-breaker
a peacock egg. The man placed the egg under a hen and
patiently waited for the arrival of a peacock chick but
nothing happened. Finally he went back to ‘Abdu'l-Bahá
expressing surprise that no chick had arrived.
Later, ‘Abdu'l-Bahá related the man’s query to the
gardener who responded; “I did not want to give this cov-
enant breaker a peacock egg from the Holy Precinct, but
since You had instructed me I obeyed. However, I first
cooked the egg before giving it to him. This way I was
able to obey Your instruction and at the same time deprive
this covenant breaker from having a peacock offspring
from the Holy Precinct.”
‘Abdu'l-Bahá just smiled.
A Smiling Dervish Embraces the Faith
A smiling dervish related the story of his embracing
the Faith to a Bahá’í military officer commissioned in
Bihbahán:
I was a dervish and, like other devishes, would walk
the streets and bazaars, calling “O Master! O Master!”
and singing poetry. One day a respectable man stopped
in front of me and said, “I will hold you by your sleeve
and have you swear whether your call ‘O Master! O
Master!’ is for real and whether you truly believe in the
Master. Are you really a lover of your master?”
I said, “Were I not a lover of God, of my Master, would
I appear as you see me now?”
The gentleman replied, “If you are telling the truth
would you like me to show you the true Master?” Imme-
diately I agreed.
Then he said, “Go until you reach Haifa and you will
see the Master of the world who now resides there and
His blessed name is ‘Abbás Effendi. Then you’ll see that
the real Master is living and then you will fall in love
with that luminous Visage, your heart will be illuminated
and your call of ‘O Master! O Master!’ will gain new
potency.”
I told him to give me a road map and directions so I
could start right away. He gave me the necessary guid-
ance and I set off; after four months of walking, suffering
from the sun, the rain, wild animals, thirst and hunger, I
arrived, exhausted, in Haifa. There I let it be known that
I was there to visit ‘Abbás Effendi. I was told that He had
gone to the United States but was on His way back, though
it was not known when He would return. So I spread my
sheep-skin coat under a tree. Later I discovered that I
was in the vicinity of the Báb’s shrine.
During the days I would wander around and at night
would return to that tree. I was waiting to see when the
Master would come. One day a gardener came and told
me that I was waiting unnecessarily, for ‘Abdu'l-Bahá
may not return for quite a while yet. I told him to mind
his business; it was a matter between my God and me.
He was trying to force me away from the tree.
While we were disputing the situation, a tall lady
with brown eyes and wearing a head scarf approached
us from among the trees and asked why we were talking
so loud. I told her my story. She told the gardener not to
bother me and arranged for me to have all my meals sent
from the house of the Holy Family. She asked me to stay
there until ‘Abdu'l-Bahá’s return.
So, I stayed there for about two weeks until ‘Abdu'l-
Bahá returned. As soon as I looked upon His face I felt
overwhelmed; I offered my humility and found myself a
believer and wanted to head home (having found the ob-
ject of my quest), but He bade me to stay a few days. I
was overjoyed and blessed to remain in His presence.
A few days later we were informed that in two days,
‘Abdu'l-Bahá, the Interpreter of the Word of God, would
dismiss the pilgrims. I gathered my things and prepared
for my return journey. At the appointed hour we all went
for leave-taking. It was obvious how everyone felt about
this separation. While ‘Abdu'l-Bahá was not far from their
hearts, they had to leave His physical presence. Tears
ran down our cheeks and we kept wiping them so as to
let our eyes take a few more glimpses of His holy being
and record that visage in our minds.
After a moment of silence, His gentle voice began
giving counsel and edification on the teaching work and
raising the call to the people of the world. An hour passed
and we were all inebriated with the wine of His utterance.
He then had an attendant bring a bowl full of gold coins.
He bestowed a gold coin on each of the pilgrims and
bade him farewell.
When it was my turn, the last pilgrim, He embraced
me, kissed me on the cheeks and said, “O, dervish, I wish
to bestow upon you all the remaining coins, as dervishes
believe that abandonment should be complete.” I obeyed
and with both hands emptied the contents of the bowl
and put them in my pockets. Then I said, “O my beloved,
when I was leaving Iran for Haifa, as you can see, I had
sewn a few gold coins inside the lining of my cloak as a
precaution against highway robbers, intending to sell them
when needed to enable me to come on pilgrimage.” The
Holy Being looked at the gold coins and said, “May God
grant you plenty. Be in God’s protection.”
Friends who knew I had attained the presence of my
Master would come to visit me and I would relate for
them the story of my pilgrimage and His bestowing on
me the gold coins. Several of the friends each bought
one of these coins at four or five times their face value,
regarding them as blessed objects.
Suddenly I noticed only one coin was remaining so I
decided to keep that one as my working capital for an
occupation and leave dervish’s way of life. One day when
I was outside the city I saw a waterfall which was a favorite
picnic site where people would go for an outing on Fri-
days along with their families and food and refresh-
ments—going on foot, on horseback or by bicycle.
When I saw the waterfall, God inspired me with the
thought to buy property in the vicinity, including the
waterfall. Then I could build a flour mill and sell the sur-
rounding land parcels to farmers, as they would be choice
parcels with plenty of water; quite suitable for cultiva-
tion with great yield potential. Then I could use the mill
to grind the farmer’s wheat and barley into flour. In brief,
many God-pleasing benefits were envisaged. I searched
until I found the owner of the property and completed
the transaction. With the gold coins bestowed by ‘Abdu'l-
Bahá, I began construction of the mill and purchasing
the equipment and then began selling the land parcels. I
named the mill after my son: Sálih’s mill. Even farmers
from far away would bring their crops saying, “We take
our crops to Sálih’s mill and spend time at the beautiful
waterfall, while the mill prepares our flour.”
Praised be God, that by the blessings of these coins
of ‘Abdu'l-Bahá I became a firm believer in the Ancient
Beauty and the Greatest Name as well as setting aside
my dervish way.
With God’s mercy, through the purchase of the prop-
erty and subdividing and selling parcels at a profit, I
have gained a healthy fortune. My family lives in comfort
and utmost joy under the shadow of His peerless bounties.
This is the story of my “O Master! O Master!” refrain. It
was the Master who brought me to this ending.
Abu’l-Fadl Rahmání
Practice
One of the kings of Iran, King Sanjar, was an avid
and expert hunter. One day, he went hunting, taking along
a favorite handmaiden. From a distance, he saw a deer
scratching its ear with its hoof.
The king said to the handmaiden; “Would you like
me to attach the hoof and ear of the deer?” and presently
let the arrow fly, piercing both the deer’s leg and ear.
Turning back to the handmaiden, he asked what she
thought of his marksmanship. The handmaiden replied:
“Practice makes perfect.” The king was vexed at this re-
ply and even though he dearly loved the handmaiden, he
ordered his minister to kill her and headed back to his
palace.
The minister, who was wise, thought that the king
was angry when giving this edict and would likely regret
his own decision—thereby endangering the minister’s life
(for having carried out the action). So, he took the
handmaiden to his own village and entrusted her to the
care of the village reeve, enjoining him to keep the matter
a secret.
After a few days, the handmaiden requested the reeve
to build a wide staircase to the roof of the house, which
he obliged. After a while, the reeve’s cow bore a calf. The
handmaiden used to carry this calf on her shoulder up
the stairs, several times a day. Gradually, as the calf grew,
so did the handmaiden’s strength in carrying it up the
stair with ease.
When the calf was a year old and quite heavy, the
handmaiden asked the reeve to request the minister to
somehow get the king to visit the reeve’s house. The reeve
obliged. One day, after hunting, the minister invited the
king to dinner at the reeve’s house. After the dinner, the
reeve politely told the king, “I have a daughter who per-
forms a most interesting act.”
The handmaiden with her face covered, carried the
calf up the stairs and back and asked the king what he
thought of the feat. The king pondered a moment and
said: “Practice makes perfect.”
As soon as the king uttered these words, the
handmaiden took off her mask and said: “Your majesty,
that’s all I had said and you issued the edict to have me
killed.”
The king was pleased to see his favorite handmaiden
again, pardoned her and bestowed gifts upon the reeve
and the minister returning to his palace with great joy
and happiness.
Mandarin Oranges from the Blessed Precinct
One of the pilgrims to the Holy Shrines, Mr. Habíbu’lláh
Mudabbir, who was quite tall, was in the habit of picking a
few oranges in the gardens and eating them as a blessing.
Other pilgrims were concerned that the beloved Guardian
might be displeased were he to find out. The news did
eventually reach him.
One day, the beloved Guardian talking to the pil-
grims near the orange trees, addressed Mr. Mudabbir
and asked him: “Have you ever tasted these oranges?”
All the pilgrims were curious to know how Mr.
Mudabbir would respond in this delicate situation. With
his typical agility of mind he replied in a delighted tone:
“Not from your hand, beloved Guardian.”
The reply pleased the Guardian and others. The
Guardian picked an orange with his own hand and of-
fered it to Mr. Mudabbir, fulfilling his wish.
Húshang Zargarpúr
Figs
One night, as figs were brought to the dinner table
after partaking of the meal, ‘Abdu'l-Bahá related the
following story:
“In the days of Jazzar (the governor of the city) there
was an old woman who made a living from the proceeds
of a fig tree in her house. In season, every day she would
pick some figs, take them to the market and sell them.
One year, a thief appeared who would come at night, pick
the figs and leave. She could not catch the thief, so she
complained to the Governor. The Governor, Jazzar, thought
for a few minutes, and suggested to the old woman to
insert a kernel of barley in all the ripe figs in such a way
that it could not be noticed.
“The next day, Jazzar personally went to the city gate
and waited there. He ordered that anyone importing figs
into the city should first take them to the Governor to
buy. As each person came with a basket of figs he would
pick a few and open them up until he found the figs with
barley inside them. Presently, he asked the owner from
where he had stolen the figs. The thief said, ‘I have not
stolen them; they are from my own trees.’ Jazzar told
him; ‘If you do not tell the truth I will have you beheaded.’
So he immediately confessed and was punished.”
As I was writing this story, I remembered that about
fifty years ago I was touring Europe along with my brother.
We got to Italy. It was late in the day and we decided to
stay at a small hotel near the sea. We drove for some two
hours but found no vacancy. Someone gave us directions
to the house of a university professor who rented rooms
in his house during the summer. We went there and as it
happened he had a room for us; we stayed there and got
up early the next morning. My brother said, “Look, there
are some fig trees in the yard.” We went there and picked
some of those lovely ripe figs, enjoyed them and repeated
this the next day.
The third day when my brother and I were both still
asleep, we heard someone knocking at the door. I opened
the door, still in my pyjamas, and saw the professor with
a plate full of ripe figs.
He said, “You are my dear guests; I am not happy to
see you get up early in the morning to pick figs and miss
your rest. I picked these figs last night and kept them in
the fridge for you to enjoy and not miss your sleep.”
We were embarrassed to find out that both days as
we were picking figs, the professor had seen us from his
window.
Siyyid Sádiq
There was a prejudiced man in Tihrán, called Siyyid
Sádiq. His wife, Fá’izih Khánum was a very devoted and
dedicated Bahá’í. She kept talking to her husband about
the truth of the Faith, but it had no effect on him.
Every time Fá’izih Khánum would hear of a travel-
ling teacher coming to Tihrán, she would find a way of
inviting him to her home to hold a fireside and every
time, after the teacher’s departure, Siyyid Sádiq would
make life miserable for her and even beat her up and
would insist that she thoroughly wash all the dishes to
purify them.
One day, a teacher from Baghdád related a tradition
proving the truth of the Cause but Siyyid Sádiq argued
that it was not true and such a tradition did not even
exist. A few days later, by coincidence, he saw the tradition
in a book causing him to reflect that perhaps there was
truth to what was being said.
Meanwhile, Fá’izih Khánum was undaunted about
trying to teach her husband, in spite of the beatings.
Finally, one day, Siyyid Sádiq told her; “You don’t let go
and I can’t accept what you say. So I will ask a question
from your Master, ‘Abbás Effendi. If He answers me prop-
erly I’ll accept the Faith, if not you’ll have to become a
Muslim.” The wife accepted the offer quite confidently.
Siyyid Sádiq brought two envelopes to his wife, say-
ing “Send one to ‘Abdu'l-Bahá and the other will be in
safe keeping (with the Spiritual Assembly) until His reply
comes and we will then open the second envelope.” A
while later, when a group of pilgrims were heading off for
their pilgrimage, Fá’izih Khánum gave them the envelope
addressed to ‘Abdu'l-Bahá.
One of the pilgrims, Mírzá Yúsif Khán Vujdání, later
related that when they were in ‘Abdu'l-Bahá’s presence
most of his talks referred to people trying to test mani-
festations of God in various ways. During one of these
talks, a lot of letters were placed before ‘Abdu'l-Bahá.
Usually, between five hundred and a thousand letters
would be brought before Him.
As He was seated and was speaking He reached into
the bag of letters and pulled one out, and opened it with
a letter opener, pulling out a blank piece of paper. Then
He said, “You see they have sent a blank piece of paper
and intend to test ‘Abdu'l-Bahá.” (Siyyid Sádiq had writ-
ten the question he intended to ask ‘Abdu'l-Bahá in the
envelope kept by the Spiritual Assembly, but had delib-
erately sent a blank piece of paper to the Master, think-
ing that if the Cause was true, He would know the ques-
tion and would provide the proper answer.)
‘Abdu’l-Bahá then added that if it were not for the
sake of that man’s wife who was a dedicated servant of
the Cause no reply would have been given, but for her
sake He would reply. Then, on that same blank piece of
paper, He wrote a few lines and had it mailed out.
After a while the Tihrán Spiritual Assembly notified
Siyyid Sádiq that a reply to his pleading had arrived.
Siyyid Sádiq told his wife to ask the Assembly to have
the reply read out in the Assembly’s presence, as there
was a mystery involved. Then, he added to his wife, “I
have sent a blank piece of paper to ‘Abdu'l-Bahá and the
actual question is written out in the envelope that is in
the Assembly’s safe-keeping. We will open the envelope
in the Assembly’s presence for them to see the question
and then see what is ‘Abdu'l-Bahá’s reply.”
Fá’izih Khánum, perturbed and pale-faced, went to
the Assembly and related the story. The Assembly re-
sponded that ‘Abdu'l-Bahá had answered, so the letter
would be opened in their presence and read out.
Thus, Siyyid Sádiq went to the Assembly. First he
extracted the envelope held in safe-keeping and loudly
read out his question in which he had asked for
elucidation of a certain tradition.
Then the envelope containing ‘Abdu'l-Bahá’s reply was
opened discussing the tradition dealing with knowledge.
‘Abdu'l-Bahá had stated there were two types of knowl-
edge: the knowledge that is acquired and the knowledge
that deals with divine mysteries which is granted by God
to whomever He wants.
When ‘Abdu'l-Bahá’s reply was read Siyyid Sádiq
found it to be exactly the answer to his question. Quite
excited he got up, took off his turban, throwing it on the
ground, and burst into weeping, asking his wife for for-
giveness and prostrating before her, expressed sincere
remorse saying, “Please, forgive me, forgive me, I repent,
I was ignorant. Now I know this Cause is true.”
Then, with great humility he requested the Assem-
bly to write ‘Abdu'l-Bahá asking permission for him to
go on pilgrimage. Fortunately, permission for pilgrimage
was granted and he, along with his wife, attained the
presence of ‘Abdu'l-Bahá and became the recipients of
His bountiful favours.
Then, ‘Abdu’l-Bahá told Fá’izih Khánum, “Your hus-
band dared to send a blank piece of paper. We are serv-
ants of the threshold of Abhá Beauty. I am not worthy to
be tested.”
A. H. Ishráq Khávarí
The First Pilgrim House in ‘Akká
During the Ottoman reign, the ‘Akká customs office
was in a carvanserai which later was turned into a west-
ern pilgrim house. The lower level accommodated the
mules and horses. Upstairs, ‘Abdu'l-Bahá had rented a
few rooms to serve as pilgrims’ accommodation during
their pilgrimage. This was dur ing the per iod that
Bahá’u’lláh had left the prison barracks and stayed in
three different houses during a ten-month period.
As these pilgrims’ rooms were adjacent to the animal
quarters, mosquitoes and fleas were in abundance and
the pilgrims could seldom have a good night’s sleep. When
the lights were turned on at night, they could see the
swarm of insects, but the love of being in the presence of
Bahá’u’lláh and ‘Abdu'l-Bahá removed all traces of any
concern for such minor discomfort and they saw suffer-
ing as the very healing balm. ‘Abdu'l-Bahá used to say
that He often used to go to visit the friends there and was
reluctant to leave them. “One night I had a sheep skin
coat on. After a short while the coat was full of fleas. I
tolerated it for a while and then reversed the coat and put
it back on so I could stay longer.”
Mírzá Músá Kalím also spent some time in those
quarters and once the Blessed Beauty came to the cara-
vanserai to visit His brother. It was indeed the most in-
hospitable environment.
One morning, after a particularly hot and humid
night, ‘Abdu'l-Bahá had gone to visit the pilgrims and
addressing the friends said with a smile: “So, last night
the weather was fine and you rested well.” One of the
pilgrims, gifted with poetic skill, replied in poetry on the
spot:
All night long ‘till dawn we had a party.
Surrounding our bodies:
The mosquito was the fiddler, the flea
the dancer and I the harpist
(referring to the need to scratch)
‘Abdu'l-Bahá, laughing, showered the friends with
His kindness and blessings and then left.
Mr. Zabíh
The Priest and Hájí Mírzá Haydar ‘Alí
There was a Christian priest in Haifa who from time-
to-time bothered the friends and paid no attention to what
they had to say.
One day when Hájí Mírzá Haydar ‘Alí became aware
of the situation, he went to the priest and asked him,
“What is this hanging from your neck?” The priest re-
sponded, “This is Christ’s cross.”
Hájí commented, “Christ suffered so very much on
the cross; for days and nights he suffered, nailed to the
cross. Why have you hung that from your neck? You
should wear something that Christ liked, something that
served Christ.”
The priest asked, “Like what?”
Hájí replied, “Christ had a donkey that served Him
well and He liked it. It is better that you make a statute
of that donkey and wear it on your neck.”
The priest got very angry and immediately went to
‘Abdu'l-Bahá to complain. ‘Abdu'l-Bahá was kind to the
priest and told him, “I will talk to Hájí.” Then He dis-
missed the priest.
When Hájí attained the presence of the Master, ‘Abdu'l-
Bahá turned to him and said, “O, man of right conduct,
again you have gone and uttered right things?”
Azal and Mishkín Qalam
When the Ottoman government banished Bahá’u’lláh
and His companions to ‘Akká, it sent a few believers, in-
cluding Mishkín Qalam, along with Azal to Cyprus. The
believers were most chagrined and always longed to go to
‘Akká and leave Cyprus. At that time, Azal was in frequent
correspondence with all destinations. He used to put his
correspondence in a basket hung from the ceiling with a
rope and pulley.
As it happened, that year, it had not rained for quite
some time in Cyprus and everyone, especially the farmers,
was unhappy about it. When Mishkín Qalam would see
people in the street he used to tell them that the reason
for the lack of rain was that Azal engaged in sorcery and
all his sorcery papers were in a basket hung from the
ceiling in his room. This rumour spread throughout the
city and after a while everyone believed that the reason
for lack of rain was Azal’s sorcery.
One day, people decided to break into Azal’s house
in his absence. They found the basket and burned
everything in it.
That night, when Mishkín Qalam returned home he
heard about what had happened, he prostrated himself
and weeping said to himself: “O Bahá’u’lláh, what have I
done? If it does not rain tomorrow I will be in deep trou-
ble.” He spent a while in prayers and, weeping, beseeched
Bahá’u’lláh, with a contrite heart, to send rain.
The next morning he awoke to a heavy downpour. He
was so happy that he broke into a dance and the affection
of Cyprus citizenry toward him increased to the point
that it facilitated Mishkín Qalam and a few other believers’
departure from Cyprus.
The King and His Minister
Hájí Mírzá Haydar ‘Alí, one of the early believers, relates
the following story from ‘Abdu'l-Bahá, in memoirs he wrote at
the Master’s bidding, called Delight of the Hearts:
Once, there was a wise and clever king. One day he
said to his minister that on the day of general audience,
when all courtiers deck themselves up in full regalia and
receive gifts from their king, “You must give me the an-
swer to these three questions:
“What does God bear? What does He wear? And, what
does He do?”
The poor minister surprised at the king’s questions,
went home crest-fallen, thinking about how he was going
to reply to the king’s questions at that special event and
in front of all the notables and dignitaries.
The minister happened to have an extremely clever
and gifted servant. When the servant saw his masters’
bewilderment he inquired as to the reason. The minister
told the servant that the king wanted him (the minister)
to provide answers for three questions on the day of
general audience. “How am I going to reply to these
questions?”
The servant said: “I’ll give you the answer to the third
question on the day of the general audience. The answer
to the first question is that God bears the burden of His
servants. The answer to the second question is that He
wears the garment of forgiveness for His servants’ mis-
deeds.”
On the appointed day when all dignitaries were
present, the minister went to the king and offered the
answer to the two questions as the servant had told him.
The king, who knew his minister well, was surprised
and asked him who had told him these answers. The min-
ister related what had transpired with his servant. The
king told his minister: “It is better that the servant be the
minister and you the servant.”
When the servant was decked up in ministerial garb
he turned to his former master and said: “The answer to
the third question is that God takes away from one and
gives to another, that is what God does—as you saw to-
day.”
Hájí Mírzá Haydar ‘Alí
Hájí Karím Khán
One day, at the gathering of the pilgrims, ‘Abdu'l-
Bahá related a story about Hájí Karím Khán and Násiri'd-
Dín Sháh, to the effect that what Hájí Karím Khán did
was to always write articles against the Faith, submit
them to Násiri'd-Dín Sháh and receive gifts like an ‘abá
or a walking stick.
At one point, Násiri'd-Dín Sháh was alarmed at him
(Hájí Karím Khán) because close to one half of the popu-
lation of Iran were his followers.
One day he went to Násiri'd-Dín Sháh with a refuta-
tion article in his hand saying that he had written a book
against Bahá’ís. Násiri'd-Dín Sháh told him: “Your books
are of little result; it is my sword that cuts at the root of
the Bahá’ís, not your words.” He was abashed. Soon after,
his enemies even nick-named him the “seven K’s”:
Karím, short, deaf, Kirmáni, impotent, bald, heretic
(all these words in Persian begin with the letter K)
How they were both up-rooted!
Shaykh Mahmúd-i-‘Iráqí
When Bahá’u’lláh was incarcerated in ‘Akká, the city
was surrounded by a wall and access into the city was
possible only through two gates: a sea gate and a land
gate. Pilgrims who often traveled on foot from Iran, after
crossing through Kirmánsháh and Baghdád (which took
almost six months), would arrive at the land gate and
would face many obstacles.
In banishing Bahá’u’lláh to the prison city, the Otto-
man government had sent four Azalis to ‘Akká as well.
These were Siyy id Muhammad Isfahání, Nasr’ulláh
Tafríshí, Áqá Ján Ka’j Kuláh and Ridá Qulí. These four
kept vigil near the land gate to ensure no one would meet
Bahá’u’lláh. They kept watch from the second story
window of a building overlooking the land gate so that if
a pilgrim, after spending some six months traveling on
foot, intended to enter the city they could somehow pre-
vent his entrance. Thus pilgrims were forced to sit out-
side the moat, waiting and gazing at the window of
Baha’u’llah’s prison cell, perchance He would come to
the window and put His hand out the window, blessing
them. This was the extent of their pilgrimage.
This situation lasted for some time. After two years
and a few months, Bahá’u’lláh was released from the
prison. Some of the friends, including Salmání, decided
to get rid of these enemies and during the night went to
their place and killed Siyyid Muhammad, Áqá Ján and
another person. Bahá’u’lláh, who had just found some
measure of relief from the rigors of prison and had settled
into the house of Údí Khammár to find some rest, was
once again faced with new hardships and afflictions.
Officials surrounded Údí Khammár’s house during the
night and removed Bahá’u’lláh, placing Him under arrest
for three nights.
These events also caused new restrictions for pilgrims
attempting to enter ‘Akká. Later, one of ‘Akká’s high-ranking
clerics, Shaykh Mahmúd Íráqí, embraced the Faith. After
embracing the Faith, every night he would go to the land
gate along with a few of his attendants carrying torch lights,
waiting for any pilgrim who might arrive. If a pilgrim came,
he would be given one of the torch lights and enter the city
as the Shaykh’s attendant. Who was this Shaykh Mahmúd
and what became of him?
When Bahá’u’lláh entered the prison city, Shaykh
Mahmúd was a rabid enemy of the Ancient Beauty. During
Bahá’u’lláh’s incarceration in prison, Shaykh Mahmúd
determined to kill Him believing that Bahá’u’lláh and His
followers were heretics and that killing them was a religious
necessity.
One day he hid a knife under his cloak and headed
toward the prison, determined to kill Bahá’u’lláh. He
asked officer Ahmad Jarráh, who was the commander of
the barracks and responsible for the security of the
Blessed Beauty, permission to visit Bahá’u’lláh. Ahmad
Jarráh went to Bahá’u’lláh’s presence and requested per-
mission for Shaykh Mahmúd’s visit. Bahá’u’lláh instructed
Jarráh to tell him to sanctify his hand. When Jarráh
returned with Bahá’u’lláh’s response, the Shaykh was
badly shaken and left.
After a while, he again decided to kill Bahá’u’lláh
with his bare hands and again he requested a visit. Due
to the Shaykh’s standing, Jarráh went to Bahá’u’lláh’s
presence and once again submitted the request. This time
Bahá’u’lláh told Jarráh to tell the Shaykh to sanctify his
heart. Upon receiving this reply, the Shaykh entered the
Blessed Beauty’s presence and threw himself at His feet
and weeping uncontrollaby declared his faith. The Shaykh
went on to render many services and, as mentioned,
became an instrument in assisting the pilgrims to attain
the presence of the Beloved.
Also, at the time of ‘Abdu'l-Bahá’s wedding, he was
given the honour to be among the witnesses and sign
the marriage certificate.
As well, when the martyrdom of the Purest Branch
occurred, his request was granted to wash the body of
the Purest Branch and prepare it for burial. And finally,
the supreme honour bestowed upon him was that after
the ascension of the Blessed Beauty at Bahjí, he had the
bounty of assisting ‘Abdu'l-Bahá to wash the body of
Bahá’u’lláh.
Mr. Zabíh
The Jew’s Prayer
One day ‘Abdu'l-Bahá was talking about conditions
of prayers and supplication, saying a prayer should not
be for personal gain or motivated by selfish desires. Then
He related the following story:
Three persons were voyaging on a boat: a Muslim, a
Christian, and a Jew. A severe storm erupted, tossing the
boat in every direction and threatening a ship-wreck.
The Muslim started saying prayers beseeching God
to “Drown this heretic Christian and save me.”
The Christian then supplicated “O Lord! Destroy this
Muslim who destroyed our religion and send him to the
bottom of the sea soon, so that the boat remains afloat.”
The two noticed that the Jew was not praying at all
and asked him: “Why aren’t you praying?” He replied: “I
am pray ing silently, asking God to grant both your
wishes!”
House of the Báb in Shíráz
Mr. Míssagh’u’lláh Noureddin has sent me the fol-
lowing story:
The honey-tongued custodian of the Báb’s House in
Shíráz, known as the mother of Áqá Ridá, was a very
kind, sincere and sweet speaking lady. Once, late at night
after pilgrimage to the House, when we were seated to-
gether in her room talking about different topics, she
related a story that was most interesting and exciting
and bestowed certitude to the heart of the listener.
She said that one night three thieves decided to en-
ter the Blessed House. They placed a ladder against the
wall in the adjacent house, attempting to get onto the
roof. At first each one, in turn, showed reluctance to scale
the ladder. Finally, one of them, feeling courageous,
volunteered to be first.
Once on the roof, he saw a Young Siyyid slowly pac-
ing the roof from one side to the other, pausing every now
and then. The thief kept silent, waiting patiently for the
youth to return inside the House so that the thief could
persue his intentions. A long time passed and the Young
Siyyid continued his pacing. The thief finally descended
the ladder and related the story for his two accomplices.
At first the two expressed the view that the Youth
would eventually get tired and would go inside. They
waited for a while and then the second thief climbed the
ladder. He witnessed the same scene and after a while he
descended, confirming his friend’s observation. After some
discussion, the third thief climbed to the roof, and
witnessing the pacing of the Luminous Siyyid, descended.
So, the three decided to return the next night.
One after the other witnessed the repeat of the same
scene. After much discussion, they concluded that the
House must be an important spot and the Siyyid had the
mission to keep guard there every night. As the thieves
knew nothing about the House, they decided to go back
during the day and find out about the place and the Young
Siyyid. When they knocked on the door, the mother of
Áqá Ridá, who was an elderly woman, opened the door.
Her bewildered look convinced the thieves that the House
must be a special place and not just an ordinary residence.
After gaining composure, one of the thieves asked
the woman what kind of a place the house was. The kind
and sweet lady realized that these people were totally
unaware of the significance of the House. So, in her heart,
beseeching help from the Báb, she invited the three in-
side, stating that she could give them some background
information in a few minutes if they had the time.
Hesitatingly, they accepted and entered.
The mother of Áqá Ridá paused at this point and
with tears in her eyes she continued, saying that she
spent more than an hour telling the men about the Báb’s
declaration and the history of the Faith, focussing
especially on the events at Fort Tabarsí. Then she allowed
the men to visit inside, particularly to the room in which
the Báb had declared His mission.
After the visit all three were profoundly affected, and
all declared their belief in the new Cause.
Then with tears flowing down her cheeks, this kindly
lady added, “Do you know where these three are now?
Yes, all three, remorseful about their past, became de-
voted believers of the Cause of the Abhá Beauty and a
short while later they went pioneering. They have re-
mained steadfastly at their pioneering post in a remote
part of the world.”
Missagh Noureddin
Section B
Dr. Zíá Baghdádí’s Memories
(Translated from Arabic)
Dr. Zíá Baghdádí
Story of Ayáz
Once ‘Abdu'l-Bahá related the following story which
is good for every Bahá’í to know:
Ayáz was a young shepherd who, from childhood, had
a burning desire to see the king, Sultán Mahmúd. He was
like a lover desirous to see his beloved. One day he heard
that the king would be passing by. He hastened to the route
where the king would be passing and waited for a glimpse.
As luck would have it, when the king reached the
spot where Ayáz was waiting, he noticed the look of adu-
lation, stopped and asked the young shepherd after his
health. With sincerity, Ayáz said that the fire of wanting
to see his king was burning in his breast. The king was
pleased seeing Ayáz’s ardour, so he took Ayáz to his palace
and entrusted him with a position close the king.
The courtiers and ministers began feeling jealous and
were determined to belittle him. One day, the king had a
precious jewel in his hand and bade his ministers and
generals to shatter it to pieces. None of them stepped
forward to carry out what the king wished, as they re-
garded the jewel as far too precious. The king then asked
Ayáz who immediately shattered the jewel as bidden and
commented to the king that the others had broke his
bidding, but he, Ayáz, had broken the jewel as he regarded
the king’s command more precious.
The king was of the habit that sometimes he would
leave the city for an outing, accompanied by his minis-
ters and generals. On the way back, he would throw a
sack of gold and silver coins in the air and watch every-
one rushing to pick them up. The king enjoyed this child-
ish reaction of his courtiers and watching their clamour.
On one occasion, Ayáz was also present, but he did not
move. The courtiers used this as a pretext to neutralize
Ayáz’s popularity with the king. They presented Ayáz’s
lack of engagement as a token of pride and vainglory.
The king asked Ayáz about his lack of interest in gold.
Ayáz responded, “I would rather have my gaze upon the
king which is worth more to me than all the gold.”
Most Friday evenings Ayáz would leave the palace
and go to the city ruins, where he would unlock the door
to a dilapidated hut, spend some time there, and then
return. The courtiers tried to make a case of this habit,
again in an attempt to discredit Ayáz. They presented the
story that Ayáz had gathered together a fortune and hid-
den it in the hut and visited the hut every week to en-
sure its safety. They repeated this accusation so many
times that the king decided to personally investigate the
situation.
So, one time when Ayáz headed for the hut, the king
and his companions, stealthily followed Ayáz. After Ayáz
entered the hut, the courtiers stood by the door as the
king followed Ayáz into the hut. The king saw only a stick
of wood in a corner on which an old cloak was hanging
and found Ayáz facing it.
Bewildered, the king asked Ayáz for an explanation.
Humbly, Ayáz said, “Once a week I pay a visit to my former
abode and gaze at my ragged shepherd’s cloak—which I
wore before being admitted to the palace—so as not to
forget that I was a poor simple shepherd and now by the
grace of the king I have attained such exaltation. I wish
to remain steadfast and a devotee of yours and avoid
pride barring me from rendering humble services.”
The king was mightily pleased and turning to his
courtiers said, “Now you know why I have made Ayáz a
confidant of mine.”
Purchase of Land for Access to the Shrine of the Báb
The follow ing is a summary of 'Abdu'l-Bahá’s
statements about problems faced during the construction
of the Shrine of the Báb:
The deputy governor of Haifa (Qá‘im-Maqám) exerted
vehement opposition toward the construction of the
Shrine, holding the view that the structure in the south
of Haifa was bewildering and against the rules and stat-
ing that because it was far from the city it could proceed
only upon the sanction and decree of the Sultán.
The governor (Mutasarif) of ‘Akká, though not a be-
liever, was friendly towards us and appointed a three-
man team to investigate the matter. The team was com-
prised of Amín Effendi, a believer, Sálih Effendi, who was
associated with us, and a parliamentarian of the ‘Akká
governorate. They investigated and concluded that there
was no cause for concern.
They submitted their findings to the governor of ‘Akká
who passed it on to deputy governor of Haifa, who rejected
the finding. I personally went to the deputy and tried (to
win his agreement). He said that he had no personal enmity
but was afraid that he might later be questioned (if he
agreed). I asked him what harm was perceived. He said we
knew. We left his office together. I thought if I accompanied
him to his house it might be fruitful. We arrived at his
door and I noticed that it was useless. He climbed the first
stair, then the second stair and as he was putting his foot
on the third stair he just collapsed and died. I called out
“Qá‘im-Maqám, Qá‘im-Maqám.” No use, he was dead.
We proceeded with building the Shrine, but there
was no access road. The access was very poor. We wanted
to open another access. As much as we tried to buy the
land involved, the owner declined to sell. The enemies of
the Faith provoked him. After two months he agreed. Then
he reneged. Again he agreed. Again he reneged. A third
time he agreed and a third time he reneged. He said we
should return to him the trees. We accepted. He asked
for a fence between the properties.We accepted and told
him we would build the wall. He asked for a mediator.
Sádiq Páshá was named and he agreed.
We arranged for a meeting at Sádiq Páshá’s house.
The owner did not show up. Sádiq Páshá went to fetch
him; still he would not come and Sádiq Páshá returned
alone. I was extremely sad. That night I did not sleep, did
not eat supper and did not even have tea; I did not meet
with anyone, sat in darkness and said a prayer of the Báb.
Close to dawn I fell asleep. Before noon, Ustád Muhammad
‘Alí came and said that the interpreter from the German
consul and the consul’s nephew were waiting for me. I went
to see them. The nephew said that a tract of land belonged
to a German woman and we could have as much of it as
we wanted. I had been sad and now I was happy.
I went to the land registry and found the documents
related to the transaction all ready in the Consul’s own
handwriting and signed by him with no condition at-
tached. I said that I would have to purchase it. He said
that they had come forth to serve, to resolve problems,
not for greed and profit. I said a wall had to be built.
They went and built the wall, too. With utmost joy and
happiness the access road to the Shrine was opened.
I ordered a marble casket with The Greatest Name
inlaid in gold from Bombay. When it arrived, I did not
wish it to be opened at customs and it was not opened.
Later, the investigators came and alleged that a new Mecca
had been built.
Were it possible for Násiri'd-Dín Sháh to come and
see it all. Due to his evilness, for fifty years the Blessed
Remains had no resting place, no land. Now he should
come and see.
Salvation is in Truthfulness
One day ‘Abdu'l-Bahá, talking about the benefits of
truthfulness, related the following story:
A frightened man, set out to escape from the city. He
took refuge with a man called Sulaymán who was wont
to speak the truth and asked him for assistance to facili-
tate his escape. Sulaymán placed the man in a large bas-
ket and started walking toward the city gate while carry-
ing the man in the basket on his head.
On the way he came across the enemies of the fright-
ened man who blocked his passage and asked Sulaymán
if he had seen a man matching the frightened man’s de-
scription. Sulaymán replied, “Yes indeed. Right now he
is in the basket on my head.”
The enemies thinking Sulaymán was pulling their
leg admonished him that the situation did not call for
joking. Sulaymán insisted that he was telling the truth
but the man’s enemies, not believing Sulaymán, left while
the man in the basket trembled in fear and was near
death.
After they were safely outside the city, Sulaymán put down
the basket and told him that he could get out as the enemies
were gone. The man got out and, still trembling, objected to
Sulaymán disclosing the secret.
Sulaymán replied: “Salvation is in truthfulness. Had
I done differently we would have both been killed.”
Jamíl Effendi
One day ‘Abdu'l-Bahá related the story of Jamíl Ef-
fendi Al-Jarráh. After the episode of the murder of some
enemies at the hands of the friends and the interrogation
of Bahá’u’lláh, the author ities wanted to banish
Bahá’u’lláh from ‘Akká.
Early one morning, Bahá’u’lláh summoned ‘Abdu'l-
Bahá and asked him to have a large feast prepared as
some government officials were to visit.
That afternoon some notable officials, including Jamíl
Effendi Al-Jarráh, were passing by ‘Abdu'l-Bahá’s house
and started talking about going to see ‘Abbás Effendi
(‘Abdu'l-Bahá) for dinner. Some favoured the idea and
some were not agreeable as no previous plans had been
made.
Finally, the majority decided to go and upon arrival
they were quite surprised that a huge feast had indeed
been prepared. This unanticipated feast made quite an
impression on Jamíl Effendi, leading to his embracing
the Faith.
The Prince and the Preacher
One day ‘Abdu'l-Bahá said: “We procured a car so as
to facilitate the friends’ pilgrimage but often the wheels
would sink in the sandy soft soil of the road and we would
have to ask people to help pull the car out. We did all
that was possible to no avail.” He then related the follow-
ing story:
“There was a man renowned for his sermons and
portrayals. A prince heard about this and sent an ad-
equate sum of money and gifts inviting this man to go to
the palace and perform. The man went to the palace,
taking along a friend.
“When he ascended the pulpit, as he was very illiter-
ate and a charlatan, he started: ‘They inflicted upon the
Prince of Martyrs (Imám Husayn) what had befallen no-
one else, no-one else, no-one else. He kept repeating this
for half an hour. The prince realized the man knew nothing
and was a cheat and a charlatan, so he pulled him down
from the pulpit and threw him in jail.
“After a few days his friend went to the prince re-
questing his pardon and freedom. The prince replied:
‘Don’t be in a hurry; he’ll be freed if not today, tomorrow;
if not today, tomorrow; if not today, tomorrow.’”
Then with a smile, the Master added, “the road will
be built, because whatever I set My hand to turns out
well.”
The Sign of Stupidity
Dr. Baghdádí says that one day ‘Abdu'l-Bahá related
the following joke:
“A man was reading a book and noted that two signs
are given for idiots and stupid persons: one is having a
small head, and the other is having a long goat-like beard.
“He looked in the mirror and observed that both signs
applied to him. He thought, ‘I cannot enlarge my head
but I can shorten my beard.’
“So, he held his beard over the flame of a lantern to
burn off part of it, but all his beard caught fire and was
singed to the end, rendering him beardless.
“Then he wrote in the book’s margins: ‘By God, the
truth of what the book says has been proven.’”
Country
One day, while walking in the country, ‘Abdu'l-Bahá
related for Dr. Baghdádí:
“During the journey from Iran to Baghdád whenever
we would reach the country or water, His Holiness
Bahá’u’lláh would order that we all get off our rides and
make some tea because Bahá’u’lláh loved the country a
lot. He would say that the country is the place of the
soul; the city, the place of the body.”
Prejudice
‘Abdu'l-Bahá, talking about prejudice, said:
“In Adrianopole, the Iranian Consul was a Turk from
Tabríz and a very prejudiced man. Mostly, his prejudice
was national. For example, if someone asking a question
would inquire: ‘Do you have something similar to this in
Iran?’ He would reply; ‘We have a hundred thousand of
it.’ Or, if, for instance they would ask, ‘Do you have, in
Iran, someone like King ‘Abd’ul Azíz?’ He would say: ‘We
have a hundred thousand of him.’
“Then one day, at the Turkish army parade, someone
asked the Consul: ‘Do you have any army like this?’ He
said: ‘We have a hundred thousand of it.’ They asked; ‘Do
you have something as delicious as the rice pudding here?’
He replied, ‘In Iran we have seas full of rice pudding.’
“One of the Turks asked: ‘Do you have such heavy
cannons?’ He instantly replied; ‘We have a hundred thou-
sand of them.’
“The inquirer got very upset and said; ‘In this town
we have some sex merchants, do you have them too?’
“The Consul immediately, without thinking, said, ‘In
our city we have a hundred thousand sex merchants.’”
Eastern Clothes
Dr. Baghdádí relates that one day ‘Abdu'l-Bahá said:
“When we were in Europe I had advised all the friends
to dress in Eastern style but sometimes Tamaddun‘ul-
Mulk secretly wore a western hat thinking I was una-
ware. One day, as it was My habit, I was sitting near the
window in My room. When he was leaving (with his hat
on) I called out, ‘Tamaddun, Tamaddun (civilization, civi-
lization).’
“Often on streets in Paris, the French low lifes made
fun of us due to our Eastern clothing habits. One day,
addressing them, I pointed to a statue of Christ and told
them to observe His clothing. They said the clothing of
the statue was made of stone. I told them His real clothes
were made of cloth. They replied we do not have a tailor
that can make clothes like that. I told them that we had
such a tailor and thus we dress like Christ.”
‘Abdu’l-Bahá’s Eating Habits
‘Abdu'l-Bahá ate very little. When companions and
pilgrims were around He would serve everyone first and
after they finished He would begin. He took small bites
and chewed the food thoroughly and He ate so slowly
that it is hard to describe. He did not like meat much. He
would occasionally have fruit; partaking of a mandarin
orange or sweet lemon. Most of the time He would have
milk, bread, cheese and vegetables. He particularly liked
mint, tarragon and basil. Altogether, He was a small eater.
He liked His tea hot. He slept very little, but He had a
strong constitution and took long daily walks.
Dr. Van Dyke
Dr. Zíá Baghdádí has written in his memoirs that
one day ‘Abdu’l-Baha said:
“Thirty seven years ago I went to Beirut and visited
Dr. Van Dyke at the American University. There, I spoke
to him about the return of Christ and the signs accom-
panying its advent.
“Dr. Van Dyke said that according to the Gospel of
St. John the signs include the darkening of the sun and
that the moon and stars would fall as well as many other
signs. I opened one of his books and read what it said
about the heavens and their limitlessness.
“Then I asked him about the size of the sun. He said
that the sun was one million four hundred thousand times
the size of the earth. I asked him about the size of the
smallest star in the sky. He replied that it was ten thou-
sand times larger than earth.
“I said, therefore, the falling of a star on this planet is
like the falling of the Himalayas on a poppy seed. He said
that this was what his ancestors have always believed
and that we must follow them. I told him that these things
in the Book have other meanings. He was embarrassed.”
Divine Inspiration and Satanic Instigation
Dr. Zíá Baghdádí writes,
“Once we went to the Pilgrim House in the company
of ‘Abdu'l-Bahá. When we arrived, among the pilgrims
there was an American lady. She had married a noted
physician and they had a son and daughter.
“When ‘Abdu'l-Bahá came face-to-face with this lady,
He told Dr. Zíá to ask this lady what secret she was keep-
ing in her heart. The lady responded that she was think-
ing of an Iranian resident in the United States and that
she felt attracted to him, but she was not sure whether
that attraction was by the will of God or her own personal
inclination. ‘Abdu'l-Bahá remarked that any thought that
drew one closer to God’s Kingdom and oriented one’s heart
to God, that would be divine inspiration. And similarly a
thought which removed one from God’s Kingdom and fo-
cused one’s heart elsewhere, that would be satanic insti-
gation (fancy). This is the mark of divine inspiration.”
Buhlúl’s Quilt
One day at the behest of the Master, a group of com-
panions including Mírzá ‘Ázíz’u’lláh Varqá and ‘Ázíz’u’lláh
the tailor, in the company of the beloved Guardian, went
to visit the Ridván garden, the Haram-i-Aqdas and Bahjí
Mansion, riding in the Master’s car.
After the pilgrimage, during which Shoghi Effendi
chanted the Tablet of Visitation in a heavenly voice, the
group returned to Haifa and attained the presence of the
Master. ‘Abdu'l-Bahá, who was in a joyous mood, related
the following story during His usual discourse:
One night Buhlúl heard noises of a melee with cries
and screams outside the door of his house. His wife asked
him to go and find out what was happening. Buhlúl, who
was not dressed for outside, donned his Arab headgear
and wrapped himself in a quilt, as the weather was cold.
A group of youth engaged in a brawl suddenly at-
tacked Buhlúl, grabbed his quilt and fled. Buhlúl re-
turned, head bent down. To his wife’s query as to what
was happening, he said: “Nothing important. The fighting
was all about Buhlúl’s quilt which they took.”
The Sand and the Layer
‘Abdu'l-Bahá has related the following story to Dr.
Baghdádí:
“Once upon a time a learned man named Sand was
traveling with an illiterate person. When they left the city,
the learned man asked the other: ‘shall I carry you or will
you carry me?’ The illiterate man was surprised and re-
plied: ‘We are both riding; what kind of a question is
this?’ After a while they arrived at a farm. Sand asked the
man: ‘Do the farmers eat all that they have planted?’
Again, the illiterate man was bewildered. After a while
they reached the city gate where they found a dead man
being carried away. This time, Sand asked: ‘Is this body
dead or alive?’ The illiterate man got annoyed and re-
plied, ‘ I am sure you are crazy; how could a dead man be
alive?’ Then they parted ways.
“When the illiterate man arrived home, his daughter
inquired about his trip. The man related the encounter
with Sand and his questions. The daughter whose name
was Layer, replied happily: ‘All these questions were puz-
zles; I can give you all the answers. When he asked you
who will carry whom he meant whether you would keep
him entertained by talking or he would have to entertain
you. By his second question he was asking whether the
farmers consumed their products or sold them. By his third
question he meant whether the dead man had a son to
keep his name alive? The daughter who had realized the
intelligence of Sand, fell in love with him. As she was also
renowned in the area for her intelligence they eventually
got married. The well-known Arabic proverb that relates
the story of the Sand and the Layer, refers to this story.”
Sharing of One’s Wealth Willingly
One day, ‘Abdu'l-Bahá spoke to the pilgrims on the
question of muvását, comparing the Bahá’í teaching with
the Bolshevik approach for establishing social equity. He
added that Mírzá ‘Alí Akbar Nakhjavání had written a
book on the Bahá’í teachings regarding solutions to eco-
nomic problems, including the method of “muvását”. The
book highlighted the fact that in Bahá’í teachings the
sharing of one’s wealth is done willingly, with joy and
delight, while Bolsheviks wanted to bring about equity
by force.
