# The Khamsis: A Cradle of True Gold *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: Boris Handal, The Khamsis: A Cradle of True Gold, bahai-library.com. > ────────────────────────────────────────────────────────────────────── > > The Khamsis: > A Cradle of > True Gold > > BORIS HANDAL > Copyright © Boris Handal 2020 > Published: July 2020 > Boris Handal > > The Khamsis: A Cradle of True Gold (print) > ISBN: 978-0-6489014-0-2 > > The Khamsis: A Cradle of True Gold (e-book) > ISBN: 978-0-6489014-1-9 > > All rights reserved. > The right of Boris Handal to be identified as author of this Work has been asserted > by him in accordance with sections 77 and 78 of the Copyright, Designs and Patents > Act 1988. > > No part of this publication may be reproduced, stored in a retrieval system, copied > in any form or by any means, electronic, mechanical, photocopying, recording or > otherwise transmitted without written permission from the publisher. You must > not circulate this book in any format. > To my mother > All [the Khamsi brothers] are remembered before this Most > Resplendent Beauty. We beseech God to graciously aid each > and every one to achieve that which is conducive to everlasting > remembrance. Bahá’u’lláh1 > > Provisional translation authorised by The Universal House of Justice. > Foreword > Biographies are written not to sanctify or to deify nor to enlist men > and women in the immortal pantheon. They are written so that > we may cultivate our religious instinct – to transform belief into > compelling wonder and the attitude of prayer into the imaginative > life of labor, work, and action (‘vita activa’). Meaning must be moving > and truth to prevail as aroma to the Light otherwise religion means as > little to us as the atomic structure of water – a barren and profitless > look onto that other most valuable giver of life. The human tale here > told embodies in sumptuous detail this very special aspect of religion > owing its presence and transformative power to how it really should > be understood. The greatness of our enraptured lovers of God lies > precisely in the description itself – the greatness of what they loved > - and it is this frenzy that gives birth to remarkable human powers > and achievements which makes the life of these selfless consorts, > these most beautiful of mortals, exemplary suppliants, ‘recipients of > heavenly grace’, ever more haunting. In this most recent biography > of the faithful, exceptionally researched by its author, we learn > the fascinating narrative of a family most ‘fortunate, blessed and > successful’ – three meanings captured in one name Mas’ud, the > multilayered prominent figure which occupies a good half of the book. > The inspiration of the Khamsi-Báqirof family lies not in any array > of mundane possibilities but in the untrodden region of unalloyed > divine love. Together with their spiritual brethren, these early > believers, small in number and dimly islanded, interpenetrated > two worlds, one enabling, the other harshly inhibiting – the new, > aborning community of the Greatest Name opposed to the fierce > rule of an oppressive, fanatical underworld. On the one hand, we > read how the patriarchs of the Sádát-i-Khams (The Five Siyyids, in > Arabic) designated as such by Bahá’u’lláh, (and from where comes the > surname Khamsi) were trampled, betrayed and faced tyranny from > all sides. On the other, they had to outgrow these vicissitudes digging > ever deeper roots of faith to resist fiercer tempests as the unrelenting > ire and hatred of the local population reacted with even greater > > i > BORIS HANDAL > > intensity. A brutal and lashing anomaly understood only by God but > accepted by unfailing resignation and unshaken trust by these faithful > admirers in the parched dust of battle. All this suggests that there > is an alternative way of thinking about history that has a different > structure from the idea of history as a stream of causes and effects, > structures and events. Here is an account of what people thought and > believed in a particular epoch; what they wanted; and what social > and environmental conditions framed (or suppressed) their choices – > illustrated vividly by the conversion of five brothers in 1881 in Persia > and which led to particular states of knowledge, belief, and agency. > Is history composed of objective causal relations that exist among > historical events and structures or is history an agglomeration of the > actions and mental frameworks of individuals, high and low? This > book seems to suggest the latter view. > The publication of ‘The Khamsis: A Cradle of True Gold’ is > auspicious as it coincides with the hundredth anniversary of the > extended travels of the ‘star servant’ Martha Root to South America in > 1919 to announce the advent of the Promise of all Ages. Unconcerned > about the harvest, this small, frail and often ill, middle aged American > covered the territories of Brazil, Argentina, Peru and Chile and, > undaunted, even crossed the Andes on top of a mule in wintertime > (‘huddled on the edge of jagged peaks, frozen chasms, and stiffened > mountain torrents’) to reach the western coast of South America from > Buenos Aires so that she may travel up the western coast of South > America in order to reach Panama and beyond. > Such implacable audacity displayed from our indomitable ‘herald > of the Kingdom’ and ‘harbinger of the Covenant’ as ‘Abdu’l-Bahá was > moved to describe her, bids fair to be renewed in several shades > in the life of Mas’ud Khamsi who, on one his private visits with the > beloved Guardian, was told portentously that soon he will start his > ‘international services’. This goes to show that we really do not know > anything of ourselves as the true heading of who we are is inscribed > elsewhere, by angels, perhaps, who make possible the extraordinary > idea of communion, independent of proximity, to be felt only by extrasensory perception, extraordinary sensitivity and the gift of hindsight. > Indeed, a life of true service in the path of God is never sketched in > visible ink and our destiny remains vaulted in the ‘abysm of time’. > > ii > Foreword > > Four years after meeting the beloved Guardian, Mas’ud, his wife Jane > and two children, Ahmad and Dorothy, had settled in South America. > In today’s eclipsed world, a polluting multitude scorns the divine, > too insensitive to venerate anything that has no rational premise > and yet hails pagan virtues and senseless pageantry. In these pages > lies an advertence to such ambiguity. Fruits of sacrifice endure > more ages than the tinsel of lineage but when lineage itself becomes > indistinguishable from the highest form of the adorning bondage of > selflessness it deserves an accolade which cannot be disparaged, an > intriguing thesis rightly chosen for scrutiny and literary effort. > I am sure that the story of the Khamsis shall weave its spell over > successive generations of readers because it translates religious > imagination on an exalted plane but with no extravagant display. > ‘Abdu’l-Bahá was once asked what to say when people enquired > who He was. ‘Tell them, He said, that He was a person calling men > to the Kingdom of God, a promoter of the Faith of Bahá’u’lláh, a > herald of peace and reconciliation, and an advocate of the oneness of > humanity.’ A family’s extensive eulogy recounted here is testimony to > this unassuming call to greatness, made especially poignant when we > consider that a noble scion should be most remembered for bringing > the Bahá’í Faith to the humble indigenous masses of South America. > The message of this indispensable and very moving book is clear: > it is saying that if we are to illumine mankind we must surrender > ourselves, an unassailable prescription of the beloved Master that > ‘[w]e must release the kernel from the husk’. The unique individuals > portrayed here adhered nobly to this advice and delivered themselves > from the husks of earthly trappings, traditions and dogmas to boldly > construct the divine in the unedifying realms of kites, crows and owls. > > Shahbaz Fatheazam > Paraná, Brazil > February 12th, 2019 > > iii > BORIS HANDAL > > iv > Preface > I first learned about the Bahá’í Faith through the Khamsi children when > they settled in my neighborhood in 1969. They had just arrived by sea > from Iran to pioneer in Lima, Peru’s capital, having decided to live > temporarily on the upper floor of the National Bahá’í Headquarters. > This was a two-storey building standing next to a huge 91-acre > park known as the Mars Field. The latter was located less than 3 > km away south-west from the presidential palace and used to be > the capital’s hippodrome, the stage for military parades and the > place for the “Six Peruvian Hours”, the largest endurance and most > important annual car race in the country. This huge green area was > by surrounded by many casonas (grand luxury houses) creating a > pintoresque landscape for the other middle-class homes spread on > the adjacent barrios. Either escaping from the hot summers or from > the tedious winters, the Mars Field offered a space for the adults and > children to relax and have a breath of fresh air during daytime and in > the evenings. Particularly populated during the weekends for family > picnics, the site was ideal for having a Bahá’í Centre, let alone the > place for ocassional teaching campaigns. > For the neighbours, the Bahá’í Centre was a sort of lonely property > sitting at the extreme of the street without much human activity. > A regular residence converted to offices with the big living room > transformed into a small hall that could accommodate about sixty > people, this pink building stood five doors –fifty meters- away from > my home where I grew up from birth. It had been bought in 1954 > through a donation of the Hand of the Cause of God Amelia Collins > during the Ten Year Crusade launched by the beloved Guardian, ten > years prior to the formation of the first Spiritual Assembly of Lima > thanks to the efforts of Eve Nicklin, an American pioneer who arrived > to Peru in 1941.1 > Certainly, the Bahá’í Centre was a historical and hallowed > > Handal, Boris. Eve Nicklin, She of the Brave Heart. SC, CreateSpace, 2011. > > v > BORIS HANDAL > > building. Various sacred relics were deposited there such as the locks > of Bahá’u’lláh’s hair presented by Shoghi Effendi. The Blessed Beauty > had referred to His Hair as “My Phoenix”, “My Cord”, “My Veil” and “My > Messenger” that “is calling aloud at all times upon the branch of fire > within the hallowed and luminous Garden of Paradise”. 2 > To add sanctity to the spot, twelve different Hands of the Cause > had blessed its premises including Amatu’l-Bahá Rúhíyih Khánum, > Rahmatu’lláh Muhajir, Abul-Qásim Faizí, Jalal Khazeh, Adelbert > Muhlshlegel, Leroy Ioas, Hasan Balyuzi, Ugo Giachery, Alí-Muhammad > Varqá, Enoch Olinga, Colin Featherstone and Hermann Grossmann. > Due to Lima’s strategic geographical location in the subcontinent, > the Spiritual Regional Assembly for ten South American countries > (Argentina, Bolivia, Brazil, Chile, Colombia, Ecuador, Paraguay, Peru, > Uruguay, and Venezuela) had this Hazíratu’l-Quds as it seat during > Shoghi Effendi’s life having also been the center of his communications > to and from the region. It was also a welcome sojourn for many > international visitors and travel teachers. > Another world, however, existed outside its walls. The building > had an exterior simple garden ideal for the noisy street kids to gather > there since the place seemed uninhabited during the day. A bunch of > about twenty rascals from middle-class Catholic families populated > the same street who were known to be notorious for their poor > behaviour and loudness, depriving residents from any tranquillity > from morning to night. The Bahá’í Centre garden had become our > self-designated territory to play with marbles, yo-yos and wooden > spinning tops, not to mention the scene of occasional fights, and games > that went wrong sometimes such as when Ahmad (whose name we > hispanicized as “Asmat”) almost lost a finger for playing with fire > crackers. Their garden was an oasis where the harassment from the > unhappy neighbours could not reach us and away from our parents’ > sight. Certainly our soccer ball was the terror of people’s windows. > Strangely, the solitary building appeared to irradiate a sense > of serenity and holiness from the other extreme of the street, the > “barrio”, attracting natural reverence, while being also immersed by a > halo of mystery. Nobody knew who the Bahá’ís were, from which place > Bahá'u'lláh. Bahá'í News, 121, p. 11, 1938. Available online at: https://bahailibrary.com/bahaullah_alwah_shaarat > > vi > Preface > > on earth they came and what was their mission. I remember one or > two people coming in and out of the building every day, despite that, > the house appeared totally empty. The centre had a distinct pattern, > nearly every month it hosted a gathering with its lights illuminating > the street, the rustling from dozens of people happily talking, reaching > the ears of the residents, and the sight of delicious food being served > capturing a passersby’s imagination only to disappear and appear > again the next month. For us kids in our teens, the Bahá’ís did not fit > our concept of conventional religion but rather looked like a happy > philosophical society with an oriental name embracing all. > Later I realized that those peculiar evenings were Nineteen > Day Feasts and the lady was the secretary of the National Spiritual > Assembly while the American man was the caretaker, a pioneer. As a > way to illustrate to the public who the Bahá’ís were, they had placed > a bronze plaque on the façade with a rather enigmatic inscription in > Spanish: “Bahá’í National Centre: The Unity of Humanity through the > Unity of Religions”. > No doubt, such a strange pattern of things had led the > neighbourhood to develop the weirdest theories about the Bahá’í Centre > ranging from being an esoteric group to a secretive lodge, although, > in general, they were happy with its quietness, a precious element of > any communal life. Most of all, the centre kept “the plague” or the > “piranhas”, as they called us, away from them let alone that we had our > own territory where to engage our prolific imagination and mischief. > The “Bahá’ís” were the only ones who never complained, greeted > us warmly with smiles, waving always their hands to us and never > interfering despite how disruptive we were. This must have produced > a good impression on the older residents and parents – what is in > the Bahá’ís that can tolerate these wild children who only made a > nuisance of themselves. > When the Khamsis came to the street a sense of reality came to > the building. For us outsiders, it was difficult to relate the mysterious > Bahá’í Centre to an authentic and bubbling family. The four children > quickly became integrated with our crowd - the two boys went > with the boys and the two girls with the girls. We never before had > associated with foreign kids particularly when they were coming from > places unbeknown to us or only recognisable in our geography school > > vii > BORIS HANDAL > > books. It was beyond our mental scheme to imagine a family whose > children were all born in four different countries, Iran, United States, > Argentina and Bolivia, and having a Persian father and an American > mother. They also appeared rich because their pocket money was > substantially higher than ours. And here they were, playing with us > like brothers and sisters from day one demonstrating through word > and deed that we were all part of one human family. Ultimately the > Khamsi children were found playing with us inside our homes to our > parents’ pleasure and warmly welcomed because they were much > better behaved than their own children. > One afternoon while playing in the dirt with Gary, an eight-year old > freckled boy and the youngest of the Khamsi kids, I could not resist > asking the question that had been puzzling me for so long, “What is > the Bahá’í Faith?” His sole, candid and yet profound response was > “We believe in all prophets”, five words alone which immediately put > me to be in a reflective mood. The enigma had been solved and all > clicked together coherently: the Bahá’ís were a religion accepting all > religions. This brief conversation, I have to admit, was one of the most > substantive that I have ever had, opening a new window in my life and > naturally leading me into a path that changed me for the better. > Mr and Mrs Khamsi were the type of kind neighbours that all would > be so fortunate to have. For them, we were like their own children and > as such they could understand our hormonal helplessness, accept us > for who we were and never reprimanded us. They used to come to > where we were sitting and talked to us, with a spirit of love, asking > how we were which was contrary to the approach of other residents > who governed us with shouts and threats. One hot day Mr Khamsi > came out of the Bahá’í Centre to buy an ice cream from a street > vendor’s cart when he was pushed away from one of the “piranhas” > who were running around. Mr Khamsi began a friendly conversation > with the remorsed boy and also bought him an ice cream and for all > the group. Through their example we came to realize that, like the > National Assembly secretary and the resident American pioneer, all > the Bahá’ís were friendly people and can even love naughty children, > the best assurance that they would never throw us out of their garden, > our refuge! > The Khamsis stayed for one year or so and I was sad to see them > > viii > Preface > > go to their new home far away in the other extreme of the city close > to a big racecourse. Due to this juvenile friendship, in the years to > follow the “piranhas” began developing a binding relation with the > new caretakers who from time to time invited us for supper and to > play board games. Their ping-pong table was certainly their main > attraction. Rumours were that my older brother had been converted > after spending much time with the Bahá’ís. Five spinster aunts > living also fifty meters from the Baha’i Centre had been warning > us about the Bahá’ís since we told them that this is a new religion. > “Be careful of the devil”, the old and sanctimonious aunts told us, > but by then we could not resist visiting and mingling with them. > Their warning was disregarded because our mom had given us her > spiritual endorsement. Although a very Catholic person, she had a lot > of respect for the Bahá’í Faith. Her respect came from her admiration > to Dr Sánchez, a physician working with her at a local public hospital > where she was a chemist. My mother respected him not only for his > professional knowledge but also because she herself witnessed how > he helped his patients and went beyond his duties. Dr Sanchez and my > mother had been helping patients, Bahá’ís and non-Bahá’ís, obtaining > free medicines and hospital services either because they could not > afford them or because they were overseas pioneers without public > health access. Although not entirely interested in the teachings, my > mother matched the Bahá’í Faith with Dr Sánchez and for that reason > my brothers, unlike my other neighborhood friends, had to enter > the Bahá’í headquarters with a lot of respect and politely convey her > regards if we saw him. With those admonitions, we had no choice but > behave better than the other piranhas! Dr Sánchez always asked us > about our mother and that made us connect more to the Bahá’í Center. > Despite their change of residence, we used to see the Khamsis, > parents and children, from time to time. One of piranhas told me that > while he walked to the Bahá’í Centre apparently with a despondent > face which met Mr Khamsi’s smiling remark “behind each suffering > there is a blessing”, a compassive advice that still rings true for him > fifty years later despite he never became a Bahá’í! We were also invited > by the center residents to Bahá’í celebrations where we devoured > their cakes and sweets. I remember, however, one occasion when > we crossed the red line and the whole gang of piranhas was literally > asked to leave the festivity. > ix > BORIS HANDAL > > When I became a Bahá’í at the age of seventeen, on that wonderful > auspicious night, a copy of the Hidden Words, my first Bahá’í book, > was presented to me by a Khamsi child and not long after I was found > teaching the Faith with them on the streets. During that magical > evening the Bahá’í Centre was again resplendent, full of lights with > people chatting heartily on the street, and me at the centre of the > celebration. It was Ayyám-i-Há, the Days of God. > Growing as a new Bahá’í in the years to follow, I partook of the > Khamsis’ hospitality at their well-attended Bahá’í picnics organised > in their beautiful gardens. Because of his immense wisdom, love and > mentoring, Counselor Khamsi had become a father figure to all the > youth. Mr Khamsi turned up again in my life in 1980 when he was > called by the National Assembly to appease my very disgruntled > non-Bahá’í mother seeing her son leaving both university studies > and a career for a remote isolated pioneering post. One year later > he appointed me as his Auxiliary Board member for propagation in > the Andes region, a relationship from which I learned so much about > oriental wisdom and reverence. I remember myself delivering a wellprepared talk at a summer school about the Covenant. I first wrote on > the board a quotation from ‘Abdu’l-Bahá and underneath a passage > from Baha’u’llah’s writings. He quickly corrected me – although the > relevance of the statements were in the correct order, Bahá’u’lláh’s > name had to be come first. For us, that was a small and beautiful > concept that we Latin Americans never heard before. Firmness in > the Covenant and service to Bahá’u’lláh, were always present in his > talks, always holding high expectations on the teaching front. His wise > guidance to all of us working in Radio Bahá’í of Peru was always there, > on the other end of the phone and asking for constant reports. “Radio > is noise”, he used to say, “and you have to make a lot of noise with your > radio”, of course, for spreading the Faith. > Later, when Mr Khamsi was appointed member of the International > Teaching Centre in Haifa in 1983, he facilitated my first pilgrimage > to the Holy Land the next year, me being a penniless homefront > pioneer. In Haifa, also my grandmother’s birthplace, he entertained > me as his guest with considerable hospitality and generosity. I was > overwhelmed and humbled when he arranged for me to meet with > the International Teaching Centre to consult about the progress of the > > x > Preface > > Faith among Indigenous believers, his favourite topic. He visited us in > the Andes again in 1988 for a teaching campaign where over 1,700 > new believers were enrolled as new believers in one week. There he > was, the veteran general one more time marshalling his ground troops > to victory emboldened by an ironlike reliance on the Concourse on > High. > Years later when Parvin and I were pioneers to Macau we kept > in touch through correspondence and telephone. Actually, he was > instrumental in encouraging us to go to that part of the world in 1993. > When the Khamsis returned to Peru I had the opportunity in 2004 to > enjoy again their warm friendliness at their home in Lima. In 2018 I > journeyed to the beautiful Baku, the Khamsi family town, and while > mingling with the friends there I recalled in their faces the history of > its early believers and the old spaces where their consecration took > place. The Bahá’í friend who drove us back from the Bahá’í centre to > our hotel that evening told us that his grandfather had been ‘Abdu’l- > Bahá’s secretary demonstrating the infancy of this universal Faith and > how tantalisingly fresh the story was. Members of the Khamsi family > in Baku were active members of the local community. > I always will remember how after completing my first book “The > Concourse on High” in Spanish3, written at his initiative despite being > afflicted with self-doubt when I was still twenty-five years old, Mr > Khamsi said to me, “Once you have started writing, you should not > stop writing”. Since then I have focused on immersing myself in the > field of Bahá’í research and writing making it one of my preferred > fields of service. How interesting, one could say how providential, > that this chain of events has now connected forty years later to this > new book celebrating the distinguished achievements of the Khamsi > family throughout almost 150 years of continuous history. > At the memorial service for his father in the Sydney House of > Worship in April 2013, the oldest of the Khamsi children and also > my old street mate, suggested the idea of writing a biography. Ahmad > Khamsi, who was then visiting the country, said that I was the most > suitable person for the task, a thought that I found difficult to reconcile > at the beginning. The timid initial exploration of the topic grew in > > Handal, Boris. El Concurso en Lo Alto. Lima, PROPACEB, 1985. > > xi > BORIS HANDAL > > intensity as I found myself discovering a fascinating storyline running > continuously from Bahá’u’lláh’s time till the present day with three > brilliant characters taking the stage: Mas’ud Khamsi, his father Siyyid > Ahmad and his great-uncle Siyyid Naṣru’lláh. > To my delight, my research took me to visit unimaginable places > such as the Caucasus where East meets West. For this historical > narrative, over 100 collaborators assisted and supported me during > the process of data collection, analysis and reporting. I was also able > to communicate with Bahá’í scholars from all over the world and old > believers who like Mr Khamsi had the privilege of meeting the beloved > Guardian and were part of the story. > I know that Mr Khamsi would not like anybody to write about him. > At a conference where long Bahá’í records of services were read before > a talk was delivered, Mr Khamsi gave an imperturbable response to > the presenter who was asking for one: “Just call me Khamsi”. In a > short sketch of his over 50-year pioneering services, both homefront > and international, he wrote at the beginning: > On several occasions, the Universal House of Justice asked the > pioneers to write their stories, achievements and experiences > in the field of service. On many occasions I tried to write my > experiences, but as I am a Persian when the word “I” was to > begin it discouraged me and I gave up. Now, the wisdom of the > Universal House of Justice’s instructions is clear and my duty > is to obey, this is why I am writing these lines and I hope they > become a guide for other Bahá’ís, particularly for the youth.4 > > Noblesse oblige, and the purpose of this chronicle was not to > intended to exalt people but to illustrate important attributes of > services and the struggles they went through to serve the Cause with > the most dedicated and unassuming disposition in a different time > and before us. > I am humbled at the thought of all those blessings, all which > started from an informal chat between two children in front of a > Bahá’í Centre. It is with these feelings that I make A Cradle of True > Gold available to my readers and to posterity, in brief, paying with ink > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > xii > Preface > > labour a personal debt of love to Counselor Mas’ud Khamsi, a person > who touched many other lives in his services to the Faith of God. > > Boris Handal > Sydney, Australia > > xiii > BORIS HANDAL > > xiv > Acknowledgements > My deep appreciation goes to Hoda Seioshansian, Mary Victoria, > Habib Hosseiny and Dr Stephen Lambden for their assistance in > translating a number of tablets revealed by Bahá’u’lláh and ‘Abdu’l- > Bahá to the Sádát-i-Khams family and to Dr Moojan Momen for > generously sharing his own translation of the Law-i-Ihtihad (Table > of Unity). I also would like to thank the Research Department of the > Bahá’í World Centre for reviewing and approving the translations of > original Tablets into English. > I am much indebted to Mansour Adami for orally translating > the text of Khándán-i-Sádát-i-Khams with so much patience while I > was taking notes and to Shahram Khozoei for double-checking the > accuracy of my notes with the original text. Also, my thanks to Qodrat > Motallebi for reading me the Tablets to the Khamsi-Baqirof family and > explaining their content. Likewise, I would express my appreciation > to Farzad Naziri for assisting in rendering an accurate translations > from historical documents in Farsi. > For the English/Spanish translations I was generously assisted by > John and Pati Kepner, Jimmy Jensen, Dorothy Khamsi-Samandari and > Kurt Grove. I also would like to express my gratitude to Ulviyya Afaridan, > Robin Mihrshahi and Helene Safajou for their assistance with the > Russian, German and French translations, respectively. > Dr Adren Alinejad, John and Pati Kepner, Nur Mihshahi, Dr Felicity > Rawlings-Sanaei and Masud Samandari (in alphabetical order but > all equally helpful) assisted me with the proofreading, editing and > suggestions to improve the narrative and the text. > There was an army of Mr Khamsi’s admirers who out of their own > hearts provided me with their own memories to enrich the content > of the book through interviews, personal communications and > other means. The names of these believers are: Payam Ala’i, Jamshid > Ardjomandi, Jesus Ascencio, Dr Iraj Ayman, Houshang Balazadeh, > Dr Omar Brdarevic, Shahnaz Brdarevic, Cesar Cortes, Pedro and > Mirna Donaires, Dunia Donaires, Shanny and Gerson Elias, Augusto > > xv > BORIS HANDAL > > Erquinio, Shahbaz Fatheazam, Leski Franco, Iran Furutan, Dr Miguel > Gil, Dr Grover Gonzales, Zia and Molok Ghofrany, Maria Eugenia > Gonzales, Alberto and Rosario Guerrero, Violette Haake, Nasser > Haddadan, Roxana Hadden, Camelia Handal, Juan Handal, Jimmy > Jensen, Dorothy Khamsi-Samandari, Ahmad Khamsi, Bahiah Khamsi, > Gary Khamsi, John and Pati Kepner, Lina Leon, Maria Loayza, Dr > Augusto Lopez-Claros, Yessica Lopez, Vicente Lopez and Marta Tirado > de Lopez, Mehran Manie, Martin Mansilla, Azam Matin, Moojan Matin, > Sally McAllaster, Tahereh Mohammadi, Shapoor Monadjem, Ali > Nakhjavani, Carlos Núñez, Hector Núñez, Sabino Ortega, Eshraghollah > Ouladi, Clemencia Pavon, Amparo Polanco, Steve Pulley, Dr Shapour > Rassekh, Patrick Ravines, Abraham Reyes, Jose Luis Reyes, Conrado > Rodriguez, Donald Rogers, Oscar Rojas, Manuel and Fariba Rosas, > Sandro Ruju, Ana Maria Saavedra, Dr Mahmud Samandari, Masud > Samandari, Enrique (Kiko) and Veronica (Ore) Sanchez, Monica > Sanchez, Fernando Schiantarelli, Marko Sebastiani, Mohiman Shafa, > Manoucher Shoaie, Dr K. Dean Stephens, Shahnaz Talebzadeh, Farid > and Roya Tebyani, Yolanda Torres Urteaga, Rolf von Czekus, David > Walker and Luis Wong. The Khamsi-Samandari family provided the > author with important primary sources and comments that certainly > enriched the book. > My gratitude also goes to Alex Kaefer for permitting me use quotes > from his book about the history of the Bahá’í Faith in Austria and to > Ruhu’lláh Mihrabkhání for his permission to quote from his book > Khándán-i-Sádát-i-Khams.1 This book was based on the historical > material about the early Khamsi family, compiled and gathered by Mr > Ruhollah Khamsi. 2 3 > My sincere thanks to the National Spiritual Assembly of Peru for > giving me access to their national archives, for continuously supplying > with photographic material and for responding to my requests for > information. I am similarly grateful to the National Spiritual Assembly > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > Ruhollah Khamsi (1915-1997). > Bahá’í World Centre. The Bahá’í World - In Memoriam (1992-1997). Haifa, 2010, > pp. 185-186. > > xvi > Acknowledgements > > of Azerbaijan for providing documents from the early years of > the Faith in Baku. I also would like to show my appreciation to the > National Spiritual Assembly of the Bahá’ís of Australian for reviewing > and approving the manuscript for publication. > The audio-visual resources supporting the production of the book > were kindly facilitated by the World Centre Audio-Visual Department, > the United States Bahá’í Archives, the Khamsi-Samandari family, Pedro > Donaires, Cesar and Rolando Cortes, Roxana Hadden, Sally McAllaster, > Conrado Rodriguez, Stephen Pulley, Leski Franco, Mehran Manie and > many other friends. The credits for cover concept design go to Fariba > (Heydari) Rosas. Pedro Donaires drew the Caspian Sea map with skill > and talent. > I cannot close this acknowledgment page without expressing my > gratefulness to my wife Parvin for being so helpful, patient and loving > while immersed for years researching and writing the book. > > A Short Note on Bahá’í Orthography > Readers are advised that to a feasible extent the author has used > the transliteration standard adopted by Shoghi Effendi in 1923 for > Bahá’í literature in the Persian and Arabic language. The system was > adapted from the standards set by the Tenth International Congress > of Orientalists held in Geneva in 1894. > Due to the lack of a uniform system before Shoghi Effendi’s > ministry, the writing of Bahá’í terms was inconsistent. For early texts, > this book has kept as much as possible the integrity of the original > source although sometimes the correct transliteration has been used > to ensure the smoothness and flow of the narrative. > In order to facilitate the understanding of some oriental words > the table below outlines the variations of some Bahá’í terms that the > reader may come across. In some cases, for practicality reasons, the > most popular form of the name has been kept such as Mas’ud Khamsi > instead of Mas’úd Khamsí 4, or Tehran instead of Ṭihrán. > > The sound Kh is enounced as in the English pronunciation of house. > > xvii > BORIS HANDAL > > Bahá'í transliteration Variations > Báqirof Baqirof, Baguerof, Baqiroff, Baqirov, > Bakeroff > Naṣru’lláh Nasrollah, Nasru’lláh, Nasroullah > Jináb Jinab, Jenab, Jenabe > Siyyid Sayyed, Sayyid > Asadu’lláh Asadollah > Bahá’u’lláh Baha’o’llah > Riḍá Reza, Rida > Mahmúd Mahmoud > ‘Ádhirbayján Azerbayjan > > Áqá Aqa, Agha > > Before first names and surnames were enforced in Iran in the > 1920, people used to be called according by their single first name, > title and/or their original town. Some of those titles were: > Ḥájí: A person who has successfully completed the > pilgrimage to Mecca. > Mírzá: If the term precedes the name it refers to an educated > person. After the name it stands for Prince. > Abu’l: Father of … > Shaykh: A religious leader > Áqá: Master, Sire > Siyyid: A descendant from Prophet Muhammad. > Jináb: His/Her Excellency > Mullá: An Islamic clergyman > Titles can be combined in a single name such as in Ḥájí Mírzá Siyyid > ‘Alí Shírází, meaning a person whose name is ‘Alí, from an educated > background, a descendant from Prophet Muhammad, having born in > the city of Shíráz. > xviii > Table of Illustrations > Figure 1: T >  ablet of ‘Abdu’l-Bahá to Siyyid Naṣru’lláh. Source: > Khándán-i Sádát-i-Khams.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21 > Figure 2: A >  street scene in ‘Akká, c. 1914. Courtesy: Bahá’í Media > Bank. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22 > Figure 3: T >  he Caspian Sea and Neighbouring Countries. Courtesy: > Pedro Donaires. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23 > Figure 4: T >  hree of the Báqirof brothers are standing on the front. > Left to right: Siyyid Naṣru’lláh, Mír ‘Alí Naqí and Siyyid > Asadu’lláh. Source: Khándán-i Sádát-i-Khams.. . . . . . . . . . . 23 > Figure 5: R >  eceipts by ‘Abdu’l-Bahá for Khamsi-Báqirof family’s > contribution to the Bahá’í Fund. Courtesy: Khamsi- > Samandari family.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24 > Figure 6: S iyyid Naṣru’lláh. Source: Khándán-i Sádát-i-Khams.. . . . 25 > Figure 7: S iyyid Naṣru’lláh with some of his children. Source: > Khándán-i-Sádát-i-Khams.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26 > Figure 8: S iyyid Naṣru’lláh with Bahá’ís of Tehran. Sitting on right > side of second row. Source: Khándán-i Sádát-i-Khams. . . 27 > Figure 9: S iyyid Ahmad with ‘Abdu’l-Bahá in Paris. Third standing > from the left. Source: Khándán-i-Sádát-i-Khams. . . . . . . . . 28 > Figure 10: Siyyid Ahmad with ‘Abdu’l-Bahá in Paris. Third standing > from the left. Courtesy: Khamsi-Samandari family.. . . . . 29 > Figure 11: ‘Abdu’l-Bahá in Budapest. Siyyid Ahmad is second from > the left.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68 > Figure 12: ‘Abdu’l-Bahá in Stuttgart. Courtesy: Bahá’í Media.. . . . . . 68 > Figure 13: The Grand Hotel of Tehran in the 1900s.. . . . . . . . . . . . . . . 69 > Figure 14: Shahpoor Avenue, Rasht, 1934. > Source: Shahre Farang.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69 > > xix > BORIS HANDAL > > Figure 15: Reza Shah in 1941. Source: Wikimedia Commons. . . . . . 70 > Figure 16: Siyyid Ahmad’s family. Mas’ud Khamsi is standing > behind his father Siyyid Ahmad on the left side. Source: > Khándán-i Sádát-i-Khams.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71 > Figure 17: Shoghi Effendi’s map at the beginnning of the Ten Year > Crusade.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71 > Figure 18: Khonsar nowadays. Courtesy: Nasser Sadeghi, CC BY-SA > 3.0. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72 > Figure 19: Jane and Mas’ud Khamsi wedding. Source: Bahá’í > Peruvian National Archives.. . . . . . . . . . . . . . . . . . . . . . . . . . . 72 > Figure 20: Jane and Mas’ud at the 1953 Kampala Conference. > Source: Bahá’í Peruvian National Archives.. . . . . . . . . . . . . 73 > Figure 21: Shoghi Effendi’s letter to Mas’ud Khamsi . . . . . . . . . . . . . 104 > Figure 22: Last photograph of Shoghi Effendi. > Source: Bahá’í Media. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105 > Figure 23: Pioneering in Argentina 1959. With Ahmad and Dorothy > Khamsi. Source: Bahá’í Peruvian National Archives.. . . 106 > Figure 24: Travel teaching in the Andes. Courtesy: Bahá’í News, > December 1961. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107 > Figure 25: Addressing the Bahá’í World Congress in > London in 1963. Source: Bahá’í Peruvian National > Archives.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107 > Figure 26: With indigenous believers in Bolivia. Source: Bahá’í > Peruvian National Archives.. . . . . . . . . . . . . . . . . . . . . . . . . . 108 > Figure 27: Discussing teaching plans with Hand of the Cause Dr > Muhajir in Bolivia. Courtesy: Stephen Pulley.. . . . . . . . . . 108 > Figure 28: With Hand of the Cause Mr Faizi in Lima. Source: Bahá’í > Peruvian National Archives.. . . . . . . . . . . . . . . . . . . . . . . . . . 109 > Figure 29: In Tehran before departing for Peru. Source: Bahá’í > Peruvian National Archives.. . . . . . . . . . . . . . . . . . . . . . . . . . 109 > > xx > Table of Illustrations > > Figure 30: At the Green Light Expedition. Source: The American > Bahá’í Archives.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 110 > Figure 31: At the Green Light Expedition. Source: The American > Bahá’í Archives.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 242 > Figure 32: Leonora Armstrong, Spiritual Mother of South America, > Amatu’l-Bahá Rúhíyih Khánum and Counselors at the > Lopez residence. Courtesy: Vicente Lopez.. . . . . . . . . . . . 242 > Figure 33: In a Bolivian village with Amatu’l-Bahá Rúhíyih Khánum. > Source: The American Bahá’í Archives. . . . . . . . . . . . . . . . 243 > Figure 34: El Viento Canta. Source: Bahá’í World Centre.. . . . . . . . . 243 > Figure 35: Hand of the Cause Amatu’l-Bahá Rúhíyih Khánum, > members of the Universal House of Justice Mr Ali > Nakhjavani, Mr Borrah Kavelin and Dr David Ruhe with El > Viento Canta team at Mr and Mrs Khamsi’s home in Haifa > in 1988. Source: Rolando Cortes. . . . . . . . . . . . . . . . . . . . . . 244 > Figure 36: Consulting with the National Spiritual > Assembly of Peru. Source: Bahá’í Peruvian National > Archives.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 245 > Figure 37: In a summer school in Lima next to Eve Nicklin (centre), > Spiritual Mother of Peru. Source: Bahá’í Peruvian > National Archives.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 245 > Figure 38: At the inauguration of Radio Bahá’í of Lake Titicaca in > Peru in 1981. Mas’ud Khamsi is standing on the left hand > side. Andres Jachakollo is sitting on the front row second > from the left. Courtesy: Mehran Manie. . . . . . . . . . . . . . . . 246 > Figure 39: M >  embers of the International Teaching Centre featuring > the Hands of the Cause of God Amatu’l-Bahá Rúhíyih > Khánum and Ali Akbar Furutan (front row, third and > fourth from right). Mr Khamsi is standing second on the > back row. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 247 > Figure 40: Mr Khamsi with Hand of the Cause of God ʻAlí-Akbar > Furútan. Courtesy: Iran Furutan. . . . . . . . . . . . . . . . . . . . . . 248 > > xxi > BORIS HANDAL > > xxii > Table of Contents > Foreword. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . i > Preface. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . v > Acknowledgements . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xv > A Short Note on Bahá’í Orthography. . . . . . . . . . . . . . . . . . . . . . . . . xvii > Table of Illustrations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xix > Introduction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 > Part I: The Five Brothers. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9 > 1. Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9 > 2. The Báqir’s Descendants. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10 > 3. Siyyid Mahmúd. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12 > 4. Siyyid Asadu’lláh. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14 > 5. Mír ‘Alí Naqí. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17 > 6. Siyyid Riḍá. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18 > Part II: Siyyid Naṣru’lláh Báqirof (1859-1924) . . . . . . . . . . . . . . . 31 > 1. Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31 > 1.1 Settling in Baku. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32 > 1.2 Sakineh Khánum . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33 > 1.3 Wealth and Socio-Economic Development. . . . . . . . . . . . . . . . . . 34 > 1.4 Mode of Living . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37 > 1.5 A Russian Citizen. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38 > 2. Relationship with Bahá’u’lláh . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39 > 2.1 Passing of Bahá’u’lláh. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 42 > 2.2 Guidance from ‘Abdu’l-Bahá. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43 > 2.2.1 Firmness in the Covenant. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45 > 2.2.2 Advice on Politics. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46 > 2.2.3 Tributes to Siyyid Naṣru’lláh. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47 > 3. Service. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48 > 3.1 Teaching the Faith. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48 > 3.2 Teaching the Faith to Prominent People. . . . . . . . . . . . . . . . . . . . 48 > 3.3 Defending the Bahá’ís. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51 > 3.4 The Central Assembly of Tehran . . . . . . . . . . . . . . . . . . . . . . . . . . . 55 > > xxiii > BORIS HANDAL > > 3.5 Diplomatic Missions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56 > 3.6 Communications between Iran and the Holy Land. . . . . . . . . . 61 > 3.7 Contributions to the Funds . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63 > 4. Relationship with ‘Abdul-Bahá. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64 > 5. Passing and Significance. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65 > Part III: Siyyid Ahmad Khamsi-Báqirof (c1880-1950) . . . . . . . . 75 > 1. Family Life. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 75 > 2. Homayoun Khánum. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 76 > 4. Spiritual Dimensions of his Business . . . . . . . . . . . . . . . . . . . . . . 79 > 4.1 Trustworthiness: The Inheritance. . . . . . . . . . . . . . . . . . . . . . . . . . 79 > 4.2 Competency: The Government Finances. . . . . . . . . . . . . . . . . . . 79 > 4.3 Socio-Economic Development: Tea Plantation Innovation . . 80 > 5. Trip to Europe . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81 > 5.1 Paris. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81 > 5.2 Stuttgart . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86 > 5.3 Budapest. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90 > 5.4 Vienna . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 91 > 5.5 Second Visit to Stuttgart. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 94 > 6. Services to the Cause of God. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 96 > 6.1 Helping Non-Bahá’ís. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 97 > 6.2 Protecting the Bahá’ís . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 97 > 7. Teaching the Faith. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 101 > Part IV: Mas’ud Khamsi (1922-2013). . . . . . . . . . . . . . . . . . . . . . . . 111 > 1. Childhood and Youth in Iran. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111 > 1.1 Childhood. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111 > 1.2 The Tuman. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112 > 1.3 Youth Activities in Iran . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113 > 1.4 Schooling. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116 > 1.5 Homefront Pioneering. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116 > 1.6 University Studies. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 119 > 1.7 Work in Tehran. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 120 > 1.8 Mary Jane Snyder Khamsi. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 120 > 2. Meeting the Guardian . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 124 > 2.1 The Kampala Conference . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125 > 2.2 Thinking of Going on Pilgrimage. . . . . . . . . . . . . . . . . . . . . . . . . . 126 > 2.3 Travelling to Haifa from Kampala. . . . . . . . . . . . . . . . . . . . . . . . . 126 > 2.4 Meeting the Guardian. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127 > > xxiv > Table of Contents > > 3. First Pioneering to South America. . . . . . . . . . . . . . . . . . . . . . . . 133 > 3.1 Planning to Pioneer to South America. . . . . . . . . . . . . . . . . . . . . 134 > 3.2 Settling in Argentina. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 139 > 3.3 Settling in Bolivia. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141 > 3.4 The Beginning of Mass Teaching in South America. . . . . . . . 143 > 3.5 Teaching the Faith in Bolivia. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 146 > 3.6 His Love for Bolivia. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154 > 3.7 Returning to Iran. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156 > 4. Return to Iran (1963-1969) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159 > 4.1 Activities in Iran after returning from Bolivia. . . . . . . . . . . . . . 159 > 4.3 Appointed Counselor in Iran. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162 > 4.4 Returning to South America . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165 > 5. Second Pioneering to South America . . . . . . . . . . . . . . . . . . . . . 165 > 5.1 Learning to Travel Teach. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 167 > 5.2 Learning to Grow. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 168 > 5.3 Learning to Teach . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 178 > 5.4 Learning to Fast. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 180 > 5.5 Learning to Give. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 183 > 5.6 Learning to Nurture Scholarly Ability. . . . . . . . . . . . . . . . . . . . . 185 > 6. Amatu’l-Bahá Rúhíyyih Khánum. . . . . . . . . . . . . . . . . . . . . . . . . . 187 > 6.1 Introduction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187 > 6.2 The Green Light Expedition. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 188 > 6.3 A Sense of Reverence. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 190 > 6.4 The Green Light Expedition in Lima. . . . . . . . . . . . . . . . . . . . . . . 193 > 6.5. At the World Centre. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 197 > 7. Pioneering. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 198 > 7.1 Encouraging New Pioneers. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 199 > 7.2 Nurturing Current Pioneers. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205 > 8. Bahá’í World Centre Services. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 208 > 8.1 A Member of the International Teaching Centre. . . . . . . . . . . 208 > 8.2 Youth Programs in Haifa. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 209 > 8.2 Latin Nights. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210 > 8.3 El Viento Canta. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210 > 8.4 External Affairs. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 212 > 8.5 International Trips. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 214 > 9. Socio-Economic Development . . . . . . . . . . . . . . . . . . . . . . . . . . . . 215 > 9.1 An Entrepreneurial Mindset. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 216 > 9.2 Bahá’í Radio Stations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 217 > > xxv > BORIS HANDAL > > 9.3 Nur University. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 220 > 9.4 Institutes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 221 > 9.5 Rural Schools. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 221 > 10. Protecting the Bahá’í Community . . . . . . . . . . . . . . . . . . . . . . . 225 > 10.1 Looking after the Youth. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 226 > 10.2 Covenant-breaking. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 227 > 10.3 Proclaiming the Faith. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 228 > 10.4 The Street Quarrel: A Teaching Story . . . . . . . . . . . . . . . . . . . . 231 > 11. Returning to Peru. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 234 > 11.1 Serving at the National Spiritual Assembly. . . . . . . . . . . . . . . 234 > 11.2 Generosity. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 236 > 11.3 External Affairs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 237 > 11.4 Last Years. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 239 > Appendix 1: The Robbery, a Green Light Expedition Story . . . 249 > Appendix 2: The Green Light Expedition Film Narrative > (extracts). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 255 > Venezuela - the Amazonas. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 255 > Suriname – The Bush Negroes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 260 > Brazil – Manaus. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 263 > Colombia – Leticia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 264 > Peru – Iquitos and Pucallpa. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 265 > Peru – Lima. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 266 > Bolivia – Oruro. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 267 > Peru - Cusco . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 268 > Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 271 > > xxvi > Introduction > Looking at the immensity of the Caspian Sea from the terraces > of my hotel in Baku, the capital of the Republic of Azerbaijan, I > keep wondering about the monumental scope of the research I am > undertaking taking me aback from my native Peru. Two countries > so culturally different from each other but nevertheless united by a > singular thread that only God mysteriously could have woven. > With sources from English, Spanish, Persian, German, French, > Arabic and Russian that I struggled to translate, I immersed myself > in a fascinating saga traversing across three centuries, two falling > Iranian royal dynasties, three generations, two world wars and four > continents. > This is a story taking us to Iran, Russia, the Holy Land, the main > European capitals, Africa and even to exotic places such as the Amazon > rain forest and the magnificent Andes mountains, showing that love > for humanity also travels and it never gets tired in giving if inspired > by higher principles. It touches on the lives of Bahá’u’lláh, ‘Abdu’l- > Bahá, Bahíyyih Khánum, Shoghi Effendi and a number of Hands of the > Cause, particularly Amatu’l-Bahá Rúhíyyih Khánum, intertwined with > momemtous events of the Faith’s Heroic and Formative epochs. > To borrow Foucault’s words, this narrative is more about “a > historical awareness of our present circumstance”.1 More than > a chronology, this book is a collection of teaching stories with a > current morale told mostly by primary sources who were themselves > protagonists in the narrative. Each story intends to highlight a > spiritual attribute focusing more on the actions that on the persons > themselves. These teaching accounts will always be valid inasmuch > as they were all laden with devotion and sacrifice and they have > something to tell us as we strive to spread the Message of Bahá’u’lláh > to our fellow human beings in any part of the world. > These tales are about a wealthy family adopting a nascent religion > > Foucault, M. The Subject and Power. Critical Inquiry, 8(4), p. 778, 1982. > > BORIS HANDAL > > struggling to survive in the midst of a fanatical establishment. It > reminds us of the story of the seed striving to come to the surface > and to evolve into a magnificent tree. It is the narrative of a clan > that preferred to put their spiritual obligations above others of a > financial nature, benefits that will never perish. Bigotry, persecution > and harassment could not abate the inner spiritual forces impelling > the family members to get their religion accepted, protected and > flourishing. > From becoming a persecuted underground movement in the 19th > century, despite all odds, the Iranian Bahá’í community found itself > in the last century, gaining continuous strength and consolidating > through the establishment of hospitals, schools, endowments and > government-accredited governing bodies, both in rural as well as > in urban areas. Reluctant to give in to religious-based intimidations > and adamant to uphold the truth of their beliefs, the Bahá’ís of Iran > opened their own windows to modernity in a country still submerged > in antiquated Dark Ages. > In all these developments, some prominent families like the > Khamsi-Báqirof were able due to their social position, to defend, > overtly and covertly, the worth that their newly espoused religion had > brought to a country already on an accelerated material and spiritual > decline. > As I kept unravelling the Khamsi-Báqirof family story, I marvelled > at the tradition of devoted and creative services to the Bahá’í Faith > as honoured in the numerous Tablets from Bahá’u’lláh and‘Abdu’l- > Bahá, and writings from Shoghi Effendi as well as in the testimonies > from the Universal House of Justice. It all began with the declaration > in 1881 of five brothers, known in Bahá’í history as Báqirof-Khamsi, > whom Bahá’u’lláh designated as Sádát-i-Khams (The Five Siyyids2, > in Arabic) from where the surname Khamsi (Five, in Arabic) comes > from. Going through various tumultuous Iranian social scenarios > three main waves in the Báqirof-Khamsi family are easily recognisable > and characterised in the persons of Siyyid Naṣru’lláh Báqirof (1859- > 1924), Siyyid Ahmad Khamsi-Báqirof (c1880-1950) and Mas’ud > Khamsi (1922-2013). > > A Siyyid is a descendant from Prophet Muhammad. > > Introduction > > Siyyid Naṣru’lláh Báqirof’s life could be characterised by his > disposition to valiantly protect the vulnerable Bahá’í community > using his social influence at a time where there was no administrative > or legal mechanisms to defend them. Enabled to serve and visit > Bahá’u’lláh and ‘Abdu’l-Bahá during his lifetime, Siyyid Naṣru’lláh was > also able due to his wealth to generously contribute to the needs of > the Cause. His nephew and virtual son, Siyyid Ahmad, also lived up > to those standards as a result being privileged to accompany ‘Abdu’l- > Bahá to His historical travels across Europe as well as contributing to > the organic development of the Iranian Bahá’í community as it turned > to the 20th century. Highly respected because of his widely known > business integrity, Siyyid Ahmad did reach the highest governmental > and social circles of the country to protect the believers and contribute > to the protection and respect of the Cause. The privilege was left to > Mas’ud Khamsi, Siyyid Ahmad’ son, to visit the beloved Guardian and, > while pursuing his predecessors’ lines of action, more distinctively > with intrepidity and great detachment, left the native Iran and took > the Cause to tens of thousands of people in South America, mostly > indigenous, a path that was eventually crowned by distinguished > international services throughout the globe. Generations to come will > certainly draw inspiration from the valiant services of this selfless > and honoured family in the pathway of the Beloved. > Blessed by those sacred encounters the Khamsi-Báqirof also > received tablets from Bahá’u’lláh and ‘Abdu’l-Bahá with continuous > guidance, encouragement and reassurance. Specifically, Baha’u’llah > prayed for and assured the Khamsi-Báqirof family members that they > will be remembered eternally. Likewise, ‘Abdu’l-Bahá wrote that the > distinction of the Sadat-i-Khams will remain for centuries and ages > to come. He called them the Stars of Khams (“Five Stars”, in Arabic) > which are shining from the “horizon of guidance”. 3 > Like passing magic from one generation to the other, they > brilliantly infused their own zeal into their offspring confirming > them to even greater heights of service. This was a family where > the Faith was constantly at the centre of the table, with memories of > visits to Bahá’u’lláh and ‘Abdu’l-Bahá, and always accompanied by a > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > > `Asr-i Jadid, 1994. > > BORIS HANDAL > > permament influx of prominent believers. How important therefore > is the role of the Bahá’í family as a divine fortress, one would reflect > upon, in ensuring that the next generation is spiritually well nurtured > akin to a chain of memories that provides daily accompaniment. > Acknowledging such a principle, Mas’ud Khamsi once wrote: “In > order for you to understand my origin, it is important to mention my > family’s history”.4 > Hence, the learning and prayerful attitude from the first Khamsi- > Báqirof generation were passed to the second one as the latter, in turn, > handed on and augmented to the third family wave, ultimately leaving > their mark on the faithful and the wider community in which they > operated. Mathematicians call this phenomenon the multiplicative > effect but the author (also a mathematician), recalls ‘Abdu’l-Bahá’s > words: “… an especial blessing is conferred on some families and > some generations”.5 > The weighty decision made by the five Báqirof brothers to declare > their belief in Bahá’u’lláh, as the proceeding narrative will attest to, > had a pivotal and unprecedented impact on many generations of that > family and the societies in which they lived. In a Tablet revealed for the > auspicious occasion of the Birth of the Báb, Bahá’u’lláh emphatically > summoned all to heed the following counsel: > Make thou every effort to render service unto God, that from > thee may appear that which will immortalize thy memory in > His glorious and exalted heaven.6 > It is from the heroic and courageous decision made by the Báqirof > brothers, and the distinguished services they rendered, that countless > generations have benefited and their memory has been immortalized > both in this world and the next. > The three generations of Khamsi-Báqirof who are the subject of > this book can be characterised, among many factors, by their devotion > to the Bahá’í Faith but also by their innovative acumen. The latter > was manifested in their own successful business enterprises where > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > ‘Abdu’l-Bahá, Some Answered Questions. US Bahá’í Publishing Trust, 1990, p. 305 > Bahá’u’lláh. Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas. US Bahá’í > Publishing Trust, 1988, p. 233. > > Introduction > > they were ahead of their times. Innovative and creative projects were > initiated by them such as establishing and disseminating tea planting > practices in northern Iran to avoid imports as well as the first cinema > and the first modern hotel in Iran adhering to European standards. > They were second in the country to acquire an automobile sharing > this innovation only with the royal family. Conscious of the benefits > of Western civilization, the Khamsi-Báqirofs were also among the > first Iranian families to send their children to European universities. > They owned entire villages around Tehran where the inhabitants > were taught literacy and children had formal education. The family > also ventured into radio, television, oil, hospitality, publishing, road > infrastructure, trading, real estate and mining interests, among other > businesses revealing a strong commercial and industrial expertise, let > alone a strong sense of practicality. > Such a progressive mindset was also manifested in their Bahá’í > endeavours through socio-economic development projects such as > radio stations and schools, medical centres, teacher training institutes, > summer schools, encouragement to Bahá’ís to establish universities, > creation of new Bahá’í literature and engagement with the arts. > They were also pioneers in learning complex undertakings such as > connecting with diplomats, networking with prominent people and > developing the indigenous population. Through mass conversion, > certainly the original five Khamsi-Báqirof burgeoned scores of tens of > thousands of new believers mostly in Latin America. > My research also pays tribute to three amazing women who, > besides their husbands’ public figures, were at all times working > hand-in-hand in service to the Faith of God, namely, Sakineh Khánum, > Homayoun Khánum and Mary Jane Snyder. Although not broadly > visible to the public eye except for some glimpses included in historical > records, and within the scope of what women could do in the public > arena in their times, these three heroines had their own joy of service > as well as the responsibility of bringing the family together to be able > to navigate in the arena of service, despite the constant presence of > physical danger or constant moves. As ‘Abdu’l-Bahá had said: “Among > the miracles which distinguish this sacred dispensation is this, that > women have evinced a greater boldness than men when enlisted in > > BORIS HANDAL > > the ranks of the Faith”.7 > “I was born in a cradle of gold”, Mas’ud Khamsi sometimes > observed. And yet, the family was the embodiment of the wealthy > Bahá’í individual consecrating their wealth to the promotion of the > Cause of God just as Bahá’u’lláh said in the Hidden Words: > Well is it then with him, who, being rich, is not hindered by > his riches from the eternal kingdom, nor deprived by them > of imperishable dominion. By the Most Great Name! The > splendour of such a wealthy man shall illuminate the dwellers > of heaven even as the sun enlightens the people of the earth!8 > Nowadays, we find Khamsi family members settled in many > countries mixed with a variety of races and excelling in diverse > teaching or administrative serving capacities, carrying Bahá’u’lláh’s > blessings conferred on them for eternity. > This book is about a celebration of well-spent lives, a feast of the > spirit and a rendezvous of consecrated souls. These stories testify > that if you live by higher principles the result is always spiritual > triumph, that although the destination is unknown you are always > safe, because you have to learn to trust in higher powers, relinquish > yourself in larger hands to the Will of the Almighty, surrendering your > lives and possessions to God, irrespective of how much you have, > because, in the end, nothing matters but pleasing the Beloved, just as > ‘Abdu’l-Bahá had wished: > It is clear that life in this fast-fading world is as fleeting and > inconstant as the morning wind, and this being so, how > fortunate are the great who leave a good name behind them, > and the memory of a lifetime spent in the pathway of the good > pleasure of God.9 > But above all there was another and more powerful force > >  he Compilation of Compilations: Prepared by The Universal House of Justice > T > (vol. 2). Maryborough, Victoria, Bahá’í Publications Australia, 2000, p. 403. > Bahá’u’lláh, The Hidden Words of Bahá’u’lláh. US Bahá’í Publishing Trust, 1985, > p. 41. > ‘Abdu’l-Bahá. The Secret of Divine Civilization. Wilmette, US Bahá’í Publishing > Trust, p. 70, 1983. > > Introduction > > motivating the characters of this narrative. It was their immense love > for Bahá’u’lláh expressed in the service to His Cause. A love that was > unconditional, contagious and courageous bringing at the same time > spiritual joy and inner happiness to the soul. Such a love, nurtured > in the family nest, permeated their everyday conversations, inspired > their steps and gave them an authentic Bahá’í identity among their > peers. Most importantly, that love for Bahá’u’lláh became a bliss to > serve, a disposition that can be better summarized in these words of > Mas’ud Khamsi around the last years of his life: > … That nothing is sweeter, that nothing gives more happiness > than working for the Faith. All the things that you can do in > any day are going to be forgotten. However, the work of the > Faith is never going to be forgotten. So everyone has their > chance to serve the Faith wherever they may be because that > will remain forever in this world and the one to come. Please > continue to work, continue to help the Faith because it is the > only thing that will remain for you in this world and the world > to come. It is the only thing that remains. All the other things > that you gladly want to do are fine but will not remain as much > as your efforts for the Faith. What you do for Bahá’u’lláh will > remain now and for eternity. 10 > >  alk by Mas’ud Khamsi in July 2010 at the National Bahá’í Centre. Peruvian > T > > Bahá’í Archives. > > BORIS HANDAL > > PART 1: > The Five Brothers > 1. Introduction > This narrative begins on the shores of the Caspian Sea. > The Caspian Sea is strategically and historically important because > it separates Europe from Asia. Five countries surround this immense > mass of water, comparable in size to Japan. These countries are the > republics of Iran, Russia, Turkmenistan, Kazakhstan and Azerbaijan > – the last four representing the remnants from the collapsed Soviet > Union and the Russian empire. > The Caspian Sea is actually not a sea but the largest lake in the > world. It was always called a sea probably due to its vastness, the > relative salinity of the water, and sometimes rough waves — actually, > surfing is practiced on its waters. In ancient times people thought it > was even connected to a big ocean. > Its European name came from the Greek historian Strabo (64 > BC – AD 24) who named it after a tribe, now extinct, called the Caspi. > The Caspian Sea is a great blessing from the Lord sustaining the life > of dozens of ethnic groups. Although each one has their own culture > and language they were for millennia profoundly influenced by the > ancient Persian empires and its civilization and past glory. > Rich in natural resources, particularly oil and fish, the Caspian Sea > displays an amazing and unique array of fauna and flora. For instance, > the world famous caviar is the flagship of those waters. Diverse and > rich as the neighbouring ethnic cultures were, this life-giving lake > was also surrounded by an even more beautiful coastal geography, > creating a landscape of awe and promise, one which was destined to > include Núr, Bahá’u’lláh’s ancestral home. > On the southwest side of the lake lie the most strategic cities of > Rasht and Baku located in the former Persian and Russian empires, > respectively. Both were like twin cities because the main bulk of > > BORIS HANDAL > > commerce between the two nations was traded between their ports > for centuries. The strategic location of the region made it the scene > of the famous Iran-Russia wars between the 17th and 19th centuries. > Russia succeeded in defeating Iran and consequently seized a > considerable amount of Iranian territory, including Baku. Russian > imperialism was growing within the region and was at its peak by the > first half of 19th century. > It was in Rasht where the Russian influence was most felt. As early > as in the eighteenth century the Imperial Russia had plans to take India > from the British1 with Iran being the landmass interposing between > Russia and India. Russian military expansionism was supported > by the advances of the industrial revolution with increasing travel > infrastructure such the new railway joining the Caspian and the Black > seas and linking Asia and Europe. Because of this, Rasht and Baku > became the safest and most comfortable gateways to travel to Europe > and to the Middle East, using a combination of steamship and trains. > Rasht, on the Iranian shores of the Caspian Sea, is where our story > begins. As the capital of the Iranian province of Gilan, Rasht was by > then the most densely populated province of Iran perhaps because > of its intense and favourable agricultural environment and certainly > because of the commerce with neighbouring Russia. > A humid subtropical climate allows a lush forest to grow in the > region throughout the year and occasionally outbreaks of malaria. It > is called the City of Rain. With tile roofs, Rasht resembles an English > town and is also being known as the most westernized population in > the country and the main gateway to Europe. > > 2. The Báqir’s Descendants > Our narrative commences with Siyyid Báqir Musavi Tulami, a wealthy > Iranian landlord in the district of Lahijan in the northern province > of Gilan. Báqir, in short form, was a siyyid, one whose lineage could > be traced to Prophet Muhammad. Being a siyyid was a sign of > respectability among the native population mostly from an Islamic > religious background. > > Jennifer Siegel. Endgame: Britain, Russia and the Final Struggle for Central Asia. IB > > Tauris, 2002. > > The Five Brothers > > Siyyid Báqir died in 1897 having begotten seven sons by the time > of his death. Twenty years before, around 1879, the youngest five of > these seven brothers became followers of Bahá’u’lláh. In a country > where the Bahá’í Faith was, and still is, considered a heresy, the Shariah > law automatically disqualified them from obtaining a share of their > father’s large inheritance when the patriarch died. The five brothers > were disinherited by the two elder siblings who at their father’s death > obtained an order from the clergy to keep all the family’s state and > wealth for themselves. 2 > Notwithstanding that, God blessed the five brothers with fortune > and they became very prosperous business people on their own. > According to Mas’ud Khamsi: > …. as they were among the first ones to discover oil in Baku > (Russia) they were given Russian nationality because at that > time there were no passports or identification cards in Persia. > The wealth, on one hand, and due to the Russian government’s > influence in Persia, besides their natural honesty when dealing > with Muslim priests, made them exemplary citizens. As a > result, in their native city of Rasht (Persia) there were not any > martyrs in the history of the Faith and the mullahs (priests) > and ordinary people did not dare to insult or persecute the > Bahá’ís. 3 > > Their business activities involved Russia and Iran, and in their > Russian civil documentation they were known by the surname > Báqirof, a patronymic meaning “son from Báqir”. Their newly adopted > nationality gave them a degree of independence and legal protection > in Iran at a time when Russian political power was feared. > The five Báqirofs became known among the Bahá’í community by > the Arabic designation that Bahá’u’lláh gave them, Sádát-i-Khams4, > in short, the Five Siyyids. Their descendants are currently named > Khamsi. According to Mas’ud Khamsi (1923-2003), a third generation > Soli Shahvar. Forgotten Schools: The Bahá’ís and Modern Education in Iran, 1899- > 1934. I.B.Tauris, 2009. > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > Sádát is the plural form of siyyid. The word for five in Arabic is Khams. Hence, > Sádát-i-Khams means the Five Siyyids. > > BORIS HANDAL > > from the Sádát-i-Khams clan, his grandfather: > … was a very rich man at that time, so much so that it was > said that the pearls and diamonds from his deposits were > moved with shovels. We all witnessed this fortune with his > granddaughters who were not Bahá’ís and received their > grandfather’s heritage. Every time my mother took me to their > house, upon leaving they filled my small pockets with golden > coins, pound sterling, Russian manat and Persian ashrafi … 5 > > The names of the five brothers were Mahmúd, Riḍá (Reza), > Asadu’lláh, ‘Alí Naqí and Naṣru’lláh. The province of Gilan where > they resided had already been opened for the Faith by various early > believers particularly ‘Ali Ashraf Lahijani, known as Andalib, a renown > Bahá’í teacher as well as a gifted poet. The story of each of these five > brothers follows. > > 3. Siyyid Mahmúd > The famous Bahá’í poet Andalib was also a native of the Gilan province > where the five brothers used to live and commenced the process of > teaching them the Bahá’í Faith. The brothers appeared to be attracted > to the new teachings from the beginning but referred them to Mahmúd, > the eldest brother, for commenting due to his special knowledge of > religious matters. > Mahmúd was not only a successful jeweller but also a man of > profound spirituality and theological knowledge. He was the one > who took a particular interest in the new religion that was sweeping > across Iran. According to Rúhu’lláh Mihrabkhání: > … This brother [Siyyid Mahmúd] studied religious studies > when he was young in Karbilá and Najaf, not to become a > cleric but because he had an intense interest in religion and in > considering its teachings, attaining virtues and understanding > its truths. That is why when Andalib started teaching those > brothers, the other four brothers came to him to accept the > Bahá’í Faith, surrendering to Andalib’s arguments to accept > the new Faith with more certainty. > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > The Five Brothers > > … Siyyid Mahmúd was in Karbilá [Iraq]. He always had this > doubt whether the brothers were really the descendants of > Prophet Muhammad. This is because being attributed to the > Prophet brought with it material and spiritual advantages, > meaning Sádát were always respected by people and received > “khoms”6. As recorded in many histories, many people used to > call themselves Sádát and were known in public as descendants > of the Prophet, and this title was passed on to their children > and grandchildren. When the Blessed Beauty confirmed in > writing that they came from Muhammad’s lineage, Siyyid > Mahmúd was relieved of his suspicions. 7 > > We also know that Siyyid Mahmúd attained the presence of > Bahá’u’lláh and received at least one Tablet in his honour. In that > Tablet Bahá’u’lláh also proclaims Himself as the Concealed Treasure > and the Hidden Mystery, and among other guidance, reveals a prayer > for him. > O Mahmúd! Upon thee be the Glory of God, the Almighty, the > Loving. I bear witness that thou hast renounced worldly cares, > turning towards the celestial sanctuary of the Lord of all that > hath been and shall be. Thou didst proceed from the House > in order to seek out the Lord of the House, until thou didst > arrive and behold His Countenance, hearkening unto the call > of God, the Lord of all beings. We bear witness that thou didst > attain unto that which was inscribed by the Exalted Pen in this > Prison, a Prison where the Cause of God was proclaimed, and > His Sovereignty, His Majesty and His Might were revealed, and > every hidden secret was brought to light. Convey My greetings > to thy brothers and rejoice them with the glad-tidings of that > which was ordained for them by the Pen of God, the Almighty, > the All-Powerful. We have remembered them in the past and > do so again, with that which doth enrapture their hearts and > souls. > Say: Be not grieved by the actions of those who have been held > > One fifth of revenue paid as a religious practice. > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt: Mu'assassih- > > 'i `Asr-i Jadid, 1994. > > BORIS HANDAL > > back by their vain imaginings from pondering the outcome of > their deeds. By the righteousness of God! That which they > have committed shall not avail them. Erelong will they find > themselves chastised as decreed by God, the Lord of Hosts. > Say: O God, my God! Cast me not out from the gate of Thy > generosity, nor suffer me to be kept back from the ocean of Thy > bounty or severed from the cord of my hope, by Thy power and > might. O Lord! Thou seest this thirsty one seeking the softflowing waters of Thy mercy, this quintessence of nothingness > Thy confirmations, this meagre rivulet the ocean of Thy > wealth. I beseech Thee, O Thou Preserver of those who are > nigh unto Thee, Thou Saviour of the sincere ones and Refuge of > the sore oppressed, to illumine his Majesty the King with the > light of Thy justice, and adorn him with that which will draw > him nigh unto the court of Thy bounty and the throne of Thy > Providence. Aid him, O my God, with the hosts of earth and > heaven, and the battalions of the seen and the unseen. Potent > art Thou to do what pleaseth Thee. No God is there save Thee, > the Strong, the Most Powerful, and in Thy grasp are the reins > of all that are in heaven and on earth. 8 > > 4. Siyyid Asadu’lláh > Siyyid Asadu’lláh was also a prosperous businessman whom the > people called the financier. Siyyid Asadu’llah eventually moved to the > city of Qazvín, 170 km southeast from Rasht, and later to the capital > Tehran. Moojan Momen wrote in this regard: > In 1899 a paved road had been completed by the Russians > from Anzali [Rasht’s port] to Tehran and soon became the > main trade corridor of Iran. Together with Mír ‘Alí Naqí [his > brother], Sayyid Asadu’llah was part of the consortium who > negotiated with the Russians for the concession to run a > carriage and postal service on this road and to provide all > travellers’ services (rest houses, changes of horses, food and > accommodation) along the route until 1910. As a result these > two brothers became very wealthy. By 1903, following the > > Provisional translation authorised by The Universal House of Justice. > > The Five Brothers > > death of Mír ‘Alí, Sayyid Asadu’llah had moved back to Rasht to > administer the contract.9,10 > > He visited Bahá’u’lláh in ‘Akká and is more known for having > received the famous Tablet of Unity (Lawh-i-Ittihad) where Bahá’u’lláh > explains, at Siyyid Asadu’lláh’s request, the meaning of unity. In this > Tablet, the Blessed Beauty explains six types of unity, namely, unity of > religion, unity of words, unity of ritual acts, unity of rank or station, > unity of wealth and unity of souls. He also received many Tablets from > ‘Abdu’l-Bahá honouring his services to the Faith. A passage of the > Tablet translated by the Bahá’í World Centre reads as follows: > And among the realms of unity is the unity of rank and station. > It redoundeth to the exaltation of the Cause, glorifying it > among all peoples. Ever since the seeking of preference and > distinction came into play, the world hath been laid waste. > It hath become desolate. Those who have quaffed from the > ocean of divine utterance and fixed their gaze upon the Realm > of Glory should regard themselves as being on the same level > as the others and in the same station. Were this matter to be > definitely established and conclusively demonstrated through > the power and might of God, the world would become as the > Abhá Paradise. > Indeed, man is noble, inasmuch as each one is a repository of > the sign of God. Nevertheless, to regard oneself as superior > in knowledge, learning or virtue, or to exalt oneself or seek > preference, is a grievous transgression. Great is the blessedness > of those who are adorned with the ornament of this unity and > have been graciously confirmed by God.11 > > While living in Qazvín his faith was severely tested due to the > influence of the Azalis, the followers of Mírzá Yahyá, Bahá’u’lláh’s half- > > Moojan Momen. The Bahá’í Communities of Iran. George Ronald, 2015, p. 331. > Mírzá Yahyá ‘Amídu’l-Atibbá Hamadání. Memoirs of a Bahá’í in Rasht: 1889-1903 > (Translated by Ahang Rabbani). Explorations in Bahá’í History, vol. 9, 2007. > Bahá’í World Centre. Messages from the Universal House of Justice 1963–1986. > Compiled by Geoffrey W. Marks. Wilmette, Illinois: Bahá’í Publishing Trust, 1996, > p. 376. > > BORIS HANDAL > > brother, also called Subh-i-Azal which means Morning of Eternity. At > that time Mírzá Yahyá had risen in direct opposition to Him claiming > to be the spiritual successor of the Báb. Samandar, the famous Bahá’í > travel teacher, has written in his chronicles how Siyyid Asadu’llah’s > was successful in passing that spiritual test: > One of the Azalis sent his brother to Siyyid Asadu’lláh to be > his servant, using this as a way of coming into contact with > him. This man caused suspicions and doubt to slowly enter > Asadu’lláh’s heart, making him hesitate and have doubt in his > belief. As soon as they found out that he was not well aware > of what was going on, they did not leave him alone, at home > or in his store, and began to destroy his faith. From the words > that this Jináb-i-Siyyid 12 [Asadu’lláh] was uttering, I found out > that this person had fallen in doubt. One night I told him that > because you are not fully informed of the topic in question, it > is better that in your own presence we have a discussion with > them. You sit aside and listen and ask God to guide you to show > the truth. Asadu’lláh said the Azalis will not come to argue with > you. Eventually they decided that Siyyid Asadu’lláh informs > Samandar whenever the Azalis came to his house. Therefore > one night, Áqá Mírzá Hasan 13and Mírzá Abu-al-Fazl who were > known to each other, went to the house of Siyyid Asadu’lláh > without knowing that someone from this side was going to > join them; I also attended the meeting. After greetings the > way of discussion opened. I sent someone home to bring the > Báb’s Holy Book, the Bayan-i-Farsi, and had a deep discussion > regarding all the things that caused doubt. First they expressed > their doubts. So, one by one I gave the answers, referring to the > Bayan. And as Siyyid Asadu’lláh was all ears, paying attention > to the arguments and reasons of both sides and weighed them > against each other, the topic became obvious for him and the > confusion was removed, his mind became clear of doubts and > his faith became stronger and he found peace of mind. Then he > asked for that book, the Persian Bayán. So I gave him one book > in the handwriting of Jináb-i-Mírzá Ahmad-i-Kateb as a gift. > > Jináb or Jenab is a courtesy title that can be translated as His/Her Excellency. > > Áqá is a male courtesy title that can be translated as Sir. > > The Five Brothers > > He read that book, and to the last days of his life he rendered > many great services and in ‘Akká he attained presence of the > Blessed Beauty. In that meeting he asked, when he was in the > presence of Bahá’u’lláh, a question about the unity of God. A > detailed Tablet was revealed and then he passed away in Gilan, > ascending to the Abhá kingdom. After his passing, a Tablet of > Visitation to his tomb was revealed by the pen of the Centre of > the Covenant in honour of him and the rest of the members of > that family. 14 > > 5. Mír ‘Alí Naqí > Mír ‘Alí Naqí was another of the five Sádát-i-Khams brothers. He > settled in Tehran where he became a wealthy merchant. One whole > section of the Great Bazaar of Tehran was owned by Mr ‘Alí Naqí and > named after him. According to Rúhu’lláh Mihrabkhání: > His involvement in gathering wealth in commerce did not > prevent him from developing spiritual values and rendering > services to the Cause. Because he was so famous and credible > in his lifetime, the enemies of the Faith could not cause him > much harm. But after his passing, the enemies provoked thugs > to destroy his grave. 15 > > Mír ‘Alí Naqí died in on 29 December 1902 and was buried in the > Sar Qabr Áqá cemetery where Bahá’ís used to be buried. However, > they were not allowed to undertake public burial ceremonies. The > neighbourhood was very hostile, for instance, when the believers > were building a tomb for one of the Bahá’í martyrs the neighbours > destroyed it. > Next to the cemetery there was an alley where a number of Bahá’ís > had settled and where they used to teach the Faith. This passage > was known as the Bábí Alley where some Bahá’ís lived along a small > property known as Baghe Ferdowsi (the Garden of Paradise) that > functioned as a Bahá’í centre. Usually, the Bahá’ís of Tehran came first > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > > BORIS HANDAL > > to the centre, visited the Bahá’ís and then went to visit the graves. > A number of notable early believers such as Rúhu’lláh Varqá and > his father are buried there. Mír ‘Alí Naqí was interred next to Mulla ‘Alí > Jan, a Bahá’í martyr. Mír ‘Alí Naqí’s mother was grief-stricken after the > passing of her son and wanted to build a burial chamber for him. For > this reason, the neighbours became very upset and began attacking > the Bahá’í places in the Bábís’ Alley. According to Fazel Mazandarani, > “the enemies in large numbers, in particular some from the Royal mule > regiment, whose commander’s house was in that neighbourhood, > swarmed the cemetery, and began destroying the graves and taking > the dead bodies from their resting places”.16 > The mob started shooting and a bullet hit a person. It happened > that at that time a number of the Bahá’ís who belonged to a regiment > called the Cossacks, led by a Russian Colonel, were present having > prayers, studying the Writings and listening to talks. These friends > reacted immediately and counter attacked the mob, pushing them > out of the house and the alley and even injuring some of them. > Interestingly, the regiment commander praised these soldiers and > rewarded them somehow preventing further attacks. > > 6. Siyyid Riḍá > Siyyid Riḍá (also written as Reza) passed away around 1881, that > is, a few years after becoming a Bahá’í. There is little information > about him except that he was steadfast in the Faith of Bahá’u’lláh and > that along with his older brothers “rose to the service of the Cause > and helped with the victory of the Faith as far as they had time and > capacity”. 17 > Siyyid Riḍá was the father of Siyyid Ahmad and Siyyid Mihdí, > both well-known and active believers. Siyyid Ahmad’s brilliant life is > outlined in Part III. > As with Siyyid Mihdí, we know that his son Mírzá Riḍá with his > family pioneered to Austria as early as 1911 and was instrumental for > > Fazel Mazandarini. Zuhúru'l-Haqq (The Manifestation of Truth). Tehran, vol 7, p. > 232-233, 1944. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > > The Five Brothers > > ‘Abdu’l-Bahá’s visit to that country in the company of Siyyid Ahmad > in April 1913. A personal testimony of an early German believer in > the book Die Geschichte der Österreichischen Bahá’í Gemeinde [The > History of the Austrian Bahá’í Community] indicates: > The Bahá’í Faith took root in Vienna in 1911: That year, the > Persian Mírzá Riḍá Khamsi Baqiroff settled with his family > in what was then the main city of the Danubian monarchy > [Vienna]. He had been a Bahá’í from childhood and became a > pillar of strength for the gradually emerging Bahá’í community > in Vienna over the two decades until his passing in January > 1931. A eulogy prepared by the Bahá’í community of Vienna > at the occasion of the passing of Riḍá Khamsi Baqiroff states > that “the community of spiritual labourers of Vienna owes > much to him, because the departed was a zealous co-worker > and propagator of the sacred teachings who was mindful of > the commandments of Bahá’u’lláh throughout his entire life“. > His daughter, Miss Roghi Khamsi, tragically died only months > after her father’s death. She died on 2 July at the age of 28 > years of severe lung disease. As a devoted Bahá’í, she had > also contributed much to the growth and progress of the new > Faith in Vienna. The Viennese Bahá’í community honored her > achievements in spreading the Bahá’í teachings in the capital in > the following words: “She brought the glad tidings to countless > people from the most distinguished circles. Even during her > illness, she was always ready to serve the holy Cause and to > spread it … The widow of Riḍá Khamsi, Khánumgol Khamsi, > returned to Persia at the beginning of the Second World War”.18 > > The youngest of the five Sádát-i-Khams brothers and the most > prominent was Siyyid Naṣru’lláh for whom the next section is > dedicated. After Andalib led them to accept the Faith he wrote > to Bahá’u’lláh mentioning their names and requesting blessings > upon them. By that time the Blessed Beauty had already moved to > the Mansion of Bahji. Siyyid Naṣru’lláh, Siyyid Mahmúd and Siyyid > > Alex Käfer. Die Geschichte der Österreichischen Bahá’í Gemeinde. Horizonte > > Verlag, pp 18-19, 2005. > > BORIS HANDAL > > Asadu’lláh attained His presence in the Holy Land and it is probably in > that residence in the countryside of ‘Akká where the visits took place. > > The Five Brothers > > Figure 1: Tablet of ‘Abdu’l-Bahá to Siyyid Naṣru’lláh. > Source: Khándán-i Sádát-i-Khams. > BORIS HANDAL > > Figure 2: A street scene in ‘Akká, c. 1914. > Courtesy: Bahá’í Media Bank > > The Five Brothers > > Figure 3: The Caspian Sea and Neighbouring Countries. > Courtesy: Pedro Donaires > > Figure 4: Three of the Báqirof brothers are standing on the front. Left to > right: Siyyid Naṣru’lláh, Mír ‘Alí Naqí and Siyyid Asadu’lláh. > Source: Khándán-i Sádát-i-Khams. > BORIS HANDAL > > Figure 5: Receipts by ‘Abdu’l-Bahá for Khamsi-Báqirof > family’s contribution to the Bahá’í Fund. > Courtesy: Khamsi-Samandari family. > > The Five Brothers > > Figure 6: Siyyid Naṣru’lláh. > Source: Khándán-i Sádát-i-Khams. > > BORIS HANDAL > > Figure 7: Siyyid Naṣru’lláh with some of his children. > Source: Khándán-i-Sádát-i-Khams. > > The Five Brothers > > Figure 8: Siyyid Naṣru’lláh with Bahá’ís of Tehran. > Sitting on right side of second row. > Source: Khándán-i Sádát-i-Khams > > BORIS HANDAL > > Figure 9: Siyyid Ahmad with ‘Abdu’l-Bahá in Paris. > Third standing from the left. > Source: Khándán-i-Sádát-i-Khams. > > The Five Brothers > > Figure 10: Siyyid Ahmad with ‘Abdu’l-Bahá in Paris. > Third standing from the left. > Courtesy: Khamsi-Samandari family. > > BORIS HANDAL > > PART 2: > Siyyid Naṣru’lláh Báqirof > (1859-1924) > 1. Introduction > Naṣru’lláh was a great man, one that attained the presence of > Bahá’u’lláh and ‘Abdu’l-Bahá in ‘Akká and for over forty years served > the Cause of God in Russia and Iran with unquestioning devotion. He > distinguished himself for the way he used his social influence, being > a rich and respectable businessman, to protect the Bahá’í community > from the constant onslaught of the ecclesiastical Muslim hierarchy > which in turn instigated the establishment and the populace to harass > the believers. Naṣru’lláh was also very successful in teaching the Faith > to prominent people in Iran. The meaning of his name Naṣru’llah in > Arabic, the Victory of God, was certainly befitting of his achievements > in the Cause of Bahá’u’lláh. > Abundant words from the Blessed Beauty19 and the Center of > His Covenant confirm his elevated station. For example, Bahá’u’lláh > revealed to him: > O Naṣru’lláh! Thou hast attained unto the precious and > incomparable Word of God. Know this and be of the thankful. > The Pen of the Most High enjoineth steadfastness upon the > people of God, for loud clamour hath been raised in every > land. Those souls who, when affliction befell them, concealed > themselves shamelessly as behind a veil, have now emerged > into the open like serpents, ready to strike at the Lord of > Names. They opposed the One Who hath revealed from the > heaven of His Will the equivalent of every Book of former or > more recent times, while they strive to misguide the people > with their vain imaginings and idle fancies. > > A title of Bahá’u’lláh. > > BORIS HANDAL > > Woe betide them for that which their hands have wrought > in opposition to God. They have repudiated and denied Him, > closing their eyes unto that which was sent down from the > Kingdom of His wondrous Utterance. > Convey the greetings of this Wronged One to the friends, and > rejoice their hearts with the bounties of the One True God, > exalted be His Majesty. The glory which hath dawned above > the horizon of My loving-kindness rest upon thee, and upon > every steadfast and righteous one.20 > > In turn, ‘Abdu’l-Bahá wrote to him that he had been the cause > of guidance of the prominent men of Iran, a service very difficult to > succeed. He advised Naṣru’lláh to thank God because of this blessing > that can be compared to a crown conferred by the Hand of the Merciful > Himself.21 > > 1.1 Settling in Baku > Siyyid Naṣru’lláh was not highly educated. Actually, he regularly > apologised for not being able to write well. However, he was gifted with > brilliant business acumen, and although deprived of his inheritance > he achieved great commercial success. Naṣru’lláh left his native Rasht > and travelled to Baku on the adjacent shore of the Caspian Sea to begin > a new life when he was 18 years old. Baku was thriving commercially > and, being under Russian sovereignty, meant that the hostile Muslim > ecclesiastics and popular hostility was under governmental control. > Baku is a short form of Badkube which stands for city of winds > due to its strong gusts. This city port, situated on the northern > section of the old Silk Road connecting China and Rome, had plenty of > caravanserais (inns) where caravans packed with travellers stopped. > It was, and still is, the centre of the remarkable Azari culture with a > variety of languages spoken such as Persian (Farsi), the native Azari > and Russian. As discussed earlier, Baku was formerly part of Iran and > therefore it was not a strange place for Iranian. Iran was defeated by > Russia during the Russo-Persian War of 1804-1813 and Baku was > > Provisional translation authorised by The Universal House of Justice. > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > > `Asr-i Jadid, 1994. > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > ceded to Russia in the Treaty of Gulistan in October 1813. > In Baku, Naṣru’lláh began to work for a firm in the nascent > petroleum industry. Baku was booming in oil extraction because at > that time extraction was done manually and no complex technology > was needed. Oil naturally emerged from the surface or was found > manually at very close depth. By the end of the 19th century Baku was > supplying more than half of the world’s oil production. > Rúhu’lláh Mihrabkhání stated: > After arriving in Baku, Siyyid Naṣru’lláh began working for a > merchant exporting oil to Iran. Because he was very clever in > commerce, it did not take long for him to achieve great success. > He succeeded so much that when that merchant became > bankrupt, Naṣru’lláh took over the business and slowly paid > back the merchant’s debts to his debtors. An accident also > helped him in this. From the two oil tankers that were travelling > and bringing oil to Iran, one belonged to Siyyid Naṣru’lláh and > the other to another merchant. The one that belonged to the > other merchant sunk while the one that belonged to Siyyid > Naṣru’lláh safely reached Iran. So, the oil was sold at a better > price and his business flourished.22 > > 1.2 Sakineh Khánum > In Baku Siyyid Naṣru’lláh married Sakineh, a Russian citizen, who > was a devoted Bahá’í and the sister of the celebrated poet Mírzá ‘Abd > al-Khaliq Ya’qubzadih. Sakineh bore ten children to Naṣru’lláh: seven > boys and three girls although the first one died at a young age. > According to Rúhu’lláh Mihrabkhání, “‘Abdu’l-Bahá always had a > great feeling of kindness towards Sakineh Khánum and revealed some > Tablets in her name”.23 In one of His Tablets, ‘Abdu’l-Bahá reminded her > of Siyyid Naṣru’lláh’s special reverence shown at Bahá’u’lláh’s shrine > and how he carried water on his shoulders to water the surrounding > gardens. The Centre of the Covenant advises her that his pilgrimage > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > > BORIS HANDAL > > on her behalf has been accepted and prays for the well-being of her > family. In another Tablet, ‘Abdu’l-Bahá compares two of her sons > with jewels that God has given to her and praises Siyyid Naṣru’lláh’s > parental virtues. In a Tablet written in His own handwriting ‘Abdu’l- > Bahá addressed them as descendants from a pure soul and promised > that the light of their children will radiate for centuries to come. > Further, the Master asked Siyyid Naṣru’lláh to choose one of his > talented sons and send him to the Holy Land for His personal training. > Rúhu’lláh Mihrabkhání wrote: > This was ‘Abdu’l-Bahá’s blessing and loving attention to Jinábi-Báqirof, but Jináb-i-Báqirof answered subtly that both of his > sons were talented! So he sent both of them and for years they > were studying at the University of Beirut under the guidance > of ‘Abdu’l-Bahá. In the University of Beirut they were together > with Shoghi Effendi and on holidays they would go attend the > presence of ‘Abdu’l-Bahá. Then from there, ‘Abdu’l-Bahá sent > them to England to carry on with their studies and because it > was not possible to send money to England from Iran, due to > the First World War, ‘Abdu’l-Bahá supported them. 24 > > 1.3 Wealth and Socio-Economic Development > As stated previously, Siyyid Naṣru’lláh became a wealthy and successful > businessman. For example, he managed to get the concession to > administer the road between Anzali, Rasht’s port, and the capital > Tehran. The concession included the franchise to establish motels > and restaurants along the 370 km route. Previously transportation > was based on animal caravans and traveling on foot but they were > innovatively replaced by wagons and carriages. The concession also > included the maintenance of the road.25 About ten stations were > established along the road where tired horses were replaced by > rested ones ensuring a quicker and more comfortable trip as well > as the faster delivery of merchandise and the postal service. Many > Bahá’ís were employed in that business. > His business combined private entrepreneurship, innovation and > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > Marzieh Gail. Summon up Remembrance. George Ronald Oxford, p. 98, 1987. > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > socio-economic development. Eventually Siyyid Báqirof transferred > his wealth to Iran and settled in Tehran.26 Along with his four brothers, > he owned an important publishing house in Tehran. He also invested > in agriculture, hospitality and entertainment. For example, he bought > extensive properties in the rural areas of Gilan, Mazindaran and the > Rayy area of Tehran where he employed mostly Bahá’ís. According to > Moojan Momen: > Sayyid Nasru’llah Khan Báqirof owned a group of six or seven > villages south of Tehran in the area known as Ghar. These > included Hasanabad (pop. 380 in 1951), Ja’farabad (5 km > southwest of Rayy on the main Tehran to Qumm road, pop. 20 > in 1951) and ‘Alíyabad (9 km south of Rayy, 1 km west of the > Tehran to Qumm road, pop. 150 in 1951). A former resident > of Báqirabad states that in 1950s Báqirabad consisted of a > population of 110, of whom 65 were Bahá’ís. From about 1910 > Báqirof encouraged Bahá’í villagers to move to these villages, > especially from the villages of the Kashan area, which was > being ravaged by Na’ib Husayn Kashani and the Sultanabad > area. They farmed the area, growing grains and sugar beet and > herding livestock. In 1918 ‘Abbas Mahmúdi moved to these > villages and began to teach the Bahá’í children there. The > Bahá’í villagers often talked about the Bahá’í Faith with the > Muslims in these villages and in the surrounding villages such > as Sayyid-abad, Khalazir (6 km northwest of Rayy, pop. 395 > in 1951) and Pala’in (8 km west of Rayy, pop. 176 in 1951). > Among those who tried to spread the Bahá’í Faith in this way > were Mírzá Husayn Jawshqani Masiha’I and his son Mírzá > Amanu’llah Mudir Masiha’i; Mírzá Hatim Khan (of Ahl-Haqq > origin), the clerk at the mill in Hasanabad; Ustad Habibu’llah > Vadqani, the master miller; and Haji Ulya. These individuals > would invite those Muslims who showed interest to meetings > at which ‘Abbas Mahmúdi spoke. > Primary schools were established in three of these villages. > > Hossein Abadian. Armenians Socio-Political Activists & Iranian Constitutional > > Revolution (1905-1911). In Proceedings of International Academic > Conferences (No. 2503649). International Institute of Social and Economic > Sciences, June 2015. > > BORIS HANDAL > > The largest was at Hasanabad. At Ja’farabad there was an > established primary school teacher, who for some years was > Ustad Ibrahim ‘Ubudiyyat. At Báqirabad, Sakinih Sultan would > teach during the week and a Bahá’í would come from Tehran > on Fridays to teach arithmetic. The children from this school > would go to Ja’farabad for a short time at the end of their > studies in order to get a signature from the teacher there and > then go to Rayy to have the certificate issued.27 > > Siyyid Naṣru’lláh also introduced the first cinema and the first > modern hotel with European style. These were known as the Grand > Hotel and the Grand Cinema built on the exclusive Lalehzar Street, > which Násir’d-Dín Sháh had built to emulate the explendor of Parisian > Avenue des Champs-Élysées, a landscape that impressed him in his > last European tour. The hotel and the cinema complex included a > ballroom and a theater. Representing progressive thought the Grand > Hotel hosted in 1924 the first female singer, Qamar-ol-Moluk Vaziri, > without wearing a hijab.28 > The Grand Cinema became a recreational space for the people of > Tehran. In turn, the Grand Hotel was built in the hope that ‘Abdu’l- > Bahá would visit Tehran and count on a comfortable place to stay. > ‘Abdu’l-Bahá Himself blessed this enterprise and approved Siyyid > Naṣru’lláh’s wishes that the hotel be registered as a property of the > Báhá’í Assembly. Several Western travelled teachers lodged there > such as the Hand of the Cause of God Martha Root in February 1913. > For the Bahá’í Magazine she wrote: > Coming into the Grand Hotel, I saw that covers had been laid > for nearly one hundred and fifty guests; the owners were > giving this dinner in my honour. Many of the famous national > dishes of Persia were served - chicken pilaw with pistachio > nuts, raisins, dates and orange peel for flavour. Also they had > the many delicious fruits for which Persia is so celebrated. > This hotel has been my headquarters. It is one of the most > beautiful and comfortable hotels in all Persia. It is an > Moojan Momen. The Bahá’í Community of Iran. George Ronald Oxford, 2015, pp. > 105-106. > A headscarf worn in public by Muslim women. > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > interesting fact that the builder of this hostelry, Mr Seyid > Nasroullah Bakeroff [Siyyid Naṣru’lláh], a most ardent Bahá’í, > constructed this luxurious “palace” built round a central court > and with a great theatre, in the hope that the Centre of the > Covenant ‘Abdu’l-Bahá, would come again to His native land > and this hotel would be His home! Some religionist opposed > him and tried to have the construction stopped. They said, “he > is building such a hotel for his God”. Well, indeed he did build > it to the glory of God. One feels the love and the spirit in this > house. > Ordinary travellers are impressed with the courtesy, the > completeness of everything; but coming as I did as a Bahá’í > (and it will be the same when you come), it is infinitely sweet > to hear “Alláh-u-Abhá’” every time a boy comes to serve you; > and he does not walk, he runs to fulfil your wish! The three > brothers Mir Aminoullah Bakeroff, Mir Kamal Bakeroff and > Mir Jalal Bakeroff own this hotel, and with them I feel their > love, their thoughtfulness, their efficient care are showered > upon this humble Bahá’í from the west as it would have been > poured upon ‘Abdu’l-Bahá who never came during His lifetime, > and the builder, too, has passed on to the Other World. 29 > > 1.4 Mode of Living > Siyyid Naṣru’lláh, as well as his brothers, used their wealth to develop > a good relationship with a number of high-ranking people of Iran in > order to protect the Faith. They were well known for their wealth > but also for the integrity with which they conducted their business. > Notwithstanding their prosperity, Siyyid Naṣru’lláh and his family > lived a modest life because he was in essence a simple man. According > to Rúhu’lláh Mihrabkhání: > Despite the fact that he was not as well educated as his brothers > and would feel embarrassed when he wrote something to the > presence of ‘Abdu’l-Bahá for not having proper dictation and > writing style, he had a very important status in the country, > which allowed him to declare the Cause to the greatest and > >  artha Root. Pilgrimage through Persia. Part 3: Qazvin and Tihran. Star of the > M > > West, 21, 6 (September 1930), p. 177. > > BORIS HANDAL > > most knowledgeable men in Iran at that time.30 > > He built a magnificent house on the prestigious Amiriyih street > opposite the residence of Prince Kamran Mírzá, the Shah’s son and > also vice-regent. According to Rúhu’lláh Mihrabkhání: > Jináb [Siyyid Naṣru’lláh] Báqirof, despite the glory and majesty > he had in the eyes of the people, led a very simple life himself. > His home had two parts: Biruni (outside) and Andaruni > (inside). The outside area, which was to meet and welcome the > Prime Ministers, the ministers, ambassadors, the rich and the > famous people of Iran, the people of capacity, was extremely > luxurious and rich. But the Andaruni, where he lived, was > absolutely simple and unadorned. At the dinner area, in the > Andaruni division where he was, at the time of lunch, men > and women, servants or maids, labourers and gardeners, all > of them sat next to him and ate together. He led a very simple > life and if one of his servitors was wasteful, he rebuked him. > However, if he was to spend for the Faith he was extremely > generous.31 > > 1.5 A Russian Citizen > Since his wife Sakineh was Russian, Siyyid Naṣru’lláh obtained > Russian citizenship. Those were very interesting times in Iran and > Baku. In Iran, the Qajar dynasty was absolutely corrupt extracting > money from the rich who for this reason were trying to get hold of > either the Russian or the British citizenship. Such citizenships would > provide them some degree of protection for any abuse through their > embassies. > At the global level the First World War (1911-1914) was raging > all over the world. The Russian front was being attacked by Germany > which was allied with the Turkish Empire. After massive failures > during that conflagration, perennial social inequalities and the > economic crisis that surrounded the country, Czar Nicholas abdicated > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > in 1917. His empire had finally collapsed and was left in the hands of a > politically intolerant Communist regime taking charge of the country. > Some ethnic groups found in this chaotic land an opportunity to be > emancipated from the Russian colonial yoke. > Having its centre in Baku, Azerbaijan was proclaimed as an > autonomous republic comprising the old provinces of Azerbaijan, > Armenia and Georgia but it did not last long because two years later > Azerbaijan was forcefully invaded by Russian forces and declared > a satellite Soviet republic. In the meantime, Iran was in tumult as > everything had become very expensive and there was an acute shortage > of bread that led people to massive protests. There was political chaos > everywhere with people demanding a modern constitution which was > finally adopted in 1910 by the Shah after five years of intense debate > and convulsion. Siyyid Naṣru’lláh must have sensed such instability > as he eventually settled in Tehran during those turbulent years. The > decrepit Qajar monarchy finally collapsed in 1925 and was replaced > by the Pahlavi dynasty led by Reza Shah who was proclaimed king by > a majority of the parliament. > > 2. Relationship with Bahá’u’lláh > Having accepted Bahá’u’lláh at the beginning of his new spiritual > identity, Siyyid Naṣru’lláh then received two additional bounties. First, > from Baku he visited Bahá’u’lláh in the Prison of ‘Akká and secondly, > he received various Tablets from Him. > Siyyid Naṣru’lláh had the enormous privilege of attaining the > presence of the Manifestation of God during his lifetime. We do not > know exactly the year, but must have been before he was 33 years of > age, while still a young man. What we know is that Siyyid Naṣru’lláh > must have been twenty years old when he became a Bahá’í along with > his four older brothers. In any case, in various Tablets, the Blessed > Beauty reminded him of these two blessings: the blessing of belief > and the blessing of pilgrimage. Such blessings accompanied him for > the rest of his life’s journey, assisting him to become a star in the > firmament of the Faith. > On the inestimable grace of reaching the presence of ‘Him Whom > God shall make manifest’, that is, Bahá’u’lláh, the Báb had revealed in > the Bayán: > > BORIS HANDAL > > There is no paradise more wondrous for any soul than to be > exposed to God’s Manifestation in His Day, to hear His verses > and believe in them, to attain His presence, which is naught > but the presence of God, to sail upon the sea of the heavenly > kingdom of His good-pleasure, and to partake of the choice > fruits of the paradise of His divine Oneness.32 > > We do not know how Siyyid Naṣru’lláh travelled to the Holy Land > but being in Baku he could have travelled the new Western route > opened between the strategic Caspian and the Black Seas. The Russian > Empire had built the Trans Caucasus railway around 1883 connecting > Europe and Asia. The 1,200 km line joined the ports of Baku and Poti, > on the Caspian and Black Seas respectively. From Poti, comfortable > steamships took passengers to Istanbul, the capital of Turkey, and > from there the voyage proceeded smoothly towards the Holy Land via > the Mediterranean Sea. > On this pilgrimage to His sacred presence, the Blessed Beauty > revealed to him: > To Jináb-i-Áqá Siyyid Naṣru’lláh, who attained Our presence > He it is Who beholdeth all from the Abhá Horizon > The victory hath indeed arrived, and by it the banners of > dominion have been raised above all other standards by God, > the Incomparable, the Almighty, the All-Knowing. He it is > Who standeth victorious before all creation, summoning all > towards the All-Glorious, the All-Bounteous One. Through Him > the pillars of godlessness have trembled, and the daystar of > Divine Unity shone forth from the Horizon of the Heaven of > Understanding. Through Him the Divine Secret was divulged, > and all created beings proclaimed: “The Kingdom is God’s, the > Lord of the beginning and the end”. > O Naṣru’lláh, thou didst turn towards the Supreme Horizon > while this Wronged One was in the Prison of ‘Akká. Thou didst > enter therein and beheld Us, hearkening unto the Call as it was > raised betwixt earth and heaven; thou didst believe in Him > > The Báb. Selections from the Writings of the Báb. Haifa: Bahá’í World Centre, > > 1976, p. 77. > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > Who was seated upon the throne of testimony, endowed with > wisdom and utterance. Remember My loved ones on My behalf > and rejoice them with the glad tidings of My loving providence > that hath encompassed the whole world. Say: Your names have > been sent down from the most exalted Pen as a token of the > bounty of God, the Lord of Lords. We counsel you to preserve > whatsoever hath been given you by God, the loving, the Lord > of grace. By My Life! My remembrance cannot be compared > to that of any in the world. Unto this beareth witness He with > Whom is the knowledge of the Book. > Say: O God, my God! Thou seest my sad condition and hearest > my lamentation. I beseech Thee by the splendours of the > Thine omnipotence and Thy dominion, and by that which was > concealed in Thy knowledge, to ordain for me that which shall > draw me nigh unto Thee. Praised be Thou, O my Lord, for Thou > hast made known unto me Thy hidden mysteries and treasured > symbol, and hast given me to drink from the living waters > of reunion with Thee by the hands of Thy grace and bounty. > Thou hast enabled me to hearken unto Thy most beauteous > call, and hast shown me the splendours of Thy Countenance > shining forth from Thy exalted horizon. I beseech Thee, O > Thou the Lord of the kingdom of eternity, by the sovereignty of > Thy Name, to graciously aid me to serve Thy Cause among thy > servants, and to remember and praise Thee in Thy lands. > O Lord! This stammering one hath turned towards the kingdom > of Thine Utterance; this longing heart seeketh the realm of Thy > providence, and this remote soul the court of Thy nearness. I > beseech Thee not to deny him that which he craveth from the > clouds of Thy mercy and the heaven of Thy grace. Write down, > then, for him the good of this world and the world to come. > Potent art Thou to do what pleaseth Thee. No God is there but > Thee, the Ever-Forgiving, the All-Glorious. No God is there but > Thee, the Almighty, the All-knowing. 33 > > In another Tablet the Blessed Beauty gives him the following > exhortations: > > Provisional translation authorised by The Universal House of Justice. > > BORIS HANDAL > > O Naṣr! Upon thee be the glory of God, the Lord of Providence. > Beseech thou God not to deprive His servants from the liberal > effusions of the Lord of creation in the Day of Resurrection. > A man’s life in this world is even as a breeze that wafteth > in through one door and leaveth by another. In this day, it > behooveth the loved ones of the Desire of the world, those who > have quaffed from the ocean of true understanding and fixed > their gaze on the horizon of mercy, to strive with utmost love > and joy and through wisdom and utterance to enlighten the > wayward and awaken the heedless. Say: O friends! Today is the > dawn of the day of justice. Strive ye to become the daysprings > of goodly deeds and acquire an upright and saintly character. > In these days, man hath been accorded the means of attaining > that which is conducive to everlasting life. The honourable > Asad, upon him rest My glory, is with Us and hath presented > thy missive. Praised be God that the fragrance of service and > steadfastness wafteth therefrom. In this day, one must cling > unto that which diffuseth the sweet-smelling savours of > justice, equity, and goodly deeds, and act wholly for the sake > of God, the Lord of creation and the Ordainer in the Promised > Day. This holy injunction hath been sent down by the All-Wise, > the All-Knowing. To this truth beareth witness every one of > the Divine Books. He hath commanded all to observe piety and > uprightness, and to avoid wickedness and oppression. > Blessed is the city whose inhabitants have not been > deterred by worldly distractions from the light of godliness, > trustworthiness, and virtue. This sublime statement is as the > most luminous daystar shining resplendent from the horizon > of the Divine Tablets. Well is it with him who discerneth and > observeth it, and woe betide the heedless. 34 > > 2.1 Passing of Bahá’u’lláh > The ascension of the Ancient Beauty35 in 1892 affected Naṣru’lláh > severely and brought him into a state of despair and hopelessness. It > was a Tablet from ‘Abdu’l-Bahá which brought life back to his heart > > Provisional translation authorised by The Universal House of Justice. > > A title of Bahá’u’lláh > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > through illustrating the continuity of the Cause of God. In that Tablet > the Centre of the Covenant tells Siyyid Naṣru’lláh that He has not > received any news from him for a long time. ‘Abdu’l-Bahá compares > Siyyid Naṣru’lláh to a nightingale that has stopped singing in the > divine garden and mentions His concern. Further, he is encouraged > to open his mouth and sing in such a way that the spiritual world can > reverberate with his melodies. ‘Abdu’l-Bahá called Siyyid Naṣru’lláh > His beloved and urges him to speak up and to stand up in God’s > servitude. > According to Rúhu’lláh Mihrabkhání: > After reading this Tablet from ‘Abdu’l-Bahá, he was refreshed > and he became aware of his own status and purpose. He kept > in mind Bahá’u’lláh’s advice from a Tablet revealed in his > honour, which says, “Good for those servants whose wealth > and property do not deprive them in the Day of God”, and then > he became one of those who sacrificed his life and wealth for > the service of the Cause until the end of his life.36 > Being protected by ‘Abdu’l-Bahá’s shadow, Naṣru’lláh rose above > his limitations and became consistently an example of service. > Following Bahá’u’lláh’s ascension, Naṣru’lláh subsequently attained > ‘Abdu’l-Bahá’s presence in ‘Akká. > > 2.2 Guidance from ‘Abdu’l-Bahá > ‘Abdu’l-Bahá revealed several Tablets to Naṣru’lláh advising him > of various matters. In those Tablets, ‘Abdu’l-Bahá speaks highly of > Naṣru’lláh’s station of servitude. This is one of the Tablets 37praising > his steadfastness: > Baku > Jináb-i-Áqá Siyyid Naṣru’lláh, may the Glory of God be upon him! > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > Bahá’í Reference Library. Writings and Talks of ‘Abdu’l-Bahá. Available from: https:// > www.bahai.org/library/authoritative-texts/abdul-baha/additional-tabletsextracts-talks/852331323/852331323.pdf > > BORIS HANDAL > > He is God > O thou who hast held fast unto the unbreakable Handle! 38 > Render thanks unto God that thou hast quaffed from the cup of > steadfastness and constancy and clung unto the sure handle of > perseverance. Thou hast been inebriated with the wine of true > knowledge; thou hast proceeded from the habitation of ruin > to the abode of prosperity. Wherefore, seize the chalice of the > Covenant, exhilarate the friends with the wine of the Divine > Testament, and frustrate the purpose of those who waver. > Tear off the robe of stillness, drink deep from the pure chalice, > and hasten to embrace the true Friend. By the grace and > bounty of God, souls have been raised that stand immovable > as a mountain of iron in the Covenant and are as firm and > strong as an impregnable foundation. They are like unto a > steel barrier in the face of the Gog of vacillation, a strong wall > before the Magog of confusion, a shelter amidst the whirlwind > of sedition, and a safeguard against the tempest of trials. I fain > would hope that through the bounties and bestowals of the > Ancient Beauty—may My soul be a sacrifice for His faithful > lovers—this exquisite robe may befittingly adorn the figure of > that servant of the Abhá Beauty, and thou mayest be so firm > and steadfast that all the friends in that land may too become > steadfast and firm. > The Glory of God rest upon thee and upon all them that > have held fast unto the Covenant! > With regard to the late King’s assassin, His Excellency the > Prime Minister 39 informed all the consuls in the surrounding > regions that, after careful investigation and inquiry, it had > become clear that the contemptible assassin 40 was an anti- > > Cf. Qur’án 2:256. > ‘Alí-Aṣghar Khán > Following the assassination of Náṣiri’d-Dín Sháh on 1 May 1896, it was assumed, > in the atmosphere of all-pervasive fear, and in light of the previous attempt on > the life of the Sháh in 1852, that his murderer, Mírzá Riḍáy-i-Kirmání, was a > Bábí. Only later did the government acknowledge the fact that Mírzá Riḍá was > an adherent of Siyyid Jamálu’d-Dín-i-Afghání, a political activist and an enemy of > the Cause. > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > monarchist and an atheist who had no affiliation with other > groups. Indeed, the establishment of the truth of the matter was > due to the competence, discernment, capacity, fairmindedness, > and justice of the Prime Minister. Praised be God that the truth > of this treason and the partisanship of that arrogant outcast > were made clear and evident. This is for no other reason save > the confirmations of the Kingdom. All the friends of God must > pray continuously, by day and by night, for the glory of His > Majesty, the new just king, 41 and should also value the fairness > and justice of the Prime Minister and pray for his well-being. > The Glory of God rest upon thee. > Ibn-i-Abhar—upon him be the effulgent Glory of God— > highly praised the steadfastness and constancy shown by thee > and by all the friends in that land. Blessed, doubly blessed, are > ye, O servants of the All-Merciful! > Deliver thou the enclosed letters. Among them is a letter > to Nabíl-i-Musáfir, that is, Ḥájí Muḥammad-Báqir-i-Hamadání, > which must be delivered to his son Ḥájí Muḥammad-Taqí, who > hath returned from the Holy Land. Be sure to deliver it. > > Three main themes can be found in those Tablets are : Firmness in > the Covenant, general advice to the Bahá’ís about not getting involved > in politics and praising him for being such a wonderful Bahá’í. At > a time when Bahá’í literature was sparce such guidance was very > valuable for Naṣru’lláh’s Bahá’í activities. > > 2.2.1 Firmness in the Covenant > In several tablets ‘Abdu’l-Bahá reminded and praised Siyyid > Naṣru’lláh for his firmness in the Covenant and testified that the > Sádát-i-Khams (the five brothers) tried the best to serve the Faith. > Siyyid Naṣru’lláh resolutely adhered to ‘Abdu’l-Bahá’s leadership > following Bahá’u’lláh’s ascension in 1892. ‘Abdu’l-Bahá testifies in > those Tablets that Siyyid Naṣru’lláh certainly has drunk from the cup > of steadfastness in His Covenant. He is compared to a mountain in the > Cause of God and encouraged to be a river of eternal life for his loved > > Muẓaffari’d-Dín Sháh > > BORIS HANDAL > > ones and a flame of fire to His enemies. He also stated that the light > of the Covenant covers the whole world and those who are steadfast > have attained great happiness. Siyyid Naṣru’lláh is further reminded > that in the Cause there is no place for the weak ones. To those who are > not steadfast, ‘Abdu’l-Bahá advised them to rely on God so that they > can pass the test.42 > > 2.2.2 Advice on Politics > ‘Abdu’l-Bahá also expounded and elucidated the political crises > that Iran was experiencing. In clear terms, Siyyid Naṣru’lláh was > counselled that the teachings of Bahá’u’lláh were the only remedy for > Iran otherwise the country would continue to experience its current > perturbations. Without the Bahá’í teachings, Siyyid Naṣru’lláh was > told, the poison in people’s liver could not be cured. Hence, the > situation of danger and frustration could not be eliminated. ‘Abdu’l- > Bahá refers to the Iranian people as being asleep and all their lives > being spent on material aspirations. He reiterates that nothing but > the healing from the divine doctor can have a positive effect. > Also, ‘Abdu’l-Bahá advised that the believers should not get > involved in politics in order to remain safe, despite all the internal > tumult. When people observed the Bahá’í Teachings they realised > their benign influence. > ‘Abdu’l-Bahá reminded Siyyid Naṣru’lláh that Iranian people found > nothing in politics and their minds became empty-handed when they > looked into the religious establishment. Iran attempted everything > in terms of politics and they received nothing then they turned to > their religious beliefs finding themselves still wanting. Abdu’l-Bahá > reiterated to Siyyid Naṣru’lláh that Bahá’u’lláh’s teachings are the > only divine remedy for Iran’s illnesses. > In a Tablet, ‘Abdu’l-Bahá told him the story of Mr Brian, the > American Foreign minister, who upon his return to America gave talks > and declared to the newspaper that Asia can only settle when Bahá’í > teachings are followed. Siyyid Naṣru’lláh was also told that disunity is > a global problem, not only in Iran but also in Europe, which could be > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > > `Asr-i Jadid, 1994. > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > described as birth pains. Hence the principles of Bahá’u’lláh because > were the only solution to prevent wars. > Siyyid Naṣru’lláh is told that Bahá’u’lláh Himself had predicted all > the current ordeals and ‘Abdu’l-Bahá expressed His hopes that the > First World War is transformed into peace so all of humanity attains > everlasting unity and happiness. > > 2.2.3 Tributes to Siyyid Naṣru’lláh > In many of His Tablets, ‘Abdu’l-Bahá pays tribute to Siyyid > Naṣru’lláh’s special attributes. In one of them, the Centre of > the Covenant compares Siyyid Naṣru’lláh along with two other > distinguished believers, Hájí Mullá Reza and Mírzá ‘Azizu’lláh Khani-Varqá, to the stars of heaven. He says that those souls are the three > shining stars of the Constellation of Taer. He also refers to them as > falcons of the heavens of certitude.43 > In one Tablet ‘Abdu’l-Bahá advises Siyyid Naṣru’lláh that in > Tehran as well as in the rest of the world people are ready to receive > Bahá’u’lláh’s message. He also praised Siyyid Naṣru’lláh for teaching > the Faith and said that this is a task that everyone can do, that is, > spending one’s life in the service to Bahá’u’lláh. ‘Abdu’l-Bahá counsels > him to be happy and thankful for such a bounty.44 > In another Tablet ‘Abdu’l-Bahá tells him that his crowning > achievement is having guided the greatest men of the country. Such > was ‘Abdu’l-Bahá’s love for Siyyid Naṣru’lláh that He would have > written a letter to him every day were it not for the tests that He was > going through. The mere fact of mentioning Siyyid Naṣru’lláh’s name, > ‘Abdu’l-Bahá says, would move the ocean of kindness and produce > waves.45 > In those Tablets, ‘Abdu’l-Bahá promises that the fame of the > services of Sádát-i-Khams will endure for centuries to come and will > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > > BORIS HANDAL > > spread in the heavens. ‘Abdu’l-Bahá even compared them to stars > shining forever promising that the blessings of Bahá’u’lláh will shine > on that family forever. He also said that He prays for his protection > and mercy every second and that He misses Siyyid Naṣru’lláh, that > although he is far from ‘Abdu’l-Bahá still he is in His heart and that > nothing prevents ‘Abdu’l-Bahá from remembering him.46 > > 3. Service > Siyyid Naṣru’lláh’s remarkable services to the Faith took place in the > fields of teaching particularly to prominent people, protection of the > Bahá’ís and defense of the Faith, service within the Bahá’í community > and contribution to the Fund. > > 3.1 Teaching the Faith > As seen in the previous section, teaching the Faith was a recurrent > theme in ‘Abdu’l-Bahá’s Tablets to Siyyid Naṣru’lláh. But it was > teaching the Faith to prominent people that yielded Siyyid Naṣru’lláh > his best fruits. Around the first decade of the 20th century he managed > to transfer his business and residence from Baku to Tehran. Because > of his wealth and reputation for his professionalism, Siyyid Naṣru’lláh > managed to access the highest levels of Iranian society to protect > the Faith. Being a Russian citizen added to his influence, giving him > special additional legal protection from persecutions. > > 3.2 Teaching the Faith to Prominent People > Siyyid Naṣru’lláh successfully formed relationships with prominent > people both to teach them the Faith and to engage them in times of > persecution. We do not know much about his work in this field because > those missions were not always recorded for his own protection, the > safeguarding of the Faith and his contacts in the government. Because > of such sensitivities, much of what Siyyid Naṣru’lláh did for the Cause > of Bahá’u’lláh was known to Him alone. > Some of those stories, however, have been left for posterity to > testify this kind of service for which he was so praised by ‘Abdu’l- > Bahá. Akin to the biblical Joseph of Arimathea, Siyyid Naṣru’lláh put > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > > `Asr-i Jadid, 1994. > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > his wealth to serve the interests of the Faith when it was most needed. > According to Rúhu’lláh Mihrabkhání: > But one of the most important services of Jináb-i-Báqirof in > Iran was the teaching of the Faith to people of highest authority > in Iran. Those who have studied the history of religion are > well aware that the true enemies of the Cause of God in every > religion have been the clerics and not the government officials. > Read the stories of Zoroastrianism, Judaism, Christianity > and Islam and that becomes clear to you. Whenever the > government has risen against another religion, they have > been influenced by the clergy or have been forced by them. > Otherwise the clerics would have instigated the public against > the government. There are many evidences that show this > in the history of the new Cause. As a result, one of the things > that Bahá’ís tried to achieve was to enlighten the minds of the > government officials. So that those who govern the people, if > they have pure hearts, and hold it against divine light or be > at least open to the teachings of the Bahá’í Faith, then they > could understand that the Bahá’ís are not the enemies of the > state, and that their focus is on people’s hearts, which is the > real place for governance, not politics. This is because wicked > clerics have always tried to make the officials believe that the > Bahá’ís are trying to change everything and take control of the > government and abolish all social norms and religious rituals. > At the time of ‘Abdu’l-Bahá, because there were political > revolutions going on in Iran, and people wanted change, the > clergy used that state of confusion in Iran to brainwash and > spread lies in the minds of the population and the government > against the Bahá’ís. Some tried to represent Bahá’ís as > constitutionalists to those in favour of dictatorship while > others tried to represent th Bahá’ís as in favour of dictatorship > to constitutionalists. These enemies spreading these ideas in > their papers and propaganda. > When Jináb-i-Báqirof left Baku to Tehran, due to his inherent > capacity, generosity and hospitability and his business and > luxurious life, he could come into contact with the circles > of great people in the country and taught some of them and > > BORIS HANDAL > > cleared their thoughts, so that they became aware of the truth > and the purity of the Bahá’í Faith. Because he used extreme > prudence and secrecy in teaching these people, not much is > known about these endeavours. But from the Tablets that > ‘Abdu’l-Bahá wrote in his honour we know that the Centre > of the Covenant was constantly guiding him in his efforts to > teach people of capacity, and that ‘Abdu’l-Bahá constantly > encouraged and guided him to do this and occasionally sent > a Tablet to those people of capacity through him and asked > those in power to protect the oppressed people.47 > > Talking about his great-uncle’s relationship with the Prime > Minister of Iran, Mas’ud Khamsi wrote: > In 1919 when Jináb-i-Muhammad Partovi was returning from > his pilgrimage to the Holy Land, he was invited by Siyyid > Naṣru’lláh Báqirof to meet him at his business premises. At > the appointed hour, Jináb-i-Báqirof together with Jináb-i- > Partovi got into his famous personal carriage to a destination > unknown to Jináb-i-Partovi. After passing many streets and > alleys, the carriage stopped in front of an ordinary door. The > door opened after they knocked once as if they were expected. > They went to the so-called Andaruni (inside) division. They > went from a door at the back to the front of the house, which > was the so-called Biruni (outside) division. There the Prime > Minister of Iran 48 greeted the guests and entered the hall. Jinábi-Báqirof introduced Mr Partovi to the Prime Minister and said > that Jináb-i-Partovi had just recently arrived from meeting the > holy presence of ‘Abdu’l-Bahá, the Greatest Branch of the Tree > of God. The Prime Minister expressed his happiness and bliss > from having visited Him and at the table constantly asked him > questions about how ‘Abdu’l-Bahá was and how things were > there and what the news was. 49 > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > Vossug Ed Dowleh. He was Prime Minister between 8 August 1918 and 3 July > 1920. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > 3.3 Defending the Bahá’ís > Siyyid Naṣru’lláh also used his influence in the government to > safeguard the Bahá’ís who were in danger by the clergy’s harassment. > In many circumstances he used his influence to assist the friends, > overly or covertly, in an environment where the believers had no legal > protection at all, epitomizing what ‘Abdu’l-Bahá‘ said, “Service to the > friends is service to the Kingdom of God...”50 > Jináb-i-Fazel Mazandarani in his book History of the Manifestation > of Truth, cited by Rúhu’lláh Mihrabkhání, wrote the following: > At those times when the enemies wanted to harm the Bahá’ís, > no one could do anything to Mr Báqirof or his property or his > wealth, or prevent the support that he gave to the oppressed. > Among these situations, one was the rescue of Jináb-i-Fazel > Mazandarani himself. When he was in Iraq, he was accused of > instigating the public and he was arrested with his companion > ‘Abdu’l-Husayn Ardistani. They were under chains with fetters > at the consulate and were delivered to the border control of > Iran. Jináb-i-Báqirof approached the government and both of > them were not only not harmed but also freed. Another time > was his support of the Bahá’ís of Tehran when their houses > and their businesses were attacked and robbed.51 > Mas’ud Khamsi also wrote of Siyyid Naṣru’lláh: > When there was an attack on the businesses and properties > of the Bahá’ís in Tehran, Mr Naṣru’lláh Báqirof went to visit > the Prime Minister Aminu’l-Mulk and officially requested the > arrest of those who had done such things and to bring them > to justice. He said if the Prime Minister did not immediately > respond positively to his request then he would send a telegram > to the court of the Czar of Russia, stating that the Bahá’í people > were being oppressed and that the government of Iran was > not helping, and that he would ask the Czar of Russia to send a > couple of warships to Bandar-i-Anzali, so that Mr Báqirof and > > ‘Abdu'l-Bahá. Selections from the Writings of ‘Abdu’l-Bahá. Bahá’í World Centre, > 1982, p. 27. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > > BORIS HANDAL > > all the Bahá’ís of Iran could leave Iran and go to Russia. > The Prime Minister Aminu’l-Mulk knew Mr Báqirof and he > knew that his business with Russia was doing extremely good, > and if he didn’t comply then Iran would lose its prestige in the > eyes of Russia, and so he asked Mr Báqirof to wait and assured > him that he would act in this case. As it is written in history, > this is the first time that the troublemakers were arrested, > taken to court and punished. One of them lost his hand for > robbery, according to the Islamic Law.52 > Another story told by Mas’ud Khamsi reflects Siyyid Naṣru’lláh’s > ability to protect the Bahá’ís: > Mr Hojabr Sultan was one of the faithful and famous Bahá’ís > from Mazindaran. The clergy and the government of > Mazindaran plotted together and arrested him. They were > plotting to hang him in the name of Bábi and Bahá’í to use this > excuse to kill him and take his properties and divide it among > each other. When the news reached Mr Naṣru’lláh Báqirof, who > was in Tehran, he immediately organised some documents > that showed that Mr Hojabr Sultan actually had business with > Báqirof. Therefore, whatever property he had, any harm to > him would cause damage to the property and financial loss > of the Báqirof family. He sent this to the Consul of Russia. So > the Embassy immediately forwarded this document to the > foreign ministry of the government of Iran and asked them for > an immediate release of Mr Hojabr Sultan, and said that if he > was executed or imprisoned for a long time, the demand of Mr > Naṣru’lláh, a Russian citizen, will be trampled and the Russian > government will officially demand compensation from the > Iranian government. As a result Mr Hojabr was released within > a week. Such events occurred several times to different people. > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > That Siyyid Naṣru’lláh protected the Bahá’ís did not mean that he > was immune from being attacked for being a Bahá’í. > On the 1st May 1896 Násir’d-Dín Sháh, the all-powerful and most > cruel Iranian monarch, was assassinated on the eve of the day when > the nation was going to commemorate publicly his 50th year ascension > to the throne. Already the Blessed Beauty had predicted his fall when > the monarch would soon become “an object-lesson for the world”.54 > Bahá’ís were blamed resulting on a wave of persecutions around > the country. It is known for example that Rúhu’lláh (the childmartyr) and his father Varqá were killed for this reason in Tehran. > The following incident occurred in Baku soon after the Shah was > assassinated giving insight into the believers’ suffering. In the book > Bihjatu’l-Sudur by Mírzá Haydar ‘Alí Isfahání, cited in Zuhur al-Haqh, > we read: > The suspicions and accusations [of Násir’d-Dín Sháh’s recent > assassination] fell upon the Bábís. They could not find the > difference between Bábís and Bahá’ís. Therefore, the Bahá’ís > became frightened and stopped their gatherings. The Prime > Minister prevented the view that the Bahá’ís were behind the > attack from becoming a popular view. He issued a decree to > the governors of all provinces that the murderer of the Shah > was Mírzá Reza Kirmani, who is one of the followers of Siyyid > Afghani [the intellectual author of the crime]. And therefore > the governors should restore public order and release anyone > from attacking this group [Bábís and Bahá’ís]. Despite this > order, in some of the provinces, people who were prejudiced > and enemies of the Faith started to accuse and instigate people > to arise and kill and to take the properties of the Bahá’ís. > As an example, Áqá Siyyid Naṣru’lláh Báqirof, who had a > business in Baku, was walking by the seaside with his nephew > Áqá Siyyid Ahmad, when a large group of people started > chasing them and swearing at them. They managed to reach > their place of business and the people followed them there, > and it did not take long until the number reached 3,000 people, > > Shoghi Effendi. The Promised Day Is Come. Wilmette, US Bahá’í Publishing Trust, > > 1980, p. 65. > > BORIS HANDAL > > and were getting ready to attack when suddenly the police > arrived and took Siyyid Naṣru’lláh and his nephew safely to > their residence, and the group of 3,000 people dispersed. > Then the Prime Minister sent the message to Muzaffar-i-din > Mírzá, the oldest son of the Shah and the Heir Prince and the > governor of Adherbayjan. The Prime Minister 55 sent the news > to Muzaffar-i-din Shah to quickly go to Tehran and sit on the > throne. Then the Prime Minister executed Mírzá Reza Kirmani, > who was the murderer of the Shah, and therefore the talk > about Bahá’ís slowly began to subside, and then felicity and > tranquillity came back to the people.56 > > Martha Root offered more details of the incident: > One day they told me an incident of their good father this Agha > Seyed Nasroullah Bakeroff [Siyyid Naṣru’lláh]. They said that > at the time of Nasiro’d-Din Shah’s [Násir’d-Dín Sháh] death > by an assassin, their father was in Baku. The Muhammadans, > very prejudiced, attacked him and said: “You killed the Shah!” > Everything that ever happened was blamed upon the Bahá’ís. > Fifty policemen came and took the father to the police court. > The Chief of Police shook hands with Mr Bakeroff and said: “I > know you Bahá’ís are the best people in the world and would > not kill anybody! For your own safety, however, I imprison you > here for two days, for if I free you the Muhammadans will put > you to death”. Thus his life was saved.57 > > Rúhu’lláh Mihrabkhání confirms the story showing how well the > local authorities regarded Siyyid Naṣru’lláh: > One of the stories that Rúhu’lláh Khamsi writes details a > memory of one of the servants, Mírzá Khalil, who was a good > and active Bahá’í. When there was commotion in the city, > Reza Khan, on behalf of the government, sent police/guards > > The heir to the throne. > Fazel Mazandarini. Zuhúru'l-Haqq (The Manifestation of Truth). Tehran, vol 7, > 1944, p. 94. > Martha Root. Pilgrimage through Persia. Part 3: Qazvin and Tihran. Star of the > West 21, 6 (September 1930), p. 177. > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > to protect Siyyid Naṣru’lláh and his family. This is something > that this servant saw very often. Reza Khan himself at that > time was a top officer, and he was sending some officers to > protect Báqirof. Reza Khan Savad Kouhi, who became the Mír- > Panj, general, and then the King of Iran, founder of the Pahlavi > dynasty. > … No one dared to be against him. When revolts arose against > the Bahá’ís, the government of Iran sent security to protect > Báqirof’s property and house.58 > Siyyid Naṣru’lláh was also generous in helping Bahá’ís who > required financial support, occasionally at ‘Abdu’l-Bahá’s > request, as well as helping to quell disunity and other problems > that sometimes arose among the Bahá’ís. > > 3.4 The Central Assembly of Tehran > It is noteworthy that Siyyid Naṣru’lláh also became a member of the > Central Assembly of Tehran which was the precursor of the National > Spiritual Assembly of the Bahá’ís of Iran elected in 1934.59 This Central > Assembly of Tehran reported directly to ‘Abdu’l-Bahá. This was a long > process of administrative growth starting in 1897 when ‘Abdu’l-Bahá > gave instructions to a Hand of the Cause, returning from the Holy > Land, for the formation of a Tehran-based council in charge of the > affairs of the Bahá’í Faith in Iran. Previously, a number of believers > wanted to put in practice Bahá’u’lláh’s precept in the Kitáb-i-Aqdas > about setting up a local House of Justice and therefore informally > created their own consultation body which was somehow kept secret > for protection reasons, even for the Bahá’í community, although the > group did not last long.60 > In the Most Holy Book, revealed around 1873, the Blessed Beauty > had written: > The Lord hath ordained that in every city a House of Justice > be established wherein shall gather counsellors to the number > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > Bahá’í News, August 1934. > Moojan Momen. The Bahá’í Communities of Iran. George Ronald, 2015. > > BORIS HANDAL > > of Bahá, and should it exceed this number it doth not matter > … It is incumbent upon them to take counsel together and to > have regard for the interests of the servants of God, for His > sake, even as they regard their own interests, and to choose > that which is meet and seemly. Thus hath the Lord your God > commanded you.61 > > By the time of His ascension in 1892 Baha’u’llah had appointed > four individuals as Hands of the Cause of God. They represented the > only formal administrative structure of the Bahá’í Faith in Iran at > that time. The aforementioned Tehran’s “Assembly of Consultation” > created later by ‘Abdu’l- Bahá in 1897 was composed by the four > Hands of the Cause and five other members appointed by the Hands. > In 1899 this body became the Central Assembly of Tehran also > charged with the propagation and protection of the Faith throughout > Iran, whose members began to be elected around 1913.62 Soon other > Iranian communities in the country followed suit and formed their > own local Bahá’í councils using the Tehran pattern. There were over > thirty of these nascent local spiritual assemblies in Iran by the time > ‘Abdu’l- Bahá passed away in 1921.63 > > 3.5 Diplomatic Missions > Siyyid Naṣru’lláh was also ‘Abdu’l-Bahá’s representative to foreign > diplomats in Iran, particularly to the Russian and British ambassadors > who, at that time, exerted a strong influence on the Iranian government > as the two major world powers. > In a letter to Siyyid Naṣru’lláh and his brother Siyyid Asadu’lláh, > ‘Abdu’l-Bahá tells that He has heard that the Russian ambassador has > been supporting the Bahá’ís and therefore He asks the two brothers > to send His appreciation for such an expression of justice and His > prayers for the government of Russia. ‘Abdu’l-Bahá also requests > them to advise the ambassador that Bahá’ís are lovers of flowers, > irrespective of the garden, as Bahá’u’lláh has taught us to be free of > any prejudice towards a country, race, language or religion. In that > > Bahá’u’lláh. The Kitáb-i-Aqdas. Bahá’í World Centre, 1992, p. 29. > Moojan Momen. The Bahá’í Communities of Iran. George Ronald, 2015. > Bahá’í World Centre. Century of Light. Haifa, 2001. > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > Tablet, He quotes the Ancient Beauty’s words: > That one indeed is a man who, today, dedicateth himself > to the service of the entire human race… It is not for him > to pride himself who loveth his own country, but rather for > him who loveth the whole world. The earth is but one country, > and mankind its citizens. 64 > > During the 1920s Iran’s political disarray accelerated marking the > final years of the Qajar dynasty to the point that in 1923 the Ahmad > Shah, the last monarch, went into exile to France not to come back > ever again, virtually abandoning the crown. The central power was > very weak particularly for managing the provinces. In addition, the > two antagonistic world powers at the time, England and Russia. were > increasingly interfering in the government, dictating internal policies, > even occupying parts of the Iranian territory, each pursuing their own > interests and post First World War imperialist ambitions. > In May 1920 Haji ‘Arab, a devoted believer was martyred and event > which was followed by an intensification of the persecution against > the Bahá’ís. Haji ‘Arab had been killed in May 1920 in Sultánabád > (now Iráq) at the instigation of the local clergy who invented the story > that he had burnt a Koran. A report of the resident British Vice-Consul > informed: > On the 8th of the month, a Babee entered a mosque and burnt a > Khoran. Rumour then said that the man was captured almost > in the act and taken before the Governor who set him free on > the payment of a bribe said to tbe T’s 4000. The priest and > populace then became very incensed and demanded that > the man should be handed over to them; a demonstration > was made two days after before the Governor’s house. In > fear, however, the Governor closed his gates which the crowd > then burst open; he made his escape by the back entrance > to the Nazmiah, not without having several missiles thrown > at him. The rabble then proceeded to destroy his household > possessions and did considerable damage, the Governor’s > estimate being T’s 1000. Up to the 15th, the Bazaars were all > >  ahá’u’lláh. Gleanings from the Writings of Bahá’u’lláh. US Bahá’í Publishing Trust, > B > > p. 346, 1990. > > BORIS HANDAL > > closed and so remained until the arrival of the Gendarmerie > company from Malayir. Ultimately the Babee was captured > and brought into town by the Gendarmerie, found guilty and > hanged in the Maidan on the 21st. At one time the situation was > most serious, large numbers of people collecting in the Maidan > and demonstrating against the Governor; on one occasion > several blank shots had to be fired before they dispersed…65 > > Siyyid Naṣru’lláh made a representation on behalf of ‘Abdu’l-Bahá > to Mr Herman Norman, the British Ambassador in Tehran, so that > he could interpose his good offices to protect the Bahá’í community. > Moojan Momen wrote: > However, it must be noted that there was no question of ‘Abdu’l- > Bahá having asked the British Government to undertake the > protection of the Bahá’ís in Persia. Indeed, the Bahá’ís of Persia > were at no time taken under the protection of any foreign > power in the same way as the Christian, Zoroastrian and other > minority groups were. In ‘Abdu’l-Bahá’s letter to Lord Curzon > relating to Haji ‘Arab’s martyrdom there is the following > sentence specifically disclaiming any such desire: “Our object > is not this that His Majesty’s Government should undertake any > formal protection but rather to incite the Persian Government > to undertake the protection of the Bahá’ís and to shield them > from the evil of the oppressors. Such a measure would lead to > the strength and grandeur of Persia itself”. > Later in the year of 1920, ‘Abdu’l-Bahá opened, for the first > time, direct communications with Mr Norman, the British > Ambassador in Tihran. ‘Abdu’l-Bahá’s first letter, undated, was > delivered to Mr Norman on 8 November by Siyyid Nasru’llah > Báqirof. In this letter ‘Abdu’l-Bahá assures Mr Norman > of prayers for the success of his endeavours towards the > betterment of Iran, and appoints Báqirof as intermediary for > any messages that Norman may wish to send to ‘Abdu’l-Bahá. > Norman sent a suitable reply, through Báqirof, dated 9 > November 1920. > > Moojan Momen. The Bábi and Bahá’í Religions - 1844-1944. George Ronald > > Oxford, pp. 445, 1981. > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > ‘Abdu’l-Bahá’s second letter to Mr Norman was dated 29 > October 1920. On 5 February 1921, Báqirof wrote to Norman > asking for an appointment in order to deliver the letter > personally. Norman’s comment on this was: ‘It’s ridiculous > that the letter cannot be sent round by a servant like any other, > but as this appears to be impossible, he can bring it at 10 a.m. > next Tuesday, Feb 8, if that will suit him.’ > ‘Abdu’l-Bahá’s letter was translated thus by Col. T. W. Haig: ‘I > trust in Almighty that you will be successful in your services to > the just govt of G.B. and in supporting the oppressed people who > are the well-wishers of the human kind. Agha Seyed Nasrullah > Bagheroff [Siyyid Naṣru’lláh] who enjoys my confidence is at > Tehran. He will inform you of the circumstances of the murder > of Haji Arab. You should believe what he tells you. I always pray > for the just govt of G.B. and wish you success. Please accept the > assurances of my highest respect.’ > Norman appended the following note to ‘Abdu’l-Bahá’s letter: > ‘I think we might send a polite reply, thanking him for his letter, > wishing him health, success and prosperity and promising > to do all that I can in an unofficial way and so far as the very > limited means at my disposal allow, to help his adherents here. > He will no doubt make his desires known to me through Seyyed > Noosrullah. In any case I always act on information received > through our Consuls. I will sign the letter, which should be > sent to Seyyed Naṣru’lláh for transmission. H.C.N. Feb. 9, 1921.’ > Norman’s letter was eventually dispatched dated 14 February > 1921. > ‘Abdu’l-Bahá’s third letter to Norman is addressed to ‘His > Excellency, the Well-wisher of the Persians’ and dated 17 > January 1921. The following is Kamal Báqiroff’s66 translation: > The answer of the letter which was a brilliant proof as > to your equitable affections was the cause of extreme > thankfulness and gratitude, and this great resolution and > high intention will ever be the cause of cheerfulness and > gladness among the Bahais and will never be forgotten. > > Siyyid Naṣru’lláh’s son. > > BORIS HANDAL > > This justice-dispensing is in fact the call of eternity and in > the annals of these well-wishers will decorate an important > page. Jenabe Bagheroff and his friends are so very grateful to > you that made me extremely happy too, and all have highly > praised your efforts and I shall ever with earnestness, to > [at] His threshold, as His protection succour and bounty. > With highest respect [I] write you this letter and beg your > approval. > In a note appended to this letter and dated 15 May 1921, > Norman writes: ‘I should like to send a polite reply in Persian > through Bagherov, saying how much pleasure it has given me > to receive this letter and assuring Abdul Baha that I shall never > relax my efforts on behalf of his followers and always give an > attentive hearing to any representation that they make to me.’67 > > The Haji ‘Arab’s episode was reported by the Times of London > bringing some publicity to the Bahá’í Faith: “The Bahais, or followers > of Bahai’ullah [sic], and his predecessor the Bab, who are a kind of > Oriental Quakers, spring from Islam, and profess a universal quietist > religion, which has brought them converts in Western Europe, > and especially in America, have added another to their long list of > martyrs….”68 > The next year Siyyid Naṣru’lláh made a similar representation this > time when a believer named Mirzá Ya’qúb was attacked on the street > and shot at midday on 24 January 1921. The murder took place in the > city of Kirmanshah, southern Iran. A Bahá’í delegation on behalf of the > Tehran Central Assembly composed by Siyyid Naṣru’lláh and another > believer approached Sir Walter Smart, the British Consular official > in the capital. Consequently, Mr Norman, the British Ambassador, > instructed that a telegram be sent to his local representative: “You > should impress on [Kirmanshah’s] Gov. Gen. my abhorrence of this > wanton crime and urge him to arrest and punish the murderer > > Moojan Momen. The Bábi and Bahá’í Religions - 1844-1944. George Ronald > Oxford, pp. 346-347, 1981. > Moojan Momen. The Bábi and Bahá’í Religions - 1844-1944. George Ronald > Oxford, pp. 446, 1981. > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > forthwith”69. > We also saw Mr Norman engaged with Siyyid Naṣru’lláh and > another representative of the Tehran Central Assembly, when a mob > attacked and destroyed in June 1920 the tombs of the King and the > Beloved of Martyrs in Isfahan, at the instigation of the Muslim priests. > The King and the Beloved of Martyrs were two famous Bahá’ís who > were beheaded in 1879 for their beliefs.70 Upon receiving the Tehran > Central Assembly’s complaint, the Ambassador telegraphed the > British Consul on that city to address the Governor in order to restore > the graves. Indeed, Mr Norman was a good man. > > 3.6 Communications between Iran and the Holy Land > In addition to those diplomatic roles, Siyyid Naṣru’lláh managed > ‘Abdu’l-Bahá’s correspondence between Haifa and the Bahá’ís of Iran > protected by the safety that his Russian citizenship afforded him. > While in Baku he was also the postal contact between ‘Abdu’l-Bahá > and the friends in that city. > The First World War ended in November 1918 with the signing of > the Armistice of Compiègne. The December edition of Star of the West > published the “First Tablet revealed for Bahais of Persia since opening > of doors of Holy Land”, having Siyyid Naṣru’lláh as its recipient. Two > months before the British forces composed mainly by Indian soldiers > had successfully fought the Battle of Haifa marking the liberation of > Palestine from the Turkish yoke and precipitating the end of the war. > As a result, ‘Abdu’l-Bahá was rescued from His fifty-year captivity and > from Jamal Pasha, the Turkish commander-in-chief, who threatened > to crucify Him on Mount Carmel and destroy all Bahá’í shrines at > the end of the war. Soon after His rescue, General Edmund Allenby > cabled the Foreign Office in London requesting to “notify the world > that Abdul Baha is safe”.71 During the war pilgrimages to the Holy > Land were suspended and the postal service with Iran was almost > paralysed for political and transportation reasons. The Tablet reads > > Moojan Momen. The Bábi and Bahá’í Religions - 1844-1944. George Ronald > Oxford, p. 447, 1981. > Adib Taherzadeh. The Revelation of Bahá’u’lláh, vol. IV. George Ronald Oxford, > 1987. > Shoghi Effendi. God Passes by. Wilmette, US Bahá’í Publishing Trust, 1979, p. 306. > > BORIS HANDAL > > as follows: > To his honor Agha Sayad Nasrollah Bakeroff.—Upon him Be > BAHA’O’LLAH-EL-ABHA. > HE IS GOD! > O thou who art firm in the Covenant! > It was a long time since the thread of correspondence had been > entirely broken, and the hearts were affected with sorrow and > agitation. Now, praise be to God, that in these days, through > divine favor, the black clouds are dispersed and the light of > com­posure and tranquillity has enlightened this region; the > tyrannous government is done away with and followed by a > just administration. All the people are delivered from the most > great hardship and the most difficult affliction. In this huge > tempest and violent revolution, in which all nations of the > world were caught and were involved in dire calamity, cities > were destroyed, people were slaughtered, proper­ties were > pillaged and taken as booty, the cries and lamentations of the > helpless ones were raised from every prominent spot and > the tears falling from the eyes of the orphans like a flowing > tor­rent in all the low countries—under all these conditions, > praise be to God, that through the favor and bounty of the > Blessed Per­fection and because the believers of Cod have lived > in accord with the lordly teachings, they have been protected > and guarded. Not even a single particle of dust settled on the > face of a believer. Verily, this is a most great miracle which > cannot be denied ex­cept by every stiff-necked transgressor! > It has meanwhile be­come evident and manifest that the > holy teachings of His Highness BAHA’O’LLAH are the cause > of the comfort and illumination of the world of humanity. > In the blessed Tablets (of BAHA’O’LLAH) the justice and the > administrative sagacity of the Imperial government of England > have been repeatedly dwelt upon, and now it has become clear > that, in reality, the inhabitants of this country, after untold > sufferings, have attained to composure and security. > This is the first letter that I write to Persia. God willing, I shall > write others afterwards. Convey with the utmost longing to > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > each and all the believers of God the wonderful Abha greeting, > and give us the glad-tidings of the health and safety of all > the be­lievers. Although the tempest and the hurricane were > intense and violent, yet, praise be to God, the Ark of Salvation > reached the heaven of security, while protected and guarded. > Announce greeting and salutation on behalf of Abdul-Baha > with the utmost joy and fragrance “to the hands of the Cause > of God,” his honor Ameen72 and likewise the rulers of firmness > and steadfastness in the Covenant and Testament. > Upon thee be Baha-el-Abha! > (Signed) Abdul-Baha Abbas 73 > > 3.7 Contributions to the Funds > Siyyid Naṣru’lláh generously contributed to the Funds of the Faith > and to important projects such as the building of the Shrine of the Báb > and the renovation of the House of Bahá’u’lláh in Baghdad. Likewise, > he significantly contributed to ‘Abdu’l-Bahá’s travels to the West. This > story is told by Rúhu’lláh Mihrabkhání: > While ‘Abdu’l-Bahá wanted to travel to Europe and America, > the Bahá’ís of America collected some money for this travel > and sent it but ‘Abdu’l-Bahá refused to accept it. ‘Abdu’l-Bahá > then through Mr [Siyyid Naṣru’lláh] Báqirof sent the message > to Abu’l-Hasan Amín, Amínu’lláh, the trustee of Huqúqu’lláh74, > to arrange for 40,000 tumans, which was sufficient for the > travel, to be sent by telegram because ‘Abdu’l-Bahá thought > this trip was in behalf of the Bahá’ís of Iran. So Haji Amin the > same night contacted those Bahá’ís that could afford that much > money and informed them about the message of ‘Abdu’l-Bahá. > So the Bahá’ís started to sacrifice and gathered that money. As > Mr Balyuzi has written, a great part of the money was provided >  ájí Amín (1831-1928), appointed by Bahá’u’lláh as the Trustee (Amin) of The > H > Huqúq'u'lláh (The “Right of God”). The Huqúqu'lláh (In Arabic, "Right of God") > is an ordenance enunciated by Bahá’u’lláh in the Kitáb-i-Aqdas. It is a voluntary > payment offered to the Center of the Cause based on 19% of personal income > after necessary expenses are deducted. The funds are used for socio-economic > projects or for philanthropic purposes. > Star of the West, Vol. IX Massa’ul 1, 74 (December 12, 1918), no. 15. > See footnote 85 regarding the Law of Huqúq'u'lláh. > > BORIS HANDAL > > by Mr Báqirof. > Jináb-i-Rúhu’lláh Khamsi narrates that when the sum was > ready it was decided that Jináb-i-Haji Amin would go and > send this by telegraph to ‘Abdu’l-Bahá. Then they found his > hesitation to go and send the telegram. When they asked for > the cause, they realised that he did not have the money to send > the telegram. Siyyid Naṣru’lláh took off his cloak and gave it > to him and asked him to go and sell it to pay for the telegram. > The second [Siyyid Naṣru’lláh’s] son was Amínu’lláh75. After the > passing of his older brother, Mír Abdullah, he became the oldest > son. He was involved in helping his father in the business and > after the passing of his father he and Mír Habib, the youngest > son of Siyyid Naṣru’lláh, inherited a wealthy residence, but as > Mr Báqirof had stated, in his will wished that 90,000 Tumans > of his wealth should be given as Huqúqu’lláh. Amínu’lláh, did > not delay the payment and with Mír Habib’s consent, left the > house to Haji Amin and this house later became the school 76 > for the education of girls.77 > > 4. Relationship with ‘Abdul-Bahá > We know that at least once Siyyid Naṣru’lláh visited ‘Abdu’l-Bahá > from Baku. He attempted another pilgrimage from Tehran but it could > not materialise because of conditions surrounding ‘Abdu’l-Bahá’s > environment. > Naṣru’lláh was devastated with the passing of ‘Abdu’l-Bahá in > November 1921. Rúhu’lláh Mihrabkhání wrote: > Jenab-i-Báqirof was still living when ‘Abdu’l-Bahá passed away > and this servant of God, who was trained by the hand of the > Centre of the Covenant, started to serve Shoghi Effendi. In his > book, Memories of Nine Years in ‘Akká, Jináb-i-Dr-Youness Khan- > Afroukhteh, quotes a sentence from Áqá Siyyid Naṣru’lláh > >  mínu’lláh Khamsi became later on a member of the National Spiritual Assembly > A > > of Iran for several years. He was born in Baku in 1890 and passed away in > Tehran in 1948. > The Tarbiyat School for Girls in Tehran was established in 1911. > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > > `Asr-i Jadid, 1994. > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > when Shoghi Effendi started his Guardianship, which is a > historical sentence and shows his spiritual maturity. This is > exactly what Jináb-i-Dr-Youness Khan-Afroukhteh wrote on > page 395 of his book: “As soon as the ascension of ‘Abdu’l-Bahá > occurred the news reached the Spiritual Assembly of Tehran. > The Book of Covenant was read in the spiritual assembly of > Tehran, at the end of the reading of the Book of Covenant, > Jináb-i-Báqirof stood up and said without any reservation: > “Praised be God, the Faith has become young”. Hearing this I > remembered a poet who expressed his joy on one hand and his > sorrow on the other in a single verse, when a dying king was > passing the crown to the next king. The verse goes like this: > “Why not grieving? Why not laughing? As the sea subsided, a > gem showed up”.78 > > 5. Passing and Significance > Siyyid Naṣru’lláh died four years later in 1924. Mr Mihrabkhání wrote > about the incidents surrounding his passing: > Jináb-i-Báqirof did not have the opportunity to serve Shoghi > Effendi, because in 1923 he passed to the Abhá Kingdom and > joined ‘Abdu’l-Bahá, for whom he had sacrificed all his life, > and his remains were earthed in Golestan-i-Javid in Tehran, > in Amirabad. Shortly after that, Jináb-i-Hájí Amín who was his > faithful friend also joined him, and the descendants of Jináb-i- > Báqirof requested the descendants of Haji Amin that these two > blessed souls, as they were united in this life, in the next life > should also be next to each other. Therefore, the body of Hájí > Amín also was buried next to Jináb-i-Báqirof. When Amirabad > became part of Greater Tehran, the government ordered to > build a new Bahá’í cemetery on the south of Tehran, therefore > the descendants of Mr Báqirof removed the two bodies and > transferred them to the new Bahá’í cemetery, and they were > buried within a meter of each other. 79 > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > > BORIS HANDAL > > After the passing of Jináb-i-Báqirof, the following telegram was > sent on behalf of Shoghi Effendi to his family: > Compulsory silence delayed me to give my condolences in > regard to your irreplaceable loss. That blessed soul who > ascended to the Lord is resting forever in the arms of the > Eternal Beloved. Shoghi 80 > > Likewise, the Greatest Holy Leaf, ‘Abdu’l-Bahá’s sister, sent the > following communication to Siyyid Naṣru’lláh’s family: > The servants and handmaidens of the Holy Threshold of the > Abhá Beauty: The dreadful news of the passing of the blessed > soul of Hazrat-i-Áqá Siyyid Naṣru’lláh Báqirof to the Abhá > Kingdom was received by these downhearted souls, and > this new calamity and descended disaster was added to the > sorrows and pains of this mortal being, and in the hearts of > the Holy Leaves. However, after the advent of the greatest > calamity and the immense tragedy of the passing of the > beloved ‘Abdu’l-Bahá, it is explicable that for the nightingales > in the rose garden of faithfulness, living in this mortal cage is > like being in a prison cell so tight and small. The holy souls in > every breath of their lives beseech to take their flights to the > realm of the Almighty, and wish to flee from this world of dust, > like a desolate drop supplicating its union with the sea, and a > bird aspiring to take its flight to the celestial nest. Therefore, > this departed soul certainly reached the ultimate goal of those > who are near to God, and achieved the greatest desire of the > sincere ones, and was blessed with the everlasting joy, and > eternal bliss. That exalted soul during his earthly life was > relentless in his rendering service, in his servitude, and in his > sacrifices in the path of the celestial light. ‘Abdu’l-Bahá gave a > special attention to that precious soul, and often indicated His > gratification for his conduct, behaviour, and demeanour, as his > deeds were endowed with sincerity and purity of motive, and > his heart was like a garden attributable to the love of God, and > like a glowing candle in all the gatherings. > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > > `Asr-i Jadid, 1994. > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > The hope of this mortal soul from the threshold of the Blessed > Beauty is that those saplings of the Abhá Paradise, and the > survivors of that reservoir of faithfulness be brought with the > divine glad tidings, and be joyful and happy from the Lord’s > Beneficence. May they find solace from the dewdrops of the > effusions of the Celestial Bounties, and find consolation from > the outpouring of magnanimity, and may walk the footsteps > of that honourable man, and dwell in that abode, and be > wayfarers in that path, so that the gates of triumph, felicity, > divine assistance, and salvation be wide open from every > direction for that family, and their lineage for eternity. Praise > be to God, that those saplings of the garden of the love of God, > for many years, being in the nearness to the splendour Spot, > with utmost joy and happiness were nurtured in the shadow > of the Blessed (‘Abdu’l-Bahá), and were in every moment > subject of the beneficence of the Beloved, and his grace and > kindness. Now is the time to manifest the results of those > blessings and favours, which will no doubt, be made manifest. > All the members of the Blessed family share the sorrows of > those mourners and with their poignant hearts offer their > condolences. May glory and praise be upon you. 81 > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > > `Asr-i Jadid, 1994. > > BORIS HANDAL > > Figure 11: ‘Abdu’l-Bahá in Budapest. Siyyid > Ahmad is second from the left. > > Figure 12: ‘Abdu’l-Bahá in Stuttgart. > Courtesy: Bahá’í Media. > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > Figure 13: The Grand Hotel of Tehran in the 1900s. > > Figure 14: Shahpoor Avenue, Rasht, 1934. > Source: Shahre Farang. > > BORIS HANDAL > > Figure 15: Reza Shah in 1941. > Source: Wikimedia Commons > > Siyyid Naṣru’lláh Báqirof (1859-1924) > > Figure 16: Siyyid Ahmad’s family. Mas’ud Khamsi is standing behind his > father Siyyid Ahmad on the left side. > Source: Khándán-i Sádát-i-Khams. > > Figure 17: Shoghi Effendi’s map at the beginnning of the Ten Year Crusade. > > BORIS HANDAL > > Figure 18: Khonsar nowadays. > Courtesy: Nasser Sadeghi, CC BY-SA 3.0 > > Figure 19: Jane and Mas’ud Khamsi wedding. > Source: Bahá’í Peruvian National Archives. > Siyyid Naṣru’lláh Báqirof (1859-1924) > > Figure 20: Jane and Mas’ud at the 1953 Kampala Conference. > Source: Bahá’í Peruvian National Archives. > > BORIS HANDAL > > PART 3: > Siyyid Ahmad Khamsi-Báqirof > (c1880-1950) > 1. Family Life > Another distinguished member of the Sádát-Khams was Siyyid Ahmad > who will always be remembered for his love, devotion and service to > ‘Abdu’l-Bahá. A reputable businessman because of his integrity and > trustworthiness, he was highly regarded among the higher circles > of the Iranian society. Such a position gave him the background to > protect the Bahá’í community and advance the process of developing > the new institutions. Siyyid Ahmad had the inestimable privilege to > accompany ‘Abdu’l-Bahá to His travels in Europe in 1913. > We do not know exactly the year of his birth although it appears to > be around the 1880’s in Rasht. As stated previously his father Siyyid > Reza was one of the five brothers who passed away in 1881 about two > years after he had become a Bahá’í. Siyyid Ahmad was mostly raised > by Siyyid Naṣru’lláh. > According to Mas’ud Khamsi “My father was brought up in Russia > [Baku] by his aunts and uncles, he lost his father when he was very > little…”82 It appears that Siyyid Ahmad was raised and introduced > to the commercial world mostly by his uncle Siyyid Naṣru’lláh who > became a kind of father for him. > According to Rúhu’lláh Mihrabkhání, “Siyyid Ahmad grew older in > Badkubeh [Baku] and as his uncles expanded their business to cover > Iran and Russia, he came to Iran and stayed in Rasht … Siyyid Ahmad > [later] moved from Rasht to Tehran and stayed there because of the > expansion of his job. He was still rendering services to the Cause of > God in addition to dealing with economic and commercial issues … > Siyyid Ahmad shone like a star in the heaven of the Cause of God and > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > BORIS HANDAL > > managed to render many services to the Cause”.83 > Dr Iraj Ayman, who knew the family in Tehran, later related: > The Báqirof family was a very extended family. There were > some members who were not Bahá’ís and some who were > Bahá’ís. And they had a very sizeable rice plantation in Rasht > and producing a very special type of rice, which was very > special and expensive in Iran. So, they were coming and going. > They were both residents in Tehran and Rasht. It was not that > sometimes they were always in Rasht and later on move to > Tehran. It was all the time both places. There were a number > of non-Bahá’ís members also, some of them I knew.84 > > Little Mas’ud was also an ocular witness of many of the ancient > Persian ceremonies held mostly by peasants. Mas’ud said that as a > child, he and his father enjoyed participating in those festivities > from Zoroastrian origin in their land estates where large harvests > were collected by the servants. Dancing around a big fire, singing > ceremonious songs, sacrificing lambs and wearing traditional clothes > were some of the features of those festivals. > > 2. Homayoun Khánum > Siyyid Ahmad married Homayoun Khánum in Baku and had six > children. Paying tribute to his wife, Rúhu’lláh Mihrabkhání wrote: > Siyyid Ahmad married Miss Homayoun, the daughter of his > uncle Siyyid Mahmúd from Sádát-i-Khams [the five brothers]. > The Bahá’í history of Iran has mostly been about men and > not women due to the cultural environment of the country. > Women were often denied from doing important jobs. But it > is obvious that next to a lion there is a lioness that encourages > and infuses enthusiasm in the men to render spiritual services > to the Cause of God. > Miss Homayoun was one of these lionesses, encouraging her > husband to render services to the Cause of God. Because of > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > Personal communication to the author. > > Siyyid Ahmad Khamsi-Báqirof (c1880-1950) > > this, Siyyid Ahmad‘s house was more like a caravanserai and > was always full of guests. Whenever his friends or strangers > travelled to Rasht, they knew the door of this house was open > to them. Ms Homayoun herself did most of the job to look after > the guests and did not leave it to their maids and servants. She > fed them, provided them with somewhere to sleep, and did for > everyone, whether rich or poor, giving them loving kindness > and friendship. > Sometimes there were great guests too. Among them were > Miss Martha Root and Mrs Ransom-Kehler.85 These two spent > some of their time there and this nest of kindness was adorned > with their presence, while the door of the house was still open > as some friends as well as strangers kept coming and going. At > the time of the departure of Martha Root, the entire members > of the Spiritual Assembly accompanied her to Qazvín [which is > the main city where she wanted to live]. > The virtues of Ms Homayoun were not limited to kindness to > the guests, and she also had a strong interest in helping the > poor and those who were in need and weak in the society of > Rasht. At the time of Muharram, or other important Muslim > days such as Safar, she sent food for the prisoners. In the > winter, she visited the poor and those who were in need in the > city and got them kerosene [used as a fuel], clothes and also > coal, and also gave them lots of kindness and encouragement > flowing from her own spiritual kindness. > From the union of Siyyid Ahmad and Homayoun Khánum six > children were left, four daughters and two sons, all of whom > were the spiritual inheritors of their father’s virtues and > services. As for the girls, Miss Laga married Mírzá Muhammadi-Khan-i-Partovi, who was a brave and knowledgeable preacher > of the Faith and was the centre of the teaching services in > different parts of Russia and Iran. > The second daughter was Miss Bahireh. She married Jináb- > >  iss Martha Root (1872-1939) and Mrs Keith Ransom-Kehler (1876-1933) were > M > > two valiant American women who visited Baha’I communities in Iran. They were > both posthumously appointed Hands of the Cause by Shoghi Effendi. > > BORIS HANDAL > > i-Habib Sabet [1922-2013], who was a famous businessman > in Iran. This person dedicated all his life and wealth to the > service to the Cause along with his wife, who also rendered > much service to the Cause during and after her husband’s life. > The other daughter was Mulik Khánum. She married Shoghi > Ghadimi. He was a great and devoted servant of the Faith in > Ishqabad. > The last daughter was Soraya Khánum [1921-1997]. She > married Azíz Yazdí [1909-2004] and they pioneered together > to Kenya in Africa. Her husband Jináb-i-Yazdí was appointed > a Continental Counselor by the Universal House of Justice. In > recent years [written in 1973] he has been a member of the > Teaching Centre located in the Holy Land [Haifa]86 87, rendering > international services and at present they live in Canada. 88 > > Siyyid Ahmad also had two sons: Mahmúd [1918-2003] and > Mas’ud, who were steadfast and devoted to the Cause. In particular, > as Rúhu’lláh Mihrabkhání said, “Mas’ud Khamsi was the light of the > family”.89 > According to Mas’ud Khamsi: “My parents were open-minded and > quite modern for those days, this is why during our childhood and > youth we had freedom of actions, but one thing was obligatory and > imposed on us and that was to attend the Bahá’í classes on Fridays, > without any excuse.” > When Reza Shah, the new monarch, created birth certificates and > identification cards in the second half of the 1920s Siyyid Ahmad > adopted the surname Khamsi like most of the members of the family. > Apparently, the new Shah did not want people to acquire foreign > surnames in their identification cards. Hence, Siyyid Ahmad was > known as Siyyid Ahmad Khamsi or sometimes Siyyid Ahmad Khamsi > Mr Yazdí passed away in 2004. > Bahá’í World News Service, 9 April 2004. Available at: https://news.bahai.org/ > story/297/ > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > > Siyyid Ahmad Khamsi-Báqirof (c1880-1950) > > Báqirof. He also had to surrender his Russian citizenship to become > a national of Iran. By then Baku was totally in Communist hands and > most prominent people, either intellectuals or entrepreneurs, had > been executed, put in jail or exiled to Siberia. > > 4. Spiritual Dimensions of his Business > Both Bahá’ís and non-Bahá’ís knew Siyyid Ahmad for his integrity in > conducting business. There are certain stories that illustrate his fame > as a man of honesty, righteousness, competence and trustworthiness. > He was most likely the richest active Bahá’í believer in the city of > Rasht. > > 4.1 Trustworthiness: The Inheritance > Referring to his honourable reputation among the community, > Rúhu’lláh Mihrabkhání wrote: > Siyyid Ahmad was known to everyone in Rasht as a Bahá’í but > his importance and credibility and reputation as an honest, > trustworthy and generous figure, which attracted most people, > did not allow his foes among the clerics to oppose him. Some of > them even respected him and had faith in him and what he did. > This came to the fore when Hosseyn Lakani, the Imam Jomeh90 > of Rasht who was very rich and had many wives and many > children, appointed him as the executor of his will to divide his > belongings among the heirs, something which Siyyid Ahmad > did with competence and honesty after the Imam passed away, > making him more famous among people throughout Gilan and > especially those in Rasht and further inspiring their praise.91 > > 4.2 Competency: The Government Finances > Siyyid Ahmad was designated director of the Treasury Department in > Gilan by Arthur Millspaugh. He was a former advisor to the US State > Department Office of Foreign Trade and during 1922-1926 and in > 1942-1945 was invited by the Iranian Government to re-organise the > >  he Imam Jomeh used to be a high level clergyman running the collective Friday > T > prayers. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > > BORIS HANDAL > > country’s finances that were at the point of collapsing. According to > Rúhu’lláh Mihrabkhání: > When Mr Millspaugh, an American councillor, was trying to > solve the internal problems of Iran, he was looking for people > who were capable, trustworthy and knowledgeable. He chose > Siyyid-i-Ahmad-i-Khamsi as the director of the Rasht Revenue. > This was a governmental institution at the time, which included > ministries such as roads, health, tax, etc. > > 4.3 Socio-Economic Development: Tea Plantation Innovation > Siyyid Ahmad was the first person to introduce the cultivation of tea > in Gilan at ‘Abdu’l-Bahá’s suggestion. Before this time, Iran relied > heavily on importing tea but this agricultural innovation also brought > practical benefits to the economy and inhabitants of the province. He > began planting tea bushes in his properties in Lakan, a practice that > was later adopted by other agriculturists from the area. > These tea plantation practices were shared with the broader > community to the extent that it eventually became the largest crop of > the province of Gilan. Mahmúd Khamsi, another son of Siyyid Ahmad, > relates: > My father, in Deh Bozorg [Great Village] in the southern part > of Rasht by the name of Lakan, stretching many kilometres in > width and length, planted the first tea that had been imported > by one of his friends from China to Iran. So, the first plantations > of tea happened in this village, Lakan, by Siyyid Ahmad. Later > on, hundreds of hectares of tea orchards were initiated by > Siyyid Ahmad and others. My father also sent some of the > young leaves of the tea plantation, which he regularly used for > his family, to ‘Abdu’l-Bahá. > > After receiving this tea, ‘Abdu’l-Bahá revealed a Tablet in which > He praises the tea and the crop. ‘Abdu’l-Bahá says that this tea is > acceptable and pleasant especially because it comes from a dear > friend. He prays that more plantations will spread and therefore Iran > will be independent from foreign tea. > In order to realise ‘Abdu’l-Bahá’s vision for an expansion of tea > plantations, Siyyid Ahmad established an innovative training and > > Siyyid Ahmad Khamsi-Báqirof (c1880-1950) > > research centre dedicated to enhance tea production in the village of > Lakan. > The Báqirofs also had large rice plantations in the province of > Gilan. According to Dr Iraj Ayman: > … every year they would offer some amount of rice to the > World Centre starting from the time of the Guardian and > continue until I was in Iran, the rest of the family they were > making sure that every year they would send some amount of > rice as a contribution.92 > > 5. Trip to Europe > One of Siyyid Ahmad’s greatest blessing was to be allowed to > accompany ‘Abdu’l-Bahá on His historical travels to Europe. ‘Abdu’l- > Bahá had arrived in December 1912 to Liverpool from His long > journey to North America. The next month he travelled from London > to Paris. The following section will describe that journey using > personal accounts of people involved during that period. > > 5.1 Paris > ‘Abdu’l-Bahá spent several weeks in Paris before undertaking a trip > to Germany, Austria and Hungary. Afterwards he returned to the Holy > Land in June 1913. > During this second visit to Paris ‘Abdu’l-Bahá did not have many > public engagements but met with a number of believers who arrived > from Iran to meet Him. There is a photograph of them with ‘Abdu’l- > Bahá at the Eiffel Tower with Siyyid Ahmad next to Him. However, > from all of those believers Abdu’l-Bahá only chose Siyyid Ahmad to be > added to His entourage coming from North America. > Mahmúd Zarqani, one of ‘Abdu’l-Bahá’s amanuenses who kept a > diary of His travels to the West, wrote: > It was not possible to hear or record the utterances and words > of ‘Abdu-l-Bahá except in the public gatherings and some > utterances in His own house and also in a hotel He moved > to. Jináb-i-Siyyid Ahmad had a residence in that hotel before > ‘Abdu’l-Bahá, where he beseeched ‘Abdu’l-Bahá that while > > Personal communication to the author. > > BORIS HANDAL > > ‘Abdu’l-Bahá was residing in the hotel Jináb-i-Siyyid Ahmad > would be doing all the service to ‘Abdu’l-Bahá. ‘Abdu’l-Bahá > accepted this and said: “Sádát-i-Khams have always been the > servants of the Cause of God”. That was his first rendering of > service to ‘Abdu’l-Bahá at the time of his travel, which was > accepted by ‘Abdu’l-Bahá from an old friend from Iran. But > aside from that ‘Abdu’l-Bahá never accepted gifts or cash given > in big conferences and sent from cities and American states, as > mentioned earlier in the first volume. 93 > > Mas’ud Khamsi, Siyyid Ahmad’s son, wrote: > At the time when ‘Abdu’l-Bahá was staying in Paris for His > travels, Áqá Siyyid Ahmad was the cause of His meetings > with very important governmental officials of Iran, such as > General Mutamed Sepahsalar Rashti and General Tunekabani, > and also the Iranian students from Gilan and Mazindaran, so > these students when they got back to Iran remembered their > meeting with ‘Abdu’l-Bahá until the last days of their life, and > were thankful to Siyyid Ahmad who arranged such a meeting > between students and ‘Abdu’l-Bahá and moreover attended > Bahá’í meetings in his homes.94 > > According to Siyyid Ahmad’s son: > One day he [Siyyid Ahmad] had fallen from a horse and had > severe pain in his side, so he could not attend ‘Abdu’l-Bahá’s > presence. So ‘Abdu’l-Bahá sent a servant enquiring the reason > of the absence of Siyyid Ahmad. When ‘Abdu’l-Bahá knew the > reason, He personally went to Siyyid Ahmad’s room and rubbed > where he had pain with hands of kindness and tenderness. > The pain was gone immediately and Siyyid Ahmad stood up > and started walking and the pain never came back.95 > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > > Siyyid Ahmad Khamsi-Báqirof (c1880-1950) > > In the hotel in Rue Lauriston where He was staying, ‘Abdu’l-Bahá > celebrated the Feast of Naw-Rúz with the friends. He had a number of > guests for a luncheon that day. Mahmúd Zarqani mentioned: > 21st March 1913 was a glorious day of success, the Festival > of Naw Ruz, a day of joy, where ‘Abdu’l-Bahá asked those > who were accompanying Him to attend His presence and > especially Siyyid Ahmad Baqiroff, Áqá Siyyid Asadu’lláh, and > me (Zarqani), and He showered us with His blessings and > kindness.96 > > According to Mas’ud Khamsi “Jináb-i-Siyyid Asadu’lláh prepared > the Haftsin97 and Samovar and Iranian cup in the presence of ‘Abdu’l- > Bahá, causing much joy and contentment to ‘Abdu’l-Bahá, the Most > Mighty Branch.”98 An Iranian Bahá’í student recorded the details of > that special Naw-Rúz where three different celebrations were held in > just one day to everyone’s delight: > In the second half of March 1913, we received an invitation > letter from the Iranian Embassy for the day of Naw-Rúz. On > Friday, March 21st, Mírzá Habíbu’lláh Khán Sahíhí and I left for > Paris and headed for rue Saint-Didier where Dr. Muhammad > Khán resided. The concierge accompanied us to a hotel > located at 97 Lauriston Street. We met at the restaurant of > the hotel with Ágha Mírzá Ahmad Sohrab and Ághá Mírzá > Ahmad Bagherov having coffee. In the meantime, ‘Abdu’l-Bahá > had come downstairs and had taken a seat in a private room > adorned with a central table on which New Year’s specialties > were arranged such as oriental nuts and various Iranian and > Western confectionary and sweets. It was in this room that we > had the honour of finding ourselves in the presence of ‘Abdu’l- > Bahá. Ághá Mírzá Ahmad Bagherov was sitting across > from ‘Abdu’l-Bahá. The Master wished us a happy new year > and allowed us to take a seat. With his own hands, he offered > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > Symbolic table arrangement set up in Persian homes to celebrate the New Year. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > > BORIS HANDAL > > us sweets and said: “Iranians eat, Westerners only taste. You > are all Iranians. You should eat”. We obeyed with no hesitation. > Meanwhile, Ághá Mírzá Mahmúd Zarqání and Dr. Muhammad > Khán entered. After a few moments, ‘Abdu’l-Bahá left the room, > leaving the task of hosting in the hands of Jinábi Zarqání. Then, > Mírzá Jalál, Ághá Mírzá ‘Alí Adib (Jinábi Adíb’son) and Ághá > Mírzá Asadu’lláh arrived. > We got up as we had to go to the embassy, but near the door > of the hotel, we met Mírzá Husayn Qazvíní (non-Bahá’í), who > had come to pay his respects to ‘Abdu’l-Bahá and informed > us that the reception at the embassy would take place only > in the afternoon. We could not ask for anything better and > we joined the friends again. Mírzá Mahmúd Morshedzádih > and Issá Sádiq, who were students in Versailles at the School > of Pedagogy, also arrived. At that moment, the Master came > back and we all followed him to the reception room. ‘Abdu’l- > Bahá inquired about the health of all the newcomers and > wished them a happy new year. He then spoke of the feast of > Naw-Rúz and Ághá Mírzá Ahmad Sohrab translated as there > were, in attendance, some English and French friends as well > as a distinguished non-Bahá’í young man who had heard the > name of ‘Abdu’l-Bahá, had read in the papers the news of his > arrival in Paris and had asked permission to be introduced. > Everyone, Bahá’ís and non-Bahá’ís, had their eyes on ‘Abdu’l- > Bahá and heard his words with delight. Shortly before noon, > the Westerners asked permission to withdraw. ‘Abdu’l-Bahá > entered the dining room. Four of us were about to take our > leave, when ‘Abdu’l-Bahá invited us to stay. We were nine > people around the table: ‘Abdu’l-Bahá, Entezámu’s-Saltanih, > Dr. Muhammad Khán, Achraf, Issá Sádiq, Mírzá Husayn > Qazvíní, Mírzá Mahmúd Morshedzádih, Ágha Mírzá Jalál and > Ágha Mírzá Habibu’lláh Khán Sahíhí. > ‘Abdu’l-Bahá talked about Persian and Western food and also > about traditions and customs in both cultures. After lunch, > Ágha Mirza Sohrab presented to ‘Abdu’l-Bahá two bouquets of > flowers offered on the occasion of Naw-Rúz by an English lady > friend who had been present in the morning. ‘Abdu’l-Bahá > > Siyyid Ahmad Khamsi-Báqirof (c1880-1950) > > accepted them and then retired to rest. > In the afternoon, we went to the Embassy of Iran. Iranian > Bahá’ís, whether they were passing or residing in Paris, had > the obligation, according to the instructions of ‘Abdu’l-Bahá, > to attend at the embassy. All arrived gradually. The students > stayed longer than the others in order to present their problems > to the Minister Plenipotentiary Montazu’s Saltanih. It was at > that moment that ‘Abdu’l-Bahá, accompanied by Mr Dreyfus, > entered the great hall of the embassy. The minister invited > all the students to introduce themselves to ‘Abdu’l-Bahá. > We took a spot around the big hall — we were about thirty > people. ‘Abdu’l-Bahá extended his solicitude and kindness to > all, congratulated them on the new year, and praised them for > their efforts in acquiring science and knowledge. He spoke in > detail about the historical background of Arab and European > cultures and said that the latter owed much to the former. He > described the transfer of the knowledge and sciences from > the Arabs to the Europeans through the Spaniards. He added: > “You too must learn from Europeans and acquire the qualities > and knowledge they have so as to offer them as gifts to Iran. > I will pray for you to succeed”. The entire audience listened > silently in the greatest concentration and respect. After the > last of ‘Abdu’l-Bahá’s explanations, the minister invited him to > another room for tea. After a quarter of an hour, the Master > returned and we had the honour to see him again before his > departure with Mr. Dreyfus. > However, before leaving Mr. Dreyfus announced to the Bahá’í > students that on that same evening, a meeting would be > held at his home. And so, after having dined at a restaurant, > we came to Mr. Dreyfus home. There was a large audience > — Iranian and Western Bahá’ís. ‘Abdu’l-Bahá was giving > explanations about Naw-Rúz. He went through the history of > the creation of this festival, from ancient times to Baha’u’llah’s > era, and described the traditions and customs of the Iranians > – dressing in new clothes, eating and drinking sweet things, > and rejoicing. Finally, he compared the feast of Naw-Rúz to > the divine revelation and the inauguration of a new era. He > > BORIS HANDAL > > recalled the customs of the ancient kings of planning and > founding new buildings, charities and institutions on this day. > He expressed the necessity of founding, on such a blessed day, > charitable institutions, of laying the foundations of assemblies > for peace, so that the memory of the feast may remain, and > that one may be able in the future to recall that such work is > the result of such year’s Naw-Rúz feast. ‘Abdu’l-Bahá spoke > in Persian and Mr. Dreyfus would translate. When the Master > finished his speech, he shook the hand of each person present > and left the room. 99 > > 5.2 Stuttgart > The Bahá’í friends in Stuttgart had invited ‘Abdu’l-Bahá to come but, > as He was not feeling well, they had to wait until He had recovered. > Finally, ‘Abdu’l-Bahá with Siyyid Ahmad in His entourage left Paris for > Stuttgart on 30 March 1913. It is interesting to note that ‘Abdu’l-Bahá > told them to discard their Eastern garments and use Western clothes > withholding the use of oriental headgear. The train to Stuttgart in > Germany’s southwest, 630 km away from Paris, arrived early in the > evening of 1st April 1913 and the Master stayed in the Hotel Maquardt > which was one of the best in the city and close to the train station. > The friends in Stuttgart were not advised of ‘Abdu’l-Bahá’s coming as > per His wishes because He did not want it to have any newspaper > publicity. > According to Hasan Balyuzi: > Then He let His attendants telephone to some of the Bahá’ís > and inform them of His arrival. Much surprised, these Bahá’ís > hurried to His hotel. ‘Abdu’l-Bahá explained that He had > wanted His arrival to be a complete surprise. He loved the > Bahá’ís of Stuttgart, He said, and had spoken often of the > sterling qualities of German Bahá’ís, of their sincerity and > steadfastness; therefore the Faith would gain great strength > in their midst. > > Bahá’ís streamed into the hotel the next morning. It was planned > >  chraf Achraf. Souvenir du jeune A. Ashraf, Étudiant Baha’i Iranien à Paris. > A > > Payám-i- Bahá’í, Juli 1981. > > Siyyid Ahmad Khamsi-Báqirof (c1880-1950) > > that ‘Abdu’l-Bahá would meet them at His hotel in the mornings, and at > other times He would go out to meetings at their homes or elsewhere. > That evening, as ‘Abdu’l-Bahá’s car drew up before the house where > a meeting had been arranged, the cry of ‘Ya Bahá’u’l-Abha’ went up > from a large number gathered outside. The next day, ‘Abdu’l-Bahá > remarked that the hotelier might leave his hotel and seek refuge > elsewhere, because of such numbers pouring in. Indeed the staff of the > hotel were shaken and astonished to see so many of their countrymen > pay such attention and respect to an Easterner who, as it seemed, had > come from nowhere. One of the Bahá’ís asked ‘Abdu’l-Bahá what to say > when people enquired who He was. Tell them, He said, that He was a > person calling men to the Kingdom of God, a promoter of the Faith of > Bahá’u’lláh, a herald of peace and reconciliation, and an advocate of > the oneness of humanity. > A clergyman of Stuttgart had been greatly impressed by Some > Answered Questions, and requested ‘Abdu’l-Bahá’s permission > to translate the book into German. This permission was given > to him; but to his next request to be permitted to communicate > these teachings to the Kaiser, ‘Abdu’l-Bahá replied that it was > not advisable, because the Emperor was proud and would not > deign to listen. > In the evening of April 3rd, ‘Abdu’l-Bahá addressed a large > audience in the upper hall of the City (Burger) Museum. > Sohrab’s English translation of ‘Abdu’l-Bahá’s talk was, in turn, > rendered into German by Herr Eckstein. ‘Abdu’l-Bahá said: > I came from a distant land. I have travelled twenty thousand > miles until I came to you in Stuttgart. Forty years I was a > prisoner. I was young when I was put into prison and my > hair was white when the prison doors opened. After all > these long years of the sufferings of prison life I willingly > took upon myself all the hardships of a long journey. Now I > am here in order to be united with you, in order to meet you. > My purpose is that perchance you may illumine the world > of humanity; that all men may unite in perfect love and > friendship; that religious prejudices, national prejudices, > race distinctions, all may be completely abandoned. The > religions of today consist of dogmas. Because these dogmas > > BORIS HANDAL > > differ from each other, discord and even hatred is manifest. > Religion must be the basis of all good fellowship. Think > of the turmoil that today exists in the Balkans; how much > blood is shed; how many thousands of mothers have lost > their sons, how many children have become orphans, > and how many buildings, villages, and cities have been > destroyed! The Balkan states have become a volcano. All this > ruin originates from the prejudices created by the different > dogmas, called forth by superstitions and race prejudices. > The essence of the religion of God is love, and the Holy > Books bear testimony to that, for the essence of the religion > of God is the light of the world of humanity; but mankind > today has forgotten what constitutes true religion. Each > nation and each people today hold to some definite dogma > . . . These traditions and these dogmas are like the husks > surrounding the kernel. We must release the kernel from > the husk. The world of humanity is in the dark. Our aim is to > illumine mankind . . . It is our hope that this darkness may > be dispelled and that the rays of the Sun of Reality will shine > again . . . This century is the century of light. This period is > the period of science. This cycle is the cycle of reality. This > age is the age of progress and freedom of thought. This day > is the greatest day of the Lord . . . This time is the time in > which all is resurrected into new life. Therefore, I desire > that all may be united in harmony. Strive and work so that > the standard of the world of human Oneness may be raised > among men, so that the lights of universal peace may shine > and the East and the West embrace, and the material world > become a mirror of the Kingdom of God, that eternal light > may shine forth and that the day [may] break which will not > be followed by night . . .100 > > ‘Abdu’l-Bahá’s visit to Esslingen was particularly moving and > impressive. Anna Koestlin had organized a meeting (which was > more like a festival) on behalf of the children whom she taught. Alma > Knobloch wrote to her sister Pauline (Mrs Joseph Hannen) in America: > > Hasan Balyuzi. ‘Abdu’l-Bahá. George Ronald Oxford, 1972, p. 381. > > Siyyid Ahmad Khamsi-Báqirof (c1880-1950) > > We have had some wonderful meetings; the one in Esslingen > surpassed them all. It was the children’s meeting, last > Friday, April 4th, 1913, in the afternoon. They had secured > a very pretty hall, which was most beautifully decorated > with greens, plants and flowers, with large and small tables > near the walls and round tables in the centre. About fifty > children and eighty adults were present. In a smaller room > adjoining the hall the children had been assembled holding > flowers in their hands, forming two lines for ‘Abdu’l-Bahá > to pass through. It looked most beautiful as ‘Abdu’l-Bahá > came upstairs. He passed through a short hall and looked so > pleased and delighted to see the dear children.101 > The children presented their flowers to ‘Abdu’l-Bahá and He > gave them boxes of chocolates and sweets. Later He spoke > to them all — children and adults, young and old — and a > photograph was taken outside the hall, ‘Abdu’l-Bahá seated in > their midst. The following day at His hotel He spoke with great > joy of the previous day’s gathering at Esslingen. > On April 5th, ‘Abdu’l-Bahá spoke at a number of meetings. In the > evening He addressed the Esperanto Society whose president, > Professor Christaller, offered Him a warm welcome. The day > ended with dinner at the home of Herr Eckstein. Other Bahá’ís > whose homes ‘Abdu’l-Bahá visited, where meetings were held, > included Consul and Frau Schwarz, Herr and Frau Schweizer, > and Herr and Frau Herrigel. The Schweizers lived in the town > of Zuffenhausen. > The first meeting of the day on Sunday, April 6th, was at the > Hotel Marquardt. So many were there and so many tarried > behind, once the meeting was over, that ‘Abdu’l-Bahá teased > them, saying that they would be forcing the owner of the hotel > to run away. In the afternoon, ‘Abdu’l-Bahá was driven in the > Black Forest. Bahá’ís had gathered at the park in Wagenburg. > As there were too many to photograph together, several > group photographs were taken with ‘Abdu’l-Bahá in the > centre of each. In the evening, there was a public meeting at > > Hasan Balyuzi. ‘Abdu’l-Bahá. George Ronald Oxford, p. 1972, p. 382. > > BORIS HANDAL > > the Obere Museum, and once more the attendance was high. > ‘Abdu’l-Bahá and His attendants had dinner that night at the > home which Miss Knobloch shared with Fraulein Doring. > ‘Abdu’l-Bahá intended to leave for Budapest on April 7th, but > was persuaded by Consul Schwarz to visit Bad Mergentheim, > approximately sixty miles distant from Stuttgart, where > the Consul owned the hotel and the mineral bath. ‘Abdu’l- > Bahá said at Bad Mergentheim that since He had left Persia > He had never until then heard so many nightingales singing > in such beautiful surroundings. However, He would not stay > more than one night. For years a monument to commemorate > ‘Abdu’l-Bahá’s visit, consisting of a metal plaque of His profile > mounted on stone, stood in parkland in Bad Mergentheim. It > was removed when the Nazis came to power. As far as can be > ascertained, it was melted down. > ‘Abdu’l-Bahá returned to Stuttgart the next day and had > luncheon at the home of Consul and Frau Schwarz. All day the > Bahá’ís streamed in to visit Him until His train left for Budapest > at 8 p.m.102 > > The next destination after Stuttgart was Budapest, Hungary’s > capital, which was 750 km away. The entourage left Stuttgart on 8 > April at 8 pm reaching Vienna twelve hours later and arriving in > Vienna at 8 am on 9 April. To reach Budapest one needs to change > trains in Vienna, Austria’s capital, which was sitting in the middle of > the two cities. Reza Khamsi-Báqirof and other Iranian friends were > waiting for him on the Vienna train platforms to greet ‘Abdu’l-Bahá. > Reza Khamsi-Báqirof, as seen in the first part of the book, was Siyyid > Ahmad’s first cousin and had settled in Vienna with his family in 1911. > Reza Khamsi Báqirof had already been with ‘Abdu’l-Bahá in Paris in > the previous weeks. > > 5.3 Budapest > They arrived in Vienna on 9th April 1913. ‘Abdu’l-Bahá was already > feeling weak with a chest condition starting to develop. In Budapest > there were not Bahá’ís but rather a “welcoming committee” waiting > > Hasan Balyuzi. ‘Abdu’l-Bahá. George Ronald Oxford, 1972, pp. 380-384. > > Siyyid Ahmad Khamsi-Báqirof (c1880-1950) > > for them. > According to Shoghi Effendi: > … whilst in Budapest He granted an interview to the > President of the University, met on a number of occasions the > famous Orientalist Prof. Arminius Vambery, addressed the > Theosophical Society, and was visited by the President of the > Turanian, and representatives of the Turkish Societies, army > officers, several members of Parliament, and a deputation of > Young Turks, led by Prof. Julius Germanus, who accorded Him > a hearty welcome to the city. “During this time,” is the written > testimony of Dr. Rusztem Vambery, “His (‘Abdu’l-Bahá) room > in the Dunapalota Hotel became a veritable mecca for all > those whom the mysticism of the East and the wisdom of its > Master attracted into its magic circle. Among His visitors were > Count Albert Apponyi, Prelate Alexander Giesswein, Professor > Ignatius Goldziher, the Orientalist of world-wide renown, > Professor Robert A. Nadler, the famous Budapest painter, and > leader of the Hungarian Theosophical Society.103 > > 5.4 Vienna > Already sick, ‘Abdu’l-Bahá travelled back the 250 km between Budapest > to Vienna on 18 April reaching Vienna in the same evening. Among > His activities, He addressed a gathering of Theosophists but most of > the time He was unwell and under the care of doctors recommending > rest. The following stories about ‘Abdu’l-Bahá’s sojourn in Vienna > have been extracted from the book Die Geschichte der Österreichischen > Bahá’í Gemeinde (The History of the Austrian Bahá’í Community). > > 5.4.1 ‘Abdu’l-Bahá and the Turkish Ambassador > The next morning (April 19) ‘Abdu’l-Bahá visited the > Ottoman ambassador in Vienna. This ambassador had asked > his consul in Budapest to visit ‘Abdu’l-Bahá and inform him > of His departure from the Hungarian metropolis. ‘Abdu’l- > Bahá was accompanied by Siyyid Ahmad Khamsi, who was > also in Budapest accompanying the Master. Even though the > > Shoghi Effendi. God Passes By. Wilmette, US Bahá’í Publishing Trust, 1979, p. > > 287. > > BORIS HANDAL > > ambassador was a fanatical Muslim, he was pleased to learn > about ‘Abdu’l-Bahá’s trip to America and expressed regret for > the suffering ‘Abdu’l-Bahá had endured in the prison city of > ‘Akká. He showered his guest with expressions of gratitude > and insisted that He should stay for lunch.104 > > 5.4.2 ‘Abdu’l-Bahá’s Generosity > [One day] ‘Abdu’l-Bahá decided to take a walk. An annual > festival was being held in Vienna at the time called the > “Vienna Flower Day”, where women and young girls in their > most beautiful dresses and with daffodils and azaleas in their > arms offered these flowers to passers-by who met them. The > proceeds from the donations thus collected were intended for > the ill, but especially sick children and their families. Flowers > were also offered to ‘Abdu’l-Bahá and His companions, and He > gave donations again and again. He then arrived at a park in > the Inner City, where children were playing. He took them in > His arms and gave everyone some money. When they returned > to the hotel, ‘Abdu’l-Bahá had emptied his own pockets, and > everything that His companions had carried on them had, > likewise, been given away. “Today people have bankrupted us,” > He said with a smile. 105 > > 5.4.3 ‘Abdu’l-Bahá’s Detachment > In the evening of the same day, He spoke at the invitation of > the Theosophical Society in their centre at the residence of the > Likaneder family in the first district of Vienna, Johannesgasse > 2. In front of a large audience, he explained the inner reality > of man and the progress of the soul. Mírzá Mahmúd Zarqani > reported that “the hearts of the audience were deeply moved, > and after the speech, they swarmed around him like moths”. > One would never have thought that such a meeting could be > organized for Him in Vienna and that one could find people > there who loved Him so much and held Him in such esteem. > Alex Käfer. Die Geschichte der Österreichischen Bahá’í Gemeinde. Horizonte > Verlag, 2005, p. 27. > Alex Käfer. Die Geschichte der Österreichischen Bahá’í Gemeinde. Horizonte > Verlag, 2005, p. 28. > > Siyyid Ahmad Khamsi-Báqirof (c1880-1950) > > ‘Abdu’l-Bahá was still suffering from the consequences of > the flu that He had contracted in Budapest. Nevertheless, He > climbed 120 steps to the fourth floor of the building to reach > the auditorium, since the building was new and did not have > an elevator yet. 106 > > 5.4.4 ‘Abdu’l-Bahá and the Khamsi Family > At that time, the Khamsi Baqiroff family lived in the third > district of Vienna, 5 Baumannstrasse, door 5. ‘Abdu’l-Bahá > partook of a modest meal at the home of this devoted family. > Mrs. Khamsi-Baqiroff had prepared a Persian dish, and ‘Abdu’l- > Bahá insisted on having the entire family with Him at the > table. He then rested on a sofa where the children massaged > His tired muscles a little while he talked to them. Ms. Khamsi- > Baqiroff received permission to bring Persian food to the > Grand Hotel, “but only small chicken,” ‘Abdu’l-Bahá reported to > have emphasised. He also asked her to wash His headgear for > Him, even though she found it to be perfectly clean. Moreover, > He asked her to repair the brown velvet hem of his coat (‘Aba), > and all the friends came to collect pieces of the hem that fell off > during the repair.107 > > 5.4.5 Attending ‘Abdu’l-Bahá > According to his son Mas’ud Khamsi: > One of the glorious achievements of Siyyid Ahmad was when > ‘Abdu’l-Bahá was down with the flu and was not attending the > European bath, so he prepared the bathroom in the Persian > style and personally took ‘Abdu’l-Bahá to wash His body and > then after that, with the permission of ‘Abdu’l-Bahá, he kept all > His clothes, soap and rubber (kise) as a blessing. In 1940, all > these blessed things were sent to the International Archives > for better protection.108 > Alex Käfer. Die Geschichte der Österreichischen Bahá’í Gemeinde. Horizonte > Verlag, 2005, p. 28. > Alex Käfer. Die Geschichte der Österreichischen Bahá’í Gemeinde. Horizonte > Verlag, 2005, p. 27. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > > BORIS HANDAL > > 5.5 Second Visit to Stuttgart > The entourage travelled back to Stuttgart on 24 April 1913 arriving > there in the morning of the following day always accompanied by > Siyyid Ahmad. Detailing ‘Abdu’l-Bahá’s activities in that city, Hasan > Balyuzi wrote: > During this second visit to Stuttgart, which also lasted a week, > He was mostly unwell. The cold contracted in Budapest had > persisted and was now affecting His chest. The Bahá’ís of > Stuttgart had arranged and advertised a meeting for the > evening of the 25th at the Burger Museum. In the afternoon > the condition of His chest worsened, causing great concern. > Physicians told Him that He should not go out, and should use > His voice as little as possible. His attendants, whom He had > sent on to the meeting, felt that the large and eager assemblage > there would be disappointed and dismayed should they be > deprived of meeting ‘Abdu’l-Bahá. They returned to the hotel > with a plan which they thought would both safeguard ‘Abdu’l- > Bahá’s health and make it possible for the people to meet > Him. A saloon car, well-protected from the elements, would > take ‘Abdu’l-Bahá to the Museum where, in a room apart from > the main hall, people could be allowed into His presence. As > soon as they presented this plan to ‘Abdu’l-Bahá and told > Him of the eagerness and disappointment of the audience, > He arose. Physicians had made Him stay indoors, He said; > but His health was for the purpose of serving the Faith. While > Wilhelm Herrigel was giving a talk in His stead, He walked into > the hall, to the utmost delight and surprise of the audience, > and using His full voice delivered a discourse on the need of > world peace and the power that can guarantee it. The talk > over, ‘Abdu’l-Bahá was about to leave and return quickly to > His hotel, when a voice was heard, wailing. He stopped and > asked His attendants to make enquiries. It was found that a > lady who had tried to reach ‘Abdu’l-Bahá, and had been kept > back by the press of the crowd, was weeping. ‘Abdu’l-Bahá > stayed to speak to her words of great kindness. The next day, > to questions about His health, He answered that the previous > night’s venture, although considered very risky, had proved > > Siyyid Ahmad Khamsi-Báqirof (c1880-1950) > > the right medicine for Him. > The war in the Balkans was mentioned in conversation that > day. ‘Abdu’l-Bahá advised the Bahá’ís to talk of their own > war against materialism and ignorance; the Balkan war led > to death, their war to life; that war led to disaster, their war > always to glory and victory. Christ waged this war on the Cross > and triumphed over all. A man from Switzerland was among > His visitors. To him He said that His stay in Switzerland had > been too short and He had not met many people there, but He > could feel that they were people of great capabilities, and when > the Cause reached them, it would find devoted advocates. > On April 27th a number of children were brought to the hotel. > The sight of children always gave ‘Abdu’l-Bahá great joy. He > said that He particularly loved children because they were > nearer to the Kingdom of God. Later, the parents of one child > told Him how, when asked to pray for the Master’s health, the > child had replied that He would go away if He recovered; ‘we > don’t want him to go away’. ‘Abdu’l-Bahá was greatly touched. > Although He had felt better, and had gone out of doors and to > meetings as well, physicians warned Him, on April 29th, not > to attend meetings or tax His voice. Should He follow their > advice, He would be able to travel to Paris within three days. > On the morning of May 1st ‘Abdu’l-Bahá met the Bahá’ís of > Stuttgart in groups. He spoke very tenderly to them. To one > group He said that He wished to converse with them but His > chest was not helpful; He would always anticipate their good > news. To another, He spoke of the two ways in which people > say farewell; for some, memories gradually fade away (out of > sight, out of mind), but others keep their memories ever fresh. > There were Bahá’ís whom He had not seen for years; He was in > Europe, they were in Persia, but they were always in His mind > and close to Him. To a third group He said that, although His > time in Stuttgart was limited, He hoped that the harvest would > prove limitless. > Then He left for Paris. That morning He had been speaking to > Bahá’ís at His hotel all the while, assuring them of His love and > > BORIS HANDAL > > admiration.109 > > The entourage stayed in Stuttgart until 1 May on their way back to > Paris after a memorable one-month trip. > > 6. Services to the Cause of God > Siyyid Ahmad’s services to the Bahá’í Faith were very comprehensive > and encompassed a variety of tasks. For example, he was instrumental > in identifying and documenting Bahá’í Holy places in Iran, a mission > that the Guardian had given to the National Spiritual Assembly. > For Shoghi Effendi the documentation, purchase and conservation > of those sacred buildings on Persian soil was a matter of great > importance since the rapid modernisation and urbanisation of the > country were destroying heritage buildings. In 1936 the beloved > Guardian had instructed the National Spiritual Assembly of Iran to > create a committee for the Holy Places in Iran while the House of > Baha’u’llah in Tehran was finally purchased in 1942.110 > It is noteworthy that around one decade before Shoghi Effendi > had asked Effie Baker (1880-1868), an Australian believer, to travel > throughout Iran and photograph historical places associated with > the Bábí and Bahá’í history. It is because of her activities undertaken > while travelling on rugged roads and often on mule, covered with a > chador,111 that we keep a graphic memory of those places which have > now disappeared. > As we are going to see in this section Siyyid Ahmad helped many > Bahá’ís and non-Bahá’ís who were under oppression, even when he > himself was the target of attacks. At times, for his own security, he had > to carry a gun. According to Rúhu’lláh Mihrabkhání: > Siyyid Ahmad also had important relationship with the > important people of the city, those who were in high positions, > and they also respected him. His house was extremely rich and > glamorous and was the place that these people frequented. > > Hasan Balyuzi. ‘Abdu’l-Bahá. George Ronald Oxford, 1972, pp. 390-391. > Robert Stauffer. History of the House of Bahá'u'lláh in Tihran. Iran, 1978. > Available at: https://bahai-library.com/stauffer_history_house_bahaullah > A chador is a head covering cloth for women in Middle Eastern countries. > > Siyyid Ahmad Khamsi-Báqirof (c1880-1950) > > Therefore, he used these relationships to help the poor and > those who were oppressed, Bahá’í or non-Bahá’í. 112 > > His son Mas’ud Khamsi recalled that “On another occasion and > other Tablets, He [‘Abdu’l-Bahá] recommended my father to make > friends with the Russian Consul in the city of Rasht, where my father > lived.”113 > > 6.1 Helping Non-Bahá’ís > Timurtash was the governor of the province of Gilan during 1919- > 1920. He was known to be very cruel and brutal. He ordered the > execution of a group of people which included a priest who was a > friend of Siyyid Ahmad named Shariat Madar. According to Rúhu’lláh > Mihrabkhání > Allegedly at the time when Timurtash was the governor of > Gilan [1919-1920], some of the people of the province were > not happy with his misbehaviour and there was an uprising. > As a result, he ordered the execution of some people among > which were some religious leaders. > Siyyid Ahmad had developed a friendship with some of these > religious leaders and knew that they were innocent. Before > these people were hanged, Siyyid Ahmad sent some of his > servants who were working in a village near Rasht, called > Eynak, to take these people who were going to be executed > from the authorities and to bring them to the village of Eynak > and eventually set them free. 114 > > 6.2 Protecting the Bahá’ís > In various circumstances Siyyid Ahmad was a champion against > the oppression of the Bahá’í Faith. Two stories are shared below to > illustrate his courage and bravery. > >  úhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > R > `Asr-i Jadid, 1994. > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > `Asr-i Jadid, 1994. > > BORIS HANDAL > > 6.2.1 Safekeeping the Remains of Áqá ‘Alí > Rúhu’lláh Mihrabkhání wrote: > Another thing he [Siyyid Ahmad] did was the burial of the > remains of Áqá ‘Alí, a survivor of Shaykh Tabarsi. Evil-doers > dragged the body of Áqá ‘Alí with a rope through the street. > But Áqá Siyyid Ahmad managed to get the holy remains of Áqá > ‘Alí and buried him next to the Imam Zadeh Vali, which was a > pilgrimage place for the public. He then instructed a Muslim > woman to be the custodian of the Imam Zadeh so that the > Bahá’ís could go there as pilgrims [because he was one of the > people who was taken in the Shaykh Tabarsi siege incident]115 > without any fear. And then later on, when the Bahá’í cemetery > was bought and built, the holy body of Áqá ‘Alí was transferred > to the Bahá’í cemetery. 116 > > 6.2.2 Habib Sabet’s Story > Habib Sabet was Siyyid Ahmad’s son-in-law married to his daughter > Bahereh in 1929. As it is broadly known, Iran was the land of > corruption where government transactions and procedures were > arranged through bribery and kickbacks. Habib’s story reveals how > he as a Bahá’í stood firm against unfairness and how Siyyid Ahmad > managed to release him from an unjust arrest: > In those days, the only other factory in Iran was the sugar > plant of “Kahrizak”. This was controlled by the Ministry of > Arts and Crafts under a Secretary of State named “Motazem- > Saltaneh Farokh”. By orders of Reza Shah, The Great, it was his > duty to keep this factory going despite many problems. Sugar > in those days was not in powder or cubes but in the form of a > loaf or cone. In order to dry the loaves as they came out of the > molds, it was necessary to place them in wooden racks, which > were needed by the hundreds. These shelves or racks, which > had to be uniform and sturdy, were beyond the possibilities of > traditional carpenters who refused to build them anyway. > > The uprising took place between October 1848 and May 1849. > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > > `Asr-i Jadid, 1994. > > Siyyid Ahmad Khamsi-Báqirof (c1880-1950) > > The Ministry, which had a limited budget and a stingy Director, > accepted our offer to produce these racks. The main condition > was that they be delivered complete, installed and accepted > by the inspectors. We fulfilled our part of the contract but the > Ministry didn’t pay. We waited for a while, but still they didn’t > pay. We had done our best but now we were in a financial pinch. > The workers who had not been paid for some time quit their > jobs. The lumber sellers came to the factory many times to > collect their money. The situation became desperate. I decided > to go and see the Minister Mr Farokh. His secretary would not > let me in his office. I said, “I’ll stay here until he comes out, > I won’t move unless I am paid. I’ll even sleep here!” Finally, > Mr Minister allowed me in. I didn’t know if I could sit down. > So, standing, I asked him very politely to issue the payment > order, explaining in the meanwhile the deplorable situation at > the factory. Contrary to my expectations, without the slightest > regret or understanding, he ordered me out of the room. He > said, “Whenever we have money, we’ll pay you”. I said, “If you > didn’t have the funds, why did you order?” He replied, “Don’t > be insolent,” and with that he ordered his secretary to kick me > out. But before leaving, I said, “Maybe the reason you don’t pay > me is because I am an honest person, and haven’t tried to bribe > anyone”. Mr Farokh became very angry and insulted and said > he would have the police arrest me. > Next morning, an officer from the Central Police Department, > which was headed by Colonel Mohamed Hossein Ayrom, came > to arrest me, in return for the work I had done and service > rendered in making those shelves. I was in jail for two months. > After that period, my father-in-law, Sayyed Ahmed [Ahmad] > Khamsi, through his good friend the Minister of Justice, Mr ‘Alí > Akbar Davar, who had reorganized the Department of Justice > and the Courts, interceded and I was called into the office > of Colonel Ayrom. All of this, only after the matter had been > brought to the attention of Reza Shah himself. The Colonel > ordered some tea and sweets and started to appease me, > saying that in reality he had nothing to do with the reason for > my arrest. It was orders. After some time, the Department of > > BORIS HANDAL > > Arts and Crafts paid 3 000 Tomans, but I’ll never forget that > incident.117 > > 6.2.3 Being Persecuted > Habib Sabet recounted this story showing Siyyid Ahmad being the > subject of assassination and his absolute serenity and forbearance in > the face of danger: > In Rasht the clergy, just like in the rest of Iran, showed severe > opposition to the Cause and the followers of the Faith. In the > time of revolution and Mírzá Kuchik Khan’s governance118 one > of the clerics who had joined Kuchik Khan’s movement tried to > cause trouble for the Bahá’ís and even martyr them, especially > the famous and active Bahá’ís. In one instance, he sent two > of Mírzá Kuchik Khan’s soldiers with guns to the house of a > Bahá’í, Ibthaj ul-Mulk, where they kidnapped him, grabbed > him and took him to the forest where he was handed in to the > cleric and fusilladed. > A few days later, again two other armed soldiers went to the > store of Siyyid-i-Ahmad-i-Khamsi himself and told him that the > Shaykh, one of the clerics, had instructed them to take him to > the forest where that cleric was. Siyyid Ahmad was completely > aware of the martyrdom of his friend Ibthaj ul-Mulk and knew > about the plot, so he told the soldiers that he had to inform > his wife and family, but they didn’t let him and forced him to > get on the horse carriage. One of the soldiers sat next to him, > while the other soldier sat in the front beside the driver of the > carriage. Along the way before they got to the forest to hand > Áqá Ahmad to the Shaykh, the soldier who was sitting in the > front told his friend who was sitting next to Siyyid Ahmad, > “Let’s swap places because I am tired”. > Then the soldier sitting next to Áqáy-i-Khamsi [Siyyid Ahmad], > > Habib Sabet. Memoirs, pp 94-95, 1989. Available online from: https://archive. > org/stream/HabibSabetMem/HabibSabetMem_djvu.txt > Mírzá Kuchik Khan was the leader of an uprising against the government which > took place from 1914 till 1921. The uprising became known as the “Jungle > Movement” because it developed in the forests of Gilan province as a guerilla > group. > > Siyyid Ahmad Khamsi-Báqirof (c1880-1950) > > asked Siyyid Ahmad if he saw the bullets fastened around the > soldier’s waist, and told him that he would use all the bullets > to the end if he had to save Siyyid Ahmad’s life. Jináb-i-Khamsi > Siyyid Ahmad was surprised. He asked for the reason and the > soldier replied: > “Some time ago I had some money. I wanted to leave it with > someone whom I could trust. Everyone told me to go and leave > the money with a Bahá’í called Siyyid Ahmad. So I came and > left my money with you, I lent it to you. Then I went on a trip > for pilgrimage. After I came back, I visited you to get my money > back. You opened the safe. There were so many bags in the > safe full of silver and cash and everything, and you returned > the money plus the interest [without asking any questions]. > I would never forget your kindness and this truthfulness of > you. Today I have to repay you and save your life. Do you know > Mírzá Kuchik Khan?” > To which Jináb-i-Khamsi replied, “Yes. He knows me very well > as well” The soldier then said, “So I am at peace now”. > The carriage went on until it came close to the house [where > they were supposed to stop]. The soldier told his friend to wait > there and to look after the prisoner. He said he would use one > of the carriage horses to go somewhere and will come back. He > took one of the horses and rode to Mírzá Kuchik Khan himself, > and recounted the complete story of the cleric’s intention, that > he had arrested Siyyid Ahmad-i-Khamsi, and explained the > situation as it was. Mírzá Kuchik Khán became very distressed > from hearing such a story and said that this cleric wouldn’t > leave them alone. Then he issued an order to the soldier > and said, “take Siyyid Ahmad to his residence in Rasht with > absolute respect”.119 > > 7. Teaching the Faith > Siyyid Ahmad was actively involved supporting the spread of the > Faith in the province of Rasht. He also supported the development of > > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > > `Asr-i Jadid, 1994. > > BORIS HANDAL > > Bahá’í administration in the area. In the biography about the Hand of > the Cause ‘Alí-Akbar Furútan we read: > In the year 1930, after sixteen years in Russia where he had > lived since he was nine years old, Mr Furútan returned to > Iran as a young, educated man. Travelling from ‘Ishqábad by > bus and train he went to Baku, where he boarded a boat for > Anzali (Bandar-i-Pahlavi), Gilan. The Local Spiritual Assembly > of ‘Ishqábad had informed some friends in Anzali who had > visited ‘Ishqábad in previous years about his arrival and a few > of them came to meet him. They took him to the home of one > of the Bahá’ís and arranged meetings for him with friends. He > stayed in Anzali for a few days before leaving for Rasht. The > Local Spiritual Assembly had also alerted Mírzá Aḥmad Khamsí > Báqirov, who had been with ’Abdu’l-Bahá during His visit to > Paris, about the capacities of this young man. He welcomed > him and invited him to stay at his home. The friends in Rasht > took advantage of his visit to arrange meetings, firesides and > youth and moral education classes. > The Bahá’í News of Iran, Akhbar-i-Amrí, reported his first > activity in Gilan: “Following the decision of its fifth Regional > Convention, the Local Assembly sent Messrs. Áqá Siyyid > Aḥmad Báqirov and Mírzá ‘‘Alí-Akbar Furútan to Siakol and > Langarud to support the process of the Bahá’í elections in > those regions”. This was the first of many reports that would > follow throughout the years. 120 > > Because of his contacts with non-Bahá’ís at firesides he became > known as an educator visiting their town, and the weekly newspaper > Parvarish asked him for articles on education. He wrote several > articles, which were published on the front page under his own byline; > this was quite an achievement for a Bahá’í in Iran in those days. > Siyyid Ahmad passed away in 1950 in Rasht in the field of service. > He was travel teaching within the province of Gilan along with the > famous Bahá’í Jináb-i Fadil of Mazandaran and fell sick. It was left to > > Í rán Furútan Muhájir. Hand of the Cause of God Furútan. Wilmette, US Baha'i > > Publishing Trust, p. 60, 2018. > > Siyyid Ahmad Khamsi-Báqirof (c1880-1950) > > his youngest son Mas’ud Khamsi to advance further the work that > Siyyid Naṣru’lláh and Siyyid Ahmad had initiated and realize the > promise that both Bahá’u’lláh and ‘Abdu’l-Bahá had given about the > glory of the Khamsi-Báqirof family. > > BORIS HANDAL > > Figure 21: Shoghi Effendi’s letter to Mas’ud Khamsi > > Siyyid Ahmad Khamsi-Báqirof (c1880-1950) > > Figure 22: Last photograph of Shoghi Effendi. > Source: Bahá’í Media > > BORIS HANDAL > > Figure 23: Pioneering in Argentina 1959. > With Ahmad and Dorothy Khamsi. > Source: Bahá’í Peruvian National Archives. > > Siyyid Ahmad Khamsi-Báqirof (c1880-1950) > > Figure 24: Travel teaching in the Andes. > Courtesy: Bahá’í News, December 1961 > > Figure 25: Addressing the Bahá’í World Congress in London in 1963. > Source: Bahá’í Peruvian National Archives. > BORIS HANDAL > > Figure 26: With indigenous believers in Bolivia. > Source: Bahá’í Peruvian National Archives. > > Figure 27: Discussing teaching plans with Hand of the > Cause Dr Muhajir in Bolivia. > Courtesy: Stephen Pulley. > Siyyid Ahmad Khamsi-Báqirof (c1880-1950) > > Figure 28: With Hand of the Cause Mr Faizi in Lima. > Source: Bahá’í Peruvian National Archives. > > Figure 29: In Tehran before departing for Peru. > Source: Bahá’í Peruvian National Archives. > BORIS HANDAL > > Figure 30: At the Green Light Expedition. > Source: The American Bahá’í Archives. > > PART 4: > Mas’ud Khamsi > (1922-2013) > Mas’ud Khamsi was Siyyid’s Ahmad youngest son and Siyyid > Naṣru’lláh’s grandnephew. Although under the shadow of these two > illustrious predecessors Mas’ud Khamsi shone with his own light > and attained blessings and victories by his own merits. He will be > remembered for bringing the Faith to the indigenous masses of South > America. > Whereas Siyyid Naṣru’lláh attained the presence of Bahá’u’lláh > and ‘Abdu’l-Bahá and Siyyid Ahmad met Abdu’l-Bahá, it was for > Mas’ud Khamsi to encounter the Beloved Guardian of the Cause, > Shoghi Effendi, rendering remarkable services not only in Iran but > internationally. It is noteworthy that Mas’ud means fortunate, blessed > and successful in Persian and so were his services to the Cause of God. > > 1. Childhood and Youth in Iran > Mas’ud came to this world the year after the ascension of ‘Abdu’l-Bahá. > His passport shows that he was born on 21 April 1922 only because > at the moment of filling in his application form he did not remember > the actual birthday choosing instead the first day of the Festival of > Riḍván as his auspicious spiritual naissance. His great-uncle Siyyid > Naṣru’lláh passed away two years later. > > 1.1 Childhood > Talking about his childhood, Mas’ud said: > My parents were open-minded and quite modern for those > days, this is why during our childhood and youth we had > freedom of actions, but one thing was obligatory and imposed > on us and that was to attend Bahá’í classes on Fridays, without > > BORIS HANDAL > > any excuse.121 > > His children’s class teacher was once the Hand of the Cause of God > ‘Alí-Akbar Furútan who put great emphasis on cleanliness such as > having one’s nails cut, hair well cut and combed, and impeccable. “He > taught us how to be a true Bahá’í”, once he recalled.122 > Since he was a child, Mas’ud was encouraged by his father to save > his savings in the Nownahálán 123 Bahá’í Company. Those savings, > according to Mas’ud Khamsi “my father immediately gave [them] to > the Bahá’í company (Nownahalan) for children’s savings and bought > shares for my siblings and myself. Unfortunately, during Khomeni’s > regime these shares as well as those acquired by my wife and I for our > children were seized, but I know that someday we will undoubtedly > recover them”. 124 > > 1.2 The Tuman > One of the most treasured objects of Mr Khamsi was the receipt of the > contribution he made as a child to the construction of the Mashriqu’l- > Adhkár of Chicago. Shoghi Effendi had been requesting the Bahá’ís > of Iran to assist in the erection of Temple. His Bahá’í class teacher in > Rasht, Mr Abbas Yabrom, had told the children about this need and > encouraged them to send their savings. As a result Mas’ud sent the > equivalent of one tuman to the Holy Land. The reward was receiving > a receipt signed by the Guardian which Mas’ud called his tuman.125 > Wherever he went, Mas’ud used to show to the friends his tuman > remembering the need to contribute to the Fund. He used to say that > it did not matter how much we contribute now for the Temple, as it > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > The Nownahálán company (literally “saplings”) was a Bahá’í children’s thrift > fund created under ‘Abdu’l-Bahá’s approval and blessing in 1917. Established > as a non-profit and charitable institution, in 1967 it was composed by 9,000 > shareholders with assets amounted to $1,700,000 which were all confiscated > by the Islamic revolution. Many Iranian pioneers living overseas relied on the > income generated by their savings. > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > According to Moojan Momen by 1910 an unskilled labourer’s earning was three > tumans a month. > > Mas’ud Khamsi (1922-2013) > > is not possible to add one more stone to the building. Somebody even > offered one million dollars for the receipt but he rejected the offer > because he said that document was for his grandchildren and great > grandchildren. > “His favorite line in official Bahá’í gatherings”, Shapoor Monadjem > wrote, “was to take out a venerable receipt, signed by Shoghi Effendi > himself, for a payment he had made to the Bahá’í Fund in the 1950s. > He would show this little piece of paper to the audience with raised > hand and glory in the fact that such an ordinary act of such little value > should receive such an honour from the Scion of God. Mr Khamsi > always would vibrate when he related this story as if wanting to > show how our human balance in measuring acts of service is out of > compass with their true worth as judged from on high. As modest and > seemingly routine our contributions as true believers may be, they > become, somehow, prodigious”.126 > About fifty years later, Mas’ud met Mr Yabrom by chance at a > conference in the Bahá’í Centre of San Francisco. Once Mas’ud had > delivered the keynote and the meeting ended, Mr Yabrom approached > Mas’ud on the stage. Both recognised each other. Mas’ud said “Abbas > Yabrom!” and he responded, “My student!” They hugged each other > affectionately in an exchange of great emotions. Suddenly Mas’ud > brought the famous tuman from his pocket and showed the Guardian’s > receipt to his teacher and said: “Mr Yabrom, at the children’s classes > in Rasht you told us that the Guardian and the World Centre needed > contributions. I obeyed, sent my contribution and here is the receipt > signed by the Guardian. I want you to see it after fifty years”.127 > > 1.3 Youth Activities in Iran > Mas’ud was a dedicated believer since his early youth. Dr Shapour > Rassekh, a former Counselor and member of the National Spiritual > Assembly of the Bahá’ís of Iran, said: > In my generation, Mas’ud was the most outstanding person. > He sacrificed his whole life for the Faith of God. Therefore, all > of us we feel proud of him…He was the glory of the Khamsi > > Personal communication to the author. > > Story told by Moojan Matin. > > BORIS HANDAL > > family … I witnessed his love for serving the Faith and his > detachment from earthly belongings. He was an outstanding > and distinguished young man… He was one of a few active > youths who spoke English.128 > > In turn, ‘Alí Nakhjavání, former member of the Universal House of > Justice, commented: > I was a couple of years older than dearly loved Mas’ud when > I first met him in Tehran during the early years of the forties > of the last century. He was not only a devoted youth, but also > a dedicated lover of the Cause, intent upon doing his best to > promote its best interests … He was indeed outstanding in the > unique qualities which he possessed from his youthful years > in Iran. > Mas’ud was the embodiment of purity of heart, of true > detachment, of unquestioned loyalty to the Cause, and of > valiant courage, reminiscent of the selfless champions of the > heroic age of God’s Holy Cause. 129 > > Dr Iraj Ayman, former Counselor and member of the National > Spiritual Assembly of the Bahá’ís of Iran, wrote about Mas’ud’s early > services: > When I started to meet him he was almost a teenager > accompanying his father to come to our home every week. > He was 16 years old or something like that, because he was > coming sometimes together with his elder brother Mahmúd > who was of course a Bahá’í youth. So that is how it started. It > was in Tehran. Mas’ud was a young Bahá’í. I was meeting him > as an active member because in Iran we had a Bahá’í youth > organisation which was very much similar to the normal > organisation administration in the Bahá’í community that was > only for young people. So there was a national committee, a > local committee and many sub-committees, all sort of activities, > and Mas’ud was one of those active members. But what made > > Personal communication to the author. > > Personal communication to the author. > > Mas’ud Khamsi (1922-2013) > > him stand out from the others was that he spoke the English > language fluently and that gave him an opportunity to associate > with the non-Iranian people in Iran and that ended up with his > acquaintance with his future wife and they were in friendly > relationship for a while and finally they married. So, I remember > that and because Mas’ud was contacting his parents living in > Iran and was a member of a [teaching] committee which was > set up to develop closest relationship between Bahá’ís and > non-Bahá’í people from other countries who happened to be > living in Iran. That was a special committee and he was a very > active member. 130 > > Since his youth, Mas’ud was very active in the Faith. For example, > he was on the National Youth Committee of Iran together with Dr > Rahmatu’lláh Muhájir, who would later be a Hand of the Cause of > God. When he was young he was appointed to the National Youth > Committee. The National Assembly also appointed an adult to this > same Youth Committee. Then Mas’ud wondered whether it was wise > to have an older member on the Youth Committee. He wrote a letter > to the Guardian regarding this person who was much older than > the youth. Apparently, the Guardian answered with a letter to the > National Assembly in which he indicated that it would be a good idea > to perhaps establish a 25 year-old age limit for young people. 131 > ‘Alí Nakhjavání provided information about another important > facet of Mas’ud Khamsi’s services: > He asked the permission and blessing of his parents to go > alone to villages in the vicinity of Tehran where Bahá’í farmers > resided, in order to encourage them, help their children in > Bahá’í classes, and assist in any way he could to improve the > condition of their villages. I was deeply impressed at the time > as I witnessed his courage, his detachment and his entire > reliance upon divine assistance.132 > > Story told by Dr Iraj Ayman. > Story told by Kiko Sanchez. > Personal communication to the author. > > BORIS HANDAL > > 1.4 Schooling > Mas’ud finished his studies in Firooz Bahram School of Tehran. This > was a place where many Bahá’í children used to go particularly after > the closure of the Tarbiyat Bahá’í school in 1934 by Reza Shah. Firooz > Bahman was, and still is, a prestigious educational establishment > owned by Zoroastrian citizens. Education consisted of six years of > primary education, three years of middle school education and three > years of high school education. It is interesting to note that he, along > with other Bahá’í students, was a classmate of Hassan Ali Mansour > who eventually would become the prime minister of Iran. In the years > to come Mas’ud, supported by Bahá’í institutions of Iran, cultivated > further that relationship with Hassan Ali Mansour as a way to secure > means to protect the Faith. According to Dr Iraj Ayman: > Because [Hasan Ali Mansour] had some Bahá’í classmates like > Mas’ud, he developed very positive attitudes towards the Bahá’í > Faith and when he became prime minister he mentioned that > one of his intentions is to arrange for the formal recognition > of the Bahá’í Faith and the Bahá’í community in Iran. And that > angered the mullahs because they heard about this intention > and they were much against such a move. [Hassan Ali] > Mansour was that type of a person.133 The first thing he did > was to organise a council for economic studies, because he had > studied economics, and invited me also to join that group, so > I was almost meeting him every few days in that activity, but > Mas’ud was not a member of that activity, but however he was > friend with [Hassan Ali] Mansour.134 > > 1.5 Homefront Pioneering > Mas’ud’s homefront pioneering took place between 1941 and 1942 > in the middle of the Second World War that was ravaging the whole > globe. Those were tense political times in Iran. Around that time > England and the Soviet Union had invaded the southern and northern > Iran, respectively. In particular, the Russians occupied Rasht. Although > Iran declared itself neutral in the conflict there were allegations of >  rime Minister Mansur was assassinated by Islamic extremists in January > P > 1965 aged 41 years old. > Story told by Dr Iraj Ayman. > > Mas’ud Khamsi (1922-2013) > > leaning towards German interests. Following the invasion, Reza Shah > was forced to abdicate in favour of his son Muhammad Reza Pahlavi > in September 1941. By that time Iran was drowned in a deep political > crisis where food was scarce and riots and protests were ongoing. > According to Mas’ud: > At the age of 19 between 1941 and 1942, Shoghi Effendi was > asking the Persians through cables to leave the capital city > (Tehran). I decided to move as a pioneer by myself to Khonsar, > near Isfahan, a rough and dangerous city in the centre of Iran.135 > > As a consequence of the Guardian’s call there was a fever > everywhere to go overseas or homefront pioneering. According to > Javidukht Khadem: > The response of the Bahá’ís to the call for pioneers was truly > impressive. They were so eager to please their Guardian, so > eager to carry out his wishes! Everyone was talking about > this. Everyone wanted to go, regardless of the hardships and > sacrifices. Many families went immediately. Many youth, some > still in their mid-teens, were longing to go …136 > > Young Mas’ud chose a place that everyone feared to go. It was > called the land of bears137 not because there were bears, perhaps > there were no bears, but because its inhabitants ​​were very aggressive > people. Mas’ud’s mother became very concerned that he was very > young and had just finished his school studies. > Nevertheless, he told his parents that he wanted to be a pioneer > in this dreaded land. “You should not go,” they said. He replied, “I am > going to leave because the Guardian has said that I should not be > listening to you. I want to be a pioneer and therefore I can decide for > myself”. And so he left and became a pioneer. > Mas’ud wanted to go to a difficult place because he said that he > was not afraid of anything or anyone and because he was going to be > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > Javidukht Khadem. Zikrullah Khadem: The Itinerant Hand of the Cause of God. > Wilmette, Ill.: Bahá’í Publishing Trust, 1990. > Khansar (Khonsar or Khwansar) is located in the province of Isfahan. > > BORIS HANDAL > > accompanied by the Blessed Beauty and nothing was going to happen > to him. It was his father who made it happen although not without > fear, because few people had been to those lands. Hence, Mas’ud, with > his little suitcase and a bag in hand, left for his pioneering service to > that place. > Being her youngest son, Mas’ud’s mother was reluctant to let him > go to Khonsar. Late one evening she went to wake up Mr Furutan > because she knew the influence he had on Mas’ud. He had been his > children’s class teacher for many years and knew him as a young > man. Mr Furutan could surely influence Mas’ud in the way that his > mother was hoping for. Mas’ud’s mother was able to wake Mr Furutan > up (at around 1 am). She begged him to make Mas’ud desist from going > to such a place. She did not want her son to die in a strange land. Mr > Furutan said, “Do not worry, he will be very well protected. I am sorry > that I cannot help you … when a young man decides to undertake his > pioneering service, nobody should stop him. No one should prevent > it.” Mas’ud’s mother was dismayed because she could not prevent this > trip and thus, her only option was to hide extra money and stitch it > into his coat.138 > Mas’ud lived through many powerful experiences in this > place. However, he happily returned because he said that he had > witnessed important changes in the Khonsar people thanks to > the Bahá’í teachings. Mas’ud said it had been one of the most wonderful > experiences that he had ever had in his life. He had pioneered to the > land of the bears and would never forget his experiences and the > activities he engaged in Khonsar: > Following in my family’s footsteps I became friends with a > community leader and the Faith and the Bahá’ís were then > completely protected, I even invited more pioneers from other > cities such as Isfahan, Yazd and Kashan so the Local Spiritual > Assembly of Khonsar was established, I took note also of > stories of the martyr “Al Kar” (the deaf one) and took pictures > of his grave site for the Persian Bahá’í national archives.139 > > Story provided by Marta Tirado. > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > Mas’ud Khamsi (1922-2013) > > After one year he had to return to Tehran due to bad health and > because of Khonsar’s altitude.140 He also had to complete his university > studies to obtain a Bachelor in Linguistics. > > 1.6 University Studies > Mas’ud enrolled to study languages at Tehran University. He wanted > to become a medical doctor because of the potential to serve the > Faith. However, Mas’ud studied linguistics because it was the only > career path that let him remain as a pioneer and go to University only > for exams. He also did a six-month internship at the famous “Internat > Schloss Plön” of Hamburg to practice and to learn more of the German > language before graduation. That educational establishment was an > exclusive place for children of the European royalty and prominent > people. > There is a story of Mas’ud in Peru at an advanced age showcasing > his knowledge of linguistics and literature: > On one occasion at the Catholic University of Peru there was > a lecture on Persian poetry. Mr Khamsi had been invited and > we were lucky to go with him, Jane and other friends. There > was some literature about the persecution of the Bahá’ís of > Iran that Mr Khamsi authorized me to bring and distribute. > When we arrived we were amazed that the Muslims seemed > to feel that Mr Khamsi was their leader. We Bahá’ís realized at > that moment just how much they respected him and all came > together to greet him. However the story does not finish here. > There was a Mulla141 and, as it is known, they do not shake > hands with women. Mama Olya Rouhi, one of the believers > insisted to shake hands with the Mulla until he finally did. > There were Peruvian poets reciting poems of famous Persian > poets such as Omar Khayyam and Hafez. I was behind Mr > Khamsi when he whispered in my ear, “that poet that they are > referring to is a mundane poet”. Mr Khamsi stood up and asked > to go to the stage to talk about Persian poetry. Mr Khamsi began > to speak so well about Persian poetry and reciting Persian > verses that the professors who had the Persian poetry chair > > Khonsar was at 2,300 m above sea level. > > A Muslim priest. > > BORIS HANDAL > > looked at him with respect. Very few Bahá’ís knew about that > facet of Mr Khamsi. He started talking about the great Persian > poets so eloquently. I never imagined that Mr Khamsi had such > eloquence for Persian poetry.142 > > 1.7 Work in Tehran > After graduation Mas’ud began working in the family business. > According to Ali Nakhjavani: > My next recollection of Mas’ud Khamsi was when in Tehran > he was among the brilliant youth who participated in Bahá’í > gatherings. When he finished his studies, he was employed > by his brother-in-law, Mr Habib Sabet, in the latter’s business > undertakings.143 > > According to Mas’ud > My first job was in Tehran, first in a private business and > then with a group who were partners of my sister Bahereh > and brother-in-law Habib Sabet, at that time they lived in the > United States.144 > > He once was a Director of the first television station in Iran > established by Mr Sabet, his brother-in-law. Within the Bahá’í > environment he was actively occupied with others gaining the goals > of Shoghi Effendi’s first 45-month Iranian National Plan which > consisted of the consolidation of all Bahá’í local communities, the reestablishment of 62 dissolved Spiritual Assembles, the formation of > 22 new groups and the creation of 13 new centres throughout Iran.145 > > 1.8 Mary Jane Snyder Khamsi > Mas’ud Khamsi married Mary Jane Snyder Khamsi, who was not a > Bahá’í, in 1951, one or two years after his father Siyyid Ahmad passed > away. She was born in Rochester, New York, in 1922. Dorothy Khamsi- > > Story told by Azam Matin. > Personal communication to the author. > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > The Baháʾí World Centre. The Baháʾí World: A Biennial International Record, > 1930-1932, Volume IV. Wilmette, Baháʾí Publishing Trust, 1933, pp. 34-35. > > Mas’ud Khamsi (1922-2013) > > Samandari, Mas’ud’s daughter recalled the circumstances of their > engagement: > Mary Jane Snyder worked at the State Department in > Washington, D.C. and was offered a 2-year job either in Japan > or Iran to work at the US Embassy. She went by boat through > the Suez Canal and in Tehran shared residence with an > American couple. One early Sunday morning she answered the > door and standing in the doorway was a handsome man in an > elegant tweed suit, she said her heart jumped, he was there for > business with the couple. He drove a Studerbaker. They dated > for a while and Mother returned to the US as she came from > the Presbyterian faith and a different culture, and no family in > Iran, it wouldn’t work, so they brokenheartedly said goodbye > and she returned to the US. A few months after, my father with > his mother’s consent, requested she comes back to marry > him.146 > > Receiving the marriage consent from his mother was not easy. > When he announced his marriage with a North American lady, > his mother was opposed to the idea. She said, “I am not giving you > permission because she is not a Bahá’í. She will be a Bahá’í only to > marry you. This is not going to be a good marriage”. Mas’ud said that > he kept praying for days until his mother finally issued the consent. It > was a difficult time for both of them when they were getting to know > each other. > Jane became a Bahá’í through Enoch Olinga, a dedicated African > travel teacher and later a Hand of the Cause of God. From then onward > she became a strong and dedicated believer. In Mas’ud words: > She became a Bahá’í in Kampala, Uganda in 1953 during the > Bahá’í Conference, and became my companion in service > to the Blessed Beauty. Together we participated in several > international Conferences planned by the beloved Guardian > in preparation for the World Spiritual Crusade that began in > 1953.147 > > Personal communication to the author. > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > BORIS HANDAL > > Jane was a radiant lady full of laughter and happiness while Mas’ud > always had a great sense of humour. They both made a special couple. > A personal assistant told the following story many years later: > One day I was at Mr. Khamsi’s house having tea with Jane and > him. After working with him for almost four years I knew Mr. > Khamsi very well, particularly what he was going to say next. > Suddenly Mr. Khamsi covered his mouth with the right hand > and I told him, “Mr. Khamsi, you have remembered a joke”. > “And how do you know?”, he asked me to which I responded, > “Mr. Khamsi, I have been working with you for so long!” “Ah, > I’m going to tell you a joke,” Mr. Khamsi said “but first I’ll tell > you what happened to me with Jane.” He continued, “When > my daughter Dorothy was born, I was in the United States at > the hotel with Jane”. I asked him “What is the joke?”, “Wait a > minute”, he told me. “In that hotel there were no service for > washing cloth diapers”. He made me understood that at that > time there were no disposable diapers like nowadays. Jane > was laughing heartedly and I asked Mr Khamsi for the reason, > “Mr. Khamsi, if nobody washed the diapers in the hotel, who > then washed them?” He stared at Jane who kept laughing. “You > guess”, he asked me and I said “Was it Jane?”