# Sweet and Enchanting Stories *Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-20 — 1 clipping.* --- > 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. > ────────────────────────────────────────────────────────────────────── > > Sweet and Enchanting > Stories > > compiled and edited by > > Aziz Rohani > > ‘Abdu’l-Bahá > > &RS\ULJKW$]L]5RKDQL > > ,6%1 >  >  > > &RYHUGHVLJQE(SLSKDQ\*UDSKLFV ZZZHSLSKDQ\JUDSKLFVFD > $ERXWWKHFRYHU > 7KHLQWHUVHFWLQJOLQHVRIWKHVWDUDUHUHSUHVHQWDWLYHRI > WKHLQWHUPLQJOLQJDQGFRQYHUJHQFHRIWKHQDWLRQV$OO%DKiát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áV%RRNVIRUWKH:RUOG > SURJUDPZKLFKDLPVWRSURYLGHWKHZLGHVWSRVVLEOHDFFHVVWRTXDOLW\ > %DKiátLQVSLUHGOLWHUDWXUHWRUHDGHUVDURXQGWKHZRUOG8VHRIWKLVERRN > LVJRYHUQHGE\WKH-X[WD3XEOLVKLQJ%RRNVIRUWKH:RUOGOLFHQVH > > 7KLVERRNLVDYDLODEOHLQSULQWHGDQGHOHFWURQLFIRUPV > > 7KLVERRNPD\EHIUHHO\UHGLVWULEXWHGLQHOHFWURQLFIRUPVRORQJDV > WKHIROORZLQJFRQGLWLRQVDUHPHW > >  D7KHFRQWHQWVRIWKHÀ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able 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. 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ÙìÜÆ êÞpìJ DèÛA > > öDèGÎClGµμ Mp©d Úkoßh Cnº @ 43 > > Cnº éØç éF lÛkßF ÝëpñCq Þ ÝëoÞDW× DF íOÂÞ .lÛkß×p¾í× Ðì× Cnº ÙÆ oDìwF öDèGÎClGµμ Mp©d > oDìwF Co Dç éØÃÎ .lÛkß×p¾í× ´Þpz ÚD¡ëC lÛkoßh Cnº éØç éÇÛA qC xJ Þ lÛkß×p¾í× PëDܵμ > Cnº éOwçA íÏìh Þ kßz ÖpÛ üÔ×DÆ DN lÛlëßVí× ÚDçk ok CoCnº oDìwF .lÜOzCkí×pF ÈZßÆ > MDV æßì× .lÜOzClÛ PvÞk kDëq PzßÊ üÓߤC .lëAíØÛ ok À¤ßF üDOÃìÃd éÆ lÛkß×p¾í× Ðì× > pO¡ìF .lÛkß×p¾í× ÍÞDÜN ÝëpìzßØìÎ Dë íËÛoDÛ klµμ Èë íçDÊ .lÛkß×p¾í× Ðì× MolÛ éF Ùç > ÝìF ok Co ÚDeëo Þ ÚDhpN Þ DÜá∙Û üD¤ßḥh .lÛkß×p¾í× Ðì× êrGv Þ pìÜJ Þ pìz Þ ÚDÛ MDÂÞC > í× ¹Ck Ùç Co êDZ Þ lÛkßF Cnº ÙÆ íÏìh éO¾o ÙèëÞo .lÜOzCk PvÞk pO¡ìF MDWërGv > ækDìJ êkDëq oClÃ× qÞo pç Þ lÛkßF éìÜF êß Mp©d ÚA íÎÞ .lÛkßF Ùç ECßh ÙÆ Þ lÛlìzßÛ > .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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ÙëoCk oCrçl¤ > XÛpF pìz DØz lz ÍCåv . ÙëoCk oCrçl¤ D× kCk ECßV ?lëoCk DØz ¢NoC ÝëC ÐS× lìvpJ > . ÙëoCk XÛpF pìz qC pJ êDçDëok D× ÚCpëC ok kCk ECßV ÞC ?lëoCk D× ÐS× ærØzßh > > oCrçl¤ D× kCk ECßV üCoß¾ ÞC ?lëoCk DØz ÝìËÜv êDèJßN ÝëC ÐS× kpÆ ÍCåv Dç ÅpN qC íÇë > DØz DëA ÙëoCk ½peÜ× oCrç pèz ÝëC ok D× P¿Ê Þ lz íÛDGḥµμ oDìwF ælÜÜÆ ÍCåv ÅpN . ÙëoCk > . ÙëoCk Mpì»ìF oCrç l¤ D× pèz ok kCk ECßV pǾ ÚÞlF Þ éϤD¾ÔF ÍßwÜÆ ?lëoCk Ùç > > 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 > . 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