# Mirza Abu'l-Fadl: The Greatest Scholar

*Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-18 — 1 clipping.*

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Darius K. Shahrokh, Mirza Abu'l-Fadl: The Greatest Scholar, bahai-library.com.
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> 
> ~ ' L - FADL
> M ~ R Z ABU
> 
> by D a r i u s Shahrokh, M.D.
> 
> From these ageless Windows to the Past another window is opening to the humble but
> 
> magnificent life of    ha' ~ b u ' l - ~ a ~ l - i - ~ u l Designated
> ~ 6 ~ ~ 6 6 as
> . an apostle of Baha'u'llah by
> 
> the Guardian, he was the greatest scholar in the Faith whose writings rank second to the Holy
> 
> Writings and the writings of Shoghi Effendi.
> 
> ~hen%bdu'l-Bahawas in Paris in 1913, He sent a cable to a believer in Cairo ,where
> /
> M~rzaAbu'l-Fadl was residing, stating that everything should be done for the comfort of ~              h 6
> f
> 
> Abu'l-Fadl who was as His own self. In the memorial held after his passing, kbdu'l-Baha
> 
> stated, "In servitude to the threshold of Baha'u'llah he was My partner and associate."
> 
> Who was this man? Every believer must know about his life and accomplishments and
> 
> read his writings which are studied extensively in the East for deepening as well as for proofs
> 
> of the Faith.
> 
> He was born in 1844, the year of the Declaration of the Bab, in the town of GulpiiygAn
> 
> in central Iran. This town was founded by Humay, the daughter of Darius, the Great. His
> 
> name was Muhammad. At the completion of his learning, he took the name of Abu'l-Fadl
> 
> which means the father of knowledge , but kbdu'l- aha addressed him
> 
> Abu'l-Fa$a'il, meaning the father of knowledges. In one Tablet, 'Abdu'l- aha stated that he
> 
> not only was the father but the mother and brother of knowledge.
> 
> In the prime of his youth he traveled to lsfahan and Arak, cities in Ira"n, to perfect his
> 
> studies in Persian and Arabic. In his twenties he acquired the knowledge of all sciences
> accessible. Many years later one of his students gave the following account. In 1866 when
> 
> Abu'l-Fadl was twenty-two years old the first edition of a comprehensive Arabic dictionary
> 
> called Firuzabacli was published in Tabriz.
> 
> At that time Abu'l-Fag1 was in Isfahan. A student brought a copy of that dictionary for
> 
> Abu'l-Fadl's criticism. It had about 1400 pages. In one evening he looked it over and said
> 
> two words had wrong accentuation. After a long and careful examination by the learned
> 
> scholars in Isfahan, it was found that the statement of Abu'l-Fag1 was accurate. Imagine!
> 
> Scanning 1400 pages in one evening!
> 
> By the time he was twenty-nine, his studies were completed ,and in that year, 1873, he
> 
> let his hometown of Gulpaygan and headed for Tehran. Short time after his arrival he was
> 
> appointed as the superintendent and professor in College of Hakim Hashim, the first-class
> 
> Arabic college in Tehran.
> 
> Three years later when he was at the height of his career as the head of this
> 
> theological college, a student approached him for help to answer the argument of a Baha'i.
> 
> Being a scholar Muslim, he did his best and was quite content that he had the answer to
> 
> anything and everything.
> 
> There was a merchant who had a shop in a bazaar who was a Baha'i, and his house used
> 
> to be the place of meetings of seekers and teachers. His name was 'Abdu'l-Karim-i-lsfahsni .
> 
> In 1875, Abu'l-Fag1 became acquainted with him,but for a while did not know that he was a
> 
> Baha'i and occasionally used to visit him in his shop.
> 
> Then a small incident happened that changed the course of Abu'l-Fagl's life. As it was
> customary that on Friday afternoon, which is the weekend in the East, to go to the
> 
> countryside, Abu'l-Fadl with a few clergy decided to go to the shrine of Shah 'Abdu'l-'Azim
> 
> which is in the outskirts of Tehran. On their way out, one of the donkeys lost a shoe so they
> 
> went to the nearest blacksmith. Ustad Husayn--i-Na'i-band (shoe fitter), who was illiterate,
> 
> saw the large turban of Abu'l-Fadl which indicated his vast knowledge.            He was tempted to
> 
> start a conversation as he was working on the shoe like most barbers and hairdressers do.
> 
> He said he was so honored that they went to his shop and wished to have permission to ask a
> 
> question that had bothered him for a long time. The permission was granted.
> 
> He said, "Is it true that in a tradition of Shilih Islam it is stated that each drop of rain is
> 
> accompanied by an angel from heaven? And that this angel brings the drop to the Ground?"
> 
> Abull-Fadl said, " It is true."
> 
> Ustad Husayn-i-Na'i-Band said, "Is it true that when there is a dog in a house no angel
> 
> ever visits that house?"
> 
> Abull-Fadl, not guessing the connection, affirmatively answered, "Yes."
> 
> Ustad Husayn-i-Nali-Band said, "In that case, no rain should ever fall on a house where
> 
> a dog is kept!"
> 
> All of a sudden the great clergy was confounded by an illiterate blacksmith! His rage
> 
> had no bounds and his companions noticed his shame. They whispered to him that the
> 
> blacksmith was a Bah5'i . This incident left a deep impression on Abu'l-Fadl.
> 
> The blacksmith reported this incident to 'Abdu'l-Karirn, and suggested that because of         .
> his hurt pride Abu'l-Fag1 might welcome an encounter with a ~aha'fteacherto prove his own
> 
> superiority. When 'Abdu'l-Karim invited Abu'l-Fadl to take part in a discussion with a BahB'i
> 
> teacher he accepted. The teacher was not highly learned but quite spiritual and answered all
> 
> questions and arguments in simple but convincing terms.