. Jane said “No, > because Bahá’u’lláh talks about equality of men and women”. > So I asked again, “Mr. Khamsi, who then washed the diapers?” > “Very good question - I washed the diapers”, said Mr Khamsi > “And Jane?” I probed further. “That’s also a very good question”, > he replied. “As my forehead was sweating, she was wiping it > with a wet cloth!” 148 > > A special tribute should be paid to Jane Khamsi as the person > who stood beside Mas’ud in his historical services supporting him > throughout the many years in the field of pioneering in foreign places. > During extensive periods he was absent from home for national and > international teaching trips, with the rearing of the children left to her > without any extended family around to help except a few members of > the local Bahá’í community. One must highlight her dedicated services > on Local Spiritual Assemblies and national committees in Bolivia and > > Story told by Conrado Rodriguez. > > Mas’ud Khamsi (1922-2013) > > Peru. Besides the public figure, there was a woman who made her > own sacrifice, consolidating the family in the background. Dorothy > Khamsi-Samandari recalled some of those commitments: > My father would invite 100-200 people for picnics monthly, > people would appear at the house unannounced (at meal time) > pioneers and travel-teachers would pass through and so to > save for the Fund they would stay in homes. Often deepenings > and weddings also were held. This meant constantly cooking > and washing etc., and often no privacy, then he (Mas’ud) would > leave for a month or a few weeks again to summer schools or > conferences leaving my Mom to arrange for herself with four > needy kids.149 > > Some traveling teachers once wrote: “The Khamsi family’s > hospitality is one of the wonders of the South American continent … > Jane fed us so well to prepare us for the rest of our travels”.150 > There is a beautiful letter from Amatu’l-Bahá Rúhíyyih Khánum > addressed to Mas’ud and Jane paying tribute to the Khamsi’s > dedication and devotion and wishing them well in their services to > the Cause of Baha’u’llah: > Haifa 3 June 1967 > Dear Mas’ud and Jane, > I am so very happy to have these times together with you and > your lovely children – and so happy you are going back to > South America. I know what you can do there and although it > is not miracles it can be very close to miracles because of your > spirit, your understanding, your faith and capacity as Bahá’ís. > I also feel sure the four children, each in their own way, will be > of service to the Cause there. This is one more of the wonderful > blessings of being a Bahá’í – that no matter how old or young > we are there is a special portion of service ready for each of us > if we only open our hands and take it … > Rúhíyyih > > Personal communication to the author. > > Boris Handal. In Memoriam Mas’ud Khamsi (1922-2013). Unpublished. > > BORIS HANDAL > > When Jane passed away in December 2018, the Universal House > of Justice wrote to the National Spiritual Assembly of the Baha’is of > the United States celebrating her life: “Her many years of devoted > service to the Cause of God, including her valued contributions here > at the Bahá’í World Centre, are fondly remembered”.151 > > 2. Meeting the Guardian > A crucial event in Mas’ud’s life was meeting the beloved Guardian > during the days of Fast in 1953, one that transformed him forever > and empowered his being to reach unimaginable, never thought, > altitudes of service during his life particularly in South America. It > was an unexpected opportunity that came to him while attending > with Jane a Bahá’í Conference in Kampala, Uganda. For Jane, having > known the Bahá’í Faith only in Iran, the conference allowed her to > meet believers from various parts of the world and become a firm > and dedicated believer in the years to come including outstanding > pioneering services in Argentina, Bolivia and Peru. > At the request of Shoghi Effendi, four intercontinental conferences > were held in 1953 to commemorate the 100th year of Bahá’u’lláh’s > Revelation and to celebrate the launch of the Ten Year Teaching Plan > that was going to expand the Bahá’í Faith all over the globe. These > were held in Uganda, the United States, Sweden and India. > All of these conferences had Hands of the Cause of God in > attendance representing the Guardian. Bahá’ís from all over the > world were called to attend these teaching conferences. In particular, > it was the Guardian’s desire that Iranian Bahá’ís would attend the > Conference of Kampala and therefore Mas’ud decided to obey. > The intercontinental Bahá’í Conference in Uganda took place > in Kampala from 12th to the 18th February 1953. Mas’ud and Jane > participated travelling all the way from Iran. At the conference were > present ten Hands of the Cause, namely, Musa Banani, Valiyu’lláh > Varqá, Shu’á’u’lláh ‘Alá’i, Mason Remey, Horace Holley, Tarazu’lláh > Samandari, Dhikru’lláh Khadem, Leroy Ioas, Dorothy Baker and ‘Alí- > Akbar Furútan. At that time, mass conversion had already started in > >  etter from the Universal House of Justice to the National Spiritual Assembly of > L > > the Baha’is of the United States dated 24 December 2018. > > Mas’ud Khamsi (1922-2013) > > Uganda which brought so much joy to the Guardian. This coincided > with the teaching activities undertaken in Africa, and the acceptance > of multitudes in the Cause, in such countries as Uganda, Kenya > and the Congo. Shoghi Effendi’s message to the attendants read an > appreciation to the native people of Africa: > I welcome with open arms the unexpectedly large number of > the representatives of the pure-hearted and the spiritually > receptive Negro race, so dearly loved by ‘Abdu’l-Bahá, for > whose conversion to His Father’s Faith He so deeply yearned > and whose interests He so ardently championed in the course > of His memorable visit to the North American continent. I am > reminded, on this historic occasion, of the significant words > uttered by Bahá’u’lláh Himself, Who as attested by the Center > of the Covenant, in His Writings, “compared the colored people > to the black pupil of the eye,” through which “the light of the > spirit shineth forth.”152 > > 2.1 The Kampala Conference > At the conference two important events two place: Jane became a > Bahá’í and Mas’ud received an opportunity to visit Shoghi Effendi in > the Holy Land. Jane’s declaration, after a few years of marriage, brought > much happiness to Mas’ud and such a bond was blessed through > many years of spiritual partnership in the Cause of Bahá’u’lláh. These > two blessings Mas’ud had attributed to having obeyed the Guardian’s > wishes of Iranian Bahá’ís attending the Kampala conference. > As to the significance of visiting the Guardian, Mas’ud wrote: > Mr Keivan, a teacher and a knowledgeable Bahá’í, knowing > Shoghi Effendi’s unique personality, realized that he would be > the last Guardian. When he returned to Persia he encouraged > many Bahá’ís to go immediately on pilgrimage so that they > could personally meet Shoghi Effendi.153 > > S hoghi Effendi. Messages to the Bahá’í World: 1950–1957. Wilmette, US Bahá’í > Publishing Trust, 1971, p. 92. > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > BORIS HANDAL > > 2.2 Thinking of Going on Pilgrimage > If Siyyid Naṣru’lláh had attained the presence of Bahá’u’lláh and > ‘Abdu’l-Bahá in the Holy Land and Siyyid Ahmad had the same > inestimable bounty in visiting ‘Abdu’l-Bahá, it was Mas’ud’s longing to > meet the beloved Guardian Shoghi Effendi one day. Siyyid Nasru’llah > and Siyyid Ahmad never had had the privilege of being in the presence > of the Sign of God on earth. Mas’ud had, however, one hesitation: > Every Bahá’í wanted to go to the World Centre and meet > Shoghi Effendi, the head of the Bahá’í Faith. So I had of course > that desire, but I had one reservation. I was afraid that if I was > with Shoghi Effendi and if he asked me questions which I could > not answer correctly, this would be a cause of shame for me > because I was a Bahá’í of third generation and in Iran there > were so many teachers yet I could not answer correctly. That > was my reservation.154 > > The following lines reveal how God opened the pilgrimage door > to Mas’ud: > … the Persians said, let’s go on our way for pilgrimage and to > visit Shoghi Effendi. So they wrote a letter to the Hand of the > Cause, Mr Ioas, and Shoghi Effendi answered. He said those > who have been before, do not come, and those new ones, come. > And Mas’ud Khamsi was the first one on the list. So then there > was nothing for me to run away. My name was already there.155 > > In the meantime, Jane flew to the United States via London to visit > her family. > > 2.3 Travelling to Haifa from Kampala > Mas’ud’s narrative continued his story when at 30 years of age he met > Shoghi Effendi: > So we decided to go because problems always seemed to > > I nterview with Mas’ud Khamsi. Lima, Peru. The transcription has been edited > for style purposes as the taping was of poor quality. Tape provided by Masud > Samandari. > Interview with Mas’ud Khamsi. Lima, Peru. Tape provided by Masud Samandari. > > Mas’ud Khamsi (1922-2013) > > happen when going to Israel from Kampala. Our tickets were to > Egypt and from Egypt, an Arabian country, and therefore you > could not go to Israel. I went to Egypt and I bought tickets to go > to Greece. When the plane landed in Cyprus, I got out and went > to a hotel and went to the Israel embassy to get a visa. With > all my enthusiasm despite being tired I got there. The Consul > said to me, “I am not giving to Persians visa for Israel”. I said, > “I am Bahá’í”. He said: “I don’t care. Last night they destroyed > another centre in Tehran. You take other planes to Israel”. > I was very disappointed and came to the hotel and sent a cable > to Shoghi Effendi, that I am here, that the Consul does not give > me visa. And the next day I received a cable that “the consul > is instructed to give you visa, refer again to him”. So I went > there. So the next day I could fly. Haifa has its own airport that > I therefore I could fly there. And it was nice. It was night and > I got a taxi. They were very nice to me at the airport, and the > captain, he said, “are you going to the Bahá’í properties, for the > Bahá’í house, Abbas Effendi’s house?” They wanted even to get > out all my suitcases with me and go to their own rooms. I said, > no, I am going [to the Bahá’í properties] . Anyhow, I went to > the Pilgrim house, caught a taxi to the Shrine of the Báb and all > the Bahá’í people were there. It was very nice, and there was a > room right at the entrance to the hall, so they gave me that. 156 > > 2.4 Meeting the Guardian > When I arrived at the Pilgrim House Dr Hakim157 was there. He > was very nice. Then early next morning Dr Hakim came and > said, “Shoghi Effendi wants to see you”. Persians and pilgrims > had to wait to see Shoghi Effendi in the gardens until he came > to meet them at the gardens. And he said, “Shoghi Effendi > wants to see you”. I had fear that Shoghi Effendi would ask > me something that I don’t know. I went with Dr Hakim to the > > I nterview with Mas’ud Khamsi. Lima, Peru. The text has been edited. Tape > provided by Masud Samandari. > Dr Lutfu'lláh Hakím (1888-1968) was appointed by the Guardian to the > first International Bahá’í Council in 1951. In 1963, he was elected to the first > Universal House of Justice. > > BORIS HANDAL > > Master’s House, and of course Rúhíyyih Khánum was living > there with Shoghi Effendi. And I went to the entrance of the > building. He told me, “Shoghi Effendi is in the salon waiting > for you”. So I opened the door, Shoghi Effendi was sitting in the > lounge chair known as ‘Abdu’l-Bahá’s chair. So I came in, he got > up and as a Persian, I bowed. > He greeted me in Farsi and we embraced each other, “Befarmaid > moftakhar konid” (Please give us the honour of your presence). > I was with tears on my face but when he put his hands around > me, and pressed a little, all my fears were cast away. “Come”, > he said, “sit down and talk”. As Shoghi Effendi knew my family, > they were classmates with our cousins in Beirut and then in > Oxford, so he asked me, “How is the family, how did you come? > In the past the Persian friends had to come in a cart and horse > and this and that, now you are coming in an airplane. So I have > to go right now because the last group of Persians are going to > ‘Akká and Bahji, I will join them”. So I went to ‘Akká and Bahji > … I had to sleep there. They gave me the room that Shoghi > Effendi was sleeping in. So I stayed, and had a good look at all > the books. > I found that of all the books I had there was only one that > Shoghi Effendi also had it. That was the book that was about > the first ambassador of Spain in Iran writing about Iran. So, > I looked at the book which was written History of Persia.158 > It was printed 1880. For sure he had to come to know about > the Bahá’í Faith. The book depicts the very bad situation of the > Persians. And we imagine that these laws and ordinances of > the Bahá’í Faith are what Bahá’ís and everyone needs. > I slept late that night and in the morning with the Persians, I > went to the Shrine. That morning I don’t forget. That week was > Esther [Jewish feast of Purim] 159 Esther was a Jewish princess, > a queen of Iran in the time of the Xerxes, and Haman, the prime > minister, acted exactly like Hitler … Her uncle Mordercai found > out that Haman planned to kill all the Jews so he informed the > > Adolfo Rivadeneyra. Viaje al Interior de Persia. Madrid, 1880. > > Purim celebration in 1953 fell on March 1. > > Mas’ud Khamsi (1922-2013) > > queen, and the queen informed the king160, and he immediately > got the prime minister. Xerxes [the Persian king] ordered to > punish all these [prime minister’s] people, and he sent the > soldiers to guard the Jews instead of killing them. So that is > why Jews are very respectful of Esther and they have a feast in > honour of Esther. > So I got to the gate of the garden, walked in the garden, and the > gardener was there. He said, “Where have you been? Shoghi > Effendi has been long time walking in the lane and was been > waiting for you”. I said, “I did not know. Nobody told me”. I was > enjoying seeing the [garden]. Anyhow, I ran to him and Shoghi > Effendi said, “How it was?, how did you see the orchards and > the Shrine of Bahá’u’lláh and this very beautiful garden of > Bahji?” > When Shoghi Effendi was with me, he was telling me all the > time about the future, the distant future, and the importance > of pioneering. He was always mentioning Mr Banani. “Banani > was rich in Iran and when he went to England, and heard > about pioneering in Africa, he came to me and asked, ‘Can I > be of service’? I told him to go to Africa. So with the age and > with not knowing the language he went to Africa”. Shoghi > Effendi was insisting about the importance and his desire for > the Bahá’í friends to go pioneering. I understood what Shoghi > Effendi wanted. He turned his look to me and he did not want > to say it directly.161 > > According to Rúhu’lláh Mihrabkhání: “During those meetings > with Shoghi Effendi, in two full days Shoghi Effendi talked about mass > teaching and expressed its importance. The wisdom of his words > became known years later and the related topics were applied in > Bolivia among Indians”.162 In a similar manner, he once wrote: > >  he plot to kill Jews was organised by the prime minister under false pretexts > T > and obtained the king’s approval. Esther explained the King about the prime > minister’s motives and as a result the sovereign ordered his hanging and the > protection of the Jewish people. > Interview with Mas’ud Khamsi. Lima, Peru. Tape provided by Masud Samandari. > Rúhu’lláh Mihrabkhání. Khándán-i Sádát-i-Khams. Darmstadt, Mu’assassih-’i > > BORIS HANDAL > > On certain occasions, when I was on pilgrimage, I ran into the > beloved Guardian. He told me that pilgrims should come to the > Holy Land to visit the Holy Places mainly and not necessarily to > see the Guardian. The beloved Guardian also let me know the > pain he felt for his relatives who were Covenant breakers.163 > > The following are Mas’ud’s stories recalled by believers about > what happened during his pilgrimage: > On a certain occasion Mr Khamsi spoke of his meetings > with the Guardian and became very excited. Tears fell down > his face. It was very interesting listening to him. On one > occasion, he said that the Guardian asked him to visit Mr Musa > Banani, who was a pioneer in Africa because Mr Banani was > a diabetic and Shoghi Effendi had received the news that he > had already lost a leg and was losing his sight - he had already > lost an eye. The Guardian entrusted him to tell Mr Banani that > because of his health he was allowed to leave his pioneering > post in Africa. Mr Khamsi told that story with tears. It was too > much for him to see Mr Banani in such condition and to have to > communicate to him the Guardian’s wishes. Mr Banani replied, > “With much respect for the Guardian, I’ll leave my bones here. > I will not leave my pioneering post”. Mr Banani did not disobey > but asked Mr Khamsi to tell the Guardian that he wanted to > stay and die in Africa - and so it happened.164, 165 > One day Mr. Khamsi began to relate the importance of the > Covenant. He told us a story about when he was seated in front > of the Guardian, in a meeting where Shoghi Effendi was talking > about the development of the Faith worldwide. Suddenly > tears appeared in his eyes with his face glowing in the night > – it was shining. These were the feelings of a man who had so > much love for Guardian. He was crying as he remembered the > Guardian telling him about the Andes. He did not know why at > > `Asr-i Jadid, 1994. > Pioneering and Service of Mas’ud Khamsi, unpublished manuscript. > Story told by Omar Brdarevic. > The Hand of the Cause of God Musa Banani passed away in Kampala, Uganda, in > 1971 aged 85. > > Mas’ud Khamsi (1922-2013) > > the time because he was in Africa. We could all clearly see his > spiritual brilliance when he remembered and shared his love > for his beloved Guardian. 166 > Once Mr Khamsi told us that he was accompanying the > Guardian around the Shrine of the Báb and the Guardian > suddenly stopped and pointed his finger towards the golden > dome and said to him, “Even the dome is in danger”, referring > to the future attacks on the Faith. 167 > I remember that once when speaking about the Iranian > government, he mentioned that Shoghi Effendi had said that > as long as the current cowardly king is ruling, he would not go > to Iran. He said that for a while there was speculation in Iran > that Shoghi Effendi had come there to see the country and that > he was hiding somewhere in the country. Mr Khamsi said that > this was only a rumour as Shoghi Effendi had said that, “until > this cowardly king is no longer ruling, I will not step in Iran”. 168 > The most moving thing for me was his impressions about > Shoghi Effendi during his four interviews with him. On one > occasion, the Guardian literally had to be picked up after hours > of prayer since his body had become completely numb. In > another, after a prayer he saw how the Guardian’s shoes were > ripped at the heel for having taken them off and on constantly > to pray. > The most moving thing for me was his impressions about > Shoghi Effendi during his four interviews with him. On one > occasion, the Guardian literally had to be picked up after hours > of prayer since his body had become completely numb. In > another, after a prayer he saw how the Guardian’s shoes were > ripped at the heel for having taken them off and on constantly > to pray. 169 > As you may know, on that trip, Mas’ud was a few days alone > with the Guardian. That is when he received “lessons on the > Story told by Hector Núñez. > Story told by Moojan Matin. > Story told by Azam Matin. > Story told by Grover Gonzales. > > BORIS HANDAL > > indigenous people” from the Guardian. Mas’ud had no idea > why the Guardian was giving him those lessons. We now know > why.170 > It was a special moment indeed to have been present at a > meeting with Mr. Khamsi, especially when he talked about his > visit to the Guardian. We were gathered at the gazebo of his > house in Lima, where he often had meetings with friends. On > one occasion we were all seated and someone asked him about > his visit with the Guardian. At that moment his condition of > joy and smile suddenly changed to one of silence and he was > completely immobile for a few moments. We all noticed an > indescribable reverence present in the atmosphere as if time > had suddenly stopped. He then bowed his head and cried two > or three seconds but quickly composed and said, “What can I > say of such a visit? I had arrived from Iran and was eager to > see him. When I looked into his eyes, I could see the universe > and eternity at the same time. At that meeting the Guardian > spoke with us about the amazing plans and achievements that > had been accomplished despite the severe repressions and > persecutions in Iran. The Guardian told us that the forces are > advancing - are marching without stopping - and that we must > all participate and not lose our opportunity. He shared some > stories, recently received from some distant countries and the > success that the Faith had achieved in far away places. Then > the Guardian turned to me and told me that I will start my > international services soon. At that moment I knew that I was > going to leave Iran and I was going to travel the world and be > blessed with opportunities to serve my beloved Faith abroad > and achieve international victories for the Faith”.171 > Mr Khamsi also had the opportunity to visit the beloved > Guardian Shoghi Effendi in Haifa. He had heard many stories > from pilgrims returning from visits to the Guardian and from > hearing about the Guardian’s magnetic personality. He thought > the Baha’is were exaggerating, however, when he met Shoghi > Effendi for the first time and was hugged by him, Mr Khamsi > > Story told by Mahmud Samandari. > > Story told by Farid Tebyani. > > Mas’ud Khamsi (1922-2013) > > said he felt like he had been embraced by all the mothers of > the world together. 172 One of the things that Shoghi Effendi > gave Mr Khamsi as a personal gift was a pillow belonging to > ‘Abdu’l-Bahá. 173 > > Meeting Shoghi Effendi was a turnaround event in Mas’ud’s > existence redefining him forever. It appeared like a solemn promise > he had made to serve the Guardian till his last breath. Coming back to > Tehran, spiritually charged, his mind was restless constantly thinking > about Shoghi Effendi’s conversations about pioneering, mass teaching > and what are the new expectations he needs to shoulder. With two > little children, a successful business career with international links, > a comfortable life lived in opulence and navigating among the upper > echelons of Tehran society, Mas’ud had to reconcile Shoghi Effendi’s > hopes with his current pattern of living, an undertaking that would > undoubtedly have challenged the many assumptions he harboured > about what it means to live a true Bahá’í life. This earnest longing to > please the Guardian would have stemmed from Mas’ud’s unyielding > firmness in the Covenant, which was to characterise his entire life, > seeing his faithfulness in obeying ‘Abdu’l-Bahá’s admonitions as being > inextricably linked with his purpose in life: > O ye the faithful loved ones of ‘Abdu’l-Bahá! It is incumbent > upon you to take the greatest care of Shoghi Effendi, the twig > that hath branched from and the fruit given forth by the two > hallowed and Divine Lote-Trees, that no dust of despondency > and sorrow may stain his radiant nature, that day by day he > may wax greater in happiness, in joy and spirituality, and may > grow to become even as a fruitful tree.174 > > 3. First Pioneering to South America > Pioneering always had an important place in the history and > development of the Faith of God. Since the early days, and in the > absence of professional clergy, the believers were called to spread > > Story told by Boris Handal. > Story told by Marta Tirado. > ‘Abdu’l-Bahá. The Will and Testament of ‘Abdu’l-Bahá. Wilmette, US Bahá’í > Publishing Trust, 1990 reprint, p. 25. > > BORIS HANDAL > > to new territories and shared the new Teachings with their friends, > neighbours and associates. Bahá’u’lláh referred to this service as > “prince of all goodly deeds, and the ornament of every goodly act”. > He also gave the following assurances to all that raise to serve Him: > They that have forsaken their country for the purpose of > teaching Our Cause — these shall the Faithful Spirit strengthen > through its power. A company of Our chosen angels shall go > forth with them, as bidden by Him Who is the Almighty, the All- > Wise. How great the blessedness that awaiteth him that hath > attained the honor of serving the Almighty! By My life! No act, > however great, can compare with it, except such deeds as have > been ordained by God, the All-Powerful, the Most Mighty. 176 > > The Khamsi family’s debut into the field of international pioneering > came a few years later. A chain of events took Mas’ud and Jane to settle > in South America in 1957, first to Argentina and then to Bolivia, four > years after meeting Shoghi Effendi. > It was not an easy decision to make the move because impediments > were raised along the way to which the Khamsi couple faced with > determination and courage. At the end they succeeded in their > decision and were able to render amazing victories to the Cause of > Bahá’u’lláh in Argentina, Bolivia and Peru. > > 3.1 Planning to Pioneer to South America > It was 1953, a year in which Shoghi Effendi launched the worldembracing Ten Year Global Crusade. This global teaching campaign > was aimed to bring the Faith to all corners of the globe culminating in > 1963 with the election of the Universal House of Justice. > “The entire body of the avowed supporters of Bahá’u’lláh’s allconquering Faith”, the beloved Guardian wrote in October 1952, > “are now summoned to achieve in a single decade feats eclipsing in > totality the achievements which in the course of the eleven preceding > > Bahá’u’lláh. Gleanings from the Writings of Bahá’u’lláh. Wilmette, US Bahá’í > Publishing Trust, 1990, p. 346. > Bahá’u’lláh. Gleanings from the Writings of Bahá’u’lláh. Wilmette, US Bahá’í > Publishing Trust, 1990, p. 334. > > Mas’ud Khamsi (1922-2013) > > decades illuminated the annals of Bahá’í pioneering”.177 Mas’ud had > considered seriously Shoghi Effendi’s exhortation particularly in light > of his recent encounter with him. > It is noteworthy that Azíz Yazdí, Mas’ud’s brother-in-law, > pioneered to Kenya in December 1952. Two months later, Soraya > Khamsi, Mas’ud’s sister, joined his husband with the children. This > was Mas’ud’s plan to leave Iran: > When I returned to Tehran in 1953, I continued my job > in a private business and started to serve in the Bahá’í > Administration, but the importance of pioneering was always > on my mind, so my wife Jane and I together, decided to leave > Persia. As I was involved in achieving some goals of the Ten > Year Plan in Persia, most Bahá’í friends, even the friends who > were not Bahá’ís, insisted on my staying in Persia, but finally > through the Hand of the Cause of God Mr Leroy Ioas, we decided > to write to Shoghi Effendi asking for guidance. In his answer. > Shoghi Effendi told me that my wife and I should take the Torch > of the Faith as far as possible. When I consulted the matter > with the Hands of the Cause of God in Tehran, we decided to > go pioneering in Latin America. The Faith had been recently > introduced there through the Ten Year plan, established by > Shoghi Effendi. Unfortunately, while we were getting ready to > leave, Shoghi Effendi passed away in November of 1957.178 > > When asked in an interview whether Shoghi Effendi asked him to > go to South America, Mas’ud replied: > No, nothing. But I understood that I had to go. And he > mentioned these places are open for pioneering and he > mentioned especially the Indian Ocean, places like Jakarta > in Indonesia, as well as other places. So when I went back to > Iran, I had a house in Tehran, a big house, so I tried to sell the > house and go pioneering … where Shoghi Effendi likes it. So > we went to Indonesia, as soon as after Dr Muhajir, who was > > S hoghi Effendi. Messages to the Bahá’í World: 1950–1957. Wilmette, US Bahá’í > Publishing Trust, p. 41, 1971. > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > BORIS HANDAL > > a month before me in Haifa, and heard the same thing from > Shoghi Effendi, and… went to Jakarta.179 This was the first time > we were in Indonesia. So when I decided to go pioneering > and there were many difficulties for me, from everybody … > Assembly members were encouraging me to stay because I > had a friendship with the prime minister Hassan Ali Mansur > who was my classmate, and the plan of Shoghi Effendi was to > get many of the senior persons in high positions acquainted > with the Bahá’í religion. So I had to do, I had to stay in Iran to > finish. Then I wrote a letter to Mr Ioas sharing that I wanted > to go pioneering and everybody is against me, so he answered > me that Shoghi Effendi said “pioneering is a personal affair, > nobody can intervene. Contrary to what everybody has asked, > you go pioneering”. “And I suggest”, Shoghi Effendi said, “you > and your wife go the farthest and to a new place for the Faith”. > I sat down and discussed with the Hands of Iran, there were > three to four Hands in Iran. They told me to go to the farthest > place which was South America and it is new... So we prepared > to go. Jane was pregnant, so I sent her to America and have the > baby [Dorothy] 180 … We already had Ahmad.181 > > “In between we sent a letter to Shoghi Effendi that we are going > but Shoghi Effendi passed away”, Mas’ud said. “So that was the last > letter that Shoghi Effendi wrote to us”. Shoghi Effendi’s passing on 4 > November 1957 was a big loss for Mas’ud, particularly when his death > was unexpected. Three weeks later Dorothy was born in Washington > DC. > This is Shoghi Effendi’s reply to Mas’ud: > Haifa, Israel > September 11, 1957 > Mr Massoud Khamsi > Teheran, Iran > Dear Bahá’í Brother: > > Dr Muhajir went pioneering in 1954 to Indonesia > Dorothy, born in Washington DC, November 1957. > Ahmad, born in Tehran, January 1955. > > Mas’ud Khamsi (1922-2013) > > Your loving letter of August 11th was duly received and its > contents were presented to the Beloved Guardian. > The Guardian has directed me to write you that the questions > of pioneering is a matter of the individual conscience and if > an individual wishes to go pioneering, no one has a right to > interfere or decide for him. Thus if you and your dear wife > wish to go pioneering there is nothing to stop you from doing > so. In fact, the Friends should arise to assist you in every way > possible so that the new areas may be brought under the > influence of the Light of Divine Guidance. > With every good wish to you and your dear wife, I am > Faithfully yours, > Leroy Ioas > > It is of note, that it was an intrinsic part of the manner in which > Shoghi Effendi accompanied the Bahá’í World that he did not instruct > the friends how they should respond to the exigencies of the Divine > Plan, rather calling their attention to their inescapable responsibility. > In a letter written on his behalf to National Spiritual Assembly of the > United States in July 1956 and published in Bahá’í News, a year when > the Khamsis were seriously considering pioneering, the Guardian > explains: > The friends are not being forced to do anything either by the > Guardian or by the National Assembly. However, the condition > that the world is in is bringing many issues to a head. It would > be perhaps impossible to find a nation or people not in a > state of crisis today. The materialism, the lack of true religion > and the consequent baser forces in human nature which are > being released, have brought the whole world to the brink of > probably the greatest crisis it has ever faced or will have to > face. The Bahá’ís are a part of the world. They too feel the great > pressures which are brought to bear upon all people today, > whoever and wherever they may be. On the other hand, the > Divine Plan, which is the direct method of working toward the > establishment of peace and world order, has perforce reached > an important and challenging point in its unfoldment; because > of the desperate needs of the world, the Bahá’ís find themselves, > > BORIS HANDAL > > even though so limited in numbers, in financial strength and > in prestige, called upon to fulfil a great responsibility. They > must, at all times, remember that when the Guardian makes > his appeals to the friends, he is only presenting the situation > to them. Each one must evaluate what his own response can be > and should be; nobody can do this for him. There is no other > pressure than the pressure of historical circumstances. He fully > realizes that the demands made upon the Bahá’ís are great, and > that they often feel inadequate, tired and perhaps frightened > in the face of the tasks that confront them. This is only natural. > On the other hand, they must realize that the power of God can > and will assist them; and that because they are privileged to > have accepted the Manifestation of God for this Day, this very > act has placed upon them a great moral responsibility toward > their fellow-men. It is this moral responsibility to which the > Guardian is constantly calling their attention, as he too cannot > but obey the compelling force of circumstances and fulfil his > paramount duty of calling to the attention of the believers > their opportunity, their privileges, and their responsibilities. > > Determined to make his dream come true and to pursue his > promise to the beloved Guardian, Mas’ud in consultation with Jane > continued to look around the world “so that the new areas may be > brought under the influence of the Light of Divine Guidance” as per > Shoghi Effendi’s guidance. According to Dr Iraj Ayman: “He wanted to > go to somewhere that was rather new and no one, that nobody else > has gone there”.183 > Mas’ud’s narrative continues: > At that time, all of Latin America was administratively under > the supervision of the National Spiritual Assembly of the > Bahá’ís of the United States. Shoghi Effendi had recently divided > South America into two areas; five countries to the south and > five to the north. Buenos Aires, Argentina was the seat for the > >  etter written on behalf of the Guardian, to the National Spiritual Assembly of > L > the United States, 19 July 1956. Bahá’í News, no. 307, p. 2, September, 1956. > Personal communication to the author. > > Mas’ud Khamsi (1922-2013) > > southern countries and Lima, Peru for the northern countries. > When we consulted with the NSA of the United States about the > countries who needed more pioneers they told us Argentina > and Uruguay. > When I received Shoghi Effendi’s reply, my wife Jane went > to the United States to give birth there to my second child, > therefore there was no doubt that we were definitively leaving > Persia. I sold my belongings to arrange our future moving to > America, after the birth of my daughter Dorothy, we set out for > our destination that was planned to be Uruguay.184 > > In America, according to Mas’ud, “we waited [in US] until the > baby was three months, because the aeroplane does not allow babies > before three months. So I went to Africa, they asked us to consult > with the assembly. They told us to go to Argentina or Uruguay”.185 > As per above, during that period out of Iran, Mas’ud had attended > the ceremony dedicated to the laying of the foundation stone for > the House of Worship in Kampala on January 1958 led by Amatu’l- > Bahá Rúhíyyih Khánum. It appears that at one time Africa was being > considered as a possible pioneering place. > > 3.2 Settling in Argentina > Mas’ud explained how he subsequently settled in South America. > From all the possible places considered, it appears that the Will of > God had other directions. Although Africa and Uruguay were the > initial potential destinations, Argentina and Bolivia were the places > chosen by the Providence for the Khamsis in the end. By the 1950s > South America was a little known region in the Western World with > a reduced influx of foreign visitors, certainly a place fitting Shoghi > Effendi’s description of “new areas” that can “be brought under the > influence of the Light of Divine Guidance”. > We decided to go to Uruguay, and settle down in Argentina, > in Buenos Aires. The Bahá’ís knew we were coming there; > few Bahá’ís were Persians and few Argentinians. They were > there [at the Buenos Aires airport]. And they said, “You don’t > > Interview with Mas’ud Khamsi. Lima, Peru. Tape provided by Masud Samandari. > > Interview with Mas’ud Khamsi. Lima, Peru. Tape provided by Masud Samandari. > > BORIS HANDAL > > go to Uruguay, you go wherever we take you”. So they took my > suitcase and everything and we went along. That was my first > time living in South America. > Since there were enough Bahá’ís in the capital city, Buenos > Aires, we decided to live in Bahia Blanca [White Bay]186 just > outside the capital. Some [Persian] Bahá’ís were in Brazil. > Shoghi Effendi was not very happy with all the Bahá’ís going to > Brazil so I stayed in Argentina, but not to live in Buenos Aires. > Therefore I went to another city [Bahia Blanca], a pioneer post > where there were no Bahá’ís at that time and … we stayed > there for a while… > Once we settled [in Bahia Blanca] we started to teach and > make use of our new neighbour who was the owner of the > only newspaper of the south of Argentina called ‘’Estrella > del Sur” (Star of the South) ... We published the first article > on the Bahá’í Faith, as I did not know Spanish they copied the > complete pamphlet “What is the Bahá’í Faith?” > When we were living in Buenos Aires, we participated in > conventions and meetings of other countries such as Uruguay > and Chile. We met Hand of the Cause of God Dr Grossman, who > later in consultation with the Hands of the Cause of God at the > Holy Land, asked us to go to Bolivia because they needed to > teach the indigenous population. We accepted, but we had to > wait until Bahia, our third child was born and was old enough > to travel to La Paz. The United States Embassy in La Paz advised > us that it would be dangerous for a new-born child [to travel].187 > Jane did not want to go to Bolivia. She said, “I have a baby”. We > wrote a letter to the American Consul of Buenos Aires to give > us some information. We don’t know anything about Bolivia, > so we got letters from an American lady and that American > lady was very American. She wrote, “Don’t come, it is so bad > that your children will die there.”188 > >  ahia Blanca is a port city 650 km southwest of Buenos Aires and the 18th > B > largest town in Argentina. > La Paz, Bolivia’s capital, is situated at 3 640 m above the sea level. > Interview with Mas’ud Khamsi. Lima, Peru. Tape provided by Masud Samandari. > > Mas’ud Khamsi (1922-2013) > > 3.3 Settling in Bolivia > It is at this point of time that the Hand of the Cause of God Herman > Grossman (1989-1968) steps into the Khamsis destiny. Traveling in > 1959 and 1960 throughout South America as a Hand for the Western > Hemisphere he was able to assist those nascent communities in their > election of their national assemblies for the Ridvan 1963 when the > Universal House of Justice was going to be elected. Mr Grossman had > born in Argentina in 1899, a son of German Immigrants who returned > to their motherland when he was about ten years old. Mas’ud recounts > his settlement to La Paz, Bolivia, the most elevated capital city in the > world. > Dr Grossman, who was really wonderful, was born in the > Argentina and spoke Spanish. So we went to Uruguay > Convention and then to Chile Convention. Dr Grossman was > seeing how I treated the Indian representatives. And I was > putting them in my car and taking them to the city. I was always > busy translating from English to them. > We arrived in La Paz in 1959, and were warmly received by the > Bahá’ís with much love, but we had problems with the altitude > and lack of oxygen and had to stay in bed for some days to > function and adapt. In Bolivia there were great opportunities > to serve the Faith, for example in mass conversion, deepening > of Bahá’ís and relations with prominent people and authorities > such as the President, Ministers of State and local Governors. > The Country was undeveloped and open to all progress and > innovation. In 1961 we had our fourth child, Gary, born in La > Paz, Bolivia. 189 > In 1960, Mas’ud was elected to the Spiritual Assembly of the > Bahá’ís of Argentina, Bolivia, Chile, Paraguay and Uruguay. The next > year, when independent National Assemblies were formed in each > South American country, Mas’ud was elected to the National Assembly > of Bolivia and to the Local Assembly of La Paz. By the end of that same > year, Mas’ud was appointed as an Auxiliary Board member by Hands > of the Cause Jalál Khazeh and Dhikru’lláh Khádem and had to resolve, > in several countries, outbreaks of Covenant-breaking, following the > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > BORIS HANDAL > > passing of the beloved Guardian. > More importantly, in Bolivia Mas’ud began working systematically > on bringing large numbers in indigenous communities closer to > Bahá’u’lláh’s Revelation, finding great receptivity and success, > hastening the process of entry by troops envisioned by the beloved > Guardian. 190 > Entry by troops had sporadically started in Bolivia but it was > through Mas’ud’s accompaniment, concomitant with the spontaneous > indigenous spirituality, that helped to make it more systematic and > successful. According to Amatu’l-Bahá Rúhíyyih Khánum: “The first > mass conversion in the Western hemisphere began in Bolivia, how > much joy it brought to the heart of the Guardian. I remember how he > announced it to the Bahá’í world and how thrilled we were”.191 > “Bolivia became soon, specially after the passing of the beloved > Guardian”, said Ali Nakhjavani, “the first country on Latin America to > experience the process of teaching the masses. The Hands of the Cause > in the Holy Land warmly encouraged and fully supported Mas’ud’s > exploits in that country”.192 > During all his pioneering life Mas’ud was faithful to ‘Abdu’l-Bahá’s > command in the following paragraph of the Tablets of the Divine Plan > which was generally known in Bahá’í circles as The Promise: > Attach great importance to the indigenous population of > America. For these souls may be likened unto the ancient > inhabitants of the Arabian Peninsula, who, prior to the Mission > of Muḥammad, were like unto savages. When the light of > Muḥammad shone forth in their midst, however, they became > so radiant as to illumine the world. Likewise, these Indians, > should they be educated and guided, there can be no doubt > that they will become so illumined as to enlighten the whole > world.193 > > Shoghi Effendi. Citadel of Faith: Messages to America 1947-1957. US Bahá'í > Publishing Trust, 1980 reprint, p. 117. > Amatu'l-Bahá Rúhíyyih Khánum. The Green Light Expedition (see appendix 1). > Personal communication to the author. > ‘Abdu’l-Bahá. Tablets of the Divine Plan. US Bahá’í Publishing Trust, 1933, p. 33. > > Mas’ud Khamsi (1922-2013) > > 3.4 The Beginning of Mass Teaching in South America > The Faith was brought to the sub-continent by Leonora Armstrong, > the Spiritual Mother of Latin America, when she settled in Brasil as > a pioneer in 1921, following ‘Abdu’l-Baha’s call in the Tablets of the > Divine Plan. 194 > The year prior the Hand of the Cause Martha Root had > circumnavigated South America on a historic journey praised by > ‘Abdu’l-Baha: > Praise be to God the Call of the Kingdom has been received > in South America and the seeds of Guidance have been sown > in those cities and regions. Certainly the heat of the Sun of > Reality, the rain of the Eternal Bounty and the breeze of the > Love of God will make them germinate: have confidence.195 > > Most of the initial expansion of the Bahá’í Faith commenced in urban > centres. The Faith arrived in Bolivia in 1940 when Eleanor Adler, and > American pioneer, settled in La Paz. The first Local Spiritual Assembly > of La Paz was formed in 1945. All those nascent communities and > communities were at that time under the jurisdiction of the National > Spiritual Assembly of the United States. In 1951, a Regional Spiritual > Assembly for the ten South American countries was formed and in > 1957 it was subsequently split up into two other Regional Assemblies > with five countries each. The goals of the Ten Year Crusade aimed that > by 1963 each of these ten countries had their own National Spiritual > Assembly in order to sustain the election of the Universal House of > Justice for the first time. In order to achieve those national goals, it > was necessary to increase the number of local spiritual assemblies > that in turn elected their own National Spiritual Assembly by 1961. > After Ms Adler, gradually other pioneers came to Bolivia taking > the Cause to other parts of the country. It took until 1956 when an > Indigenous person became the first of an ethnic group to become a > believer, one who in turn began teaching and enrolling his own people > > Boris Handal. Eve Nicklin, She of the Brave Heart. SC, CreateSpace, 2011. > > Kay Zinky. Martha Root, Herald of the Kingdom. New Delhi, India: Bahá’í > > Publishing Trust, 1983, p. 74. > > BORIS HANDAL > > with much success.196 > It is noteworthy that mass teaching, when started in South > America and other parts of the world, was a novelty within the Bahá’í > communities, one that was not always understood and taken with > a degree of reservation by some early believers. It was certainly a > novel and impressive phenomenon for pioneers, local believers and > institutions. > Large groups of new believers who could not read and write were > rapidly and enthusiastically accepting the Faith in the next decades > particularly in the rural and indigenous areas of Bolivia, Ecuador and > Peru, three countries nested in the Andean mountains. Their lack of > formal education was seen by some as a major impediment to register > them officially as Bahá’ís and become a test for some who had been in > the Faith for years. > And yet the Guardian had clarified a few months before his > passing that the spark of faith is only the primal requirement to > become a Bahá’í: “We cannot expect people who are illiterate (which > is no reflection on their mental abilities or capacities) to have studied > the Teachings, especially when so little literature is available in their > own language in the first place...”197 This often pervasive educational > prejudice of the mind finds no basis in Bahá’u’lláh’s Revelation: “The > understanding of His words and the comprehension of the utterances > of the Birds of Heaven are in no wise dependent upon human learning. > They depend solely upon purity of heart, chastity of soul, and freedom > of spirit”.198 > Traditionally, to become a Bahá’í, a protocol had to be followed > where the applicant was to meet a Spiritual Assembly, either Local > or National, and orally respond to a number of questions about the > Faith to make sure that a solid knowledge about administration, laws, > history and the Covenant had been grasped. However, mass teaching > required only that a soul after listening about the Teachings, even in > "Canton Huanuni Indian Assembly Formed In Bolivia". Bahá'í News. No. 323. > February 1958, pp. 9–10. > The Compilation of Compilations: Prepared by The Universal House of Justice > (vol. 3). Maryborough, Victoria, Bahá’í Publications Australia, 2000, pp, 203- > 225. > Baha'u'llah, The Kitáb-i-Iqán. US Bahá’í Publishing Trust, 1989, p. 210. > > Mas’ud Khamsi (1922-2013) > > a public setting, accepted Bahá’u’lláh as the Manifestation of God for > this age and had a general knowledge of the various dimensions of > the Cause. > Explaining about the nature, process and urgency of having large > numbers enrolling in the Faith, Shoghi Effendi had elaborated: > This flow, moreover, will presage and hasten the advent of the > day which, as prophesied by `Abdu’l-Bahá, will witness the > entry by troops of peoples of divers nations and races into the > Bahá’í world—a day which, viewed in its proper perspective, > will be the prelude to that long-awaited hour when a mass > conversion on the part of these same nations and races, and > as a direct result of a chain of events, momentous and possibly > catastrophic in nature and which cannot as yet be even dimly > visualized, will suddenly revolutionize the fortunes of the > Faith, derange the equilibrium of the world, and reinforce a > thousandfold the numerical strength as well as the material > power and the spiritual authority of the Faith of Bahá’u’lláh.199 > > “Those who declare themselves as Bahá’ís should become > enchanted with the beauty of the Teachings, and touched by the love > of Bahá’u’lláh,” the Universal House of Justice had further advised in > 1964, “The declarants need not know all the proofs, history, laws, > and principles of the Faith but in the process of declaring themselves > they must, in addition to catching the spark of faith, become basically > informed about the Central Figures of the Faith, as well as the existence > of laws they must follow and an administration they must obey”.200 > Talking about the commencement of mass teaching in Bolivia, > Mas’ud recalled: > When I met Andres Jachakollo one of the first Indigenous > Bahá’ís and the others, I invited them to come to my home > where deepening courses had started. Two very important > events took place: > Shoghi Effendi. Citadel of Faith: Messages to America 1947-1957. Wilmette, US > Baha'i Publishing Trust, p. 117, 1953. > T he Universal House of Justice. Wellspring of Guidance: Messages of > the Universal House of Justice 1963-68. Wilmette, US Bahá’í Publishing > Trust, p. 32, 1969. > > BORIS HANDAL > > An older Indian who was not yet a Bahá’í came to know about > the Faith. He came to attend the course, as he did not know the > city he was hit by a car and was taken to a hospital. The police > called me and told me: “An old peasant is at the hospital and > has a paper with your name, your telephone and your address > written on it”. My interpreter Andres and I went immediately > to see this Indian named Mr Mamani, when he saw us for the > first time, he took my hand very strongly and started to cry > saying: “Now, I am a Bahá’í, and if I die I want to be buried > according to the Bahá’í laws”. Fortunately after the accident > he recuperated and could participate during the course at > home and later greatly served the Faith. > After the course, I started my first trip to indigenous areas and > became surprised upon arrival to a very small community in > the department of Oruro, I heard children all together repeating > words from their teacher. It was surprising that in such a small > village there was a school. When I entered the classroom I > recognized the teacher who was recently at my home for the > first Bahá’í course where he had learned about Bahá’í teachings > for children. He was a Bahá’í principal and when he returned > to his community he gathered the neighbours and established > this simple little school with children from his community. > I visited several places with Mr Athos Costas and Estanislao > Alvarez as an Aymara 201 interpreter; the later became a > Covenant breaker. Then I was informed about Toribio Miranda, > a spiritual phenomenon that is important to know as he was > a herald for the introduction of the Bahá’í Faith to the Indians > in Bolivia. 202 > > 3.5 Teaching the Faith in Bolivia > Sabino Ortega, one of the first native indigenous Bahá’ís, has left an > account of his teaching trips with Mas’ud as they together visited > rural and remote Bahá’í communities: > The work pattern of Mr Khamsi as well as other pioneers > > A native language of Bolivia. > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > Mas’ud Khamsi (1922-2013) > > was to teach the faith in the rural areas every 15 to 20 days > together with teams of indigenes teachers; usually walking for > several hours before arriving to any given community. Upon > returning from the field these teams of teachers were trained > by pioneers who facilitated workshops and deepenings. The > participants demonstrated their retention capacities and > depth of understanding by taking verbal tests. After this they > would plan for their next trip to the field. They were continually > teaching or receiving training. Teaching the faith in this way > was common in all the regions of the high plains (Altiplano) > of Bolivia, such as, Oruro, La Paz, Potosi, Chuquisaca and > Cochabamba. > Mr Khamsi usually travelled with a translator and sometimes > was accompanied by someone who knew the terrain and the > communities well. Although he taught with a translator, he > eventually comprehended the native language. Sometimes he > corrected the translator when he realized that his message > was not clearly being communicated. At the same time other > groups of teachers visited other communities. > Mr Khamsi’s spiritual stature always inspired respect. For > example, his teaching companions did not feel comfortable > calling him by his first name Mas’ud, but rather always referred > to him as Mr Khamsi. Equally, he inspired respect from local > authorities.203 > > 3.5.1 Genuine Love > In his narrative Sabino Ortega speaks of his dislike for the white man > as a result of five centuries of Spaniard oppression and mistreatment > against Indigenous people. However, such as negative disposition > was overcome with the candid and sincere love that Bahá’í pioneers > like Mas’ud and the other travel teachers displayed as they visit > rural communities. The Universal House of Justice refers to these > important dispositions in a letter dated 29 December 2015: “What > is required from those involved, however, is long-term commitment > and a yearning to become so familiar with the reality of a place that > > Personal communication to the author. > > BORIS HANDAL > > they integrate into local life and, eschewing any trace of prejudice > or paternalism, form those bonds of true friendship that befit > companions on a spiritual journey. The dynamic that develops in such > settings creates a strong sense of collective will and movement”.204 > According to Sabino: > As a result of racial/cultural mistreatment that I received > during my childhood and youth, I developed a strong prejudice > against white people; I believed that all white people were bad. > This caused a number of conscious and unconscious conflicts > within me. Thanks to the pioneers such as my brothers Athos > Costas, Mas’ud Khamsi and others that arrived in Bolivia, I was > able to overcome this problem.205 > > Sabino Ortega distrusted white men and had some suspicions > about Mas’ud Khamsi’s intentions. In his words, “About Mas’ud Khamsi, > I really wanted to know how honest he was”. He says that they went > out to the countryside and they were walking for days visiting the > communities and he saw Mas’ud Khamsi sleeping where the peasants > were sleeping, eating the food that the peasants ate, getting up in > the hours of the farmers, and all. Consequently, Sabino became more > and more convinced about Mas’ud’s honesty. However, one thing that > impressed him a lot was that one night, when they were getting ready > to sleep, Mas’ud took off his boots and the stocking of one of his feet. > Sabino saw that Mas’ud foot was with blood. Apparently, the boot had > hurt him causing his foot to bleed. Sabino said that never during all > those days that they walked together Mas’ud had complained about > something. In fact, he was always very happy and very enthusiastic. > This single one thing made Sabino change his whole perspective > and understand that all these Baha’is were really sincere.206 Sabino’s > personal discovery continues below: > These pioneers mostly came from developed countries > and particular origins that surrounded them with comfort. > The latter most likely, contributed to the hardships they > > Letter of the Universal House of Justice dated 29 December 2015 addressed to > > the Conference of the Continental Boards of Counsellors. > Personal communication to the author. > Story told by Kiko Sanchez. > > Mas’ud Khamsi (1922-2013) > > experienced in rural Bolivia traveling on foot and by jeep > along dusty mountain pathways and roads high in the Andes; > calling upon distant indigenous communities and isolated > believers - but they never complained. I observed them closely > and I saw that they did not grumble about the cold, hunger > or other physical discomforts. Neither did they show disgust > for anything; they did not flee from the harsh realities of the > rural friends. They slept on the same floor and share the same > meals together. They would always say, “We are going to get > over this”. And they never blamed the farmers for the troubles > they encountered. They shared everything with the friends of > the rural areas in a way that was simple and humble as if they > were a part of the same social fabric. These positive attitudes, > so fundamental to the faith, and their love for the farmers - so > sincere – day by day changed my ways of thinking and being. > Before I knew it I was transformed and was able to overcome > my trauma. There was indeed so much love flowing from the > pioneers - a love of all and total detachment from the world! > This manner of behaviour enabled us to understand that > another prophecy of our people was unfolding without any > need of explanation. By the pioneers’ greetings and attitudes > alone, upon their arrival at a given village was sufficient for the > farmers to capture the Message. A tradition of the Quechua and > Aymara peoples describes that a messenger of Wiracocha (an > Andean Godhead) would arrive and bring dignity and love to > the native people and would share these qualities with them. > It is said that Mr Khamsi returned from his first trip to the > field, and asked his wife Jane if she could learn how to prepare > the food that the farmers eat, such as, chuño (dehydrated > potatoes), quinoa, and lawau (corn meal soup), so that he > could accustom himself to this new diet. > Additionally, teams of indigenous teachers continually visited > Mr Khamsi at his home to receive deepening in the faith. > The above foods were always served at his house so that his > guests would feel at home and enjoy this same food they were > > BORIS HANDAL > > accustomed to. 207 > Sometimes Mas’ud used to travel teaching with his wife and > children in their jeep. In the villages people invite visitors with > the food they produce. The Khamsis went to a place where > guinea pigs was the main product. In the Andes roasted guinea > pigs are traditionally a delicacy offered to special guests. They > look like little rabbits or big mice and are presented as a whole > cooked animal on a dish along with potatoes. Jane Khamsi > looked worried having never seen such, let alone eat them. She > was shocked. Mas’ud turned to her and trying to alleviate the > situation said with a smile: “Look, this is the most delicious > I’ve ever seen. This is a very special animal and it cures all > illnesses”. The villagers laughed and cheered at the same time > saying “How does he knows those things” to which Sabino > replied, “He knows many things that I do not know myself”. > It was to gain greater trust with the community and Mas’ud > delicately managed the situation explaining how difficult it > was for his wife to see this. He then proceeded to eat and enjoy > the meal. This was the way that Mas’ud showed gentleness to > the indigenous people. So in each community that he arrived, > what was offered was always eaten. 208 > > 3.5.2 Persecution > Bahá’u’lláh has said that “Adversity is the oil which feedeth the flame of > this Lamp and by which its light is increased, did ye but know. Indeed, > the repudiation of the froward serveth but to proclaim this Faith and to > spread the Cause of God and His Revelation throughout the world”.209 > It is therefore not surprising that such spiritual phenomenon took > form when the Faith began to grow like wildfire in the Bolivian fields. > Sabino relates an incident that shows how opposition to the Faith > always brings growth: > At the time there was little freedom to teach the faith. There was > opposition from the priests. Similarly, there was opposition on > Personal communication to the author. > Story told by Sabino Ortega. > Bahá'u'lláh. The Summons of the Lord of Hosts. Bahá’í World Centre, 2002 > edition, p. 146. > > Mas’ud Khamsi (1922-2013) > > behalf of political parties who raised false accusations about > the Bahá’ís. We were characterized as being communists and > denounced in varied ways. Things grew far worse as the Faith > spread as we experienced entry by troops. At the time, homes > of villagers who had become Baha’is were pillaged, women > were raped, and houses burnt to the ground, and local food > storages were deliberately contaminated. > Mr Khamsi was not entirely free of these persecutions. Once in > Tarabuquillo, Chuquisaca he was arrested by farmers who had > been enraged by calumny from a priest. They tied the jeep to > a tree and took Mr Khamsi prisoner to Tarabuco, a distance of > 60 km. There a priest accused him in front of local authorities > claiming that he was speaking against the virgins and saints > and was accused of other such false claims. Mr Khamsi > responded: “We never spoke against anyone nor have we done > harm to anyone”. At this point the Sub-Prefect turned to the > priest and said: “How can you accuse this person so humble > and so honourable who has demonstrated his sincerity by > his manner of speaking? There is no sign of any violence”. > Then, a Bahá’í farmer who was also taken prisoner with Mr > Khamsi said: “This priest is not defending the Virgin Mary, he > is defending the gifts of hens and eggs that he receives from > new visitors to the village that he no longer receives”. After > some further back and forth dialogue among those present, > the Sub-Prefect realized Mr Khamsi’s innocence and he freed > him immediately. > When they returned to the community where the jeep was > tied to the tree, the majority of the dwellers there had become > Bahá’ís as a result of the teaching work that Mr Meliton > Saavedra had been doing at the time in this village. He had > not been taken prisoner with the rest because he was an old > man.210 > > 3.5.4 Teaching Results > Certainly, Shoghi Effendi’s hopes and expectations about the Andes, > as communicated to Mas’ud during his pilgrimage in 1953 were > > Personal communication to the author. > > BORIS HANDAL > > becoming more apparent. In Sabino’s words: > Sometimes during one trip to the field lasting 15 to 20 days > by Indigenous teaching teams, there would be up to 70 people > entering the Faith. In this way the excitement of teaching > grew in many rural regions of the country as a result of the > efforts of pioneers together with the native teachers. At the > end of the 10-year Crusade in 1963 the number of believers > had multiplied 6 times and Local Spiritual Assemblies grew in > these rural regions from 4 to 92. > In time, the number of believers registered in Bolivia grew to > 70,000 and Local Spiritual Assemblies to 1,200 throughout the > country. Nevertheless there were many more people in the > countryside that considered themselves Baha’is but had not > yet been registered officially. In an official Bolivian Government > Census, some 300,000 people identified themselves in rural > areas as Bahá’ís. Truly, there were cases of communities were > there were no Bahá’ís registered but the residents on their > own initiative elected Local Spiritual Assemblies yearly.211 > > 3.5.5 The Legacy of Teaching > Even twenty years later, the teaching spirit of those early Bahá’í > teachers was intact in the communities through which they travelled. > Sabino said: > In 1979 Continental Counselor Raul Pavon came to Bolivia > from his native country of Ecuador. We travelled together > throughout the country in order to identify an appropriate > location for starting Radio Bahá’í. Upon arriving on the shores > of Lake Poopó we left the jeep in the shade under a tree. The > vehicle had a sign painted on a door that said “Fe Baha’i”. We > walked through the mountains in search of the right place > to install the radio station. When we got back a large group > of people surrounding the jeep joyously greeted us saying: > “Alláh’u’Abhá”. We asked them how they knew this Bahá’í > salutation. They responded: “Eighteen years ago Mr Khamsi > visited us, taught us the Faith and left us with Bahá’í prayer > > Personal communication to the author. > > Mas’ud Khamsi (1922-2013) > > books. We never forgot this”. They showed us these old prayer > books as they surrounded us where the jeep was located and > explained that they always came to this same place to pray. > This group was known as the Antiguos Caminantes (Ancient > Walkers). > They continued explaining: “With Mr Khamsi’s visit our > traditions and prophecies were fulfilled”. They continued: > “When Wiracocha returns, white men will come from other > regions and eat what we eat, sleep where we sleep, and treat > us equal to themselves. Mr Khamsi ate everything that he was > given and humbly as if he were a part of us, informed us of the > Message of Bahá’u’lláh. We observed sincere love and gratitude > coming from him. This is why we accept the Message because > it coincides with our culture and traditions”. > Hearing this from these believers, Raul Pavon commented: “It > appears that they are more Bahá’ís than we are even though > we continually engage in activities and deepening. They on the > other hand, without having received another visit for 18 years > remain firm in their love for Bahá’u’lláh”. 