Therefore, the rich should share their wealth will-
ingly in order to avoid being forced to do so. Arabs and
Turks turn to communism if they do not attain what they
seek. The teaching on “muvását” mentioned in the sacred
Writings means sharing of one’s wealth willingly, as
practiced by the Bahá’ís in Iran.
Trustworthiness
One day ‘Abdu'l-Bahá related the following story
about trustworthiness:
“Someone wanted to go to Mecca. He had some money
and jewelry, which he placed in a box and entrusted it to
his neighbour. When he returned and asked for the box,
the neighbour, who was a merchant, denied even knowing
the fellow and stated, ‘you did not give me anything to
keep.’
“The man complained to the governor and his dis-
tress and honest demeanor convinced the governor to
pursue the matter. So, he summoned the merchant who
once again, in the governor’s presence, denied everything
and asserted, ‘I do not even know this man.’
“The governor asked the man: ‘Where did you give
the box to him?’ The man said, ‘under the tree.’ The gov-
ernor instructed the complainant to go and wait under
the tree for an hour and then return.
“The merchant said to the governor, ‘I am very busy
and have to go; I cannot wait here because the tree is far
away and this man won’t be back for quite some time.’
“The governor replied, ‘But you said you knew of
no such tree.’ Realizing the merchant was lying he ordered
that the box and contents be returned to the man forth-
with and exacted punishment against the merchant.”
Absolute Certitude
One day ‘Abdu'l-Bahá related the following story for
the pilgrims and companions, in connection with quali-
ties of sacrifice and detachment from worldly possessions
and wealth:
In the days of the Blessed Beauty in Istanbul, there
was a minor merchant of cotton by the name of
Muhammad Javád. He desired wealth and besought the
Abhá Beauty to make him wealthy. The Blessed Beauty
assured him that he would attain his desire.
After a short while the Paris cotton stockpile caught
fire and all the cotton there went up in smoke resulting
in a sudden, extraordinary increase in cotton prices.
Muhammad Javád who had his inventory of cotton intact
benefited greatly and his business prospered and
gradually he became notable among the wealthy. But he
forgot his Master and turned away from Him.
After a while Bahá’u’lláh sent someone to him to re-
mind him that worldly possessions were not worthy of
affection but faith and certitude were important. Muham-
mad Javád replied to Bahá’u’lláh’s emissary that the real
God is gold, which was in his treasure chest. When the
emissary returned to ‘Akká and reported the exchange,
the Blessed Beauty was saddened and said that God
would seize it away from him the same way that it was
bestowed upon him. In a short while Muhammad Javád’s
financial affairs started to deteriorate and he quickly lost
all that he had amassed. Then he went to ‘Akká and
attained the presence of the Blessed Beauty and expressed
remorse. The Blessed Beauty forgave him on the condition
that he go to Bádkúbih and engage in transcribing tablets
and assisting the friends. Muhammad Javád was thus
honoured and stayed at the travelers guest-house in Bád-
kúbih to the end of his life serving devotedly with absolute
certitude and detachment and in apparent poverty, until
he passed on to the Abhá Kingdom, faithful to the end.
Sin
One day ‘Abdu'l-Bahá related the following joke:
“A Kurdish man had heard Bahá’u’lláh say: ‘What
sin have We committed that the world has risen against
Us?’
“To which the Kurd replied, ‘May my life be a sacri-
fice for Thee, Thou has risen up against all the kings of
the world and art still wondering what sin Thou has
committed?’”
An Anecdote about ‘Abdu’l-Bahá
Dr. Baghdádí has written:
“One day we were in ‘Abdu'l-Bahá’s presence along
with some companions. ‘Abdu'l-Bahá jokingly said: ‘May
God come to your aid, may He assist you! You eat, drink,
ride automobiles, rest and drink tea one after the other
and eat oranges. How can you suffer so much and toler-
ate all this hardship? May God help you.’”
The Clever Indebted Farmer
A farmer owed five thousand túmáns. He planted a
field of cumin. When the harvest was ready, he loaded
his donkey to take it as a gift to the king, hoping that the
king would pay off his debt.
As it happens, the king was walking about incognito
so that the farmer did not recognize him. The king, seeing
the farmer with his loaded donkey, asked him where he
was headed. He said, “I’m going to see the king and am
hoping that beacause of this gift I am taking for him he
will pay off my debt of five thousand túmáns.”
The king said; “What if he wouldn’t give you even five
hundred túmáns?”
The farmer replied: “I’d settle for four hundred.”
The king said: “What if he didn’t give you four hun-
dred?”
The farmer replied, “I’d be happy with two hundred.”
The king said: “And if he wouldn’t give that?” The
farmer replied, “I’d be glad to have fifty túmáns from the
king’s hand.”
The king again said: “And if he wouldn’t give you
even that?” At this, the farmer uttered a curse and left.
Following this exchange, the king returned to his
palace. When the farmer was given audience, the king
asked him the purpose of his visit. The farmer related
the story truthfully. The king was pleased with the farm-
er’s truthfulness and courage and gave him more than
he owed and granted him leave. The minister was un-
happy about the king’s extravagance, but the king said
that he had rewarded the farmer’s intelligence and wis-
dom. The minister asked for permission to follow the
farmer and test his intelligence; if the farmer failed the
test, he would ask for the money back. The king agreed.
The minister went after the farmer and caught up
with him in the fields and said to him: “The king would
like to ask you three questions; if you do not give the
right answer you would have to return the money.” The
farmer accepted.
The minister said: “First question: Where is the center
of the earth?” The farmer replied: “It is where you are
standing. If you do not believe me, you can survey and
measure it.”
“The second question: How many stars are there in
the sky?” The farmer replied “Equal to the number of the
hair on my donkey’s body. You can count them.”
“Third question: How does God speak to His serv-
ants?”
The farmer said: “I am farther away from God. Please
dismount your horse and let me mount it so as to get
closer to God; then I can tell you how He speaks with His
servants.”
The minister got off the horse and the farmer mounted
it and galloped away. The minister returned to the king
quite tired after riding the farmer’s donkey and related
the story.
The king laughed so hard he fell off his throne.
The Fan
One day ‘Abdu'l-Bahá, smilingly, related the following:
“The weather was very hot and I was fanning His
Holiness Bahá’u’lláh. At this time a large wasp entered
the room and was flying around His Holy Personage.
Vehemently, I killed the wasp and the motion was such
that it broke the fan.
“I said, ‘O, you bothersome invader that caused the
fan to break!’ His Holiness Bahá’u’lláh said happily: ‘You
sure did him in!’”
Catholics’ Attitudes
One day ‘Abdu'l-Bahá related:
“In New York, the manager of a restaurant showed
affection towards us and his heart was attracted. He would
repeatedly request that I go to his restaurant and be his
guest. Due to his persistence, I accepted. When I went to
the restaurant, I noticed a change in his attitude because
the cardinal had gone to him and in a meek, but
meddlesome, manner had raised the question with of
whether it was right to abandon Jesus, Who was the Son
of God with a Divine message, in order to follow an Iranian.
“I left the restaurant and went somewhere else and
kept silent. Then I set out for Washington and after prov-
ing the truth of Christianity in Jewish gatherings, the
priest took advantage of my silence and gentle manner
and began offensive activities, distributing insulting pa-
pers charging that the destroyer of Christianity was com-
ing should be avoided. In spite of all this, I kept silent
and said nothing and did not respond until I went to
Denver. There the Cardinal heard the news and followed
me. Presumably he had come to Denver to inaugurate a
church.
“The day of the inauguration a large gathering was
present. I found the opportunity suitable, broke my si-
lence and, addressing the gathering, I said, ‘O people, I
have come here. I see, here, a religious spectacle. A
spectacle that is without peer. This spectacle, this play,
of His Holiness the Cardinal in Denver is like the play
that His Holiness Christ presented in Jerusalem. There
is only a slight difference. In that heavenly Divine Play,
Christ had a crown of thorns, but in this play His Holi-
ness the Cardinal has a bejeweled crown. In that play,
His Holiness Christ had torn clothing while His Holiness
the Cardinal has clothing of silk and gold-laced cloth. In
that play, those who accompanied His Holiness Christ
were always in trials and tribulations but in this play the
Cardinal’s companions are in utmost might and pride. In
that play, people were all uttering indignities; in this play
everyone offers praise and adulation. In that play humility,
lowliness, meekness, supplication and imploring were evi-
dent; in this play, grandeur, wealth and might. That play
was upon the Cross; this one upon apulpit bedecked to
the utmost. This is the difference.’
“Truly how people are ignorant. They were relating
what a good show it was. I said, ‘His Holiness Christ
suffered all these afflictions, tribulations, hardships and
trials day and night. He was in the fields, alone and
without means; His food was the plants in the field and
on His head were thorns. His lamp was the stars above.
Every day He meandered from field to field. Now, these
gentlemen are in the utmost pomp and might, considering
themselves apostles of Christ. An apostle should follow
the example of the master in a way that all his actions
and demeanor coincide with the teaching of his master.
But these people have a lot of bequests and possessions
and, night and day, are consumed by all manner of lust.
Where is that detachment of Christ?’
“After that the Cardinal took his leave and has since
abandoned any claim and challenge.”
A Funny Story about Caesar
‘Abdu'l-Bahá one day related that a comic French
paper had printed the following story:
During one of France’s wars, which had dragged on
for a long time, people realized that the authorities and
generals did not seem to be able to end the war. So, they
decided to supplicate the Messengers of God, perchance
They would bring the hostilities to a close.
First they went to Moses and said, “O Thou who held
converse with God! The world is being destroyed. It is
time you took the matter in Thy hands.” Moses replied,
“Count me out; Jewish people are a minority in every
land and cannot assume the task.”
So, they went to Jesus saying, “Thou art the Son of
God. Free the world from this affliction, as Thou has
promised.” Jesus also declined and said, “I am a youth.
If I descend to earth from heaven they will probably draft
me into military service.”
So, they went to Muhammad saying, “We testify that
Thou conquered all the kings by the force of Thy sword.
The time has come for Thee to rid the world from this
war.” Muhammad also declined saying, “The Turks dis-
like the Arabs, especially the Turkish general Jamál Páshá
who has the noose always at the ready.”
So they went to God and supplicated, “O God! Thou
art the creator of the world; wilt Thou not have mercy
upon us and free us from this affliction?” God replied,
“True, I am able to descend to earth and free the world
from this war, but I am afraid if I descend to earth, Cae-
sar would take advantage of the opportunity and take
over My throne.”
Preparing for the Next World
One day, ‘Abdu'l-Bahá related the following story, in
the context of His talk about the need to prepare for the
next world:
A young traveler arrived in a new land and found the
populace in jubilant excitement. He asked an old man
standing beside him the reason for the excitement. The
old man told him that in their land it was customary to
choose their king every year. “To do so, the royal falcon is
released on the appointed day to soar above the multi-
tude that gathers in the city square. When the falcon
descends, the person on whose head it descends will be
chosen king.” The young man felt very fortunate to have
arrived on such an auspicious occasion.
The falcon circled over the multitude several times
and then suddenly dove down, descending on the young
man’s head. Cries of jubilation rose up from the crowd
and people rushed forth to express their joy and pledge
their allegiance. The young man turned to the old man
and asked, “What do I do now?” The old man replied,
“You are the chosen king; it is your will to do as you
please and rule as you wish.”
The young king, who was wise and knowledgeable,
set to the task with determination and began devising a
range of beneficial developmental projects. After six
months, when he had built many schools, hospitals, roads
and the like, he summoned his friend the old man. After
formalities were exchanged, he asked the old man, “Tell
me, what will happen after the year is over?”
The old man took the young king to an island which
was uninhabited and where no development had occurred.
Without explaining anything to the young king, he wanted
to point out that the island was his own future.
The perceptive king set to work the very next day,
getting all the necessities for the development of the island
together and starting with the task of preparing the island
for habitation and the enjoyment of all, thereby guaran-
teeing his own future as well.
Then ‘Abdu'l-Bahá concluded that the servants of the
Blessed Beauty should always be mindful of the need to
develop their island, which is their soul, for the next world.
Sa’íd and the Blind Shaykh
‘Abdu'l-Bahá’s words about the machinations of Mírzá
Muhsin Khán, the former Iranian Ambassador in Istan-
bul:
One day, Mírzá Muhsin Khán invited Shakír Páshá
to lunch and throughout the lunch time tried to con-
v ince Shakír Páshá that he was fr iendly toward
Bahá’u’lláh. After lunch, Shakír Páshá attained the pres-
ence of ‘Abdu'l-Bahá and said, “The Ambassador was
expressing praises and adulations for all of you
throughout lunch. He was probably trying to convince
me that he was friendly toward Bahá’u’lláh. Or, perhaps,
he was waiting to hear me say that I was friendly toward
Him. But I played with him in a manner similar to the
following story.”
Sa’íd was one of Sultán Mahmúd’s confidants. The
Sultán was in the habit of issuing edicts of death against
a large number of people whenever he was angry or
perturbed. At such occasions, his ministers would dis-
patch Sa’íd to the Sultán in order to try to placate him.
One such time when the Sultán was exceedingly vexed,
Sa’íd went to his presence, and try as he might, he could
not get the king’s anger to subside. So, he suggested to
the king that they both leave the city in disguise. The
king agreed.
Outside the city gates, Sa’íd continued his efforts to
calm the king but to no avail. They kept walking until
they came to a cemetery. Tired, the king sat on a grave-
stone to rest a little. Sa’íd still pursued his efforts,
unsuccessfully, to placate the king. Sa’íd then suggested
that they walk over to a nearby orchard, perchance the
king, being near flowers and greenery, would regain his
happy disposition. The king refused.
Wondering what else to try, Sa’íd noticed a blind
shaykh standing by a grave and reciting the Qur’an (ac-
cording to Islamic belief, if a blind person offers prayers
and supplications at a grave site, it will attract blessings
regardless of whether the grave is the resting place of a
man or a woman).
Sa’íd walked over to the blind shaykh and forcefully
bumped into him. The shaykh cried out, “What is the
matter with you? Are you blind and do not see me stand-
ing here?”
Sa’íd shouted back, “You are blind not to see me.”
The shaykh replied, “Yes, I am blind. How can I see you?”
Sa’íd added, “I am blind too, and could not see you.”
The shaykh, believing Sa’íd, began to apologize. The
king was fascinated to watch this exchange. Sa’íd and the
shaykh then continued to have a hearty conversation and
Sa’íd said, “O, my brother, I want to share a secret with
you. I have saved up 200 gold coins, but I have no exper-
tise in assaying them. First of all, I am afraid that some-
one would take off with my gold as soon as I turn my
face. Secondly, can you tell the difference between pure
and fake gold just by feeling the coins?” The shaykh re-
plied, “Yes, let me have the coins, I will examine them.”
Sa’íd gave him the purse containing the coins. The
shaykh felt the coins, counted them and then suddenly
took off with them and hid himself behind a gravestone,
thinking Sa’íd, being blind, would not be able to find
him.
Sa’íd started shouting, “O, you cruel man. This is
my entire worldly possessions that you took off with.
Where are you? Are you not afraid of God?” Then, pick-
ing up a rock, he said, “O kind Lord, I beseech Thee by
Thy might and power to cause this rock to hit this shame-
less blind thief on the head, for he has done me wrong
and robbed me of my possession.”
The rock hit the mark, but the blind shaykh kept his
silence. Sa’íd picked up another rock saying, “O God,
cause this rock to hit him on the back.” And again the
rock hit the shaykh, injuring him. Again the shaykh kept
his silence. Sa’íd picked up a third rock saying, “O God,
Thou has answered my plea. Now cause this rock to hit
the treacherous thief on his heart.” The rock hit its mark.
The shaykh got up, threw down the purse of gold, and
shouted, “Take your gold and leave me alone. I know you
are not blind; I swear to God you are not blind.”
Watching this scene, the king burst into a laughter
and returned to the city in a good mood.
Conditions of Salvation or the Power of Persuasion
‘Abdu'l-Bahá once said that to succeed, one must
have good management skills, good intentions and sin-
cerity in carrying out the task as hand. He then related
the following story:
Abú Zilámih was a poet, gifted with wisdom and
management skills which saved him from certain death
on occasion. He was the royal poet in the court of the
Caliph. He had composed many eulogies in praise of the
Caliph, who rewarded him by enrolling his name in the
army books which ensured him a regular monthly income.
In his poetry, he was of the habit of praising himself
for such qualities as great strength and courage and
assuming such titles as the lion of the jungle, the tiger of
the den, the matchless mighty one.
One day the Caliph declared war on a rebel, called
the Mighty Khurásání, who was a constant source of
trouble to the Caliph’s subjects.
After issuing the war edict, the Caliph’s general, Nasr-
ibn-i-Farah gathered together his army giving instruc-
tions that all those whose names appear in the army
rolls must participate in facing off with the Mighty
Khurásání.
Abú Zilámih sent a reply saying that he was a poet
and not a warrior, but the army chief asserted that since
Abú Zilámih’s name was recorded on the rolls he had to
participate. The poet declined. The general told him that
he referred to himself as the lion and the tiger, and it
would, therefore, be only proper that he participate. The
poet remonstrated that those were only poetic expressions.
However, the general insisted that if he did not volunteer,
he would be drafted forcefully.
The poet began crying. The general had his hands
and legs tied and ordered that he be carried to the battle-
field. The poet had to succumb.
The Mighty Khurásání was chief of a tribe that enlisted
some twenty strong highway robbers who despoiled people
of their possessions and inflicted all manner of tryanny.
When the battle was engaged, the Mighty Khurásání
went to the centre of the battlefield, challenging one-on-
one battle. The general sent in one of his best who pres-
ently met his death with a single blow from Khurásání.
The same fate followed for the second, third, fourth and
fifth. Then the general called on Abú Zilámih to step forth.
Abú Zilámih remonstrated that were he to challenge the
Khurásání, a similar fate would await him, and broke
into crying.
The general called in the executioner, instructing him
to behead the poet should he refuse to go and fight the
Mighty Khurásání. The poet succumbed and replied that
he would go, but he was very hungry and needed to eat
first. The general asked him what he wanted. “Bread,
kebab and w ine and pistachio nuts.” The general
immediately had all this prepared for the poet, who
wrapped the kebab in the bread and placed the sandwich
in his pocket. In reply to the general’s question as to why
he was not eating them, he replied he would eat it in the
battlefield, and presently set off.
When the Mighty Khurásání charged toward the poet
he cried out, “O mighty warrior, I ask you a question:
what would it avail you if you killed off the rest of our
army? The Caliph would send in another army and then
another. Your life and that of all your cohorts would be in
jeopardy.” The Mighty Khurásání conceded the possibility.
The poet then said, “So, would it not be better for us to
sit down here, enjoy the kebab and wine and pistachios,
then gather the highway robbers and all of us go to plead
to the Caliph and prevent this bloodshed? The Caliph
would most probably pardon you and reward you.”
Khurásání thought for a while and agreed to the sugges-
tion.
The Caliph was quite surprised about the outcome.
The general said, “Abú Zilámih defeated the adversary
through the power of his wisdom and negotiating skills;
so bloodshed was averted.”
The Caliph was very pleased and rewarded the poet
handsomely.
The Newspaper Editor and Onions
Dr. Zíá Baghdádí had one day invited a newspaper
editor for lunch and a visit with ‘Abdu'l-Bahá. At the
dinner table, the editor asked Dr. Baghdádí about the
benefit of onions. Out of respect he did not reply and
looked toward ‘Abdu'l-Bahá. The Master said that onions
were very good provided that there were no delicious
dishes such as meat or rice on the table. The editor
expressed surprise at ‘Abdu'l-Bahá’s reply and said, “I
have heard that onions thin the blood, help the digestion
and increase the appetite, among other benefits.”
‘Abdu'l-Bahá, smiling, replied, “Very well, we’ll invite
you another time, will not prepare any food, and will put
various kinds of white, red, green and dried onions on
the table for you so that you may cleanse your blood,
help your digestion and increase your appetite.”
Halwa with Pepper
One day, ‘Abdu'l-Bahá related the following story:
“In the course of the banishment from Tihrán to Bagh-
dád, an unforgettable event occurred. In Hamadan, as
the weather was very cold, Karbilá’í Fadlu’lláh, who was
the groom, took us to his own house.
“At night we had no lanterns. I was shivering due to
the cold weather. The Blessed Beauty bought me a warm
piece of clothing for three rials. But the cold was intoler-
able.
“One night we were going to have Halwa for dinner. We
had a container in which all the implements for tea, such
as cups and saucers and the tea pot, were kept. There
were also sacks in which things like tea, sugar, salt, pepper
and other condiments were kept. That night, in the dark,
instead of sugar, pepper was put in the Halwa mix.
“When it was presented, we found it very spicy. But
nothing could be done. We ate it and burnt our mouths.”
Electric Light
When electricity was first brought to the Shrine of
the Báb, ‘Abdu'l-Bahá said:
“Praise be to God that we are all gathered at this
Holy Threshold in perfect spirit and fragrance. We or-
dered electric power for the Holy Precinct and the Shrine
of the Exalted One so that they are luminous inside and
out. We even ordered a line for the Pilgrim House. This is
all the bounty of the Blessed Beauty, may My soul be a
sacrifice for His loved ones. All nations and governments
of the world showed prejudice and enmity towards us.
Yet we are gathered with such spirituality and joy visiting
such a Holy Place as if we have no enemy. Electric lights
are no comparison to gas and oil lights; they are far
superior.”
The Timid Káshí
One day ‘Abdu'l-Bahá related the following story as
a joke:
A man from Káshán was a timid man, but claimed
courage. Every night he would prop up his rifle under a
tree in the yard, tying one end of a long string to the
trigger, and the other end to his index finger, waiting in
his room for the chance of a jackel or fox to enter the
yard so he could easily hunt it without any fear.
As it happens, one night he dreamt that a fox had
entered the yard so he pulled the string, discharging the
gun. Frightened, he let out a loud scream causing all the
inhabitants of the house to wake up in horror and rush
to his room, asking him what happened.
He replied: “I killed it, I killed it.” They asked him
what he had killed and he replied: “The horrible fox.”
They all ran out to the yard, but saw no fox. Returning,
they told him, “Only in your dreams!”
Marriage Customs
One day ‘Abdu'l-Bahá was talking about marriage
customs in different cultures and religions and said:
Among Arab nomads it was customary during their
wedding ceremony for the groom to stand on a high rock,
and the bride to stand on another rock facing him.
The groom would address the bride in a loud voice
saying, “I am standing on this rock, thou art standing on
that rock, and God is a mighty witness. Verily, thou art
my woman, my wife, and I am thy master, thy husband.”
Similarly the bride would state these words in a loud
voice. Thus they would become a true couple and
bethrothed to each other, remaining faithful and devoted
to one another.
Departing Iran for Baghdád
One day ‘Abdu'l-Bahá was relating some memories
of the journey from Iran to Baghdád. He said:
“In Iraq we arrived at a river and set up tent. On the
other side, a tribal chief and his wife had set up tent;
they were close and his wife was making rice. At this
time, an Arab approached their tent and with utmost
submission pleaded that they give him some rice. The
woman told him to get lost and eat garbage. The Arab left
and hid in a corner.
“When the woman was distracted and not near the
pot of rice, the hungry Arab came stealthily, took the pot
of rice off the fire and escaped rapidly, going to another
part of the river, and started to eat the rice. When the
woman found the rice missing and saw the Arab eating
it, she was very distressed. Then the Arab turned to her
and told the woman, ‘Now I eat the rice; you eat the gar-
bage.’ The Arab spoke half Persian, half Arabic.
“If the woman had given some of the rice to the hun-
gry Arab, the pot of rice would have been safe. After a
while when the rice was all finished, the Arab washed
the pot in the river and took it with him. The woman kept
looking at him, feeling hungry, and cursing him.”
‘Abdu’l-Bahá’s Dream
One day ‘Abdu'l-Bahá said to Dr. Baghdádí:
“Last night I had a bad dream. I dreamt that I was in
the country and around me were very large boulders. I
was near a water spring and on top of me there was a
very heavy quilt. I could not move the quilt, as it was very
thick and heavy. Then I saw wild beasts coming close to
me, such as a jackal, bear and fox. They were coming
close to me to drink water, I tried to get up but I could
not. Then in a loud voice I cried out ‘Yá Bahá’ul-Abhá’ so
that the house shook and the bed cover fell off of me and
I woke up and felt comfort.”
Aptitude for Learning
One day ‘Abdu'l-Bahá related the following story in
connection with aptitude for learning sciences and gain-
ing knowledge.
“A skilled craftsman made a very small box whose
lock was the size of a grain of rice. He could put seven
pieces of silver in it, each the size of a poppy seed. He
took this box as a gift for the city governor.
“After he arrived at the governor’s house, a man of
science arrived. The governor turned away from the crafts-
man and began discussing things with the scientist. The
craftsman was hurt; he left the governor’s house and
decided to study to become a scientist. The few people
he approached did not accept him as a student.
“Finally, a shaykh was willing to tutor him, and as
the craftsman had a very weak memory he conditioned
the tutoring upon teaching him only one sentence a day.
“The first day the tutor gave him this sentence: ‘The
shaykh said: a dog’s skin becomes touchable through the
tannery process.’ He repeated the sentence ten times.
The craftsman went home and began practicing.
“The next day he returned to the shaykh. The master
asked him to repeat the lesson of the previous day. He
replied: ‘The dog said: the shaykh’s skin does not be-
come touchable through the tannery process.’”
Hunger
‘Abdu'l-Bahá related the following story about hun-
ger:
“A man who had not eaten for quite a while and was
so hungry that he was close to death entered a village
and noticed that everyone looked sad and perturbed. He
asked: ‘What is wrong, why are you all sad?’ They said,
‘Our headman is ill, he is very seriously ill.’
“He said, ‘Lucky for you I am a doctor and I have
come here.’ The village people were exceedingly happy.
He said to the village people, ‘For now, bring me some
bread, butter and honey because I am very hungry.’ They
brought him these and after eating he said, ‘Bring me a
quilt so I can sleep.’ They did so and he slept.
“While he was asleep the headman passed away. The
people came and woke him up asking, ‘Why are you
asleep? Our headman died.” He said, ‘What could I do? If
you hadn’t given me butter, honey and bread I, the doctor,
would also have died.”
Trustworthiness and Honesty: The Story of Hájí Sadíq
One day ‘Abdu'l-Bahá said:
“There was a man named Hájí Sadíq who knew Me
for 25 years, but disliked Me and behaved with enmity.
Whenever he saw Me, he would turn his face away, or
change his route. But he was a pious and honest man.
“As it happened, a man who had two wives and was
enormously wealthy, passed away. In his will, he had
designated Hájí Sadíq as the executor and trustee of his
entire assets. After his passing, severe strain occurred
between his widows and Hájí Sadíq, necessitating the
involvolment of the city judge.
“One day, by chance, I went to see the judge. I noticed
that Hájí Sadíq got up to leave the room in a disagreeable
mood, causing the bewilderment of the judge and others
present. The judge asked: ‘What do you think of Hájí
Sadíq?’ I told him: ‘Hájí Sadíq is a very pious and honest
man; truthful and with integrity.’
“Subsequently, the widows asked My help and in-
volvement. I told them: ‘It would be best for Hájí Sadíq to
be your advocate and straighten out your affairs; you
would not find anyone more honest and truthful than
him—even though he bears enmity towards Me. If you do
not do so, you would lose a lot and the judge would take
away what is yours. But they did not heed My advice and
consequently they lost their wealth.’”
After a year, Hájí Sadíq married one of the ladies,
who related for Hájí all that had transpired telling him:
“Aside from ‘Abbás Effendi (‘Abdu'l-Bahá) you have no
other friends as honest as He.” Hájí was stunned asking
her: “How can you say that?” His wife replied: “During
the arguments, all those who professed friendship with
you—such as the Muftí of ‘Akká and others—instigated
actions against you and only ‘Abbás Effendi told us to
designate you as our advocate because He found you to
be an honest and pious man.”
When Hájí heard this, immediately he went to ‘Abdu'l-
Bahá, prostrating himself at His feet, and asked forgive-
ness for the past. Later he became a believer and one of
the companions.
The Devil Philosopher
‘Abdu'l-Bahá once said in New York:
“The Iranian Consul, Mr. Tupukíán, invited Me to
lunch. When I arrived I found among the invited guests a
devilish philosopher who seemed bent on irritating Me
as soon as I arrived.
“He asked Me, ‘Who has created the sun?’ I replied
calmly, ‘God.’
“He asked ‘Who has created the moon?’ I replied, ‘God.’
“In a ridiculing tone he said, ‘The Devil has created
small stars.’
“I retorted, ‘No, but God has created some people
with a devilish nature.’ He felt ashamed and kept his
silence without uttering another word.”
Youth and Old Age
One day ‘Abdu'l-Bahá said: “A youth without faith is
old; an old man with faith is young. It is faith and certi-
tude that keeps an old man always youthful.”
The Walls of Paradise
One day friends and companions had gathered in
‘Akká and were having rice pudding for lunch. ‘Abdu'l-
Bahá related the following joke:
“Kurds normally love rice pudding. A Kurd once asked
the village shaykh: ‘In the Qu’ran frequent mention is
made of the figs, olives, grapes, and dates that we can
partake of in paradise. Is there rice pudding as well in
paradise?’
“The shaykh replied: ‘Of course; the four walls of para-
dise are made of rice pudding!’”
Properties around the Holy Precinct
Dr. Baghdádí relates that one day ‘Abdu'l-Bahá spoke
about the purchase of a piece of property around the
Holy Precinct, saying:
“Jirjís Jamál was a fanatic Protestant and was not
prepared to sell the property under any condition. He
had an olive grove there. He used to say to people, ‘I will
baptize ‘Abdu'l-Bahá.’
“One day he had found a book about His Holiness
Muhammad’s Ascent to Heaven (Night Flight) and was
reading it. He asked, ‘I want to know how Muhammad
could ascend to heaven.’
“I replied, ‘Using the same ladder that Christ used,
Muhammad ascended to heaven.’ He was very upset and
angry at this reply, as some fifteen of his friends were
with him at the time of this exchange.
“As long as he was alive, he did not sell us the land.
After his death, they buried him on his property and
finally his brother sold us the land. Bahá’ís stipulated
the removal of his remains as a condition of the
transaction.
“So, his brother opened the grave and removed the
remains and buried them in Nazareth. It was due to his
refusal to sell the land that God forbade his burial on the
property.”
Property around the Holy Precinct
The Gate to the Holy Precinct
Section C
Bahá’í Sources
Absolute Self-Abnegation
Mírzá Mahmúd Furúghí was a noted Bahá’í in
Khurásán and ranked in the forefront of the defenders of
the Cause of the Almighty. Nothing perturbed him and
he feared nothing, nor hesitated in his service.
After the Ascension of ‘Abdu'l-Bahá he traveled far to
delight his own eyes by beholding the Sign of God on
Earth. After he had attained the Guardian’s presence for
a whole week, he had heard nothing from the beloved
Guardian’s mouth other than descriptions of institutions
of the Faith and how to strengthen them.
Finally, the day arrived when, in the reception room,
he found himself seated across from the Guardian. With
his impressive and awe-inspiring figure, he was still the
picture of devotion and surrender. Placing hands on his
knees, he pleaded to the Guardian in a loud and eloquent
tone: “Beloved Guardian, during the time of the Master,
he often bestowed verbal and written honorifics, but so far
your honeyed tongue has not granted any such favours.”
The beloved Guardian, with a winning smile and in
utmost kindness and affection asked: “For example, what
title was granted to you?” Mr. Furúghí replied in his deep
voice: “He addressed me as the general of ‘Aramram Army.”
The Guardian responded in utter humility: “I am one
of the soldiers of this army. What can I say?” Mr. Furúghí
was deeply moved by this heavenly reply; tongue-tied he
quietly left the Guardian’s presence and on foot went to
Mt. Carmel to pay pilgrimage to the Shrine of the Báb. In
a remote spot he prostrated and, seeking forgiveness with
tears in his eyes, he kept saying: “Please forgive me; I was
ignorant, now I know.”
Mr. Faízí
‘Abdu’r-Rahím of Bushrúyih
‘Abdu’r-Rahím of Bushrúyih in Khurásán was a fa-
natical Muslim, deeply annoyed at the people embracing
the Bahá’í Faith.
One day he went to the village mullá and asked how
he could insure going to heaven. The mullá told him that
if he killed one Bahá’í, in the next world he would go directly
to heaven. He was in search of an old weak Bahá’í so that
by killing him he could end up in heaven. After a while he
found his target and early one night he went to the old
Bahá’í’s house. The Bahá’í fellow warmly invited him in
for dinner. He accepted. After dinner and tea, the host took
‘Abdu’r-Rahím to the house of the sister of Mullá Husayn
of Bushrúyih for discussions. Within a day he embraced
the Faith and was so on fire that he decided to go on
pilgrimage and departed for ‘Akká as soon as permission
was granted him.
When he arrived, Bahá’u’lláh was in prison in the
fortress and for Bahá’ís gaining entrance was extremely
difficult. Outside the gate he first washed his clothing
and facing the prison cell he started to pray. Suddenly he
noticed a hand from the prison cell was beckoning him.
Assured that he had been summoned, he passed by the
guards very confidently and entered without any prob-
lems and proceeded toward Bahá’u’lláh’s room. The
Blessed Beauty said, “We caused the guards to be unable
to see you” and gave him a number of Tablets to take
back to Iran and deliver to their recipients.
It so happened that in Baghdád the police became
suspicious toward him. He sensed that if the police found
those Tablets on him, they would kill him. So, passing
through the narrow lanes, he said a prayer and as he
was passing a shop he tossed the package of Tablets in-
side the shop.
A few minutes later the police did, in fact, arrest him,
but after a short interrogation and searching him, they
released him as a foreigner.
On his return, he went by the shop into which he had
tossed the Tablets. When it was safe, he approached the
shop owner who warmly greeted him with “Alláh’u’Abhá.”
‘Abdu’r-Rahím realized that of all the shops, he had
been guided to toss the Tablets into the single shop whose
owner was a Bahá’í. So the Tablets, thus saved, were de-
livered to their recipients safely when he returned to Iran.
Adib Taherzadeh
Ustád Ismá‘íl ‘Ubúdíyat
Ustád Ismá‘íl ‘Ubúdíyat was a shining example of
courage and self-sacrifice and was the recipient of his
Beloved’s pleasure throughout his life.
After becoming a Bahá’í, he walked on foot all the
way to Beirut, in order to attain the presence of ‘Abdu'l-
Bahá. There he set out to meet with Muhammad Mustafá
Baghdádí who was at that time responsible for arranging
pilgims’ travels. Mr. Baghdádí asked this forlorn lover
whether he had obtained permission to attain the presence
of the Master. Instead of replying, Ustád Ismá‘íl asked,
“On which side of the sea can the Master be found?” Mr.
Baghdádí, knowing nothing of how Ustád Ismá‘íl was for-
getful of self, pointed toward the Holy Land saying “far
off there.”
Ustád Ismá‘íl started to take off his clothes with the
idea of swimming the distance to the other side of the
sea. Mr. Baghdádí who had not seen such devotion and
distraught behavour managed to convince him that per-
mission from the Master was necessary and then imme-
diately wrote ‘Abdu'l-Bahá about the situation. Ustád
Ismá‘íl waited patiently for permission. He records the
story of his pilgrimage thus:
“When I entered the Blessed House I was ushered to a
room and was told to wait until the Master arrived. While
waiting, in that short time, all the events of my youth
paraded before me. I remembered that before embracing
the Faith, during a fight, I had broken open the head of a
ruffian in Qum and in anger had also roughed up my
own sister by throwing her out of the window into the
garden. I had climbed many peoples’ orchard walls and
committed many other unseemly acts. When remembering
these I said to myself: ‘With this background it is best not
to set my eyes on the beauty of the Beloved; I should
return, heading back to my abode.’ Suddenly the door
opened and I found myself in the warm embrace of my
Master.”
Ustád Ismá‘íl had the great honour of carrying the
Holy Remains of the Exalted One; once in Qum he carried
the Casket to his home and kept it in hiding and a second
time, after the completion of the Shrine, when ‘Abdu'l-
Bahá had instructed the interment of the Holy Remains
in the Shrine, Ustád Ismá‘íl was honoured to carry the
Casket to its resting place.
Nabíl in Prison in Egypt
Excerpted from The Beloved of the World:
When the Blessed Beauty was in Adrianople, He in-
structed Nabíl to go to Egypt to secure the freedom of
Hájí Mírzá Haydar ‘Alí and six other friends imprisoned
in the Egyptian ruler’s jail as well as to spread the teach-
ings of the Cause of God. Nabíl went to Egypt but as a
result of accusations and destructive activities made by
the Iranian consul, Nabíl ended up in jail. This event
coincided with Bahá’u’lláh’s transfer from Adrianopole
to ‘Akká. The location of Nabíl’s jail was in Alexandria,
overlooking the sea.
The Blessed Beauty and the Holy Family travelled
with the inadequate travel facilities of the time, until they
reached Alexandria where Nabíl was imprisoned. When
Nabíl was thrown in jail, at first he was very unhappy. He
had, as a fellow prisoner a Christian priest named Fáris
Al-Khúlí. Nabíl made friends with him and discussed the
Faith with him until he was convinced of the return of
the Heavenly Father and became a believer.
One day this man went outside the prison cell. Nabíl
was downcast; he was alone for a few hours and was looking
out of the cell window. Suddenly he saw someone pass by
the window who looked familiar. Observing closely, he
noticed it was Áqá Muhammad Ibráhím, the over-seer.
Áqá Muhammad Ibráhím was the man who oversaw
Bahá’u’lláh’s household expenditures. Nabíl was surprised
to see him and called out: “Áqá Muhammad Ibráhím, Áqá
Muhammad Ibráhím.” He noticed and came to the prison
window. Nabíl inquired about events. Áqá Muhammad
Ibráhím said; “The government has transferred the Blessed
Beauty. They are in the process of changing vessels. I have
come with officials to get provisions and take them back
to the ship.”
This was great news for Nabíl to hear about Bahá’u’lláh
being on the ship. The fire of separation engulfed his entire
being and he remembered a dream in which the Blessed
Beauty had told him that in eighty one days he would
experience a very joyous event. The encounter with Áqá
Muhammad Ibráhím was exactly eighty one days after his
dream. But the prison bars prevented him from attaining
the presence of the Blessed Beauty. Yet, the very news of
the Abhá Beauty’s arrival at Alexandria’s docks blew a
new life into Nabíl. He got up and started to dance and
recite poetry. It was a habit of Nabíl’s that whenever he was
happy or very sad he recited poetry.
Meanwhile, the priest arrived and found Nabíl in a
different mood. He asked Nabíl what event had made him
so overjoyed. Nabíl embraced his companion and showered
him with kisses and had him join in the exuberant dance
of joy. The priest kept asking what had transpired. Nabil
kept reciting poetry and offering prayers of gratitude.
Then he related the story that Bahá’u’lláh and companions
were at the docks and on government orders were being
sent to ‘Akká. Then the two of them went on the roof of
the prison and watched the ship from a distance. Nabíl
asked the priest what they could do. The priest consoled
him and said that although going to the ship and seeing
the Blessed Beauty was not possible for them, they should
each write a request for this. Perchance an acquaintance
might come to visit them in prison and take their
pleadings to the ship and deliver them.
They both wrote their requests. The priest’s letter was
long and written in bombastic Arabic. They waited for
the miracle of a visitor coming. As it happens, the priest
had a friend, a watch-maker called Constantine, who came
to visit him. Nabíl and the priest were very happy. The
priest told Constantine; “God has sent you here for a
mission; take these letters, go to the ship and ask for Áqá
Ján Khádim’u’lláh and give him these letters.” Constantine
took the letters and set off on his mission. Nabíl and the
priest went back to the prison roof to watch.
Constantine arrived at the docks and got into a boat
heading for the ship that had anchored off-shore. Sud-
denly, Nabíl and the priest noticed the ship pulling up
its anchor and starting to depart with a piercing whistle.
The ship’s engine could be heard and the boat could not
reach the ship. The priest started to wail and Nabíl’s joy
turned to anguish and he also began to cry. Their gaze
was fixed on the departing ship with the boat in pursuit.
Suddenly, after a few minutes, as if something was awry,
the ship’s engine cut off and it stopped. It became
apparent that the captain had noticed the boat in pursuit
and had stopped the ship. Constantine got to the ship,
delivered the letters and conveyed Nabíl’s servitude.
The letters were taken to the Holy Presence by Mírzá
Áqá Ján. At Bahá’u’lláh’s bidding, the priest’s letter was
read aloud. On the spot a tablet was revealed addressed
to Nabíl. ‘Abdu'l-Bahá added a package containing some
handkerchiefs, a few vials of perfume and some dried
flowers for Constantine to share with the priest. Upon
the completion of his mission, Constantine was exclaiming:
“I swear I have seen the Holy Father!”
Kings Embracing the Faith
Once in a while, the friends from around Khurásán
would travel to Mashhad for business or to visit with
friends. Among them was Hájí Sháh Khalíl’u’lláh Big
Fárání, well-known by Bahá’ís throughout Iran and well
respected by the rank and file in his own area. He was
one of the world’s most blessed men as he was born into
an environment of dignity and certitude and nursed in
the bosom of the Faith. He was brought up with good
health, in grandeur and wealth, and displayed to the
fullest praiseworthy character and conduct. In his youth
he had attained the presence of the Blessed Beauty
accompained by his father. He had also attained the
presence of the Master and twice met the beauteous
Chosen Branch (the Guardian).
One night, in a gathering, he was reminiscing about
his attaining the presence of the Ancient Beauty, relat-
ing that one day the Blessed Beauty had told his father
He would be visiting them that day. “As indicated, that
evening He, along with some companions, descended to
our abode showering us with much blessing and joy.
“When the time came to depart, we saw the Blessed
Beauty to the door. At the door He bade us not to go
farther. I stood spell-bound watching His majestic figure
and bearing until He disappeared at the bend in the path.
Then I said to myself, in a state of ecstay, what would
happen if the kings would recognize the Ancient Beauty
and arise to serve His cause and bring fame and glory to
the Cause. The next day, when we attained His pres-
ence, He turned to me and with a world of sweetness
and grace said: (unauthorized translation)
“‘If the kings were to embrace and rulers and minis-
ters were to enter the cause, how could you find the chance
to enter the threshold, attain the presence and have the
bounty to be addressed by the Lord of Hosts? Yes, kings
will also embrace the Faith and the Cause of God will be
magnified even outwardly; but this will be at a time that
the meek of the earth will have won the prize in the field
of servitude and action.’”
From: Bitter and Sweet Moments
‘Azíz’u’lláh Sulaymání
A Story about the Life of Jináb-i-Hájí Mírzá Siyyid
Muhammad, Uncle of the Báb
This story is about the time when Jináb-i-Hájí Mírzá
Siyyid Muhammad lived in his house near Sháh Chiráq
and the New Mosque, and demonstrated the purity of his
heart and good motive.
He was of the habit to say the customary prayers
and meditions just before retiring to bed and would usu-
ally not partake of dinner but save it for morning meal.
One night a burglar entered his house, went to his
room and, assuming that the Báb’s uncle was asleep, he
began to gather various articles. After he was done, be-
fore leaving the room, the Báb’s uncle, who was awake,
addressed the burglar and said to him; “O, brother! You
seem to be a poor and needy person; otherwise you would
not come here at this time of the night. I will not bother
you; do not be afraid. You are probably hungry as well.
Our kitchen is at the end of the yard and rice and top-
ping is there. Take some with you to your house and
share it with your family in good health. When you leave,
slam the door shut and go in peace.” The burglar was at
first frightened and surprised. He told the uncle to go
back to sleep. But then he decided to trust the uncle;
went to the kitchen and besides the valuables he took
some food as well.
When he got home, he related the story to his wife
who was stunned at the uncle’s kindness and humanity
and severely rebuked her husband for having gone to a
Siyyid, a descendant of the Prophet, and stolen his be-
longings, adding “under these circumstances I am not
your wife; either return everything to him and beg his
forgiveness or I will return to my father’s house and you
will not longer see me.” The burglar who was himself
ashamed of what he had done, accepted his wife’s sug-
gestion and early the next morning took the stolen prop-
erty back to Mírzá Siyyid Muhammad’s house. He no-
ticed the door was closed as he had left it himself. He
opened the door, and went inside and found the holy
Siyyid performing his ablutions. He related for him the
conversation with his wife and begged forgiveness.
The Báb’s uncle consoled him, and with great affec-
tion said, “My dear son, I feel you are a good and honest
man; poverty and need have led you to this unbecoming
act. If you stop such unacceptable behaviour I will give
you a job and provide for you and your family.” The bur-
glar, whose name was Mand ‘Alí, was profoundly affected
by these words and promised to change his behaviour
completely. The Báb’s uncle then housed the man and
his family in a small house adjacent to his own house,
provided them with necessary furnishings and gave Mand
‘Alí a job in his own commercial business in Custom’s
Place in Shíráz.
The fortunate burglar Mand ‘Alí became acquainted
with the new Cause of God as a result of association
with the Holy Uncle and his family, and became a be-
liever. After a while, he even went on a pilgrimage to Mecca
in the company of Hájí Buzurg, the young son of the
uncle. Most importantly, in this same trip, he attained
the presence of the King of Glory, Bahá’u’lláh, and even
received a Tablet revealed in his honour through the
bounty of the Blessed Beauty and adorned by His seal.
In this Tablet, He says, “A soul deprived of all goodly
deeds from the beginning that hath no beginning, today
it is possible to attain to that station; for the ocean of
forgiveness hath surged in creation and the heaven of
pardon has been upraised.”
From a talk by Fírúzih Abrár at the ‘Irfán Gathering, June 1997,
Acuto, Italy
Fírúzih Abrár
The Bath
During ‘Abdu'l-Bahá’s stay in Haifa, clean and ap-
propriate baths were not available in the city, so the
friends and companions were desirous to construct a
bath for the Master. When Ustád Áqá Bálá, the Cauca-
sian builder, came for pilgrimage, Dr. Yúnis Khán and
Hájí Mírzá Haydar ‘Alí came up with a plan to ask Ustád
Áqá Bálá to beseech ‘Abdu'l-Bahá for permission to con-
struct a bath in the Master’s residence.
Ustád Áqá Bálá pleaded with the Master and, as he
was a sincere believer, his request met with the Master’s
agreement. Áqá Bálá immediately obtained some materials
and began building a bath under the stairs of the outer
structure; he wrote to his friends in Beirut to purchase a
metal shower with proper fixtures and to dispatch them
without delay.
Three days later, just as the construction had be-
gun, when the friends were in His presence, ‘Abdu'l-Bahá
asked Áqá Bálá, “Ustád, is the bath ready?” Áqá Bálá, in
an anxious manner, replied, “No, beloved Master; I am at
it and the material from Beriut has not arrived yet.” The
Master continued, “When will it be ready?”
As Áqá Bálá struggled to provide a reply, ‘Abdu'l-
Bahá, with a sweet smile, said, “Our story is like the Arab
fellow who did not have a head-gear for three years and
went everywhere exposed to the heat and cold, rain and
snow with his head not covered. A generous man came
along and took pity on him and wanted to get him a tur-
ban; so he took him to a cloth merchant and ordered
some cloth. As soon as the merchant reached for the cloth
bundle to measure and cut the requested material the
Arab did not wait and started to wrap the uncut material
around his head. The merchant asked him to wait so he
could measure and cut the material. The Arab fellow said,
“How long am I to wait? I’ll catch a cold.”
From Dr. Yúnis Khán’s Memories of 9 Years.