> 
> It may sound strange that uneducated people could be made a channel for the
> 
> knowledge of God. BahB'u'llah states in the Kitab-i-lqan: The soum ofknowledge is God
> 
> and He bestows it upon those with pure head (Kitab-i-lqan,p. 3 ) Detachment is essential for
> 
> such sanctity of heart. It does not mean poverty and asceticism, but in particular it is
> 
> detachment from love of self. Abu'l-Fag1 was surprised that he could not refute the
> 
> to arrange a
> arguments of someone who was not a learned man. He asked '~bdu'l-~arfm
> 
> meeting with a learned Baha'i"near his own caliber so he could prove his superiority and the
> 
> falsity of the claims of the Bab and Baha'u'llah. kbdu'l-Karim was wise. He did not comply
> 
> with his wishes because Abu'l-Facjl's motive was selfish.
> 
> In a few meetings Abu'l-Fag1 was baffled by the simple arguments and the depth of
> 
> understanding of those Baha'is about the mysteries of the Holy Book and Quran. He was
> 
> quite humbled and his pride hurt. Later on he met with learned Bahafs. In a meeting with
> 
> Nabfl-i-Akbar or Fadl-i-Qaini, at the end he is quoted to say, "By God! No one could ever be
> 
> found capable of withstanding the force of arguments of this great man of knowledge. "
> 
> To his own account, he spent about eight months in these discussions and now his
> 
> purpose defeated and humbled, he began to search after truth. H e established close
> 
> association with followers of all religions and from friend and foe investigated the facts about
> the Faith. He prayed day and night for guidance. Before reaching the final stage of certitude
> 
> he went through a great deal of intellectual struggle. His head accepted the facts but his
> 
> heart was not yet touched by the light of faith and assurance.
> 
> The story of his reading the Kitab-i-lqan is interesting. He recounted himself that he
> 
> read it with an air of superiority and was not impressed by it,and even commented that if that
> 
> book was the proof of Baha'u'llah's claim, he himself could write a better book. The following
> 
> day a prominent woman arrived at the college and asked for a scribe to write an important
> 
> letter for her. The students referred her to Abu'l-FacJl as the outstanding writer. Abu'l-Fadl
> 
> took up his pen but could not write the first sentence and several times he scribbled on the
> 
> corner and even drew lines on his fingernails until the woman lost her her patience and said
> 
> mockingly, "If you have forgotten how to write a simple letter why don't you say so instead of
> 
> keeping me waiting while you draw lines on your fingernails?" He states that he was
> 
> overcome with feeling of shame as a result of this incident and then suddenly remembered
> 
> his remarks of the night before. This incident was a clear answer to his arrogance. When
> 
> Abu'l-Fadl found himself utterly confounded by the proofs and arguments of both learned and
> 
> unlearned Baha'f teachers, he entertained the idea that not until Baha'u'llah performed a
> 
> miracle for him would his heart be satisfied.
> 
> ~aha'fsexplained that miracles could not be considered conclusive proof for the
> 
> messengers of God, but Abu'l-Fadl insisted.
> 
> He wrote a few questions on a paper, placed it in an envelope, sealed it with his own
> 
> seal and handed it to 'Abdu'l-Karim for safekeeping. He then put another blank sheet of
> paper in another envelope and asked 'Abdu'l-Karfm to forward it to Baha'u'llah. He said if his
> 
> questions were answered he would entertain no doubt about the truth of the Cause.
> 
> and Abu'l-Fadl took both envelopes to the house of Haji Muhammad-
> '~bdu'l-~arim
> 
> lsma'il-[lhabih so that letter could be sent to BahB'u'llah. When they arrived Hajji was not
> 
> home. His wife welcomed them and they went inside. They entered a room in which there
> 
> were books and a chest containing the Holy Tablets. She gave them permission to open the
> 
> chest and study the writings. Since hbdu'l-~arimcould not read, he asked Abu'l-Facjl to read
> 
> to him.
> 
> Abu'l-FaGI states there was the tablet of Ra'is addressed to Ali PashB, the prime
> 
> minister of Turkey, but revealed in honor of Haji Muhammad, their host. It was on a blue
> 
> paper. "As I read it I came across the story of puppet show of Sultan ~ a l l m
> which Baha'u'llah
> 
> saw as a child in the wedding of one of His brothers in ~ehrhn." As you recall. Bah8u1llah
> 
> saw how the puppet man folded all puppets including the Sultan and his ministers and put
> 
> them all in his suitcase.
> 
> Abu'l-Fadl says, "I was fascinated by it. Then I came across His following words,
> 
> 'Soon will We dismiss the one who was like unto him, and will lay hold on their chief (meaning
> 
> Sultanhbdu'l-kzk) who ruleth the land, and I, verily am the Almighty, the All Compelling.'
> 
> Upon reading this I was struck with awe and for half hour became speechless. I contended in
> 
> my own thought that Baha'u'llah has made these prophecies to mislead the ordinary people
> 
> and keep His hold on His followers. Otherwise, it would not be possible for a prisoner to
> 
> address the king who has imprisoned Him, and now was going to send Him to the worst exile,
> in such wrathful language. After all, He was a prisoner, single and alone without any help.
> 
> While these satanic thoughts flooded my mind, yet I was grateful to God that I was never
> 
> inclined to dislike Him or be discourteous to Him.
> 
> "I told 'Abdu'l-Karim that to possess the power of life over created things is a miracle. I
> 
> took my envelopes and tore them and declared that the fulfillment of these prophecies would
> 
> constitute the proof. I also had 'Abdu'l-Karim pledge to me that no one would talk about the
> 
> Faith to me any more until these prophecies became fulfilled. I thought that going to the
> 
> house of Haji was an act of providence which would relieve me from further discussion with
> 
> BahB'is. However, the believers did not completely leave me alone and occasionally came to
> 
> see me with their discussions.