212 > > 3.5.6 Sharing the Learning > A degree of emphasis was given in disseminating the mass teaching > experiences learned from Bolivia to other countries as Mas’ud > explained: > When mass conversion was well developed in Bolivia > the Regional and National Spiritual Assemblies, recently > established, asked me to travel to Peru, Ecuador and Colombia > to guide and help Mass Conversion. In Peru I travelled with > Fidel Flores and the pioneer couple Lester and Mabel Long, > who lived in Huancayo, Peru. In Ecuador I travelled with Raul > Pavon, in Colombia with Habib Rezvani, in all these countries > we visited the Indigenous and I helped them in teaching these > people.213 > > Personal communication to the author. > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > BORIS HANDAL > > 3.6 His Love for Bolivia > In 1963 Mas’ud and his family left Bolivia for Iran but returned to > South America in 1969 to settle in Peru, the adjoining country. From > Peru, he always kept visiting Bolivia, never losing interest for the > growth of the Faith in this country. He regularly came to participate > in teaching conferences and summer schools encouraging the friends > to teach the Faith. > The Hand of the Cause Rahmatu’lláh Muhajir visited Bolivia years > later accompanied by Mas’ud. Dr Muhajir used to say that Bolivia > might be the first country to become Bahá’í. In his diary, Dr Muhajir > left some impressions of his 1961 first trip: > 14 April: We left at 5:00 am for Chalipampa. A small clean bus > took us to Lallagua. On the way we passed the village of Huanuni. > Mas’ud said that once they had come to this area in a truck, > they heard sounds of gunfire and the truck turned back. The > Bahá’ís, however, climbed down and continued on their way. > The gunfire, had become fiercer, and they thought it prudent > to hide in a corner. They walked in the rain till they reached > the town-gate and the guard gave them shelter in the school. > The rebels found the leader of their opponents in the church, > dragged him out and shot him. Then they found the Bahá’ís but > let them go. These are the conditions under which the friends > in this region have to teach the Faith. We arrived at Lallagua at > noon. After a rest we left for Chalipampa. We’d walked for halfan-hour when it started to rain. Large hailstones hit us. The > hail was so fierce and the freezing cold so biting that we could > not continue any further. I apologized to my companions and > told them that I had only walked for two kilometres and was > already in bad shape that I simply could not envisage having > the strength to continue. Mas’ud and Carmelo decided to go > on and I decided to return. I was shattered and despondent. I > sat there and wept because I could not walk a few kilometres > in the path of God. I just sat there and wept. The weather was > getting colder and the rain was worsening. I thought about poor > dear Mas’ud, who was walking in these conditions to fulfil my > obligations. He can visit them any time. I sent someone to call > him back, and for my sake he agreed. Carmelo will go there to > > Mas’ud Khamsi (1922-2013) > > tell them why I could not go. We walked from six a.m. to seven > p.m. and accomplished nothing. I have grown old. I have to > take my ambitions to the Abha-Kingdom. My only hope is that > Bahá’u’lláh will forgive my sins with a drop from the ocean of > His mercy. When the friends heard that I could not visit them, > a hundred of them went to the neighbouring village and Athos > and Angelica went to be with them. > 15 April: Mas’ud and I left, to return to La Paz early this > morning. Mas’ud said that all their teaching trips are either > in torrential rain or fierce wind. Often their vehicles break > down. Once their bus had broken down, they had talked to the > villagers. On their return trip they found that many of them > wanted to become Bahá’í.214 > > Another Hand of the Cause to visit Bolivia was Mr Abul-Qásim Faizí > in 1962. By then Mas’ud was an Auxiliary Board member residing in > La Paz with his family. According to May Faizi-Moore: > One of his most memorable meetings in Bolivia was by the side > of the road. As he and Mas’úd Khamsí were on their way to > yet another centre they saw in the distance a group of people > sitting in a field by the roadside. In their curiosity they slowed > down and as they drove closer, men, women and children > rose to their feet, one by one, and came forward in greeting, > They were Bahá’ís from a village which was very difficult to > reach. The community, not wanting to miss meeting Faizi, > had decided to walk down to the road on which they knew > he would be travelling, sit by the roadside and wait for him. > They had brought bread, potatoes and eggs with them for > lunch, which they shared with Faizi and his companion. After > saying prayers together and asking Faizi many questions they > bade him farewell and returned to their village. Faizi was so > delighted with this gathering that he felt its enjoyment for > months.215 > > Írán Furútan Muhájir. Dr. Muhájir: Hand of the Cause of God, Knight of > Bahá'u’lláh. London, The Bahá'í Publishing Trust, 1992, pp. 504-506. > May Faizi-Moore. Faizi. George Ronald Oxford, 2013, p.256. > > BORIS HANDAL > > Ethel Wilcott McAllaster, a pioneer in Bolivia in 1959 with her tenyear old daughter Sally, remembered some anecdotes revealing the > cultural challenges that arose while teaching Indigenous people: > Masud Khamsi would come with as many as 30 Indians for > meetings. They would sleep in my balcony. He had to teach > them how to use the bathroom. They will eat by my large round > table. My dining room touched the neighbour’s who happened > to be a teacher in the local school and he could not understand > why I could I have these Indians actually sit and eat with us. > So hot, so cold was the weather that you did not wear sun > dresses or back-lift ones like we do. One day I put on one and > everyone wanted to feel my back, especially the children. They > thought it was funny. I told Mr. Khamsi about it. He was stern > and asked if I didn’t have another dress. He told me not to do > that nor to wear shorts or anything that would cause people to > look down on me since I represented the Faith. I try always to > remember that no matter where I live.216 > > 3.7 Returning to Iran > During his time in Bolivia both Mas’ud and Jane also served in > different administrative capacities. Jane served on the Local Spiritual > Assembly of La Paz while Mas’ud additionally served on the Regional > Spiritual Assembly of the Bahá’ís of Argentina, Bolivia, Chile, Paraguay, > and Uruguay (1960-1961) and later on the first National Spiritual > Assembly of the Bahá’ís of Bolivia (1961) as its inaugural chairman. > In 1962 he became an Auxiliary Board member for the protection of > the Faith reporting to the Hands for the Western Hemisphere, Jalal > Khazeh and Zikru’llah Khadem, replacing Mildred Mottahedeh who > had been elected a member of the International Bahá’í Council in > 1961 and went to live in the Holy Land accordingly. 217,218 > Those were interesting times towards the election of the Universal > House of Justice held in Ridvan 1963. The International Bahá’í Council > > Sally McAllaster, personal communication to the author. > Baháʾí World Centre. The Ministry of the Custodians 1957–1963. Haifa, Israel, > Universal House of Justice, 1992. > Bahá’í News, February 1962. > > Mas’ud Khamsi (1922-2013) > > was established by Shoghi Effendi in 1951 as an appointed body of > nine believers an event that was announced by himself with these > words: > Proclaim National Assemblies of East and West weighty epochmaking decision of formation of first International Bahá’í > Council, forerunner of supreme administrative institution > destined to emerge in fullness of time within precincts beneath > shadow of World Spiritual Center of Faith already established > in twin cities of ‘Akká and Haifa... 219 > > After the passing of the beloved Guardian in 1957 the Hands of the > Cause decided that, from 1961, the members were going to be elected > through through the direct suffrage of the existing National Spiritual > Assemblies around the world. The International Bahá’í Council ceased > to exist with the election of the Universal House of Justice in 1963. > The first National Spiritual of Bolivia was formed in Ridvan 1961. > By the end of the Ten Year Crusade in 1963 in a matter of about > six years nearly 100 Spiritual Assemblies had been formed in the > indigenous areas of Bolivia, including the enrolling of 8,000 new > believers,220 faithful to Shoghi Effendi’s advice in July 1957 to the > National Spiritual Assembly of Argentina, Chile, Uruguay, Paraguay > and Bolivia’s message that “One of the most worthy objectives of > your Assembly must be the establishment of all-Indian Spiritual > Assemblies”.221 > After his six dedicated years in South America the Khamsis had > decided to come back to Iran. This was due to a combination of an > insufficient flow of income and family sickness. Jane got sick with > typhoid fever and had to go to a hospital in the United States. In > addition to these difficulties, the government did not give Mas’ud > work permission and he was living only on his savings. It was not an > > Shoghi Effendi. Messages to the Bahá'í World – 1950–1957. Wilmette, US Bahá’í > Publishing Trust, 1971 edition, p. 7. > Baháʾí World Centre. The Baháʾí World: 1954-1963, Volume XIII. Haifa, Israel: > Bahá’í World Centre, 1970, p. 269. > The Compilation of Compilations: Prepared by The Universal House of Justice > (vol. 3). Maryborough, Victoria, Bahá’í Publications Australia, 2000, pp. 203- > 225. > > BORIS HANDAL > > easy decision to make: > Jane, in the hotel she could not move, and she was falling down > because of the altitude. La Paz is 4 000 metre altitude. Jane had > eyes problems, cataract. So we decided to go back to Iran. And > that was the time when the House of Justice was elected for > the first time.222 > > In 1963, Mr Khamsi participated in the first election of the > Universal House of Justice in Haifa as a member of the National > Spiritual Assembly of the Bahá’ís of Bolivia. From Haifa in company of > other National Assembly colleagues including Andres Jachakollo they > attended the first Bahá’í World Congress223, the “Most Great Jubilee” > in London to celebrate the centenary of the Declaration of Bahá’u’lláh > in Riḍván Garden in April 1863. > The election of the Universal House of Justice was a major > milestone in the history of the Bahá’í Faith, the culminating point of > the Ten Year Crusade a global effort that had taken the Faith to all > corners of the world.224 It was a further memorable event because it > was taking place ten years after Mas’ud had met Shoghi Effendi and > promised himself to serve his Guardian as best he could. Now, the > honour was for him to participate in the election of the inaugural > Universal House of the Justice and to be in their presence, the new > centre of the Cause, the “… august body to whom all believers must > turn”.225 > Approximately 6 000 believers from all over the world attended > the London celebration. Present were the newly elected members of > the first Universal House of Justice and the Hands of the Cause of God. > In Mas’ud’s words: > That was the time when the House of Justice for the first time > > Interview with Mas’ud Khamsi. Lima, Peru. Tape provided by Masud Samandari. > The first Bahá’í World Congress was held in the Albert Hall, London, during 28 > April and 2 May 1963. > Fatheazam, Shahbaz. The Last Refuge: Fifty Years of the Universal House of > Justice. Evanston, IL: Irfan Publication Occasional Papers, 2015. > Bahá’í World Centre. Messages from the Universal House of Justice 1963–1986. > Compiled by Geoffrey W. Marks. Wilmette, Illinois: Bahá’í Publishing Trust, > 1996, p. v. > > Mas’ud Khamsi (1922-2013) > > was elected. So I went to the Jubilee with Andres Jachakollo, a > member of the Assembly. I was also member of the Assembly. > So we came back [from Haifa] to London for the famous > conference. The House of Justice was elected at that time and I > went back to Iran.226 > > Mas’ud spoke to the audience about his mass teaching experiences > in Bolivia. Andres Jachakollo also talked about his teaching work > among the indigenous people of the Andes as the description below > explains: > Bahá’ís remember when Andres, dressed in indigenous > clothing, rose at the World Congress and with a powerful voice > said, “Why have we come? We have come to remember the > centenary of the declaration of Bahá’u’lláh calling for the unity > of all nations and all races”. Andres’ stentorian voice echoed > through the Albert Hall, and his words were received with > great applause.227 > > 4. Return to Iran (1963-1969) > After their two pioneering posts in South America, the Khamsis > moved for six years to Tehran with Mas’ud being very successful > in a commercial and industrial career working with his brotherin-law Habib Sabet. Iran at that time was experiencing a rapid and > sustainable economic boom due to the growing prices of oil for which > the country was one of the major world producers. > Service to the Cause was always Mas’ud’s main focus of attention, > a priority now further empowered by the inspiration he had gained in > South America, a continent difficult to forget and always in his mind > with the best memories. > > 4.1 Activities in Iran after returning from Bolivia > In Iran, Mas’ud pursued his Bahá’í activities with the same zeal, > enthusiasm, steadfastness and devotion: > > Interview with Mas’ud Khamsi. Lima, Peru. Tape provided by Masud Samandari. > > Bahá’í World Centre. The Ministry of the Custodians: I957-I963. Haifa, Bahá’í > > World Centre, 1997, p. 189. > > BORIS HANDAL > > The experience with [Bolivian] Indians gave me the chance > to visit the Persian tribes of Bovir Ahmadi and Lors. I was > surprised at how easy it was to teach them and had great > opportunity because at that time there were not Mullas > (Muslim priests) among them. Unfortunately soon after, I > learned that the Muya’ddin Islam with the support of the > government obliged the tribes to receive the priests, to preach > and teach them prejudice.228 > > According to Dr Iraj Ayman, Mas’ud kept himself busy teaching > also in the urban environment to all types of people: > When he returned to Tehran he was appointed as a member of > a committee especially for contacting, forming a relationship > with non-Iranian Bahá’ís and other non-Iranians that National > Assembly wanted some kind of contact with them. They > organised some public meetings for non-Bahá’ís but in English > language. So, they were non-Bahá’í foreigners in Iran who > were attending and Mas’ud was very much active in organising > those meetings and contacting these Bahá’ís and non-Bahá’ís > because he was so fluent in English language and his wife had > become a Bahá’í.229 > > Shapoor Monajem recalls Mas’ud’s hospitality for South American > visitors to Tehran: > I can’t ever be forgetful of the most precious gift of my life > given to me and some other friends, members of the National > Assembly of Brasil in 1968, who were taken and guided from > his home in Tehran to an unforgettable surprise pilgrimage of > the House of the Blessed beauty in that city.230 > > Prosperous as his life became in Iran, Mas’ud’s heart was in South > America. In October 1967 he visited Panama. According to him, at the > laying of the foundation stone of the Mother Temple of Latin America > by Hand of the Cause Rúhíyyih Khánum in Panama City, “I met up with > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > Personal communication to the author. > Story told by Shapoor Monadjem. > > Mas’ud Khamsi (1922-2013) > > Amatu’l-Bahá Rúhíyyih Khánum again and she requested I accompany > her and her cousin Joan Shute on a trip to Bolivia. In her own words > she wanted to ‘make sure that there are so many Bahá’ís and that the > development of the Faith in Bolivia is a reality’. At that time we visited > the president of Bolivia and the Minister of Education, who came with > us to a Bahá’í Conference and he said in his own words that it was > the first time he spoke Quechua, the language for the Indians - in a > conference”.231 > Dr Ouladi, later a pioneer in Bolivia, wanted to pioneer to South > America and therefore went to visit Mas’ud at his home in Tehran. > I once heard from Mr Khamsi that he had been a pioneer to > Bolivia and had returned to Iran. We met at his marvelous > home in Tehran and soon I discovered he was a Continental > Counselor who had returned to Iran from Peru. Mr Khamsi lived > in a very beautiful and grand residence. To gain admittance, I > had to go through different people who worked for him. Mr > Khamsi received me with open arms and spoke to me about > Bolivia and about teaching. He also talked about going back to > Bolivia to continue his teaching work there. He had everything > he could possibly need in Iran but was not satisfied there. > Although he had a very important and prestigious position in > an Iranian based company, he was always preoccupied with > going back to Bolivia or South America especially to teach the > Faith among the Indians of the Andes.232 > To some, presumably many, the comfortable lifestyle led by the > Khamsi family would have been a lifelong objective and the attainment > of one’s ultimate purpose in life. For others like Mas’ud, as Dorothy > Kamsi-Samandari explains, there was a special capacity to examine > oneself, scrutinize one’s conduct, and with characteristic resolution > avoid the pernicious influence of the forces of materialism: > My father had good contacts with people close to the > government, socially very upscale. My father started feeling > too afraid of comfort with material and social triumphs. He > remembered his love of teaching the Faith and his promise to > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > Personal communication to the author. > > BORIS HANDAL > > the Guardian to devote his life to service and he convinced my > Mother and dropped everything to return to South America in > 1969.233 > Similarly, as his friend Dr Shapour Rassekh mentioned, “Even > though the path for material success within the companies of Mr Sabet > was wide open in front of him, he chose the path of pioneering”.234 > Obviously, he did not feel fulfilled spiritually in Iran, missing his > experiences of mass teaching in South America. > With this decision, emerged a grave reality that ultimately > impacted their pioneering destination in South America. “Very soon > my wife recovered from Hepatitis”, said Mas’ud, “she was operated for > cataract and as we suffered from not being able to teach the Faith in > Persia we decided to return to Latin America. Despite all my love and > experiences I could not return to Bolivia due to my wife’s health and > the altitude”.235 Hence, they chose Peru on the western coast of South > America because it was close to their beloved Bolivia. > The news of abandoning everything up and relocating with four > young children to Peru surprised many people. His daughter Dorothy > said: > This created a shock in his entourage and the whole community > far and wide, they didn’t expect this from someone in the > pinnacle of his successful career and opportunities. It was > given for many years as an example of detachment and great > sacrifice ... Daddy was doing extremely well in Tehran. He > belonged to one of the most financially successful family of > Iran, he had a fantastic and successful career and was up for > constant growth in an international company.236 > > 4.3 Appointed Counselor in Iran > As he was making arrangements to leave Iran to South America, > in 21 June 1968, the Universal House of Justice announced to the > Bahá’í world the creation of the first eleven Continental Boards of > > Personal communication to the author. > Personal communication to the author. > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > Personal communication to the author. > > Mas’ud Khamsi (1922-2013) > > Counselors for the Protection and Propagation of the Faith around > the world with Mas’ud appointed to the Western Asian board.237 This > highly important development was first intimated as a World Centre > Goal, part of the goals of the Nine Year Plan, by the Supreme Body in > its Riḍván 1964 message: > …development of the Institution of the Hands of the Cause of > God, in consultation with the body of the Hands of the Cause, > with a view to the extension into the future of its appointed > functions of protection and propagation… 238 > > In the months following the announcement of the Nine Year Plan, > there was a historic gathering at the World Centre, which spanned a > period of fourteen days, focused on consulting both on the progress of > the Plan and the implications of the vital goal aimed at perpetuating > the functions of the Hands of the Cause, that of protection and > propagation. It was during this occasion, following the study of the > sacred texts and deliberation with the Hands of the Cause, that the > House of Justice arrived at the following decisions: > There is no way to appoint, or to legislate to make it possible > to appoint, Hands of the Cause of God. > Responsibility for decisions on matters of general policy > affecting the Institution of the Hands of the Cause, which was > formerly exercised by the beloved Guardian, now devolves > upon the Universal House of Justice as the supreme and central > institution of the Faith to which all must turn.239 > > Therefore the cablegram by the House of Justice joyously > announcing the establishment of the Continental Board of > Counselors to all National Spiritual Assemblies on 21 June 1968, a > >  he Western Asia area included Afghanistan, Bangladesh, India, Iran, Nepal, > T > Pakistan, Sikkim, Sri Lanka and Turkey. > Bahá’í World Centre. Messages from the Universal House of Justice 1963–1986. > Compiled by Geoffrey W. Marks. Wilmette. Illinois, Bahá’í Publishing, 1996, p. > 32. > Bahá’í World Centre. Messages from the Universal House of Justice 1963–1986. > Compiled by Geoffrey W. Marks. Wilmette. Illinois, Bahá’í Publishing, 1996, p. > 44. > > BORIS HANDAL > > new development of the Administrative Order of Bahá’u’lláh, thrilled > Bahá’ís in all countries. This momentous communication was the > fulfilment of the World Centre Goal, shared over four years earlier: > ADOPTION THIS SIGNIFICANT STEP FOLLOWING > CONSULTATION WITH HANDS CAUSE GOD ENSURES > EXTENSION FUTURE APPOINTED FUNCTIONS THEIR > INSTITUTION… FERVENTLY SUPPLICATING HOLY > THRESHOLD DIVINE CONFIRMATIONS FURTHER STEP > IRRESISTIBLE UNFOLDMENT MIGHTY ADMINISTRATIVE > ORDER BAHÁ’U’LLÁH.240 > > Dr Iraj Ayman, Mas’ud’s old friend and a member of the National > Spiritual Assembly of Iran commented: “As a matter of fact it was a > matter of a pleasant surprise when he was appointed as a Counselor > because he was not much involved in administrative activities”. Dr > Ayman added: > One day he told me that he had received a message from the > Universal House of Justice that he is appointed to the Board of > Counselors. He told me that “I did not know what does it mean > actually”. “I have received the cable and I am waiting to receive > more information”, [Mas’ud said]. I told him that I have not > received any information but if you receive let me know. And > that is how later on told me the whole thing. But something > interestingly happened was that he had already been once in > Peru and was familiar with Peru. So he volunteered to go back > to Peru as a pioneer although he was a Counselor [in Iran]. > And Universal House of Justice approves this. And he left - it > was only a few months after he was appointed as a Counselor > [in Iran]. And when he left for Peru I received a cable from > Universal House of Justice that I was appointed as a Counselor > in his stead.241 > > Gradually, the friends around the world started learning to > >  ahá’í World Centre. Messages from the Universal House of Justice 1963–1986. > B > Compiled by Geoffrey W. Marks. Wilmette, US Bahá’í Publishing Trust, p. 130, > 1996. > Personal communication to the author. > > Mas’ud Khamsi (1922-2013) > > understand more and work with this new agency of the Universal > House of Justice. According to Dr Ayman: > That particular Board of Counselors, which was in Western > Asia at that time, was in a very special condition that no other > board of Counselors was like that, because at that time there > were four of the Hands of the Cause living in Tehran. And at > least three or four other Hands of the Cause were visiting Iran > very often. So, always there were a group of Hands of the Cause > in Iran and Counselors were actually replacing the auxiliary > board members of the Hands of the Cause. And it was a very > close association between the Counselors and the Hands of > the Cause, everything they were doing together in a way.242 > > The Continental Board of Counselors was a new institution for > all. According to the Universal House of Justice the Counselors were > assuming some of the functions of the Hands of the Cause. Likewise, > the Auxiliary Board members were to be more associated with the > Counselors than to the Hands, as it was the practice in the past. > In his new capacity, Mas’ud also travelled to a number of countries > including India and Japan. > > 4.4 Returning to South America > About twelve months later the Khamsi’s were leaving Tehran. On the > way they visited the Holy Land en-route to Peru as Mas’ud said, “to be > close to Bolivia”. On 10 July 1969, the same day as the Khamsis arrived > in Peru, the Universal House of Justice announced to the Bahá’í world > Mas’ud’s appointment to the Continental Board of Counselors in South > America. He became the first Iranian pioneer to Peru and eventually > a Peruvian citizen. > > 5. Second Pioneering to South America > Settling in a new country is a wonderful experience for anyone. For > Mas’ud, Jane and the four Khamsi children leaving friends and family > in Iran to come to Peru might have been understandingly sad but > exciting enough at the prospects of commencing a new phase of their > > Personal communication to the author. > > BORIS HANDAL > > life. > The family pilgrimage to the Holy Land gave also all the blessings, > confidence and spiritual energies to their mandate to develop nascent > Bahá’í communities on that west side of the Pacific Ocean. The threeweek trip from Iran to Peru had two parts, one over land and the > other by sea. > For Gary Khamsi, his father “chose this means of transport to be > able to enjoy the only real vacation he ever took in his life amidst his > transition to his new pioneering post”.243 According to Ahmad Khamsi: > It began with the key leg of Tehran to Haifa, where Dad met > with the Universal House of Justice. The rest of the land > portion included Haifa to Rome (where we enjoyed not only St. > Peter’s Cathedral at the Vatican, but the many beautiful Roman > ruins), then on to Barcelona, where we boarded the Italian > mixed cargo and passenger ship Donizetti, and its long route > to Peru. I mean long because it stopped at all the ports along > the way! Amongst them were Canarias, Maiquetia (Caracas), > Curazao, Cartagena, Panama Canal, Barranquilla, Guayaquil, > before finally dropping anchor in Callao. We were warmly met > at the dock by Mercedes, Isabel, and Kiko Sanchez and driven > to the Bahá’í Centre …244 > Kiko Sanchez who was present related: > They boarded an Italian shipping line that serviced ports > between Europe and South America ... it was a long journey. > Along the way on board the ship, Mr Khamsi made friends with > people whom he later had a relationship with for many years > in Peru. My parents picked them up at the port city of Callao, > adjacent to Lima, Peru´s capital city. It was an impressive sight > because they brought an enormous amount of suitcases and > trunks. At that time I think their oldest son Ahmad would have > been twelve. Dorothy followed close behind in age and then > there was Bahia and Gary. Bahia was the youngest daughter and > Gary the youngest son. I met them all when my parents arrived > from the port. I remember that Mr Khamsi spoke Spanish but > Personal communication to the author. > Personal communication to the author. > > Mas’ud Khamsi (1922-2013) > > Jane spoke very little. The children spoke some Spanish. They > decided to settle in the National Bahá’í Centre. Mr Khamsi had > a project to build a house and they were looking for land. It was > spectacular when they settled at the Bahá’í Headquarters. 245 > You walked in through the front door and suddenly came upon > the central meeting room where a fireplace was located and > where they had placed a huge Persian carpet. The entrance > room that faces the street was covered with a large impressive > Persian carpet. The room at the back overlooking a small > interior garden had yet another carpet. The furniture that Mr > Khamsi had brought was beautiful. It was fine and elegant in > addition to wooden lamps, etc. The National Centre was really > beautiful with all this fine elegant furniture and carpets. They > stayed at the National Centre for over a year until Mr Khamsi > bought some land and built their house.246 > > 5.1 Learning to Travel Teach > No sooner had Mas’ud arrived in Peru in July 1969, than he started > travelling in his role as Continental Counselor. For example, we find > him in Brazil in December 1969 meeting the Bahá’í community and > consulting with the National Assembly and its committees. Mas’ud > served as a Continental Counselor for fourteen years from 1969 until > 1983 when he was appointed member of the International Teaching > Centre. > As a Continental Counselor he travelled extensively. It can be said > that he visited every one of the 44 countries in the Americas. Conrado > Rodriguez, his personal assistant, said: > There were always two suitcases in Mr Khamsi’s house. One > day I asked Jane, “Why the two suitcases?” She replied, “Do > you not know the story of the two suitcases? When the World > Center calls, and asks him to go to a cold place, he grabs the > suitcase with warm clothing and off he goes. Sometime later > he gets another call from the House to go to a hot place, and > so he grabs the other suitcase with cooler clothing and he’s > > Story told by Kiko Sanchez. > > Story told by Kiko Sanchez. > > BORIS HANDAL > > on his way to a hot place. He’s gone the next day”. Jane, then > alludes quietly to the obvious, “Mas’ud sees very little of his > children”.247 > It is noteworthy that Mas’ud never forgot his native Iran. On his > way back from the 1978 International Convention he visited Iran > with his wife. He travelled to various cities including his native Rasht > delivering talks in Bahá’í gatherings. His friend Shapour Rassekh > said that he “will never forget the trip he made to Iran, during which > he attended the National Convention in [the National Centre of] > Hadíqih248. His presence was a great consolation for a rural Bahá’í > family, a member of which had just been martyred”.249 > > 5.2 Learning to Grow > Although Bolivia and Peru are neighbouring countries, the Bahá’í > communities shared similarities as well as having differing strategies > for the growth of the Faith. They both shared the Aymara and Quechua > nations settled millenniums ago around their political frontier and > therefore was home to a large indigenous population. However, > Bolivia had been more successful in enrolling indigenous believers > in rural and remote areas whereas Peru had made progress with the > youth and urban groups. > Not surprisingly Mas’ud appeared to focus in working with the > youth and helping to develop human resources among urban believers > who later travelled to teach in indigenous areas. In order to create a > strong culture of teaching, summer schools in Lima were prioritised > and became instrumental in educating believers as a strategy to grow > to the provinces. > Mas’ud was very creative in developing communities in such a way > that the new believers adopted their newly espoused Bahá’í beliefs > and practices naturally without feeling estranged. The teaching > stories in this chapter show how wise he was in introducing aspects > of Bahá’í identity such as prayer and fasting, particularly to the youth > where his main strength was his innate ability to lovingly accompany > Story told by Conrado Rodriguez. > A large Bahá’í property in Tehran where summer schools, meetings and > conferences were held. > Personal communication to the author. > > Mas’ud Khamsi (1922-2013) > > many souls along their way. > > 5.2.1 Nurturing the Youth > For Mas’ud, the youth was very important for the development of any > Bahá’í community and therefore it became one of the main foci of his > endeavours. In a letter to the Peruvian Youth many years ago when > he was at an advanced age, Mas’ud remember that “Shoghi Effendi > has said: “The youth are the backbone of the community”. This means > that if there were no youth the community would fall like jelly on the > floor. Youth who have already gone through the experience of having > served the Cause of God assure us that the joy they felt during their > youth was never repeated again in their lives”.250 > Mas’ud later on described how a strong community of youth was > formed in Peru: > In Peru there were great opportunities in the teaching field. > The famous pioneer Eve Nicklin251 had taught the Faith in > different departments of the country, but these groups were > very small. A very cornerstone of the community of Peru was > the family of Enrique and Isabel Sanchez, both members of > the NSA, their home a centre for Bahá’í activities. The lack of > youth was very noticeable and we started to organize youth > activities though they were few - with the help of youth Ahmad > Khamsi and Enrique Sanchez we organized picnics at our > home to invite more friends. The Bahá’í youth tried to attract > more youth at the Bahá’í Centre and we worked with the help > of a great potential teacher called Grover Gonzales. Later > youth like Fernando Schiantarelli joined and with the help of > “grandmother”, Angela Pavanel, who opened her house and > travelled with them, we organized a youth class at the Bahá’í > Centre called “Antorcha” (Torch, in Spanish) and a fireside at > Angela’s. The number of youth grew fast to 150 in Lima alone. > > According to Kiko Sanchez: > The following happened when the Khamsis moved to their > > Mas’ud Khamsi’s letter to the Youth of Peru dated 21 January 1999. > > Boris Handal. Eve Nicklin, She of the Brave Heart. SC, CreateSpace, 2011. > > BORIS HANDAL > > home. Mr. Khamsi was very enthusiastic about the youth, > and took great care of us and was always aware of where > the youth were, what we were doing, and whether the youth > had their own meetings or not. He began several activities to > build-up the community in general but also some interesting > activities especially for the youth. For the community, the > Khamsi family opened their home and gardens and initiated > those famous picnics on Sundays. We would spend the whole > day together with the community. We had lunch together, > then had our meetings outdoors in the gardens because > there were so many people. Topics of deepening and teaching > were addressed because the believers brought their non- > Bahá’ís friends. Sometimes the meetings gathered together > more than a hundred people. We also had other meetings at > their home where the youth would bring their own friends. I > remember when I was seventeen years old; I had just enrolled > in the University. I invited lots of my friends, maybe twenty or > thirty, to Mr Khamsi’s home. Most of my friends on a political > scale were leftists. Mr Khamsi spoke to them and my friends > also talked. Some of them became Bahá’ís later on. > During those times the University of Lima [next to Mr Khamsi’s > house] was also growing. I remember Mr Khamsi driving his > yellow car. Many students would hitchhike on the main highway > waiting for someone to take them to the university campus. Mr > Khamsi would pick up students every day to tell them about the > Faith. To start the conversation, he would say, “What are you > studying?” They responded: “Economy, administration, etc ... “. > “Oh, economy, that’s fine”, he used to say. Then, he added, “and > the economy is developing, all economic reports say that, you > know all this of course.” The youth would respond with, “yes, > of course the economy is improving and there is more research > etc.” Mr Khamsi would then say, “if this is so, why are we in > a crisis every year, possibly a worse crisis every year?” The > students then looked puzzled and perplexed. “Of course”, they > would say. Mr. Khamsi then would continue, “Research shows > that there is improvement but the economic crisis increases > every year”. He used to explain all this to them in the car and > told them about the principles of the Faith and its teachings. > Mas’ud Khamsi (1922-2013) > > Some of these youth started coming to the meetings.252 > > Mas’ud also recalled how the youth began to expand in numbers: > Due to the lack of activities and organization many of the first > Bahá’ís were inactive and with the help of Miss Mercedes > Sanchez, Auxiliary Board member and outstanding teacher of > the faith, we visited each one of the Bahá’ís and started huge > picnics so that the new and old Bahá’ís, the youth and children > could get to know each other, all these kinds of meetings took > place in our house in Monterrico, in the suburbs of Lima, > which had a big garden. Between 100 to 200 people used to > come and with the visits of Amatu’l-Bahá Rúhíyyih Khánum > and Dr Ruhe and his wife Margaret we reached 200 Bahá’ís > with their friends, these meetings helped in the teaching work > and always a number of visitors accepted the Faith.253 > > A Peruvian youth recalled about this incident about the importance > of opening our homes to Bahá’í activities: > I remember a picnic that was in his house, a beautiful circular > mansion, with beautiful gardens and fruit trees. We arrived > early, about 20 people in all, young and old. Mr Khamsi was > very happy receiving us, particularly because he liked believers > from the provinces visiting him especially since it required a > tremendous effort to travel many hours to the capital. He took > us to see his beautiful gardens of which he took great care. > He took us to a side where there were pears and apple trees > and showed us a young apple tree that had several fruits > and flowers. There was a small red apple tree hanging on > its branches but it was still very green. He said: “This is my > favourite and I take great care of it”. > It was time for the meeting with more than 350 people > participating, including children, youth and adults. It was a > beautiful meeting of deepening, reflection and joy. There were > songs and a lot of dancing - groups from each region presented > > Story told by Kiko Sanchez. > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > BORIS HANDAL > > their songs, dancers and dances. > The meeting was very nice and spiritual. When the friends > left, Mr Khamsi and his wife Jane said goodbye to all by the > door. We all left with a great desire to continue working on the > progress of the Beloved Cause. > I stayed back to help clean the whole house, because of the > untidiness that was left after finishing the day’s activity. I > helped clean the garden which needed a lot of attention. There > were broken flowers and pots everywhere, but the saddest > thing was to see Mr Khamsi’s tree and its favourite little green > apple tree all lying on the floor. > Mr. Khamsi smiled, even though he felt sad. We apologized > but he said, “It is sad, but we must keep opening our homes > to talk about Bahá’u’lláh, there is no time to lose for small > material things”. For me it was a great example of love and > detachment.254 > > In another occasion a kindergarten teacher took 50 children to > the Khamsi’s residence. According to her, “one of two accompanying > teachers, seeing the kindness and hospitality offered to them, gave > us, declared herself a Baha’i and told me that she had never seen such > kindness. The children played in their garden the whole day and left > the place happy, having learned a prayer by heart”.255 > > 5.2.2 Summer Schools > The importance of the Summer School as an institution was > repeatedly stressed by the beloved Guardian, “both as a centre for the > preparation and training of prospective teachers and pioneers, and > for the commingling and fellowship of various elements in the Bahá’í > Community”.256 > For Shoghi Effendi, Summer Schools were the vehicles to > consolidate individuals and communities by gathering the friends > > Story told by Augusto Erquinio. > Story told by Ana Maria Saavedra. > The Compilation of Compilations: Prepared by The Universal House of Justice > (vol. 1). Maryborough, Victoria, Bahá’í Publications Australia, 1991, p. 40. > > Mas’ud Khamsi (1922-2013) > > during an extended period of time and offering a program that has > the harmonious combination of three elements, that of “devotion, > study and recreation”.257 It is through the coming together of these > threefold features that the Summer School attempts to ultimately > fulfil its “true function of deepening the knowledge, stimulating the > zeal, and fostering the spirit of fellowship among the believers in > every Bahá’í community”.258 Such a lofty purpose has attached to it a > majestic vision, for this mighty institution to be viewed as an embryo > of future Bahá’í universities. Shoghi Effendi further elucidated on the > purpose in these terms: > The basic purpose of all Bahá’í Summer Schools, whether in > East or West, is to give the believers the opportunity to fully > acquaint themselves, not only by mere study but through > whole-hearted and active collaboration in various Bahá’í > activities, with the essentials of the Administration and in this > way enable them to become efficient and able promoters of > the Cause….259 > > With summer schools being an increasingly vital institution to > foster community development, propagate the Faith, and raise human > resources, the Guardian placed great emphasis on the youth having a > “peculiar responsibility”260 in the development and evolution of the > summer school into a future university. > Mas’ud not only concentrated in supporting them to make them > successful and appealing to the extent that the Peruvian summer > schools became internationally known, but also tirelessly encouraged > youth to participate: > In Peru we had very successful summer schools and from > my experience I suggested the National Spiritual Assembly > to invite outstanding teachers from other countries to give > >  he Compilation of Compilations: Prepared by The Universal House of Justice > T > (vol. 1). Maryborough, Victoria, Bahá’í Publications Australia, 1991, p. 28. > The Compilation of Compilations: Prepared by The Universal House of Justice > (vol. 1). Maryborough, Victoria, Bahá’í Publications Australia, 1991, p. 28. > Shoghi Effendi. Directives from the Guardian. India/Hawaii, 1973, p. 66. > The Compilation of Compilations: Prepared by The Universal House of Justice > (vol.1). Maryborough, Victoria, Bahá’í Publications Australia, 1991, p. 40. > > BORIS HANDAL > > classes, among them we had Dr Ahmadiye from Belize, Habib > Taherzadeh from Brazil, Alejandro Reed from Chile, Charles > Hornby from Ecuador. The classes were so interesting that > we agreed to extend it to two weeks instead of one as it was > before. Though each country should have its own summer > school, the Universal House of Justice permitted Peru to > invite its neighbouring countries such as Ecuador, Bolivia and > Paraguay so that they learn to organize their own summer > schools. We were told that in Brazil, the youth did not have any > interest in participating in their Summer School. I asked that > youth from different families to come to Lima to participate in > the Summer School, seven youth of both sexes came to Lima > to attend this very modest and simple school, and when they > returned to their country they enthusiastically asked to have a > summer school in Brazil, but in the same way of Peru, and not > in first class hotels or luxury places. In great Brazil it was very > difficult to find an appropriate place for such a school until the > Soltani Institute was built.261 > > For the inherent potential of Summer Schools to be fulfilled they > should not be viewed as an isolated event. In a letter written on his > behalf, Shoghi Effendi said that Summer Schools rather constitute > “a vital and inseparable part of any teaching campaign, and as such > ought to be given the full importance it deserves in the teaching > plans and activities of the believers.”262 In this manner, following > Summer Schools’ teaching projects in Peru were facilitated where > the youth were encouraged to participate which proved essential in > ensuring coherence in the pattern of community life. Kiko Sanchez’s > remembrances are as follows: > After one or two weeks of Summer School, almost all the youth > with some adults, went on teaching trips. We went to different > parts of the country. That was very good for everyone. First, > for the opportunity to teach and second, because your parents > were not there to do things for you and you learned to manage > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > The Compilation of Compilations: Prepared by The Universal House of Justice > (vol. 1). Maryborough, Victoria, Bahá’í Publications Australia, 1991, p. 40. > > Mas’ud Khamsi (1922-2013) > > yourself. Those were very interesting teaching trips. When the > summer school ended, we always parted these same groups. It > had become a tradition not only during the long breaks but > also during mid-year vacations when teaching teams were > also formed. It was a tradition to get out and travel teach and > Mr Khamsi was always encouraging that.263 > > Mas’ud travelled very often to the mass conversion areas. A friend > recalled how he became a Bahá’í in one of those campaigns: > Mr Khamsi arrived in Cusco for the last days of the Forty Days > Teaching Plan. I remember that by the Nineteen Day Feast in > February 1974, I already had spent about 15 days with the > Bahá’í pioneers and other friends. Following the feast, people > were dancing and I approached Mr Khamsi to ask and talk to > him. He had memorized whole quotations from Bahá’u’lláh’s > writing. For the third time he asked me if I was ready to become > a Bahá’í and to repeat with him “I am a Bahá’í “ again and again. > Suddenly, the volume of the music was turned down and I was > found myself shouting “I am a Bahá’í “ and the friends began > to sing the welcome song. Looking at them, I remembered > everything that each one had taught me.264 > > 5.2.3 Caring for others > For his work with the Peruvian youth, they designated Mas’ud as their > spiritual father.265 The well-being of the youth was his main concern > trying to get them together, connected and integrated. Such a noble > disposition was one of his main legacies to the Bahá’í community. > These stories are illustrative as to how little things can make people > connected: > When I met Counselor Más’ud Khamsi I was impressed by > the clear affection he showed towards everyone particularly > towards children. He greeted us smiling, asked how we were > and referred to us as his “little friends”. I was about ten years > old when I was attending an activity with my family at the > Story told by Kiko Sanchez. > Story told by Gerson Elias. > Boris Handal. Eve Nicklin, She of the Brave Heart. SC: CreateSpace, 2011 > > BORIS HANDAL > > Bahá’í National Headquarters. At the end of the meeting, > the friends dispersed, some to greet each other and others, > especially the young ones, to enjoy some board games. I was > watching from a distance the ping-pong game and I had not > noticed that Mr. Khamsi had approached me, and with a big > smile he said: “Now I’m going to play Ping-Pong with you”. I > felt that I had to respond to his affectionate invitation even > though I knew I was not good at this game. As expected, the > ball fell to the floor many times and each time, Mr. Khamsi ran > to pick it up cheerfully. After a while, he told me: “Well, we have > played, now I’m leaving because I’m tired”. This experience > clearly illustrated me the importance of being supportive, > affectionate and attentive. We should be concerned when we > notice that a friend is not fully integrated and is not involved > in any activity.266 > > Likewise, a young girl recalled this special home visit: > I was turning 16 years old and Mr Khamsi came to my birthday > party. My parents were beginning to know about the Bahá’í > Faith. Mr Khamsi participated without many words but his > presence won the respect of my mother who at the time did > not know the Faith. I remember feeling Mr Khamsi’s presence > irradiating respect, dignity and a reverence. He had come to my > house especially to celebrate my birthday. I was very touched > by his love and genuine desire to be part of such a special > moment for me, my family and my new Bahá’í friends.267 > > Another youth recounted the following story of kindness and > compassion: > In April of 1995, I was involved in a traffic accident and my > spine became severely affected. I had to be taken to the capital > by plane. I was under guarded prognosis diagnosis for the > first ten days and I was told that I might be bedridden for > life. Among the first to arrive to the hospital was Mr. Khamsi, > who came with a bouquet of flowers… Mr. Khamsi was calmly > > Story told by Lina Leon. > > Story told by Amparo Polanco. > > Mas’ud Khamsi (1922-2013) > > caressing my forehead telling me that I was going to heal and > that I should have faith. His words were very premonitory as > seven months later I was able to walk again. His presence and > his words filled the hospital atmosphere with peace at that > moment. 268 > > Likewise, this youth many years later remembered another act of > kindness: > There was a time, being a young man, when I was going > through many difficult personal situations including financial > and sentimental problems. It was like all the difficulties had > come on my way at once. He agreed to meet me on the same > day. I got there around 4 in the afternoon. His house wasn’t like > most. It had a round shape and was surrounded by garden and > trees. Its freshness had a calming effect on my agitated spirit. I > was received by an auxiliary board member who told me how > lucky I was because whenever he talked to the Counselor it > was always about business and then Mr Khamsi would say > goodbye. I found him seated in the garden, we greeted each > other and he asked me to take a seat. The auxiliary board > member soon reappeared with some tea which he placed on > the table and left, leaving us alone. Mr Khamsi asked me to say > a prayer and after those words he paused and said, “So, Carlos, > what’s the problem?” > I told him to forgive me for my weakness and began to empty > my heart even with tears, telling him of my afflictions in a very > emotional heartfelt way. We remained silent for a few seconds > until Mr Khamsi with his soft voice asked me “What is life?” He > kept thinking and said: “Do you hear the strong song of that > little bird?” Actually there was a little bird that sang louder > than the other birds. I said, “Yes” to Mr Khamsi. And he asked > me “Can you see it?” to which I answered that “... no, because > the bird is hidden in those trees”. Mr Khamsi addressed me > with calm and affection: “You cannot see him but because of > his singing you know that he exists - if he did not sing for sure > nobody would know it exists”. > > Story told by Jesus Asencio. > > BORIS HANDAL > > When we said goodbye, he accompanied me to the door and > gave me a chocolate saying: “Sweeten your mouth with this > chocolate since life is sometimes very bitter. We have problems > but this should not stop us from continuing to sing by teaching > while we stay alive. If we allow ourselves to be absorbed by > difficulties then we are dead”.269 > > To conclude the section let’s read this story told by Gary Khamsi > about understanding and supporting teaching work: > When I was 18 years, two months after getting my first driver’s > license I caused an accident with two other vehicles. There > were no personal injuries but my Dad’s car was unusable for > two weeks. Three hours later, I told my father that I was sorry > I could not go to a youth committee meeting because of the > accident. Without even hesitating, he offered me the other car > to the meeting. With good reason after what has happened, he > could have told me to take a public bus. With this he gave me > two messages, we must support people who may feel insecure > due to some mistakes made, and, above all, that the work for > the Faith cannot stop.270 > > 5.3 Learning to Teach > Mas’ud also took the responsibility of accompanying friends in > teaching experiences to remote indigenous communities. Taking the > Faith from urban to remote places was indispensable to bring about > ‘Abdu’l-Bahá’s “promise” to the native people of America. As well as > in Summer Schools, youth were chosen first for that training and > became the prime strategy to form a constant flow of travel teachers. > The following story told by Kiko Sanchez is illustrative as to how > Mas’ud got the youth involved in the process of mass teaching: > I remember one of my first trips with Mr Khamsi. Ahmad > [his son] and myself were fifteen and thirteen years old > respectfully and we accompanied Mr. Khamsi into the interior > of Peru to Chavin de Huantar, which is in a valley called > the Conchucos Alley. We had to cross a tunnel to get to this > > Story told by Carlos Nunez. > > Personal communication to the author. > > Mas’ud Khamsi (1922-2013) > > place. The narrow tunnel had a low roof and the bus had the > entire luggage at the top covered with a canvas. On the bus > there were also all kinds of animals inside. We were there for > several days visiting the communities and it was very nice to > see Mr Khamsi relating to the villagers, talking about the Faith, > deepening on the teachings, and take care of some mundane > tasks. Our hotel was a simple hotel with no shower. We had to > wash ourselves with water from a sink in the inner garden of > the hotel. It was a half-wash and then every day we went out > to visit communities three or four kilometers away from the > town. When we were walking along the road we felt a strong > smell of sulfur. The smell was like rotten eggs and we found > out that some hot springs there were close and next to the > river. One day Mr Khamsi took us to this place to take a bath. > So, with our shorts and towels we went down to the river. The > place had an archeological excavation on the left wall, like a big > cave, from where hot water gushed out to the river. You had to > go over some large stones that marked the border between > the river and the place where the water was coming out. On > one side the water poured out and formed a small pool where > bubbles abounded. The river was on the other side. We bathed > there with soap in very nice warm water. The three of us had > a lot of fun bathing. Mr Khamsi was always tremendously > enthusiastic. We left very clean, and well bathed but smelling > of sulphur – a distinct smell of rotten eggs! Nevertheless we > were spotless. With our hair finely combed, we returned to > town and found that people were not bothered by our offensive > smell because they were so used to it. We spent several days in > the area visiting communities. > Mr Khamsi took notes of everything such as the Bahá’ís who > were being visited and their places of residence. I remember > that before we went out to visit people around town and in > the countryside, we would always pray together and review > quotes from the Writings. When he spoke about the Faith to > the villagers, these quotes would come up. > The day we returned home we were waiting for the bus. It > came from inside Conchucos Alley and it travelled overnight > > BORIS HANDAL > > through Chavin de Huantar, from where we needed to go. We > were waiting at the bus agency. The bus was supposed to arrive > at seven o’clock in the evening and it was nine o’clock, then ten > o’clock, and the bus did not arrive. It was very cold and Ahmad > and I were complaining. Then Mr Khamsi with a blanket or > a poncho made a tent. So we were sitting on the floor and > somehow he was holding the tent with his head. Inside, he put > a lighted candle. The candle began to warm the atmosphere > and from time to time he raised it to let in air. Inside we were > warming up until the bus finally arrived. And when the bus > arrived there was only one free seat and no seats for Ahmad > and me. Not only were the seats full but the aisle between the > seats was full as well. Ahmad and I decided to take out our > sleeping bags and we climbed up the bus to the cargo rack > above, accommodated ourselves inside our sleeping bags > and underneath the tarp. This is where we traveled as two > additional bags of cargo. I remember when we passed through > the tunnel we felt the roof above at very close range from our > faces. 271 > > 5.4 Learning to Fast > How did Mas’ud teach the virtues of fasting and obedience to the > Bahá’í laws to the youth? Many of the youth came from Christian > families for whom fasting was not only unknown but also a strange > ascetic practice. In an environment where not being Christian was an > antithesis to social standards, learning to fast was a challenge for the > newly enrolled, particularly the youth. > Consequently, collective observations of fasting took place which > lead to the youth developing steadfastness and enriching their > spiritual life as Baha’u’llah had instructed: “Fast ye for the sake of your > Lord, the Mighty, the Most High. Restrain yourselves from sunrise to > sunset”.272 > Those meetings were held either in Mas’ud’s home, at the Bahá’í > centre or in a country club to which he belonged. Maria Eugenia > > Story told by Kiko Sanchez. > > T he Universal House of Justice. The importance of Obligatory Prayer > > and Fasting. The American Baha'i, 31:7, 2009. > > Mas’ud Khamsi (1922-2013) > > described in the following story how Mas’ud created a space where > the youth began gaining their Bahá’í identity through following the > Fast: > The activities organized by Mr Khamsi and his family around > the time of the fast, were very rewarding for me and for all > the youth who were invited. His family and the Sanchez family > during the weekends used to go to El Bosque Country Club. He > used to bring all the food needed to prepare the breakfasts and > the dinners at the Club. Those were times of recreation and > leisure as well as serious study and meditation on the Writings > and stories of the Faith. I sense that he took great care of all the > details. This was something I believe is very important for the > youth. That we not only go to a spiritual retreat with nothing > to do except pray and meditate but that there are also spaces > available for us to play. The most important thing of those > fasting retreats was that he fostered a feeling of coexistence > among the Bahá’ís. It helped us develop the habit of obedience > to the law of God, such as the vital law of fasting. Many of > the youth belonged to a new generation of believers and > experienced difficulties at home in order to practice the law > of fasting; this was so because our non-Bahá’ís parents did > not really understand, and we did not have the facilities to > organize our time nor prepare our meals. Therefore, these > special retreats that Mr. Khamsi organized during the fast > were very important; several weekends dedicated to creating > a unique space to focus on acquiring greater knowledge of > the Faith and the mystical significance of fasting and prayer. > Through collective study, reflection and physical exercise these > precious days of fasting did indeed, wholly prepare us for the > rest of the year. They were a spiritual foundation for me. > > I remember we had to get up very early, it was still dark, and we > had to help prepare breakfast together with the older women. After > that we went outside and sat on the grass where Mr Khamsi told us > stories, translating them from a book he had in Farsi. He took time to > translate these stories because in those there was not as much Bahá’í > literature as there is now. Nowadays, you can find books and stories > translated from distinguished believers of heroic age. We filled our > > BORIS HANDAL > > spirits with such deeply motivating stories because we listened > carefully to all those inspiring past events. The narratives were a very > important complement for me. In other words, it was not only the fact > that we had to read a book and know about the law but also about > its component, the fire of the spirit. I believe that they were the best > times of my life.273 > It is also worth mentioning Mas’ud’s special sense of humour. > These are little vignettes told by local believers reveal his sparkling > personality and wittiness: > When I began attending Bahá’í firesides Mr Khamsi once told > me that Christ has already returned. I told him that he must be > mad. After some months noticing that I had become a Baha’i > he told me: “Abraham, who is mad now?” 274 > > One day a Bahá’í arrived to the Bahá’í Centre at lunchtime and said > to Mr Khamsi that now he has become a Hare Krishna follower. Mr > Khamsi turned to him and smiling he said: “Congratulations but you > have gone back 6,000 years!”