Dr. Yúnis Afrúkhtih
Self-sacrifice
An young Iranian lady, whose parents were devoted
pioneers in Stuttgart, was a student there. One day, while
disembarking from a street car, both her feet were run
over by the wheels of the street car, resulting in the left
ankle being broken and the right foot being totally
crushed. In the hospital, where Hand of the Cause of God
Mr. Mühlschlegel and his wife were present, the team of
surgeons decided to amputate the foot.
The Mühlschlegels opposed the decision, insisting on
surgical treatment. The surgeons replied that even if some-
one were to be found prepared to attach to the patient’s
foot to their own body, in order to feed the the damaged
tissue and vessels, the prospects of healing were limited.
To everyone’s amazement, Mrs. Mühlschlegel offered
to be the host. Thus the patient’s foot was attached to the
self-sacrificing lady’s body for fourteen days while she
accepted the suffering with great forbearance and dignity,
endangering her own well-being in order to save her fellow
human being. Thus, through the sacrificial act of a
German Bahá’í woman, the Iranian lady’s foot was saved.
Beloved Hand of the Cause, Mr. Furútan, relates: “I
went to visit the patient whose foot had been separated
from Mrs.Muhlschegal’s body and heard the story directly
from the patient. Then I hastened to visit that self-sacri-
ficing and kind woman and saw first-hand the qualities
of a true Bahá’í and was enchanted by her sincerity and
detachment. A few years later I happened to meet that
young lady who was now a university graduate, and a
married woman, and found out that one toe had been
removed but the foot had been saved.”
From: The Story of my Heart
Mr. Furútan
Hájí Muhammad Taqí-i-Nayrízí
Hájí Muhammad Taqí-i-Nayrízí was one the wealthy
merchants of Nayríz, who embraced the Faith and spent
most of his wealth in furthering the interests of the Cause.
Eventually he joined the company of believers at Fort
Tabarsí. Another one of the company at the Fort was Áqá
Siyyid Ja’far.
After the believers left the Fort, Hájí Zayn’ul ‘Ábidín
Khán, the governor of Nayríz, asked the military com-
mander to surrender to him Hájí Muhammad Taqí and
Áqá Siyyid Ja’far, as Hájí Muhammad Taqí had caused
most of the costs of the episode of the Fort. The governor
stated that he wanted to punish and kill these two in a
befitting manner, as he held them responsible for the four
hundred lives lost at the engagement; one of them was a
divine and thus had misled the victims while the other
had led them astray with his wealth.
The commander delivered them to the governor who
threw them in jail, put them in chains, and inflicted
torture on them.
Meanwhile, famine struck Nayríz. The governor had
a silo full of corn. He ordered that every family be given
three kilos of corn, provided a representative of each
household spat at Hájí Muhammad Taqí and Áqá Siyyid
Ja’far. Then the governor ordered that every morning the
prison keepers take the two to the houses of people, bas-
tinado them and whip them until the owner of the house
would offer some money according to his ability and re-
lease them from being whipped. When their feet would be
all swollen up and injured, they would be carried back to
the prison.
In Hájí Muhammad Taqí’s case, the governor had also
ordered that every morning he be taken out of his cell
and thrown in the large pool in the yard while a few guards
surrounded the pool. As soon as Hájí would come up in
the pool they would beat him over the head with sticks
to the point of bleeding. As a result of these blows, his
head was so badly injured that it affected his eyesight
and he could no longer see.
This situation lasted for nine months until, one night,
the governor’s wife had a dream in which several black
robed women descended from heaven saying: “Woe be-
tide Zayn’ul ‘Ábidín who treats the descendant of the
Prophet in this manner.” The wife woke up frightened
and awakened the governor, relating for him her dream.
The governor refused to accept this and told his wife
that she was just imagining, and that the afflications
should continue until the two victims died. However, the
wife was not content with the reply; the next day she sent
for the reeve of Nayríz and instructed him to take several
mules to a certain spot beyond the city gate three hours
into the night, and not to disclose the matter to the
governor. Then she sent for Siyyid Ja’far’s wife, telling
her to go outside the gate and wait for Áqá Siyyid Ja’far.
Then she sent two porters to the prison in the middle of
the night to carry Siyyid Ja’far and Hájí Muhammad Taqí
on their backs and take them beyond the city gate,
delivering them to the reeve and Siyyid Ja’far’s wife.
It had been arranged that the distance between Nayríz
and Hirát (approximately one hundred kilometres) be
traveled during the night, and the two be delivered to the
care of land owners of the area. However, when they ar-
rived at Namúrí village, the village head was profoundly
affected by their sad state and kindly decided to look
after them. As much as the mule keepers insisted on
taking them beyond that point, the headman would not
concur and accepted all responsibility for any problems
that might occur.
The next morning, the governor, sitting at his desk
as usual, asked for Hájí Muhammad Taqí to be brought
out of jail and thrown in the pool. When the jail keepers
told him about what had transpired, the governor was
struck with extreme anger and hostility. He ordered that
a horseman follow the prisoners with all speed and cap-
ture and return them before they could reach Hirát.
When the horseman reached Namúrí village, the
headman gave him a five túmán bribe and told him about
the involvement of the governor’s wife. Therefore, the
horseman returned and told the governor that the victims
had passed beyond the borders and reached Hirát.
Meanwhile, the headman immediately dispatched the
passengers to Hirát, ordering that they be delivered to
the care of land owners and obtain written confirmation
of safe arrival.
The land owners exerted the utmost kindness and
care, putting at their disposal lodging and servants, all
their necessities, and a special physican to treat their
injuries. After a few months, when the wounds were
healed, the victims wanted to return to Nayríz, but the
villagers prevented them from leaving saying that they
needed a preacher and religious doctor. Consequently,
Áqá Siyyid Ja’far remained in Hirát for five years. Hájí
Muhammad Taqí headed out toward Baghdád to attain
the presence of the Blessed Abhá Beauty. However, on
the way he engaged in teaching the faith resulting in a
mob beating him to the point of near-death, throwing his
half-dead body outside the city near a brook where he
fell asleep.
He dreamt he had attained the presence of Bahá’u’lláh—
even though he had not met Bahá’u’lláh up to that time. In
his dream he threw himself at Bahá’u’lláh’s feet, who told
him, “We protected you so you could visit Us alive.” Hájí
responded that he had neither any money nor the energy
to move. Bahá’u’lláh told him, “But you have reliance (on
God),” to which he responded in the affirmative.
When he woke up, he noticed, to his surprise, a cara-
van tented nearby, having Karbilá as their destination.
Then he saw a man leaving the tent, coming directly to-
ward him, telling him to follow. After he entered the tent,
he saw a handsome man addressing him respectfully,
saying; “Last night I dreamt of Imám Husayn who pointed
you out to me and bid me to have you as my guest all the
way to Karbilá.” So he gave Hájí a horse and provisions
and they all headed out toward Karbilá. The man did not
even ask Hájí’s name and particulars, and Hájí arrived
in Baghdád in utmost comfort and ease. There he sepa-
rated from his host, telling him; “He who came to your
dream came to my dream as well and bid me to go to
Baghdád.” The host, overcome with great joy, exclaimed
that he had been told to offer hospitality all the way to
Baghdád and not Karbilá.
So Hájí was able to attain the presence of Báha’u’lláh,
realizing he was exactly the personage he had seen in
his dream. Bahá’u’lláh showered Hájí with bounties.
From Málmírí’s Memoirs, A Treasury of Bahá’í Stories
“Sharaq” Story
During those days when the atrocities of the Cov-
enant-breakers were in full force and their instigations
ceaseless, friends and companions of the Master, though
sorely sad and distraught, maintained their composure
and seldom spoke out about it and their gatherings of-
ten would end with special silent dignity.
One day, Ridá the candy-maker, a wise old man
among the captives, suddenly broke the silence and fear-
lessly pleaded with the Master, “O, beloved Master, we
can no longer tolerate all this. How long shall we put up
with it? Why does the sea of God’s vengeance not surge
forth? How far will the Master’s patience endure?”
The beloved Master listened to all Ridá had to say
with patience and dignity and with that special glance
and smile replied: “Yes, the chalice of calamities in the
path of the Blessed Beauty must be of many varieties to
bestow the complete intoxication. Were they to be all of
one kind, perfect intoxication would not follow. At the
festive table of God, different drinks must be partaken to
attain that perfect intoxication.” Such joy and ecstasy
eminated from His words that it permeated the very atoms
of those in His presence.
Then He added: “Those who drink alcoholic beverages,
in order to attain full intoxication, partake of a variety of
such drinks: for instance, they have some sharáb (wine),
then ‘araq (like vodka), then cognac, then whiskey and
champagne until they lose all consciousness. So, we also
drink of the chalice of calamities in all its varities.”
Then suddenly, turning to Dr. Yúnis Khán, he asked;
“Is that not so, Jináb-i-khán?” Yúnis Khán, ever ready
with an answer, replied: “Yes, beloved Master, and they
drink something else also.”
‘Abdu'l-Bahá asked what that was. Yúnis Khán re-
plied: “They mix sharáb with ‘araq and call it sharaq.*”
The beloved Master burst into laughter, His tear-filled
eyes looking toward heaven and with His unique smile
said: “Yes, as Jináb-i-khán says, We also drink sharaq,
we also drink sharaq.”
That night for many hours He spoke about the future
of the Cause, the exaltation of the friends and the
abasement of the Covenant-breakers.
From Dr. Yúnis Khán’s Memoirs of 9 Years
*This is a made-up word comprised of parts of the Persian words
for wine and vodka.
Dr. Yúnis Afrúkhtih
A Six Year Toil
A noted physician in ‘Akká, who was unfriendly to-
ward the Faith, was once called upon for his services. He
rendered the requested care with utmost diligence and
two or three times a day visited the patient showing great
care.
But the bill for the services that he submitted in the
end was so exorbitant and beyond expectation that it
surprised ‘Abdu'l-Bahá, who stated that enmity reflects
in one’s face and it is clear that the doctor carried reli-
gious hatred. “But in treating the patient he had exhib-
ited such good nature as to surprise me. I said to myself
‘I know how unfriendly he is toward the Faith.’ When his
services were finished and he sent the bill I saw that he
had charged ten times the value of his services and I
immediately paid it off and am glad that I had known his
true nature.”
Then, He related the following story:
“There was a shaykh, a student of facial appearances,
who left his country, settled in Egypt and studied the
science of facial appearances. After six years’ toil and
hardship, living in a foreign land, he passed his final
exams and practicum, obtained the necessary diplomas,
and merrily headed back to his country, riding on his
donkey.
“On his way, whomever he met he would study care-
fully as if practicing his discipline. One day he saw a
man from a distance in whose face he could trace the
signs of stinginess, jealousy, greed and meaness. He said
to himself ‘What a strange face; I’ve never seen the like of
it before. I’d better make his acquaintance and try my
knowledge and skill.’
“As he was pondering these thoughts the stranger
arrived at his side, greeted him warmly and with joy,
grabbed hold of the rein of the scientist’s donkey and
inquired: ‘Your eminence, where are you coming from and
where are you going?’ The shaykh said, ‘I am coming
from Egypt and am headed for such and such a city.’ The
stranger said, ‘sir, this is a long way away and it is getting
late. My abode in near. It is best that you honour us
tonight and stay with us.’ The shaykh noticed that the
stranger’s behavior was quite different from his facial
appearance and became rather doubtful of his own ac-
complishments, but accepted the invitation in order to
test his own knowledge.
“So, he went to the stranger’s house where he was
treated with joyful hospitality and was treated to tea,
sweets, beverages, water, and pipe smoke, all the while
the host insisting that the guest partake of the provi-
sions.
“Each time that the host would offer something else,
the shaykh would sigh and quietly tell himself, ‘I toiled
for six years and studied a science whose falsity is now
proven.’ And when the dinner table was spread he said
to himself, ‘What a grave mistake I have made, I did not
distinguish between a stingy and generous man.’ Hardly
finishing his dinner, the shaykh went to bed in a low
mood and when he wanted to depart early the next day,
the host displayed great eagerness to keep him and in
the end managed to convince the shaykh to stay for lunch
and did his best to provide for the guest’s comfort and
pleasure. In short, the shaykh spent three nighs and three
days with his host, upon the latter’s unremitting insist-
ence.
“Finally, when he decided to leave, the host prepared
his donkey, held the rein respectfully until the shaykh
mounted and then submitted a bill to the shaykh. The
guest thinking it was a further parting gift asked, ‘What
is the envelope for?’ The host said, ‘It is your bill.’ The
shaykh said, ‘What bill?’
“The host, shedding his deceitful mask, wrinkled his
brow in a nasty gesture and said, ‘For all that you have
partaken.’
“The shaykh, startled, opened the envelope and no-
ticed that the bill was a hundred fold of all that he had
partaken. The poor shaykh had no such money, so he
dismounted his donkey delivering its rein along with pack
and travel provisions to the host and started walking away
on foot. He kept expressing praise and gratitude to God
that his six year toil had been vindicated and his initial
impression of the stranger had been correct.”
From Dr. Yúnis Khán’s Memoirs of 9 Years
Dr. Yúnis Afrúkhtih
Section D
Three Non-Bahá’í Stories on Virtues
The Talking Parrot–an Old Fable
Among the customs observed by those who intended
to go on pilgrimage to Mecca, one was that all family
members and all those who knew the prospective pil-
grim should bear no hard feelings toward him. As the
saying goes, the pilgrim would have to seek forgiveness
from all.
Someone decided to go on pilgrimage. A few months
before the pilgrimage he began visiting everyone and
seeking their forgiveness and blessing. A few days before
the trip, on a mild spring morning when he began feeding
his parrot, it started talking and said, “My master, if you
are going to Mecca you should seek my forgiveness, too.”
The pilgrim said, “Very well, I ask your forgiveness.”
The parrot replied, “How can I forgive you when you have
kept me a prisoner in this cage for so long? All the other
parrots are free and can fly anywhere they want, but I
am stuck in this little cage. If you want my forgiveness
you should set me free.”
The pilgrim said, “I have paid a lot of money to pur-
chase you; I have not obtained you so that I can set you
free.”
The parrot said, “This is true. But I’ll give you three
important pieces of advice that will serve you well on
your long journey and that will be more worthy than the
money you have spent on buying me. The pilgrim agreed
and asked for the three pieces of advice.
The parrot said, “I will give the first piece of advice
when you open the cage door and I sit on your arm, the
second one when I fly to the branch of the tree and the
third one when I take the highest branch.”
The pilgrim thought that he needed the parrot’s for-
giveness in any event—otherwise the pilgrimage would
be to no avail. So, he agreed to the terms, opened the
cage and placed the parrot on his arm.
The parrot started, “My first advice is that you should
never regret the past, because what is done is done; there-
fore, learn from your mistakes and move on. For instance,
you reach a city, decide to buy a hat but you think it is
too expensive and can find it cheaper in the next town.
Unfortunately, in the next town the prices are much higher.
Do not get upset; do not regret not buying it in the first
city. The past is the past.”
The pilgrim let the parrot fly to the tree branch. The
parrot said, “the second advice is: never believe an un-
reasonable or impossible proposition. Whatever you are
told, weigh it out. If it stands to reason accept it and not
otherwise. For instance, if someone tells you: on your
way to Mecca you’ll see a dragon hundreds of meters
long waiting in hiding to eat pilgrims to Mecca, or if you
are told a king reigns who can move the clouds by a
motion of his hand, weigh it by your reasoning power
and accept it only if it stands to reason.”
Then the parrot flew over to the top branch and when
the pilgrim asked for the third piece of advice the parrot
said, “The truth is I have sat at your table and received
your hospitality; therefore as a token of my appreciation,
let me tell your life history. Do you remember where and
from whom you bought me? Let me remind you. You
bought me from a black slave behind the governor’s house.
Did you ever consider how a black slave came to have
me? The truth is I belonged to the governor’s daughter,
who loved me very much and I was free to go everywhere
and not kept in a cage. In fact, she took me wherever she
went and her shoulder was my regular seating place. I
ate with her, slept next to her bed and she woke up to my
singing.
“One day, no one else was there except her and her
handmaiden. She decided to take a swim and, when
entering the pool, she took off her 50 carat diamond ring
and placed it on the edge of the pool. A bright sun played
magic on the diamond, so I began play ing with it.
Unwittingly, as I pecked at it, I suddenly swallowed it
and the lump you see on my throat is on that account.
When the hand-maiden saw this she screamed, ‘My lady,
the parrot swallowed your ring; we must immediately
behead it and get your 50 carat ring, otherwise it would
be gone.’ And then she lunged toward me to catch me.
“Frightened, I flew off, but because I was out of prac-
tice I sat on the wall of the governor’s mansion, and ex-
hausted, fell into the hands of the black slave. Then you
appeared and bought me. I still have the 50 carat dia-
mond in my stomach and am telling you the story out of
my loyalty to you.”
The pilgrim was stunned and began crying out, “Oh,
parrot, you deceived me and cheated me out of a great
source of wealth. But now I cannot reach you. What a
pity! What a deception! Well, then, tell me the third piece
of advice.”
The parrot paused and after a while said, “You do
not deserve the third one. I just told you the two earlier
ones and you ignored them both. I told you never to re-
gret the past. You have released me and I am sitting on
the top of this tree and you cannot catch me. So, why do
you regret the past and why do you cry and scream? The
second piece of advice was not to believe what was obvi-
ously implausible, you ignorned that, too. My total weight
is the equivalent of 20 to 30 carats, how can I possibly
have swallowed a 50 carat diamond? Without any atten-
tion to reasoning, you believed me. I made up this whole
story to test you. I find you unworthy of the third ad-
vice.”
Having said that, the parrot flew off towards the
woods, leaving the pilgrim full of sorrow and remorse.
Luqmán-ibn-i-Munzar
Before the advent of Islam, in a part of Arabia, there
was a king named Luqmán-ibn-i-Munzar who was a just
and fair-minded ruler. But one night he had too much
wine and in a drunken state ordered the murder of two
of his best ministers. The order was immediately carried
out and they were beheaded.
The next morning, when he sobered up and asked
for his favorite ministers, he was told that they had been
beheaded the night before, by his command. The king
was extremely chagrined and depressed, but nothing
could be done; what was done was done. As he was fond
of these two, he ordered two mausoleums to be erected
for them. Every year he observed two days in remem-
brance of them, one called the day of joy and felicity and
the other the day of misery. Every year on these days, the
king would sit on a throne placed between the mausole-
ums. On the day of joy anyone entering the city gates
would become the recipient of his favours and receive
many gifts from the king himself and return to his home
town happy and rewarded. But, on the day of misery, if
someone would enter the gate he would be captured and
beheaded at the king’s behest. This custom was in place
for many years without any change.
One day the king and his courtiers went hunting.
From a distance he saw a zebra and he set out in hot
pursuit and was separated from his companions.
Gradually darkness set in and night arrived. Alone and
lost, the king was in the middle of nowhere, concerned
and without hope. Suddenly, in the distance, he saw a
tent and galloped his steed toward it. A poor husband
and wife lived there. When he got to the entrance of the
tent he asked in a loud voice, “Will you receive a guest?”
The owner of the tent, Hanzalih, came out and with
kindness and grace led Luqmán inside and told his wife:
“Judging by the attire of the guest, he would appear to
be of nobility; we have but one sheep, butcher it and
with flour that I have in my sack we will make a proper
meal. By the time the bread is ready, the meat will also
be cooked.”
That night Luqmán feasted with them and spent the
night in their tent. The next morning, at the time of bid-
ding them good-bye, Luqmán introduced himself saying,
“I am the king. Last night I deliberately said nothing to
see how you would treat your guest and I found out that
you are a very sincere and well-meaning person. From
now on, any time you need anything come to me and I
will try to reciprocate your kindness.” Then Luqmán left
to join his companions.
Some time passed. The year of famine arrived afflict-
ing the whole country. Hanzalih became destitute and
thought; “As the king offered help this is the best time to
go to him and ask for help.” So, he set off for the city. As
it happened, he arrived at the gate on the day of misery.
As usual, the king was seated on his throne placed
between the mausoleums. As soon as he saw Hanzalih he
was exceedingly chagrined and sad. He said to Hanzalih:
“Why did you arrive on this day? Don’t you know that on
this day if I see the dearest member of my family, my
son, I would have to give an edict of death?” Hanzalih
replied; “I was not aware of the day of misery and the day
of joy. Now that I must be put to death at your command,
pray that I be allowed to return to my village, and settle
my affairs with my wife, and return the next year on this
very day, then your edict can be carried out.”
The king was happy, but in order to maintain the
integrity of the custom he said; “Fine, but I need a guar-
antor so that if you fail to return, your guarantor would
be killed in your stead.”
Hanzalih looked around hopelessly with tears in his
eyes, but found no one prepared to be his guarantor.
Everyone he turned to refused him. Finally an old man
named Murád took pity on Hanzalih and offered to be
his guarantor. Joyously, the king ordered a number of
camels, money, food, provisions and clothing for Hanzalih
and sent him back to his village.
A year later on the same day, the king sat on his
throne and ordered that Murád be prepared for execu-
tion. The courtiers suggested that they wait till dusk and
if Hanzalih did not show up by then, Murád could be
beheaded at that time.
When the dusk drew to a close, Murád was brought
out to be executed, with hands tied behind his back.
Suddenly, from afar, the dust in the air indicated some-
one approaching. The courtiers suggested that they wait
to find out who was coming. When the galloping rider got
close they saw it was Hanzalih.
The king said: “You simpleton! I saved your life once,
why did you return a second time to die?” Hanzalih said:
“O king! I know that I will be killed, but I had promised
you to return and therefore I must keep my promise for it
is a necessity of faith.”
The king and courtiers were very amazed at this re-
ply and the king asked him the reason for such stead-
fastness in the face of losing one’s life, saying: “You en-
danger your life in order to keep your promise?”
Hanzalih replied: “I am a believer in Christ and one
of His teachings is the importance of keeping one’s prom-
ise. He has taught us to fulfill what we promised to do.”
The king was interested to know more about the teach-
ings of Christ. So, Hanzalih explained for the king and
his courtiers some of the teachings of Christ, emphasiz-
ing that these teachings were intended for the well-being,
happiness and unity of man.
Hanzalih’s words, and the teachings he explained,
left such an impression on the king and his courtiers
that all of them on the spot declared their faith in Christ.
The next day, the king ordered the destruction of the
set around the mausoleums and discontinued the ob-
servance of the day of misery and the day of joy. From
that day on, he ruled his realm with perfect justice, love
and peace.
Pure Love
I read this story in a book while I was a youth and it
has stayed with me. In the year 1900 a young couple got
married in Chicago. They rented a very small house with
meagre furnishings and lived there in utmost love and
sincerity. Their modest life was full of love and caring for
each other. The young man worked in a small factory
earning a small income and his wife looked after the
household. They had sufficient funds for a simple life,
but one full of love. The husband would take a few dollars
for his transportation costs and give the rest of his wages
to his beloved wife who ran the household with utmost
frugality.
A few months before Christmas, the wife began think-
ing about buying a suitable gift for her husband. With
great effort she managed to save two and a half dollars
by the day before Christmas. The watch chain she had
seen a few days before in a store window cost twelve
dollars. The day before Christmas, after her husband had
left for work, she went out and in the window of a hair
dressing salon she noticed a sign offering money for long
human hair. She entered and showed her long shiny hair
to the hairdresser who offered twelve dollars for it. Al-
though she loved her hair, she sold it for her husband’s
sake. The hairdresser cut it and paid her the money. She
bought the watch chain and with the money left over she
bought herself a nice scarf, some meat, potatoes and coffee
for their Christmas dinner and headed home in great joy.
She prepared the meal, put on her new scarf and sat
down counting the minutes to the arrival of her beloved
husband. As her husband knocked at the door, she rushed
to receive him with a big smile and took him directly to
the prepared dinner table.
As soon as they sat down, she pulled from her pocket
a small box containing the golden watch chain she had
bought and said, “My beloved husband, I had seen this
chain in a store window some time ago and wished to
buy it for you and today I did. Give me your watch so I
can put the chain on it.”
The husband gave her a sad look and with tears in
his eyes he said, “My love, I had seen a beautiful gold
hair-pin in a store window, on my way to the factory quite
some time ago, and wanted to buy it for you. I started
walking to work every day in order to save the bus fare.
Today, when I inquired about the price, I discovered it
was more than I had saved; so I sold my watch and bought
you this beautiful hair-pin for your lovely long hair.”
He pulled out the hair-pin from his pocket. The hair-
pin in his hand and the watch chain in hers, they looked
at each other with tears in their eyes full of love. Neither
she had the long hair to adorn it with the hair-pin nor he
had the watch to put the chain on it. But what both had
was a world of love and sincere affection which filled their
hearts and warmed their nest with happiness and hope.
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P¡èF oCßëk @ 72
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.PvC ælz Pvok íÛp¾ qC P¡èF oCßëk oDèZ
pìJ Þ ÚCßV @ 71
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ÚD®ìz ½ßwÏì¾ @ 70
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Äël¤ íVDd ÚDOvCk - PÛD×C Þ PÂCl¤ @ 69
Co D× kßF ÍDv 25 éÆ Äël¤ íVDd ÖDÛ éF kßF íḥiz éÆ lÛkß×p¾ öDèGÎClGµμ Mp©d êqÞo
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íËÜvpÊ @ 68
:lÛkß×p¾ ÚDìF Co pëq PëDÇd íËÜvpÊ éF ¸VCo öDèGÎClGµμ Mp©d
kCp¾C éØç éÆ lëk .lz íçk koCÞ Mß× ÍDd ok Þ éÜvpÊ Þ kßF ækoßiÛ Cnº íNýl× íḥiz
xìño lÜO¿Ê ?lìOwç ÝìËغ íËØç DØz CpZ .PvC pGh éZ lìvpJ .lÜOwç PdCoDÛ Þ ÝìËغ
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.ÖkßF ækp× ÓDd
Ùϵμ ÝO¾pÊCp¾ kClá∙OvC @ 67
:lÛkß×p¾ ÚDìF Co pëq PëDÇd ¢ÛCk Þ Ùϵμ ÝO¾pÊCp¾ kClá∙OvC éF ¸VCo öDèGÎClGµμ Mp©d êqÞo
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.(kßzíØÛ ÅDJ íºDFk DF jìz PvßJ P¿Ê Ìv )
öDèGÎClGµμ Mp©d êDëäo @ 66
ok éÆ Ölëk ECßh ok .Ölëk êlF ECßh H¡ëk lÛkß×p¾ öDì¨ pOÆk éF öDèGÎClGµμ Mp©d êqÞo
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kCl»F éF ÚCpëC qC p¿v MCp¬Dh @ 65
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.kDOvp¾í× PÜá∙Î éÜvpÊ ÙÇz DF Þ kpÆí× æDËÛ Dü GNp× ÙÛDh
ívÞpµμ ÙvCp× @ 64
.lÛkß×p¾í× íNDÛDìF é¿ÏOi× HçCn× Þ Dç PýÏ× UCÞkqC ÙvCp× éF ¸VCo öDèGÎClGµμ Mp©d êqÞo
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ßvpN ízDÆ @ 63
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éìñDFpèÆ êDèºCpZ @ 62
:lÛkß×p¾ öDèGÎClGµμ Mp©d lz ælì¡Æ íϵμC ÖDÃ× ok ÁpF ¹CpZ éá∙¾k ÝìÎÞC êCpF íOÂÞ
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.lÜOwç pOèF íÏìh
пϾ Þ CßÏd @ 61
:lÛkß×p¾ öDèGÎClGµμ Mp©d êqÞo
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qDìJ Þ é×DÛqÞo pël× @ 60
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pìFlN Mol @ MDWÛ
MDWÛ «Þpz @ 59
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ok kßØe× ÚD®Ïv .íOwìÛ oßÆ ßN éÆ Ùw Clh éF Þ íOwìÛ oßÆ ßN ÖlìØè¾ Cpëq .ÝÆ £Ôh
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oßÆ jìz Þ lìá∙v @ 58
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. PzClÛ êC éWìOÛ íÎÞ lëkpÊ æDz ÚkCk êoClÎk Þ PëDÇd ÝO¿Ê éF
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êphúC ézßN @ 57
:lÛkß×p¾ ÚDìF Co Ðëm ÚDOvCk êphúC ézßN ÝOhÞlÛC ÖÞrÎ ~æoDF ok öDèGÎClGµμ Mp©d êqÞo
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ÖÞo pḥì éF ¸VCo íçDǾ PëDÇd @ 56
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DèÇìÎßNDÆ ÅßÏv Þ yÞo @ 55
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ÚrFkDF @ 54
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yßçDF Þ §ÞpÃ× ´oCq @ 53
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öDèGÎClGµμ Mp©d qC êC é¿ì®Î @ 52
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æDÜÊ @ 51
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Ð×DÆ ÚDÃëC @ 50
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PÛD×C @ 49
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÷DvCß× @ 48
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ÍßÏèF ½DeÎ @ 46
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íÛD®ìz évßvÞ Þ íèÎC ídÞ @ 45
koCÞ íOÂÞ .lÜO¾o éÛDhp¾Dw× éF öDèGÎClGµμ Mp©d P×lh ok êqÞo lwëßÛí× öDì¨ pOÆk
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ÈëkÚCÞ
ÈëkÚCÞ pOÆk @ 44
íñDÇëp×C æDË¡ÛCk ok Þ ÙO¾o MÞpìF éF ¢ìJ ÍDv P¿çÞ ív :lÛkß×p¾ öDèGÎClGµμ Mp©d êqÞo
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öDèGÎClGµμ Mp©d Úkoßh Cnº @ 43
Cnº éØç éF lÛkßF ÝëpñCq Þ ÝëoÞDW× DF íOÂÞ .lÛkß×p¾í× Ðì× Cnº ÙÆ oDìwF öDèGÎClGµμ Mp©d
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ÝìF ok Co ÚDeëo Þ ÚDhpN Þ DÜá∙Û üD¤ßḥh .lÛkß×p¾í× Ðì× êrGv Þ pìÜJ Þ pìz Þ ÚDÛ MDÂÞC
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.lÛkßØÛí× êÞo
íÂpz uDGÎ @ 42
:lÛkß×p¾ öDèGÎClGµμ Mp©d êqÞo lÜÆí× PëDÇd êkCl»F öDì¨ pOÆk
ÈÏØÎC ÚlØN íÎÞ .lÜzßKF íÂpz uDGÎ éÆ ÖkßØÛ yoD¿v öDGdC ÖDØNéF ÙëkßF DJÞoC ok éÆíá∙Âß×
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. ÚýlØN @ ÚýlØN :Ökq Cl¤ Co ÞC (ßJDz æÔÆ DF)
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Co ÚA ÐS× éÆ ÙëoClÛ í¬Dìh D× lÜO¿Ê .ækßF éZoDJ qC ¢Ï¤C ÙO¿Ê .PvC íËÜv éØýwW× ÝëC
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Hýḥá∙N @ 41
:lÜOzCk ÚDìF Þ lÛkß×p¾í× PGe¤ Hýḥá∙ù Nù éF ¸VCo öDèGÎClGµμ Mp©d
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DØz DëA ÙëoCk ½peÜ× oCrç pèz ÝëC ok D× P¿Ê Þ lz íÛDGḥµμ oDìwF ælÜÜÆ ÍCåv ÅpN . ÙëoCk
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Cpeù¤ @ 40
:lÛkß×p¾ öDì¨ pOÆk éF lÛkß×p¾í× ykpÊ Cpeù¤ ok éÇÛA PGvDÜ× éF öDèGÎClGµμ Mp©d êqÞo
lÛkß×p¾ í× oßOvk ÕCöDèF Mp©d Ölìvoí× EA Dë Þ Cpeù¤ éF éÆ DWÆ pç kCl»F éF ÚCpëC p¿v ok
Þ lÜOzCkí× PvÞk íÏìh Co Cpeù¤ ÕCöDèF Mp©d Cpëq ÙìÜÆ Pvok êDZ Þ Ùëßz ækDìJ éÆ
. ÖDwVC ÙÎDµμ Dçpèz Þ PvC cCÞoC ÙÎDµμ Cpeù¤ lÛkß×p¾í×
éÏFùC P×Ôµμ @ 39
:lÛkß×p¾ ÚDìF Co pëq PëDÇd cCr× Hwd pF öDèGÎClGµμ Mp©d êqÞo lwëßÛí× êkCl»F pOÆk
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qCpìz PìF @ 33
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íØìÏÆ êDµμk @ 32
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ÚDh ÙëpÆ íVDd ÚDOvCk @ 30
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Co DçpìWÛC ÝëC .lìçlF Pvk qC Co kßh ECßh Þ lëßz lÜÏF êkÞq ÝëC éF fG¤ pìWÛC p¬Dh
PdCo ECßh Þ lìÜÆ ÚDV yßÛ DN ÖC ækoÞA DØz êCpF éµμDwÎC Þ ækoCnÊ ÍDaië ok Þ ælìZ H¡ëk
ÙëC ælìZ pìWÛC fG¤ D× éÆ éOznÊ qÞo Þk pç éÆ ÙëlìØè¾ Þ Ùëlz ÐWh íØÆ D× .lìzDF éOzCk
. PvC ælëk í× Co D× ¢ÂD¬C æpWÜJ qC Þ ækßF oClìF oßw¾ÞpJ
pìWÛC PëDÇd @ 24
ÖDz ÍÞDÜN qC xJ lÛkßF ækoÞA pìWÛC ÖDz rì× pv éÇÛA PGvDÜ× éF öDèGÎClGµμ Mp©d íGz
:lÛkß×p¾ Àëpá∙N Co pëq PëDÇd
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íÜá∙ë ,íÎCÞ .kpÆ PëDÇz íÎCÞ éF oDZDÛ .lÜÆ ClìJ Co kqk PwÛCßN íØÛ Úq pìJ éVßaìèF Þ kpF í×
ælìvo êDçpìWÛC ok lÜÆ íá∙v qÞo ÚA éÆ kpÆ yoD¿v Úq éF ÚkpÆ pǾ éÃìÂk lÜZ qC xJ ,oCrV
.lzDF éOzClÛ íO×Ôµμ éÆ lëDØÛ pìWÛC ÐhCk Co ßV êo߬ Þ lÜÆ Þp¾ ßV éÛCk Èë
lÜÇF pèz koCÞ pìWÛC lçCßh í× xÆ pç kCk oßOvk Þ P¾o pèz æqCÞok éF oCrV kßh fG¤ Ckp¾
Þ PzCk í×pF Co DèÛA qC éÛCklÜZ ÞC l×A í× pìWÛC lGv DF ¹DF qC xÆ pç PÂßÛA .kpGF ÞC krÛ ÍÞC
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Þ kßF ælz PÂÞ pëk íÏìh .Ùëlìvo DìÎDOëC éF DN ÙëkpÆí× ykpÊ DJÞoC okÖokCpF DF Þ ÖkßF
Þ ÙëkpÆ íÊlÜÛCo íOµμDv Þk kÞld . ÙìO¾pÊ Dëok oDÜÆ ok íÇZßÆ ÐOç ok ÚlÛD× éF ÙìØḥN
ÁD¬C lÜZ ÞC éÆ kCk íÛD¡Û Co æDË¡ÛCk oßw¾ÞpJ Èë ÍrÜ× D× éF íḥiz . ÙëkpÇÛ ClìJ íÎDh ÐOç
.lçk í× æoDVC DèÛDOwFDN ok Þ koCk
fG¤ íÎÞ ÙëlÛD× DWÛA ok Co Hz Þ PzCk íÎDh ÁD¬C D©Â qC Þ ÙëkpÆ éá∙Vp× oßw¾ÞpJ ÍrÜ× éF
qC pJ Phok lÜZ «Dìd ÝëC ¯ˉvÞ ok ÝÆ æDËÛ P¿Ê ælÜF éF ÖokCpF . Ùëlz oClìF kÞq íÏìh
DØz éØç êDV Þ ÙëlìZ êoClÃ× íÎDµμ Þ ælìvo êDçpìWÛC ÚA qC Þ ÙìO¾o D× .kßz í× ælëk pìWÛC
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éÆoDG× é¨Þo êDç íËÛoDÛ @ 23
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oßJpÊoq ÌÜzßç @
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.lÛkßØÛ Mkßµμ íçDzkDJ pýÃ× éûF ÚCÞCp¾ oÞpv DF éØç Þ kCk
ÝëpØN @ 22
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kCk ECßV ÅrìÜÆ ?kßF oß®Z êqClÛC pìN P¿Ê Þ kßØÛ ÅrìÜÆ éF Þo .P¾o Þp¾ ßçA yßÊ éF pìN
.PvC ÚkpÆ pJ qC ÚkpÆ ßÇìÛ oDÆ
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kßz éOhDv ÞC PèV éÛDh ÖDF P¡J éF «Dìd f®v qC íÊorF Þ ÝèJ éýÏJ æCo éÆ kßØÛ D¨DÃN ClhlÆ
kßh êDç éÛDz êÞo pF Co éÎDvßÊ ÝëC éá∙¾k ÝëlÜZ qÞo pç ÅrìÜÆ . PhDv CpÛA ClhlÆ Þ
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kßF ælz ÉorF Þ ÝìËÜv Þ éÎDwÇë éÎDvßÊ íOÂÞ .kpGF ÖDF P¡J éF íÛDvA éF éýÏJ qC Þ lÜÆ
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êÞo ÅrìÜÆ kßØÛ ÚDìF Co éÏØV ÝëC æDz éÇÛA ªe× éF . PvC ÚkpÆ púJ qC ÚkpÆ ßÇìÛ oDÆ P¿Ê
. êkCk Cp× ÐO oßOvk CpZ xJ ÙO¿Ê Co éÏØV ÝìØç éÆ Ùç Ý× DNp©eìϵμC P¿Ê Þ kpÆ qDF Co kßh
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DF éÆ ækpÆ Þo Ý× éF ÚDÜZ lÛÞClh Ùç Þ ÖC éOzCnÊ oDÜÆ Co êolÜÏ Ùç Þ ÖC ælz pOØÇe× Þ ækpÆ
pFCpF ÝëlÜZ êDç PØì éF DèÛA ÝOhÞp¾ Þ ÚkpÆ êlÜF éá∙®Â Þ EDìvA ½Cp¬C êDèÜì×q lëph
MDëDܵμ Ðý± ok íÛD×kDz Þ oÞpv PëDèÛ ok ÖC éÏñDµμ DF ÍDd . ÖC ælz íFDwd PÜÇ× HdD¤ ,lëph
Co oDÆ Óß× ÚDØç éÆ Ý× ÝO¿Ê Óß× Óß× Óß× ÚDOvCk kßF ÝëC . ÙìÜÆí× íÊlÛq ¢ÎDSØìF ÍDØV
.lìÛDvo DWÜëC éF
íÛDØdo Щ¿ÎCßFC @.