> 
> "Five or six months passed from the day I read the Tablets. One day I saw two
> 
> prominent Baha'is talking on the street. Trying to shun them, I pulled my %ba over my head
> 
> and tried to cross the street, but they saw me and called me by my name. They said a
> 
> telegram has arrived about dethronement of Sultan 'Abdu'l-kziz and the proof of word of God
> 
> is established. This was a severe blow. I flared up with rage and said, 'It is not my concern. I
> 
> am not his relative.' But they reminded me of my condition. I almost convulsed with rage and
> 
> did not say goodbye and left. I did not go to where I was planning to go and went straight
> 
> home. Knowing the immensity of this test, I was overcome with emotion and tears
> 
> uncontrollably flowed from my eyes. I begged God to assist me. In this condition, hbdu'l-
> 
> Karim came with two other people. I left the house and was in no shape to face them and did
> 
> not return home until late. They left and came back in two or three days. I apologized for my
> behavior on that evening and said now we must wait and see if the prophecy, 'we will lay hold
> 
> on their chief' be fulfilled, since it does not mean natural death- he must be killed.
> 
> "By this time, the zeal for my finding the truth had reached its climax and found myself
> 
> able to discover the mysteries of the Quran. A few days passed and the news of the
> 
> assassination of Sultan hbdu'l-hi2 was flashed by telegram. I went out of my mind. I was so
> 
> agitated that even aimed a few blows at myself. At one time I fought God, another time I
> 
> would deny Him, then I would repent and beg Him for assistance and guidance. I could
> 
> neither eat or sleep. I only drank tea, smoked and wept.
> 
> "One night I was aroused from my slumber and began to admonish myself that it has
> 
> been about one year since you have been associating and arguing with these ~aha'fs. Even
> 
> the uneducated ones have proven more depth in the mysteries than you, the so-called
> 
> learned man . Also) you have witnessed their character and virtues. Why do you interpret
> 
> their words as the breathing of the evil whisperers. Isn't it that they are inspired and assisted
> 
> by the Holy Spirit.
> 
> "I arose and performed my ablutions and said prayers. I then took the tablet of R%
> 
> which had been in my possession a long time and began to read it tearfully. It was then when
> 
> I heard the voice of God. I gained my certitude and felt such love and devotion towards
> 
> BahB'u'llah. That joy and ecstasy is indescribable. I knew that if I served those who guided
> 
> me for the rest of my life or to lay down my life in their paths, I could never repay them for
> 
> giving me the spiritual life. Before dawn I hastened to hbdu'l-~arfm'shouse and kissed the
> 
> threshold of his door and prostrated at his feet. He was very embarrassed and said my
> behavior was not warranted because God is the One who guides the people and not man."
> 
> He was 32 years old when in September of 1876 he became a believer. While
> 
> searching he used to openly discuss Baha'u'llah's claim and forecast about Sultan 'Abdu'l-kziz
> 
> to his numerous students. The average person could never do this but in his position as a
> 
> scholar and steadfast Muslim there were no threats but quite a bit of envy and jealousy on the
> 
> part of other clergy. As soon as he became a believer,he could not hide it and was forced to
> 
> leave his position as head of Tehran Theological College, and in December by the order of
> 
> Kamran Mfrza, who was a prince and the governor of Tehrbn, was imprisoned for about five
> 
> months. He, and other Baha'is , through the intervention of Haji Mirza Husayn Khan
> 
> (MusJfru'd-Dawlih), who was the minister of war, were freed.
> 
> This great scholar earned his income by writing letters for the illiterate enough to satisfy
> 
> his hunger and the expenses of a donkey to take him around. He traveled to all parts of
> 
> Persia and briefly was imprisoned in Hamadan and expelled from that city. He converted
> 
> many people and deepened the believers. A few wealthy believers wished to deputize him to
> 
> teach on their behalf and free himself from his struggle to earn his daily income. He thanked
> 
> them and said he always relied on God for his needs. Many times his meal consisted of
> 
> soaking a dry bread in water. On his traveling to teach the Cause, he used to stay in
> 
> c6r6vdnserZti and seldom stayed with any of the friends.
> 
> He served the Faith for forty years and was continuously in a state of prayer and
> 
> devotions with complete detachment. In refusing any money from the believers, he wrote
> 
> them that although at times the need necessitated selling of his clothes, but always God
> provided for him and if people would stop sending money and letters to him necessitating
> 
> answers, he could spend his time transcribing tablets and thus earning a living. He stated in
> 
> another letter that BahB'u'llah has blessed him with these words, "0Abu'l-Fagl, the All-
> 
> Bountiful has been and will be with thee."
> 
> Mr. Taherzadeh states: "After he became a believer he acquired such spiritual insight
> 
> and faith seldom seen among the followers of Baha'u'llah. The reason for this was first the
> 
> purity of his heart which like a pure iron became fully magnetized by the spirit of Baha'u'llah.
> 
> A few, if any, of the Apostles of Baha'u'llah have surpassed him in qualities and perfections.
> 
> The second reason was his vast knowledge like an eye was helped by the light of BahB'u'llah
> 
> and discovered the mysteries invisible to ordinary man. He truly recognized the station of
> 
> Baha'u'llah to the degree attained only by a few. With such recognition he considered
> 
> himself to be so unworthy that he felt unable to seek permission to attain the presence of
> 
> BahB'u'llah. Abu'l-Fadl stated that when one declares his faith in BahB'u'llah, if truly he
> 
> recognizes His station, that is the beginning of nothingness."
> 
> In 1882, when conversion of a large number of people of nobility from every religious
> 
> background alarmed the statesmen and caused envy and hatred of the clergy, new plots were
> 
> made by the prince governor and the clergy. Large number of prominent Baha'is were
> 
> arrested, and in that process Abu'l-Fa$ for one month was confined in the house of the
> 
> governor. Several controversial meetings and debates were held in the presence of the
> 
> governor. Great efforts were made by these enemies to get the order of Nasirid-din-Shah for
> 
> general massacre of all Baha'is to stop the process of conversion, but to satisfy them the
> king said they could imprison Baha'is in chains and fetters. This time he was imprisoned for
> 
> twenty-two months, two weeks of which he and twenty-three other prominent believers were
> 
> kept in underground dungeon under heavy chains. Abu'l-Fadl states that for six months they
> 
> received daily news of plots of enemy and expected death at any moment.