.275 Another believer recalled: > Mr. Khamsi would always tell us how important it is to obey > the Bahá’í Institutions. Once he told us about a pioneer serving > in a South American country who said Mr. Khamsi wished her > to pioneer to China. When the Assembly learned of this, they > asked her why she wanted to leave for China? She responded > saying that Mr. Khamsi had appeared to her in a dream and he > told her to go to China. As it was not deemed wise for this Bahá’í > lady to leave her pioneering post, Mr. Khamsi was informed > and he visited the lady and found her actively preparing her > suitcase for the trip. He asked her, “Why do you want to go to > China?” She answered: “You told me to go in a dream.” To this > Mr. Khamsi responded, “But we need you here!” She replied > that her dream was very real and therefore she must go. He > then lovingly asked her, “How is it that you believe me in your > dream but not here in real life?” This question caused much > > Story told by Maria Eugenia Gonzales. > Story told by Abraham Reyes. > Story told by Vicente Lopez. > > Mas’ud Khamsi (1922-2013) > > laughter and she decided to remain at her pioneering post. Mr. > Khamsi always reminded us that our dreams, as profound as > they may be, should be consulted upon before taking action > with our institutions and obey them in order to receive divine > confirmations.276 > I took Mr. Khamsi to the barbershop near the Bahá’í Center > where he always cut his hair. Whenever he arrives they > embrace him, he then takes off his coat and he seats himself in > a swivel chair. There are mirrors in front and in back of these > chairs. All of sudden Mr. Khamsi realized that his hair was > uncustomarily long and so he moved it from side to side and > says to me, “Mister Conrad, do I look like a rock and roller?” I > was with my back to Mr. Khamsi and so I turned around and > looked to the right and to the left and said, “No Mr. Khamsi, you > do not look like a rock and roller.” “Why not” he replied, and I > said, “because rock and rollers have painted fingernails and > wear earrings …”277 > > 5.5 Learning to Give > From all the multiple conferences that Mas’ud participated perhaps > the most relevant was the one held in Bahia. This city is cited by > ‘Abdu’l-Bahá in the Tablets of the Divine Plan: “Likewise the city of > Bahia, situated on the eastern shore of Brazil. Because it is some > time that it has become known by this name, its efficacy will be most > potent”.278 > The Bahia International Teaching Conference was called by the > Universal House in Justice in 1977 to fulfil all the goals of the Five Year > Plan. Bahá’í News reported about this very successful conference: > Over 1300 believers from 37 countries gathered at the Castro > Alves Theatre from January 27 to 30. Seventeen indigenous > tribes of the Americas were represented. The Conference was > illumined by the presence of three Hands of the Cause of God: > > Story told by Farid Tebyani. > Story told by Conrado Rodriguez. > ‘Abdu’l-Bahá. Tablets of the Divine Plan. Wilmette, US Bahá’í Publishing Trust, > 1993, p.31. > > BORIS HANDAL > > Mr Enoch Olinga the official representative of The Universal > House of Justice, Mr Paul Haney and Dr. Rahmatu’llah Muhájir. > Also in attendance were six members of the Continental Board > of Counselors in South America. Twenty Auxiliary Board > Members and 47 National Spiritual Assembly representatives > were also present. A panel coordinated by Counselor Masu’d > Khamsi, with the participation of eleven National Spiritual > Assemblies and many indigenous believers, presented an > account of the accomplishment of the goals of the Five Year > Plan. 279 > > A Peruvian youth recalled a particular presentation of Mas’ud > during the conference about giving to the Funds where he again > mentioned his famous “tuman”: > We were at the Bahia Conference in Brazil in 1977. The > venue was divided into three sections. The ground floor was > for Spanish-speaking believers, the second level for those > of English-speaking background and the upper level for the > friends who came from Iran and Europe. This was before the > Khomeini revolution and Iranians had a lot of economic power. > Mr Khamsi began talking about donating to the Fund for > teaching the Faith in South America, speaking simultaneously > in Spanish and English. After a while he changed to Farsi and > I noticed the tone of his voice had changed as well. Luckily, > I had a Persian-Brazilian friend to whom I asked to translate > for me what he was saying to the Persian community. My > friend said that Mr Khamsi was reprimanding them. There > was too much tension in the hall. At one time, some Iranian > friends made a gesture to leave the hall but firmly he asked > to close the doors that nobody can leave until he finishes. > He lowered the tone of his voice but resolutely talked about > what Shoghi Effendi said. He talked about a letter that Shoghi > Effendi sent him for a contribution he made many years ago > for the construction of the Wilmette Temple. He said, “for him > and everybody it is a treasure. I am now satisfied for having > helped with the construction of that Temple. No matter how > > Bahá’í News, March 1977. > > Mas’ud Khamsi (1922-2013) > > much you contribute now you cannot add one more stone to > the building”. Mr Khamsi said there are boxes on the stage > to place your contribution. Now it is the time to donate! Just > then a humble Bolivian Indigenous lady arose to make the > first contribution. That was a lesson of detachment to all. Then > everything became magic and a huge contribution was raised. > The Persian friends donated to the purchase of 4WD vehicles > to be used for teaching the Faith in the rural areas of Bolivia… > > Mas’ud’s services to the Institution of the Ḥuqúqu’lláh were also > admirable either as a member or educating communities about > this sacred law. In June 1973 Mas’ud was appointed Trustee of the > Continental Funds for South America a service that was later extended > to the whole Americas. From August 1992 to October 1997, he further > served as a Deputy Trustee of Ḥuqúqu’lláh, reporting to the Chief > Trustee of Ḥuqúqu’lláh, Hand of the Cause of God Dr. ‘Alí-Muḥammad > Varqá and afterward became Deputy Trustee on the Regional Board > of Trustees of Ḥuqúqu’lláh for South America until November 2001. > > 5.6 Learning to Nurture Scholarly Ability > Mas’ud was constantly seeking to foster scholarly capabilities within > different individuals. The following two stories are cited below as an > example of encouraging others in the field of Bahá’í literature: > During my trips to Ecuador as a Counselor I always stayed at > Charles and Helen Hornby’s house. On different occasions I > noticed Helen lying down on the floor with a pile of books and > small pieces of paper looking into the books and making notes > on the papers. One day I asked her what she was doing so > enthusiastically, she said she was doing a personal reference > file so when looking for the exact reference she would not > waste time looking into so many books. To me that was > wonderful since the Beloved Guardian Shoghi Effendi made a > reference book, but about very important subjects of the Faith. > I encouraged her to go on with such a valuable work, but told > her she should not think of the work only being useful for > > Luis Wong’s personal communication to the author. > > BORIS HANDAL > > herself, I told her that as a Bahá’í, if she was doing something > useful, she should share it with others, it would no be hers. > That book is called “Lights of Guidance”281 (a Bahá’í Reference > File). Later on, in order to correct and complement this book > she asked authorization from the World Centre to go to Haifa, > and here she devoted herself to investigate all the books and > to record the information for her last edition that was printed > in India.282 > > According to Helen Hornby, Mas’ud had told her: “Bahá’ís cannot > be selfish, that when one does something like this it must be shared, > now this is no longer yours”.283 > “El Concurso en Lo Alto” (The Concourse on High)284, a collection of > ten biographies of martyrs and saints of the Heroic Age of the Faith, was > another book that got published only because of his encouragement > and directions. He even managed to get the publication financed by > Amatu’l-Bahá Rúhíyyih Khánum and Mr Salim Nounou.285 > There were no Bahá’í books written or edited in Spanish by > native Spanish speakers. All the books we had at that time > and most of the books even today are translations and do not > have the Spanish flavour I was always looking for someone > that could start such a necessary and valuable work. Finally I > found a very talented youth, although he was a relatively new > Bahá’í he deepened quickly. As he knew the Bahá’ís should > know the Islamic religion very well, he also deepened into the > history and principles of this religion. His name is Boris Handal > Morales, who at that time lived close to the Bahá’í Centre in > Lima, Peru, and by contact with my son Ahmad who was the > same age and lived at the Bahá’í Centre he accepted the Faith. > > Helen Hornby. Lights of Guidance: A Bahá'í Reference file. Bahá’í Publishing > Trust, 1983. > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > Helen Hornby. Lights of Guidance: A Bahá'í Reference file. Bahá’í Publishing > Trust, 1983. > Boris Handal. El Concurso en Lo Alto. Lima, PROPACEB, 1985. > Salim Nounou (1905-1990). > > Mas’ud Khamsi (1922-2013) > > He wrote the book in 1985. 286 > > 6. Amatu’l-Bahá Rúhíyyih Khánum > The Hand of the Cause of God and the Guardian’s widow Amatu’l-Bahá > Rúhíyyih Khánum always praised and admired Mas’ud’s services and > devotion. His mass teaching work was appreciated by the Hands of the > Cause during their six year interreign between the passing of Shoghi > Effendi in 1957 and the election of the Universal House of Justice in > 1963. > Mas’ud Khamsi was invited to participate by Rúhíyyih Khánum in > the famous Green Light Expedition and accompanied her to various > Bahá’í events. In addition both served as members of the International > Teaching Centre in Haifa. This chapter explores how the Hand of the > Cause worked together with her Counselor through various projects > and the deep reverence the latter showed for the former. > > 6.1 Introduction > Mas’ud had known Khánum during his first pilgrimage to the Holy > Land in 1953: > In the afternoon when I was coming to the gardens I saw Shoghi > Effendi. And I saw Rúhíyyih Khánum from the car. In those days, > the Persians cannot meet Rúhíyyih Khánum according to the > Persian costume, the man could not see unchadored287 women. > So Shoghi Effendi respected Islam and the Persians could not > see Rúhíyyih Khánum. But I saw Rúhíyyih Khánum. I went to > Dr Hakim’s room which is in the gardens and saw Rúhíyyih > Khánum for the first time but not face to face. The first time > I saw Rúhíyyih Khánum in America was at the opening of a > conference. So Rúhíyyih Khánum invited for lunch [both] Jane > and me to have lunch with her. So that was the first time.288 > > Later, through Mas’ud’s tireless efforts, he was known to her as > a hard working member of the Continental Board of Counselors for > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > A chador is a head covering cloth for women in Middle Eastern countries. > Interview with Mas’ud Khamsi. Lima, Peru. Tape provided by Masud Samandari. > > BORIS HANDAL > > South America. Counselors individually and as a board reported > directly to the International Teaching Centre. > > 6.2 The Green Light Expedition > The Green Light Expedition led by Amatu’l-Bahá Rúhíyyih Khánum into > the Amazons, the Orinoco and the Andes basins took place between > February 1975 and August 1976. Mas’ud said of this expedition that > “it was unique in the Bahá’í history of South America; there has never > been anything like it: 100% results have been produced by putting in > 100% effort”. Thirty-six tribal groups were visited during a six-month > period. As a result, a film was produced totally narrated by Khánum – > a complete transcription containing the details of the expedition are > enclosed in appendix 2 of this book for the reader’s perusal. The story > in appendix 1 relates to the Green Light Expedition in the Peruvian > and Bolivian Andes. 289 > The expedition was Khánum’s response to ‘Abdu’l-Bahá’s call in > the Tablets of the Divine Plan: > O that I could travel, even though on foot and in the utmost > poverty, to these regions, and, raising the call of “Yá Bahá’u’l- > Abhá” in cities, villages, mountains, deserts and oceans, > promote the divine teachings! This, alas, I cannot do. How > intensely I deplore it! Please God, ye may achieve it.290 > > It was of course a great privilege for Mas’ud to accompany Khánum > on these trips. In a short recount of his pioneering experiences > written at the instructions of the Universal House of Justice, Mas’ud > annotated: > A great honour and opportunity conferred in my life was > to be invited to participate in the Green Light Expedition, > organized by our dear Hand of the Cause of God Amatu’l-Bahá > Rúhíyyih Khánum, which lasted approximately a year from the > beginning in New York, going through the Amazonian basins > > Amatu'l-Bahá Rúhíyyih Khánum Mary Sutherland Maxwell. The Green Light > > Expedition. 1975. Video available on YouTube: https://www.youtube.com/ > watch?v=pW4qAmfpjG8 > ‘Abdu’l-Bahá. Tablets of the Divine Plan. US Bahá’í Publishing Trust, 1993, pp. > 41-42. > > Mas’ud Khamsi (1922-2013) > > of Venezuela, Surinam, Brazil, Colombia, Peru and Bolivia until > the return of the group to the United States, and the editing of > 42 hours filming. Since there are slides291 and a video of this > important and historic trip I do not need to explain it in detail. I > can only say that in all the Bahá’í world, including Persia, there > was an enormous enthusiasm about pioneering at that time. > In Lima, Peru a TV station showed the 2 hours long movie and > it was also shown in some provinces.292 > > David Walker, one of the four-crew members documenting the > expedition through film and photography, recalled that Mas’ud was > also involved in the logistics and being the project manager: > Rúhíyyih Khánum invited Mr Khamsi on the expedition > primarily as her business manager, but also as her translator. > Rúhíyyih Khánum used her own money to pay for the > expedition and the film (She sold her father’s collection of > Japanese art to raise money for the project). So naturally she > wanted to conserve funds as much as possible, and Mr Khamsi > was an astute businessman and consummate bargainer. He was > responsible for all of the logistics of the expedition, arranging > flights, boats, hotels, etc. Moreover, whenever Rúhíyyih > Khánum spotted an Indian artefact that she wanted for her > “ethnographic museum”, she would whisper to Mr Khamsi, > “Mas’ud, get me that rattle,” and a few moments later he would > join us with a big smile saying, “Here it is, Khánum!”293 > > David Walker also praised Mas’ud’s business acumen: > I first met Mr Khamsi on February 4, 1975, at the Pan American > Terminal at Kennedy Airport in New York City, as we piled > up our equipment for the flight to Caracas. We were several > hundred pounds overweight, which put Mr Khamsi right to > work, negotiating with the ticket agent. It wound up costing > about $500, considerably less than it might have had every >  ideo available on YouTube: https://www.youtube.com/ > V > watch?v=pW4qAmfpjG8 > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > Personal communication to the author. > > BORIS HANDAL > > overweight piece been weighed. > Later, in April 1976, as we were finishing up the editing of the > film and getting ready to make prints (each print was four > reels), Rúhíyyih Khánum again called Mas’ud to New York to > come and negotiate the cost of prints with the DuArt Film Lab. > DuArt was one of the major labs in New York, and we had done > work with them for many years. They charged us depending on > the length of the film and we naturally paid the going rate. We > had never heard of bargaining over the cost, but sure enough, > Mas’ud was able to talk them into significantly reducing the > cost of each print. We were astonished! 294 > > It seems that Mas’ud’s additional unscripted job was to teach the > young crew a greater sense of reverence for the Hand of the Cause > and the Guardian’s widow! According to David Walker: > We film makers (three for the movie, one for still photographs) > were all young guys in our 30’s. Mr Khamsi was charged with > keeping us in line and smoothing feathers when we clashed > with Rúhíyyih Khánum about things she wanted filmed and > things we felt needed to be in the film. We had our share of > explosive moments, but they were quickly overcome, and Mr > Khamsi was invariably on hand to play the role of referee. > Throughout the trip Mr Khamsi demonstrated a wonderful > sense of gentle humour which lifted our spirits. His Persian > deference to Rúhíyyih Khánum was an education for us > American youth, although she did not expect the same from > us. She felt free to scold us when we got too rambunctious, but > her annoyance passed quickly and she remained to the end of > her life a true and steadfast friend.295 > > 6.3 A Sense of Reverence > Mas’ud’s sense of deference for Khánum, who was not only a great > person but also a Hand of the Cause of God and the widow of the > Guardian of the Bahá’í Faith, was evident to all. > > Personal communication to the author. > > Personal communication to the author. > > Mas’ud Khamsi (1922-2013) > > Jim Jensen, a pioneer to Ecuador in his twenties, described how > at a conference he observed Mas’ud’s feeling of reverence towards > Khánum: > Rúhíyyih Khánum wanted to meet with all the pioneers that > were present and Mr Khamsi was there. I got to see him in > the presence of Rúhíyyih Khánum and he was completely > transformed, he was like a humble servant. He was always > a humble person without ego and when he dealt with us in > Ecuador he was loving and kind, but he was also proper and > he looked elegant all the time and he looked serious and > prominent. Now, he was in the presence of Rúhíyyih Khánum > and he is like a servant and he was so humble, bowing his head, > sitting straight and kind of bowing towards her and translating > her words into Spanish for some of the people there. That was > very interesting, a total transformation in the presence of > Rúhíyyih Khánum.296 > > A letter dated Naw-Ruz 1976 written by Amatu’l-Bahá’s portrays > her appreciation for such a friendship: > My Dear Mas’ud, > Words are useless to try and convey to you my deep > appreciation for your friendship. I have very few people in > this world who are really close to me and to whom I can turn > in time of need – knowing they are there and will come to my > aid. You are one of them. > I can only say may the Báb, Bahá’u’lláh, the Master and the > Guardian reward you for, alas, I could never do so for all your > help. > Rúhíyyih297 > > This sense of reverence was perceived by many people. Observing > that heartfelt attitude of respect a youth commented: > > Story told by Jimmy Jensen. > > Original letter in the collection of the Khamsi family. > > BORIS HANDAL > > [Mas’ud] was always respectful, very kind, with a deep love. It > was the kindness and respect coming from a deep love. It was > the formal kindness and respect that Persians might have but > the kindness and respect emanating from a profound love.298 > > Likewise, a young Bahá’í299 who was taking a summer break from > his studies in the United States and was able to participate in one of > the Green Light Expedition events commented: > I still remember Amatu’l-Bahá’s cry of delight when Mas’ud > arrived to the conference; he had been delayed briefly on some > important matter in the capital and joined us on the second > day of the conference. That spontaneous expression of joy on > her part upon his re-joining the team, the unfailingly gracious > way in which he related to her, an absolutely wonderful > combination of respect, consideration, solicitousness, and > boundless affection, tempered with straightforwardness and > good humour made a deep impression on me. > For someone who had just emerged out of six months in the > jungle, you would not have been surprised to see Mas’ud > dressed in worn-out fatigues and look the part of a haggard > explorer. Not a bit. Mas’ud always looked like he had just > emerged from a tailor’s shop in Bond Street in London: cleanshaven, the very embodiment of pulchritude and refinement, > as I have always thought the Blessed Beauty would like us all > to be elegant ... I always sensed that Mas’ud’s outer demeanour, > his princely manners, were a perfect reflection for the richness > of his inner self. They were the exterior expression of the chief > animating force of his life which was love for the Blessed Beauty, > manifested in a life-long, tireless, enthusiastic, commitment to > the promotion of the interests of His Cause. 300 > > His aristocratic appearance was much the reflection of his spiritual > nobility. Similarly, another young believer commented about Mas’ud’s > personal disposition and deportment: > > Story told by Jimmy Jensen. > Story provided by Augusto Lopez-Claro. > Augusto Lopez Claros, Messages of Condolence. > > Mas’ud Khamsi (1922-2013) > > I first met this handsome, distinguished gentleman, in the > expansive, stylish lobby of Dan Carmel, Haifa’s first exclusive > hotel, perfectly placed on the mountain allowing for a > panoramic view over the Mediterranean Sea and beyond. It > was in the late 1960s and Mr Khamsi was visiting the Holy > Land on pilgrimage with his entire family. I was struck by them > all – their affability, charm – natural, splendorous individuals > without flaunting it. The backdrop to this group of royalty was > perfect. The name of the street (Hanassi) where Dan Carmel > is located means president in Hebrew and the hotel’s elegant > interior is only outmatched by the magnificence of the view > outside, overlooking Haifa Bay and the Galilee and Golan > landscape. I felt grand as a lad that afternoon of stateliness but > was drawn immediately by the warmth of Mr Khamsi and his > unassuming demeanour. How can simplicity reside in such > nobility so effortlessly, I thought? As though the personage > was oblivious to the material qualities, incarnate or otherwise, > wishing to subjugate him. This is forever, how I remember dear > Mas’ud Khamsi - the star we gazed upon in admiration never > turned upon himself but always looked to the sun which made > his brilliance even brighter.301 > > 6.4 The Green Light Expedition in Lima > During the Green Light Expedition, when Khánum arrived in Peru > she stayed at Mas’ud’s place where many meetings with the local > community took place. Unfortunately, Khánum arrived very sick as a > Bahá’í friend recalled: > It was a difficult situation for the Green Light Expedition > because the boat in the Amazon, the Peruvian part of the > Amazon, was a small boat and they were a bit cramped. That’s > why I believe, because of age, and so much time on the water > sailing, that when they arrived to Lima, Rúhíyyih Khánum came > down with pneumonia. Mr Khamsi took her to the hospital. > They wanted to treat her pneumonia with antibiotics and > insisted she rest. Then Rúhíyyih Khánum said to Mr Khamsi: > “Mas’ud, I’m not going to touch any of those chemicals, I’m > > Story provided by Shahbaz Fatheazam > > BORIS HANDAL > > not going to take that”. Mr Khamsi called my house and talked > to my father and said: “Dr Sanchez [a Bahá’í doctor] please > come here and convince Rúhíyyih Khánum that she has to > take her medicine”. My dad went and I translated. Mr Khamsi > stood aside and introduced my dad. They already knew each > other and she looked quite emaciated. My dad spoke to her: > “The Bahá’í Writings say that in the future diseases will be > cured with the principle of restoring balance and we will use > medicine that natural and pleasant to taste”. “However”, my > dad said very confidently, “that is in the future. For the time > being, what we know now is this medicine and you have a > serious illness and the only thing we can do now is to use this > medicine”. Mr Khamsi was listening and Rúhíyyih Khánum > looked at Mr Khamsi, looked at my dad, nodded and then took > her medicine”.302 > > To make things worse, soon after Khánum was involved in a car > accident in Lima: > Amatu’l-Bahá Rúhíyyih Khánum spent about a month in Lima > recovering. Mr Khamsi used to take her to El Bosque Country > Club to have some sunshine because of Lima’s strong haze > most of the year. When they were coming back they had a > car accident. An ambulance driving in the opposite direction > climbed over the central division of the highway and fell > sideways on the lane where Mr Khamsi was driving his > Volkswagen beetle. Mr Khamsi managed to apply the breaks > but his car hit the ambulance. Rúhíyyih Khánum was on Mr > Khamsi’s side and suffered some blows. However, behind Mr > Khamsi was Mark Sadan who was the director of the Green > Light Expedition film. He was a big and tall fellow and by > falling on him, Mr Khamsi broke his forearm that had to be > plastered. The steering wheel also broke.303 > > Once recovered, Khánum made a trip to the north of Peru with > the purpose of visiting the Aguaruna tribe. The Aguarunas is the only > > Story provided by Kiko Sanchez. > > Story told by Kiko Sanchez. > > Mas’ud Khamsi (1922-2013) > > indigenous group from Peru mentioned in Shoghi Effendi’s map on > the Ten Year World Crusade in 1952. Luis Guerrero, a homefront > pioneer in that area, recalled: > Mrs Mary Maxwell [Amatu’l- Bahá Rúhíyyih Khánum] visited > my home in Chiclayo. I went to pick her up from the Tourist > Hotel in my car and brought her to my home. She bought a fish > and prepared it together with my wife Rosario. At lunch she let > me know with her interpreter that she wished for me to go to > the Aguaruna tribe. Since she could not get there herself, she > wanted me to go on her behalf. She was coming from her Green > Light trip through the Amazon. However, they could not reach > the tribe following the pathway they had chartered through > the Amazon. They discovered that Aguaruna tribe was settled > on the Marañon river and not the Amazon.304 > > Next year, Luis Wong with Mas’ud went to visit the Aguarunas > fulfilling Khánum’s request and many Aguarunas became Bahá’ís: > We departed by bus with Mr Khamsi and other Bahá’í friends. > An Aguaruna man served as our guide. After twelve hours of > travel we arrived to a park with concrete benches that served > as our bed until the truck that was going to transfer us arrived. > Mr Khamsi was lying down on the concrete bench for twenty > minutes when the truck arrived. We continued the trip until > dawn and we went down to walk through the jungle to the > Marañon riverbanks. There we crossed the river by raft until > we reached the Temashnun Community. At Temashnun there > was a meeting of the Apus who are the Chiefs of the tribes > from Ecuador and Peru. Mr Khamsi spoke to them about the > Bahá’í Faith ... 305 > > Rúhíyyih Khánum also took time to gather with the Bahá’ís of > Lima. “Khanum went to visit communities in Lima”, Gary Khamsi > recalls, “being well received by several homes where she spoke to > host families and friends”. A local believer invited her and a group of > Counselors to her place. Marta Lopez narrated what transpired that > > Personal communication to the author. > > Story provided by Luis Wong. > > BORIS HANDAL > > day: > I had the privilege of inviting Rúhíyyih Khánum to my home. She > came with all the Counselors of South America because at that > time they were having a summit meeting in Lima. I remember > asking Counselor Donald Witzel, “Donald”, I said, “Khánum will > come to lunch at my house and I do not know what to cook > ... Mr Khamsi has forced me to invite her… Who am I to > ask Amatu’l-Bahá to come for lunch to my house? I am an > ordinary Bahá’í”. Finally, I invited her and she was happy that > I invited her. I thought of some very nice recipes for lunch. > I made typical Peruvian food but since I did not know what > Amatu’l-Bahá Rúhíyyih Khánum was used to eating, I made a > plate of baked chicken instead. I also made potato salad > because I thought these were international that she would > surely be able to eat. She served herself and served white rice > that I made with tadikht306, like a rice cake. She was somehow > impressed how I had been able to make such a big rice cake. > Amatu’l-Bahá took a piece of chicken, some potato salad > and a little bit of white rice. She was very discreet in serving > herself. Then I remember that two Counselors said: “Khánum, > you have to try this Peruvian food”. She was not willing to > and said, “I’m afraid of my stomach, it can be spoiled”. “No”, > a Counselor said, “here in the house of Marta we always eat > Peruvian... she is very careful preparing her food”. Therefore > she tried a little bit of Peruvian food because a Counselor put > it on her plate and she said, “this is delicious”. Afterwards she > got up and she helped herself to a little of everything, very > moderately. When we finished having lunch she told me that > the food had been very delicious and that she really admired > my cooking hands.307 > > In Lima Rúhíyyih Khánum stayed at the Khamsi family home > although she spent about one month in a hostel to recuperate from her > ailing. Gary Khamsi, the youngest of the four children, recalled these > interesting facets of Rúhíyyih Khánum’s personality as she stayed > > The browned crispy rice formed at the bottom of the cooking pot. > > Story told by Marta Lopez. > > Mas’ud Khamsi (1922-2013) > > at the family home: “Since the Green Light team were exhausted, > we respected their rest. At night she would call my sisters because > she liked to comb their hair. At that time Bahiah had it very nice and > very long. She was very sweet with me in Lima”. 308 He remembers > “the nice tone of her voice and readiness to laugh, I loved the sound > of her laughter … I was surprised when she gave me a rock music > cassette!!”309 > > 6.5. At the World Centre > The friendship between Khánum and Mas’ud was a lasting one. In 1983 > Mas’ud was appointed as a Counsellor member of the International > Teaching Centre, necessitating his family’s move to Haifa. According > to Azam Matin, a pioneer in Lima who looked after Mas’ud when he > was at an advanced age: > He had many memories with Shoghi Effendi and Rúhíyyih > Khánum. He developed a friendship with Rúhíyyih Khánum > when he and Jane lived for ten years at the Bahá’í World Center > and frequently associated with Rúhíyyih Khánum there. She > used to invite some members of the Univeral House of Justice > and Hands of the Cause to get together. One of Mr Khamsi’s > striking virtues was his courtesy. That was his striking virtue - > he always showed respect to anyone.310 > > When the Khamsis were leaving the Holy Land to go back to their > pioneering post in Peru, Khánum wrote to him: > Haifa 13 March 1993 > My very dear Mas’ud, > It is going to be extremely difficult for me not to have you here > in Haifa. Our deep friendship is of long standing and memories > of the epic South American trip we made together ever fresh in > my mind. But, I am well aware that wherever you and dear Jane > are it will be a beacon of light for Bahá’ís and non-Bahá’ís alike; > what we lose here others will gain there! The sea of life seems > > Story told by Gary Khamsi. > Story told by Gary Khamsi. > Story told by Azam Matin. > > BORIS HANDAL > > to have tides and sometimes we find ourselves abandoned on > the shore and then comes a new tide and we are afloat again! > We have to put up with so much in life and hope at the end we > are acceptable to God. > God bless you and Jane and yours! > Until we meet again, much loving affection and many treasured > memories! > Rúhíyyih > > Communication between Khánum and Mas’ud continued even > after leaving the World Centre. Conrado Rodriguez, Mas’ud’s personal > assistant, recounted: > When Mr Khamsi spoke of the Guardian he always started > with tears. Mr Khamsi was much loved by the Guardian and > by Amatu’l-Bahá Rúhíyyih Khánum. Once I noticed that Mr > Khamsi was crying. I asked him, “Why are you crying Mr > Khamsi?”. He said, “I am communicating with Amatu’l-Bahá > Rúhíyyih Khánum. She is not well because of the pollution in > IsraeI … I want her to come here to Lima, to my house that > is already built but she cannot because she has many tasks > and duties...” Mr Khamsi was very concerned with Rúhíyyih > Khánum’s physical health. > The years that I worked with Mr Khamsi were the happiest > years I have ever lived. At that time there were no computers > but teleprinters (telex). I noticed on one occasion that Mr > Khamsi was communicating with someone through the > teleprinter. He was kissing every sheet coming out from the > machine and he was very happy. I asked Mr Khamsi the reason > for all those kisses. > He said: “My dear Conrado, I am talking with Rúhíyyih Khánum”.311 > > 7. Pioneering > Having himself been a homefront pioneer as a youth and later an > international pioneer with his family, Mas’ud always encouraged > others to pioneer and remain in their posts. He was aware of such an > Story told by Conrado Rodriguez. > > Mas’ud Khamsi (1922-2013) > > exalted station to which Bahá’u’lláh had referred to in laudable terms: > They that have forsaken their country in the path of God and > subsequently ascended unto His presence, such souls shall be > blessed by the Concourse on High and their names recorded > by the Pen of Glory among such as have laid down their lives > as martyrs in the path of God, the Help in Peril, the Self- > Subsisting.312 > > During one of his visits from Haifa to Peru a friend told Mas’ud > that “Many people are worried that now that you are in Haifa you will > never come back to Peru”. He smiled and calmly replied, “God willing, > I am a Pioneer and I will lay my bones in Peru”.313 He even managed to > raise a young alpaca314 at his garden where in a wheelchair he used to > entertain multiple visitors. > > 7.1 Encouraging New Pioneers > The Islamic Revolution in 1979 was a big blow to the Iranian Bahá’í > community. Many believers including a Continental Counselor and all > the National Spiritual Assembly members were summarily executed > or simply disappeared. Bahá’í properties were confiscated, individuals > sacked from their employment as well as students expelled from > schools and universities. It was a period of horror where the Islamic > fanaticism was displayed at its worst. > During these tumultuous events, the Universal House of Justice, > in messages addressed to the dear Iranian believers resident in other > countries throughout the world, brought much comfort and solace, > reassuring the friends that they are nothing but expressions of the > “mysterious forces of this supreme Revelation”315. > In such an afflicted time, when mankind is bewildered and the > wisest of men are perplexed as to the remedy, the people of > Bahá, who have confidence in His unfailing grace and divine >  he Universal House of Justice. Wellspring of Guidance: Messages 1968-1973. > T > Wilmette, US Bahá’í Publishing Trust, 1976, p. 102. > Story told by Dr Omar Brdarevic. > A native Peruvian animal. > Letter from the Universal House of Justice “To the dear Iranian believers > resident in other countries throughout the world” dated 10 February 1980. > > BORIS HANDAL > > guidance, are assured that each of these tormenting trials has > a cause, a purpose, and a definite result, and all are essential > instruments for the establishment of the immutable Will of God > on earth. In other words, on the one hand humanity is struck > by the scourge of His chastisement which will inevitably bring > together the scattered and vanquished tribes of the earth; and > on the other, the weak few whom He has nurtured under the > protection of His loving guidance are, in this Formative Age > and period of transition, continuing to build amidst these > tumultuous waves an impregnable stronghold which will be > the sole remaining refuge for those lost multitudes. Therefore, > the dear friends of God who have such a broad and clear vision > before them are not perturbed by such events, nor are they > panic-stricken by such thundering sounds, nor will they face > such convulsions with fear and trepidation, nor will they > be deterred, even for a moment, from fulfilling their sacred > responsibilities. 316 > > Throughout this period, a massive number of believers had to > leave the country through the mountains of Azerbaijan and Kurdistan > to flee to Turkey and Pakistan. Eventually these friends re-settled > in Western countries through humanitarian visas arranged by the > United Nations Organization. A large number of those friends settled > in major American urban centres in the State of California. > According to Dr Iraj Ayman, former Continental Counselor in Iran, > During the first year of the revolution in Iran, I came to the > United States in the spring of 1979 for a short visit to attend > an international conference on educational research and > visiting our children. While I was in the States I received word > from the NSA in Iran advising me not to return because my > name was on the blacklist of Bahá’í leaders to be executed. > Very soon our home and all our belongings in Iran were > confiscated. I had to remain indefinitely in the United States. > >  etter from the Universal House of Justice “To the dear Iranian believers > L > > resident in other countries throughout the world” dated 10 February 1980. > Available at: https://www.bahai.org/library/authoritative-texts/the-universalhouse-of-justice/messages/19800210_001/1#658643603 > > Mas’ud Khamsi (1922-2013) > > The Universal House of Justice was advising Persian friends > who were in Europe and North America to pioneer to other > countries around the world. I recommended to the Persian > Desk at the Bahá’í National Office to organize a series of > regional gatherings of Persian Bahá’ís for encouraging them to > consider pioneering to other parts of the world. We managed > to organize a few of them. It so happened that at that time > Mas’ud came to the US to participate in the regional gathering > of the Counselors in the Americas. So, we invited him to attend > those gatherings of the Persian friends and persuade Persian > friends to consider pioneering in South America. The main > guest speaker in those gatherings was Hand of the Cause Dr. > Varqa or Hand of the Cause Mr Khadem. Mas’ud participated in > the conferences in San Diego, in Santa Monica, and in Wilmette. > He was persuading, advising and assisting those interested to > go to South America especially to Peru. He was successful in > recruiting a few pioneers to proceed to Peru … and delivered > very effective talks in those conferences and arranged private > counseling for interested friends helping them to make up their > mind and proceed to the goal-countries in South America.317 > > Several cables reached the Universal House of Justice about the > conferences in Wilmette, San Diego and Santa Monica where Mas’ud > participated: > THREE HUNDRED PERSIAN BELIEVERS GATHERED > TOGETHER IN THE SHADOW MOTHER TEMPLE WEST > IN PRESENCE OF HAND CAUSE DHIKRULLAH KHADEM > COUNSELORS EDNA TRUE IRAJ AYMAN AND MANUCHIHR > SALMANPUR THREE NATIONAL SPIRITUAL ASSEMBLY > MEMBERS TWO AUXILIARY BOARD MEMBERS OFFER > DEEPEST LOVE SERVITUDE SUPREME BODY. DETERMINED > DISPERSE FULFILL GOALS CONSOLIDATE WEAK CENTERS. > OVER FIFTY SOULS OFFER PIONEER. REQUEST PRAYERS > HOLY SHRINES BESEECHING CELESTIAL CONFIRMATIONS ... > (From a cablegram received 19 February 1980) > TWO HUNDRED AND FIFTY PERSIAN FRIENDS GATHERED > > Personal communication to the author. > > BORIS HANDAL > > SAN DIEGO CENTER 24 FEBRUARY PRESENCE HAND CAUSE > VARQA DEEPLY GRIEVED PASSING DEAR HAND CAUSE > BALYUZI. OFFER HEARTFELT SUBMISSION SUPREME > INSTITUTION. FIFTY BELIEVERS DETERMINED RESPOND > FILL PIONEERING TRAVEL TEACHING GOALS. OTHERS > HOPEFUL MOVE LATER. BESEECH PRAYERS HOLY SHRINES > BESTOWAL CONFIRMATION SUCCESS. (From a cablegram > received 26 February 1980) > FOURTEEN HUNDRED PERSIAN BELIEVERS GATHERED > SANTA MONICA CALIFORNIA 24 FEBRUARY PRESENCE HAND > CAUSE VARQA COUNSELORS KHAMSI SALMANPUR AND > AYMAN TWO NATIONAL SPIRITUAL ASSEMBLY MEMBERS > AND AUXILIARY BOARD MEMBER JALIL MAHMOUDI. > SPIRIT DEDICATION INTENSE. COUNSELORS REMAINED > LOS ANGELES FOLLOWING TWO DAYS TO CONSULT WITH > PROSPECTIVE PIONEERS ... (From a cablegram received 2 > March 1980) > > Mas’ud advised them that “the Guardian had told [the Persian > believers] that they had to leave, that they had to go and live > outside Iran. That they must live to teach the Faith. He told them > about the Guardian’s wishes and that they had to comply with the > Guardian... They were not in the United States to get rich and live a > mundane life. They had to put their lives at the service of the Faith”.318 > Ms Violette Haake, former member of the International Teaching > Centre, attended one of the gatherings where Mas’ud spoke. She and > her husband volunteered to go to Peru: “We went to Peru at that > time but then found out that since we were not familiar with Spanish > we would not be of any service to the community but nevertheless > because he [Mas’ud] gave such a wonderful talk in San Francisco we > started considering going pioneering to other places, we ended up > in another area. So we owe him this wonderful opportunity that we > came across because if we could have come to Australia, we could not > have had any of the bounties that Bahá’u’lláh has showered over us. > So we owe him a lot”.319 > > Personal communication to the author. > > Story told by Violette Haake. > > Mas’ud Khamsi (1922-2013) > > What follows are stories from two other people who attended > Mas’ud’s talks: > It was the first week of August 1981, my wife Molok told me > that Counselor Mr Khamsi is here in Dallas to give two evening > talks in the Bahá’í Centre. Tonight the talk is in English and > tomorrow night for the Persian-speaking friends. This was the > first time I met Mr Khamsi. In his talk he asked if there was > anyone ready to go pioneering in South America should come > to the stage. After talking to Molok and getting her permission > I went up with other friends to the stage and stood in front of > the audience and every one began cheering us. The meeting > finished and the majority of these people showed up next > night. > Again, the following night Mr Khamsi asked for pioneers to > South America. He said again, “Anyone who wants to go please > come to the stage”. Molok told me, “Go to the front … you must > go to a pioneer post”. I accepted and went to the stage. > After the meeting Mr Khamsi gave me the name of Nasser > Haddadan [a Persian pioneer in Peru] and the Lima Bahá’í > Centre telephone number. The next day I contacted Nasser > and he told me to phone the Lima University Computer > Department to talk to his boss for a job. He also mentioned the > salary. I accepted the amount and tried to talk next day to the > Computer Department but the lines were busy. At night I called > Nasser to tell him the situation and he told me his boss has > doubled his offer for the job. The next day I went to Houston to > the Peruvian embassy to get the visa and after a few days we > arrived in Peru.320 > > Moojan Matin recalled his own story: > I met Mr Khamsi in 1979. I heard that a Persian Bahá’í, a > Counselor, was coming to the San Francisco Bahá’í Center in > California and he wanted to speak to the Persian Bahá’ís in the > area. About 400 Persian Bahá’ís gathered for that purpose in > the Bahá’í Center of San Francisco. It was a full hall. I went to > > Story told by Zia Ghofrany. > > BORIS HANDAL > > accompany my grandfather whose name is Abbas. He, along > with another Counselor, was inviting the Persian friends > to leave the United States and pioneer particularly to Latin > America. It was the beginning of the Iranian revolution where > scores of Bahá’ís were leaving for the United States, Canada > and Australia. The Universal House of Justice was worried now > that Iran was convulsed that the friends instead of going to > the above countries would not take advantage of the moment > and go directly to pioneering posts where the Faith needs their > services more. That was basically Mr Khamsi’s topic. He said > that the Universal House of Justice does not need you here in the > United States. Now that Iran is convulsed and with problems > and everyone is leaving, go to Latin American countries, to > Africa, where the Faith needs you. This was his main topic. At > the end of the program he said that those who are interested in > leaving to Latin America in three months raise their hands. So > immediately I volunteered. My grandfather accompanying > me told me, “Moojan, if the Universal House of Justice sends > a personage such as Mas’ud Khamsi you have to obey the > House. The House says leave the United States, you have to > leave”. Later when the meeting was over, I talked to him about > my subject and he asked me: “Are you going in three months?” > “Yes”, I said to Mr Khamsi, “in three months I’m in Lima”. When > we arrived in Peru, the only person I knew was Mr Khamsi. 321 > > Mas’ud did all what he could to protect the Iranian friends that > came with temporary UN refugee status to Peru. At that time all > Iranian embassies in Latin America had instructions of rejecting any > passport renewal requests from Iranian Bahá’í citizens. This is the > amazing story told by Yolanda Torres Urteaga, a Peruvian believer: > One day [Mas’ud] told two Persian families [with UN refugee > status] to travel to Chiclayo, in northern Peru, that there their > migration problems would be resolved and that they would be > able to stay in Peru. They should just contact my uncle Alberto > Guerrero and everything would be solved. It was the decade of > the 80s and Mr Khamsi was worried because the Bahá’ís of Iran > > Story told by Moojan Matin. > > Mas’ud Khamsi (1922-2013) > > who lived outside of their country had been called or rather > forced to return by order of the Iranian government and the > only way they had to save themselves from that request was > to initiate their procedures to opt for Peruvian citizenship. My > uncle in obedience to the Counselor and using the position > he had at that time as a special attorney in an important > Bank wrote a letter stating that he knew them as honourable > people and that he endorsed these families for being Bahá’is. > This document was presented to the police where my uncle > was also known for working in the bank and because he knew > the head of that institution as they had studied together in > primary and secondary school. > Perhaps, doing everything he did would have costed my uncle > his job but once again we can appreciate that the hand of > God is present and protects his loved ones. Obedience to the > institutions is vital for all Bahá’ís and this is an example for > future generations because when you serve with a pure heart > the doors open and everything is solved.322 > > Mas’ud also had a Persian secretary. According to Shahnaz > Talebzadeh assisting him with his work, “At that time many Persian > pioneers were arriving to Peru, and they needed a lot of attention and > he asked me to solve their translation problems, residence procedures > and other needs until they settled in various cities”.323 > > 7.2 Nurturing Current Pioneers > An important facet of Mas’ud’s job as a Cousellor was to encourage > current pioneers to be steadfast in their post as an Iranian pioneer > remembers: “He was our Counselor coming to Paraguay every 2 or 3 > months, he always advised the pioneers to be firm in their pioneering > position and not to be afraid of the difficulties and to go ahead and > feel like soldiers of the Blessed Beauty and help to strengthen the > National Spiritual Assembly”.324 > These two stories reflect the way Mas’ud never neglected the > Personal communication to the author. > Story told by Shahnaz Talebzadeh. > Story told by Houshang Balazadeh. > > BORIS HANDAL > > welfare of pioneers whether they were homefront or from overseas: > I remember that every year I met the Persian friends for > Naw Ruz and we were happy with Chelo Kabab325 and sweets > and other Persian delicacies. They were meetings where the > Counselor Mr Khamsi talked to us and deepened us and made > us feel heavenly! It was there where the pioneers could take > spiritual strength to continue working for the Faith all year > long! He told us of the tremendous successes of humble people > who had raised to be pioneers like Mr Musa Banani in Africa, > who after many hardships and difficulties met Hand of the > Cause Mr Olinga, who conquered the continent of Africa. Or > another Bahá’í who had to sell his land to return to his country, > but at the insistence of Shoghi Effendi stayed, and then found > oil on his land. Another Bahá’í who in Japan suffered a lot but > one day wrote to the National Company of Japan and told them > that their electric rice cookers should let the rice burn and > brown a little at the bottom, and this would greatly increase > sales in Iran. That pioneer received a huge monthly check from > the National Company every month! 326 > [Mas’ud] had a special concern for traveling teachers and > pioneers. He was attentive to the situation of each one, visiting > them at their posts, encouraging them and looking after their > welfare. His farewell phrase that I cannot forget is “you have to > persevere”. I remember that I was at my homefront pioneering > post in a small town in Peru about two hours away from the > provincial capital. The telephone communication system was > incipient and I did not hear that Mr Khamsi had stopped in > town on his return from Bolivia and wanted to meet with the > pioneers. When he did not find me, he sent a special vehicle to > pick me up despite the distance and the time. 327 > After the summer school ended, Ahmad Khamsi who was 16 > years old, said to me [a very young American pioneer] “You > have not come back to Ecuador yet. Come and stay at my > > A traditional Persian dish consisting of meat and rice. > Story told by Farid Tebyani. > Story told by Mirna Leon de Donaires. > > Mas’ud Khamsi (1922-2013) > > house” and so I was very embarrassed at that invitation from > the Counselor. He said: ‘Just come to my house for a couple > of days before you go back’ and so I was able to sleep at their > house, eat at their table and see Mr Khamsi in a completely > different setting, with the family and the children. I was very > happy to be in that family environment because I had been out > of California for six months now and that was the first time to > be able with a family, the whole family speaking English. But > Mr Khamsi was always so proper and respected that I was very > much in.328 > > With his business acuity Mas’ud was a source of practical advice to > pioneers including general business guidance. “He encouraged many > pioneers to go back to the US or other universities and get a diploma > so that they could serve at higher levels in their communities,” said > Dorothy Khamsi-Samandari, “to buy land and build houses on them > or buy their own apartments, not pay rent so that they contribute to > their own future not make someone else rich … to write their will and > testament, to keep family unity”. 329 > The story about Eve Nicklin (1895-1985) is probably the best > corollary to this section about caring for our pioneers. Eve was an > American pioneer who became known as the Spiritual Mother of > Peru. She settled in twelve cities within six South American countries > for nearly five decades. On arriving in Peru in 1941 she was a woman > in her late forties, without money or knowledge o the language, no > Baha’i literature in Spanish and surviving on a bare income as an > English teacher in schools and hospitals. A fall at the Lima summer > school in 1978 forced Eve’s return to Lima from her pioneering post > at a small town in Peru. Having no family connections and being > already an octogenarian, she remained under the loving care of the > Khamsi family who took responsibility for her wellbeing and hiring a > nurse to look after her. Eve went to live in a geriatric clinic and finally > stayed on the second floor of the National Hazíratu’l-Quds for her four > last years of her life — visited and always surrounded by her many > spiritual children. Less mobile, Eve always maintained her always > > Story told by Jimmy Jensen. > > Personal communication to the author. > > BORIS HANDAL > > encouraging nature, deepening the friends, sharing stories about the > early history of the Bahá’í Faith in Peru as well as showing them and > explaining her many teaching pictorial albums.330 > Mas’ud used to say that in the future, schools, hospitals, universities > and all types of humanitarian institutions would be named after her. > A believer recalled that Mas’ud had great love for Eve Nicklin and > talked to her with great affection, “he looked and talked to her with > much tenderness”. > > 8. Bahá’í World Centre Services > In 1983 Mas’ud was appointed a member of the International Teaching > Centre in Haifa for a five-year period. The National Convention of > Peru joyfully cabled the Bahá’í World Centre: “… the friends applaud > the appointment of Mr Khamsi”. An emotive farewell took place at the > airport to wish Mas’ud and Jane well in the next stage of their life now > at the Holy Land. > > 8.1 A Member of the International Teaching Centre > “To my surprise and high honour”, Mas’ud recalled, “the Universal > House of Justice named me as a member of the International Teaching > Centre. I am not going to explain those 10 years of service in detail, > but I want to make clear that it increased my knowledge of the Faith > greatly, the experience and learning I got from the Hands of the > Cause, members of the Universal House of Justice and other deep and > important Bahá’í friends will be an unforgettable treasure in my life”. > Mas’ud remained in Haifa for nearly a decade since he was > reappointed for another term in 1985 serving directly the Universal > House of Justice in that position, and visiting national Bahá’í > communities the around the world. > This institution of the International Teaching Centre was created > by the Universal House of Justice in 1973 with all the seventeen > living Hands of the Cause as ex officio members along with three > Counselors. By 1988 the number of Counselor members were raised > to nine although only a few Hands had survived, namely, Amatu’l- > Bahá Rúḥíyyih Khánum, ‘Alí-Muhammad Varqá, `Alí-Akbar Furútan, > > Boris Handal. Eve Nicklin, She of the Brave Heart. SC, CreateSpace, 2011. > > Mas’ud Khamsi (1922-2013) > > Collis Featherstone, John Robarts, Ugo Giachery, Jalál Kházeh and > William Sears. Out of these eight Hands, only the first three resided in > the Holy Land assisting directly in the development and functioning > of this institution. As we are aware the last Hand to pass away was Dr > Varqa in 2007. > Counselor Donald Rogers from Canada had joined the International > Teaching Centre in 1988. Mr Donald Rogers wrote: > One of the unique features at this time was to function as > nine Counsellor members in the work without the day-today participation of the Hands of the Cause. This was an > important transitional moment. Mas’ud’s loving service at > this time was an important factor in achieving unity in our > resolve. His generous hospitality extended to all of us and > to the body as a whole had a galvanizing affect. Further, his > reverence for the Institution of the Hands was demonstrated > most lovingly by his respect for and tenderness with Hand of > the Cause Amatu’l-Bahá Rúḥíyyih Khánum, in itself, a spiritual > education for us. His wise counsel and insightful comments on > the teachings of the Faith during our consultations served to > strengthen both the institution and its members. For example, > we were enlightened by his comments on the Kitáb-i-Aqdas > as we studied an advanced copy of the approved English > translation.331 > > Mas’ud’s activities extended to other fields such as youth > programs, Spanish-speaking gatherings, and the formation of the “El > Viento Canta” (The Wind Sings, in Spanish) musical group as well as > engaging with the foreign diplomatic board. > > 8.2 Youth Programs in Haifa > Many years after the Khamsis left the Holy Land the friends still > remembered the morning meetings that they used to have with the > youth at their home in Haifa: > When we arrived at the Holy Land the youth rendering services > told me about their isolation and the lack of programs for them, > > Personal communication to the author. > > BORIS HANDAL > > to such an extent that some of them went out to clubs or other > amusement centres. With the experience acquired with youth > in Bolivia and Peru, my wife and I invited youth to our home > to stay and sleep for the weekend starting Friday evenings, > on Saturday very early they prepared their breakfast and we > started the study of spiritual texts such as the Hidden Words > or the Book of Certitude. The number of participants reached > 26 and it was a well-known permanent program particularly > during the fast. Very soon the youth started deepening classes > with some well-read friends of the community, they gathered > by languages and subjects.332 > > 8.2 Latin Nights > At the same time a small group of Spanish speaking staff began to > strengthen their Bahá’í identity at the World Centre: > There were also special activities through the Golda Meyer > Development Community Institute. Amatu’l-Bahá Rúhíyyih > Khánum and other ladies made friends with the director of > this institute. My wife Jane and I made use of that relationship > and every time that groups from other countries came for the > institute courses, through the director, we invited the Latin > American participants and students to an evening called > “Noche Latina” (Latin Night) at our home.333 > > These Latin Nights continued for a long time and were a space > where the friends could deepen about the Faith in their native > language drawing from Mas’ud’s experience and knowledge. > > 8.3 El Viento Canta > Perhaps one of the most successful Latino activities was the creation > of the folk music group “El Viento Canta” (The Wind Sings) which > was inspired and supported by Mas’ud and Amatu’l-Bahá Rúhíyih > Khánum. Many of that youth group grew up in Peru under Mas’ud’s > tutelage and were serving at the World Centre. Their first presentation > was at the seat of the Universal House of Justice. Rúhíyih Khánum and > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > Mas’ud Khamsi (1922-2013) > > Mas’ud sat on the first row. At the conclusion of the performance, > Rúhíyih Khánum came to the stage to see their costumes and > realized that these were not completely genuine. She said, “These > are not authentic. I know the costumes, come to my house and I will > give you authentic clothes to use in other performances”. When the > friends when to the House of ‘Abdu’l-Bahá, Rúhíyih Khánum gave > them original costumes which included a native skirt and a chullo > (an Andean hat with earflaps). After that evening “El Viento Canta” > found themselves performing in various events including weddings > and special celebrations as they were preparing for an European tour > with the support and encouragement of Rúhíyih Khánum and Mas’ud. > “El Viento Canta” also performed at the Peruvian Embassy in Tel > Aviv and at the International Bahá’í Convention followed by tours to > many countries in Europe, Africa and Asia teaching the Faith through > their music as they themselves later reported: > It was destiny that led these young people to meet at the > Bahá’í World Center in Haifa at the same time in the late 1980s > when Mr Khamsi was serving at the International Teaching > Center. Our first presentation was for the World Center staff > including the presence of the Hand of the Cause Rúhiyyih > Khánum, some Counselors and Members of the House. After > these presentations the group thought that it would be good > to leave the World Center together making a proclamation > and teaching trip in Western Europe. However, Mr Khamsi > had more challenging goals. Under his guidance, the group > sent letters to 10 National Assemblies in Europe, offering > their services for any activity in areas they thought were > most needed in their countries. It was a challenging goal but > Mr Khamsi was determined that El Viento Canta contribute > in the way that ‘Abdu’l-Bahá promised. One night he read us > this passage from the Tablets of the Divine Plan regarding the > indigenous people of the Americas: “... should the Indians be > properly educated and guided, there can be no doubt that they > will become so illumined as to enlighten the whole world.... “334 > > 'Abdu'l-Bahá. Tablets of the Divine Plan. Wilmette, US Bahá’í Publishing Trust, > > 1933, p. 33. > > BORIS HANDAL > > Mr Khamsi took over the job of contacting the friends in the > European countries to be visited and later when the 1988 > International Convention was held in Haifa, Mr Khamsi > arranged several presentations of the Viento Canta for > members of National Assemblies of Europe so that they could > see the group and how the group provided an opportunity > for cultural education, entertaining and with a message of > spiritual hope. To motivate the delegates Mr and Mrs Khamsi > offered a special presentation for the Hand of the Cause William > Sears in the room of one of the hotels with the intention of > gaining interest and promoting the group among the busy > delegates. Also with the support of the Hand of the Cause of > God Amatu’l Bahá Rúhiyyih Khánum, the Viento Canta was > invited to sing at a special dinner at the House of ‘Abdu’l- > Bahá where all the living Hands of the Cause were present > including the Counselors of the International Teaching Center > and Continental Counselors from around the world. As a result > the Viento Canta’s travels were expanded not only to Western > Europe but also later to Africa. Also the recent opening of the > Iron Curtain gave them the opportunity to visit countries in > Eastern Europe and Asia. Among those countries were Siberia, > Mongolia, and China to mention a few. Mr Khamsi’s vision > was always years ahead of ours and he planned goals that we > would never have imagined before. > More than 40 countries, thousands of souls were touched and > transformed by the melodies of Bahá’u’lláh’s message through > radio and television presentations, many newspaper articles, > public parks and local and national theaters. There were > generations of children who grew up listening to the music of > this group around the world.335 > > 8.4 External Affairs > Mas’ud became very skilled in conducting external affairs activities a > skill that, without doubt, he learned from his father Siyyid Ahmad and >  eport supplied by Cesar Cortes Peralta (Perú), Roxana Hadden (Perú), > R > > David Hadden (USA), Conrad Lambert (United Kingdom), Bernadette Cortes- > Wohlwend (Lichtenstein), Claudia Delgado Hernandez and Miguel Cortes > Peralta (Peru). > > Mas’ud Khamsi (1922-2013) > > great-uncle Siyyid Naṣru’lláh following ‘Abdu’l-Bahá’s advice: “Some > of the loved ones should establish ties of friendship with the notables > of the region and manifest towards them the most affectionate regard. > In this manner these men may become acquainted with the Bahá’í > way of life, learn of the teachings of the Merciful One, and be informed > of the pervasive influence of the Word of God in every quarter of the > globe”.336 > In Mas’ud words: > We were very good friends of the Ambassadors of Peru and > their wives, they were always our guests and we took them > to the Holy places and to the building of the Universal House > of Justice, we invited outstanding Bahá’ís like Amatu’l-Bahá > Rúhíyyih Khánum, David and Meg Ruhe, among others, > even Amatu’l-Bahá invited them to her house (House of the > Master). As I said before I took the group “EI Viento Canta” > to a reception for the Ambassador of Peru. It seemed that the > Peruvian diplomat during meetings with his colleagues had > enthusiastically explained them about his visit to the “Bahá’í > Organization”, as a result many of them wanted to visit the > Bahá’í Holy places in Haifa. > On one occasion with the authorization of the Universal House > of Justice I invited the Ambassadors of Peru, Bolivia, Colombia, > Venezuela, Panama and The Dominican Republic, and the wife > of the Brazilian Ambassador to a Chinese restaurant where > Amatu’l-Bahá Rúhíyyih Khánum talked about the Faith, her > talk was translated into Spanish and the Ambassador of Peru > thanked us for the Bahá’í hospitality. 