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ÖlÛDvo ÚDèGèF éF Co kßh ælÜF Þ Ùëlz ¦hp× éØç .ÕC ÚD×C í¾ lëD×p¾ PëDܵμ PÆpF DØz éF
. ÖkpÆ ´Þpz Co êolÜÏ лz Þ
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Co Dç í¾pzC ÝëC oß®Z éÆ £ßḥiF ÖkpÆí× Àëpá∙N DèÛA êCpF Co Óß× MoDëq Þ ÝO¾o ÚDOvCk
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Pvk êolÜÏ qC Þ ÙëDØÛ íGvDÆ Þ oDÆ éëD×pv Þ ÖoCk æDËÛ PwFßh Co éÛClÇë ÝëC éÆ ÙO¿Ê Ökßh
.Ößz Íß»¡× êoDÆ Þ HwÆ éF Þ ÖoCkpF
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PdCpOvC éF oD¡FA ÝëC oDÜÆ ok Þ lÛlÛDvo í× DWÛA éF Co kßh HvC Þ éhpùZÞk DF Dë Þ ækDìJ éOzCkpF
Þ oD¡FA PvC Eßh éZ éÆ PhClÛC ÖpÇ¿F lÛÞClh Ölëk Co oD¡FA ÝëC íOÂÞ .lÜOhCkpJ í×
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Þ kCk lçCßh Eßh Íßḥe× üDÜòØ®× . ÚCÞCp¾ EA Ùç Þ Eߺp× Ýì×q Ùç . ÙzÞp¿F ÝìµμoCq éF Co
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. ÖlÛCoÞpJ ÖpǾ ok éÛClÜwJClh Ýwd ÝëlÜZ ,é¤Ôh
.Ölëph Co ÚA Þ ÖkpÆ ClìJ kßF ½DÂÞC æoCkC ok éÆ Co oD¡FA Þ Ýì×q HdD¤ DN ÙO¡Ê êqÞo
Þ EDìvA êDèËÜv lëph Þ EDìvA ÚDØOhDv éF öDèGÎClGµμ Mp©d íOØdp× í¾pzC éýÇv ÚA DF
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lÂoDZ í¡ì× êDèØ¡Z Þ lÜÏF l ÙÛDh Èë Ölëk lì¡Æ Í߬ ÚDØSeF Þ pùV D× éÆ ¸ÂßØÜëC ok
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DWÜëC Þ lvo í× ÅoDG× PìF qC ÖDz Þ oDçDÛ Þ éÛDeG¤ ,fG¤ Ckp¾ qC Þ lìzDF éOzClÛ ¢ëÞok ÝëC
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Co ÅoDG× êpḥܵμ ÐÇìç oClëk ÅpN lëDF Ùç Þ lÜOzClÜJ íØÛ oÞk kßh HÏ qC Co öDèGÎClGµμ
kßVÞ phA MD²eÎ êCpF DN ÙëkpÆí× ÅDJ Co DèÇzC kÞq kÞq Þ kßF êoDV DèÇzC .lÜëDØÜF
. ÙìÜÆ ¯ˉG± pv Ù¡Z ok Co ¢ÆoDG×
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Þ Pw×pv D× éØç Þ PznÊ íOµμDv Þ lz ´Þpz ÙÎDµμ ÐçC éF ¼ìÏGN p×C P¾p¡ìJ oß²Ü× éF
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¢ëÞCok Cpëq ÙçlF ßN éF Co éØç ÙçCßh í× ælÛDØìÂDF évDÆ ok éÆ í¾pzC kClá∙N ÝëC ,¢ëÞok
¢ìJ Co ÙOvk Þk Ùç Ý× . íwÆ lÜÆ DWÇë éÆ PvC yßh ÝìÜZ Ckßv :lÜëßÊí× Þ lÛoCk ælìõμ
DV kßh êDG HìV Þk ok Co DèÛA üCoß¾ Ý× . lÛkpÆ pëqCpv ÙOvk êßN kßF évDÆ ok éaÛA Þ ÖkpF
í× é²dÔ× ÖkpÆ í× PÆpd D¿ìd ½p¬ éF ÚCpëC qC éÆíOÂÞ Ý× ÚDFp ÖkpÆ §pµμ Þ ÖkCk
Èë pÊC éÆ kß¡Û ÖßÏá∙× pçD± éF éÆ ÖC éOhÞk í¾pzC êkClá∙N kßh êDG éGÎÞk êpOvA éF lìñD×p¾
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ÚClÜh ¢ëÞok ÚDØëC ÚDOvCk @ 21
ÝìÜZ Co kßh ÚDØëC ÚDOvCk éOzCk ÚDèGèF pèz ok Pëoß×D× éÆ íñDèF pw¾C êCpF ÚClÜh ¢ëÞok
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.PvC ælìvo PØì ÝëC éF íñDZ
D¿ìd éÛDhp¾Dw× - 18
olJ ¯ˉvßN éÆ D¿ìd éÛDhp¾Dw× ÚDØOhDv koß× ok Co pëq cpz DÇëp×C qC íÛDØdo Щ¿ÎCßFC êDÂA
.lÛC éOzCk ÍDvoC ÙëCpF éO¾pÊ ÖDWÛC ÚD¡ëC
D¿ìd éF MoDëq êCpF ( íÛDØdo Щ¿ÎCßFC Þ êkDç ÚDëDÂA olJ ) êqCpìz p¿á∙V Cqpì× DÂA íOÂÞ
qC íèCC êDGdC éÇÜëC qC lÜOwç PdCoDÛ íÏìh öDèGÎClGµμ Mp©d éÆ lÜÜÆ í× ælçD¡× lÛÞo í×
éF üCoßGW× lÛoClÛ éNßOìF êCpF íýÏe× ÚßZ Þ lÜëC í× D¿ìd éF æoCßv Þ ækDìJ oÞk êDèçCo
´ß¡h Þ ´ß©h DF éÇìOÎDd ÚA ok Þ lÛoÞA í× êÞo PvC Ýì©ÂDÛ éF ÄýÏá∙O× éÇìñDç éÛDh æßèÂ
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.lÜÜÆ í×
Mp©d íOdCoDÛ éÆ p¿á∙V Cqpì× DÂA .lz í× öDèGÎClGµμ Mp©d íOdCoDÛ TµμDF ´ ߨ ß× ÝëC
Èë ÚD¡ëC pǾ íOdCo êCpF lÜëD×p¾ æqDVC éÆ lëDØÛ í× DµμlOvC lÜÆ í× ælçD¡× Co öDèGÎClGµμ
öDèGÎClGµμ Mp©d ÍÞC .lÜÜÆ éNßìF éÛDhp¾Dw× ÝëC ok xJ ÚA qC ÝëpñCq DN lÛqDwF éÛDhp¾Dw×
.lÜëD×p¾ íØÛ ÍßG CpÛD¡ëC kDèÜ¡ìJ
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í× kDèÜ¡ìJ oDF Ýì×Þk êCpF .lÛpF í× pwF Co MoDëq ÖDëC POý¡O× oDǾC DF Þ lÛÞo í× Ýì©ÂDÛ êDç
Þ ¸ìvÞ Ýì×q lëph éÆ lÜÜÆ í× pǾ Mp©d ÚA íÎÞ .lÜëD×p¾ í× ÍßG öDèGÎClGµμ Mp©d Þ lÜÆ
lÜëßÊ í× p¿á∙V Cqpì×A éF ÝëCpFDÜF .PvC íÏìØeNp¿á∙V Cqpì×A êCpF éÛDhp¾Dw× ÚDØOhDv
éF Þ ækßØÛ ÀÂßN éFßÆkDF ok æCo pv ok êkpÊ í×pF kDFA Ä¡µμ éF íOÂÞ éÆ ÙÜÆ í× ÍßG í¬p¡F
éÛDhp¾Dw× ÚDØOhDv oDÆ ok éÆ ÚDvpF ÞC éF ÖD»ìJ Ý× ½p¬ qC Þ éO¾o (1) ½C íÃN ívß× MDÂÔ×
.lëDØÛ PÆpz
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PGe¤ ívß× DF Þ lëpGF Àëp¡N DØz lÜëD×p¾ í× pè¬C ÐÇìç íÎÞ .lzDF DèÜN ÞC HìḥÛ oDiO¾C
í× ¦hp× CpÛD¡ëC xKv lìñßËF ÝØF Pá∙VCp× ok CpÛA kùo Dë ÍßG Dë lëßÊí× ÞC éaÛA Þ lìÜÆ
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Úßì×DÆ ÙÆ ÙÆ .( æl×A í× ¹DF ÐhCk ok üD¤ßḥh Úßì×DÆ pOØÆ üÓßØá∙× ) .kßz í× íWèF pḥÂ
DF .lÛC éOw¡Û Úßì×DÆ ælÜÛCo oDÜÆ ÕCp×C íÎÞ Mp©d éÆ lÜÆ í× é²dÔ× DìÏì×C lvo í× éÆ
üD¤ßḥh Þ lÛC éO¡ÊpF êkÞq ÝëC éF Mp©d éÆ kßz í× PdCoDÛ íÏìh DìÏì×C ÚDëpV ÝëC é²dÔ×
éÆ lÜÆ í× é²dÔ× Þ lÛDvo í× Úßì×DÆ êßÏV éF Co kßh üCoß¾ .lÛC éOw¡Û Úßì×DÆ êßÏV
lÜëD×p¾ í× rÜìÎDÆ DìÏì×C éF Þ lÛßz í× ækDìJ Úßì×DÆ qC íÎDezßh Þ oÞpv DF ÕCp×C íÎÞ Mp©d
æqÞo Þ íWèF pḥ êCpF íÜçA ÉorF Eok Èë DØz ÍßJ DF éaÛDÜZ Ölëk ÖkpÆ pǾ éZ pç DìÏì×C
PvC Úßì×DÆ ok éÆ Co Eok ÝëC . ÖÞpF íḥhp× éF éÆ PwÛA qC pOèF ÖpiF Þ ÙÜÆ éìèN éÆoDG×
DØz ÖDÛ éF CpÛA Þ ÖkoÞA Ößh DF Þ ÖkoCnÊ Úßì×DÆ ok CpÛA Þ lz p¨Dd DN ÖkpÆ pG¤ Þ ÖkCk yoD¿v
.kpÆ ÙçCßh HḥÛ
DìÏì×C Eok ÖDÛ éF éÆ PvC éÆoDG× é¨Þo Þ íWèF pḥ êkÞoÞ íϤC Eok ÚDØç Eok ÝëC Þ
. PvC Ößvß× rÜìÎDÆ
fìFm EDÜV @
rÜìÎDÆ æqCÞok - 17
Þ íËOwh ¸¾o êCpF êqÞo lÜZ ÕCp×C rërµμ íÎÞ Mp©d ÚDOwFDN Ðḥ¾ ok ÍDv pç Óü ßØá∙×
ÐìḥeN ÚD×q Þ íÛCßV ok éÆ íÛDØNoDJA ÚDØç ok é¡ìØç Þ lÛkpF í× Àëp¡N xëßv éF íḥhp×
.lÛlÛD× í× PzCk ÙÆ íÏìh UoDi× Þ lÜOzCk ÍrÜ×
éF ÚD¡ëC íÎÞ ælz ÕCp×C íÎÞ Mp©d íḥhp× ¸Âß× éÆ lÜÆí× é²dÔ× rÜìÎDÆ DìÏì×C ÍDwÇë
ÕCp×C íÎÞ Mp©d qC Þ kßz í× ½ýp¡× Þ lÜÆ í× pG¤ qÞo Þk íÇë .lÛpF íØÛ Àëp¡N íḥhp×
ECßV ok ÚD¡ëC .lÛoF íØÛ Àëp¡N éÛDìÎDv íḥhp× éF ÚD¡ëC éÆ ækDO¾C íÂD¿NC éZ éÆ lvpJ í×
. ÖoCk kDëq êp×C ækDO¾C Hõμ êDçoDÆ lÜëD×p¾o í×
Þ oDÆ éØç ÝëC DF ÚD¡ëC éÆ lëDØÛ í× DµμlOvC Þ lÜÆ í× éá∙VCp× rÜìÎDÆ DìÏì×C qÞo lÜZ qC xJ qDF
DµμlOvC ÅoDG× oß©d qC Þ lÛoCk íḥhp× qÞo lÜZ éF UDìOdC lÜOwç Íß»¡× éÆ êoDØ¡ìF MDµμDv
ÖDØN ÙëDçoDÆ pÊC lÜëD×p¾ í× ÚD¡ëC .lÛpGF Àëp¡N íḥhp× éF ÚD¡ëC éÎDv pç ÄFD®× éÆ lÜÆí×
Íß»¡× ÕCp×C íÎÞ Mp©d éÆ lÜÆ í× é²dÔ× DìÏì×C qÞo lÜZ qC xJ qDF . P¾o ÙçCßh kß¡F
íñÞo ækD¡Ê DF Þ ælz ½ýp¡× íá∙®Â ÙìØḥN DF oDF ÝëC .lÜzDF íØÛ íḥhp× pǾ éF üÔ¤C Þ lÛoDÆ
éØèÜëC lÜÛCßOF DN lÜÜÆ PdCpOvC Þ lÛÞpF íḥhp× éF ÕCp×C íÎÞ Mp©d íOwëDF lëßÊ í× ÖDØN
.lÜçk ÖDWÛC íFCkDz Þ íO×Ôv DF Co Ùýè× êDçoDÆ
:lÜëD×p¾ í× Þ éO¡ÊpF DìÏì×C ½p¬ éF ÕCp×C íÎÞ Mp©d éá∙¾lÇë ÚCÞCp¾ oCp¤C qC xJ
qC Þ kkpÊí×pF ykßh ÁD¬C éF üCoß¾ Þ lÜÆ í× MßÇv DìÏì×C . ÖÞpF íḥhp× éF ÖoClÛ ÍßJ DìÏì×C
íÎÞ Mp©d ÁD¬C éF Þ éOzCkpF ækßF oÓk oCrèWÜJ üÔúÆ Þ éOzCk ÁD¬C ok é¡ìØç éÆ êqClÛC xJ
éF Þ lëoCkpF Co ÐFDÂDÛ éVÞ ÝëC ækßF íÎßJ íF ÍDÇzC pÊC ÚDFp lëßÊ í× Þ kkpÊí×pF ÕCp×C
. PvC ÖqÓ DØz íO×Ôv êCpF l¤ ok l¤ éÆ lëÞpF íḥhp×
ßËO¿Ê ÝëC qC lá∙F qÞo .ÖÞo í× Eßh lÜëD×p¾ í× êpḥOi× MßÇv qC xJ ÕCp×C íÎÞ Mp©d
.lÜÜÆ í× PÆpd kÞq fG¤
í©ì¾ EDÜV pá∙z - 16
qC íÇë ÍrÜ× éF lÜÏç ok ¸ëlF 121 ÖDì¤ æD× ÖDýëC ok í©ì¾ ÙvDÃÎCßFC EDÜV ÕCp×C rërµμ êkDëC
:lÜçk í× éÛDh HdD¤ éF Þ ækÞpv Co pëq pá∙z ÚDFrì× PèV Þ lÛßz í× koCÞ öDGdC
ÕCp×C íÎÞ Dë
ízDF ßN ¢ÛD×ok éÆ êkok Dzßh
ízDF ßN ¢ÛDëDJ éÆ íçCo Dzßh
lÜìF ßN oDwho éÆ íØ¡Z Dzßh
ízDF ßN ¢ÛD®Ïv éÆ íÇÏú× Dzßh
PvÞlëC lzDF Mp¡µμ Þ êkDz éØç
ízDF ßN ¢ÛDØè× éÆ éÛDh ÚA ok
Co ÞC éÆ xÆ ÚA Ùºq lëA ^DF éZ
ízDF ßN ¢ÛDGèËÛ Þ oClèËÛ
:lÛkCk éØNDh kßh MDÛDìF éF pá∙z ÝëC éF Þ
í©ì¾ HÎD¬ pÊC qß×A íÊkDO¾C
PvC lÜÏF éÆ íÜì×q EA koßiÛ rÊ pç
ÌÜv rGvpv kßz íÆ ÚCoDèF o k
ÌÛo ÌÛo lëÞpF ÐúÊ DN ßz ÅDh
í©ì¾ EDÜV @
Pvok ÞC pǾ éÆ DWÆ qC Cpëq PvC ækq Co ½pd ÝëC CpZ éÆ kßz í× PdCoDÛ oDìwF ÚA qC xJ íÎÞ
êCpF íNl× xJ éÇÜëC DN .ælz í× PdCoDÛ ækpÆ í× Co qÞpÛA kDë PÂÞ pç ÚA qC lá∙F .lzDF ækßF
ÞC qC Þ lëA í× ÞC Úlëk éF ÕCöDèF Mp©d HNDÆ íËOwh ¸¾o Þ kÞoÞ qC xJ .kÞo í× Dǵμ éF MoDëq
Þ HýWá∙O× íÏìh ÍCåv ÝëC ÚlìÜz qC xJ ÞC .êC éO¿Ê éZ uÞo ÍßwÜ éF ßN éÆ lÜÆí× ÍCåv
PGe¤ uÞo ÍßwÜ DF Ý× éÆ lÛCk í× DWÆ qC ÕCöDèF Mp©d HNDÆ éÆ kßz í× ækq P¡dÞ
. ÖC ækpÆ
Ùìdo lýØe× íÛCpËÛ Þ lÜÆ í× oCpÇN Co ÍCåv ÝìØç üDÜìµμ Þ lëA í× êpËëk ¦iz íNýl× qC xJ
MDÂÔ× ÚDOvCk .kßz í× ÐñDÛ öDèGÎClGµμ Mp©d MoDëq éF éÇÛA DN .kßz í× pO¡ìF Þ pO¡ìF
í× öDèGÎClGµμ Mp©d .lÜÆ í× Àëpá∙N öDèGÎClGµμ Mp©d êCpF Dü Üìµμ Co kßh ECßV Þ ÍßwÜÂ
fìe¤ íO¿Ê ÞC éF ßN éÇìñDè¾pd Þ êkpÆ ÍßwÜ DF ßN éÆ íñDç PGe¤ .yDGÛ PdCoDÛ lÜëD×p¾
Þ PvC oCrN cßÎ ÚlÛCßh ÍDd ok p¿ÜÇë ÚÑC ÝìØç lÛkß×p¾ ÕCöDèF Mp©d qÞo Èë ÚßZ PvC
Pvok ækCk íñDèF ÚA éÆ íFCßV Þ PvC ækßF éZ oCrN êDµμk ælìvpJ öDGdC qC íÇë qC uÞo ÍßwÜÂ
Mp©d MDÛDìF ÚlìÜz qC xJ ÞC .lÛkß×p¾ ÚDìF Co ßN ÙvC ÕCöDèF Mp©d üClá∙F Þ PvC ækßF
Þ éìvÞo ÝìF ÌÜV éF «ßFp× ÌÜV ÝëC ) .lFDë í× ÝìÇwN ¢FDḥµμC Þ PdCo ¢ÎDìh öDèGÎClGµμ
DèÆpN Þ fND¾ uÞo PÎÞk phA ok íÎÞ lÛßz í× fND¾ ÖClÆ kßGÛ ÖßÏá∙× öClOFC éÆ kßF íÛDØSµμ PÎÞk
.( lÛkoßh íOiv PwÇz
ækCq pçD¬ HëkC @
éìvÞo oCrN êDµμk - 15
ÍDvoC ídßÎ ÖýÞk olÛDwÇÎC éìvÞo oCrN êCpF lÜOzCk Àëp¡N éÛokC ok íèFC ulÂC ÍDØV íOÂÞ
Dµμk Mkßh HÏ ok ßN éÆ lÜëD×p¾ í× éìvÞo æDzkDJ éF Õ CöDèF Mp©d cßÎ ÚA ok Þ lÛkß×p¾
ÖDWÛC ßN êÞqoA Þ ÙëlìÜz Co ßN êDµμk D× íOvCßh í× ÈØÆ ÉorF lÛÞClh qC Þ êkpÆ í×
.lz lçCßh
Þ oCqA éF Þ lÜÆ í× ¼ìÏGN éF ´Þpz Þ rñD¾ ÚDØëC ½pù¡F Ùìdo lØe× ÖDÛ éF íḥiz ÚD迤C ok
ÙÆ ÙÆ .lëDØÛ í× ÅpN Co ÞC Úlz íñDèF Pýϵμ éF Ùç ÞC olJ íOd .lçk íØÛ PìýØçC ækoCÞ PýëmC
ok êoDÆ Þ lÜÆ p¿v pËëk êpèz éF éÆ kßz í× ÖqDµμ Þ lçk í× Pvk qC Co kßh íñCoCk Þ MÞpR
éÆ éìvÞo ÍßwÜ .kßz í× oDÆ éF Íß»¡× DWÛA ok Þ lÜÆ í× ClìJ oCÞrGv pèz ÚkDá∙× qC íÇë
íñDèF pÊC éÆ kßF éO¿Ê íḥiz éF Þ éO¡Ê í× íñDèF Èë ÍDGÛk éOzCk ÍrÜ× oCÞrGv íÇëkrÛ ok
Co Ùìdo lýØe× DÂA öDGdC .lëDØÛ ækD¿OvC íñDèF HOÆ qC lÛCßOF DN lÜÆ í¾pá∙× ÞC éF lvDÜz í×
.kÞo í× ÍßwÜÂ oClëk éF íñDèF EDOÆ lÜZ DF ÞC Þ lÜÜÆ í× EDiOÛC
Ùç DF íñDèF PÛDëk ôoDF ok DN lÛDØF êpO¡ìF Mýl× éÆ kßz í× D¨DÃN ÞC qC ÍßwÜ DF MDÂÔ× ok
.lÜÜÆ PGe¤
DWÜëC éF ßN ÚkoÞA qC Ý× lëßÊ í× Ùìdo lýØe× DÂA éF ÍßwÜ êp×C êDç PGe¤ Ýب Hz Èë
æDzkDJ éF ÕCöDèF Mp©d cßÎ êDÜá∙× éÆ íñßËF Ý× éF éÆ kßF ÝëC ÚA Þ ÙOzCk êpËëk kßḥÃ×
ækßF olÛDwÇÎC êDµμk éF ¸VCo éÆ Co ÕCöDèF Mp©d cßÎ qC PØw ÚA lá∙F .lzDF í× éZ éìvÞo
éF ÕCöDèF Mp©d éÆ éOvCßh ¢GÏ ok êrìZ éZ oCrN lvpJ í× Þ lÛCßh í× Ùìdo lýØe× PèV
?lÛCækCk ÞC
Þ Cnº ,koCk éÆ Mol , koCk éÆ ÍßJ .lçCßh í× éZ Clh qC æDzkDJ éÆ lÜÆ í× pǾ Ùìdo lýØe×
Cpëq éOvCßh Co ÌÜV ok fO¾ lvo í× ypǾ éF .éOvCßh êpËëk rìZ üDØOd , koCk éÆ ÖCpOdC
Þ lëßÊ í× éìvÞo ÍßwÜ éF Co pǾ ÝëC üCoß¾ .kßz qÞpìJ kßF éOwÛCßOÛ DèÆpN DF ÌÜV ok olÛDwÇÎC
.lz lçCßh qÞpìJ ÌÜV ok éÆ lëßËF Þ lwëßÜF é×DÛ éìvÞo qCpN éF éÆ lÜÆ í× kDèÜ¡ìJ ÞC éF
D¿ìd pOÆk @ 14
ÝëC cCr× Hwd pF êqÞo .lÜOzClÛ ízßh Ík ÞC qC öDèGÎClGµμ Mp©d éÆ ækßF êpOÆk D¿ìd ok
:lÜëD×p¾ í× é×r×q Co Dçpá∙z
íϵμÓC íFo ÚDeGv P¿Ê Clh ¢ìJ P¾o MßØÎC ÈÏ×
DN l¤ ÞC Ùì¡úúÆ í× íÇë D× Dç éÛDh P¡J PvC íØìÇd _ë
D×p¾ pÊk íO×lh Cp× Dë ÝÆ ÐçDV HìG¬ UÔµμ Dë
fìFm EDÜV @
ÐìGÛ qC íÛDOvCk @ 13
pëq Úkq ÐìF Íß»¡× öDèGÎClGµμ Mp©d ÍrÜ× êßÏV éaºDF ok ÝëoÞDW× qC êCýælµμ êqÞo
¢çCßh ÚD¡ëC qC éØç .lÛßz í× koCÞ Ùç ÐìGÛ EDÜV öDÜRC ÝëC ok .lÛkßF éaºDF êDèOhok
ÈØúÆ êD¨DÃN ÞC qC üCklW× .lÜÜÆ íØÛ ÍßG ÚD¡ëC .lÜÜÆ ÈØúÆ Úkq ÐìF ok éÆ lÜÜÆ í×
.lëDØÛ í× ´DÜO×C ÐìGÛ EDÜV qDF Þ kßz í×
éZ pç éÆ lÜÜÆ í× PëDÇz öDèGÎClGµμ Mp©d éF . lÛoÞA í× Àëp¡N öDèGÎClGµμ Mp©d PÂßÜëC ok
íSÇ× öDèGÎClGµμ Mp©d .lÛkß×p¿Û ÍßG ÚD¡ëC lÜÜÆ PÆoD¡× Úkq ÐìF ok lz ÈØúÆ êD¨DÃN
ÅoDG× ÐÇìç .lÜÜÆ í× HýWá∙N ÝëoÞDW× .PvC ÐìGÛ EDÜV DF Äd lÜëD×p¾ í× ÙýwGN DF Þ ækß×p¾
Þ lÛlÜh í× éØç .lÜOwç ÐìF éÛ Dü Øvo Ùç Þ lÜOwç ÐìGÛ Dü ØvC Ùç ÚD¡ëC éÆ lÜëD×p¾ í× é¾D¨C
.lÜëD×p¾ í× ÅpN Co EDGdC ÙýwGN DF öDèGÎClGµμ Mp©d
fìFm EDÜV @
ÅoDG× ÐÇìç ÝëoÞDW× qC íÛDOvCk - 12
, íÛD迤C íϵμolìd Cqpì× DÂA EDÜV :lÛkßF ÕCöDèF Mp©d oß©d ok ÝìÜ×å× qC p¿Û év íOÂÞ
.ÙÏ ÝìÇ¡× EDÜV Þ ÝìFpÃØÎC Ýëq EDÜV
? ÙOvp¿F íèFC MßÇÏ× éF Co DØz lìçCßh í× lÜëD×p¾ í× p¿Û év ÝëC éF ED®h ÕCöDèF Mp©d
. Öp¨Dd lzDF ÅoDG× êD¨o éZ pç lÜÆ í× §pµμ íϵμolìd Cqpì× EDÜV
. ÙzDF P×lh ok DV ÝìØç ÙçCßh í× ÚDFp pìh lÜÆ í× §pµμ ÙÏ ÝìÇ¡× EDÜV
ÝìËÜv ÚD¡ëC yßÊ ÚDFp ÝÆ §pµμ lëßÊ í× íϵμolìd Cqpì× íVDd éF ÝìFpÃØÎC Ýëq EDÜV
.lÛßÜz íØÛ PvC
fìFm EDÜV @
êpìØÎD× Þ ÐìGÛ -11
Þ lÜzßÜF êDZ HNp× éÆ lÜOzCk MkDµμ ækCqpçD¬ HëkC EDÜV olJ êpìØÎD× EDÜV lÜëßÊí×
MkDµμ ÝëC qC ÐìGÛ EDÜV Þ lÛ kßF ÁD¬C Ùç Ù²µμC ÐìGÛ EDÜV DF íNl× ÚD¡ëC Þ lÛqClÜìF fìGwN
íÎÞ qClÜìÛ fìGwN Þ oßiÛ êDZ olÃÜëC lÛkß×p¾ í× ÚD¡ëC éF íçDÊ .lÛkßF PdCoDÛ oDìwF ÚD¡ëC
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Table of Contents
11 Introduction
Section A: Bahá’í Stories Told by the Friends
17 Remembering Hand of the Cause of God, Abu’l-
Qásim Faízí
18 Story of the Purchase of a House of Worship
Property
Mr. Zabíh
21 Old Man and the King
23 Rock Sugar Cone
Khalíl Ardikání
25 Jináb-i-Abu’l Fadá‘il Embraces the Faith
27 ‘Abdu’l-Bahá’s Wedding
Húshang Mahmúdí
29 ‘Abdu'l-Bahá in America
Kámrán Sahíhí
31 Khalíl Ardikáni’s Dream
Fádil Ardikání
32 The Sick Man and the Turkish Doctor
33 Qualities Pleasing to Bahá’u’lláh
Mr. Faízí
34 Nabíl and Málmírí
Kámrán Sahíhí
35 A Story about the Companions
Mr. Zabíh
36 A Story from Nabíl
Mr. Zabíh
37 The Haifa Doctor
Mr. Zabíh
38 Russian Czar’s Supplication
Adib Taherzadeh
40 Mr. Faízí’s Poem
Abu’l-Fadl Rahmání
41 Collins Gate
Mr. Zabíh
43 Pilgrim House in Haifa
Abu’l-Fadl Rahmání
48 The Mask
Dr. Zíá Baghdádí
49 The Peacock Egg
50 A Smiling Dervish Embraces the Faith
Abu’l-Fadl Rahmání
54 Practice
56 Mandarin Oranges from the Blessed Precinct
Húshang Zargarpúr
57 Figs
59 Siyyid Sádiq
A.H. Ishráq Khávarí
62 The First Pilgrim House in ‘Akká
Mr. Zabíh
64 The Priest and Hájí Mírzá Haydar ‘Alí
65 Azal and Mishkín Qalam
66 The King and His Minister
Hájí Mírzá Haydar ‘Alí
68 Hájí Karím Khán
69 Shaykh Mahmúd-i-‘Iráqí
Mr. Zabíh
72 The Jew’s Prayer
73 House of the Báb in Shíráz
Missagh Noureddin
Section B: Dr. Zíá Baghdádí’s Memories
77 Story of Ayáz
79 Purchase of Land for Access to the Shrine of
the Báb
81 Salvation is in Truthfulness
82 Jamíl Effendi
83 The Prince and the Preacher
84 The Sign of Stupidity
85 Country
86 Prejudice
87 Eastern Clothes
88 ‘Abdu’l-Bahá’s Eating Habits
89 Dr. Van Dyke
90 Divine Inspiration and Satanic Instigation
91 Buhlúl’s Quilt
92 The Sand and the Layer
93 Sharing of One’s Wealth Willingly
94 Trustworthiness
95 Absolute Certitude
97 Sin
98 An Anecdote about ‘Abdu’l-Bahá
99 The Clever Indebted Farmer
101 The Fan
102 Catholics’ Attitudes
104 A Funny Story about Caesar
105 Preparing for the Next World
107 Sa’íd and the Blind Shaykh
110 Conditions of Salvation or the Power of Persuasion
113 The Newspaper Editor and Onions
114 Halwa with Pepper
115 Electric Light
116 The Timid Káshí
117 Marriage Customs
118 Departing Iran for Baghdád
119 ‘Abdu’l-Bahá’s Dream
120 Aptitude for Learning
121 Hunger
122 Trustworthiness and Honesty: The Story of
Hájí Sadíq
124 The Devil Philosopher
125 Youth and Old Age
126 The Walls of Paradise
127 Properties around the Holy Precinct
Section C: Bahá’í Sources
131 Absolute Self-Abnegation
Mr. Faízí
132 ‘Abdu’r-Rahím of Bushrúyih
Adib Taherzadeh
134 Ustád Ismá‘íl ‘Ubúdíyat
136 Nabíl in Prison in Egypt
139 Kings Embracing the Faith
‘Azíz’u’lláh Sulaymání
141 A Story about the Life of Jináb-i-Hájí Mírzá
Siyyid Muhammad, Uncle of the Báb
Fírúzih Abrár
143 The Bath
Dr. Yúnis Afrúkhtih
145 Self-sacrifice
Mr. Furútan
146 Hájí Muhammad Taqí-i-Nayrízí
from Málmírí’s Memoirs
150 “Sharaq” Story
Dr. Yúnis Afrúkhtih
152 A Six Year Toil
Dr. Yúnis Afrúkhtih
Section D: Three Non-Bahá’í Stories on Virtues
157 The Talking Parrot–an Old Fable
160 Luqmán-ibn-i-Munzar
164 Pure Love
Introduction
One of the Iranian traditions has been storytelling
and recitation. In teahouses, professional storytellers have
long practiced this tradition. Gradually, the practice was
picked up by families who would pass the time telling
stories around the family Kursí*, with a grandmother or
grandfather assuming the role of storyteller.
When Bahá’u’lláh was in Baghdád, He would often
visit teahouses at the riverside, where storytelling took
place, in order to promulgate the Cause of God.
In my childhood, my grandmother would come from
Sháhrúd to Tihrán to visit us once or twice a year. When-
ever she came, storytelling around the Kursí was a favorite
pastime and she would mesmerize us with fairy tales and
stories about the beautiful princess, and stories from the
Book of Kings and One Thousand and One Nights. During
her stay, the stories would be repeated several times as
she would tell them so enchantingly that we would insist
upon it even though it was repetitious.
Storytelling has a respected position in Iranian cul-
ture; often kings would have court storytellers to keep
them entertained in the evenings. Sháh ‘Abbás, the Safavid,
would sit in an upper chamber in the Chihil Sutún Palace
among his courtiers listening to storytellers’ recitations
in a special room down below, equipped with special
sound-convey ing pipes, carry ing the sound to his
chamber. Most stories would be epic poetry, often
conveying moral messages.
*Kursí is a traditional Iranian heating system. A charcoal heater is
placed under a low table and a huge quilt is draped over the table
with seats placed around the table. This serves as a favourite
gathering place and the centre of activities on cold evenings.
When my sisters, brother and I were older and mar-
ried and had children, my children would often ask me
to tell them stories on long winter evenings. Being weary
after the day’s work and concerned that the children at-
tend to their school work I would not usually agree to
their request, but on holidays and weekend evenings I
would consent and entertain them. Whenever I found
Bahá’í story books I would utilize them for this purpose.
Time passed; the children grew up and got married
and had their own children, blessing me with twelve
grandchildren. In 1969 we immigrated to Canada. Now it
was the grandchildren who would ask me to tell them
stories. As they did not know Persian well, I would often
have to use very simple language in telling them stories.
Mostly these were Bahá’í stories. Once, a Victoria area
Local Spiritual Assembly organizing a gathering asked
me to tell a few stories. My presentation was warmly
received. Similarly, at a gathering in the presence of
Amat’ul-Bahá Rúhíyyih Khánum, I was honored to tell a
short Bahá’í story, which received her warm encourage-
ment.
On a trip to the South of France I met a dear old friend,
Mr. Amír Farhang Ímání, and shared with him my wish to
put together a collection of stories. He encouraged me and
gave me a copy of an eight hundred page memoir of Dr. Zíá
Baghdádí in Arabic, containing many stories. Dr. Baghdádí
had spent some ten years in ‘Abdu’l-Bahá’s presence re-
cording his memoirs daily. ‘Abdu’l-Bahá was wont to relate
wonderful stories during His conversations and discourses,
lifting the spirits of His audience. Dr. Baghdádí recorded
these stories. I was much obliged to Mr. Ímání to receive a
copy of such a wonderful book.
When I returned to Canada, I asked a few friends to
get together once a week, reading and translating stories
from these memoirs. When the translation into Persian
was nearing completion, it occurred to me to have them
translated into English as well, which was accomplished
with Ehsan Erfanifar’s assistance. My thanks to him and
to Mr. Akbar Fana’ian and Mrs. Naghmeh Rahmánían who
assisted with the Arabic-Persian translation, and to Mr.
Enayat Bahrami for copy transcription of the stories. It
should be noted here that some of the stories have
previously appeared in other books but such stories are
still enjoyable even repeated. I hope the reader will view
this book with forgiving eyes; I am not a writer and my
profession entailed working with construction material.
Aziz Rohani
Victoria, Canada
A fountain in Ridván Garden
Section A
Bahá’í Stories Told by the Friends
Remembering Hand of the Cause of God, Abu’l-Qásim Faízí
One day the beloved Hand of the Cause Mr. Faízí
went to visit his ailing friend in Namází Hospital in Shíráz.
The sick friend was asleep and Mr. Faízí was reluctant to
call and wake him up, so he wrote the following poem
and placed it on the sick friend’s pillow: (poet unknown)
Though my share be mere thistle of the rose-garden
I will cherish it as mine eyes, since my beloved giveth me it.
’Tis not but one gardener who tendeth the rose and the thistle
He giveth this to one and that to the other.
If he poureth sweet wine in one cup and bitter in another,
Both come from the self-same wine-maiden.
Unity or separation, bitter or sweet, sting or honey
Whatever be our share, the same is ordained by Him.
Suffering or ease, light or darkness, good or evil
Whatever be one’s lot, ’tis given by His decree.
Good or evil is merely a reflection of man’s imperfect perception,
For naught but bounty and blessing come from Him.
Embrace thou whatever cometh to pass, pain or healing,
For sooner or later ’tis not but goodness and ease.
Whether thou walkest uphill or down
In a blinking of an eye, the way is fared.
Story of the Purchase of a House of Worship Property
During a pilgrimage to the Holy land, Mr. Zabíh re-
lated the following:
During her stay in Haifa, Amelia Collins was often
honoured to be in the presence of the Beloved Guardian
and was profoundly enamored of Shoghi Effendi, always
desiring to render some service. She stayed in a room
beneath the beloved Guardian’s bedroom. One night she
noticed that the light in the Guardian’s room was still on
even though it was late into the night. Past midnight,
when she awoke, she noticed the light still on. At five
o’clock, again she found the light on and guessed that
the Guardian had stayed up all night without any sleep.
She was puzzled as to what might be troubling him, that
he would not have slept even for an hour.
Early in the morning she knocked at the Guardian’s
door requesting permission to enter, which was granted.
Amelia entered and stated bluntly, “Beloved Guardian,
you didn’t sleep at all last night. What is happening; what
is wrong?” The Guardian replied, “I was busy and I was
praying.” Amelia insisted and said again, “I think some-
thing new has come up, please share it with me so that
it might lighten the load of what is troubling you.” After
much persistence the Guardian said, “There is a piece of
property, blessed by the foot-steps of Bahá’u’lláh, belong-
ing to the Israeli Government, which has put it on the
market for sale. The Christian community is quite inter-
ested to purchase it but the government has told them
that they own a lot of properties on which they have not
done any improvements, but Bahá’ís improve any prop-
erty they acquire; so this property would first be offered
to the Bahá’ís and only if the Bahá’ís do not buy it, it
would be sold to the Christians. The Government has
offered it to me for sale and I would like to acquire it for a
house of worship but I do not have the funds and do not
wish to write Iranian friends again to send money. The
time is short. I am concerned as the deadline is next
Thursday and if I can’t buy it the opportunity is lost.”
Amelia asked to leave.
Immediately she went to the telegraph office and sent
an urgent wire to Argentina and asked her agent to sell
her mining shares immediately at whatever price and send
fifty thousand dollars to Israel before Thursday. The agents
sold the shares at half price, and notified Amelia and sent
the funds in time. Amelia went to the beloved Guardian on
Wednesday with the funds. The Guardian was exceedingly
happy to be able to purchase the land blessed by the foot-
steps of Bahá’u’lláh. Only three people knew about this:
The beloved Guardian, Rúhíyyih Khánum and Amelia.
Some time later, the Guardian ordered a marble ob-
elisk to be erected in the center of the property. The ob-
elisk arrived in Haifa, sadly after the passing of the Guard-
ian. The obelisk was stored near the property, at the in-
struction of the Hands of the Cause. After the establish-
ment of the Universal House of Justice, it was decided to
carry the obelisk to the property in order to install it in
accordance with the Guardian’s wishes.
Necessary preparations were made and one night the
obelisk was loaded by crane on a truck headed for the
site. The route that led to the House of Worship site passed
through a narrow street, which was somewhat blocked
that night by two parked cars. As this was the only ac-
cess route the cars were lifted and moved by hand, mak-
ing way for the trucks and crane to pass. Once there, the
obelisk was hoisted up but the crane holding it suddenly
snapped, dropping the obelisk, breaking it into two pieces.
Everyone was stunned and motionless and quite
concerned. A Hand of the Cause suggested that they get
closer and examine what had happened. Closer examina-
tion revealed that the obelisk had a very clean break as if
cut by a knife and each piece fell to one side. Looking
closer they noticed an inscription: “Amelia Collins” just
at the break point. They realized that the obelisk had
been originally made from two pieces joined together with
the inscription hidden inside the joint. No one there at
the time could offer an explanation and everyone was
happy that it wasn’t broken, and that it could be joined
again and secured.
The next day when they visited Rúhíyyih Khánum
they related the event, requesting clarification about the
inscription. She shared the story of the purchase of the
property and the Guardian’s decision to install the ob-
elisk in recognition of Amelia Collins’ sincere and loving
services.
Mr. Zabíh
Mr. Zabíh
Old Man and the King
One day ‘Abdu’l-Bahá went to ‘Akká and visited the
friends. Festive refreshments on the table indicated a
birthday celebration for one of the believers—an Ameri-
can lady. ‘Abdu'l-Bahá was asked to guess her age. He
guessed an age younger than what she was. She was
pleased and said to the Master that she was older than
that. He replied that he gave a younger age wishing her
to live longer and to serve the Faith more years. She stated
that she had been a Bahá’í for nine years and ever since
she had been feeling younger every year. ‘Abdu'l-Bahá
responded that she was correct and in reality she was
only nine years old. Then He related the following story:
One day, a king was walking in the palace gardens
in the company of the courtiers. He saw an old man plant-
ing a date palm tree. He asked the old man how long it
would take for the tree to bear fruit. The gardener replied
that it would take at least twenty years. The king said:
“But you will not be alive at that time to partake of its
fruit.” The old man replied, “These date palms in your
garden were not planted by me; others have planted them
and now we enjoy the fruit. Now I plant and others will
eat its fruit.” The king was pleased with this reply and
awarded him a bag of gold coins. The old man knelt and
thanked the king and said; “Not only did I have the bounty
of planting the tree but I am also partaking of its fruit so
soon, and especially from the king’s hand.” The king was
more pleased with the response and gave him yet another
award. The gardener again knelt politely and said; “O,
Your Majesty most trees bear fruit but once a year. Yet,
the tree I have just planted has borne fruit twice. Not
only did I not have to wait for twenty years but enjoyed
its fruit twice.” The king was more pleased and asked
him how old he was. The old man replied; “Twelve years.”
The king looked at him surprised and said; “How could
this be; you are much older than twelve.”
The old gardener bowed and said; “Before you there
was an unjust king in our land and during his reign eve-
ryone was sad and miserable. There was always war and
wretchedness. I do not count those years as part of my
life and take into account only the years I have lived under
your rule, because these have been years of peace and
prosperity.” The king was once more pleased with man’s
reply and gave him a further bag of gold coins, and then
said to his courtiers; “We should tarry here no longer; the
gardener speaks so sweetly that if I stay any longer I
would have to bestow upon him the whole treasury and
all my possessions.”
Rock Sugar Cone
Mr. Kámrán Sahíhí related to me that Khalíl Ardikání
in his memoirs states that he served ‘Abdu'l-Bahá for
some years and was a devoted lover of the Master. One
day a pilgrim brought a rock sugar cone (in those days it
was popular to press sugar into a large cone-shaped piece
which would then be broken into lumps for consumption)
for ‘Abdu'l-Bahá. ‘Abdu'l-Bahá instructed Khalíl to take
the cone and break it down and distribute it amongst the
servants. Khalíl followed the instructions, wrapped por-
tions in paper, distributed them and returned, reporting
to ‘Abdu'l-Bahá that he had given everyone a share.
‘Abdu'l-Bahá asked Khalíl, “Then where is my share?”
Khalíl was very embarrassed as he had not thought
‘Abdu'l-Bahá wanted any.
While ‘Abdu'l-Bahá was in his room, Khalíl took a
piece of wrapping paper and took a piece from everyone,
made a portion for ‘Abdu'l-Bahá and offered it to the Master.
‘Abdu'l-Bahá took a piece, gave it to Khalíl and asked him
to break it into four pieces. Khalíl looked bewildered.
‘Abdu'l-Bahá said, “Khalíl, there is a mouse in this room.
I want these pieces for the mouse. This one is its share.
Haven’t you seen it? It is a pretty white mouse.”
Khalíl obediently divided the sugar into four and
brought them back. ‘Abdu'l-Bahá who was seated at His
desk placed one small piece on the desk. Khalíl who was
standing there at attention suddenly noticed that the
mouse came, climbed up the desk, got the sugar and
started eating it. Khalíl says: “I was uncomfortable and
wanted to get rid of the mouse be any means.” But the
Master said: “You must not harm or kill any animal around
here. This mouse harms no one.” The mouse ate the sugar
and left. Khalíl was still uncomfortable about the mouse
being there. After a while the Master called Khalíl and
asked him to capture the mouse and without hurting it,
take it to Him. Then He said to Khalíl “Take it to the gate
and free it.” Khalíl asked the Master: “Beloved Master,
what made you decide to remove the mouse?”
‘Abdu’l-Bahá replied: “This mouse is pregnant and
this room is not suitable for such developments.” Khalíl
took the mouse to the gate and set it free. He says that
no one was allowed to ever kill any such pests around
holy places.
Khalíl Ardikání
Jináb-i-Abu’l Fadá‘il Embraces the Faith
The marvellous story of Jináb-i-Abu’l Fadá‘il’s em-
bracing the Faith is one of the sweetest stories in the
history of the Cause of God. He was guided to the Faith
through Karbilá‘í Husayn, the horseshoe man, who was
an illiterate, ordinary man.
Karbilá‘í Husayn had an insignificant little shop on
the way to ‘Abdu’l-‘Azím’s shrine and whenever a man,
traveling on his horse or donkey to the shrine, happened
to need his ride re-shod, Husayn would render the serv-
ice. He was notorious in engaging his customers in dis-
cussions about the Faith, as soon as he had a captive
audience.
On Fridays, when the great divines went to the shrine
they would usually use his services as needed. This parti-
cular day Jináb-i-Abu’l Fadá‘il (an outstanding doctor of
Islamic theology) was heading toward the shrine when he
found out he needed Husayn’s services.
As Husayn shoed the horse and Abu’l Fadá‘il was
pacing up and down, Husayn mustered up the courage
and said: “Your eminence, I have a question that if you
answer it, it would make me very happy.” Jináb-i-Abu’l
Fadá‘il acceded to his request. Husayn said: “I have heard
it on the authority of a reliable tradition that every drop
of rain is carried on the wings of an angel. Is it true?”
Abu’l Fadá‘il replied: “Of course.”
Husayn continued: “This poses a problem for me,”
and to Abu’l Fadá-il’s inquiry for an explanation he added:
“Isn’t there another reliable tradition that says angels do
not descend where there are dogs?” When Abu’l Fadá‘il
confirmed the authenticity of this tradition, Husayn
added, “I am now quite perplexed; for it should never
rain in houses where there are dogs.” Abu’l Fadá‘il, stuck
for an answer, told Husayn to carry on with his task and
that it was not his place to ask such questions.
Later, Abu’l Fadá‘il was intrigued about this man and
his beliefs. His entourage tried to minimize and discredit
the episode stating that Husayn was a Bábí and often
spoke nonsense.
Abu’l Fadá‘il, however, was profoundly affected and
thus began hearing the truth of the Cause from Áqá
Muhammad ‘Alí, the felt merchant.
‘Abdu’l-Bahá’s Wedding
Mr. Sahíhí related the story of ‘Abdu'l-Bahá’s wed-
ding as recorded in Mr. Húshang Mahmúdí’s book enti-
tled, Some Notes from ‘Abdu'l-Bahá’s Time.
“When Munírih Khánum was instructed to come to
‘Akká from Iran, she arrived in the company of her brother
Mírzá ‘Alí and Jináb-i-Shaykh Salmán and took up resi-
dence at Mírzá Musá Kalím’s (Bahá’u’lláh’s brother) for
five months. By this time, ‘Abbúd had gradually warmed
to Bahá’u’lláh and ‘Abdu'l-Bahá showing great fondness.
One day he went to ‘Abdu'l-Bahá and asked: ‘Why don’t
you get married?’ ‘Abdu'l-Bahá responded simply: ‘Be-
cause I do not have a residence.’ Imagine an Arab offering
to a Persian: ‘You can have a room in my house to live in.’
That is exactly what ‘Abbúd did and wedding plans were
arranged.
“When the news reached Bahá’u’lláh, He was very
pleased. Arrangements were made by Ásíyih Khánum and
the Greatest Holy Leaf. One day Bahá’u’lláh called ‘Abdu'l-
Bahá and told Him to be back home early. When ‘Abdu'l-
Bahá asked the reason, Bahá’u’lláh responded: ‘Because
We want You to be married today; this will be Your wed-
ding day.’ ‘Abdu'l-Bahá obeyed and returned home at four
o’clock finding that wedding arrangements had been made
with those in attendance being limited to the Holy Family
and ‘Abbúd’s three daughters. (It was not customary for
men to be present.)
“Ásíyih Khánum and the Greatest Holy Leaf had made
a very simple white-gray wedding dress for Munírih
Khánum. One of ‘Abbud’s daughters with hairdressing
and makeup skills had requested Munírih Khánum per-
mission to do a little makeup for her but it had not been
accepted. She only braided Munírih Khánum’s hair plac-
ing the braids on her shoulder and a head covering over
it. Thus she was taken to the presence of the Blessed
Beauty. That day the total number of those present did
not exceed twelve.
“After the Family was seated, the Blessed Beauty
spoke some words and handed the bride a Tablet revealed
in Baghdád asking her to chant it. The bride, who had a
good chanting voice, chanted the Tablet. Bahá’u’lláh then
asked if she knew ‘Halih Halih Yá Bishárat’ to which she
replied in the affirmative and Bahá’u’lláh asked her to
chant that as well. After a few more words, Bahá’u’lláh
said, ‘It is blessed,’ and to Munírih Khánum, ‘Well, then,
you chant a prayer too.’” After this, all left the room.
(This is the same room in which the Kitáb-i-Aqdas was
revealed.)
“Munírih Khánum said ‘I am the only bride to chant
the Tablet, the song and the prayer all myself.’ Refresh-
ment was limited to tea and some sweets. ‘Abdu'l-Bahá’s
wedding was that simple.”
Húshang Mahmúdí
‘Abdu'l-Bahá in America
Mr. Kámrán Sahíhí related a story told to him by the
beloved Hand of the Cause Dr. Varqá: “My father went to
America in the company of ‘Abdu'l-Bahá. One day in New
York ‘Abdu'l-Bahá was tired and had gone to his room
upstairs to rest a while. Someone knocked at the door.
“When the door was opened a relatively old man
walked in with a cane in his hand and, after saying the
Bahá’í salutatory Alláh’u’Abhá, expressed the desire to
visit ‘Abdu'l-Bahá. When told that the visit was not timely
at the moment, he retorted: ‘Please go and let ‘Abdu'l-
Bahá know that so and so wishes to see him.’ (Dr. Varqá
could not recall the name of the individual whose name
is mentioned in the memoirs of Dr. Varqá’s father.) Again
it was pointed out to this man that a visit was not timely
at that point and again the individual requested that his
message be taken to ‘Abdu'l-Bahá.
“So, they went to ‘Abdu'l-Bahá and mentioned that
this elderly Bahá’í man had come and insisted to be
granted a visit. ‘Abdu'l-Bahá allowed the visit. When he
arrived ‘Abdu'l-Bahá asked him: ‘What do you want?’ The
old man replied: ‘I have come to tell You that I wish to be
Your father for four hours.’
“Everyone present was surprised at this request.
‘Abdu'l-Bahá told him: ‘You wish to be My father? Fine,
but what for?’ The man replied: ‘As Your father I wish to
tell you to go to Your room, close the door, do not talk to
anyone and rest for four hours.’ ‘Abdu'l-Bahá replied: ‘As
a son, I will obey’ and He went to His room and rested.”
Dr. Varqá added: “That man sat on a chair motion-
less for four hours, resting on his cane and not uttering
a word. After four hours, he noticed ‘Abdu'l-Bahá coming
out refreshed, saying: ‘Indeed, a father is a good gift.’”
Kámrán Sahíhí
Khalíl Ardikání’s Dream
Jináb-i-Fádil-i Ardikání, member of the Continental
Board of Counsellors for Asia, one day related the follow-
ing at Landegg Academy:
“My uncle, Khalíl Ardikání, as a youth used to do
handyman, gardening and custodial work at the holy
places for fourteen or fifteen years. He used to take a nap
under a tree in the afternoon.
“One day during his nap he dreamt that he was in
‘Abdu'l-Bahá’s presence. ‘Abdu'l-Bahá instructed him to
saddle the donkey and take it to the train station. When
he awoke he thought that the Master never arrived at the
train station in the morning and that because he was
sleepy perhaps he wasn’t thinking straight. He fell asleep
again.
“Again he dreamt that ‘Abdu'l-Bahá had arrived and
wanted him to take the donkey to the train station. He
woke up and thought that he must go to the train sta-
tion; if the Master arrived all would be well and otherwise
he would simply head back with the donkey. So, he set
out for ‘Akká on the donkey, but once he got to the station
he found that no train was there.
“As he started to leave he heard the train whistle, so
he waited. Passengers got off one-by-one and suddenly
he saw that the Master had arrived.
After ‘Abdu'l-Bahá mounted the donkey, He turned
to Khalíl and said: ‘Khalíl, how many times must I ask
you to bring the donkey?’”
Fádil Ardikání
The Sick Man and the Turkish Doctor
One day, ‘Abdu'l-Bahá related the following story:
A sick man went to a Turkish doctor complaining
about a loss of strength and energy. After examining the
patient, the doctor told him, “Your weakness is simply
due to your advanced age.”
The patient complained about indigestion. The doc-
tor replied, “That is also due to your age.”
The patient said, “I have difficulty with my hearing.”
the doctor replied, “That, too, is related your age.”
The patient complained about his diminishing eye-
sight. The doctor asserted, “That is also due to old age.”
The patient got angry and cursing the doctor said,
“May your house collapse on your head. Have you not
learned anything about medicine besides these words, ‘It
is due to old age’?”
The doctor retorted, “Your anger is also due to old
age!”
Qualities Pleasing to Bahá’u’lláh
One day, during the fast, at dinner, Hand of the Cause
of God, Abu’l-Qásim Faízí related the following for those
present:
The Ancient Beauty was very fond of the following
four qualities:
1. A person with a happy disposition.
2. A person who finishes a task that he starts.
3. Those who are brave and audacious.
4. Those who suffice with praising others rather than
finding fault.
Bahá’u’lláh felt sad about the following five unseemly
characteristics afflicting mankind:
1. Those who see themselves as knowledgeable and
feel proud of it.
2. Those who render a valuable service or initiate a
useful innovation, but show pride about their ac-
complishment.
3. Those who feel proud about their lineage.
4. Those who are proud of their physical beauty and
attraction.
5. Those who regard themselves as wealthy and are
proud of it.
Then Mr. Faízí added at the end of his discourse the
following words of the Ancient Beauty:
“It is impossible to expect insight from those who are
proud.”
(Unauthorized translation)
Mr. Faízí
Nabíl and Málmírí
It is related that Jináb-i-Málmírí, the father of Mr.
Adíb Tahirzádih, was fond of drinking tea and “counting”
his prayer beads (rosary). For a while he shared a room
with Nabíl-i-A’zam who was uncomfortable with this habit
of his roommate and would ask him unsuccessfully not
to drink so much tea and not to constantly count the
prayer beads. The home of these two in ‘Akká was roughly
facing the White Souk. Nabíl, who was a tall and robust
man, was quite miffed at Jináb-i-Málmírí’s annoying
habits. (Even Bahá’u’lláh had told Málmírí that he drank
too much tea and it was best if he drank white tea).
One day, in Málmírí’s absence, Nabíl hung Málmírí’s
rosary from the ceiling. When Málmírí returned he tried
to retrieve the rosary. As there were no chairs or tables
around to climb on, he kept hopping up but due to his
short stature he could not reach the rosary. Suddenly, he
heard the Blessed Beauty asking: “Jináb-i-Mírzá Táhir,
what are you doing?” The next day, Bahá’u’lláh told Nabíl
not to annoy Mírzá Táhir so much and to bring the rosary
down and give it back to him.
(Jináb-i-Málmírí wrote a book of some one thousand pages during
the time of Bahá’u’lláh.)