> 
> After release he had seven months of peace in Qulhak in a resort place in outskirts of
> 
> Tehrdn when he was arrested and imprisoned by the prince for the third time. This one lasted
> 
> six months and he finally was released on February 5, 1886.
> 
> It was in that year when he received a tablet from Baha'u'llah commanding him to
> 
> travel. BahB'u'llah stated "...arise in His name and invite the people of the world to come to
> 
> him so he could tell them of The Most GreatAnnouncement show them The Must Exalted
> 
> Hor/zonand enable them to hear The Voice of God," He was honored by BahB'u'llah in
> 
> several tablets. At first he was hesitant to write anything. He states, "In the early years of my
> 
> conversion I refused to write books because the Supreme Pen was moving. Finally in1887
> 
> -
> when in Adhirbiyjan I had the honor of meeting Varqa the Martyr who encouraged me to
> 
> write. Varqa stated that while in Akka at the presence of BahB'u'llah he heard Him
> 
> encouraging the believers to write about the truth of the Faith. Then Varqa said, "I inquired if
> 
> Baha'u'llah deemed it advisable to employ Mirza Abu'l-Fag1 in this service and He said He has
> 
> commanded it."
> 
> "In 1888 while in Hamadan I took the pen and my first writing was in answer to the
> 
> questions of a Jewish doctor of Tehran called Sharh-i-Ayat-i-Muvara&ih which is not
> 
> translated in English. Soon after that, due to agitation of clergy 1 was imprisoned for five
> days and expelled from that city. In those days Baha'i teachers would employ three methods
> 
> for proving the truth of the Faith: First, based on rational and intellectual proofs; Secondly, on
> 
> prophecies of the Holy Books , and the third method was used only in certain cases when a
> 
> person didn't wish to find the truth and wished to win the argument. This method was to use
> 
> the arguments of that person to prove the case. Mirza Abu'l-Faql was expert in all three
> 
> methods.
> 
> One example is his dialogue with Reverend Doctor Robert Bruce, a British missionary
> 
> in lsfahan which is interesting to listen to. You need to know that in that time there was
> 
> famine and this missionary had political and financial influence over the governor and was
> 
> boasting about that as well as his superior upbringing and education in the most advanced
> 
> country. Here is the encounter between him and Abu'l-Fa$
> 
> Abu'l-Fag1 : Would you please tell me the extent of your contribution?
> 
> Bruce : So far I have donated one half million tumans for famine relief and if necessary I
> 
> could provide several times more.
> 
> A-F: What is your political influence?
> 
> B:   Should fanatical Muslims close my church I could direct the governor, who is the son of
> 
> gillus-~ulta'n,to open it with his own hands.
> 
> A-F: What are your educational qualifications?
> 
> B: I am graduate of a university from a foremost country.
> 
> A-F: Being so richly endowed with such influence and knowledge, how many souls have you
> 
> been able to convert to Christianity since you came to Isfahan?
> B: About thirty.
> 
> A-F: Of these, how many are steadfast and do sincerely believe?
> 
> B: (After a brief pause) About ten to fifteen.
> 
> A-F: Of these, how many will remain steadfast and are willing to give their lives in the face of
> 
> persecution?
> 
> B: Perhaps two or three.
> 
> A-F: With your permission, I wish to recount my position. 1 have no assets and at times have
> 
> nothing to subsist on. My position and political influence is such that for being a Baha'i I
> 
> could be put to death, with those killing me receiving honor from the government. As to my
> 
> knowledge, I received my education in religious schools, but I am the product of an ignorant
> 
> and dark society. In spite of all these shortcomings, I have spoken to about one hundred
> 
> people since my arrival in this city a month ago. Twenty-four souls among them have
> 
> embraced the Faith and every one of them is willing to lay down his life as many other Baha'is
> 
> have done. Now, in your fair judgment, who in this day is assisted by the Holy Spirit, you or I?
> 
> Reverend Bruce had no answer - a simple checkmate made by Abu'l-Fa$            He later
> 
> met Dr. Bruce in Tabriz which is another story on page 266, The Revelation of Baha"uYIah,
> 
> Volume 4 by Taherzadeh.
> 
> In 1899 at the instruction of BahB'u'llah, he moved to Ishqabad in Russian
> 
> Turkamanistan. There he met Captain Alexander Tumansky, an Orientalist who had
> 
> befriended the believers. His correspondence with the captain after Abu'l-Fadl
> P
> moved to
> 
> Bubara ,and later Samarkand, are valuable readings.
> There in Ishqabad,two months after his arriva!, he witnessed the events of the
> 
> martyrdom of Haji Muhammad-i-lsfahani, a prominent believer. Abu'l-FaGI served as the
> 
> BahEi'i spokesman to the Russian government. This event took place in September of 1889.
> 
> Following investigation and trial, the two who committed the murder were sentenced to death.
> 
> The families and friends of these two begged the believers and the family of the martyr for
> 
> forgiveness. On the day of execution, gallows were erected and the graves were dug. At the
> 
> moment of execution it was announced that the honorable Baha'is have interceded, and
> 
> therefore the sentence has been reduced to exile to Siberia. BahEi'u'llah made a reference
> 
> to this in Lawh-i-Dunya (Tablet of the World), and called it a princely act. However, later
> 
> Abdu'l-Baha stated that people have no right to forgive a crime and the sentence must be
> 
> carried out for the protection of society (Paris Talks, page 154)
> 
> This event in which Abu'l-Fag1 played an important role increased the prestige of
> 
> BahEi'is and paved the way for initiation of enterprises such as schools, libraries and the first
> 
> House of Worship.
> 
> In lshqabad when Abu'l-Fa$ read Baha'u'llah's tablet in his honor, he had no idea what
> 
> BahB'u'llah meant by "gazes upon the horizons." Up to that time his horizons had been
> 
> limited to Iran and southern Russia. Within two years after the ascension of Baha'u'llah, the
> 
> course of events showed him many new horizons.
> 
> After Ishqabad, accompanying his teacher, Nabil-Akbar, he went to Bukbara where
> 
> shortly after Nabil-Akbar passed away. Then he went to Samarkand. Both Buuara and
> 
> Samarkand are in Uzbekistan, then a province of Russia.
> Lack of success in direct teaching and ascension of Baha'u'llah in 1892 put him in a
> *
> 
> quiet mood. As he walked in the bazaars of golden Samarkand, studying the dusty books, he
> 
> could not imagine that his future laid in the bustling cities of the West and the territories of
> A
> Tamerlane. In 1894 on instruction of hbdu'l-~aha,he moved to the Holy Land. His spirit was
> 
> galvanized when in Haifa for ten months he basked in the sunshine of love of the Master
> 
> The next twenty years were filled with traveling, teaching and writing.
> 
> His first assignment was to go to Cairo, Egypt, where Al-A~harUniversity represented
> 
> the school of higher Islamic learning. He, as instructed by kbdu'l-~aha,did not talk openly
> 
> about the Faith. Being supposedly from ~ h ? i of
> h Islam from Iran was enough handicap for him
> 
> to be accepted. Soon he became known for his interpretation of religious scriptures.
> 
> Scholars and professors of Al-Aghar, recognizing his depth, sat at his feet. Some believed he
> 
> was endowed with divine powers. After he disclosed his religion about thirty of these scholars
> 
> became Baha'is, but the students who became Baha'is were immediately expelled from the
> 
> University.
> 
> One of the students, Baru'd-Dh Qa'zi', recounted the following: "I thought Abu'l-Fadl
> 
> was a prophet so one day I told him, 'Master, what is your station?' He said, 'I have none.'
> 
> I said, 'Why do you hide from me? If you are a prophet please tell me and I will accept and
> 
> follow you.' Abu'l-Fag1 laughed and postponed the answer to a later time. After a while I had
> 
> to leave for Palestine and Abu'l-Fail advised me to attain the presence of hbdu'l-~ah5.I
> 
> obeyed and discovered the truth."
> 
> There in Cairo, Abu'l-Fadl corresponded with people of China, India, Russia, Iran and
> Holy Land. Many of these were referred to him by kbdu'l- aha for interpretation of scriptures
> 
> or defending attack on the Faith.   The first explanation and discussion about the Faith in the
> 
> Middle Eastern press was by Abu'l-Fadl in the popular Egyptian magazine Al-Muqataf, which
> 
> provoked severe objections by Muslim fundamentalists which provided another opportunity for
> 
> answer and further explanation.
> 
> There he wrote his famous book of Faraid (the Matchless Gems) which was written in
> 
> Persian in response to attack of a Muslim clergy from Caucasus and published in 1898. It
> 
> found little audience in Arabic-speaking Egypt. It is eight hundred pages and was printed
> 
> from the very original draft without any addition on the margins or corrections. This was an
> 
> example of mastery of his writing ability.
> 
> He became well-known in Egypt not only as the learned exponent of the Faith but also
> 
> as defender of Islam against missionary opposition. Then he wrote in Arabic Duraru'l-
> 
> Bahiyih which was published in 1900 and we have its translation in English under the title of
> 
> Mkacles and Metaphors. Actual meaning of Arabic name is The Brilliant Pearls which was
> 
> in answer to a learned man from India. This book caused a fury. The clergy in Cairo issued a
> 
> declaration which could have meant his death, had it not been for the British rule.
> 
> In December of 1900, "Abdu'l- aha sent Laura Clifford Barney, the compiler of Some
> 
> Answered Questions to Egypt to accompany Abu'l-Fadl to the West. After three month's stay
> 
> in Paris, Abu'l-Fag1 sailed for the United States. It is interesting to mention that May Bolles
> 
> (mother of Amatu'l-Baha Rllhiyyih Khanum) , summering in Paris, insisted on staying longer
> 
> in Paris by the instructions of Abdu'l-Baha, but her mother insisted that they leave for
> England. The mother's request to 'Abdu'l- aha for consent to go to England was denied.
> 
> Then the mother of May asked for intercession of Abu'l-Fag1 who wrote a letter on her behalf
> 
> which also was denied. It was not until after Thomas Breakwell embraced the Faith in Paris
> 
> that 'Abdu'l- aha permitted May, who taught Mr. Breakwell, to leave Paris.
> 
> The reason kbdu'l- aha sent Abu'l-Fadl to the United States was to guard the early
> 
> believers in the States against the mischief of Yfiayru'llah. KJayru'llah was a charismatic
> 
> Bahifi teacher who came to the US in 1892. He made many new Baha'is but was corrupted
> 
> by his success. He wished to canonize his teachings where were a mixture of Baha'i
> 
> teachings and mystic and psychic concepts. He was disturbed when 'Abdu'l-Baha did not
> 
> agree,and he began to rebel and join forces with Muhammad hi , the archbreaker of the
> 
> Covenant.
> C
> Abdu'l-Baha also sent 'Ali -Kuli Kh6n (Nabilu'd-Dawlih) to translate for Abu'l-FaGI,
> 
> whose stay in the United States was a few months short of four years. He held regular
> 
> classes for the believers and seekers in Washington D.C., New York, Chicago and Boston. In
> 
> Green Acre, Maine, where professors of philosophy from Harvard mingled with artists as well
> 
> as the people of influence, Abu'l-Fag1 towered above them all. He was not a public speaker
> 
> or charismatic person. Rather a reclusive scholar, but he filled the auditoriums of th US with
> 
> large audiences, all eager to partake of his knowledge.
> 
> So impressed was 'Abdu'l- aha with the depth and ability of Abu'l-Fadl that He advised
> 
> him to write a treatise expounding the Faith and k l i - ~ u lKhan
> i   was to translate it. He was so
> 
> humble that he claimed the scope of such a subject was beyond his ability. k l i - ~ u lKhan
> i
> stated that he pulled The Baha'iProofsout of Mirza Abu'l-Fadl. It was composed in Arabic
> 
> under the name of Hujaju'l-Bahiyih. The Baha'iProofswhich is the English translation by
> 
> Ali-Kuli Khan is like an introduction to a much greater book which never was completed.