Kámrán Sahíhí
A Story about the Companions
Once, there were three companions in the presence
of Bahá’u’lláh: Hájí Mírzá Haydar ‘Alí Isfahání, Zayn’ul-
Muqarrabín and Mishkín Qalam.
Bahá’u’lláh asked the three: “Do you want Me to send
you to the Abhá Kingdom?”
Mírzá Haydar ‘Alí responded: “I surrender to what-
ever is Thy holy will.”
Mishkín Qalam said: “No, my Beloved; I want to be
here in Thy presence.”
Zayn’ul-Muqarrabín said to Hájí Mírzá Haydar ‘Alí:
“Tell the Blessed Beauty that I am hard of hearing and
can’t hear Him.”
Mr. Zabíh
A Story from Nabíl
One day, a number of companions were busy dig-
ging in the gardens in front of ‘Abdu'l-Bahá’s residence.
Nabíl arrived and they asked him to help in the digging
but he refused.
Again they asked him and again he declined. At this
time the Master arrived and inquired as to how the friends
were doing. The friends complained to the Master about
Nabíl’s refusal to help with digging.
The Master, after a pause, smiled and supported
Nabíl’s stand. The companions were baffled. The Master
added: “He is Nabíl by name and Na Bíl (no digging) in
demeanor”.
The companions broke into laughter and the Master
left the group, smiling.
Mr. Zabíh
The Haifa Doctor
There was a doctor in Haifa who was not favoured by
the beloved Master. One day in a jovial mood the Master
was heard reciting:
The Angel of Death went to God
Prostrating in His presence, he complained:
There is a doctor in our neighbourhood
Who takes a hundred lives to my taking one.
Either put a stop to his practice
Or assign me to a different job.
Mr. Zabíh
Russian Czar’s Supplication
When the Blessed Beauty was in Adrianopole, He
sent a Tablet addressed to Czar Alexander II, telling him,
“You were praying in your heart beseeching God to assist
you. We heard your prayer and your wish will be granted.”
In Isfahán there was a certain Muhammad Rahím
who upon embracing the Cause set out to teach, oblivi-
ous to afflictions and harm. Even his father disowned
him. Gradually he lost all his wealth and set out for an-
other city and found work in a mine in Sabzivár. The
Russian Consul who lived near Sabzivár was looking for
Bahá’ís and was interested to read Bahá’í books. The
friends selected Áqá Muhammad Rahím for the task and
he set off to see the Consul with a few Bahá’í books.
During his visit the Consul asked him to stay longer
and continue their discussions. One night the Consul
told Áqá Muhammad Rahím: “I had another idea in ask-
ing you to come here: tell me what is meant in the Tablet
of Bahá’u’lláh addressed to the Czar.” Then he recited
the passage about Czar Alexander’s prayer and asked
Muhammad Rahím what the Czar had wished in his heart
that Bahá’u’lláh had granted.
Muhammad Rahím thought to himself what the king
might want from God: he has money, he has power, he has
food and respect. He must have wanted something else.
Muhammad Rahím figured that the Czar must have wished
for victory in war as he had thus far been unable to succeed
in the war with the Turks. He conveyed this thought to the
Consul and urged him to write the Czar and assure him of
victory in the war.
However, Muhammad Rahím immediately felt remorse-
ful at having done so as he was not certain about his own
thinking on the matter. Thereafter, every time he would
remember the episode his sense of remorse would return
until he went to ‘Akká on pilgrimage some time later.
After getting settled, Bahá’u’lláh’s amanuensis came
to visit him and asked him what he had told the Russian
Consul. Hearing this question, Muhammad Rahím got
very perturbed; how would the amanuensis know what
he (Muhammad Rahím) had said to the Consul?
After a while another person arrived and asked the
same question, causing Muhammad Rahím greater levels
of anxiety. Finally, when he attained the presence of the
Master, he related the episode in full detail.
‘Abdu'l-Bahá assured him that what he had said to
the Consul was correct because one day Bahá’u’lláh had
said that at that moment someone was reciting the Tablet
to the Czar and the Consul had asked a believer what the
Czar’s prayer had been about, and the believer’s reply
was correct. Then Bahá’u’lláh had gone on to mention
Muhammad Rahím’s name. Thus Muhammad Rahím
found assurance and solace after hearing the Master.
The war in question was the war between Russia and
the Ottoman Empire and at first it was not clear which
side would succeed. Eventually Russia was victorious and
the Turks defeated.
Summarized from Revelation of Bahá’u’lláh by Adib Taherzadeh
Adib Taherzadeh
Mr. Faízí’s Poem
Beloved Hand of the Cause of God Mr. Abu’l-Qásim
Faízí arrived at a friend’s home in Holland during the
fasting season of 121 B.E. (1966 C.E.). He composed this
poem and gave it to his host:
“O Guardian of the Cause of God,
Pleasant is the malady whose cure art thou,
Joyous the journey that ends at your presence.
Blessed is the eye that beholds thy visage,
Blessed is the realm of which thou art the sovereign.
’Tis all joy and pleasure, O my friend.
In the abode wherein
Thou art the guest.
No care, no fear shall befall the one
Whom thou art the protector and guardian.”
Then he ended with the following:
“Learn thou humility, if thou seekest abundant
bounty (Faízí)
For high land doth not receive much water.
How can rock be verdant in the spring,
Be thou the dirt (humble) in which flowers grow
colorful.
“From Hand of the Cause of God, Abu’l-Qásim Faízí.”
Abu’l-Fadl Rahmání
Collins Gate
Usually the Beloved Guardian went to Switzerland
every summer to spend a few days for vacation and rest.
He would always stay in the same apartment he occu-
pied as a student in his youth, as it was very inexpen-
sive.
One year, Amelia Collins noticed that it was time for
the Guardian’s vacation but he was not going. After wait-
ing for a day or two she went to the Guardian and in-
quired as to the reason for his not going for holidays. He
replied that he had much work to do.
Again, after a few days she went to the Guardian,
and pleaded that with his very heavy work load and long
hours he needed to have a few days of rest and that he
must go as usual. The Guardian replied that he would
go if he caught up with his work.
Again after a few days Amelia noticed that the Guard-
ian continued to be very busy and had no apparent plans
to go for a vacation. This time she was determined; she
went to the beloved Guardian’s presence and very
pleasantly insisted that he must go for a rest so as to be
able to carry on all the important work he was doing.
After her repeated pleadings the Guardian turned to
her and said; “Amelia, I have no money to go on vaca-
tion.” Amelia kept silent, returned to her room and picked
up her savings totaling five thousand dollars and went
back to the Guardian and said that if the obstacle was
money he could accept this meager offering and go on
vacation as it was absolutely necessary for his health.
After a brief pause the Guardian said. “Very well, I
will go.” The next day, early in the morning, he set off.
After about ten days, while Amelia was in the Holy
Precinct, she noticed that a truck entered the Bahjí
grounds—a rather unusual occurrence. When the truck
got closer, she noticed that the Guardian was sitting be-
side the driver.
She was perturbed to see the Guardian returning so
soon and sitting in a truck. As she walked over to the
truck, the Guardian got off, beaming with joy and ad-
dressed her saying, “Amelia, I thought it better to use
the money you gave me to order a large iron gate for the
Holy Precinct and Bahjí Mansion rather than go on vaca-
tion. So I ordered this gate which is in the truck and
waited until it was ready and brought it with me. I will
have it installed, dedicated to your name.”
Mr. Zabíh
Collins Gate
Pilgrim House in Haifa
Mr. Abu’l-Fadl Rahmání has sent me the following
account of the building of the Pilgrim House in Haifa,
undertaken by his father:
When Áqá Mírzá Ja’far Shírází (the father of Hádí
and ‘Abu’l-Fadl Rahmání) went on pilgrimage to Haifa,
he found ‘Abdu'l-Bahá very concerned about the fact that
pilgrims, who came from long distances and sometimes
on foot, did not have a proper place to stay and out of
necessity stayed in coffee houses belonging to covenant
breakers.
While they came for pilgrimage in utmost humility
and submission, at times covenant breakers misled these
pure souls and caused grief for ‘Abdu'l-Bahá. Áqá Mírzá
Ja’far, noticing ‘Abdu'l-Bahá’s concern, pleaded to be
permitted to construct a pilgrim house.
At first, ‘Abdu'l-Bahá did not accept the offer. Áqá
Mírzá Ja’far, witnessing how distraught the pilgrims were
staying at these coffee houses, once again pleaded with
‘Abdu'l-Bahá who finally granted permission but was
mindful that purchase of the land and the construction
cost could be an imposition on Áqá Mírzá Ja’far. So, he
told Mírzá Ja’far that he would agree only if on the way
back to ‘Ishqábád Mírzá Ja’far would stop in Bádkúbih
and visit Músá Taghiuv giving him the Master’s message
to participate in the construction costs.
Taghiuv had asked ‘Abdu'l-Bahá for wealth. As his
wish had been granted, he had gone from running a small
retail kerosene store to amassing, by the grace of God, a
huge fortune including three oil wells.
Áqá Mírzá Ja’far boldly pleaded with ‘Abdu'l-Bahá to
be allowed the bounty of carrying out the enterprise on
his own. However, ‘Abdu'l-Bahá insisted that he should
go to Músá and bring his reply, whether accepting or
declining, upon Mírzá’s return.
So, Mírzá Ja’far set off for Bádkúbih and sought out
Musá’s address. Upon arrival at Musá’s office, he found a
large group in the waiting room wanting to see Músá,
either to get a franchise permit or conduct other business
with him. For three days, Áqá Mírzá Ja’far kept going to
Músá’s office and did not succeed in seeing him. (In those
days there were no hotels in Bádkúbih, so Áqá Mírzá
Ja’far stayed in a coffee house.)
On the third day, losing his patience, he curtly told
the doorman at Músá’s office, “Go tell Taghiuv I am Ja’far
Shírází and am here at ‘Abdu'l-Bahá’s instruction to give
him a message. I have been waiting for three days and
my turn has not yet come. I must head off to ‘Ishqábád
immediately.”
At this time, the door opened and Músá, who was
going for lunch, asked Áqá Mírzá Ja’far, “What is wrong?
Why are you upset?”. Mírzá told him about his long three
days wait and gave him ‘Abdu'l-Bahá’s message as to
whether Músá wanted to participate in the construction
of the pilgrims house. Músá asked, “What do you need?”
Áqá Mírzá Ja’far replied, “I have placed an order for
six hundred cases of tea from Calcutta and Bombay. The
merchandise is ready. I am going to sell them and get
some money together so that upon return to Haifa the
land can be purchased and the construction started.”
Músá thought for a while and replied, “You go to
‘Ishqábád, gather your money and come back to Bádkúbih
so we can talk and see what can be done.” Áqá Mírzá
Ja’far found Musá’s response cold, so he headed off to
‘Ishqábád and discovered that in Russia there was a
shortage of tea and prices had risen six fold from three
months earlier and several brokers were awaiting his
arrival to purchase his tea.
Áqá Mírzá Ja’far told his business associates, “I have
a commitment in Haifa and I must gather my funds im-
mediately and return to Haifa to follow up on that com-
mitment. Sell the tea as soon as possible so that I can
leave with my pockets full.” Presently he realized that
God’s mercy and ‘Abdu'l-Bahá’s favor have enveloped him
as the price of tea had risen so sharply.
At any rate, after a brief period he returned to Haifa
and on the way he had a stop in Bádkúbih to visit Músá
Taghiuv as agreed before, again waiting behind his office
door for two days.
When they met, Musá’s first words were, “So you went
to ‘Ishqábád and have now returned with money.” Áqá
Mírzá Ja’far replied, “Yes I did. What shall I give ‘Abdu'l-
Bahá as your response?” Músá said, “You go and pur-
chase the land and start the construction. When you run
out of funds cable me and I’ll send what you need.” Áqá
Mírzá Ja’far was upset and left for Haifa.
At the Master’s house, Khusraw, the servant, an-
nounced Áqá Mírzá Ja’far’s arrival. ‘Abdu'l-Bahá saw that
Áqá Mírzá Ja’far was tired so He decided that He would
go to see him instead.
A few minutes later, ‘Abdu'l-Bahá started strolling
toward the house and after greeting, embracing and wel-
coming him, told Mírzá Ja’far, “I hope you had a good
trip,’’ and then asked him, “Did you give Músá Taghiuv
my messsage?” Áqá Mírzá Ja’far bowed his head and
related the story of his two visits with Músá and the
content of their conversation. ‘Abdu'l-Bahá was non-
plussed and a period of silence ensued. Then He said,
“He who gave Músá Taghiuv the wealth has, in this hour,
taken it away.”
Then He instructed Áqá Mírzá Ja’far to purchase a
rather large piece of property as later on several build-
ings for the Faith would be erected on it. Áqá Mírzá Ja’far,
along with ‘Abdu'l-Bahá’s son-in-law, Áqá Mírzá Hádí,
searched for a few days and found a large orchard which
belonged to an Assyrian.
After some discussion, an agreement was reached
and at the land title office Áqá Mírzá Ja’far informed the
vendor that the purchaser was His holiness ‘Abbás Ef-
fendi, so it should be registered in His name. Then he
took the title registry book to ‘Abdu'l-Bahá’s presence and
reported what had transpired. ‘Abdu'l-Bahá, smiling,
turned to Áqá Mírzá Ja’far and said, “You have paid for
the land and I should sign the documents?” Áqá Mírzá
Ja’far replied, “Perchance, no trace of me and my name
will remain, but the name of Thy blessed personage shall
last in the world at least five hundred thousand years.”
‘Abdu'l-Bahá joyfully signed the registry.
When the building was completed six months later,
a great party was held. All the pilgrims and companions
were waiting outside the building for ‘Abdu'l-Bahá to be
the first person to enter the Pilgrim House.
After His arrival, Hájí Mírzá Haydar ‘Alí Isfahání
stepped forward with pen and paper and pleaded with
the Master to inscribe something that could be engraved
on the front of the building entrance. The Master took
the pen and paper and beaming with joy said, “What can
I write other than ‘Áqá Mírzá Ja’far, the mad-man, mad-
man,’ for in these days when everyone is thinking about
his own house and comfort and pleasures, Áqá Mírzá
Ja’far is mindful to free us from the troubles caused by
the covenant breakers and has constructed this house.”
Then He inscribed, “This is a great house and its
founder is Mírzá Ja’far Rahmání Shírází.” At this point,
‘Andalíb (the poet) recited an impromptu piece of poetry
for the occasion.
Then ‘Abdu'l-Bahá entered the Pilgrim House, looked
at the green tables and place settings and walked toward
the balcony over-looking the sea. Then glancing to the right
and to the left He said, “Truly some poets are inspired
from a mysterious source; for example, Háfiz must have
forseen the building of this structure when he wrote:
Joyous be Shíráz and its matchless environs,
May God protect it from demise,
May Rukn-Ábád1 be remembered a hundred times
For the life of Khizr2 grants its limpid water
Ja’far Ábád3 and Mussallá4 are blessed with a
pleasant breeze.
Then, as He got to the word Mussallá, he glanced at
the Pilgrim House and continued:
Come to Shíráz and seek thou the spirit of holiness
From its people, endowed with perfections.
Then, seating himself, He added, “Any undertaking
when first attempted has a special blessing and grace.
“For instance, the undertaking of Jináb-i-Hájí
Vakíl‘ud-Dawlih Afnán, who, with his initiative and effort,
constructed the first House of Worship of the world in
‘Ishqábád, has this special blessing and grace. Later other
Houses of Worship will be built around the world, but as
Jináb-i-Afnán built this historic edifice, it has that grace.
Similarly, this first Pilgrim House is something else that
Áqá Mírzá Ja’far has built to ease our minds. Later, in-
numerable guest houses will be built for the Cause, but
this first one is another thing, as it was done with purity
of motive. All the Messengers and those nigh unto Him
will be praying for him, beseeching confirmations and
increasing success for him.”
1. A district of Shíráz
2. A minor prophet of old
3. Another district
4. Another district
Abu’l-Fadl Rahmání
The Mask
One day the mother of ‘Abdu’l ‘Alí, the Jewish
physician, went to the presence of ‘Abdu'l-Bahá wearing
a mask covering part of her face.
As soon as she saw ‘Abdu'l-Bahá she said: “Beloved
Master, when I see you I feel shy and therefore I am wear-
ing this mask.”
‘Abdu'l-Bahá smiled and replied; “Don’t be shy, pull
down your mask.” When she did, the Master said: “Pull it
down further.” She did so until none of her features were
showing.
Then He said, “Now it is good, it is very good. Neither
can you see anyone, nor can anyone see you!”
Dr. Zíá Baghdádí
The Peacock Egg
One of the covenant breakers, who was also related
to the Blessed Beauty, repeatedly would ask the gardener
of the Holy Precinct for a peacock egg, which the gar-
dener refused.
Finally the man appealed to ‘Abdu'l-Bahá complain-
ing that the gardener did not give him the egg. ‘Abdu'l-
Bahá instructed the gardener to give him a peacock egg.
The next day, the gardener sent the covenant-breaker
a peacock egg. The man placed the egg under a hen and
patiently waited for the arrival of a peacock chick but
nothing happened. Finally he went back to ‘Abdu'l-Bahá
expressing surprise that no chick had arrived.
Later, ‘Abdu'l-Bahá related the man’s query to the
gardener who responded; “I did not want to give this cov-
enant breaker a peacock egg from the Holy Precinct, but
since You had instructed me I obeyed. However, I first
cooked the egg before giving it to him. This way I was
able to obey Your instruction and at the same time deprive
this covenant breaker from having a peacock offspring
from the Holy Precinct.”
‘Abdu'l-Bahá just smiled.
A Smiling Dervish Embraces the Faith
A smiling dervish related the story of his embracing
the Faith to a Bahá’í military officer commissioned in
Bihbahán:
I was a dervish and, like other devishes, would walk
the streets and bazaars, calling “O Master! O Master!”
and singing poetry. One day a respectable man stopped
in front of me and said, “I will hold you by your sleeve
and have you swear whether your call ‘O Master! O
Master!’ is for real and whether you truly believe in the
Master. Are you really a lover of your master?”
I said, “Were I not a lover of God, of my Master, would
I appear as you see me now?”
The gentleman replied, “If you are telling the truth
would you like me to show you the true Master?” Imme-
diately I agreed.
Then he said, “Go until you reach Haifa and you will
see the Master of the world who now resides there and
His blessed name is ‘Abbás Effendi. Then you’ll see that
the real Master is living and then you will fall in love
with that luminous Visage, your heart will be illuminated
and your call of ‘O Master! O Master!’ will gain new
potency.”
I told him to give me a road map and directions so I
could start right away. He gave me the necessary guid-
ance and I set off; after four months of walking, suffering
from the sun, the rain, wild animals, thirst and hunger, I
arrived, exhausted, in Haifa. There I let it be known that
I was there to visit ‘Abbás Effendi. I was told that He had
gone to the United States but was on His way back, though
it was not known when He would return. So I spread my
sheep-skin coat under a tree. Later I discovered that I
was in the vicinity of the Báb’s shrine.
During the days I would wander around and at night
would return to that tree. I was waiting to see when the
Master would come. One day a gardener came and told
me that I was waiting unnecessarily, for ‘Abdu'l-Bahá
may not return for quite a while yet. I told him to mind
his business; it was a matter between my God and me.
He was trying to force me away from the tree.
While we were disputing the situation, a tall lady
with brown eyes and wearing a head scarf approached
us from among the trees and asked why we were talking
so loud. I told her my story. She told the gardener not to
bother me and arranged for me to have all my meals sent
from the house of the Holy Family. She asked me to stay
there until ‘Abdu'l-Bahá’s return.
So, I stayed there for about two weeks until ‘Abdu'l-
Bahá returned. As soon as I looked upon His face I felt
overwhelmed; I offered my humility and found myself a
believer and wanted to head home (having found the ob-
ject of my quest), but He bade me to stay a few days. I
was overjoyed and blessed to remain in His presence.
A few days later we were informed that in two days,
‘Abdu'l-Bahá, the Interpreter of the Word of God, would
dismiss the pilgrims. I gathered my things and prepared
for my return journey. At the appointed hour we all went
for leave-taking. It was obvious how everyone felt about
this separation. While ‘Abdu'l-Bahá was not far from their
hearts, they had to leave His physical presence. Tears
ran down our cheeks and we kept wiping them so as to
let our eyes take a few more glimpses of His holy being
and record that visage in our minds.
After a moment of silence, His gentle voice began
giving counsel and edification on the teaching work and
raising the call to the people of the world. An hour passed
and we were all inebriated with the wine of His utterance.
He then had an attendant bring a bowl full of gold coins.
He bestowed a gold coin on each of the pilgrims and
bade him farewell.
When it was my turn, the last pilgrim, He embraced
me, kissed me on the cheeks and said, “O, dervish, I wish
to bestow upon you all the remaining coins, as dervishes
believe that abandonment should be complete.” I obeyed
and with both hands emptied the contents of the bowl
and put them in my pockets. Then I said, “O my beloved,
when I was leaving Iran for Haifa, as you can see, I had
sewn a few gold coins inside the lining of my cloak as a
precaution against highway robbers, intending to sell them
when needed to enable me to come on pilgrimage.” The
Holy Being looked at the gold coins and said, “May God
grant you plenty. Be in God’s protection.”
Friends who knew I had attained the presence of my
Master would come to visit me and I would relate for
them the story of my pilgrimage and His bestowing on
me the gold coins. Several of the friends each bought
one of these coins at four or five times their face value,
regarding them as blessed objects.
Suddenly I noticed only one coin was remaining so I
decided to keep that one as my working capital for an
occupation and leave dervish’s way of life. One day when
I was outside the city I saw a waterfall which was a favorite
picnic site where people would go for an outing on Fri-
days along with their families and food and refresh-
ments—going on foot, on horseback or by bicycle.
When I saw the waterfall, God inspired me with the
thought to buy property in the vicinity, including the
waterfall. Then I could build a flour mill and sell the sur-
rounding land parcels to farmers, as they would be choice
parcels with plenty of water; quite suitable for cultiva-
tion with great yield potential. Then I could use the mill
to grind the farmer’s wheat and barley into flour. In brief,
many God-pleasing benefits were envisaged. I searched
until I found the owner of the property and completed
the transaction. With the gold coins bestowed by ‘Abdu'l-
Bahá, I began construction of the mill and purchasing
the equipment and then began selling the land parcels. I
named the mill after my son: Sálih’s mill. Even farmers
from far away would bring their crops saying, “We take
our crops to Sálih’s mill and spend time at the beautiful
waterfall, while the mill prepares our flour.”
Praised be God, that by the blessings of these coins
of ‘Abdu'l-Bahá I became a firm believer in the Ancient
Beauty and the Greatest Name as well as setting aside
my dervish way.
With God’s mercy, through the purchase of the prop-
erty and subdividing and selling parcels at a profit, I
have gained a healthy fortune. My family lives in comfort
and utmost joy under the shadow of His peerless bounties.
This is the story of my “O Master! O Master!” refrain. It
was the Master who brought me to this ending.
Abu’l-Fadl Rahmání
Practice
One of the kings of Iran, King Sanjar, was an avid
and expert hunter. One day, he went hunting, taking along
a favorite handmaiden. From a distance, he saw a deer
scratching its ear with its hoof.
The king said to the handmaiden; “Would you like
me to attach the hoof and ear of the deer?” and presently
let the arrow fly, piercing both the deer’s leg and ear.
Turning back to the handmaiden, he asked what she
thought of his marksmanship. The handmaiden replied:
“Practice makes perfect.” The king was vexed at this re-
ply and even though he dearly loved the handmaiden, he
ordered his minister to kill her and headed back to his
palace.
The minister, who was wise, thought that the king
was angry when giving this edict and would likely regret
his own decision—thereby endangering the minister’s life
(for having carried out the action). So, he took the
handmaiden to his own village and entrusted her to the
care of the village reeve, enjoining him to keep the matter
a secret.
After a few days, the handmaiden requested the reeve
to build a wide staircase to the roof of the house, which
he obliged. After a while, the reeve’s cow bore a calf. The
handmaiden used to carry this calf on her shoulder up
the stairs, several times a day. Gradually, as the calf grew,
so did the handmaiden’s strength in carrying it up the
stair with ease.
When the calf was a year old and quite heavy, the
handmaiden asked the reeve to request the minister to
somehow get the king to visit the reeve’s house. The reeve
obliged. One day, after hunting, the minister invited the
king to dinner at the reeve’s house. After the dinner, the
reeve politely told the king, “I have a daughter who per-
forms a most interesting act.”
The handmaiden with her face covered, carried the
calf up the stairs and back and asked the king what he
thought of the feat. The king pondered a moment and
said: “Practice makes perfect.”
As soon as the king uttered these words, the
handmaiden took off her mask and said: “Your majesty,
that’s all I had said and you issued the edict to have me
killed.”
The king was pleased to see his favorite handmaiden
again, pardoned her and bestowed gifts upon the reeve
and the minister returning to his palace with great joy
and happiness.
Mandarin Oranges from the Blessed Precinct
One of the pilgrims to the Holy Shrines, Mr. Habíbu’lláh
Mudabbir, who was quite tall, was in the habit of picking a
few oranges in the gardens and eating them as a blessing.
Other pilgrims were concerned that the beloved Guardian
might be displeased were he to find out. The news did
eventually reach him.
One day, the beloved Guardian talking to the pil-
grims near the orange trees, addressed Mr. Mudabbir
and asked him: “Have you ever tasted these oranges?”
All the pilgrims were curious to know how Mr.
Mudabbir would respond in this delicate situation. With
his typical agility of mind he replied in a delighted tone:
“Not from your hand, beloved Guardian.”
The reply pleased the Guardian and others. The
Guardian picked an orange with his own hand and of-
fered it to Mr. Mudabbir, fulfilling his wish.
Húshang Zargarpúr
Figs
One night, as figs were brought to the dinner table
after partaking of the meal, ‘Abdu'l-Bahá related the
following story:
“In the days of Jazzar (the governor of the city) there
was an old woman who made a living from the proceeds
of a fig tree in her house. In season, every day she would
pick some figs, take them to the market and sell them.
One year, a thief appeared who would come at night, pick
the figs and leave. She could not catch the thief, so she
complained to the Governor. The Governor, Jazzar, thought
for a few minutes, and suggested to the old woman to
insert a kernel of barley in all the ripe figs in such a way
that it could not be noticed.
“The next day, Jazzar personally went to the city gate
and waited there. He ordered that anyone importing figs
into the city should first take them to the Governor to
buy. As each person came with a basket of figs he would
pick a few and open them up until he found the figs with
barley inside them. Presently, he asked the owner from
where he had stolen the figs. The thief said, ‘I have not
stolen them; they are from my own trees.’ Jazzar told
him; ‘If you do not tell the truth I will have you beheaded.’
So he immediately confessed and was punished.”
As I was writing this story, I remembered that about
fifty years ago I was touring Europe along with my brother.
We got to Italy. It was late in the day and we decided to
stay at a small hotel near the sea. We drove for some two
hours but found no vacancy. Someone gave us directions
to the house of a university professor who rented rooms
in his house during the summer. We went there and as it
happened he had a room for us; we stayed there and got
up early the next morning. My brother said, “Look, there
are some fig trees in the yard.” We went there and picked
some of those lovely ripe figs, enjoyed them and repeated
this the next day.
The third day when my brother and I were both still
asleep, we heard someone knocking at the door. I opened
the door, still in my pyjamas, and saw the professor with
a plate full of ripe figs.
He said, “You are my dear guests; I am not happy to
see you get up early in the morning to pick figs and miss
your rest. I picked these figs last night and kept them in
the fridge for you to enjoy and not miss your sleep.”
We were embarrassed to find out that both days as
we were picking figs, the professor had seen us from his
window.
Siyyid Sádiq
There was a prejudiced man in Tihrán, called Siyyid
Sádiq. His wife, Fá’izih Khánum was a very devoted and
dedicated Bahá’í. She kept talking to her husband about
the truth of the Faith, but it had no effect on him.
Every time Fá’izih Khánum would hear of a travel-
ling teacher coming to Tihrán, she would find a way of
inviting him to her home to hold a fireside and every
time, after the teacher’s departure, Siyyid Sádiq would
make life miserable for her and even beat her up and
would insist that she thoroughly wash all the dishes to
purify them.
One day, a teacher from Baghdád related a tradition
proving the truth of the Cause but Siyyid Sádiq argued
that it was not true and such a tradition did not even
exist. A few days later, by coincidence, he saw the tradition
in a book causing him to reflect that perhaps there was
truth to what was being said.
Meanwhile, Fá’izih Khánum was undaunted about
trying to teach her husband, in spite of the beatings.
Finally, one day, Siyyid Sádiq told her; “You don’t let go
and I can’t accept what you say. So I will ask a question
from your Master, ‘Abbás Effendi. If He answers me prop-
erly I’ll accept the Faith, if not you’ll have to become a
Muslim.” The wife accepted the offer quite confidently.
Siyyid Sádiq brought two envelopes to his wife, say-
ing “Send one to ‘Abdu'l-Bahá and the other will be in
safe keeping (with the Spiritual Assembly) until His reply
comes and we will then open the second envelope.” A
while later, when a group of pilgrims were heading off for
their pilgrimage, Fá’izih Khánum gave them the envelope
addressed to ‘Abdu'l-Bahá.
One of the pilgrims, Mírzá Yúsif Khán Vujdání, later
related that when they were in ‘Abdu'l-Bahá’s presence
most of his talks referred to people trying to test mani-
festations of God in various ways. During one of these
talks, a lot of letters were placed before ‘Abdu'l-Bahá.
Usually, between five hundred and a thousand letters
would be brought before Him.
As He was seated and was speaking He reached into
the bag of letters and pulled one out, and opened it with
a letter opener, pulling out a blank piece of paper. Then
He said, “You see they have sent a blank piece of paper
and intend to test ‘Abdu'l-Bahá.” (Siyyid Sádiq had writ-
ten the question he intended to ask ‘Abdu'l-Bahá in the
envelope kept by the Spiritual Assembly, but had delib-
erately sent a blank piece of paper to the Master, think-
ing that if the Cause was true, He would know the ques-
tion and would provide the proper answer.)
‘Abdu’l-Bahá then added that if it were not for the
sake of that man’s wife who was a dedicated servant of
the Cause no reply would have been given, but for her
sake He would reply. Then, on that same blank piece of
paper, He wrote a few lines and had it mailed out.
After a while the Tihrán Spiritual Assembly notified
Siyyid Sádiq that a reply to his pleading had arrived.
Siyyid Sádiq told his wife to ask the Assembly to have
the reply read out in the Assembly’s presence, as there
was a mystery involved. Then, he added to his wife, “I
have sent a blank piece of paper to ‘Abdu'l-Bahá and the
actual question is written out in the envelope that is in
the Assembly’s safe-keeping. We will open the envelope
in the Assembly’s presence for them to see the question
and then see what is ‘Abdu'l-Bahá’s reply.”
Fá’izih Khánum, perturbed and pale-faced, went to
the Assembly and related the story. The Assembly re-
sponded that ‘Abdu'l-Bahá had answered, so the letter
would be opened in their presence and read out.
Thus, Siyyid Sádiq went to the Assembly. First he
extracted the envelope held in safe-keeping and loudly
read out his question in which he had asked for
elucidation of a certain tradition.
Then the envelope containing ‘Abdu'l-Bahá’s reply was
opened discussing the tradition dealing with knowledge.
‘Abdu'l-Bahá had stated there were two types of knowl-
edge: the knowledge that is acquired and the knowledge
that deals with divine mysteries which is granted by God
to whomever He wants.
When ‘Abdu'l-Bahá’s reply was read Siyyid Sádiq
found it to be exactly the answer to his question. Quite
excited he got up, took off his turban, throwing it on the
ground, and burst into weeping, asking his wife for for-
giveness and prostrating before her, expressed sincere
remorse saying, “Please, forgive me, forgive me, I repent,
I was ignorant. Now I know this Cause is true.”
Then, with great humility he requested the Assem-
bly to write ‘Abdu'l-Bahá asking permission for him to
go on pilgrimage. Fortunately, permission for pilgrimage
was granted and he, along with his wife, attained the
presence of ‘Abdu'l-Bahá and became the recipients of
His bountiful favours.
Then, ‘Abdu’l-Bahá told Fá’izih Khánum, “Your hus-
band dared to send a blank piece of paper. We are serv-
ants of the threshold of Abhá Beauty. I am not worthy to
be tested.”
A. H. Ishráq Khávarí
The First Pilgrim House in ‘Akká
During the Ottoman reign, the ‘Akká customs office
was in a carvanserai which later was turned into a west-
ern pilgrim house. The lower level accommodated the
mules and horses. Upstairs, ‘Abdu'l-Bahá had rented a
few rooms to serve as pilgrims’ accommodation during
their pilgrimage. This was dur ing the per iod that
Bahá’u’lláh had left the prison barracks and stayed in
three different houses during a ten-month period.
As these pilgrims’ rooms were adjacent to the animal
quarters, mosquitoes and fleas were in abundance and
the pilgrims could seldom have a good night’s sleep. When
the lights were turned on at night, they could see the
swarm of insects, but the love of being in the presence of
Bahá’u’lláh and ‘Abdu'l-Bahá removed all traces of any
concern for such minor discomfort and they saw suffer-
ing as the very healing balm. ‘Abdu'l-Bahá used to say
that He often used to go to visit the friends there and was
reluctant to leave them. “One night I had a sheep skin
coat on. After a short while the coat was full of fleas. I
tolerated it for a while and then reversed the coat and put
it back on so I could stay longer.”
Mírzá Músá Kalím also spent some time in those
quarters and once the Blessed Beauty came to the cara-
vanserai to visit His brother. It was indeed the most in-
hospitable environment.
One morning, after a particularly hot and humid
night, ‘Abdu'l-Bahá had gone to visit the pilgrims and
addressing the friends said with a smile: “So, last night
the weather was fine and you rested well.” One of the
pilgrims, gifted with poetic skill, replied in poetry on the
spot:
All night long ‘till dawn we had a party.
Surrounding our bodies:
The mosquito was the fiddler, the flea
the dancer and I the harpist
(referring to the need to scratch)
‘Abdu'l-Bahá, laughing, showered the friends with
His kindness and blessings and then left.
Mr. Zabíh
The Priest and Hájí Mírzá Haydar ‘Alí
There was a Christian priest in Haifa who from time-
to-time bothered the friends and paid no attention to what
they had to say.
One day when Hájí Mírzá Haydar ‘Alí became aware
of the situation, he went to the priest and asked him,
“What is this hanging from your neck?” The priest re-
sponded, “This is Christ’s cross.”
Hájí commented, “Christ suffered so very much on
the cross; for days and nights he suffered, nailed to the
cross. Why have you hung that from your neck? You
should wear something that Christ liked, something that
served Christ.”
The priest asked, “Like what?”
Hájí replied, “Christ had a donkey that served Him
well and He liked it. It is better that you make a statute
of that donkey and wear it on your neck.”
The priest got very angry and immediately went to
‘Abdu'l-Bahá to complain. ‘Abdu'l-Bahá was kind to the
priest and told him, “I will talk to Hájí.” Then He dis-
missed the priest.
When Hájí attained the presence of the Master, ‘Abdu'l-
Bahá turned to him and said, “O, man of right conduct,
again you have gone and uttered right things?”
Azal and Mishkín Qalam
When the Ottoman government banished Bahá’u’lláh
and His companions to ‘Akká, it sent a few believers, in-
cluding Mishkín Qalam, along with Azal to Cyprus. The
believers were most chagrined and always longed to go to
‘Akká and leave Cyprus. At that time, Azal was in frequent
correspondence with all destinations. He used to put his
correspondence in a basket hung from the ceiling with a
rope and pulley.
As it happened, that year, it had not rained for quite
some time in Cyprus and everyone, especially the farmers,
was unhappy about it. When Mishkín Qalam would see
people in the street he used to tell them that the reason
for the lack of rain was that Azal engaged in sorcery and
all his sorcery papers were in a basket hung from the
ceiling in his room. This rumour spread throughout the
city and after a while everyone believed that the reason
for lack of rain was Azal’s sorcery.
One day, people decided to break into Azal’s house
in his absence. They found the basket and burned
everything in it.
That night, when Mishkín Qalam returned home he
heard about what had happened, he prostrated himself
and weeping said to himself: “O Bahá’u’lláh, what have I
done? If it does not rain tomorrow I will be in deep trou-
ble.” He spent a while in prayers and, weeping, beseeched
Bahá’u’lláh, with a contrite heart, to send rain.
The next morning he awoke to a heavy downpour. He
was so happy that he broke into a dance and the affection
of Cyprus citizenry toward him increased to the point
that it facilitated Mishkín Qalam and a few other believers’
departure from Cyprus.
The King and His Minister
Hájí Mírzá Haydar ‘Alí, one of the early believers, relates
the following story from ‘Abdu'l-Bahá, in memoirs he wrote at
the Master’s bidding, called Delight of the Hearts:
Once, there was a wise and clever king. One day he
said to his minister that on the day of general audience,
when all courtiers deck themselves up in full regalia and
receive gifts from their king, “You must give me the an-
swer to these three questions:
“What does God bear? What does He wear? And, what
does He do?”
The poor minister surprised at the king’s questions,
went home crest-fallen, thinking about how he was going
to reply to the king’s questions at that special event and
in front of all the notables and dignitaries.
The minister happened to have an extremely clever
and gifted servant. When the servant saw his masters’
bewilderment he inquired as to the reason. The minister
told the servant that the king wanted him (the minister)
to provide answers for three questions on the day of
general audience. “How am I going to reply to these
questions?”
The servant said: “I’ll give you the answer to the third
question on the day of the general audience. The answer
to the first question is that God bears the burden of His
servants. The answer to the second question is that He
wears the garment of forgiveness for His servants’ mis-
deeds.”
On the appointed day when all dignitaries were
present, the minister went to the king and offered the
answer to the two questions as the servant had told him.
The king, who knew his minister well, was surprised
and asked him who had told him these answers. The min-
ister related what had transpired with his servant. The
king told his minister: “It is better that the servant be the
minister and you the servant.”
When the servant was decked up in ministerial garb
he turned to his former master and said: “The answer to
the third question is that God takes away from one and
gives to another, that is what God does—as you saw to-
day.”
Hájí Mírzá Haydar ‘Alí
Hájí Karím Khán
One day, at the gathering of the pilgrims, ‘Abdu'l-
Bahá related a story about Hájí Karím Khán and Násiri'd-
Dín Sháh, to the effect that what Hájí Karím Khán did
was to always write articles against the Faith, submit
them to Násiri'd-Dín Sháh and receive gifts like an ‘abá
or a walking stick.
At one point, Násiri'd-Dín Sháh was alarmed at him
(Hájí Karím Khán) because close to one half of the popu-
lation of Iran were his followers.
One day he went to Násiri'd-Dín Sháh with a refuta-
tion article in his hand saying that he had written a book
against Bahá’ís. Násiri'd-Dín Sháh told him: “Your books
are of little result; it is my sword that cuts at the root of
the Bahá’ís, not your words.” He was abashed. Soon after,
his enemies even nick-named him the “seven K’s”:
Karím, short, deaf, Kirmáni, impotent, bald, heretic
(all these words in Persian begin with the letter K)
How they were both up-rooted!
Shaykh Mahmúd-i-‘Iráqí
When Bahá’u’lláh was incarcerated in ‘Akká, the city
was surrounded by a wall and access into the city was
possible only through two gates: a sea gate and a land
gate. Pilgrims who often traveled on foot from Iran, after
crossing through Kirmánsháh and Baghdád (which took
almost six months), would arrive at the land gate and
would face many obstacles.
In banishing Bahá’u’lláh to the prison city, the Otto-
man government had sent four Azalis to ‘Akká as well.
These were Siyy id Muhammad Isfahání, Nasr’ulláh
Tafríshí, Áqá Ján Ka’j Kuláh and Ridá Qulí. These four
kept vigil near the land gate to ensure no one would meet
Bahá’u’lláh. They kept watch from the second story
window of a building overlooking the land gate so that if
a pilgrim, after spending some six months traveling on
foot, intended to enter the city they could somehow pre-
vent his entrance. Thus pilgrims were forced to sit out-
side the moat, waiting and gazing at the window of
Baha’u’llah’s prison cell, perchance He would come to
the window and put His hand out the window, blessing
them. This was the extent of their pilgrimage.
This situation lasted for some time. After two years
and a few months, Bahá’u’lláh was released from the
prison. Some of the friends, including Salmání, decided
to get rid of these enemies and during the night went to
their place and killed Siyyid Muhammad, Áqá Ján and
another person. Bahá’u’lláh, who had just found some
measure of relief from the rigors of prison and had settled
into the house of Údí Khammár to find some rest, was
once again faced with new hardships and afflictions.
Officials surrounded Údí Khammár’s house during the
night and removed Bahá’u’lláh, placing Him under arrest
for three nights.
These events also caused new restrictions for pilgrims
attempting to enter ‘Akká. Later, one of ‘Akká’s high-ranking
clerics, Shaykh Mahmúd Íráqí, embraced the Faith. After
embracing the Faith, every night he would go to the land
gate along with a few of his attendants carrying torch lights,
waiting for any pilgrim who might arrive. If a pilgrim came,
he would be given one of the torch lights and enter the city
as the Shaykh’s attendant. Who was this Shaykh Mahmúd
and what became of him?
When Bahá’u’lláh entered the prison city, Shaykh
Mahmúd was a rabid enemy of the Ancient Beauty. During
Bahá’u’lláh’s incarceration in prison, Shaykh Mahmúd
determined to kill Him believing that Bahá’u’lláh and His
followers were heretics and that killing them was a religious
necessity.
One day he hid a knife under his cloak and headed
toward the prison, determined to kill Bahá’u’lláh. He
asked officer Ahmad Jarráh, who was the commander of
the barracks and responsible for the security of the
Blessed Beauty, permission to visit Bahá’u’lláh. Ahmad
Jarráh went to Bahá’u’lláh’s presence and requested per-
mission for Shaykh Mahmúd’s visit. Bahá’u’lláh instructed
Jarráh to tell him to sanctify his hand. When Jarráh
returned with Bahá’u’lláh’s response, the Shaykh was
badly shaken and left.
After a while, he again decided to kill Bahá’u’lláh
with his bare hands and again he requested a visit. Due
to the Shaykh’s standing, Jarráh went to Bahá’u’lláh’s
presence and once again submitted the request. This time
Bahá’u’lláh told Jarráh to tell the Shaykh to sanctify his
heart. Upon receiving this reply, the Shaykh entered the
Blessed Beauty’s presence and threw himself at His feet
and weeping uncontrollaby declared his faith. The Shaykh
went on to render many services and, as mentioned,
became an instrument in assisting the pilgrims to attain
the presence of the Beloved.
Also, at the time of ‘Abdu'l-Bahá’s wedding, he was
given the honour to be among the witnesses and sign
the marriage certificate.
As well, when the martyrdom of the Purest Branch
occurred, his request was granted to wash the body of
the Purest Branch and prepare it for burial. And finally,
the supreme honour bestowed upon him was that after
the ascension of the Blessed Beauty at Bahjí, he had the
bounty of assisting ‘Abdu'l-Bahá to wash the body of
Bahá’u’lláh.
Mr. Zabíh
The Jew’s Prayer
One day ‘Abdu'l-Bahá was talking about conditions
of prayers and supplication, saying a prayer should not
be for personal gain or motivated by selfish desires. Then
He related the following story:
Three persons were voyaging on a boat: a Muslim, a
Christian, and a Jew. A severe storm erupted, tossing the
boat in every direction and threatening a ship-wreck.
The Muslim started saying prayers beseeching God
to “Drown this heretic Christian and save me.”
The Christian then supplicated “O Lord! Destroy this
Muslim who destroyed our religion and send him to the
bottom of the sea soon, so that the boat remains afloat.”
The two noticed that the Jew was not praying at all
and asked him: “Why aren’t you praying?” He replied: “I
am pray ing silently, asking God to grant both your
wishes!”
House of the Báb in Shíráz
Mr. Míssagh’u’lláh Noureddin has sent me the fol-
lowing story:
The honey-tongued custodian of the Báb’s House in
Shíráz, known as the mother of Áqá Ridá, was a very
kind, sincere and sweet speaking lady. Once, late at night
after pilgrimage to the House, when we were seated to-
gether in her room talking about different topics, she
related a story that was most interesting and exciting
and bestowed certitude to the heart of the listener.
She said that one night three thieves decided to en-
ter the Blessed House. They placed a ladder against the
wall in the adjacent house, attempting to get onto the
roof. At first each one, in turn, showed reluctance to scale
the ladder. Finally, one of them, feeling courageous,
volunteered to be first.
Once on the roof, he saw a Young Siyyid slowly pac-
ing the roof from one side to the other, pausing every now
and then. The thief kept silent, waiting patiently for the
youth to return inside the House so that the thief could
persue his intentions. A long time passed and the Young
Siyyid continued his pacing. The thief finally descended
the ladder and related the story for his two accomplices.
At first the two expressed the view that the Youth
would eventually get tired and would go inside. They
waited for a while and then the second thief climbed the
ladder. He witnessed the same scene and after a while he
descended, confirming his friend’s observation. After some
discussion, the third thief climbed to the roof, and
witnessing the pacing of the Luminous Siyyid, descended.
So, the three decided to return the next night.
One after the other witnessed the repeat of the same
scene. After much discussion, they concluded that the
House must be an important spot and the Siyyid had the
mission to keep guard there every night. As the thieves
knew nothing about the House, they decided to go back
during the day and find out about the place and the Young
Siyyid. When they knocked on the door, the mother of
Áqá Ridá, who was an elderly woman, opened the door.
Her bewildered look convinced the thieves that the House
must be a special place and not just an ordinary residence.
After gaining composure, one of the thieves asked
the woman what kind of a place the house was. The kind
and sweet lady realized that these people were totally
unaware of the significance of the House. So, in her heart,
beseeching help from the Báb, she invited the three in-
side, stating that she could give them some background
information in a few minutes if they had the time.
Hesitatingly, they accepted and entered.
The mother of Áqá Ridá paused at this point and
with tears in her eyes she continued, saying that she
spent more than an hour telling the men about the Báb’s
declaration and the history of the Faith, focussing
especially on the events at Fort Tabarsí. Then she allowed
the men to visit inside, particularly to the room in which
the Báb had declared His mission.
After the visit all three were profoundly affected, and
all declared their belief in the new Cause.
Then with tears flowing down her cheeks, this kindly
lady added, “Do you know where these three are now?
Yes, all three, remorseful about their past, became de-
voted believers of the Cause of the Abhá Beauty and a
short while later they went pioneering. They have re-
mained steadfastly at their pioneering post in a remote
part of the world.”
Missagh Noureddin
Section B
Dr. Zíá Baghdádí’s Memories
(Translated from Arabic)
Dr. Zíá Baghdádí
Story of Ayáz
Once ‘Abdu'l-Bahá related the following story which
is good for every Bahá’í to know:
Ayáz was a young shepherd who, from childhood, had
a burning desire to see the king, Sultán Mahmúd. He was
like a lover desirous to see his beloved. One day he heard
that the king would be passing by. He hastened to the route
where the king would be passing and waited for a glimpse.
As luck would have it, when the king reached the
spot where Ayáz was waiting, he noticed the look of adu-
lation, stopped and asked the young shepherd after his
health. With sincerity, Ayáz said that the fire of wanting
to see his king was burning in his breast. The king was
pleased seeing Ayáz’s ardour, so he took Ayáz to his palace
and entrusted him with a position close the king.