> 
> It was first published in 1902. This was his contribution for teaching the Cause in a
> 
> predominantly Christian society. In it he explains the timeless truths of the Faith, the coming
> 
> of the Day of God, oneness of religions, also God being absolute unity beyond
> 
> characterization. Being what it is, it remains an irreplaceable classic of Baha'i literature.
> 
> He deepened the believers in the Covenant and prepared them for the visit of hbdu'l-~aha.
> 
> On November 29, 1904, he day he left the US, he said, "Thirty-two years ago when I
> 
> left my home town I still was a Muslim. My mother, sister and brothers gathered to say
> 
> goodbye. Three years later when I became a Baha'i they abandoned me and left me alone.
> 
> Now consider the bounties of our Master who has granted me hundreds of friends."
> 
> The last ten years of his life were spent in Egypt in the cities of Cairo and Alexandria with
> 
> occasional trips to Beirut and Haifa.
> 
> Reverend Peter Easton first visited 'Abdu'l- aha in September, 1911, in London which
> 
> he then followed by a venomous attack on the Faith through articles in the newspaper,
> 
> Evangelical Christendom. Mirza Abu'l-Fag1 was then in Beirut. When informed by the
> 
> students in the American University of Beirut about that article, from his sick bed he wrote one
> 
> of his most effective writings called The Bril/iant Proof (Burhan-i-Lame ). h b d u ' l - ~ a h i
> 
> received the first copy of it on June 19, 1912, the day He named New York City as the City of
> 
> the Covenant. He praised the book and ordered immediate translation of it.
> Mirza Abu'l-Fadl was a genius in explaining subtle philosophical points,and he said he
> 
> received that gift when Baha'u'llah, in a tablet addressed to a believer in Isfahan, wrote,
> 
> "I beg of God to enable Fag1 to teach His truth and to unveil that which is hidden and
> 
> treasured in His knowledge with wisdom and explanation." He was like an expert deep diver
> 
> who would immerse in the writings of Baha'u'llah and discover gems and pearls easily missed
> 
> by the rest. He was the first believer who through logic and reason showed that there were
> 
> seven major religions before this Dispensation, and the term "Seven Heavens" used by the
> 
> prophets symbolizes that.
> 
> He was the first to demonstrate with logic why the pagans due to worshiping idols and
> 
> images are considered polytheistic, while their origin is one God. This parallel is easily
> 
> found in some religions such as Christianity which is considered monotheistic. He was the
> 
> first to establish the genealogy of Baha'u'llah through research showing His descent from
> 
> Zoroaster and Yazdgird, the last king in Sassanid dynasty.
> 
> The four books of his which are translated into English are The Baha'iProofs,
> 
> The Brilliant Pro06 Miracles and Metaphors, and Letters and Essays. According to Balyuzi
> 
> and Taherzadeh, two famed scholars, Baha'i history so far has not recorded anyone equal to
> 
> Mirza Abu'l-FaGI in learning coupled with rare detachment and humility. His detachment,
> 
> prayer and meditations were the cornerstone of his life, and with them he polished the mirror
> 
> of his heart so it perfectly reflected the light of the Faith to those who came in contact with
> 
> him.
> 
> Abu'l-Fadl stated that knowledge is nothing but comprehension of the reality of things,
> and the reality can only be reflected in hearts which are pure. That purity is attainable
> 
> through prayer and spiritual concentration. To know his greatness and humility, ' A l i - ~ u lm
> i an
> 
> states you had to watch him in the presence of hbdu'l-~aha,Whose knowledge would reduce
> 
> him to utter nothingness like a pebble on the vast ocean shore.
> 
> Isabel Frazer, who saw him frequently in a suburb of Alexandria in Egypt, wrote this
> 
> about him after his death: "...with all his book-learning, he was not at all bookish...the same
> 
> dignity and impressiveness with which he discussed a verse of the Quran with the learned
> 
> sheiks, he put into the meeting of some sojourning American, often finishing with a personal
> 
> pleasantry, for he was a ready humorist and made his guests instantly at ease. He had the
> 
> placidness of a child and the air of one who was never in a hurry and had plenty of time to
> 
> make radiantly happy the place where God had placed him...One day when I was at his
> 
> house, there were about twenty sheiks who had come over from Alexandria to visit him. One
> 
> who seemed to be the leader was a very learned and gorgeously attired young sheik, who
> 
> said with some pride that he had been educated in the oldest university in the world. He was
> 
> the editor of a magazine in Alexandria and had come to interview Mirza Abu'l-Fa$, who for
> 
> more than an hour had been listened to with absorbed attention. His talk was interspersed
> 
> with an occasional jest and his sharp eye would glance from one famto another to see if his
> 
> point was understood...suddenly fibdull-f aha appeared. Mirza Abu'l-Fagll faced the door, the
> 
> rest   had our backs to it and did not see Him; there was a moment of silence and Mirza
> 
> Abu'l-FaGI stood with his head bowed, his whole attitude changed. He immediately became
> 
> the most humble and respectful of servitors. Then quickly arranging a chair forhbdu'l- ah^,
> he told Him in a low voice, in answer to His questions, the subject under discussion   ...'I
> 
> His steadfastness in the Covenant and obedience to 'Abdu'l- aha had no bounds. He
> 
> would rather die than to think of a small deviation from the teachings and laws. One believer,
> 
> Husayn-Ruhi said, "When I arrived in Egypt, I shared the Lawh-i-Dukhan (Tablet of Purity)
> 
> with Abu'l-Fadl. I had not yet finished reading when he threw his cigarette case in the street
> 
> and said that was the end of smoking for him. He was a chain smoker, rolled his own
> 
> cigarettes and lit a new one with the old. He said that he had been smoking for fifty-five years
> 
> and was addicted and said, 'Soon you will see that a member of my body will become
> 
> paralyzed." It did not take very long when one of his arms became paralyzed which lasted for
> 
> two years. The doctors strongly urged him to resume smoking but he refused, saying he
> 
> preferred to die than to disobeyhbduql-~aha."That tablet does not forbid smoking.
> 
> "Abdu'l- aha states in it "smoking tobacco which is dirty, smelly and offensive is an evil habit
> which is highly injurious to the health."
> 
> To the end of his life, this solitary man, though grown fail, was busy with his research
> 
> and writing.
> 
> In 1910, when hbdu'l- aha chose Ramleh, a suburb of Alexandria for rest, He rented a
> 
> house near His residence for Abu'l-Fa& who loved his quiet life in Alexandria, the life of
> 
> books and ideas. When some American ladies on pilgrimage insisted on visiting Abu'l-Fag1
> 
> frequently he dealt with them with consideration and humor. They would call from the porch,
> 
> "Oh Abu'l-FaGI, we wish to see you." An elderly voice from inside would answer, "Abu'l-Fag1
> 
> is not here."
> In January 1913 from Paris, hbdu'l- aha cabled a well-known believer in Cairo that
> 
> everything should be done for the comfort of Abu'l-Facjl, who He said was as His own self.
> 
> In June of that year while in Port Said, Egypt, 'Abdu'l-Baha was disturbed by the news of
> 
> Abu'l-Fadl's continued illness and sent His son-in-law and another believer to Alexandria to
> 
> see everything was done for Abu'l-Fa$
> 
> A few days before 'Abdu'l-Baha's departure from Egypt for the Holy Land, Abu'l-Fafll
> 
> went to Cairo. In January, which is the coldest month in Cairo, his strength failed rapidly and
> 
> when confined to bed, he was transferred to the house of one of the believers who used
> 
> services of the best doctor and nurses. Mirza Abu'l-Fa$ died of endocarditis on January 21,
> 
> 191%at 4 PM at the age of seventy. The nurse in attendance said his final words were
> 
> "K_hoda, Khoda" (God, God). With these words of greeting he joined the One in Whose
> 
> service he labored for so many years. He was laid to rest next to the grave of Lua Getsinger
> 
> in Cairo Cemetery.
> 
> Next day the news was given to hbdu'l-Baha in Haifa as he sat down for lunch. He did
> 
> not say a word. He arose without eating and went to His room where He stayed alone until
> 
> late in the afternoon. In the evening when the believers gathered in 'Abdu'l-Baha's house, He
> 
> received them and spoke to them about Mirza Abu'l-Fadl, but was frequently interrupted with
> 
> silence when He was flooded with emotion. He spoke with His eyes closed.
> 
> In another day He stated, "How erudite and learned Abu'l-Fa$ was. He had the
> 
> knowledge of all religious books and the intricate laws and customs of many countries in the
> 
> East and the West. He knew the doctrines of every sect and party. In the servitude to the
> threshold of Baha'u'llah he was My partner and associate. During the hours of grief he was
> 
> the source of My consolation. In his humility he lived in the station of nothingness. I never
> 
> heard the word 'I' from him. While weak and sick he refused to accept a servant and would
> 
> prepare tea himself for his visitors. He had been imprisoned several times but I never heard
> 
> him complain about his hardship. The only time he spoke was about the praise of Mulla
> 
> Riga-i-Yazdi , how eloquently he presented the Faith to the prince governor. No matter how
> 
> much We want to console Ourselves, We cannot. While in Alexandria every time my heart
> 
> was depressed, I used to go and meet him,and at once my depression vanished. He was
> 
> very truthful. He never harbored deceit or revenge."
> 
> What an honor to have such exalting eulogy by no less a person than 'Abdu'l-6aha
> 
> Himself. Indeed, it was a well-deserved bounty. hbdu'l-f aha named a door in the Shrine of
> 
> the Bab after his name, and the Guardian designated him as one of the nineteen Apostles of
> 
> Baha'u'llah. Only if we could emulate his humility.
> 
> References
> 
> 1. Baha'i Proofs,      Miirza Abu'l-Fadl
> 
> 2. Letters & Essays        Ii   'I
> 
> 3. Miracles and Metaphors "          "
> 
> 4. Baha'u'llah The King of Glory, H. M. Balyuzi, Hand of the Cause
> 
> 5. The Revelation of Baha'u'llah, Volumes 3 & 4, Adfb Taherzadeh
> 
> 6. 'Abdul-I-~aha,H. M. Balyuzi, Hand of the Cause
> ADDENDUM REGARDING THE TABLET OF R A ' ~
> 
> Considering the immensity of three tablets of Baha'u'llah and their grave effect on the
> 
> fate of the three most powerful officials of, and the mighty Turkish Empire itself, prompted me
> 
> to make this addendum to the talk on Mirza Abu'l-Fad[.
> 
> The part mentioned about the Tablet of Ra'is and how the fulfilment of its prophecies
> 
> brought unshakable certitude to Mirza Abu'l-Fag1 was what he had told to Hsji Mirza Haydar
> 
> Ali, who later recounted it. The Tablet of Ra'is mentioned in that part was a general term
> 
> used by ~ a jMirza
> r     Haydar Ali for three momentous tablets revealed by the Pen of Glory
> 
> within the span of two to three years, addressing the two highest ministers of the Turkish
> 
> -
> Empire. x l i ~a'sh6was the prime minister called "Ra'is" (chief) by Baha'u'llah, and ~ u ' a ' d
> 
> -
> pasha'was the foreign minister. These two alternatively changed their two positions.
> 
> -
> Also a few words about the title of Dhabih, (Za-bee) meaning "Sacrifice" conferred by
> 
> Baha'u'llah on two believers will identify the two individuals. One believer was Siyyid Isma'il
> 
> Zavarayyi, the erudite believer who in Baghdad after seeing a glimpse of Baha'u'llah's glory
> 
> ended his own life. The other was H&jji Muhammad Isma'il Kashani , the brother of ~ 6 j i
> 
> Mirza Jani, the first Babi in Kashan who hosted fheBab in his house for three nights and later
> 
> was martyred.