The courtiers and ministers began feeling jealous and
were determined to belittle him. One day, the king had a
precious jewel in his hand and bade his ministers and
generals to shatter it to pieces. None of them stepped
forward to carry out what the king wished, as they re-
garded the jewel as far too precious. The king then asked
Ayáz who immediately shattered the jewel as bidden and
commented to the king that the others had broke his
bidding, but he, Ayáz, had broken the jewel as he regarded
the king’s command more precious.
The king was of the habit that sometimes he would
leave the city for an outing, accompanied by his minis-
ters and generals. On the way back, he would throw a
sack of gold and silver coins in the air and watch every-
one rushing to pick them up. The king enjoyed this child-
ish reaction of his courtiers and watching their clamour.
On one occasion, Ayáz was also present, but he did not
move. The courtiers used this as a pretext to neutralize
Ayáz’s popularity with the king. They presented Ayáz’s
lack of engagement as a token of pride and vainglory.
The king asked Ayáz about his lack of interest in gold.
Ayáz responded, “I would rather have my gaze upon the
king which is worth more to me than all the gold.”
Most Friday evenings Ayáz would leave the palace
and go to the city ruins, where he would unlock the door
to a dilapidated hut, spend some time there, and then
return. The courtiers tried to make a case of this habit,
again in an attempt to discredit Ayáz. They presented the
story that Ayáz had gathered together a fortune and hid-
den it in the hut and visited the hut every week to en-
sure its safety. They repeated this accusation so many
times that the king decided to personally investigate the
situation.
So, one time when Ayáz headed for the hut, the king
and his companions, stealthily followed Ayáz. After Ayáz
entered the hut, the courtiers stood by the door as the
king followed Ayáz into the hut. The king saw only a stick
of wood in a corner on which an old cloak was hanging
and found Ayáz facing it.
Bewildered, the king asked Ayáz for an explanation.
Humbly, Ayáz said, “Once a week I pay a visit to my former
abode and gaze at my ragged shepherd’s cloak—which I
wore before being admitted to the palace—so as not to
forget that I was a poor simple shepherd and now by the
grace of the king I have attained such exaltation. I wish
to remain steadfast and a devotee of yours and avoid
pride barring me from rendering humble services.”
The king was mightily pleased and turning to his
courtiers said, “Now you know why I have made Ayáz a
confidant of mine.”
Purchase of Land for Access to the Shrine of the Báb
The follow ing is a summary of 'Abdu'l-Bahá’s
statements about problems faced during the construction
of the Shrine of the Báb:
The deputy governor of Haifa (Qá‘im-Maqám) exerted
vehement opposition toward the construction of the
Shrine, holding the view that the structure in the south
of Haifa was bewildering and against the rules and stat-
ing that because it was far from the city it could proceed
only upon the sanction and decree of the Sultán.
The governor (Mutasarif) of ‘Akká, though not a be-
liever, was friendly towards us and appointed a three-
man team to investigate the matter. The team was com-
prised of Amín Effendi, a believer, Sálih Effendi, who was
associated with us, and a parliamentarian of the ‘Akká
governorate. They investigated and concluded that there
was no cause for concern.
They submitted their findings to the governor of ‘Akká
who passed it on to deputy governor of Haifa, who rejected
the finding. I personally went to the deputy and tried (to
win his agreement). He said that he had no personal enmity
but was afraid that he might later be questioned (if he
agreed). I asked him what harm was perceived. He said we
knew. We left his office together. I thought if I accompanied
him to his house it might be fruitful. We arrived at his
door and I noticed that it was useless. He climbed the first
stair, then the second stair and as he was putting his foot
on the third stair he just collapsed and died. I called out
“Qá‘im-Maqám, Qá‘im-Maqám.” No use, he was dead.
We proceeded with building the Shrine, but there
was no access road. The access was very poor. We wanted
to open another access. As much as we tried to buy the
land involved, the owner declined to sell. The enemies of
the Faith provoked him. After two months he agreed. Then
he reneged. Again he agreed. Again he reneged. A third
time he agreed and a third time he reneged. He said we
should return to him the trees. We accepted. He asked
for a fence between the properties.We accepted and told
him we would build the wall. He asked for a mediator.
Sádiq Páshá was named and he agreed.
We arranged for a meeting at Sádiq Páshá’s house.
The owner did not show up. Sádiq Páshá went to fetch
him; still he would not come and Sádiq Páshá returned
alone. I was extremely sad. That night I did not sleep, did
not eat supper and did not even have tea; I did not meet
with anyone, sat in darkness and said a prayer of the Báb.
Close to dawn I fell asleep. Before noon, Ustád Muhammad
‘Alí came and said that the interpreter from the German
consul and the consul’s nephew were waiting for me. I went
to see them. The nephew said that a tract of land belonged
to a German woman and we could have as much of it as
we wanted. I had been sad and now I was happy.
I went to the land registry and found the documents
related to the transaction all ready in the Consul’s own
handwriting and signed by him with no condition at-
tached. I said that I would have to purchase it. He said
that they had come forth to serve, to resolve problems,
not for greed and profit. I said a wall had to be built.
They went and built the wall, too. With utmost joy and
happiness the access road to the Shrine was opened.
I ordered a marble casket with The Greatest Name
inlaid in gold from Bombay. When it arrived, I did not
wish it to be opened at customs and it was not opened.
Later, the investigators came and alleged that a new Mecca
had been built.
Were it possible for Násiri'd-Dín Sháh to come and
see it all. Due to his evilness, for fifty years the Blessed
Remains had no resting place, no land. Now he should
come and see.
Salvation is in Truthfulness
One day ‘Abdu'l-Bahá, talking about the benefits of
truthfulness, related the following story:
A frightened man, set out to escape from the city. He
took refuge with a man called Sulaymán who was wont
to speak the truth and asked him for assistance to facili-
tate his escape. Sulaymán placed the man in a large bas-
ket and started walking toward the city gate while carry-
ing the man in the basket on his head.
On the way he came across the enemies of the fright-
ened man who blocked his passage and asked Sulaymán
if he had seen a man matching the frightened man’s de-
scription. Sulaymán replied, “Yes indeed. Right now he
is in the basket on my head.”
The enemies thinking Sulaymán was pulling their
leg admonished him that the situation did not call for
joking. Sulaymán insisted that he was telling the truth
but the man’s enemies, not believing Sulaymán, left while
the man in the basket trembled in fear and was near
death.
After they were safely outside the city, Sulaymán put down
the basket and told him that he could get out as the enemies
were gone. The man got out and, still trembling, objected to
Sulaymán disclosing the secret.
Sulaymán replied: “Salvation is in truthfulness. Had
I done differently we would have both been killed.”
Jamíl Effendi
One day ‘Abdu'l-Bahá related the story of Jamíl Ef-
fendi Al-Jarráh. After the episode of the murder of some
enemies at the hands of the friends and the interrogation
of Bahá’u’lláh, the author ities wanted to banish
Bahá’u’lláh from ‘Akká.
Early one morning, Bahá’u’lláh summoned ‘Abdu'l-
Bahá and asked him to have a large feast prepared as
some government officials were to visit.
That afternoon some notable officials, including Jamíl
Effendi Al-Jarráh, were passing by ‘Abdu'l-Bahá’s house
and started talking about going to see ‘Abbás Effendi
(‘Abdu'l-Bahá) for dinner. Some favoured the idea and
some were not agreeable as no previous plans had been
made.
Finally, the majority decided to go and upon arrival
they were quite surprised that a huge feast had indeed
been prepared. This unanticipated feast made quite an
impression on Jamíl Effendi, leading to his embracing
the Faith.
The Prince and the Preacher
One day ‘Abdu'l-Bahá said: “We procured a car so as
to facilitate the friends’ pilgrimage but often the wheels
would sink in the sandy soft soil of the road and we would
have to ask people to help pull the car out. We did all
that was possible to no avail.” He then related the follow-
ing story:
“There was a man renowned for his sermons and
portrayals. A prince heard about this and sent an ad-
equate sum of money and gifts inviting this man to go to
the palace and perform. The man went to the palace,
taking along a friend.
“When he ascended the pulpit, as he was very illiter-
ate and a charlatan, he started: ‘They inflicted upon the
Prince of Martyrs (Imám Husayn) what had befallen no-
one else, no-one else, no-one else. He kept repeating this
for half an hour. The prince realized the man knew nothing
and was a cheat and a charlatan, so he pulled him down
from the pulpit and threw him in jail.
“After a few days his friend went to the prince re-
questing his pardon and freedom. The prince replied:
‘Don’t be in a hurry; he’ll be freed if not today, tomorrow;
if not today, tomorrow; if not today, tomorrow.’”
Then with a smile, the Master added, “the road will
be built, because whatever I set My hand to turns out
well.”
The Sign of Stupidity
Dr. Baghdádí says that one day ‘Abdu'l-Bahá related
the following joke:
“A man was reading a book and noted that two signs
are given for idiots and stupid persons: one is having a
small head, and the other is having a long goat-like beard.
“He looked in the mirror and observed that both signs
applied to him. He thought, ‘I cannot enlarge my head
but I can shorten my beard.’
“So, he held his beard over the flame of a lantern to
burn off part of it, but all his beard caught fire and was
singed to the end, rendering him beardless.
“Then he wrote in the book’s margins: ‘By God, the
truth of what the book says has been proven.’”
Country
One day, while walking in the country, ‘Abdu'l-Bahá
related for Dr. Baghdádí:
“During the journey from Iran to Baghdád whenever
we would reach the country or water, His Holiness
Bahá’u’lláh would order that we all get off our rides and
make some tea because Bahá’u’lláh loved the country a
lot. He would say that the country is the place of the
soul; the city, the place of the body.”
Prejudice
‘Abdu'l-Bahá, talking about prejudice, said:
“In Adrianopole, the Iranian Consul was a Turk from
Tabríz and a very prejudiced man. Mostly, his prejudice
was national. For example, if someone asking a question
would inquire: ‘Do you have something similar to this in
Iran?’ He would reply; ‘We have a hundred thousand of
it.’ Or, if, for instance they would ask, ‘Do you have, in
Iran, someone like King ‘Abd’ul Azíz?’ He would say: ‘We
have a hundred thousand of him.’
“Then one day, at the Turkish army parade, someone
asked the Consul: ‘Do you have any army like this?’ He
said: ‘We have a hundred thousand of it.’ They asked; ‘Do
you have something as delicious as the rice pudding here?’
He replied, ‘In Iran we have seas full of rice pudding.’
“One of the Turks asked: ‘Do you have such heavy
cannons?’ He instantly replied; ‘We have a hundred thou-
sand of them.’
“The inquirer got very upset and said; ‘In this town
we have some sex merchants, do you have them too?’
“The Consul immediately, without thinking, said, ‘In
our city we have a hundred thousand sex merchants.’”
Eastern Clothes
Dr. Baghdádí relates that one day ‘Abdu'l-Bahá said:
“When we were in Europe I had advised all the friends
to dress in Eastern style but sometimes Tamaddun‘ul-
Mulk secretly wore a western hat thinking I was una-
ware. One day, as it was My habit, I was sitting near the
window in My room. When he was leaving (with his hat
on) I called out, ‘Tamaddun, Tamaddun (civilization, civi-
lization).’
“Often on streets in Paris, the French low lifes made
fun of us due to our Eastern clothing habits. One day,
addressing them, I pointed to a statue of Christ and told
them to observe His clothing. They said the clothing of
the statue was made of stone. I told them His real clothes
were made of cloth. They replied we do not have a tailor
that can make clothes like that. I told them that we had
such a tailor and thus we dress like Christ.”
‘Abdu’l-Bahá’s Eating Habits
‘Abdu'l-Bahá ate very little. When companions and
pilgrims were around He would serve everyone first and
after they finished He would begin. He took small bites
and chewed the food thoroughly and He ate so slowly
that it is hard to describe. He did not like meat much. He
would occasionally have fruit; partaking of a mandarin
orange or sweet lemon. Most of the time He would have
milk, bread, cheese and vegetables. He particularly liked
mint, tarragon and basil. Altogether, He was a small eater.
He liked His tea hot. He slept very little, but He had a
strong constitution and took long daily walks.
Dr. Van Dyke
Dr. Zíá Baghdádí has written in his memoirs that
one day ‘Abdu’l-Baha said:
“Thirty seven years ago I went to Beirut and visited
Dr. Van Dyke at the American University. There, I spoke
to him about the return of Christ and the signs accom-
panying its advent.
“Dr. Van Dyke said that according to the Gospel of
St. John the signs include the darkening of the sun and
that the moon and stars would fall as well as many other
signs. I opened one of his books and read what it said
about the heavens and their limitlessness.
“Then I asked him about the size of the sun. He said
that the sun was one million four hundred thousand times
the size of the earth. I asked him about the size of the
smallest star in the sky. He replied that it was ten thou-
sand times larger than earth.
“I said, therefore, the falling of a star on this planet is
like the falling of the Himalayas on a poppy seed. He said
that this was what his ancestors have always believed
and that we must follow them. I told him that these things
in the Book have other meanings. He was embarrassed.”
Divine Inspiration and Satanic Instigation
Dr. Zíá Baghdádí writes,
“Once we went to the Pilgrim House in the company
of ‘Abdu'l-Bahá. When we arrived, among the pilgrims
there was an American lady. She had married a noted
physician and they had a son and daughter.
“When ‘Abdu'l-Bahá came face-to-face with this lady,
He told Dr. Zíá to ask this lady what secret she was keep-
ing in her heart. The lady responded that she was think-
ing of an Iranian resident in the United States and that
she felt attracted to him, but she was not sure whether
that attraction was by the will of God or her own personal
inclination. ‘Abdu'l-Bahá remarked that any thought that
drew one closer to God’s Kingdom and oriented one’s heart
to God, that would be divine inspiration. And similarly a
thought which removed one from God’s Kingdom and fo-
cused one’s heart elsewhere, that would be satanic insti-
gation (fancy). This is the mark of divine inspiration.”
Buhlúl’s Quilt
One day at the behest of the Master, a group of com-
panions including Mírzá ‘Ázíz’u’lláh Varqá and ‘Ázíz’u’lláh
the tailor, in the company of the beloved Guardian, went
to visit the Ridván garden, the Haram-i-Aqdas and Bahjí
Mansion, riding in the Master’s car.
After the pilgrimage, during which Shoghi Effendi
chanted the Tablet of Visitation in a heavenly voice, the
group returned to Haifa and attained the presence of the
Master. ‘Abdu'l-Bahá, who was in a joyous mood, related
the following story during His usual discourse:
One night Buhlúl heard noises of a melee with cries
and screams outside the door of his house. His wife asked
him to go and find out what was happening. Buhlúl, who
was not dressed for outside, donned his Arab headgear
and wrapped himself in a quilt, as the weather was cold.
A group of youth engaged in a brawl suddenly at-
tacked Buhlúl, grabbed his quilt and fled. Buhlúl re-
turned, head bent down. To his wife’s query as to what
was happening, he said: “Nothing important. The fighting
was all about Buhlúl’s quilt which they took.”
The Sand and the Layer
‘Abdu'l-Bahá has related the following story to Dr.
Baghdádí:
“Once upon a time a learned man named Sand was
traveling with an illiterate person. When they left the city,
the learned man asked the other: ‘shall I carry you or will
you carry me?’ The illiterate man was surprised and re-
plied: ‘We are both riding; what kind of a question is
this?’ After a while they arrived at a farm. Sand asked the
man: ‘Do the farmers eat all that they have planted?’
Again, the illiterate man was bewildered. After a while
they reached the city gate where they found a dead man
being carried away. This time, Sand asked: ‘Is this body
dead or alive?’ The illiterate man got annoyed and re-
plied, ‘ I am sure you are crazy; how could a dead man be
alive?’ Then they parted ways.
“When the illiterate man arrived home, his daughter
inquired about his trip. The man related the encounter
with Sand and his questions. The daughter whose name
was Layer, replied happily: ‘All these questions were puz-
zles; I can give you all the answers. When he asked you
who will carry whom he meant whether you would keep
him entertained by talking or he would have to entertain
you. By his second question he was asking whether the
farmers consumed their products or sold them. By his third
question he meant whether the dead man had a son to
keep his name alive? The daughter who had realized the
intelligence of Sand, fell in love with him. As she was also
renowned in the area for her intelligence they eventually
got married. The well-known Arabic proverb that relates
the story of the Sand and the Layer, refers to this story.”
Sharing of One’s Wealth Willingly
One day, ‘Abdu'l-Bahá spoke to the pilgrims on the
question of muvását, comparing the Bahá’í teaching with
the Bolshevik approach for establishing social equity. He
added that Mírzá ‘Alí Akbar Nakhjavání had written a
book on the Bahá’í teachings regarding solutions to eco-
nomic problems, including the method of “muvását”. The
book highlighted the fact that in Bahá’í teachings the
sharing of one’s wealth is done willingly, with joy and
delight, while Bolsheviks wanted to bring about equity
by force.
Therefore, the rich should share their wealth will-
ingly in order to avoid being forced to do so. Arabs and
Turks turn to communism if they do not attain what they
seek. The teaching on “muvását” mentioned in the sacred
Writings means sharing of one’s wealth willingly, as
practiced by the Bahá’ís in Iran.
Trustworthiness
One day ‘Abdu'l-Bahá related the following story
about trustworthiness:
“Someone wanted to go to Mecca. He had some money
and jewelry, which he placed in a box and entrusted it to
his neighbour. When he returned and asked for the box,
the neighbour, who was a merchant, denied even knowing
the fellow and stated, ‘you did not give me anything to
keep.’
“The man complained to the governor and his dis-
tress and honest demeanor convinced the governor to
pursue the matter. So, he summoned the merchant who
once again, in the governor’s presence, denied everything
and asserted, ‘I do not even know this man.’
“The governor asked the man: ‘Where did you give
the box to him?’ The man said, ‘under the tree.’ The gov-
ernor instructed the complainant to go and wait under
the tree for an hour and then return.
“The merchant said to the governor, ‘I am very busy
and have to go; I cannot wait here because the tree is far
away and this man won’t be back for quite some time.’
“The governor replied, ‘But you said you knew of
no such tree.’ Realizing the merchant was lying he ordered
that the box and contents be returned to the man forth-
with and exacted punishment against the merchant.”
Absolute Certitude
One day ‘Abdu'l-Bahá related the following story for
the pilgrims and companions, in connection with quali-
ties of sacrifice and detachment from worldly possessions
and wealth:
In the days of the Blessed Beauty in Istanbul, there
was a minor merchant of cotton by the name of
Muhammad Javád. He desired wealth and besought the
Abhá Beauty to make him wealthy. The Blessed Beauty
assured him that he would attain his desire.
After a short while the Paris cotton stockpile caught
fire and all the cotton there went up in smoke resulting
in a sudden, extraordinary increase in cotton prices.
Muhammad Javád who had his inventory of cotton intact
benefited greatly and his business prospered and
gradually he became notable among the wealthy. But he
forgot his Master and turned away from Him.
After a while Bahá’u’lláh sent someone to him to re-
mind him that worldly possessions were not worthy of
affection but faith and certitude were important. Muham-
mad Javád replied to Bahá’u’lláh’s emissary that the real
God is gold, which was in his treasure chest. When the
emissary returned to ‘Akká and reported the exchange,
the Blessed Beauty was saddened and said that God
would seize it away from him the same way that it was
bestowed upon him. In a short while Muhammad Javád’s
financial affairs started to deteriorate and he quickly lost
all that he had amassed. Then he went to ‘Akká and
attained the presence of the Blessed Beauty and expressed
remorse. The Blessed Beauty forgave him on the condition
that he go to Bádkúbih and engage in transcribing tablets
and assisting the friends. Muhammad Javád was thus
honoured and stayed at the travelers guest-house in Bád-
kúbih to the end of his life serving devotedly with absolute
certitude and detachment and in apparent poverty, until
he passed on to the Abhá Kingdom, faithful to the end.
Sin
One day ‘Abdu'l-Bahá related the following joke:
“A Kurdish man had heard Bahá’u’lláh say: ‘What
sin have We committed that the world has risen against
Us?’
“To which the Kurd replied, ‘May my life be a sacri-
fice for Thee, Thou has risen up against all the kings of
the world and art still wondering what sin Thou has
committed?’”
An Anecdote about ‘Abdu’l-Bahá
Dr. Baghdádí has written:
“One day we were in ‘Abdu'l-Bahá’s presence along
with some companions. ‘Abdu'l-Bahá jokingly said: ‘May
God come to your aid, may He assist you! You eat, drink,
ride automobiles, rest and drink tea one after the other
and eat oranges. How can you suffer so much and toler-
ate all this hardship? May God help you.’”
The Clever Indebted Farmer
A farmer owed five thousand túmáns. He planted a
field of cumin. When the harvest was ready, he loaded
his donkey to take it as a gift to the king, hoping that the
king would pay off his debt.
As it happens, the king was walking about incognito
so that the farmer did not recognize him. The king, seeing
the farmer with his loaded donkey, asked him where he
was headed. He said, “I’m going to see the king and am
hoping that beacause of this gift I am taking for him he
will pay off my debt of five thousand túmáns.”
The king said; “What if he wouldn’t give you even five
hundred túmáns?”
The farmer replied: “I’d settle for four hundred.”
The king said: “What if he didn’t give you four hun-
dred?”
The farmer replied, “I’d be happy with two hundred.”
The king said: “And if he wouldn’t give that?” The
farmer replied, “I’d be glad to have fifty túmáns from the
king’s hand.”
The king again said: “And if he wouldn’t give you
even that?” At this, the farmer uttered a curse and left.
Following this exchange, the king returned to his
palace. When the farmer was given audience, the king
asked him the purpose of his visit. The farmer related
the story truthfully. The king was pleased with the farm-
er’s truthfulness and courage and gave him more than
he owed and granted him leave. The minister was un-
happy about the king’s extravagance, but the king said
that he had rewarded the farmer’s intelligence and wis-
dom. The minister asked for permission to follow the
farmer and test his intelligence; if the farmer failed the
test, he would ask for the money back. The king agreed.
The minister went after the farmer and caught up
with him in the fields and said to him: “The king would
like to ask you three questions; if you do not give the
right answer you would have to return the money.” The
farmer accepted.
The minister said: “First question: Where is the center
of the earth?” The farmer replied: “It is where you are
standing. If you do not believe me, you can survey and
measure it.”
“The second question: How many stars are there in
the sky?” The farmer replied “Equal to the number of the
hair on my donkey’s body. You can count them.”
“Third question: How does God speak to His serv-
ants?”
The farmer said: “I am farther away from God. Please
dismount your horse and let me mount it so as to get
closer to God; then I can tell you how He speaks with His
servants.”
The minister got off the horse and the farmer mounted
it and galloped away. The minister returned to the king
quite tired after riding the farmer’s donkey and related
the story.
The king laughed so hard he fell off his throne.
The Fan
One day ‘Abdu'l-Bahá, smilingly, related the following:
“The weather was very hot and I was fanning His
Holiness Bahá’u’lláh. At this time a large wasp entered
the room and was flying around His Holy Personage.
Vehemently, I killed the wasp and the motion was such
that it broke the fan.
“I said, ‘O, you bothersome invader that caused the
fan to break!’ His Holiness Bahá’u’lláh said happily: ‘You
sure did him in!’”
Catholics’ Attitudes
One day ‘Abdu'l-Bahá related:
“In New York, the manager of a restaurant showed
affection towards us and his heart was attracted. He would
repeatedly request that I go to his restaurant and be his
guest. Due to his persistence, I accepted. When I went to
the restaurant, I noticed a change in his attitude because
the cardinal had gone to him and in a meek, but
meddlesome, manner had raised the question with of
whether it was right to abandon Jesus, Who was the Son
of God with a Divine message, in order to follow an Iranian.
“I left the restaurant and went somewhere else and
kept silent. Then I set out for Washington and after prov-
ing the truth of Christianity in Jewish gatherings, the
priest took advantage of my silence and gentle manner
and began offensive activities, distributing insulting pa-
pers charging that the destroyer of Christianity was com-
ing should be avoided. In spite of all this, I kept silent
and said nothing and did not respond until I went to
Denver. There the Cardinal heard the news and followed
me. Presumably he had come to Denver to inaugurate a
church.
“The day of the inauguration a large gathering was
present. I found the opportunity suitable, broke my si-
lence and, addressing the gathering, I said, ‘O people, I
have come here. I see, here, a religious spectacle. A
spectacle that is without peer. This spectacle, this play,
of His Holiness the Cardinal in Denver is like the play
that His Holiness Christ presented in Jerusalem. There
is only a slight difference. In that heavenly Divine Play,
Christ had a crown of thorns, but in this play His Holi-
ness the Cardinal has a bejeweled crown. In that play,
His Holiness Christ had torn clothing while His Holiness
the Cardinal has clothing of silk and gold-laced cloth. In
that play, those who accompanied His Holiness Christ
were always in trials and tribulations but in this play the
Cardinal’s companions are in utmost might and pride. In
that play, people were all uttering indignities; in this play
everyone offers praise and adulation. In that play humility,
lowliness, meekness, supplication and imploring were evi-
dent; in this play, grandeur, wealth and might. That play
was upon the Cross; this one upon apulpit bedecked to
the utmost. This is the difference.’
“Truly how people are ignorant. They were relating
what a good show it was. I said, ‘His Holiness Christ
suffered all these afflictions, tribulations, hardships and
trials day and night. He was in the fields, alone and
without means; His food was the plants in the field and
on His head were thorns. His lamp was the stars above.
Every day He meandered from field to field. Now, these
gentlemen are in the utmost pomp and might, considering
themselves apostles of Christ. An apostle should follow
the example of the master in a way that all his actions
and demeanor coincide with the teaching of his master.
But these people have a lot of bequests and possessions
and, night and day, are consumed by all manner of lust.
Where is that detachment of Christ?’
“After that the Cardinal took his leave and has since
abandoned any claim and challenge.”
A Funny Story about Caesar
‘Abdu'l-Bahá one day related that a comic French
paper had printed the following story:
During one of France’s wars, which had dragged on
for a long time, people realized that the authorities and
generals did not seem to be able to end the war. So, they
decided to supplicate the Messengers of God, perchance
They would bring the hostilities to a close.
First they went to Moses and said, “O Thou who held
converse with God! The world is being destroyed. It is
time you took the matter in Thy hands.” Moses replied,
“Count me out; Jewish people are a minority in every
land and cannot assume the task.”
So, they went to Jesus saying, “Thou art the Son of
God. Free the world from this affliction, as Thou has
promised.” Jesus also declined and said, “I am a youth.
If I descend to earth from heaven they will probably draft
me into military service.”
So, they went to Muhammad saying, “We testify that
Thou conquered all the kings by the force of Thy sword.
The time has come for Thee to rid the world from this
war.” Muhammad also declined saying, “The Turks dis-
like the Arabs, especially the Turkish general Jamál Páshá
who has the noose always at the ready.”
So they went to God and supplicated, “O God! Thou
art the creator of the world; wilt Thou not have mercy
upon us and free us from this affliction?” God replied,
“True, I am able to descend to earth and free the world
from this war, but I am afraid if I descend to earth, Cae-
sar would take advantage of the opportunity and take
over My throne.”
Preparing for the Next World
One day, ‘Abdu'l-Bahá related the following story, in
the context of His talk about the need to prepare for the
next world:
A young traveler arrived in a new land and found the
populace in jubilant excitement. He asked an old man
standing beside him the reason for the excitement. The
old man told him that in their land it was customary to
choose their king every year. “To do so, the royal falcon is
released on the appointed day to soar above the multi-
tude that gathers in the city square. When the falcon
descends, the person on whose head it descends will be
chosen king.” The young man felt very fortunate to have
arrived on such an auspicious occasion.
The falcon circled over the multitude several times
and then suddenly dove down, descending on the young
man’s head. Cries of jubilation rose up from the crowd
and people rushed forth to express their joy and pledge
their allegiance. The young man turned to the old man
and asked, “What do I do now?” The old man replied,
“You are the chosen king; it is your will to do as you
please and rule as you wish.”
The young king, who was wise and knowledgeable,
set to the task with determination and began devising a
range of beneficial developmental projects. After six
months, when he had built many schools, hospitals, roads
and the like, he summoned his friend the old man. After
formalities were exchanged, he asked the old man, “Tell
me, what will happen after the year is over?”
The old man took the young king to an island which
was uninhabited and where no development had occurred.
Without explaining anything to the young king, he wanted
to point out that the island was his own future.
The perceptive king set to work the very next day,
getting all the necessities for the development of the island
together and starting with the task of preparing the island
for habitation and the enjoyment of all, thereby guaran-
teeing his own future as well.
Then ‘Abdu'l-Bahá concluded that the servants of the
Blessed Beauty should always be mindful of the need to
develop their island, which is their soul, for the next world.
Sa’íd and the Blind Shaykh
‘Abdu'l-Bahá’s words about the machinations of Mírzá
Muhsin Khán, the former Iranian Ambassador in Istan-
bul:
One day, Mírzá Muhsin Khán invited Shakír Páshá
to lunch and throughout the lunch time tried to con-
v ince Shakír Páshá that he was fr iendly toward
Bahá’u’lláh. After lunch, Shakír Páshá attained the pres-
ence of ‘Abdu'l-Bahá and said, “The Ambassador was
expressing praises and adulations for all of you
throughout lunch. He was probably trying to convince
me that he was friendly toward Bahá’u’lláh. Or, perhaps,
he was waiting to hear me say that I was friendly toward
Him. But I played with him in a manner similar to the
following story.”
Sa’íd was one of Sultán Mahmúd’s confidants. The
Sultán was in the habit of issuing edicts of death against
a large number of people whenever he was angry or
perturbed. At such occasions, his ministers would dis-
patch Sa’íd to the Sultán in order to try to placate him.
One such time when the Sultán was exceedingly vexed,
Sa’íd went to his presence, and try as he might, he could
not get the king’s anger to subside. So, he suggested to
the king that they both leave the city in disguise. The
king agreed.
Outside the city gates, Sa’íd continued his efforts to
calm the king but to no avail. They kept walking until
they came to a cemetery. Tired, the king sat on a grave-
stone to rest a little. Sa’íd still pursued his efforts,
unsuccessfully, to placate the king. Sa’íd then suggested
that they walk over to a nearby orchard, perchance the
king, being near flowers and greenery, would regain his
happy disposition. The king refused.
Wondering what else to try, Sa’íd noticed a blind
shaykh standing by a grave and reciting the Qur’an (ac-
cording to Islamic belief, if a blind person offers prayers
and supplications at a grave site, it will attract blessings
regardless of whether the grave is the resting place of a
man or a woman).
Sa’íd walked over to the blind shaykh and forcefully
bumped into him. The shaykh cried out, “What is the
matter with you? Are you blind and do not see me stand-
ing here?”
Sa’íd shouted back, “You are blind not to see me.”
The shaykh replied, “Yes, I am blind. How can I see you?”
Sa’íd added, “I am blind too, and could not see you.”
The shaykh, believing Sa’íd, began to apologize. The
king was fascinated to watch this exchange. Sa’íd and the
shaykh then continued to have a hearty conversation and
Sa’íd said, “O, my brother, I want to share a secret with
you. I have saved up 200 gold coins, but I have no exper-
tise in assaying them. First of all, I am afraid that some-
one would take off with my gold as soon as I turn my
face. Secondly, can you tell the difference between pure
and fake gold just by feeling the coins?” The shaykh re-
plied, “Yes, let me have the coins, I will examine them.”
Sa’íd gave him the purse containing the coins. The
shaykh felt the coins, counted them and then suddenly
took off with them and hid himself behind a gravestone,
thinking Sa’íd, being blind, would not be able to find
him.
Sa’íd started shouting, “O, you cruel man. This is
my entire worldly possessions that you took off with.
Where are you? Are you not afraid of God?” Then, pick-
ing up a rock, he said, “O kind Lord, I beseech Thee by
Thy might and power to cause this rock to hit this shame-
less blind thief on the head, for he has done me wrong
and robbed me of my possession.”
The rock hit the mark, but the blind shaykh kept his
silence. Sa’íd picked up another rock saying, “O God,
cause this rock to hit him on the back.” And again the
rock hit the shaykh, injuring him. Again the shaykh kept
his silence. Sa’íd picked up a third rock saying, “O God,
Thou has answered my plea. Now cause this rock to hit
the treacherous thief on his heart.” The rock hit its mark.
The shaykh got up, threw down the purse of gold, and
shouted, “Take your gold and leave me alone. I know you
are not blind; I swear to God you are not blind.”
Watching this scene, the king burst into a laughter
and returned to the city in a good mood.
Conditions of Salvation or the Power of Persuasion
‘Abdu'l-Bahá once said that to succeed, one must
have good management skills, good intentions and sin-
cerity in carrying out the task as hand. He then related
the following story:
Abú Zilámih was a poet, gifted with wisdom and
management skills which saved him from certain death
on occasion. He was the royal poet in the court of the
Caliph. He had composed many eulogies in praise of the
Caliph, who rewarded him by enrolling his name in the
army books which ensured him a regular monthly income.
In his poetry, he was of the habit of praising himself
for such qualities as great strength and courage and
assuming such titles as the lion of the jungle, the tiger of
the den, the matchless mighty one.
One day the Caliph declared war on a rebel, called
the Mighty Khurásání, who was a constant source of
trouble to the Caliph’s subjects.
After issuing the war edict, the Caliph’s general, Nasr-
ibn-i-Farah gathered together his army giving instruc-
tions that all those whose names appear in the army
rolls must participate in facing off with the Mighty
Khurásání.
Abú Zilámih sent a reply saying that he was a poet
and not a warrior, but the army chief asserted that since
Abú Zilámih’s name was recorded on the rolls he had to
participate. The poet declined. The general told him that
he referred to himself as the lion and the tiger, and it
would, therefore, be only proper that he participate. The
poet remonstrated that those were only poetic expressions.
However, the general insisted that if he did not volunteer,
he would be drafted forcefully.
The poet began crying. The general had his hands
and legs tied and ordered that he be carried to the battle-
field. The poet had to succumb.
The Mighty Khurásání was chief of a tribe that enlisted
some twenty strong highway robbers who despoiled people
of their possessions and inflicted all manner of tryanny.
When the battle was engaged, the Mighty Khurásání
went to the centre of the battlefield, challenging one-on-
one battle. The general sent in one of his best who pres-
ently met his death with a single blow from Khurásání.
The same fate followed for the second, third, fourth and
fifth. Then the general called on Abú Zilámih to step forth.
Abú Zilámih remonstrated that were he to challenge the
Khurásání, a similar fate would await him, and broke
into crying.
The general called in the executioner, instructing him
to behead the poet should he refuse to go and fight the
Mighty Khurásání. The poet succumbed and replied that
he would go, but he was very hungry and needed to eat
first. The general asked him what he wanted. “Bread,
kebab and w ine and pistachio nuts.” The general
immediately had all this prepared for the poet, who
wrapped the kebab in the bread and placed the sandwich
in his pocket. In reply to the general’s question as to why
he was not eating them, he replied he would eat it in the
battlefield, and presently set off.
When the Mighty Khurásání charged toward the poet
he cried out, “O mighty warrior, I ask you a question:
what would it avail you if you killed off the rest of our
army? The Caliph would send in another army and then
another. Your life and that of all your cohorts would be in
jeopardy.” The Mighty Khurásání conceded the possibility.
The poet then said, “So, would it not be better for us to
sit down here, enjoy the kebab and wine and pistachios,
then gather the highway robbers and all of us go to plead
to the Caliph and prevent this bloodshed? The Caliph
would most probably pardon you and reward you.”
Khurásání thought for a while and agreed to the sugges-
tion.
The Caliph was quite surprised about the outcome.
The general said, “Abú Zilámih defeated the adversary
through the power of his wisdom and negotiating skills;
so bloodshed was averted.”
The Caliph was very pleased and rewarded the poet
handsomely.
The Newspaper Editor and Onions
Dr. Zíá Baghdádí had one day invited a newspaper
editor for lunch and a visit with ‘Abdu'l-Bahá. At the
dinner table, the editor asked Dr. Baghdádí about the
benefit of onions. Out of respect he did not reply and
looked toward ‘Abdu'l-Bahá. The Master said that onions
were very good provided that there were no delicious
dishes such as meat or rice on the table. The editor
expressed surprise at ‘Abdu'l-Bahá’s reply and said, “I
have heard that onions thin the blood, help the digestion
and increase the appetite, among other benefits.”
‘Abdu'l-Bahá, smiling, replied, “Very well, we’ll invite
you another time, will not prepare any food, and will put
various kinds of white, red, green and dried onions on
the table for you so that you may cleanse your blood,
help your digestion and increase your appetite.”
Halwa with Pepper
One day, ‘Abdu'l-Bahá related the following story:
“In the course of the banishment from Tihrán to Bagh-
dád, an unforgettable event occurred. In Hamadan, as
the weather was very cold, Karbilá’í Fadlu’lláh, who was
the groom, took us to his own house.
“At night we had no lanterns. I was shivering due to
the cold weather. The Blessed Beauty bought me a warm
piece of clothing for three rials. But the cold was intoler-
able.
“One night we were going to have Halwa for dinner. We
had a container in which all the implements for tea, such
as cups and saucers and the tea pot, were kept. There
were also sacks in which things like tea, sugar, salt, pepper
and other condiments were kept. That night, in the dark,
instead of sugar, pepper was put in the Halwa mix.
“When it was presented, we found it very spicy. But
nothing could be done. We ate it and burnt our mouths.”
Electric Light
When electricity was first brought to the Shrine of
the Báb, ‘Abdu'l-Bahá said:
“Praise be to God that we are all gathered at this
Holy Threshold in perfect spirit and fragrance. We or-
dered electric power for the Holy Precinct and the Shrine
of the Exalted One so that they are luminous inside and
out. We even ordered a line for the Pilgrim House. This is
all the bounty of the Blessed Beauty, may My soul be a
sacrifice for His loved ones. All nations and governments
of the world showed prejudice and enmity towards us.
Yet we are gathered with such spirituality and joy visiting
such a Holy Place as if we have no enemy. Electric lights
are no comparison to gas and oil lights; they are far
superior.”
The Timid Káshí
One day ‘Abdu'l-Bahá related the following story as
a joke:
A man from Káshán was a timid man, but claimed
courage. Every night he would prop up his rifle under a
tree in the yard, tying one end of a long string to the
trigger, and the other end to his index finger, waiting in
his room for the chance of a jackel or fox to enter the
yard so he could easily hunt it without any fear.
As it happens, one night he dreamt that a fox had
entered the yard so he pulled the string, discharging the
gun. Frightened, he let out a loud scream causing all the
inhabitants of the house to wake up in horror and rush
to his room, asking him what happened.
He replied: “I killed it, I killed it.” They asked him
what he had killed and he replied: “The horrible fox.”
They all ran out to the yard, but saw no fox. Returning,
they told him, “Only in your dreams!”
Marriage Customs
One day ‘Abdu'l-Bahá was talking about marriage
customs in different cultures and religions and said:
Among Arab nomads it was customary during their
wedding ceremony for the groom to stand on a high rock,
and the bride to stand on another rock facing him.
The groom would address the bride in a loud voice
saying, “I am standing on this rock, thou art standing on
that rock, and God is a mighty witness. Verily, thou art
my woman, my wife, and I am thy master, thy husband.”
Similarly the bride would state these words in a loud
voice. Thus they would become a true couple and
bethrothed to each other, remaining faithful and devoted
to one another.
Departing Iran for Baghdád
One day ‘Abdu'l-Bahá was relating some memories
of the journey from Iran to Baghdád. He said:
“In Iraq we arrived at a river and set up tent. On the
other side, a tribal chief and his wife had set up tent;
they were close and his wife was making rice. At this
time, an Arab approached their tent and with utmost
submission pleaded that they give him some rice. The
woman told him to get lost and eat garbage. The Arab left
and hid in a corner.
“When the woman was distracted and not near the
pot of rice, the hungry Arab came stealthily, took the pot
of rice off the fire and escaped rapidly, going to another
part of the river, and started to eat the rice. When the
woman found the rice missing and saw the Arab eating
it, she was very distressed. Then the Arab turned to her
and told the woman, ‘Now I eat the rice; you eat the gar-
bage.’ The Arab spoke half Persian, half Arabic.
“If the woman had given some of the rice to the hun-
gry Arab, the pot of rice would have been safe. After a
while when the rice was all finished, the Arab washed
the pot in the river and took it with him. The woman kept
looking at him, feeling hungry, and cursing him.”
‘Abdu’l-Bahá’s Dream
One day ‘Abdu'l-Bahá said to Dr. Baghdádí:
“Last night I had a bad dream. I dreamt that I was in
the country and around me were very large boulders. I
was near a water spring and on top of me there was a
very heavy quilt. I could not move the quilt, as it was very
thick and heavy. Then I saw wild beasts coming close to
me, such as a jackal, bear and fox. They were coming
close to me to drink water, I tried to get up but I could
not. Then in a loud voice I cried out ‘Yá Bahá’ul-Abhá’ so
that the house shook and the bed cover fell off of me and
I woke up and felt comfort.”
Aptitude for Learning
One day ‘Abdu'l-Bahá related the following story in
connection with aptitude for learning sciences and gain-
ing knowledge.
“A skilled craftsman made a very small box whose
lock was the size of a grain of rice. He could put seven
pieces of silver in it, each the size of a poppy seed. He
took this box as a gift for the city governor.
“After he arrived at the governor’s house, a man of
science arrived. The governor turned away from the crafts-
man and began discussing things with the scientist. The
craftsman was hurt; he left the governor’s house and
decided to study to become a scientist. The few people
he approached did not accept him as a student.
“Finally, a shaykh was willing to tutor him, and as
the craftsman had a very weak memory he conditioned
the tutoring upon teaching him only one sentence a day.
“The first day the tutor gave him this sentence: ‘The
shaykh said: a dog’s skin becomes touchable through the
tannery process.’ He repeated the sentence ten times.
The craftsman went home and began practicing.
“The next day he returned to the shaykh. The master
asked him to repeat the lesson of the previous day. He
replied: ‘The dog said: the shaykh’s skin does not be-
come touchable through the tannery process.’”
Hunger
‘Abdu'l-Bahá related the following story about hun-
ger:
“A man who had not eaten for quite a while and was
so hungry that he was close to death entered a village
and noticed that everyone looked sad and perturbed. He
asked: ‘What is wrong, why are you all sad?’ They said,
‘Our headman is ill, he is very seriously ill.’
“He said, ‘Lucky for you I am a doctor and I have
come here.’ The village people were exceedingly happy.
He said to the village people, ‘For now, bring me some
bread, butter and honey because I am very hungry.’ They
brought him these and after eating he said, ‘Bring me a
quilt so I can sleep.’ They did so and he slept.
“While he was asleep the headman passed away. The
people came and woke him up asking, ‘Why are you
asleep? Our headman died.” He said, ‘What could I do? If
you hadn’t given me butter, honey and bread I, the doctor,
would also have died.”
Trustworthiness and Honesty: The Story of Hájí Sadíq
One day ‘Abdu'l-Bahá said:
“There was a man named Hájí Sadíq who knew Me
for 25 years, but disliked Me and behaved with enmity.
Whenever he saw Me, he would turn his face away, or
change his route. But he was a pious and honest man.
“As it happened, a man who had two wives and was
enormously wealthy, passed away. In his will, he had
designated Hájí Sadíq as the executor and trustee of his
entire assets. After his passing, severe strain occurred
between his widows and Hájí Sadíq, necessitating the
involvolment of the city judge.
“One day, by chance, I went to see the judge. I noticed
that Hájí Sadíq got up to leave the room in a disagreeable
mood, causing the bewilderment of the judge and others
present. The judge asked: ‘What do you think of Hájí
Sadíq?’ I told him: ‘Hájí Sadíq is a very pious and honest
man; truthful and with integrity.’
“Subsequently, the widows asked My help and in-
volvement. I told them: ‘It would be best for Hájí Sadíq to
be your advocate and straighten out your affairs; you
would not find anyone more honest and truthful than
him—even though he bears enmity towards Me. If you do
not do so, you would lose a lot and the judge would take
away what is yours. But they did not heed My advice and
consequently they lost their wealth.’”
After a year, Hájí Sadíq married one of the ladies,
who related for Hájí all that had transpired telling him:
“Aside from ‘Abbás Effendi (‘Abdu'l-Bahá) you have no
other friends as honest as He.” Hájí was stunned asking
her: “How can you say that?” His wife replied: “During
the arguments, all those who professed friendship with
you—such as the Muftí of ‘Akká and others—instigated
actions against you and only ‘Abbás Effendi told us to
designate you as our advocate because He found you to
be an honest and pious man.”
When Hájí heard this, immediately he went to ‘Abdu'l-
Bahá, prostrating himself at His feet, and asked forgive-
ness for the past. Later he became a believer and one of
the companions.
The Devil Philosopher
‘Abdu'l-Bahá once said in New York:
“The Iranian Consul, Mr. Tupukíán, invited Me to
lunch. When I arrived I found among the invited guests a
devilish philosopher who seemed bent on irritating Me
as soon as I arrived.
“He asked Me, ‘Who has created the sun?’ I replied
calmly, ‘God.’
“He asked ‘Who has created the moon?’ I replied, ‘God.’
“In a ridiculing tone he said, ‘The Devil has created
small stars.’
“I retorted, ‘No, but God has created some people
with a devilish nature.’ He felt ashamed and kept his
silence without uttering another word.”
Youth and Old Age
One day ‘Abdu'l-Bahá said: “A youth without faith is
old; an old man with faith is young. It is faith and certi-
tude that keeps an old man always youthful.”
The Walls of Paradise
One day friends and companions had gathered in
‘Akká and were having rice pudding for lunch. ‘Abdu'l-
Bahá related the following joke:
“Kurds normally love rice pudding. A Kurd once asked
the village shaykh: ‘In the Qu’ran frequent mention is
made of the figs, olives, grapes, and dates that we can
partake of in paradise. Is there rice pudding as well in
paradise?’
“The shaykh replied: ‘Of course; the four walls of para-
dise are made of rice pudding!’”
Properties around the Holy Precinct
Dr. Baghdádí relates that one day ‘Abdu'l-Bahá spoke
about the purchase of a piece of property around the
Holy Precinct, saying:
“Jirjís Jamál was a fanatic Protestant and was not
prepared to sell the property under any condition. He
had an olive grove there. He used to say to people, ‘I will
baptize ‘Abdu'l-Bahá.’
“One day he had found a book about His Holiness
Muhammad’s Ascent to Heaven (Night Flight) and was
reading it. He asked, ‘I want to know how Muhammad
could ascend to heaven.’
“I replied, ‘Using the same ladder that Christ used,
Muhammad ascended to heaven.’ He was very upset and
angry at this reply, as some fifteen of his friends were
with him at the time of this exchange.
“As long as he was alive, he did not sell us the land.
After his death, they buried him on his property and
finally his brother sold us the land. Bahá’ís stipulated
the removal of his remains as a condition of the
transaction.
“So, his brother opened the grave and removed the
remains and buried them in Nazareth. It was due to his
refusal to sell the land that God forbade his burial on the
property.”
Property around the Holy Precinct
The Gate to the Holy Precinct
Section C
Bahá’í Sources
Absolute Self-Abnegation
Mírzá Mahmúd Furúghí was a noted Bahá’í in
Khurásán and ranked in the forefront of the defenders of
the Cause of the Almighty. Nothing perturbed him and
he feared nothing, nor hesitated in his service.