> 
> The other title of H6ji Muhammad Isma'il is "Anis" which means Companion, also conferred
> 
> by Baha'u'llah. He was the one in whose house the three well-known tablets of Baha'u'llah
> 
> were perused for the first time by Mirza Abu'l-FadI.
> After the passing of Dhabih, who had glimpsed the unbearable glory of Baha'u'llah,
> 
> Baha'u'llah wrote to his son that his father wished to offer his life in the path of God, and in the
> 
> sight of God he has the station of a martyr and thus was honored with the title of DJabih.
> 
> Now about the three tablets, Suriyih-Ra'is, Tablet of Ra'is and Tablet of Fu'ad, and the
> 
> summary of their contents, this summary is extracted from The Revelation ofBaha'uYlah by A.
> 
> Taherzadeh, Volumes 2 and 3.
> 
> Haji Mirza Isma'il ( Dhabih ) arrived in Adrianople in August of 1868 when
> 
> Baha'u'llah's house was surrounded by soldiers as the first step towards His exile to Akka.
> 
> Dhabih could not attain the presence of Baha'u'llah so he wrote a letter to Him.
> 
> Sdriyih Ra'is was revealed in Arabic while Baha'u'llah was on His way to Gallipoli to be
> 
> exiled to Akka. It was revealed in honor of Dhabih but was addressed to Ali Pasha, the
> 
> prime minister of the Turkish Empire. With Baha'u'llah's permission, Dhabih attained His
> 
> presence in the public bath in Gallipoli.
> 
> The first part of this Sdrih is addressed to kii Pds&16whom Baha'u'lldh calls Ra'is,
> 
> severely rebukes him for causing all of the tribulations to the believers and cruel injustice to
> 
> Bahs'u'llah. Further, He identifies 'Ali PB&S with those who denied the Manifestations of the
> 
> past and declares how this Cause before long will encompass the world. He predicts that
> 
> Adrianople would pass out of their control and blood would flow everywhere. The second part
> 
> of this ~ u ' r i his in response to a question by Lhabih about the nature of the soul.
> 
> A few months after the revelation of ~u'riyihRa'fs, in the early stage of His
> 
> imprisonment in a cell in the barracks of Akka, and soon after the death of three of His
> followers, the momentous Tablet of Ra'is was revealed in Persian and was addressed to the
> 
> same prime ministerxli ~dst~shB.
> In it, Baha'u'llah refers t o g l i Pfis38 as the one who considers
> 
> himself to be the most exalted among men and Baha'u'llah as the lowest servant. He
> 
> admonishes him for his cruelties in committing a number of innocent women and children to
> 
> the harsh life of that grim prison and how on the first night of their arrival they were denied
> 
> food and water. Remember, it was on an extremely hot and windless day in August which
> 
> took the sail boat all day to cross the bay from Haifa to Akka. There was no shade and
> 
> inadequate water to drink.
> 
> In this tablet, Baha'u'llah recounts that as a child at the wedding of one of His brothers
> 
> in Tehran He saw the puppet show about Sultan Salim and He watched with curiosity the
> 
> puppet man at the end folding up the Sultan and his men, putting them all in a suit case.
> 
> Then He counsels him not to rely on his pomp and glory as they will soon be coming to an
> 
> end. He emphatically warns him that God's chastisement will assail him from every direction
> 
> and how confusion will overtake his people and the government, and he will never be able to
> 
> repent or make amends.
> 
> It is interesting that after the revelation of this tablet, Bah3u'llah's scribe asked Him
> 
> what would happen if 'Ali Pdsbishsl truly repented. Baha'u'llah stated that every word would
> 
> inevitably be fulfilled and all the people of the world would be unable to change one word of
> 
> that tablet.
> 
> Now about the Tablet of Fu'ad. Fu'ad Pasha was the foreign minister and
> 
> collaborator with %liPSsJ6   in exiling Baha'u'llah to Akka in 1868. He was dismissed in 1869,
> one year after the revelation of Su'rih of Ra'is and subsequently died in France. In the early
> 
> years in Akka, Baha'u'llah revealed the Tablet of Fu'ad , and in it declared that God had taken
> 
> his life as punishment and describes in strong terms the agony of his soul. In this tablet
> 
> Baha'u'llah prophesied the downfall of Ali PasJa and Sultan hbdu'l-hziz in the following
> 
> terms: "Soon will We dismiss the one who was like unto him (meaning 'Alli PBsJB) and will lay
> 
> hold on their chief who ruleth the land (meaning Sultan 'Abdu'l-'kiz), and I verily am the
> 
> Almighty, the all-Compelling."
> 
> Shortly after the revelation of the Tablet of Fu'ad, k ~P&&I
> i   was disgracefully
> 
> dismissed from his position as the prime minister and died in 1871. Five years later Sultan
> 
> 'Abdu'l-hziz, as prophesied in the Tablet of Fu'ad, was dethroned and imprisoned by the
> 
> revolutionaries and was killed a few days later.
> 
> Then in the disastrous war of 1877-78, the Russians and their Bulgarian allies reached
> 
> the gates of Constantinople, at one time the powerful capital of the Turkish Empire. No one
> 
> could have fathomed that such an invincible empire would soon crumble and form the
> 
> independent countries on today's map.
> 
> As foretold ten years earlier in the Scrih-Ra'is, Adrianople was occupied by the
> 
> enemies of the Turkish Empire and truly blood flowed everywhere.
> 
> No wonder that these fulfillments were more than a miracle to Mirza Abu'l-Fadl and
> 
> brought him the bounty of immovable conviction. Let us be fair in our judgment and reflect
> 
> on these mind-boggling events and recognize the power which elevated Mirza Abu'l-Fadl to
> 
> the highest station of servitude.
>
> — *Mirza Abu'l-Fadl: The Greatest Scholar (Used by permission of the curator)*