After the Ascension of ‘Abdu'l-Bahá he traveled far to
delight his own eyes by beholding the Sign of God on
Earth. After he had attained the Guardian’s presence for
a whole week, he had heard nothing from the beloved
Guardian’s mouth other than descriptions of institutions
of the Faith and how to strengthen them.
Finally, the day arrived when, in the reception room,
he found himself seated across from the Guardian. With
his impressive and awe-inspiring figure, he was still the
picture of devotion and surrender. Placing hands on his
knees, he pleaded to the Guardian in a loud and eloquent
tone: “Beloved Guardian, during the time of the Master,
he often bestowed verbal and written honorifics, but so far
your honeyed tongue has not granted any such favours.”
The beloved Guardian, with a winning smile and in
utmost kindness and affection asked: “For example, what
title was granted to you?” Mr. Furúghí replied in his deep
voice: “He addressed me as the general of ‘Aramram Army.”
The Guardian responded in utter humility: “I am one
of the soldiers of this army. What can I say?” Mr. Furúghí
was deeply moved by this heavenly reply; tongue-tied he
quietly left the Guardian’s presence and on foot went to
Mt. Carmel to pay pilgrimage to the Shrine of the Báb. In
a remote spot he prostrated and, seeking forgiveness with
tears in his eyes, he kept saying: “Please forgive me; I was
ignorant, now I know.”
Mr. Faízí
‘Abdu’r-Rahím of Bushrúyih
‘Abdu’r-Rahím of Bushrúyih in Khurásán was a fa-
natical Muslim, deeply annoyed at the people embracing
the Bahá’í Faith.
One day he went to the village mullá and asked how
he could insure going to heaven. The mullá told him that
if he killed one Bahá’í, in the next world he would go directly
to heaven. He was in search of an old weak Bahá’í so that
by killing him he could end up in heaven. After a while he
found his target and early one night he went to the old
Bahá’í’s house. The Bahá’í fellow warmly invited him in
for dinner. He accepted. After dinner and tea, the host took
‘Abdu’r-Rahím to the house of the sister of Mullá Husayn
of Bushrúyih for discussions. Within a day he embraced
the Faith and was so on fire that he decided to go on
pilgrimage and departed for ‘Akká as soon as permission
was granted him.
When he arrived, Bahá’u’lláh was in prison in the
fortress and for Bahá’ís gaining entrance was extremely
difficult. Outside the gate he first washed his clothing
and facing the prison cell he started to pray. Suddenly he
noticed a hand from the prison cell was beckoning him.
Assured that he had been summoned, he passed by the
guards very confidently and entered without any prob-
lems and proceeded toward Bahá’u’lláh’s room. The
Blessed Beauty said, “We caused the guards to be unable
to see you” and gave him a number of Tablets to take
back to Iran and deliver to their recipients.
It so happened that in Baghdád the police became
suspicious toward him. He sensed that if the police found
those Tablets on him, they would kill him. So, passing
through the narrow lanes, he said a prayer and as he
was passing a shop he tossed the package of Tablets in-
side the shop.
A few minutes later the police did, in fact, arrest him,
but after a short interrogation and searching him, they
released him as a foreigner.
On his return, he went by the shop into which he had
tossed the Tablets. When it was safe, he approached the
shop owner who warmly greeted him with “Alláh’u’Abhá.”
‘Abdu’r-Rahím realized that of all the shops, he had
been guided to toss the Tablets into the single shop whose
owner was a Bahá’í. So the Tablets, thus saved, were de-
livered to their recipients safely when he returned to Iran.
Adib Taherzadeh
Ustád Ismá‘íl ‘Ubúdíyat
Ustád Ismá‘íl ‘Ubúdíyat was a shining example of
courage and self-sacrifice and was the recipient of his
Beloved’s pleasure throughout his life.
After becoming a Bahá’í, he walked on foot all the
way to Beirut, in order to attain the presence of ‘Abdu'l-
Bahá. There he set out to meet with Muhammad Mustafá
Baghdádí who was at that time responsible for arranging
pilgims’ travels. Mr. Baghdádí asked this forlorn lover
whether he had obtained permission to attain the presence
of the Master. Instead of replying, Ustád Ismá‘íl asked,
“On which side of the sea can the Master be found?” Mr.
Baghdádí, knowing nothing of how Ustád Ismá‘íl was for-
getful of self, pointed toward the Holy Land saying “far
off there.”
Ustád Ismá‘íl started to take off his clothes with the
idea of swimming the distance to the other side of the
sea. Mr. Baghdádí who had not seen such devotion and
distraught behavour managed to convince him that per-
mission from the Master was necessary and then imme-
diately wrote ‘Abdu'l-Bahá about the situation. Ustád
Ismá‘íl waited patiently for permission. He records the
story of his pilgrimage thus:
“When I entered the Blessed House I was ushered to a
room and was told to wait until the Master arrived. While
waiting, in that short time, all the events of my youth
paraded before me. I remembered that before embracing
the Faith, during a fight, I had broken open the head of a
ruffian in Qum and in anger had also roughed up my
own sister by throwing her out of the window into the
garden. I had climbed many peoples’ orchard walls and
committed many other unseemly acts. When remembering
these I said to myself: ‘With this background it is best not
to set my eyes on the beauty of the Beloved; I should
return, heading back to my abode.’ Suddenly the door
opened and I found myself in the warm embrace of my
Master.”
Ustád Ismá‘íl had the great honour of carrying the
Holy Remains of the Exalted One; once in Qum he carried
the Casket to his home and kept it in hiding and a second
time, after the completion of the Shrine, when ‘Abdu'l-
Bahá had instructed the interment of the Holy Remains
in the Shrine, Ustád Ismá‘íl was honoured to carry the
Casket to its resting place.
Nabíl in Prison in Egypt
Excerpted from The Beloved of the World:
When the Blessed Beauty was in Adrianople, He in-
structed Nabíl to go to Egypt to secure the freedom of
Hájí Mírzá Haydar ‘Alí and six other friends imprisoned
in the Egyptian ruler’s jail as well as to spread the teach-
ings of the Cause of God. Nabíl went to Egypt but as a
result of accusations and destructive activities made by
the Iranian consul, Nabíl ended up in jail. This event
coincided with Bahá’u’lláh’s transfer from Adrianopole
to ‘Akká. The location of Nabíl’s jail was in Alexandria,
overlooking the sea.
The Blessed Beauty and the Holy Family travelled
with the inadequate travel facilities of the time, until they
reached Alexandria where Nabíl was imprisoned. When
Nabíl was thrown in jail, at first he was very unhappy. He
had, as a fellow prisoner a Christian priest named Fáris
Al-Khúlí. Nabíl made friends with him and discussed the
Faith with him until he was convinced of the return of
the Heavenly Father and became a believer.
One day this man went outside the prison cell. Nabíl
was downcast; he was alone for a few hours and was looking
out of the cell window. Suddenly he saw someone pass by
the window who looked familiar. Observing closely, he
noticed it was Áqá Muhammad Ibráhím, the over-seer.
Áqá Muhammad Ibráhím was the man who oversaw
Bahá’u’lláh’s household expenditures. Nabíl was surprised
to see him and called out: “Áqá Muhammad Ibráhím, Áqá
Muhammad Ibráhím.” He noticed and came to the prison
window. Nabíl inquired about events. Áqá Muhammad
Ibráhím said; “The government has transferred the Blessed
Beauty. They are in the process of changing vessels. I have
come with officials to get provisions and take them back
to the ship.”
This was great news for Nabíl to hear about Bahá’u’lláh
being on the ship. The fire of separation engulfed his entire
being and he remembered a dream in which the Blessed
Beauty had told him that in eighty one days he would
experience a very joyous event. The encounter with Áqá
Muhammad Ibráhím was exactly eighty one days after his
dream. But the prison bars prevented him from attaining
the presence of the Blessed Beauty. Yet, the very news of
the Abhá Beauty’s arrival at Alexandria’s docks blew a
new life into Nabíl. He got up and started to dance and
recite poetry. It was a habit of Nabíl’s that whenever he was
happy or very sad he recited poetry.
Meanwhile, the priest arrived and found Nabíl in a
different mood. He asked Nabíl what event had made him
so overjoyed. Nabíl embraced his companion and showered
him with kisses and had him join in the exuberant dance
of joy. The priest kept asking what had transpired. Nabil
kept reciting poetry and offering prayers of gratitude.
Then he related the story that Bahá’u’lláh and companions
were at the docks and on government orders were being
sent to ‘Akká. Then the two of them went on the roof of
the prison and watched the ship from a distance. Nabíl
asked the priest what they could do. The priest consoled
him and said that although going to the ship and seeing
the Blessed Beauty was not possible for them, they should
each write a request for this. Perchance an acquaintance
might come to visit them in prison and take their
pleadings to the ship and deliver them.
They both wrote their requests. The priest’s letter was
long and written in bombastic Arabic. They waited for
the miracle of a visitor coming. As it happens, the priest
had a friend, a watch-maker called Constantine, who came
to visit him. Nabíl and the priest were very happy. The
priest told Constantine; “God has sent you here for a
mission; take these letters, go to the ship and ask for Áqá
Ján Khádim’u’lláh and give him these letters.” Constantine
took the letters and set off on his mission. Nabíl and the
priest went back to the prison roof to watch.
Constantine arrived at the docks and got into a boat
heading for the ship that had anchored off-shore. Sud-
denly, Nabíl and the priest noticed the ship pulling up
its anchor and starting to depart with a piercing whistle.
The ship’s engine could be heard and the boat could not
reach the ship. The priest started to wail and Nabíl’s joy
turned to anguish and he also began to cry. Their gaze
was fixed on the departing ship with the boat in pursuit.
Suddenly, after a few minutes, as if something was awry,
the ship’s engine cut off and it stopped. It became
apparent that the captain had noticed the boat in pursuit
and had stopped the ship. Constantine got to the ship,
delivered the letters and conveyed Nabíl’s servitude.
The letters were taken to the Holy Presence by Mírzá
Áqá Ján. At Bahá’u’lláh’s bidding, the priest’s letter was
read aloud. On the spot a tablet was revealed addressed
to Nabíl. ‘Abdu'l-Bahá added a package containing some
handkerchiefs, a few vials of perfume and some dried
flowers for Constantine to share with the priest. Upon
the completion of his mission, Constantine was exclaiming:
“I swear I have seen the Holy Father!”
Kings Embracing the Faith
Once in a while, the friends from around Khurásán
would travel to Mashhad for business or to visit with
friends. Among them was Hájí Sháh Khalíl’u’lláh Big
Fárání, well-known by Bahá’ís throughout Iran and well
respected by the rank and file in his own area. He was
one of the world’s most blessed men as he was born into
an environment of dignity and certitude and nursed in
the bosom of the Faith. He was brought up with good
health, in grandeur and wealth, and displayed to the
fullest praiseworthy character and conduct. In his youth
he had attained the presence of the Blessed Beauty
accompained by his father. He had also attained the
presence of the Master and twice met the beauteous
Chosen Branch (the Guardian).
One night, in a gathering, he was reminiscing about
his attaining the presence of the Ancient Beauty, relat-
ing that one day the Blessed Beauty had told his father
He would be visiting them that day. “As indicated, that
evening He, along with some companions, descended to
our abode showering us with much blessing and joy.
“When the time came to depart, we saw the Blessed
Beauty to the door. At the door He bade us not to go
farther. I stood spell-bound watching His majestic figure
and bearing until He disappeared at the bend in the path.
Then I said to myself, in a state of ecstay, what would
happen if the kings would recognize the Ancient Beauty
and arise to serve His cause and bring fame and glory to
the Cause. The next day, when we attained His pres-
ence, He turned to me and with a world of sweetness
and grace said: (unauthorized translation)
“‘If the kings were to embrace and rulers and minis-
ters were to enter the cause, how could you find the chance
to enter the threshold, attain the presence and have the
bounty to be addressed by the Lord of Hosts? Yes, kings
will also embrace the Faith and the Cause of God will be
magnified even outwardly; but this will be at a time that
the meek of the earth will have won the prize in the field
of servitude and action.’”
From: Bitter and Sweet Moments
‘Azíz’u’lláh Sulaymání
A Story about the Life of Jináb-i-Hájí Mírzá Siyyid
Muhammad, Uncle of the Báb
This story is about the time when Jináb-i-Hájí Mírzá
Siyyid Muhammad lived in his house near Sháh Chiráq
and the New Mosque, and demonstrated the purity of his
heart and good motive.
He was of the habit to say the customary prayers
and meditions just before retiring to bed and would usu-
ally not partake of dinner but save it for morning meal.
One night a burglar entered his house, went to his
room and, assuming that the Báb’s uncle was asleep, he
began to gather various articles. After he was done, be-
fore leaving the room, the Báb’s uncle, who was awake,
addressed the burglar and said to him; “O, brother! You
seem to be a poor and needy person; otherwise you would
not come here at this time of the night. I will not bother
you; do not be afraid. You are probably hungry as well.
Our kitchen is at the end of the yard and rice and top-
ping is there. Take some with you to your house and
share it with your family in good health. When you leave,
slam the door shut and go in peace.” The burglar was at
first frightened and surprised. He told the uncle to go
back to sleep. But then he decided to trust the uncle;
went to the kitchen and besides the valuables he took
some food as well.
When he got home, he related the story to his wife
who was stunned at the uncle’s kindness and humanity
and severely rebuked her husband for having gone to a
Siyyid, a descendant of the Prophet, and stolen his be-
longings, adding “under these circumstances I am not
your wife; either return everything to him and beg his
forgiveness or I will return to my father’s house and you
will not longer see me.” The burglar who was himself
ashamed of what he had done, accepted his wife’s sug-
gestion and early the next morning took the stolen prop-
erty back to Mírzá Siyyid Muhammad’s house. He no-
ticed the door was closed as he had left it himself. He
opened the door, and went inside and found the holy
Siyyid performing his ablutions. He related for him the
conversation with his wife and begged forgiveness.
The Báb’s uncle consoled him, and with great affec-
tion said, “My dear son, I feel you are a good and honest
man; poverty and need have led you to this unbecoming
act. If you stop such unacceptable behaviour I will give
you a job and provide for you and your family.” The bur-
glar, whose name was Mand ‘Alí, was profoundly affected
by these words and promised to change his behaviour
completely. The Báb’s uncle then housed the man and
his family in a small house adjacent to his own house,
provided them with necessary furnishings and gave Mand
‘Alí a job in his own commercial business in Custom’s
Place in Shíráz.
The fortunate burglar Mand ‘Alí became acquainted
with the new Cause of God as a result of association
with the Holy Uncle and his family, and became a be-
liever. After a while, he even went on a pilgrimage to Mecca
in the company of Hájí Buzurg, the young son of the
uncle. Most importantly, in this same trip, he attained
the presence of the King of Glory, Bahá’u’lláh, and even
received a Tablet revealed in his honour through the
bounty of the Blessed Beauty and adorned by His seal.
In this Tablet, He says, “A soul deprived of all goodly
deeds from the beginning that hath no beginning, today
it is possible to attain to that station; for the ocean of
forgiveness hath surged in creation and the heaven of
pardon has been upraised.”
From a talk by Fírúzih Abrár at the ‘Irfán Gathering, June 1997,
Acuto, Italy
Fírúzih Abrár
The Bath
During ‘Abdu'l-Bahá’s stay in Haifa, clean and ap-
propriate baths were not available in the city, so the
friends and companions were desirous to construct a
bath for the Master. When Ustád Áqá Bálá, the Cauca-
sian builder, came for pilgrimage, Dr. Yúnis Khán and
Hájí Mírzá Haydar ‘Alí came up with a plan to ask Ustád
Áqá Bálá to beseech ‘Abdu'l-Bahá for permission to con-
struct a bath in the Master’s residence.
Ustád Áqá Bálá pleaded with the Master and, as he
was a sincere believer, his request met with the Master’s
agreement. Áqá Bálá immediately obtained some materials
and began building a bath under the stairs of the outer
structure; he wrote to his friends in Beirut to purchase a
metal shower with proper fixtures and to dispatch them
without delay.
Three days later, just as the construction had be-
gun, when the friends were in His presence, ‘Abdu'l-Bahá
asked Áqá Bálá, “Ustád, is the bath ready?” Áqá Bálá, in
an anxious manner, replied, “No, beloved Master; I am at
it and the material from Beriut has not arrived yet.” The
Master continued, “When will it be ready?”
As Áqá Bálá struggled to provide a reply, ‘Abdu'l-
Bahá, with a sweet smile, said, “Our story is like the Arab
fellow who did not have a head-gear for three years and
went everywhere exposed to the heat and cold, rain and
snow with his head not covered. A generous man came
along and took pity on him and wanted to get him a tur-
ban; so he took him to a cloth merchant and ordered
some cloth. As soon as the merchant reached for the cloth
bundle to measure and cut the requested material the
Arab did not wait and started to wrap the uncut material
around his head. The merchant asked him to wait so he
could measure and cut the material. The Arab fellow said,
“How long am I to wait? I’ll catch a cold.”
From Dr. Yúnis Khán’s Memories of 9 Years.
Dr. Yúnis Afrúkhtih
Self-sacrifice
An young Iranian lady, whose parents were devoted
pioneers in Stuttgart, was a student there. One day, while
disembarking from a street car, both her feet were run
over by the wheels of the street car, resulting in the left
ankle being broken and the right foot being totally
crushed. In the hospital, where Hand of the Cause of God
Mr. Mühlschlegel and his wife were present, the team of
surgeons decided to amputate the foot.
The Mühlschlegels opposed the decision, insisting on
surgical treatment. The surgeons replied that even if some-
one were to be found prepared to attach to the patient’s
foot to their own body, in order to feed the the damaged
tissue and vessels, the prospects of healing were limited.
To everyone’s amazement, Mrs. Mühlschlegel offered
to be the host. Thus the patient’s foot was attached to the
self-sacrificing lady’s body for fourteen days while she
accepted the suffering with great forbearance and dignity,
endangering her own well-being in order to save her fellow
human being. Thus, through the sacrificial act of a
German Bahá’í woman, the Iranian lady’s foot was saved.
Beloved Hand of the Cause, Mr. Furútan, relates: “I
went to visit the patient whose foot had been separated
from Mrs.Muhlschegal’s body and heard the story directly
from the patient. Then I hastened to visit that self-sacri-
ficing and kind woman and saw first-hand the qualities
of a true Bahá’í and was enchanted by her sincerity and
detachment. A few years later I happened to meet that
young lady who was now a university graduate, and a
married woman, and found out that one toe had been
removed but the foot had been saved.”
From: The Story of my Heart
Mr. Furútan
Hájí Muhammad Taqí-i-Nayrízí
Hájí Muhammad Taqí-i-Nayrízí was one the wealthy
merchants of Nayríz, who embraced the Faith and spent
most of his wealth in furthering the interests of the Cause.
Eventually he joined the company of believers at Fort
Tabarsí. Another one of the company at the Fort was Áqá
Siyyid Ja’far.
After the believers left the Fort, Hájí Zayn’ul ‘Ábidín
Khán, the governor of Nayríz, asked the military com-
mander to surrender to him Hájí Muhammad Taqí and
Áqá Siyyid Ja’far, as Hájí Muhammad Taqí had caused
most of the costs of the episode of the Fort. The governor
stated that he wanted to punish and kill these two in a
befitting manner, as he held them responsible for the four
hundred lives lost at the engagement; one of them was a
divine and thus had misled the victims while the other
had led them astray with his wealth.
The commander delivered them to the governor who
threw them in jail, put them in chains, and inflicted
torture on them.
Meanwhile, famine struck Nayríz. The governor had
a silo full of corn. He ordered that every family be given
three kilos of corn, provided a representative of each
household spat at Hájí Muhammad Taqí and Áqá Siyyid
Ja’far. Then the governor ordered that every morning the
prison keepers take the two to the houses of people, bas-
tinado them and whip them until the owner of the house
would offer some money according to his ability and re-
lease them from being whipped. When their feet would be
all swollen up and injured, they would be carried back to
the prison.
In Hájí Muhammad Taqí’s case, the governor had also
ordered that every morning he be taken out of his cell
and thrown in the large pool in the yard while a few guards
surrounded the pool. As soon as Hájí would come up in
the pool they would beat him over the head with sticks
to the point of bleeding. As a result of these blows, his
head was so badly injured that it affected his eyesight
and he could no longer see.
This situation lasted for nine months until, one night,
the governor’s wife had a dream in which several black
robed women descended from heaven saying: “Woe be-
tide Zayn’ul ‘Ábidín who treats the descendant of the
Prophet in this manner.” The wife woke up frightened
and awakened the governor, relating for him her dream.
The governor refused to accept this and told his wife
that she was just imagining, and that the afflications
should continue until the two victims died. However, the
wife was not content with the reply; the next day she sent
for the reeve of Nayríz and instructed him to take several
mules to a certain spot beyond the city gate three hours
into the night, and not to disclose the matter to the
governor. Then she sent for Siyyid Ja’far’s wife, telling
her to go outside the gate and wait for Áqá Siyyid Ja’far.
Then she sent two porters to the prison in the middle of
the night to carry Siyyid Ja’far and Hájí Muhammad Taqí
on their backs and take them beyond the city gate,
delivering them to the reeve and Siyyid Ja’far’s wife.
It had been arranged that the distance between Nayríz
and Hirát (approximately one hundred kilometres) be
traveled during the night, and the two be delivered to the
care of land owners of the area. However, when they ar-
rived at Namúrí village, the village head was profoundly
affected by their sad state and kindly decided to look
after them. As much as the mule keepers insisted on
taking them beyond that point, the headman would not
concur and accepted all responsibility for any problems
that might occur.
The next morning, the governor, sitting at his desk
as usual, asked for Hájí Muhammad Taqí to be brought
out of jail and thrown in the pool. When the jail keepers
told him about what had transpired, the governor was
struck with extreme anger and hostility. He ordered that
a horseman follow the prisoners with all speed and cap-
ture and return them before they could reach Hirát.
When the horseman reached Namúrí village, the
headman gave him a five túmán bribe and told him about
the involvement of the governor’s wife. Therefore, the
horseman returned and told the governor that the victims
had passed beyond the borders and reached Hirát.
Meanwhile, the headman immediately dispatched the
passengers to Hirát, ordering that they be delivered to
the care of land owners and obtain written confirmation
of safe arrival.
The land owners exerted the utmost kindness and
care, putting at their disposal lodging and servants, all
their necessities, and a special physican to treat their
injuries. After a few months, when the wounds were
healed, the victims wanted to return to Nayríz, but the
villagers prevented them from leaving saying that they
needed a preacher and religious doctor. Consequently,
Áqá Siyyid Ja’far remained in Hirát for five years. Hájí
Muhammad Taqí headed out toward Baghdád to attain
the presence of the Blessed Abhá Beauty. However, on
the way he engaged in teaching the faith resulting in a
mob beating him to the point of near-death, throwing his
half-dead body outside the city near a brook where he
fell asleep.
He dreamt he had attained the presence of Bahá’u’lláh—
even though he had not met Bahá’u’lláh up to that time. In
his dream he threw himself at Bahá’u’lláh’s feet, who told
him, “We protected you so you could visit Us alive.” Hájí
responded that he had neither any money nor the energy
to move. Bahá’u’lláh told him, “But you have reliance (on
God),” to which he responded in the affirmative.
When he woke up, he noticed, to his surprise, a cara-
van tented nearby, having Karbilá as their destination.
Then he saw a man leaving the tent, coming directly to-
ward him, telling him to follow. After he entered the tent,
he saw a handsome man addressing him respectfully,
saying; “Last night I dreamt of Imám Husayn who pointed
you out to me and bid me to have you as my guest all the
way to Karbilá.” So he gave Hájí a horse and provisions
and they all headed out toward Karbilá. The man did not
even ask Hájí’s name and particulars, and Hájí arrived
in Baghdád in utmost comfort and ease. There he sepa-
rated from his host, telling him; “He who came to your
dream came to my dream as well and bid me to go to
Baghdád.” The host, overcome with great joy, exclaimed
that he had been told to offer hospitality all the way to
Baghdád and not Karbilá.
So Hájí was able to attain the presence of Báha’u’lláh,
realizing he was exactly the personage he had seen in
his dream. Bahá’u’lláh showered Hájí with bounties.
From Málmírí’s Memoirs, A Treasury of Bahá’í Stories
“Sharaq” Story
During those days when the atrocities of the Cov-
enant-breakers were in full force and their instigations
ceaseless, friends and companions of the Master, though
sorely sad and distraught, maintained their composure
and seldom spoke out about it and their gatherings of-
ten would end with special silent dignity.
One day, Ridá the candy-maker, a wise old man
among the captives, suddenly broke the silence and fear-
lessly pleaded with the Master, “O, beloved Master, we
can no longer tolerate all this. How long shall we put up
with it? Why does the sea of God’s vengeance not surge
forth? How far will the Master’s patience endure?”
The beloved Master listened to all Ridá had to say
with patience and dignity and with that special glance
and smile replied: “Yes, the chalice of calamities in the
path of the Blessed Beauty must be of many varieties to
bestow the complete intoxication. Were they to be all of
one kind, perfect intoxication would not follow. At the
festive table of God, different drinks must be partaken to
attain that perfect intoxication.” Such joy and ecstasy
eminated from His words that it permeated the very atoms
of those in His presence.
Then He added: “Those who drink alcoholic beverages,
in order to attain full intoxication, partake of a variety of
such drinks: for instance, they have some sharáb (wine),
then ‘araq (like vodka), then cognac, then whiskey and
champagne until they lose all consciousness. So, we also
drink of the chalice of calamities in all its varities.”
Then suddenly, turning to Dr. Yúnis Khán, he asked;
“Is that not so, Jináb-i-khán?” Yúnis Khán, ever ready
with an answer, replied: “Yes, beloved Master, and they
drink something else also.”
‘Abdu'l-Bahá asked what that was. Yúnis Khán re-
plied: “They mix sharáb with ‘araq and call it sharaq.*”
The beloved Master burst into laughter, His tear-filled
eyes looking toward heaven and with His unique smile
said: “Yes, as Jináb-i-khán says, We also drink sharaq,
we also drink sharaq.”
That night for many hours He spoke about the future
of the Cause, the exaltation of the friends and the
abasement of the Covenant-breakers.
From Dr. Yúnis Khán’s Memoirs of 9 Years
*This is a made-up word comprised of parts of the Persian words
for wine and vodka.
Dr. Yúnis Afrúkhtih
A Six Year Toil
A noted physician in ‘Akká, who was unfriendly to-
ward the Faith, was once called upon for his services. He
rendered the requested care with utmost diligence and
two or three times a day visited the patient showing great
care.
But the bill for the services that he submitted in the
end was so exorbitant and beyond expectation that it
surprised ‘Abdu'l-Bahá, who stated that enmity reflects
in one’s face and it is clear that the doctor carried reli-
gious hatred. “But in treating the patient he had exhib-
ited such good nature as to surprise me. I said to myself
‘I know how unfriendly he is toward the Faith.’ When his
services were finished and he sent the bill I saw that he
had charged ten times the value of his services and I
immediately paid it off and am glad that I had known his
true nature.”
Then, He related the following story:
“There was a shaykh, a student of facial appearances,
who left his country, settled in Egypt and studied the
science of facial appearances. After six years’ toil and
hardship, living in a foreign land, he passed his final
exams and practicum, obtained the necessary diplomas,
and merrily headed back to his country, riding on his
donkey.
“On his way, whomever he met he would study care-
fully as if practicing his discipline. One day he saw a
man from a distance in whose face he could trace the
signs of stinginess, jealousy, greed and meaness. He said
to himself ‘What a strange face; I’ve never seen the like of
it before. I’d better make his acquaintance and try my
knowledge and skill.’
“As he was pondering these thoughts the stranger
arrived at his side, greeted him warmly and with joy,
grabbed hold of the rein of the scientist’s donkey and
inquired: ‘Your eminence, where are you coming from and
where are you going?’ The shaykh said, ‘I am coming
from Egypt and am headed for such and such a city.’ The
stranger said, ‘sir, this is a long way away and it is getting
late. My abode in near. It is best that you honour us
tonight and stay with us.’ The shaykh noticed that the
stranger’s behavior was quite different from his facial
appearance and became rather doubtful of his own ac-
complishments, but accepted the invitation in order to
test his own knowledge.
“So, he went to the stranger’s house where he was
treated with joyful hospitality and was treated to tea,
sweets, beverages, water, and pipe smoke, all the while
the host insisting that the guest partake of the provi-
sions.
“Each time that the host would offer something else,
the shaykh would sigh and quietly tell himself, ‘I toiled
for six years and studied a science whose falsity is now
proven.’ And when the dinner table was spread he said
to himself, ‘What a grave mistake I have made, I did not
distinguish between a stingy and generous man.’ Hardly
finishing his dinner, the shaykh went to bed in a low
mood and when he wanted to depart early the next day,
the host displayed great eagerness to keep him and in
the end managed to convince the shaykh to stay for lunch
and did his best to provide for the guest’s comfort and
pleasure. In short, the shaykh spent three nighs and three
days with his host, upon the latter’s unremitting insist-
ence.
“Finally, when he decided to leave, the host prepared
his donkey, held the rein respectfully until the shaykh
mounted and then submitted a bill to the shaykh. The
guest thinking it was a further parting gift asked, ‘What
is the envelope for?’ The host said, ‘It is your bill.’ The
shaykh said, ‘What bill?’
“The host, shedding his deceitful mask, wrinkled his
brow in a nasty gesture and said, ‘For all that you have
partaken.’
“The shaykh, startled, opened the envelope and no-
ticed that the bill was a hundred fold of all that he had
partaken. The poor shaykh had no such money, so he
dismounted his donkey delivering its rein along with pack
and travel provisions to the host and started walking away
on foot. He kept expressing praise and gratitude to God
that his six year toil had been vindicated and his initial
impression of the stranger had been correct.”
From Dr. Yúnis Khán’s Memoirs of 9 Years
Dr. Yúnis Afrúkhtih
Section D
Three Non-Bahá’í Stories on Virtues
The Talking Parrot–an Old Fable
Among the customs observed by those who intended
to go on pilgrimage to Mecca, one was that all family
members and all those who knew the prospective pil-
grim should bear no hard feelings toward him. As the
saying goes, the pilgrim would have to seek forgiveness
from all.
Someone decided to go on pilgrimage. A few months
before the pilgrimage he began visiting everyone and
seeking their forgiveness and blessing. A few days before
the trip, on a mild spring morning when he began feeding
his parrot, it started talking and said, “My master, if you
are going to Mecca you should seek my forgiveness, too.”
The pilgrim said, “Very well, I ask your forgiveness.”
The parrot replied, “How can I forgive you when you have
kept me a prisoner in this cage for so long? All the other
parrots are free and can fly anywhere they want, but I
am stuck in this little cage. If you want my forgiveness
you should set me free.”
The pilgrim said, “I have paid a lot of money to pur-
chase you; I have not obtained you so that I can set you
free.”
The parrot said, “This is true. But I’ll give you three
important pieces of advice that will serve you well on
your long journey and that will be more worthy than the
money you have spent on buying me. The pilgrim agreed
and asked for the three pieces of advice.
The parrot said, “I will give the first piece of advice
when you open the cage door and I sit on your arm, the
second one when I fly to the branch of the tree and the
third one when I take the highest branch.”
The pilgrim thought that he needed the parrot’s for-
giveness in any event—otherwise the pilgrimage would
be to no avail. So, he agreed to the terms, opened the
cage and placed the parrot on his arm.
The parrot started, “My first advice is that you should
never regret the past, because what is done is done; there-
fore, learn from your mistakes and move on. For instance,
you reach a city, decide to buy a hat but you think it is
too expensive and can find it cheaper in the next town.
Unfortunately, in the next town the prices are much higher.
Do not get upset; do not regret not buying it in the first
city. The past is the past.”
The pilgrim let the parrot fly to the tree branch. The
parrot said, “the second advice is: never believe an un-
reasonable or impossible proposition. Whatever you are
told, weigh it out. If it stands to reason accept it and not
otherwise. For instance, if someone tells you: on your
way to Mecca you’ll see a dragon hundreds of meters
long waiting in hiding to eat pilgrims to Mecca, or if you
are told a king reigns who can move the clouds by a
motion of his hand, weigh it by your reasoning power
and accept it only if it stands to reason.”
Then the parrot flew over to the top branch and when
the pilgrim asked for the third piece of advice the parrot
said, “The truth is I have sat at your table and received
your hospitality; therefore as a token of my appreciation,
let me tell your life history. Do you remember where and
from whom you bought me? Let me remind you. You
bought me from a black slave behind the governor’s house.
Did you ever consider how a black slave came to have
me? The truth is I belonged to the governor’s daughter,
who loved me very much and I was free to go everywhere
and not kept in a cage. In fact, she took me wherever she
went and her shoulder was my regular seating place. I
ate with her, slept next to her bed and she woke up to my
singing.
“One day, no one else was there except her and her
handmaiden. She decided to take a swim and, when
entering the pool, she took off her 50 carat diamond ring
and placed it on the edge of the pool. A bright sun played
magic on the diamond, so I began play ing with it.
Unwittingly, as I pecked at it, I suddenly swallowed it
and the lump you see on my throat is on that account.
When the hand-maiden saw this she screamed, ‘My lady,
the parrot swallowed your ring; we must immediately
behead it and get your 50 carat ring, otherwise it would
be gone.’ And then she lunged toward me to catch me.
“Frightened, I flew off, but because I was out of prac-
tice I sat on the wall of the governor’s mansion, and ex-
hausted, fell into the hands of the black slave. Then you
appeared and bought me. I still have the 50 carat dia-
mond in my stomach and am telling you the story out of
my loyalty to you.”
The pilgrim was stunned and began crying out, “Oh,
parrot, you deceived me and cheated me out of a great
source of wealth. But now I cannot reach you. What a
pity! What a deception! Well, then, tell me the third piece
of advice.”
The parrot paused and after a while said, “You do
not deserve the third one. I just told you the two earlier
ones and you ignored them both. I told you never to re-
gret the past. You have released me and I am sitting on
the top of this tree and you cannot catch me. So, why do
you regret the past and why do you cry and scream? The
second piece of advice was not to believe what was obvi-
ously implausible, you ignorned that, too. My total weight
is the equivalent of 20 to 30 carats, how can I possibly
have swallowed a 50 carat diamond? Without any atten-
tion to reasoning, you believed me. I made up this whole
story to test you. I find you unworthy of the third ad-
vice.”
Having said that, the parrot flew off towards the
woods, leaving the pilgrim full of sorrow and remorse.
Luqmán-ibn-i-Munzar
Before the advent of Islam, in a part of Arabia, there
was a king named Luqmán-ibn-i-Munzar who was a just
and fair-minded ruler. But one night he had too much
wine and in a drunken state ordered the murder of two
of his best ministers. The order was immediately carried
out and they were beheaded.
The next morning, when he sobered up and asked
for his favorite ministers, he was told that they had been
beheaded the night before, by his command. The king
was extremely chagrined and depressed, but nothing
could be done; what was done was done. As he was fond
of these two, he ordered two mausoleums to be erected
for them. Every year he observed two days in remem-
brance of them, one called the day of joy and felicity and
the other the day of misery. Every year on these days, the
king would sit on a throne placed between the mausole-
ums. On the day of joy anyone entering the city gates
would become the recipient of his favours and receive
many gifts from the king himself and return to his home
town happy and rewarded. But, on the day of misery, if
someone would enter the gate he would be captured and
beheaded at the king’s behest. This custom was in place
for many years without any change.
One day the king and his courtiers went hunting.
From a distance he saw a zebra and he set out in hot
pursuit and was separated from his companions.
Gradually darkness set in and night arrived. Alone and
lost, the king was in the middle of nowhere, concerned
and without hope. Suddenly, in the distance, he saw a
tent and galloped his steed toward it. A poor husband
and wife lived there. When he got to the entrance of the
tent he asked in a loud voice, “Will you receive a guest?”
The owner of the tent, Hanzalih, came out and with
kindness and grace led Luqmán inside and told his wife:
“Judging by the attire of the guest, he would appear to
be of nobility; we have but one sheep, butcher it and
with flour that I have in my sack we will make a proper
meal. By the time the bread is ready, the meat will also
be cooked.”
That night Luqmán feasted with them and spent the
night in their tent. The next morning, at the time of bid-
ding them good-bye, Luqmán introduced himself saying,
“I am the king. Last night I deliberately said nothing to
see how you would treat your guest and I found out that
you are a very sincere and well-meaning person. From
now on, any time you need anything come to me and I
will try to reciprocate your kindness.” Then Luqmán left
to join his companions.
Some time passed. The year of famine arrived afflict-
ing the whole country. Hanzalih became destitute and
thought; “As the king offered help this is the best time to
go to him and ask for help.” So, he set off for the city. As
it happened, he arrived at the gate on the day of misery.
As usual, the king was seated on his throne placed
between the mausoleums. As soon as he saw Hanzalih he
was exceedingly chagrined and sad. He said to Hanzalih:
“Why did you arrive on this day? Don’t you know that on
this day if I see the dearest member of my family, my
son, I would have to give an edict of death?” Hanzalih
replied; “I was not aware of the day of misery and the day
of joy. Now that I must be put to death at your command,
pray that I be allowed to return to my village, and settle
my affairs with my wife, and return the next year on this
very day, then your edict can be carried out.”
The king was happy, but in order to maintain the
integrity of the custom he said; “Fine, but I need a guar-
antor so that if you fail to return, your guarantor would
be killed in your stead.”
Hanzalih looked around hopelessly with tears in his
eyes, but found no one prepared to be his guarantor.
Everyone he turned to refused him. Finally an old man
named Murád took pity on Hanzalih and offered to be
his guarantor. Joyously, the king ordered a number of
camels, money, food, provisions and clothing for Hanzalih
and sent him back to his village.
A year later on the same day, the king sat on his
throne and ordered that Murád be prepared for execu-
tion. The courtiers suggested that they wait till dusk and
if Hanzalih did not show up by then, Murád could be
beheaded at that time.
When the dusk drew to a close, Murád was brought
out to be executed, with hands tied behind his back.
Suddenly, from afar, the dust in the air indicated some-
one approaching. The courtiers suggested that they wait
to find out who was coming. When the galloping rider got
close they saw it was Hanzalih.
The king said: “You simpleton! I saved your life once,
why did you return a second time to die?” Hanzalih said:
“O king! I know that I will be killed, but I had promised
you to return and therefore I must keep my promise for it
is a necessity of faith.”
The king and courtiers were very amazed at this re-
ply and the king asked him the reason for such stead-
fastness in the face of losing one’s life, saying: “You en-
danger your life in order to keep your promise?”
Hanzalih replied: “I am a believer in Christ and one
of His teachings is the importance of keeping one’s prom-
ise. He has taught us to fulfill what we promised to do.”
The king was interested to know more about the teach-
ings of Christ. So, Hanzalih explained for the king and
his courtiers some of the teachings of Christ, emphasiz-
ing that these teachings were intended for the well-being,
happiness and unity of man.
Hanzalih’s words, and the teachings he explained,
left such an impression on the king and his courtiers
that all of them on the spot declared their faith in Christ.
The next day, the king ordered the destruction of the
set around the mausoleums and discontinued the ob-
servance of the day of misery and the day of joy. From
that day on, he ruled his realm with perfect justice, love
and peace.
Pure Love
I read this story in a book while I was a youth and it
has stayed with me. In the year 1900 a young couple got
married in Chicago. They rented a very small house with
meagre furnishings and lived there in utmost love and
sincerity. Their modest life was full of love and caring for
each other. The young man worked in a small factory
earning a small income and his wife looked after the
household. They had sufficient funds for a simple life,
but one full of love. The husband would take a few dollars
for his transportation costs and give the rest of his wages
to his beloved wife who ran the household with utmost
frugality.
A few months before Christmas, the wife began think-
ing about buying a suitable gift for her husband. With
great effort she managed to save two and a half dollars
by the day before Christmas. The watch chain she had
seen a few days before in a store window cost twelve
dollars. The day before Christmas, after her husband had
left for work, she went out and in the window of a hair
dressing salon she noticed a sign offering money for long
human hair. She entered and showed her long shiny hair
to the hairdresser who offered twelve dollars for it. Al-
though she loved her hair, she sold it for her husband’s
sake. The hairdresser cut it and paid her the money. She
bought the watch chain and with the money left over she
bought herself a nice scarf, some meat, potatoes and coffee
for their Christmas dinner and headed home in great joy.
She prepared the meal, put on her new scarf and sat
down counting the minutes to the arrival of her beloved
husband. As her husband knocked at the door, she rushed
to receive him with a big smile and took him directly to
the prepared dinner table.
As soon as they sat down, she pulled from her pocket
a small box containing the golden watch chain she had
bought and said, “My beloved husband, I had seen this
chain in a store window some time ago and wished to
buy it for you and today I did. Give me your watch so I
can put the chain on it.”
The husband gave her a sad look and with tears in
his eyes he said, “My love, I had seen a beautiful gold
hair-pin in a store window, on my way to the factory quite
some time ago, and wanted to buy it for you. I started
walking to work every day in order to save the bus fare.
Today, when I inquired about the price, I discovered it
was more than I had saved; so I sold my watch and bought
you this beautiful hair-pin for your lovely long hair.”
He pulled out the hair-pin from his pocket. The hair-
pin in his hand and the watch chain in hers, they looked
at each other with tears in their eyes full of love. Neither
she had the long hair to adorn it with the hair-pin nor he
had the watch to put the chain on it. But what both had
was a world of love and sincere affection which filled their
hearts and warmed their nest with happiness and hope.
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pḥ× ÚClÛq ok Ù²µμC ÐìGÛ @ 77
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PýëkßGµμ Ðìá∙ØvC kDOvC @ 76
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.kpÆí× êoDÆ ÚßOëq DWÛA ok Þ kßGÛ Ýì×q yÞp¾éF p¨Dd éVÞ bìç éF Þ kßF íGýḥá∙O× oDìwF
UCpá∙× éF ¸VCo íFDOÆ êqÞo .Ùçkí× lìØá∙N Ðwº Co öDèGÎClGµμ Ý× éÆ P¿Êí× Ökp× éF íýOd
lýØe× Mp©d oß®Z ÙÛClF ÙçCßhí× lìvpJ .lÛCßhí× CpÛA Þ kßF ækoÞA PvkéF lýØe× Mp©d
Ùç lýØe× Mp©d éO¾o ÚDØvAéF fìw× Mp©d éÆ íÛDFkpÛ ÚDØç DF ÙO¿Ê ÞC éF .éO¾o ÚDØvAéF
.kpÆ ækD¿OvC ÚDØç qC
qC p¿Û ækrÛDJ DF ECßV Þ ÍCåv ÝëC ¸Âß×ok Cpëq lz íÛDGḥµμ Þ PdCoDÛ ECßV ÝëC qC íÏìh
ݾk ykßh Ýì×q ok Co ÞC ¢Êp× qC xJ Þ PhÞp¿Û D×éF Co Ýì×q kßF ælÛq DN .kßF ¢ÛDOvÞk
éÆ lÛlëph Co Ýì×q «pz ÝëC éF ÚDìñDèF .PhÞp¾ D×éF Co Ýì×q yokCpF æphÓDF .lÛkpÆ
éF DWÛA qC Co ÞC Þ lÜÆpG ¢GÛ éÆ lz oßGW× yokCpF Þ lÛpGF Ýì×q ÚA qC Co ÍDØV xìVpVlwV
.kpÆ ÖCpd Ýì×q ÚA ok Co ÞC pG lÛÞClh éÆ kßF Ýì×q yÞp¾ Ölµμ qC ÝëC .lÜÆ Ý¾k Þ ækpF æp¤DÛ
P¡èF oCßëk @ 72
.lÜOzCk íÛp¾ Cnº PèV oDçDÛ Þ lÛkßF ¸ØV Dǵμ ok Ýëp¾ Dw× Þ ÝëoÞDW× Þ öDGdC êqÞo
:lÛkß×p¾ Àëpá∙N Co pëq PëDÇd cCr× ÚCßܵμ éF öDèGÎClGµμ Mp©d
PGe¤ ÚAp ok éÆ lìvpJ æk jìz qC ê kpúÆÞ lÛoCk PvÞk íÏìh íÛp¾ Óü ßØá∙× DçkpúÆ
DëA . ÙëoßiF DèÛA qC ÙìÛCßNí× P¡èF ok D× üDØOd éÆ Pwç kDëq D×ph Þ oßËÛC Þ ÚßOëq Þ pìWÛC qC
Cpëq Pwç éÆ éOGÎC éÆ kCk ECßV jìz ?PvC kßVß× Þ ÙëoßiF ÙìÛCßNí× Ùç íÛp¾ P¡èF ok
.PvC ælz Pvok íÛp¾ qC P¡èF oCßëk oDèZ
pìJ Þ ÚCßV @ 71
Þ ÚDØëC .PvC ÚCßV ÚDØëC DF pìJ Þ PvCpìJ ÚDØëC ÚÞlF ÚCßV :lÛkß×p¾ öDèGÎClGµμ Mp©d êqÞo
.koCkí×éËÛ ÚCßV é¡ìØç Co pìJ éÆ PvC ÚDÃëC
ÚD®ìz ½ßwÏì¾ @ 70
Mßµμk oDçDÛ éF Cp× ÚDìÆßJßN êDÂA ÚCpëC ÍßwÜ :lÛkß×p¾ ÅoßëßìÛ ok öDèGÎClGµμ Mp©d êqÞo
.Pwç Dç ÚDØè× ÞrV Ùç íO¿¤ ÚD®ìz ½ßwÏì¾ Ölëk Ölz koCÞ ÚD¡ëC ÍrÜ× éF íOÂÞ .kßØÛ
.kßz Ý× PìÛDGḥµμ HVß× êC éÏìvÞ éF Þ lÜÆ PdCoDÛ Cp× PzCk ÙìØḥN Ý× kÞoÞ ªe× éF
ÞC .lÛÞClh ÙO¿Ê êkpwÛßh DF Ý× ?PvC ækpÆ ÄÏh íwÆ éZ Co lìzoßh :lìvpJ Ý× qC üCoß¾
íÆ Co ÚDÊoDOv :lìvpJ üCklW× .lÛÞClh ÖkCk ECßV ? PvC ækpÆ ÄÏh íwÆ éZ Co æD× P¿Ê
Co ÈZßÆ ÚDÊoDOv pìh :P¿Ê piwØN PÎDd DF ÞC .lÛÞClh ÖkCk ECßV ?PvC ækpÆ ÄÏh
Moߤ éF Co Dè×kA qC í©á∙F lÛÞClh Dý×C .pìh lÛkß×p¾ öDèGÎClGµμ Mp©d .PvC ækpÆ ÄÏh ÚD®ìz
.krÛ í¾pd pËëk Þ lì¡Æ PÎDWh ælz PÆDv ÞC .PvC ækpÆ ÄÏh ÚD®ìz
Äël¤ íVDd ÚDOvCk - PÛD×C Þ PÂCl¤ @ 69
Co D× kßF ÍDv 25 éÆ Äël¤ íVDd ÖDÛ éF kßF íḥiz éÆ lÛkß×p¾ öDèGÎClGµμ Mp©d êqÞo
lÛCkpÊ í×pF Co ¢ëÞo lëkí× Co D× PÂÞ pç .kßF ÝØzk D× DF Þ l×Aí× ylF D× qC íÎÞ PhDÜzí×
.kßF íOvok Þ ÚDØëC DF ¦iz íÎÞ kpÆí× §ßµμ Co ¢çCo üCoß¾ Dë Þ
Äël¤ íVDd kßh ~é×DÛ Pì¤Þ ok .PzCk Ùç êkDëq oDìwF MÞpR Þ PzCk Úq Þk êkp× D©Â qC
½ÔOhC ÞC Mß¾ qC xJ .lz Ößdp× êÞ .kßF ækpÆ kßh ÅÔ×C Þ ÍCß×C ¸ØV ÐìÆÞ Þ í¤Þ Co
.lì¡Æpèz í¨D éF oDÆ Þ kDO¾C Äël¤ íVDdÞ QCýoÞ ÝìF êlëlz
Äël¤ íVDd ÖkpÆ ælçD¡× .ÙO¾o í¨D Úlëk éF üD¾kDḥN êqÞo lÛkß×p¾ öDèGÎClGµμ Mp©d
.lëkpÊ Ýëp¨Dd Þ í¨D HWá∙N TµμDF ´ß¨ß× ÝëC .lz UoDh ÁD¬C qC ÖDØN æCpÆC DF Þ lz lÜÏF
Äël¤ íVDd ÙO¿Ê í¨D éF ?lëoCk êp²Û éZ Äël¤ íVDd £ßḥh ok DØz éÆ lìvpJ í¨DÂ
qC DèØÛDh ÚA qC xJ .PvC oDÇOvok Þ ÁkD¤ ykßh Ýëk ok Þ PvC íOvok Þ ÝëlO× oDìwF kp×
ÐìÆÞ Äël¤ íVDd éÆ PvC ÚApOèF ÙO¿Ê DèÛA éF Ý× .lÛkßØÛ MlµμDw× Þ ÈØÆ êD¨DÃN Ý×
DF ,lìÜÆ ClìJ lìÛCßNíØÛ ÞC PÂCl¤ Þ íOvok éF íwÆ Cpëq .lÜÆ Pvok Co DØz oDÆ Þ lzDF DØz
koCÞ DØz éF êkDëq MoDwh lìÜÇÛ Co oDÆ ÝëC pÊC .Pwç Ùç Ý× ÝØzk ÞC éÆÝëC éF éVßN
.kpÇÛ DèÛA ok êpìRDN Þ lÛkClÛ yßÊ Cp× ½pd íÎÞ .kpúF lçCßh Co DØz ÍCß×C í¨DÂ Þ lz lçCßh
. P¾o ÝìF qC DèÛA ÍßJ éWìOÜÎDF
Co ÍCßdC cpz Pvok ÙÛDh Þ kßØÛ UCÞkqC DèØÛDh qC íÇë DF Äël¤ íVDd ÍDv Èë qC xJ
íVDd .êoClÛ PÂCl¤ ÝëC éF êpËëk PvÞk ßN êlܾC uDGµμ qC pìº lëßÊí× íVDd éF Þ lçkí×
½ÔOhC ¸Âß× éÆ lëßÊí× ÞC éF Úq ?íñßÊí× Co ½pd ÝëC ßN oß®Z lÜÆí× ÍCåv HWá∙N DF
íOvÞk êDµμkCpçD± éF ,pËëk kCp¾C Þ Dǵμ íO¿× ÐS× ,lÜOzCk ßN DF íOvÞk êDµμkC éÆ êkCp¾C
Co ßN éÆ P¿Ê D× éF êlܾC uDGµμ ¯ˉþ Þ lÛkßØÛí× ÈëpeN ßN l¨ pF Co D× D¿h ok íÎÞ lÛkpÆí×
.ízDFí× íÜýëlO× ÖkA Þ Pvok ÚDwÛC ßN Cpëq ÙìÜÆ ÐìÆÞ
ÅoDG× êDçDJ êÞo Co ykßh Þ P¾o öDèGÎClGµμ Mp©d krÛ üCoß¾ lìÜz Co HÏ®× ÝëC íOÂÞ íVDd
.lz EDe¤C qC íÇë ~rV Þ koÞA ÚDØëC üClá∙F Þ kßØÛ ß¿µμ HϬ Þ PvCßh Co éOznÊ onµμ Þ PhClÛC
íËÜvpÊ @ 68
:lÛkß×p¾ ÚDìF Co pëq PëDÇd íËÜvpÊ éF ¸VCo öDèGÎClGµμ Mp©d
kCp¾C éØç éÆ lëk .lz íçk koCÞ Mß× ÍDd ok Þ éÜvpÊ Þ kßF ækoßiÛ Cnº íNýl× íḥiz
xìño lÜO¿Ê ?lìOwç ÝìËغ íËØç DØz CpZ .PvC pGh éZ lìvpJ .lÜOwç PdCoDÛ Þ ÝìËغ
pOÆk éÆ ælÜF ÝëC éÆ DØz ÍDd éF Dzßh P¿Ê ÞC .PvC ªëp× Piv oDìwF Þ PvC ªëp× D×
æpÆ Þ ÚDÛ êoClÃ× üÔá∙¾ P¿Ê æk ÐçC éF ÞC .lÛlz ÍDezßh oDìwF æk kCp¾C . ÖC æl×A DWÜëC ÙOwç
qC xJ ÞC Þ lÛkoÞA ÞC êCpF CoDçÝëC íÎDçC .ÙOwç éÜvpÊ íÏìh éÆ lëoÞDìF ælÜF êCpF Ðwµμ Þ
ECßh íOÂÞ .lìFCßh ÞC Þ lÛkoÞA .ÙÜÆ PdCpOvC éÆ lëoÞDìF Ý× êCpF ½DeÎ :P¿Ê DèÛA éF ÍÞDÜN
.kp× D× xìño ?êC ælìFCßh CpZ lÜO¿Ê Þ lÛkpÆ oClìF Co ÞC Þ lÛl×A Ökp× Þ lz Ößdp× xìño kßF
Ùç pOÆk ûÝ× lëkCkíØÛ Ý×éF ÚDÛ Þ Ðwµμ Þ æpÆ DØz pÊC .ÙÜÇF ÙOwÛCßNí× oDÆéZ Ý× P¿Ê ÞC
.ÖkßF ækp× ÓDd
Ùϵμ ÝO¾pÊCp¾ kClá∙OvC @ 67
:lÛkß×p¾ ÚDìF Co pëq PëDÇd ¢ÛCk Þ Ùϵμ ÝO¾pÊCp¾ kClá∙OvC éF ¸VCo öDèGÎClGµμ Mp©d êqÞo
ok Þ kßF XÛpF éÛClÇë æqClÛCéF ÚA п éÆ PhDv íÇZßÆ oDìwF éGá∙V êpçD× oDìwF pËOá∙ܤ
ÝëC Þ lçlF DV kßF yDi¡h éÛCk Èë æqClÛCéF ÖClÆ pç éÆ æpÃÛ éá∙®Â P¿ç PwÛCßNí× ÚA ÐhCk
.kpF pèz ÙÆDd êCpF é¿eN ÚCßܵμéF Co ÁÞlܤ
DF Þ lìÛCkpËFpËOá∙ܤ qC Co kßh êÞo ÙÆDd .lz koCÞ íØÎDµμ kp× ,ÙÆDd ÍrÜ×éF ÞC kÞoÞ qC xJ
Þ lëkpÊ UoDh ÙÆDd ÍrÜ× qC Þ lz PdCoDÛ oDìwF pËOá∙ܤ .lëkpÊ æpÆCn× Þ ßËO¿Ê Íß»¡× ÙÎDµμ
ÚCßܵμéF Co ÞC kßØÛ éá∙VCp× éÆ êp¿Û lÜZéF .kß¡F lÜØ¡ÛCk Þ lÜÆ ÐìḥeN éÆ P¾pÊ ÙìØḥN
oDìwF é²¾Dd ÚßZ .lçlF uok ÞC éF éÆ lz p¨Dd íḥiz éÇÜëC DN .lÛkßØÜÛ ÍßG kpÊDz
.lçlF kDë ÞC éF éÏØV Èë êqÞo ¯ˉþ éÆ PzCnÊ ÚA Co xëolN «pz PzCk í¿ìá∙¨
æk ÞC êCpF Þ (kßzí× pçD¬ íºDFk DF Ìv PvßJ P¿Ê jìz ) : P¿Ê Co éÏØV ÝëC ÞC éF ÍÞC qÞo
kDOvC .P¡ÊpF jìz krÛ Ckp¾ Þ lëkpÊ ÝëpØN Íß»¡× Þ P¾o ÍrÜ× éFpËOá∙ܤ .kpÆ oCpÇN oDF
:kCk ECßV ÞC Þ kpÆ ÍCåv ÞC qC Co qÞpëk uok
.(kßzíØÛ ÅDJ íºDFk DF jìz PvßJ P¿Ê Ìv )
öDèGÎClGµμ Mp©d êDëäo @ 66
ok éÆ Ölëk ECßh ok .Ölëk êlF ECßh H¡ëk lÛkß×p¾ öDì¨ pOÆk éF öDèGÎClGµμ Mp©d êqÞo
.ÖkßF íFA éØ¡Z MoÞDW× ok Ý× Þ kßF lÜÏF Þ Ùì²µμ oDìwF êDç æpi¤ Ý× ½Cp¬C Þ ÙOwç Cpe¤
½DeÎ éÇÛA ÐìÎk éF ,Ùçk PÆpd Co ½DeÎ ÙOwÛCßNíØÛ Þ kßF íÜìËÜv oDìwF ½DeÎ Ý× êÞo
Þ ÍD»z éÏØV qC ,lÜëAí× Ý× íÇëkrÛ éF ælÛok MDÛCßìd Ölëk üClá∙F .kßF ÝìËÜv Þ Ùìi¨ oDìwF
ÖkpÆ ¢zßÆ .lÛlzí× ÈëkrÛ Ý× éF EA Úkoßh êCpF DèÛA lÛkß×p¾ Cü lá∙F . æDFÞo Þ uph
éF éÛDh éÆêo߬éF íèFÓC ~DèF Dë Ökq kDëp¾ lÜÏF êCl¤ DF PÂÞ ÚA .ÙOwÛCßNíØÛ íÎÞ Ößz lÜÏF
.ÖlëkpÊ PdCo Þ Ölz oClìF Þ lz ko Ý× êÞo qC ½DeÎ Þ kDO¾C æqpÎ
kCl»F éF ÚCpëC qC p¿v MCp¬Dh @ 65
:lÛkß×p¾í× íNDÛDìF kCl»F éF ÚCpëC p¿v MCp¬Dh qC öDèGÎClGµμ Mp©d êqÞo
ækqokDZ ¢ØÛDh DF ÝìÛCßh qC íÇë ½p¬ ÚA ok .Ùëkq okDZ Þ Ùëlìvo êC éÛDh kÞo éF ÁCpµμ ok
DèÛA okDZ íÇëkrÛ éF íFpµμ PÂÞ ÝëC ok .kßF ßÏJ ÝOiJ Íß»¡× ÙÛDh .lÛkßF ÈëkrÛ D× éF Þ lÛkßF
Þ ÞpF DWÜëC qC P¿Ê ÞC éF ÙÛDh .lÜçlF ÞC éF ßÏJ íØÆ éÆ kßØÛ D¨DÃN DèÛA qC rWµμ ÍDØÆ DF Þ lìvo
.oßiF P¾ßÆ
kßGÛ Ùç ßÏJ Ìëk ÈëkrÛ Þ kßGÛ ¢vCßd ÙÛDh íOÂÞ .lëkpÊ í¿i× êC ézßÊ ok Þ lz oÞk Epµμ
½p¬ ÚA Þ kpÆ oCp¾ üDá∙ëpv Þ PzCkpF kßF ¢NA êÞo éÆ Co ßÏJ Ìëk Þ l×A íÇzCßë éÜvpÊ Epµμ
. lz ßÏJ Úkoßh Íß»¡× Þ P¾o pèÛ
ok .kßzí× PdCoDÛ lzDFí× ßÏJ Úkoßh Íß»¡× Epµμ Þ PwìÛ Ìëk lÜìF í× ÙÛDh íOÂÞ
.lëoßiF P¾ßÆ DØz Þ Öoßhí× ßÏJ Ý× ÙÛDh ÓDd :lëßÊí× Þ lÜÆí× ÙÛDh éF Þo Epµμ ¸Âß×ÝëC
éF Co ßÏJ qC íØÆ ÙÛDh ÝëC pÊC . P¿Êí× íFpµμ ÀḥÛ Þ ívoD¾ ÀḥÛ Co kßh ½pd Epµμ ÝëC
.lzí× ³¿d ßÏJ Ìëk kCkí× éÜvpÊ Epµμ
Þ kpF ykßh æCpØç Þ Pwz éÛDhkÞo ok Ùç Co Ìëk koßh Co ßÏJ ÖDØN Epµμ éÆ íNl× qC xJ
.kDOvp¾í× PÜá∙Î éÜvpÊ ÙÇz DF Þ kpÆí× æDËÛ Dü GNp× ÙÛDh
ívÞpµμ ÙvCp× @ 64
.lÛkß×p¾í× íNDÛDìF é¿ÏOi× HçCn× Þ Dç PýÏ× UCÞkqC ÙvCp× éF ¸VCo öDèGÎClGµμ Mp©d êqÞo
:lÛkß×p¾ éÏØV ÚA qC
ok Þ ækDOwëCí× lÜÏF íËÜv êÞo pF kD×Ck éÆ ækßF ÝëCpF Ùvo Ýì¡Û éëkDF êDç Epµμ ívÞpµμ ok
PGe¤ éF ´Þpz lÜÏF êCl¤ DF kD×Ck Þ ækDOwëCí× êpËëk ÌÜv êÞopF Ùç uÞpµμ ÞC ÐFDÃ×
lÛÞClh .êCækDOwëC ÌÜv ÚA êÞo Ùç ßN Þ ÖC ækDOwëC ÌÜv ÝëC êÞo Ý× :éO¿Êí× Þ ækpÆí×
.ÙOwç ßN pçßz Þ DÂA Ý× Þ íOwç Ý× Úq Þ ÙÛDh ßN éÆíOvok éF .PvC íÊorF æCßúÊ Þ lçDz Ùç
UÞq kp× Þ Úq ÝëC Þ ækpÆí× oCpÇN lÜÏF êCl¤ DF Co MÔØV ÝìØç Ýìµμ Ùç Úq ,Äëp¬ ÝìØç éF
.lÛlÛD×í× íÂDF D¾Þ DF Þ oDÆCl¾ Ùç éF PGwÛ Þ lÛlz í× íÃìÃd
ßvpN ízDÆ @ 63
:lÛkß×p¾ Àëpá∙N Co pëq éýḥÂ cCr× Þ PëDÇd Hwd pF öDèGÎClGµμ Mp©d êqÞo
íNÞoDF ÌÜ¿N Hz pç ,kpÆí× PµμDWz êDµμkC Þ kßF ßvpN éÆ ÚDzDÆ íÎDçC qC íḥiz
ÐhCk éF Co jÛ pv ÚA Þ PwFí× ÌÜ¿N ézD× éF íiÛ Þ ækCk oCp «Dìd Phok pëq Co kßh
íçDFÞo Dë ÍD»z éaÛDÜZ kßF ÚA p²OÜ× Þ kpÆí× Ð¤Þ kßh éFDGv P¡ËÛC éF Þ kpF í× ¢ÂD¬C
.lÜÆ oDÇz Co ÚA upN ÚÞlFÞ PdCo ÍDìh DF lëDìF «Dìd ÐhCk éF
qC .kDO¾C oDÆ éF ÌÜ¿N Þ lì¡Æ Co jÛ .ælz «Dìd koCÞ íçDFÞo éÆ lëk ECßh ok íGz D©Â qC
ÁD¬C éF éØìvCpv Þ lÛlz oClìF íËØç éÛDh ÝìÜÆDv éÆ lì¡Æ íGìè× kDëp¾ upN Þ P¡dÞ
æDFÞo P¿Ê ?íO¡Æ Co éÆ lÜO¿Ê .¢ØO¡úÆ ,¢ØO¡úÆ P¿Ê ÞC .lÛlìvpJ Co kDëp¾ Pýϵμ Þ lÛl×AÞC
Co æDFÞo ECßh ok lÜO¿Ê ÞC éF Þ lÜO¡ÊpF Þ lÛlëlÛ íçDFÞo Þ lÛlëÞk ÚÞpìF Ýëp¨Dd .Co xÜVlF
?íO¡úÆ
éìñDFpèÆ êDèºCpZ @ 62
:lÛkß×p¾ öDèGÎClGµμ Mp©d lz ælì¡Æ íϵμC ÖDÃ× ok ÁpF ¹CpZ éá∙¾k ÝìÎÞC êCpF íOÂÞ
PèV éF .ÙìzDFí× ÚDeëo Þ cÞo PëDèÛ éF Þ ÙìOwç ¸ØV uýlÃ× ÚDOvA ÝìÜZ ok ÕClØeÎC
.lzDF íÛCoßÛ UoDh Þ ÐhCk qC éÆ ÙëkpÆ yoD¿v éìñDFpèÆêDèºCpZ íϵμC ÖDÃ× Þ éÆoDG× é¨Þo
ídÞo PvC ÅoDGØÎDØV ½D®ÎC qC ÝëC . ÙëkpÆ yoD¿v éÛDhp¾Dw× êCpF Ùç éGá∙z Èë íýOd
ÝëC ok ,ÝëC kßVÞ DF .lÜOzCk D× DF MÞClµμ Þ ª»F ÙÎDµμ ÀñC߬ Þ ÍÞk Þ ÐÏ× ¸ìØV .öCl¿ÎC öDGdÓ
ÚA lÜÛD× ÙìÜÆí× MoDëq oÞpv Þ PýìÛDdÞo ÝëC DF Þ ¸ØOW× íÛDÇ× ÝìÜZ ÝëC ok Þ uýlÃ× ÖDÃ×
Þ lÛoClÛ P¿Û Þ qDÊ êDèºCpZ éF íÏhk bìç íñDFpèÆ êDèºCpZ Dý×C. ÙëoClÛ íÜØzk bìç éÆ PvC
.lÜOwç pOèF íÏìh
пϾ Þ CßÏd @ 61
:lÛkß×p¾ öDèGÎClGµμ Mp©d êqÞo
.PvCíÛlzÛ yß×Cp¾ éÆ kDO¾C ÁD¿NC êl×B¡ìJ kCl»F éF ÚCpè¬ qC í¿Û Þ ÍDÃOÛC éì©Â ok
.kpF ykßh ÍrÜ× éF Co D× kßF D× êoDýÇ× éÆ ÕCЩ¾ íñÔFpÆ kßF kpv íÏìh Cßç ÚßZ ÚClØç ok
év ¼ÏG× éF Ý× êCpF ÅùpFù éá∙®Â Èë ÅoDGØÎDØV . ÖlëqpÎí× D×pv qC Ý× Þ ÙìOzClÛ ¹CpZ DèGz
lz oCp Hz Èë .kßF Dvp¾ PÂD¬ ÚClØç êD×pv Dý×C .lÛkpÆ éìèN ívDGÎ ÚA qC Þ lÛlëph ÚCpÂ
éÆ PvC êC éaÂ Þ lܤ é¡ìF oCrç .kßF é¡ìF oCrç D× æCpØç . ÙìÜÆ Pvok CßÏd ÖDz êCpF
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qDìJ Þ é×DÛqÞo pël× @ 60
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pìFlN Mol @ MDWÛ
MDWÛ «Þpz @ 59
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ok kßØe× ÚD®Ïv .íOwìÛ oßÆ ßN éÆ Ùw Clh éF Þ íOwìÛ oßÆ ßN ÖlìØè¾ Cpëq .ÝÆ £Ôh
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oßÆ jìz Þ lìá∙v @ 58
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êphúC ézßN @ 57
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ÖÞo pḥì éF ¸VCo íçDǾ PëDÇd @ 56
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DèÇìÎßNDÆ ÅßÏv Þ yÞo @ 55
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ÚrFkDF @ 54
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yßçDF Þ §ÞpÃ× ´oCq @ 53
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öDèGÎClGµμ Mp©d qC êC é¿ì®Î @ 52
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æDÜÊ @ 51
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Ð×DÆ ÚDÃëC @ 50
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PÛD×C @ 49
:lÛkß×p¾ ÚDìF PÛD×C æoDFok Copëq PëDÇd qÞo Èë öDèGÎClGµμ Mp©d
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÷DvCß× @ 48
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ÍßÏèF ½DeÎ @ 46
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íÛD®ìz évßvÞ Þ íèÎC ídÞ @ 45
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ÈëkÚCÞ pOÆk @ 44
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öDèGÎClGµμ Mp©d Úkoßh Cnº @ 43
Cnº éØç éF lÛkßF ÝëpñCq Þ ÝëoÞDW× DF íOÂÞ .lÛkß×p¾í× Ðì× Cnº ÙÆ oDìwF öDèGÎClGµμ Mp©d
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.lÛkßØÛí× êÞo
íÂpz uDGÎ @ 42
:lÛkß×p¾ öDèGÎClGµμ Mp©d êqÞo lÜÆí× PëDÇd êkCl»F öDì¨ pOÆk
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Co ÚA ÐS× éÆ ÙëoClÛ í¬Dìh D× lÜO¿Ê .ækßF éZoDJ qC ¢Ï¤C ÙO¿Ê .PvC íËÜv éØýwW× ÝëC
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Hýḥá∙N @ 41
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Cpeù¤ @ 40
:lÛkß×p¾ öDì¨ pOÆk éF lÛkß×p¾í× ykpÊ Cpeù¤ ok éÇÛA PGvDÜ× éF öDèGÎClGµμ Mp©d êqÞo
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éÏFùC P×Ôµμ @ 39
:lÛkß×p¾ ÚDìF Co pëq PëDÇd cCr× Hwd pF öDèGÎClGµμ Mp©d êqÞo lwëßÛí× êkCl»F pOÆk
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ÚCßh é¨Þo Þ ækCrçDz @ ÝìzD× DF MoDëq @ 38
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Dýǵμ éÛDhp¾Dw× ÝìÎÞC @ 26
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ÁkD¤ lìv PëDÇd @ 25
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pìWÛC PëDÇd @ 24
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í× kDèÜ¡ìJ oDF Ýì×Þk êCpF .lÛpF í× pwF Co MoDëq ÖDëC POý¡O× oDǾC DF Þ lÛÞo í× Ýì©ÂDÛ êDç
Þ ¸ìvÞ Ýì×q lëph éÆ lÜÜÆ í× pǾ Mp©d ÚA íÎÞ .lÜëD×p¾ í× ÍßG öDèGÎClGµμ Mp©d Þ lÜÆ
lÜëßÊ í× p¿á∙V Cqpì×A éF ÝëCpFDÜF .PvC íÏìØeNp¿á∙V Cqpì×A êCpF éÛDhp¾Dw× ÚDØOhDv
éF Þ ækßØÛ ÀÂßN éFßÆkDF ok æCo pv ok êkpÊ í×pF kDFA Ä¡µμ éF íOÂÞ éÆ ÙÜÆ í× ÍßG í¬p¡F
éÛDhp¾Dw× ÚDØOhDv oDÆ ok éÆ ÚDvpF ÞC éF ÖD»ìJ Ý× ½p¬ qC Þ éO¾o (1) ½C íÃN ívß× MDÂÔ×
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PGe¤ ívß× DF Þ lëpGF Àëp¡N DØz lÜëD×p¾ í× pè¬C ÐÇìç íÎÞ .lzDF DèÜN ÞC HìḥÛ oDiO¾C
í× ¦hp× CpÛD¡ëC xKv lìñßËF ÝØF Pá∙VCp× ok CpÛA kùo Dë ÍßG Dë lëßÊí× ÞC éaÛA Þ lìÜÆ
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Úßì×DÆ ÙÆ ÙÆ .( æl×A í× ¹DF ÐhCk ok üD¤ßḥh Úßì×DÆ pOØÆ üÓßØá∙× ) .kßz í× íWèF pḥÂ
DF .lÛC éOw¡Û Úßì×DÆ ælÜÛCo oDÜÆ ÕCp×C íÎÞ Mp©d éÆ lÜÆ í× é²dÔ× DìÏì×C lvo í× éÆ
üD¤ßḥh Þ lÛC éO¡ÊpF êkÞq ÝëC éF Mp©d éÆ kßz í× PdCoDÛ íÏìh DìÏì×C ÚDëpV ÝëC é²dÔ×
éÆ lÜÆ í× é²dÔ× Þ lÛDvo í× Úßì×DÆ êßÏV éF Co kßh üCoß¾ .lÛC éOw¡Û Úßì×DÆ êßÏV
lÜëD×p¾ í× rÜìÎDÆ DìÏì×C éF Þ lÛßz í× ækDìJ Úßì×DÆ qC íÎDezßh Þ oÞpv DF ÕCp×C íÎÞ Mp©d
æqÞo Þ íWèF pḥ êCpF íÜçA ÉorF Eok Èë DØz ÍßJ DF éaÛDÜZ Ölëk ÖkpÆ pǾ éZ pç DìÏì×C
PvC Úßì×DÆ ok éÆ Co Eok ÝëC . ÖÞpF íḥhp× éF éÆ PwÛA qC pOèF ÖpiF Þ ÙÜÆ éìèN éÆoDG×
DØz ÖDÛ éF CpÛA Þ ÖkoÞA Ößh DF Þ ÖkoCnÊ Úßì×DÆ ok CpÛA Þ lz p¨Dd DN ÖkpÆ pG¤ Þ ÖkCk yoD¿v
.kpÆ ÙçCßh HḥÛ
DìÏì×C Eok ÖDÛ éF éÆ PvC éÆoDG× é¨Þo Þ íWèF pḥ êkÞoÞ íϤC Eok ÚDØç Eok ÝëC Þ
. PvC Ößvß× rÜìÎDÆ
fìFm EDÜV @
rÜìÎDÆ æqCÞok - 17
Þ íËOwh ¸¾o êCpF êqÞo lÜZ ÕCp×C rërµμ íÎÞ Mp©d ÚDOwFDN Ðḥ¾ ok ÍDv pç Óü ßØá∙×
ÐìḥeN ÚD×q Þ íÛCßV ok éÆ íÛDØNoDJA ÚDØç ok é¡ìØç Þ lÛkpF í× Àëp¡N xëßv éF íḥhp×
.lÛlÛD× í× PzCk ÙÆ íÏìh UoDi× Þ lÜOzCk ÍrÜ×
éF ÚD¡ëC íÎÞ ælz ÕCp×C íÎÞ Mp©d íḥhp× ¸Âß× éÆ lÜÆí× é²dÔ× rÜìÎDÆ DìÏì×C ÍDwÇë
ÕCp×C íÎÞ Mp©d qC Þ kßz í× ½ýp¡× Þ lÜÆ í× pG¤ qÞo Þk íÇë .lÛpF íØÛ Àëp¡N íḥhp×
ECßV ok ÚD¡ëC .lÛoF íØÛ Àëp¡N éÛDìÎDv íḥhp× éF ÚD¡ëC éÆ ækDO¾C íÂD¿NC éZ éÆ lvpJ í×
. ÖoCk kDëq êp×C ækDO¾C Hõμ êDçoDÆ lÜëD×p¾o í×
Þ oDÆ éØç ÝëC DF ÚD¡ëC éÆ lëDØÛ í× DµμlOvC Þ lÜÆ í× éá∙VCp× rÜìÎDÆ DìÏì×C qÞo lÜZ qC xJ qDF
DµμlOvC ÅoDG× oß©d qC Þ lÛoCk íḥhp× qÞo lÜZ éF UDìOdC lÜOwç Íß»¡× éÆ êoDØ¡ìF MDµμDv
ÖDØN ÙëDçoDÆ pÊC lÜëD×p¾ í× ÚD¡ëC .lÛpGF Àëp¡N íḥhp× éF ÚD¡ëC éÎDv pç ÄFD®× éÆ lÜÆí×
Íß»¡× ÕCp×C íÎÞ Mp©d éÆ lÜÆ í× é²dÔ× DìÏì×C qÞo lÜZ qC xJ qDF . P¾o ÙçCßh kß¡F
íñÞo ækD¡Ê DF Þ ælz ½ýp¡× íá∙®Â ÙìØḥN DF oDF ÝëC .lÜzDF íØÛ íḥhp× pǾ éF üÔ¤C Þ lÛoDÆ
éØèÜëC lÜÛCßOF DN lÜÜÆ PdCpOvC Þ lÛÞpF íḥhp× éF ÕCp×C íÎÞ Mp©d íOwëDF lëßÊ í× ÖDØN
.lÜçk ÖDWÛC íFCkDz Þ íO×Ôv DF Co Ùýè× êDçoDÆ
:lÜëD×p¾ í× Þ éO¡ÊpF DìÏì×C ½p¬ éF ÕCp×C íÎÞ Mp©d éá∙¾lÇë ÚCÞCp¾ oCp¤C qC xJ
qC Þ kkpÊí×pF ykßh ÁD¬C éF üCoß¾ Þ lÜÆ í× MßÇv DìÏì×C . ÖÞpF íḥhp× éF ÖoClÛ ÍßJ DìÏì×C
íÎÞ Mp©d ÁD¬C éF Þ éOzCkpF ækßF oÓk oCrèWÜJ üÔúÆ Þ éOzCk ÁD¬C ok é¡ìØç éÆ êqClÛC xJ
éF Þ lëoCkpF Co ÐFDÂDÛ éVÞ ÝëC ækßF íÎßJ íF ÍDÇzC pÊC ÚDFp lëßÊ í× Þ kkpÊí×pF ÕCp×C
. PvC ÖqÓ DØz íO×Ôv êCpF l¤ ok l¤ éÆ lëÞpF íḥhp×
ßËO¿Ê ÝëC qC lá∙F qÞo .ÖÞo í× Eßh lÜëD×p¾ í× êpḥOi× MßÇv qC xJ ÕCp×C íÎÞ Mp©d
.lÜÜÆ í× PÆpd kÞq fG¤
í©ì¾ EDÜV pá∙z - 16
qC íÇë ÍrÜ× éF lÜÏç ok ¸ëlF 121 ÖDì¤ æD× ÖDýëC ok í©ì¾ ÙvDÃÎCßFC EDÜV ÕCp×C rërµμ êkDëC
:lÜçk í× éÛDh HdD¤ éF Þ ækÞpv Co pëq pá∙z ÚDFrì× PèV Þ lÛßz í× koCÞ öDGdC
ÕCp×C íÎÞ Dë
ízDF ßN ¢ÛD×ok éÆ êkok Dzßh
ízDF ßN ¢ÛDëDJ éÆ íçCo Dzßh
lÜìF ßN oDwho éÆ íØ¡Z Dzßh
ízDF ßN ¢ÛD®Ïv éÆ íÇÏú× Dzßh
PvÞlëC lzDF Mp¡µμ Þ êkDz éØç
ízDF ßN ¢ÛDØè× éÆ éÛDh ÚA ok
Co ÞC éÆ xÆ ÚA Ùºq lëA ^DF éZ
ízDF ßN ¢ÛDGèËÛ Þ oClèËÛ
:lÛkCk éØNDh kßh MDÛDìF éF pá∙z ÝëC éF Þ
í©ì¾ HÎD¬ pÊC qß×A íÊkDO¾C
PvC lÜÏF éÆ íÜì×q EA koßiÛ rÊ pç
ÌÜv rGvpv kßz íÆ ÚCoDèF o k
ÌÛo ÌÛo lëÞpF ÐúÊ DN ßz ÅDh
í©ì¾ EDÜV @
Pvok ÞC pǾ éÆ DWÆ qC Cpëq PvC ækq Co ½pd ÝëC CpZ éÆ kßz í× PdCoDÛ oDìwF ÚA qC xJ íÎÞ
êCpF íNl× xJ éÇÜëC DN .ælz í× PdCoDÛ ækpÆ í× Co qÞpÛA kDë PÂÞ pç ÚA qC lá∙F .lzDF ækßF
ÞC qC Þ lëA í× ÞC Úlëk éF ÕCöDèF Mp©d HNDÆ íËOwh ¸¾o Þ kÞoÞ qC xJ .kÞo í× Dǵμ éF MoDëq
Þ HýWá∙O× íÏìh ÍCåv ÝëC ÚlìÜz qC xJ ÞC .êC éO¿Ê éZ uÞo ÍßwÜ éF ßN éÆ lÜÆí× ÍCåv
PGe¤ uÞo ÍßwÜ DF Ý× éÆ lÛCk í× DWÆ qC ÕCöDèF Mp©d HNDÆ éÆ kßz í× ækq P¡dÞ
. ÖC ækpÆ
Ùìdo lýØe× íÛCpËÛ Þ lÜÆ í× oCpÇN Co ÍCåv ÝìØç üDÜìµμ Þ lëA í× êpËëk ¦iz íNýl× qC xJ
MDÂÔ× ÚDOvCk .kßz í× ÐñDÛ öDèGÎClGµμ Mp©d MoDëq éF éÇÛA DN .kßz í× pO¡ìF Þ pO¡ìF
í× öDèGÎClGµμ Mp©d .lÜÆ í× Àëpá∙N öDèGÎClGµμ Mp©d êCpF Dü Üìµμ Co kßh ECßV Þ ÍßwÜÂ
fìe¤ íO¿Ê ÞC éF ßN éÇìñDè¾pd Þ êkpÆ ÍßwÜ DF ßN éÆ íñDç PGe¤ .yDGÛ PdCoDÛ lÜëD×p¾
Þ PvC oCrN cßÎ ÚlÛCßh ÍDd ok p¿ÜÇë ÚÑC ÝìØç lÛkß×p¾ ÕCöDèF Mp©d qÞo Èë ÚßZ PvC
Pvok ækCk íñDèF ÚA éÆ íFCßV Þ PvC ækßF éZ oCrN êDµμk ælìvpJ öDGdC qC íÇë qC uÞo ÍßwÜÂ
Mp©d MDÛDìF ÚlìÜz qC xJ ÞC .lÛkß×p¾ ÚDìF Co ßN ÙvC ÕCöDèF Mp©d üClá∙F Þ PvC ækßF
Þ éìvÞo ÝìF ÌÜV éF «ßFp× ÌÜV ÝëC ) .lFDë í× ÝìÇwN ¢FDḥµμC Þ PdCo ¢ÎDìh öDèGÎClGµμ
DèÆpN Þ fND¾ uÞo PÎÞk phA ok íÎÞ lÛßz í× fND¾ ÖClÆ kßGÛ ÖßÏá∙× öClOFC éÆ kßF íÛDØSµμ PÎÞk
.( lÛkoßh íOiv PwÇz
ækCq pçD¬ HëkC @
éìvÞo oCrN êDµμk - 15
ÍDvoC ídßÎ ÖýÞk olÛDwÇÎC éìvÞo oCrN êCpF lÜOzCk Àëp¡N éÛokC ok íèFC ulÂC ÍDØV íOÂÞ
Dµμk Mkßh HÏ ok ßN éÆ lÜëD×p¾ í× éìvÞo æDzkDJ éF Õ CöDèF Mp©d cßÎ ÚA ok Þ lÛkß×p¾
ÖDWÛC ßN êÞqoA Þ ÙëlìÜz Co ßN êDµμk D× íOvCßh í× ÈØÆ ÉorF lÛÞClh qC Þ êkpÆ í×
.lz lçCßh
Þ oCqA éF Þ lÜÆ í× ¼ìÏGN éF ´Þpz Þ rñD¾ ÚDØëC ½pù¡F Ùìdo lØe× ÖDÛ éF íḥiz ÚD迤C ok
ÙÆ ÙÆ .lëDØÛ í× ÅpN Co ÞC Úlz íñDèF Pýϵμ éF Ùç ÞC olJ íOd .lçk íØÛ PìýØçC ækoCÞ PýëmC
ok êoDÆ Þ lÜÆ p¿v pËëk êpèz éF éÆ kßz í× ÖqDµμ Þ lçk í× Pvk qC Co kßh íñCoCk Þ MÞpR
éÆ éìvÞo ÍßwÜ .kßz í× oDÆ éF Íß»¡× DWÛA ok Þ lÜÆ í× ClìJ oCÞrGv pèz ÚkDá∙× qC íÇë
íñDèF pÊC éÆ kßF éO¿Ê íḥiz éF Þ éO¡Ê í× íñDèF Èë ÍDGÛk éOzCk ÍrÜ× oCÞrGv íÇëkrÛ ok
Co Ùìdo lýØe× DÂA öDGdC .lëDØÛ ækD¿OvC íñDèF HOÆ qC lÛCßOF DN lÜÆ í¾pá∙× ÞC éF lvDÜz í×
.kÞo í× ÍßwÜÂ oClëk éF íñDèF EDOÆ lÜZ DF ÞC Þ lÜÜÆ í× EDiOÛC
Ùç DF íñDèF PÛDëk ôoDF ok DN lÛDØF êpO¡ìF Mýl× éÆ kßz í× D¨DÃN ÞC qC ÍßwÜ DF MDÂÔ× ok
.lÜÜÆ PGe¤
DWÜëC éF ßN ÚkoÞA qC Ý× lëßÊ í× Ùìdo lýØe× DÂA éF ÍßwÜ êp×C êDç PGe¤ Ýب Hz Èë
æDzkDJ éF ÕCöDèF Mp©d cßÎ êDÜá∙× éÆ íñßËF Ý× éF éÆ kßF ÝëC ÚA Þ ÙOzCk êpËëk kßḥÃ×
ækßF olÛDwÇÎC êDµμk éF ¸VCo éÆ Co ÕCöDèF Mp©d cßÎ qC PØw ÚA lá∙F .lzDF í× éZ éìvÞo
éF ÕCöDèF Mp©d éÆ éOvCßh ¢GÏ ok êrìZ éZ oCrN lvpJ í× Þ lÛCßh í× Ùìdo lýØe× PèV
?lÛCækCk ÞC
Þ Cnº ,koCk éÆ Mol , koCk éÆ ÍßJ .lçCßh í× éZ Clh qC æDzkDJ éÆ lÜÆ í× pǾ Ùìdo lýØe×
Cpëq éOvCßh Co ÌÜV ok fO¾ lvo í× ypǾ éF .éOvCßh êpËëk rìZ üDØOd , koCk éÆ ÖCpOdC
Þ lëßÊ í× éìvÞo ÍßwÜ éF Co pǾ ÝëC üCoß¾ .kßz qÞpìJ kßF éOwÛCßOÛ DèÆpN DF ÌÜV ok olÛDwÇÎC
.lz lçCßh qÞpìJ ÌÜV ok éÆ lëßËF Þ lwëßÜF é×DÛ éìvÞo qCpN éF éÆ lÜÆ í× kDèÜ¡ìJ ÞC éF
D¿ìd pOÆk @ 14
ÝëC cCr× Hwd pF êqÞo .lÜOzClÛ ízßh Ík ÞC qC öDèGÎClGµμ Mp©d éÆ ækßF êpOÆk D¿ìd ok
:lÜëD×p¾ í× é×r×q Co Dçpá∙z
íϵμÓC íFo ÚDeGv P¿Ê Clh ¢ìJ P¾o MßØÎC ÈÏ×
DN l¤ ÞC Ùì¡úúÆ í× íÇë D× Dç éÛDh P¡J PvC íØìÇd _ë
D×p¾ pÊk íO×lh Cp× Dë ÝÆ ÐçDV HìG¬ UÔµμ Dë
fìFm EDÜV @
ÐìGÛ qC íÛDOvCk @ 13
pëq Úkq ÐìF Íß»¡× öDèGÎClGµμ Mp©d ÍrÜ× êßÏV éaºDF ok ÝëoÞDW× qC êCýælµμ êqÞo
¢çCßh ÚD¡ëC qC éØç .lÛßz í× koCÞ Ùç ÐìGÛ EDÜV öDÜRC ÝëC ok .lÛkßF éaºDF êDèOhok
ÈØúÆ êD¨DÃN ÞC qC üCklW× .lÜÜÆ íØÛ ÍßG ÚD¡ëC .lÜÜÆ ÈØúÆ Úkq ÐìF ok éÆ lÜÜÆ í×
.lëDØÛ í× ´DÜO×C ÐìGÛ EDÜV qDF Þ kßz í×
éZ pç éÆ lÜÜÆ í× PëDÇz öDèGÎClGµμ Mp©d éF . lÛoÞA í× Àëp¡N öDèGÎClGµμ Mp©d PÂßÜëC ok
íSÇ× öDèGÎClGµμ Mp©d .lÛkß×p¿Û ÍßG ÚD¡ëC lÜÜÆ PÆoD¡× Úkq ÐìF ok lz ÈØúÆ êD¨DÃN
ÅoDG× ÐÇìç .lÜÜÆ í× HýWá∙N ÝëoÞDW× .PvC ÐìGÛ EDÜV DF Äd lÜëD×p¾ í× ÙýwGN DF Þ ækß×p¾
Þ lÛlÜh í× éØç .lÜOwç ÐìF éÛ Dü Øvo Ùç Þ lÜOwç ÐìGÛ Dü ØvC Ùç ÚD¡ëC éÆ lÜëD×p¾ í× é¾D¨C
.lÜëD×p¾ í× ÅpN Co EDGdC ÙýwGN DF öDèGÎClGµμ Mp©d
fìFm EDÜV @
ÅoDG× ÐÇìç ÝëoÞDW× qC íÛDOvCk - 12
, íÛD迤C íϵμolìd Cqpì× DÂA EDÜV :lÛkßF ÕCöDèF Mp©d oß©d ok ÝìÜ×å× qC p¿Û év íOÂÞ
.ÙÏ ÝìÇ¡× EDÜV Þ ÝìFpÃØÎC Ýëq EDÜV
? ÙOvp¿F íèFC MßÇÏ× éF Co DØz lìçCßh í× lÜëD×p¾ í× p¿Û év ÝëC éF ED®h ÕCöDèF Mp©d
. Öp¨Dd lzDF ÅoDG× êD¨o éZ pç lÜÆ í× §pµμ íϵμolìd Cqpì× EDÜV
. ÙzDF P×lh ok DV ÝìØç ÙçCßh í× ÚDFp pìh lÜÆ í× §pµμ ÙÏ ÝìÇ¡× EDÜV
ÝìËÜv ÚD¡ëC yßÊ ÚDFp ÝÆ §pµμ lëßÊ í× íϵμolìd Cqpì× íVDd éF ÝìFpÃØÎC Ýëq EDÜV
.lÛßÜz íØÛ PvC
fìFm EDÜV @
êpìØÎD× Þ ÐìGÛ -11
Þ lÜzßÜF êDZ HNp× éÆ lÜOzCk MkDµμ ækCqpçD¬ HëkC EDÜV olJ êpìØÎD× EDÜV lÜëßÊí×
MkDµμ ÝëC qC ÐìGÛ EDÜV Þ lÛ kßF ÁD¬C Ùç Ù²µμC ÐìGÛ EDÜV DF íNl× ÚD¡ëC Þ lÛqClÜìF fìGwN
íÎÞ qClÜìÛ fìGwN Þ oßiÛ êDZ olÃÜëC lÛkß×p¾ í× ÚD¡ëC éF íçDÊ .lÛkßF PdCoDÛ oDìwF ÚD¡ëC
.kpÆ íØÛ íèVßN ÚD¡ëC
êDZ ÝëC qC ¢FDḥµμC ÐìGÛ EDÜV .PvC ækßF ªìFC Áßv ÐFDÃ× üDGëpÃN Dǵμ ok p¿Û Þk ÝëC éÛDh
ÚD¡ëC éF ÕCöDèF Mp©d íOd ) .kßF ælz koßh êpìØÎD× EDÜV ÝOhClÛC fìGwN Þ Úkoßh kDëq
.( lìÜÆ Ðì× lì¿v êDZ PvC pOèF lëoßh í× kDëq êDZ éÆ DØz lÛkßF ækß×p¾
éF CpÛD¡ëC fìGwN êpìØÎD× EDÜV ÚkßGÛ ok lÛC éOzCk êlÜÏF oDìwF l éÆ ÐìGÛ EDÜV êqÞo
ÀÃv éF fìGwN éÆ lÜìF í× Þ lëA í× ÁD¬C éF êpìØÎD× EDÜV íOÂÞ .lÜÆ í× ÚCrëÞA ÁD¬C ÀÃv
êrì× Þ íÎlܤ ÚßZ Þ koÞDìF ÝìñDJ CpÛA ælz íGìNpN pç éF kpìÊ í× ÙìØḥN PvC ÚCrëÞA ÁD¬C
éF ¢Ovk ækßF æDNßÆ íØÆ yýl éÇÜëC Pýϵμ éF íÎÞ lëDØÛ í× ÚlëpJ Cßç éF ´Þpz ækßGÛ ÁD¬C ok
EDÜV lÜëD×p¾ í× éÆ lëA í× ÅoDG× ÍDØV êCl¤ éÆ lØè¾ í× éá∙¾lÇë Þ lvo íØÛ fìGwN
olÃÜëC lÜëD×p¾ í× ÐìGÛ EDÜV éF ÕCöDèF Mp©d lá∙F qÞo æphÓDF Þ ?íÜÆ í× oDÇZ pçD¬ Cqpì×
. ælF ÚD¡ëC éF Þ oÞDìF ÝìñDJ Co fìGwN ÞpF ÝÇÛ PëmC Co pçD¬ Cqpì×
íeìe¤ ÚCp×DÆ @.
P¿¤ oDèZ -10
êCpF éÆ íñDGdC ¸ØV ok 1354 / 12 / 25 jëoDN ok í©ì¾ ÙvDÃÎCßFC EDÜV ÕCp×C êkDëC
:lÛkß×p¾ ÝìÜZ kßh MDÛDìF Ýب lÛkßF ælz Mßµμk ÚD¡ëC oß©d ok oD®¾C
:l×A í× ÚD¡zßh oDìwF P¿¤ oDèZ qC Ù²µμÓC éØvC ÐýV Öl ÍDØV
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koCk oCp¤C Þ æl×A íñDèF kp× pìJ lÜëßÊ í× öDèGÎClGµμ Mp©d éF Þ lÛÞo í× . PvC
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Pvk éF lÛkßF ækß×p¾ ÍqDÛ kCl»F ok éÆ ídßÎ Èë Þ lÛkß×p¾ íNDÛDìF ÅoDG× ÍDØV , Ðì×D¾
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HVß× ÚD¡ëC Þ lÛpF í× íJ p×C PÃìÃd éF yÞp¾ MßçD× íϵμ lØe× DÂA ¯ˉvßN æphÓDF
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lz í× oDÆ éF Pvk éÇÛA kpWØF Þ P¾pì× ÞC krÛ lÜÆ Ðá∙Û PvCßh í× Þ PzCk íGvC
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EDÜV .lÛq í× kDëq PvokDÛ êDè¾pd Þ PvC íFDF Ýìwd ÝëC lìÜÆ Dço Co lÜGÏá∙Û ÝëC
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ÚD¡ëC éÆ Pwç íÛDÆkoC ÐìÏh MCp¬Dh ok éÆ lÛkß×p¾ Àëpá∙N ÙëCpF íeìe¤ ÚCp×DÆ EDÜV
.lÛkßF öDèGÎClGµμ Mp©d éOhDGÎk Þ ÄzDµμ Þ lÛkßF öDèGÎClGµμ Mp©d P×lh ok
Mp©d .lvo í× ÝëpñCq qC íÇë éÏìvÞ (1) lÜ éýÏÆ Èë öDèGÎClGµμ Mp©d êCpF qÞo Èë
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lvo í× ÚCkrë ÙÇd DF lvo í× D× pF éaÛA yßÛ Þ ¢ìÛ Ýëpìz Þ jÏN ÚCpWç Þ Ð¤Þ
lvo í× ÚD×p¾ ÄG¬ pF lvo xÆ pç pF éZpç pýz Þ pìh PØϱ Þ oßÛ PdCo Þ XÛo
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