337 > > According to a staff member, “Besides his work as a Counselor, > Mr Khamsi would help as an unofficial ambassador to international > dignitaries who were visiting the Bahá’í World Centre; often the office > of the mayor of Haifa would contact the Universal House of Justice for > permission to visit the Seat with diplomats, Ambassadors and other > V.I.P. I think it was 1986 when the mayor of Lima and his wife visited >  he Compilation of Compilations: Prepared by The Universal House of Justice > T > (vol. 2). Maryborough, Victoria, Bahá’í Publications Australia, 1991, p. 265. > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > BORIS HANDAL > > Haifa and met with Mr Khamsi to tour the Seat of the Universal House > of Justice, thus developing good will and relations between Peruvian > representatives and the Bahá’í Faith”.338 Mas’ud had previously > acquired the Peruvian citizenship. > > 8.5 International Trips > During his time at the International Teaching Centre Mas’ud > participated in several overseas events. To mention a few: the dedication > of Guaymi Cultural Centre (Panama, February, 1985) accompanied by > Hand of the Cause of God Amatu’l-Bahá Rúḥíyyih Khánum, first Bahá’í > International Peace conference in San Francisco (August, 1986); a > Bahá’í National Teaching Conference in Bangladesh (October 1987). > On a trip to India Mas’ud was asked to place the corner stone of the > Panchgani Academy. > Similarly, he participated in a large-scale teaching campaign in > southern Brazil (September, 1987), and in a mass teaching campaign > around Lake Titikaka which sits between Peru and Bolivia. According > to Bahá’í News: > The unified efforts of Counselor Mas’ud Khamsi of the > International Teaching Centre, Counselor for the Americas > Isabel de Calderon, four Auxiliary Board members, and > members of the National Spiritual Assemblies of Peru and > Bolivia have combined to rekindle Peru’s Lake Titicaca region. > A two-day mass teaching workshop attended by 60 Bahá’ís > was followed by a five-day teaching campaign in which 1,764 > new believers were enrolled in the Faith. 738 youth and > 1,026 adults. These successes were achieved in spite of a > strike last September 28 during which roads in the area were > closed. A highlight was the teaching work at a high school in > Villa Quebrada where the principal and all the teachers and > students embraced the Faith. The campaign was capped by > a two-day conference to evaluate the results and determine > future directions. Ten volunteers offered to continue with the > consolidation work.339 > > Story supplied by Marko Sebastiani > > Bahá’í News, February 1989. > > Mas’ud Khamsi (1922-2013) > > The highlight of those travels was possible going back to his roots > in Baku, the land of Siyyid Nasrulláh and Siyyid Ahmad, his greatuncle and father, respectively. > One special privilege was being named as a representative of > the Universal House of Justice for the First Convention of the > National Spiritual Assembly of Azerbaijan in [in 1992] Baku > where my father and my grandparents lived for a long time. > Due to Communism, the Faith there was suspended until 1992, > specifically the Assembly of Baku was banned. Fortunately, as > I had some relatives in this country during the week I stayed > in Baku with my wife, 11 people became Bahá’í, some of them > were my relatives.340 > > When Mas’ud passed away in 2013, the National Spiritual Assembly > of Spain wrote: “During his service as an International Counselor at > the Bahá’í World Center he made numerous visits to Spain that left a > great impression and inspired the hearts of the friends who had the > good fortune to listen to him and to partake of his presence”.341 > Faithful to his promise, after he retired from the International > Teaching Centre, Mas’ud returned to Peru and served for several > years on the National Spiritual Assembly despite his advanced age. > > 9. Socio-Economic Development > Socio-economic development was one of the chief landmarks of > Mas’ud’s life. Drawing from his understanding of the Writings, he was > of the belief that spiritual and material well-being goes hand-to-hand > particularly for disadvantaged populations which usually were the > focus of mass teaching. “Be anxiously concerned with the needs of > the age ye live in, and center your deliberations on its exigencies and > requirements”342, is Bahá’u’lláh’s exhortation. > Based also on his family background on socio-economic > development and his business perspicacity, Mas’ud always looked > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > National Spiritual Assembly of the Bahá’í of Spain, Messages of Condolence. > Bahá’u’lláh. Gleanings From the Writings of Bahá’u’lláh. Wilmette, US Bahá’í > Publishing Trust, p. 213, 1990. > > BORIS HANDAL > > at linking the propagation of the Faith to raising people’s and > communities’ material progress in the field of education, health, > agriculture, culture or any other dimension bringing human and > societal improvement. > > 9.1 An Entrepreneurial Mindset > Coming from a family with members such as Siyyid Naṣru’lláh > and Siyyid Ahmad who had a strong entrepreneurial acumen, it > was natural that Mas’ud thought that raising standards of living > with planned socio-economic activities was the Bahá’í approach, > particularly in collaborating shoulder to shoulder with rural and > indigenous communities. > Mas’ud wrote: > At the beginning of the Century, in a letter ‘Abdu’l-Bahá, > recommended my father to cultivate tea in Persia. In one Tablet > after receiving the first tea from my father’s plantation, he > recommended my father to spread this plant until Persia was > self-sufficient in tea and did not need to import it. This was > directly an economic development recommended by ‘Abdu’l- > Bahá, On another occasion and other Tablets, he recommended > my father to make friends with the Russian Consul in the city > of Rasht, where my father lived. I consider this to be a social > development. These two things were in my mind since I was a > kid and later I helped Indians from Bolivia for their economic > development such as improving their animal breed and poultry, > researching better grains for their crops, and I also worked to > establish schools for their social development. In 1979 with > the authorization of the Counselors for the Americas, I wrote > a letter to the International Teaching Centre suggesting to ask > the Universal House of Justice to create an office devoted to > projects and recommendations to all Latin American Spiritual > Assemblies to start Social and Economic Development projects. > This suggestion was accepted by the Supreme Body and after > communication and clarification of some items between them > and the International Teaching Centre and more explanations > from my part, in October 1983, the Universal House of Justice > announced to the Bahá’í world through a circular about the > > Mas’ud Khamsi (1922-2013) > > establishment of the Social and Economic Development Office > and that each country should try to create a committee or an > organization for such a purpose.343 > > His sense of practicality led to an earlier stage of entry by troops in > South America and to initiate projects and conversations with Bahá’í > institutions and individuals. Dorothy Khamsi-Samandari wrote: > Daddy used to say it is very difficult to teach starving people, > we must care for their health and physical development > as well as their spirit, therefore educational institutions, > Bahá’ís schools to educate children, Bahá’í radios to teach > populations to develop in health, nutrition, family values, > hygiene, agriculture, animal husbandry, history, culture, music > and dances, organizing local languages and folklore festivals, > etc. and finding good jobs… As a result of these mails and the > same necessities in the United States and the times the socioeconomic conferences in December for many years took place > in Orlando and carved the way for many communities to > establish Bahá’í schools and Bahá’í institutes and Bahá’í radio > stations and projects for medical centres ...344 > > 9.2 Bahá’í Radio Stations > One of Mas’ud milestones was the creation of Bahá’í radio stations. At > that time using dedicated radio broadcasting channels for teaching > the Faith was an idea still embryonic. Already the beloved Guardian > had advised as early as in 1943: > In connection with the radio work ... he would suggest that > the main consideration is to bring to the attention of the > public the fact that the Faith exists, and its teachings. Every > kind of broadcast, whether of passages from the Writings, or > on typical subjects, or lectures, should be used. The people > need to hear the word ‘Bahá’í’ so that they can, if receptive, > respond and seek the Cause out. The primary duty of the > friends everywhere in the world is to let the people know such > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > Personal communication to the author. > > BORIS HANDAL > > a Revelation is in existence; their next duty is to teach it.345 > > As with his interest in establishing radio stations operated by > national assemblies, Mas’ud recounted: > My radio and TV knowledge in Persia particularly at listening > to friends who had programs of the Faith in Ceylon and > New Delhi in India, encouraged me to have short programs > in Bolivia about the Bahá’í Faith on different occasions. On > my visits to countries such as Peru, Ecuador and Colombia > I encouraged the friends to make use of this excellent tool. > The first Bahá’ís of Puno listened to the radio of La Paz and > they had interest in knowing the Faith deeper, as Bolivia sent > a teacher there were many declarations in Puno. In Ecuador, > Mr Raul Pavon was using this media. During a trip Rúhíyyih > Khánum gave a fur coat to be sold for funds and these funds > were used to establish radio programs. With this and the > technical support of Mr Kamran Mansuri, Mr Raul Pavon’s > dream came true. With the authorization of the Universal > House of Justice and the technical assistance of Engineer Dean > Stevens, he managed to establish the first Bahá’í radio station > in Otavalo, Ecuador.346 Gradually, other countries got excited > about having their own radio station. The Universal House of > Justice agreed that in places where there were concentrations > of Bahá’í communities and funds could be obtained they could > establish radio stations. Then Peru347, Chile 348, Bolivia 349 and > Panama350, thanks to contributions of my personal friends they > supported the establishment of these radios. It is interesting > to mention that during a visit in company of Amatu’l-Bahá > Rúhíyyih Khánum, the President of Panama, knowing that we > had a project to establish a radio station in Guaymi, got very > > The Universal House of Justice. Wellspring of Guidance: Messages of the Universal > House of Justice 1963-68. Wilmette, US Baha'i Publishing Trust, 1969, p. 312. > Established in 1977. > Established in 1981. > Established in 1986. > Established in 1984. > Established in 1985. > > Mas’ud Khamsi (1922-2013) > > excited and ordered to immediately give all help needed to > obtain the licence for this radio, and seriously expressed that > he would like to be invited for the inauguration of the radio. > All these 5 stations have next to them a Teaching Institute.351 > > In particular, Radio Bahá’í of Lake Titikaka was established at a > time when the persecutions in Iran were at its peak. The station was > located at an altitude of 3,875 meters above sea level, higher than > Mount Fuji, on the shores of the world’s highest navigable lake in > between Peru and Bolivia, the land of the Aymara and Quechua nations, > where about 130 Local Spiritual Assemblies had been formed.352 Its > dedication sounded like a Divine response to the oppressors of the > Faith reverberating Bahá’u’lláh’s words 150 years ago: > And if they cast Him into a darksome pit, they will find Him > seated on earth’s loftiest heights calling aloud to all mankind: > “Lo, the Desire of the World is come in His majesty, His > sovereignty, His transcendent dominion!”353 > > Dean Stevens recalled the exciting first day of the Peruvian Bahá’í > radio on the commemoration of the Martyrdom of the Báb, a project > in which Mas’ud had a leading role and invested considerable energy > and time: > Let me start with one vivid memory, of the day of the > Martyrdom of the Báb when we dedicated Radio Bahá’í of Lake > Titikaka. We were all together when we pushed the button > to commence that historic transmission, but when I turned > around to embrace dear Mas’ud, he had disappeared. I found > him alone, with tears streaming down his face. Both of us had > strongly felt the presence of the Báb Himself at that moment! I > never again saw Counselor Khamsi so affected. 354 > > Dr Omar Brdarevic, a former member of the National Spiritual > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > Bahá’í News, September 1981. > Bahá’u’lláh. The Summons of the Lord of Hosts. Wilmette, Bahá’í Publishing, 2002, > p. 51. > Personal communication to the author. > > BORIS HANDAL > > Assembly of Peru has observed about how much Mas’ud assisted the > taskforce composed of young Bahá’ís: > He always supported us for the work we had to do. It was > more than 500 hours of radio work required by the Universal > House of Justice to obtain from that body the approval for > having a Radio Bahá’í in Peru. So we were working hard to > design and organize events and programs. In the background > Counselor Khamsi was encouraging us at all times. Especially, > when it came time to get the license for the radio station, > he was working very closely with the National Assembly at > all times. He was involved at all levels. When experts from > outside came like Dean Stephens, he was always part of the > consultative process.355 > > 9.3 Nur University > Nur University was the first Bahá’í-inspired tertiary institution in > the world. It was established by Eloy Anello, an American pioneer in > Bolivia who was later appointed as an Auxiliary Board member and > then a Continental Counselor. > Eloy had previously approached Mas’ud to obtain guidance for > beginning a school in his locality. Dorothy Khamsi-Samandari explains > how Eloy’s mind was routed into a different dimension: > Daddy on one occasion told him [Eloy Anello] not to start a > normal school he intended to open in Bolivia, but a University, > that the Blessed Beauty would be behind him, Eloy said “how > can I do that it’s way beyond me?” and Daddy took out a check > of US1,500 to begin the paper work, this was the beginning > of Nur University. He told him to aim high and go back to the > United Stated and get a valid degree in Education, which he > did, and employ professionals not amateurs, which he did. > Eloy credited my father with this on repeated occasions and > said that after that, Dr Mohajer also pushed and supported this > initiative and along with the Universal House of Justice prayed > and supported furthermore this endeavour. Eloy told me to > come visit soon as he was suggesting naming a Conference > > Story told by Omar Brdarevic. > > Mas’ud Khamsi (1922-2013) > > Room or Hall after him.356 > > Mas’ud became a founder member of the University and an ardent > supporter. He was of the idea that through Nur University we could > enhance education in remote and rural schools. Its principles are > explicitly based on the spiritual teachings of the Bahá’í Faith. The > University started functioning in 1985 after arduous bureaucratic > and political challenges to get the government licence since Nur > was to become the first private university in Bolivia. According to > Manoucher Shoaie, the University Principal, “After the foundation of > Nur University, he always supported the University intellectually and > morally, either when he was in Peru or when he resided as a Counselor > in the Holy Land. He sometimes facilitated contacting those Bahá’ís > who wished to be friends of Nur and contribute in different ways to > the implementation of their educational projects”.357 > > 9.4 Institutes > The creation of teaching institutes was another landmark of Mas’ud’s > services. At that time most of the Bahá’ís endowments consisted of > centres mostly located in urban settings for administrative purposes > and community meetings. As mass teaching was blooming there was > a need to have facilities where travel teachers can stay for various > days for their training with dormitories and other amenities. These > are Mas’ud’s memories on how teaching institutes began to develop: > > 9.4.1 In Bolivia > Bolivia was certainly one of the first places to experience the process > of having an institute. Mas’ud recounts: > As the number of Bahá’ís and areas of teaching kept growing, > we found out that we needed more travel teachers and human > resources to take care of so many communities. As I was > acquainted with the history of the first Teaching Institute in > Persia (Daro tabligh) in charge of the wise and famous Bahá’í > Sadr us Sudur I thought about having an Institute in Bolivia. > The Beloved Hand of the Cause of God, Mr Abu’l-Qásim Faizí > > Personal communication to the author > > Personal communication to the author. > > BORIS HANDAL > > knowing my idea, asked a friend in Pakistan to provide me > with funds. With that money I arranged a simple Institute > in Cochabamba with different rooms, a kitchen, a diningliving room and a private construction for the custodians > and teachers of the courses. Mr Athos Costas and his wife > Angelica were the chosen ones, and we started courses for > Indians, for the literate and illiterate, for Bahá’í and non-Bahá’í > teachers, courses for children, teachers, etc. I am sure that > the unprecedented development of the Faith in Bolivia and > the current number of Bahá’ís around 300,000 or 400,000 is > based on the institutes such as Soltani Institute in Chuquisaca, > Sucre, Sacaca Institute in Oruro, etc. 358 > > 9.4.2 in Peru > The Peruvian Bahá’í community followed suit to their Bolivia > counterpart and soon began to have its own teaching institutes in > Indigenous areas as Mas’ud explains: > With my experience in Bolivia regarding institutes, I visualized > the need to have institutes in Peru for both teaching and > deepening. With the authorization of the National Spiritual > Assembly I purchased a site in Cusco with funds of a Persian > friend, Mr Tashakor and we built the first teaching institute in > Peru. Years later in Puno we built an institute next to the Radio > Bahá’í building [in 1980]. It was built with a contribution > from a relative of Dr. Muhájir suggesting we called it the > Muhájir Institute. I obtained vehicles from friends outside > Peru for places such as Puno and Cuzco where communication > and contact with other indigenous communities was very > difficult.359 > > It is noteworthy that the previous year, in 1979, his childhood and > youth companion and later Hand of the Cause Dr Muhájir, both of the > same age, had passed away in his arms in the Ecuatorian Andes while > on a teaching trip coming from Peru where he was encouraging the > establishment of Radio Bahá’í of Puno and its institute. The later was > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > Mas’ud Khamsi (1922-2013) > > named Muhájir after him. In recalling that tragic day in Quito Mas’ud > wrote: > We then all went to the Bahá’í Centre to take part in the meeting > of the pioneers. After a short talk Dr Muhájir left the room. The > meeting continued. Suddenly Helen Hornby entered the room > and asked for prayers for the Hand of the Cause. I rushed out > and found him lying down on the caretaker’s bed on his side > with his head supported by his hand. He told me he had sharp > pains in his heart and neck, and asked me to rub his neck > while he rubbed his heart. I insisted on calling a doctor but he > refused, so as not to alarm the friends, and as it was a Saturday > we thought it better to take him to a nearby clinic. We walked > quietly past the friends who were now gathered in the yard, > got into the car, and Charles drove us to the Clinic Americana > Adventista. > The doctor asked Rahmat [Dr Muhájir] about his condition > and his speciality; he laughed, but did not answer. The doctor > was preparing an injection and was rather anxious as he knew > he was dealing with an important personage. Rahmat patted > him on the back and said, ‘Don’t be afraid. Death is nothing > to be afraid of.’ He himself adjusted the oxygen machine and > inhaled some oxygen, which did not seem to help. His pain was > becoming more excruciating and we sent for a heart specialist. > After a few minutes he turned to me and said, ‘Mas’úd ján, I am > fainting.’ He repeated, ‘Ya Bahá’u’l-Abhá’ several times. Those > were his last words. In his hand, Dr Muhájir was holding kept > pieces of Bahá’u’lláh’s hair in a small silk bag. 360 > > 9.4.3 In Brazil > The Soltanieh Institute has become a major educational establishment > in Brazil with magnificent accommodation and conference facilities > spread around fourteen hectares. According to Mas’ud: > The Soltani brothers Husayn and Ghodrat, deep Bahá’ís and > pioneers in Brazil for a long time, wished to immortalize their > parent’s memory, who as pioneers passed away in Brazil and > > Írán Furútan Muhájir. Dr Muhájir: Hand of the Cause of God, Knight of > > Bahá'u’lláh. London, Bahá'í Publishing Trust, 1992, pp. 580-581. > > BORIS HANDAL > > according to Bahá’u’lláh’s words are considered as martyrs. > When they consulted with me, I suggested that they build a > Summer School in the name of their parents since Brazil did > not have one and they always had to search with difficulty a > place for this purpose. > The NSA thought that the fund to build a summer school > could be invested to build or purchase 10 local centres that > were considered within the Six Year Plan for Brazil. Finally, I > convinced the National Spiritual Assembly that in Brazil there > were other economic resources to build those 10 local centres > but a Summer School needed the capital that only Soltani > brothers could provide. > In a meeting of Counselors, near Mogi Mírin, a property of > Soltani brothers and their summer house, we decided to > place the first comer stone. “Two sovereigns” which is the > translation for the word “Soltan” and “King” have placed the > first stone in Soltani’s property. At the beginning they thought > about building a school with 100 beds, but later as the work > progressed they decided to do it for 300 beds and finally it was > for 500 beds with private and public bathrooms, conference > room, libraries, dining room and kitchen besides beautiful > gardens. Now most of the celebrations, conferences and > meetings including the Brazilian Annual Convention are held > there, and recently they can provide food for 1,000 people > and therefore they plan to build another conference room for > 1,000 people. This school has often been blessed by the visit of > Amatu’l-Bahá Rúhíyih Khánum and other Hands of the Cause > of God. The Universal House of Justice wishes this will become > in the future a university of the Faith and presently it is called > Superior Education Institute.361 > > 9.5 Rural Schools > Another significant achievement of Mas’ud in Bolivia was the > establishment of rural schools for the education of children. In > Mas’ud’s words: > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > Mas’ud Khamsi (1922-2013) > > The Beloved Guardian informed the world that Dr Rahmatu’lláh > Muhajir started to open children schools after the success > obtained in mass conversion in Mentawai Islands, Indonesia > during 1954 and 1956. This is why I started schools with > children from the indigenous communities of Bolivia. Once > on a visit I discovered that the Minister of Indigenous Affairs > knew very well about the Faith through Colonel Gallardo and > his wife Fabiana Gallardo who was French, they were the first > teachers in Bolivia. With the authorization of that Ministry and > the enthusiasm of the Bahá’ís we got to establish 42 schools > in different departments of Bolivia, they were very simple > constructions built by the Indians themselves. Later on we > established a very strong relationship with the Ministry of > Education. Before I left Bolivia in 1962, the Minister asked the > Bahá’ís to participate and assist the first literacy campaign in > Bolivia.362 > > With Mas’ud the social and economic dimensions of the teachings > of Bahá’u’lláh were brought forward at a time where individuals and > societies were learning about progressing mass teaching throughout > South America. At the beginning, the inspiration seemed to come > from early interventions in Iran, the Cradle of the Faith. When those > experiences were translated to the Latin context the adopting became > adapting and therefore a new model emerged at a more sophisticated > level such as radio stations, hospitals and universities. > This process of learning continues and nowadays, national > communities and friends through personal initiatives are > understanding that personal and social transformation are two > faces of the same token when it comes to carrying “forward an everadvancing civilization” under the guidance of the Universal House of > Justice.363 > > 10. Protecting the Bahá’í Community > No effort was spared by Mas’ud to protect the Faith, both internally > > Pioneering and Services of Mas’ud Khamsi, unpublished manuscript. > > Bahá’u’lláh. Gleanings from the Writings of Bahá’u’lláh. Wilmette, US Bahá’í > > Publishing Trust, 1990, p. 215. > > BORIS HANDAL > > and externally. Likewise, with great courage and assertiveness he > asserted the validity and strength of the teachings of Bahá’u’lláh to > the public. In that, Mas’ud was a lion like his predecessors Siyyid > Naṣru’lláh and Siyyid Ahmad, becoming the embodiment of the Tablet > of Ahmad verse: “Be thou a flame of fire to My enemies and a river of > life eternal to My loved ones”.364 > > 10.1 Looking after the Youth > The Covenant was a major theme that Mas’ud emphasised in his > engagements with the community. There were several occasions > when individuals raised themes which were not entirely compatible > with the teachings of the Faith. Some of them insisted on their ideas > and wanted these to penetrate the community influencing thoughts at > the level of culture. Mas’ud was adamant in protecting the community > in his role as a Counselor. > The following are some stories narrated by believers revealing > Mas’ud’s vigilance as a stalwart defender of the Cause. > Mr Khamsi did not go to the youth meetings on Fridays but > he was one of those who was vigilant that these meetings go > well. When he named his auxiliary members there was always > a young auxiliary member who was there to protect the youth > from some Bahá’ís who sometimes wanted to capture the > enthusiasm of the youth but with their own ideas. He was > always very vigilant. I remember when I was not so young, I > was in my twenties, a pioneer arrived with some strange ideas > and some very rare quotes from Shoghi Effendi which he said > he had found somewhere, and then organized a meeting. Mr > Khamsi sent me there so that if he came with rare statements > I would challenge his claims and ask for the sources and > references. Mr Khamsi was like this, always taking care of the > youth.365 > When the defence of the Cause was at stake, Mr Khamsi’s > reaction was adamant and acted without any hesitation. On >  S Bahá’í Publishing Trust. Bahá’í Prayers: A Selection of Prayers Revealed by > U > Bahá’u’lláh, the Báb, and ‘Abdu’l-Bahá. Wilmette, US Bahá’í Publishing Trust, pp. > 208-209, 1991. > Story told by Kiko Sanchez > > Mas’ud Khamsi (1922-2013) > > one occasion, a pioneer organized a deepening seminar about > the Teachings. Mr Khamsi, as a Counselor, considered that the > study materials for the participants, as well as the display of > the images on large posters, were the personal interpretation > of the pioneer and not according to the authorized Scriptures > of the Faith. After advising the pioneer and given his resistance, > Mr Khamsi immediately contacted the Bahá’í institutions at > different levels, and based on the instructions received, the > seminar was suspended.366 > Many of the people who entered the Faith in those years did so > because they saw it as a group with advanced ideas or as a club > where they can travel and get to know different people and > places. At a seminar in the Bahá’í Centre where a broad range > of contemporary topics were going to be addressed, a certain > medical doctor began talking about contraceptive methods > and techniques to avoid having more babies and so forth. Mr > Khamsi was listening very carefully without interrupting and > when he did, very firmly, stood up and turned the address > around. He clearly said that “this does not work and let’s see > what the Bahá’í Faith says in regards to that”. He then began > talking about the spiritual dimensions of marriage and what > the Baha’i Writings and Bahá’u’lláh and ‘Abdul-Bahá said. It > was the first time that I saw him talking with such firmness that > I had not seen before. In other words, he was like a shepherd > taking his flock to good pastures.367 > > 10.2 Covenant-breaking > Several missions were given to Mas’ud as an Auxiliary Board member > for Protection for the Hands in the Western Hemisphere to deal with > Covenant-breakers. One of the saddest occasions was when two close > friends, with whom he had started mass teaching in Bolivia, had > broken the Covenant after the passing of Shoghi Effendi. > Similarly Mas’ud had to deal along with the Hand of the Cause Abu’l- > Qásim Faizí with a case of members of a National Spiritual Assembly > in South America that had broken the Covenant. “We are following the > > Story told by Manoucher Shoaie. > > Story told by Luis Wong. > > BORIS HANDAL > > agreed steps of meeting” it says in the reports of the Hands in the Holy > Land, “and trying to save these people before expelling them from the > Faith, in case all, or some, of them because of their inexperience, lack > of sufficient knowledge of Covenant-breaking or Covenant-breakers, > may have been unduly influenced and will renounce such baseless > claims once the situation is clear to them”.368 > When Covenant-Breakers passed through Peru and contacted the > media, Mas’ud immediately gathered the youth and the community to > advise them: > One of the many experiences with Mr Khamsi that reinforced > my knowledge about the Covenant was when a newspaper > published Covenant-breakers’ material. Some Bahá’ís received > letters from the Covenant-breakers and their letters began > to spread. He spoke about the Covenant-breakers directly, > openly, and talked about the faithfulness that we should > have to the Universal House of Justice. He was very emphatic, > talking without hesitations, about the love to ‘Abdu’l-Bahá, the > love to Shoghi Effendi and the love to the Blessed Beauty. One > of the things that Mr Khamsi said very clearly was that the > Covenant-breaker “might be a lamb in front of you, telling > you by heart Bahá’u’lláh’s words but he is a wolf. You have to > pay attention to your ears, to any key word that he might say > and right there you point”. His words were a blessing. He was > always protecting the youth from what might come.369 > > 10.3 Proclaiming the Faith > Another record documenting how Mas’ud defended the Faith took > place at the 1980 Radio Bahá’í Conference that took place at the > University of Puno in Peru. Those were the times where Marxist ideas > were strong among the students and the country was in political > turbulence. It shows how valiant Mas’ud was and how he did not > fear defending the Faith, even when there was verbal and physical > provocations around him. > >  ahá’í World Centre. Ministry of the Custodians: An Account of the Stewardship of > B > the Hands of the Cause 1957-1963. Haifa, Israel, Bahá’í World Centre, 1992, pp. > 375-376. > Story told by Hector Núñez. > > Mas’ud Khamsi (1922-2013) > > A Bahá’í described the incident: > I was in charge of recording the Conference procedures and for > the moment I left the post. As I went out I saw a mob outside the > university where leftist students like wolves had aggressively > surrounded a Baha’i. I asked to talk and I said that I worked > for a mining company and knew very well how workers > should address each other. I pointed out to them the correct > way unions are supposed lead the working class and I even > said, “there is no greater abuse today than a worker abused by > another worker”. Then, I told them, that dignified behaviour is > derived from the spirit of man. When I was addressing them, > the mob kept shouting and protesting loudly. I said to them: “I > can offer you something. I can offer you a meeting with a person > who can talk to you about what you are interested in”. “Yes, > there’s no problem”, they said. “Well”, I said, “just allow me five > minutes” and they agreed. > Next, I rushed to the conference hall and I saw Mr Khamsi was > sitting at the front with all the counselors. I leaned towards > him and said: “Mr Khamsi, there is a group of university > students outside, they are like fifty, sixty. Could you talk to > them about the Faith?” to which he responded: “Very good, > young man, find a room”. Therefore I returned to the group > of more than sixty students who upon seeing me again began > to applaud confrontationally. I told them, “The meeting is > going to happen and please let me know which room would > you choose right now. Is that okay?” “Yes”, they replied very > agitated. After choosing the room I went to Mr Khamsi and > said: “Everything is ready, the meeting will be here in the main > hall of the auditorium”. > Mr Khamsi remained on stage with his Auxiliary Board > members like a general with his officers. He then established > some ground rules because there was still a lot of loud > shouting going on. He told the youth leaders who wanted to > talk without permission or limits that they were welcome to > express their ideas but only for 15 minutes at a time. After that > the Bahá’í view would also be presented for 15 minutes and so > forth until the subjects had been discussed thoroughly. Several > > BORIS HANDAL > > times during the youth leaders’ presentations they attempted > to dominate and take over the conversation and Mr Khamsi > firmly reminded them that their 15-minute period was up and > they needed to yield the microphone to the Bahá’ís. The way > Mr Khamsi talked to this group of students about communism > was excellent. When they started to confront him, Mr Khamsi > said, “Do you know communism? Do you know the parents of > communism? I do know their land and I know their parents ... “ > Mr Khamsi was virtually besieged by all those youth who > were shouting their communist slogans at him but with > unshakable calm he conversed with solid arguments refuting > the questions and challenges put forward to him. He did not > shy away from the noise or anything. With a smile and logical > proofs he made them aware of the truths of the Faith and the > power and capacity of the Bahá’í teachings. He invited them to > investigate the Faith. People suddenly became quiet and the > noise disappeared. When he finished talking about how the > Bahá’í teachings relate to the world, they applauded. > For me, as a youth and a young married man, it was an amazing > experience that gave me a lot of confidence of what being a > Bahá’í means. It was out of the ordinary seeing Mr Khamsi > not only talking about what is a Bahá’í but also about political > change and what are its fundamentals. He began talking about > change, about the needs of the world and then he talked about > the message of Bahá’u’lláh. It was for me a master class of how > to teach the Bahá’í Faith.370 > > Dean Stephens, the Radio Bahá’í engineer, commented further > about the same occasion: > Then there was Mas’ud the Lion, on the occasion of the radio > conference in Puno when the Marxists arrived: “You don’t > know anything about the Bahá’í Faith, but we know all about > your beliefs - and we reject them! Come study the Faith of > Bahá’u’lláh with us!” As you no doubt remember, a number of > > Story told by Hector Núñez. > > Mas’ud Khamsi (1922-2013) > > them did just that.371 > > 10.4 The Street Quarrel: A Teaching Story > One day Mr Khamsi went to visit Fernando Schiantarelli, a home front > pioneer living in the city of Huancayo in the heart of Andes. Fernando > later related an episode that happened during that visit showing Mr > Khamsi’s capacity in the field of teaching: > It was Sunday morning and we went for a walk in the city. The > weather was perfect. When we got to the main square, we saw > a respectable group of people surrounding someone we could > not recognise. As there was no rush, the inertia of distracted > walking, led us into the crowd. There were about 80 people > listening attentively to a man with dark skin and cropped > hair who spoke to them with the passion of those who have > found the truth and want, not only to share it, but to convince > whoever wants to listen to them that their path is the only one > path to eternal salvation. > I told Mr Khamsi to keep walking, but he said he wanted to > listen. I did not have anything else to listen to either. Who could > say no or contradict Mr Khamsi? Not me at least. Mr Khamsi > was my spiritual father and he inspired my deepest respect. > And respect entails obedience. > From what I could understand after a few minutes of > passionate speech, the man was a criminal, converted to > Christianity during his stay in prison and that now, he was > giving his testimony of how the Bible had rescued him from the > wrong path and given himself to salvation. But the path he had > travelled was bitter and stormy. Thanks to his powerful tone of > voice and well-articulated language, the audience, composed > mostly of peasants, listened attentively. It was the version of a > police chronicle, but live and with a supposedly happy ending. > The man boasted how evil he had been. Of his alcoholism, > other addictions and a most exhaustive list of sins that one can > imagine. Evidently, he tried to dramatize the advanced degree > of his wickedness as an argument to demonstrate the powerful > > Story provided by K. Dean Stephens. Personal communication to the author. > > BORIS HANDAL > > force of transformation of the message that had saved him and > that he now shared with the group. > I turned to my right to see Mr Khamsi, and to my surprise he > was no longer with me. I thought he was tired and was gone. > But I could not find him either near the group or far in the > square. I turned again to the speaker and saw a head of white > hair that was a couple of meters away from that impassioned > man who tried to convince us that his path was the only one > that led to heaven. Suddenly, Mr Khamsi raised his hand as if to > ask a question. My survival instinct warned me that we were > in trouble. > Mr Khamsi had as usual a distinguished bearing and > commanded immediate respect. The speaker, surprising > everyone, stopped his passionate speech to attend to that > gentleman with neat white hair and well-groomed clothes. > “Sir”, Mr Khamsi said kindly betraying his foreign accent only > on the first syllable. “I have news for you. Christ has already > returned, and his name is Bahá’u’lláh”. > The speaker did not expect to be interrupted and less so > with a message of that nature. A restless murmur was heard > among the audience that until then had remained silent out of > curiosity or confusion. > While all this was happening I managed to make my way and > came to the side of Mr Khamsi. Only then did I realize that the > speaker was smaller than he appeared and was on a wooden > box that helped him to be more easily seen by the listeners. > Mr Khamsi’s face exuded tranquillity with a hint of a smile > that emphasized the certainty of his words. But the speaker’s > face lit up immediately and I could see his eyelashes were as > daggers. > “According to what the Bible says clearly the return of > Christ has already happened. Didn’t you know? His name is > Bahá’u’lláh”. People began to gather stretching their necks not > to miss details of what was happening. > “The Antichrist arrived !!!”, the speaker proclaimed as if he > were a Roman emperor dictating his sentence. Now the man > > Mas’ud Khamsi (1922-2013) > > was evidently beside himself and shouted his opposition > and rejection of what Mr Khamsi had said. It was blasphemy > according to him. Not only that, he came down from the box > and advanced directly towards Mr Khamsi until their faces > were only a few inches apart. Mr Khamsi did not back down > one millimetre. > “What do you say Sir?”, the man asked. A group of about 10 > individuals, dressed in suits and ties just like the speaker, > came out unexpectedly from all sides and surrounded us > immediately. The speaker had come with his entourage of > apostles. Mr Khamsi was only with me. Now Mr Khamsi’s > voice and that of the speaker were mixed in a quick exchange > of arguments. It was a tremendous altercation of religions > showcasing wisdom against fanaticism, from inclusive and > harmonic principles against exclusionary and separatist > concepts. While they argued with the fervour that fuelled their > respective truths, I looked at those surrounding us in case the > discussion escalated into violence. It was then when I felt that > the presence of Mr Khamsi not only irradiated a transcendent > security but an insurmountable shield of protection. > “Let’s go” said the speaker after 10 minutes of discussions that > had put him on the defensive. One of his entourage lifted the > wooden box, breaking the circle of curious entertainers and > walking away until they disappeared from the square. The > crowd dissolved immediately in whispers. > “Let’s go, Fernandini”. That’s how Mr Khamsi referred to me. > His face showed a mischievous smile that only sprouts when > someone has the satisfaction of his triumph with the cloak of > humility and compassion for the defeated. “Why did you do > that, Mr Khamsi? Why did you get into this fight?” I asked. > “Fernandini, in the Korán there is a verse that says: “Never > believe in those who preach their sins”. And so, quietly, we > continued our journey, enjoying the good weather and the > beautiful city of Huancayo.372 > > Story written by Fernando Schiantarelli. > > BORIS HANDAL > > 11. Returning to Peru > At the approximate age of 71 years, Mas’ud returned to Peru after > serving for ten distinguished years at the International Teaching > Centre in Haifa. Despite health problems, he was elected as a member > of the National Spiritual Assembly of Peru from Riḍván 1996 to > Riḍván 1998. Afterwards he requested not to be elected due to health > reasons. > The meetings were held every Saturday and Sunday of each month > and used to take ten hours. At the meeting, a member Martin Mansilla > recalled, he was “slow and soft and at other times with firmness and > great wisdom, due to his age he was fatigued”.373 > > 11.1 Serving at the National Spiritual Assembly > “Years later, in the mid-nineties”, Martin Mansilla recounted his > experiences as a young man recently elected as National Secretary, > “Mr Khamsi and his wife Jane returned to reside in Peru and I had the > honor of sharing with him our administrative service as members of > the National Spiritual Assembly. In this important institution of our > beloved Faith, I received his support, advice and guidance at various > moments of my service as National Secretary”.374 > Mas’ud’s personal assistant recalls of those years his spirit of > sacrifice: > Many of the friends do not know that Mr Khamsi came from > the Holy Land very exhausted. When I entered his room it was > as if you were pouring a bucket of water on him. He was very > wet and Jane was constantly cleaning and drying him. This > happened many times. > When Mr Khamsi was elected a member of the National > Assembly I said to myself, “the Peruvians have made a big > mistake” because of his fragile health. When he was elected > a member, he told me, “In any circumstance where I am, > on Monday, Wednesday and Friday we have to go to the > Secretariat”. In this way, Mr Khamsi taught to me about > Bahá’í obedience. > > Story told by Martin Mansilla. > > Personal communication to the author. > > Mas’ud Khamsi (1922-2013) > > Mr Khamsi was almost dead in bed but I had to obey. I would > cry until I had no tears left to the thought of reminding him to > go to the National Centre. When Jane was not in the bedroom > I would whisper in his ears, “Mr Khamsi, Mr Khamsi”, and he > would say to me “Yes, Mr Conrado, I hear you”. I would say, > “Mr Khamsi, we have to go to the Secretariat” but when I saw > Jane coming I would run away because I felt guilty that I was > generating him more pain. Next Mr Khamsi would ask his wife, > “Jane, please bring my suit”. And Jane, being a responsible > wife, would reprimand him. I would hide somewhere and Jane > would call me, “Mr Conrado, please persuade Mas’ud not to go > to the Bahá’í National Center given his conditions”. Giving up, > Jane would finally say quite upset at him, “if you want to go > to the National Centre, then go...” Mr Khamsi would call me to > help him dress. I had to take him on my shoulders, carry him > and I would sit him in his car. I also had to put his feet on the > clutch and on the accelerator. It was like he was driving but he > was not driving, giving me the impression that a higher force > was driving instead.375 > > As National Assembly member Mas’ud had the opportunity of > participating in the eighth 1998 International Bahá’í Convention at > the advanced age of 76 years. Azam Matin, another National Assembly > member said: > I always looked at Mr Khamsi as someone who has been > here for a long time. When I looked at him, I was thinking of > ourselves staying here for a long time and growing old like him, > in this place where sometimes one is experiencing a different > culture and is far away. Mr Khamsi was in all Bahá’í activities > but actually as a person he was alone, because you usually > have your classmates, from your neighborhood, when you > grow up, you have your circle that you meet from time to time. > In that way, I saw Mr Khamsi alone. Then we went to the Holy > Land together in 1998 for the International Convention. One > day I found him talking with a group of people like him, they > were people of his time, from his environment. It gave me such > > Story told by Conrado Rodriguez. > > BORIS HANDAL > > a joy that tears came out. I really thought that here is where > Mr Khamsi belongs, and what patience he had to live in Peru for > so many years. Of course, one has a general love for humanity > but there is another love by affinity that you have with your > own people. And that’s what I think he lacked. When I saw him > in that state I became very happy.376 > > Mas’ud, at the age of almost 80 years, attended the inauguration of > the terraces around the Shrine of the Báb in which another participant > witnessed: > I recall during the opening of the Terraces in Haifa Mr Khamsi > (June 2001) came in a wheelchair and carried a cane. At the > end of the ceremony the friends began to walk up the steps to > the Shrine of the Báb. Mrs Khadem was also sitting nearby in a > wheel chair. She said, “Too bad I am too old to climb the steps, > but it is just a joy to be here and be part of the occasion”. But > Mr Khamsi jumped out of his wheel chair and began climbing, > with the aid of his cane and a friend [his son Gary]. When Mrs > Khadem saw that she jumped out of her chair and said, “If > Mas’ud is going to climb up, so will I!”377 > > “I was surprised that he got up and asked me to help him”, said > Gary Khamsi, “and although we did not speak when we were climbing > up so he did not lose energy, I imagined that each step forward > was like every mountain in the Andes that he went up to reach the > indigenous people who he loved so much. And he reached the top, > just as he reached the people’s hearts in areas so remote and difficult > to reach”.378 > > 11.2 Generosity > Generosity was one of the virtues that Mas’ud learned from his > ancestors Siyyid Naṣru’lláh and Siyyid Ahmad, as Bahá’u’lláh extolled > His followers: “To give and to be generous are attributes of Mine; > > Story told by Azam Matin. > Story provided by David Walker. > Personal communication to the author. > > Mas’ud Khamsi (1922-2013) > > well is it with him that adorneth himself with My virtues”.379 Mas’ud’s > personal assistant stated: > Many people came to his house looking for help especially > material assistance. Mr Khamsi always said that if he cannot > receive them personally then his advisor would. He was > obviously referring to me, that I was going to talk to them. > Many people came with some requests almost demanding to > talk to Mr Khamsi. However, Mr Khamsi told me that “I cannot > show up because I’m not feeling well” and therefore they > have talk to me. Mr Khamsi had a safe where he entrusted me > with money and envelopes. He said to me, “Mr Conrado, some > people are coming, Bahá’ís and non- Bahá’ís, here is the money > and the envelopes. You see how much you can support them”. I > let them know that such monies were the result of Mr Khamsi’s > hard work during his life and now he is retired. However, I > told them that he is not a charity. A Jewish friend came on one > occasion and Mr Khamsi said to me, “you see how you help > him” … that money was sacred, because he had earned it in his > lifetime with so much effort.380 > > Although Mas’ud worked all his life, “His admiration for the > Guardian was limitless and he always made of his life what he thought > the Guardian wanted him to do. All his life was dedicated to the service > of the Faith. If Mr. Khamsi put some business, it was to survive but he > was not interested in it. His main interest was always in serving the > Faith, there was nothing else in his life but to serve the Faith”,381 a > believer said. His daughter added, “He really wanted to be free to > only teach, especially among the Indians and the youth”.382 Mas’ud > certainly lived for the Faith. > > 11.3 External Affairs > From his great-uncle Siyyid Naṣru’lláh and his father Siyyid Ahmad, > >  ahá’u’lláh. The Hidden Words of Bahá’u’lláh. Wilmette, US Bahá’í Publishing > B > Trust, p. 39, 1985. > Story provided by Conrado Rodriguez. Personal communication to the author? > Kiko Sanchez, personal communication to the author. > Dorothy Khamsi-Samandari, personal communication to the author. > > BORIS HANDAL > > Mas’ud must had learned the importance of approaching prominent > people. During his services throughout Latin America we can see him > meeting high government officials and diplomats. He was aware of > the need to make the Faith known to prominent people. For instance, > a Bahá’í traveller teacher recalled the following encounter with a > leading politician who had recently been elected president of Peru’s > Assembly of the Constituent in charge of writing a new constitution. > After a teaching trip to the Amazon in October 1978, we > brought a Bahá’í indigenous couple to Lima to be present at > the meeting that took place with the president of the congress > Victor Raul Haya de la Torre. At the interview, dear Counselor > Mas’ud Khamsi told the President of the Parliament that he was > aware that he was a follower of Zoroaster, which the president > confirmed. He said “you Bahá’ís come to support and not to > ask like most religious groups do. You are like white doves and > please continue going to those places that we can not reach”. > Our Counselor was aware of all information on a world level of > which the President was himself surprised.383 > > President de la Torre also said “I receive with much sympathy > this visit,” be said, “because it represents ideals that we also profess, > even though imperfectly …”. According to Bahá’í News, “President de > la Torre was impressed with the diversity of the Bahá’í delegation > that included young and old, men and women, Indians and whites, > villagers and city people.”384 > “His services in Lima when he returned from the Holy Land”, says > Azam Matin, “were in the field of external affairs”. Mr Khamsi was > always concerned about external affairs in order to create bonds of > fellowship to demonstrate the greatness of the Bahá’í Faith. He invited > ambassadors and personalities to his home. The ambassador of Israel > was one of his friends along with the Peruvian diplomat Juan Alvarez > Vita who once was the United Nations representative to oversee the > situation of the Bahá’ís in Iran.385 > > Story provided by Carlos Nunez. > Bahá'í News, issue 576, March 1979. > Story provided by Azam Matin. > > Mas’ud Khamsi (1922-2013) > > Moojan Matin added: > Mr Alvarez Vita was very close to Mr Khamsi. He was sent by the > United Nations to observe the situation in Iranian prisons. He > told us once that he was not very successful because they > would not let him in, they would take him to better prisons, or > cover-up the situation. Following this, Azam and I managed to > have a friendship with this man until now.386 > > Mas’ud was also a friend of the officials for the Ministries of > Foreign Affairs and Justice and Human Rights and many others whom > he invited to his home together with representatives of the National > Assembly, such as the former Counselor Isabel de Sanchez. “We learned > from him”, said Moojan Matin, “because of Mr Khamsi’s experience we > keep having many similar initiatives”.387 > > 11.4 Last Years > He continued to have an extensive flow of correspondence till the end > of his life. One day, as his personal assistant recalled, over 150 letters > arrived to his home to which Mas’ud remarked: “Let’s respond to the > friends”. Even with a line but he felt he had to respond to all. The same > person remembers Mas’ud emotional intelligence and affection: “He > could read my soul as soon as I arrived to his home. He used to observe > me carefully and sense if something was bothering me. We used to go > to his room to have tea. Sometimes, before serving tea, he pointed at > his legs and making a sound with his hands. I knew it that I had to put > my head on his lap and he began to caress my head and hair saying: > “Do not worry, who does not have problems in life?”. 388 > As he was aging Mas’ud’s mobility slowed down. Very often he > had to stay in bed and later lived in a nursing home, fragile and with > failing memory, where he used to receive the Bahá’ís. His spark had > not diminished though. A visitor leaving his room recalled Mas’ud > telling him jockingly, “Please close the door from outside”. > “In the last years when Mr Khamsi could not read anymore”, Azam > > Story told by Moojan Matin. > Story told by Azam Matin. > Story told by Conrado Rodriguez. > > BORIS HANDAL > > Matin remembers, “he asked us to go to his house to read for him > Payyam-i-Bahá’í the Persian magazine from France. Whenever we > went to his home we used to read magazines, books, all in Persian, > for him”.389 > Mas’ud had a profound and ineffable affection for the land of the > Incas. According to a friend: > His love for Peru and the Peruvian community were genuine. > On more than one occasion he said, “Peru is my pioneer post > and here is where I want to be buried. I’m never going to leave > Peru”. When he went to the Holy Land, he said he was there for > a specified period only, but his purpose was to return to Peru > and finish here the rest of his life. He could have gone to live > overseas with one of his children. But he did not want to. He > wanted to die here in Peru which was his pioneering post.390 > > Mas’ud Khamsi passed away on 5 March 2013 in Lima at the age of > 91 years of age. As a binding testimonial of love and gratitude, he was > buried with a prayer book in his hands containing innumerous names > of believers and communities with whom Mas’ud associated in life > and served together. The International Centre wrote of this legacy: > “He will long be remembered for his steadfast devotion, humility, and > warm sense of humour, as well as his love for the youth and indigenous > peoples, whom he cherished and constantly encouraged”. 391 > After a vigil at the National Haziratu’l-Quds he was laid to rest > during the Fast, at sunset, with prayers in Spanish and Persian at the > Huachipa cemetery.392 What better resting place than at the heart of > the Andes mountains which he loved so much, where his long-life > friend Hand of the Cause Rahmatu’lláh Muhajir is also interred, the > scene of the magnificent services he promised silently once to the > Guardian of the Faith exactly 60 years before at the Holy Land. Five > years later, Jane “joyously reunited her beloved husband, Mas’ud > > Story told by Azam Matin. > Story told by Kiko Sanchez. > Letter from the International Teaching Centre to the Continental Board of > Counsellors in the Americas dated 8 March 2013. > In Quechua, a household divinity > > Mas’ud Khamsi (1922-2013) > > Khamsi, in the Abhá Kingdom”.393,394 > To pay tribute to such a brilliant soul that never put an end to his > services the Universal House of Justice emailed all National Spiritual > Assemblies on 7 March 2013: > Our hearts were grieved to learn of the passing of dearly loved, > stalwart promoter of the Faith of Bahá’u’lláh, Mas‘úd Khamsí, > whose long record of distinguished service we recall with such > admiration. In 1957, in response to the goals of the Guardian’s > Ten Year Crusade, he left Iran as a pioneer to South America, > participating in some of the earliest efforts to reach its highly > receptive indigenous populations. Following his return to > Iran, he was appointed to the first contingent of Continental > Counselors in 1968 as a member of the Board for Western > Asia. He departed once again for South America within months > and, for the next fourteen years, served as a Counselor in > that continent. In 1983 he was appointed as a member of the > International Teaching Centre, in which capacity he laboured > for a decade. His endeavours thereafter continued unabated, > even at an advanced age. In every service he rendered—in the > treks he undertook on foot from village to village across vast > mountain ranges; in his efforts to encourage young people; in > the travels he pursued, bringing his zeal for teaching to some > of the remotest parts of the globe—he displayed a generosity > of spirit, a warmth of heart, and a determination and courage > that were borne of utter consecration and complete loyalty > to the Cause of Bahá’u’lláh. We extend our deepest sympathy > to his dear wife, Jane, his children, and other members of his > family and assure them of our fervent supplications at the > Sacred Threshold for the progress of his devoted soul in the > realms of God. We advise the holding of befitting memorial > gatherings in his honour in all Houses of Worship and in Bahá’í > communities throughout the world. > >  etter from the Universal House of Justice to the National Spiritual Assembly of > L > the Baha’is of the United States dated 28 December 2018. > Jane passed away in Miami surrounded by her family at the age of 96 on 22 > December 2018. > > BORIS HANDAL > > Figure 31: At the Green Light Expedition. > Source: The American Bahá’í Archives. > > Figure 32: Leonora Armstrong, Spiritual Mother of > South America, Amatu’l-Bahá Rúhíyih Khánum and > Counselors at the Lopez residence. > Courtesy: Vicente Lopez. > Mas’ud Khamsi (1922-2013) > > Figure 33: In a Bolivian village with Amatu’l- > Bahá Rúhíyih Khánum. > Source: The American Bahá’í Archives. > > Figure 34: El Viento Canta. > Source: Bahá’í World Centre. > BORIS HANDAL > > Figure 35: Hand of the Cause Amatu’l-Bahá Rúhíyih Khánum, members of > the Universal House of Justice Mr Ali Nakhjavani, Mr Borrah Kavelin and > Dr David Ruhe with El Viento Canta team and the Peruvian Ambassador > and wife at Mr and Mrs Khamsi’s home in Haifa in 1988. > Source: Rolando Cortes > > Mas’ud Khamsi (1922-2013) > > Figure 36: Consulting with the National Spiritual Assembly of Peru. > Source: Bahá’í Peruvian National Archives. > > Figure 37: In a summer school in Lima next to > Eve Nicklin (centre), Spiritual Mother of Peru. > Source: Bahá’í Peruvian National Archives. > BORIS HANDAL > > Figure 38: At the inauguration of Radio Bahá’í of Lake Titicaca in > Peru in 1981. Mas’ud Khamsi is standing on the left hand side. > Andres Jachakollo is sitting on the front row second from the left. > Courtesy: Mehran Manie > > Mas’ud Khamsi (1922-2013) > > Figure 39: Members of the International Teaching Centre featuring the > Hands of the Cause of God Amatu’l-Bahá Rúhíyih Khánum and Ali Akbar > Furutan (front row, third and fourth from right). > Mr Khamsi is standing second on the back row. > > BORIS HANDAL > > Figure 40: Mr Khamsi with Hand of the Cause of God ʻAlí-Akbar Furútan. > Courtesy: Iran Furutan > > APPENDIX 1: > The Robbery, a Green Light > Expedition Story395 > Here is a small story woven into a much larger and exquisite tapestry: > Rúhíyyih Khánum and the Green Light Expedition in the last phase of > their journey into the Southern Andes of Peru and Bolivia. > Rúhíyyih Khánum’s historic visit to our pioneering post woven > into a gracious anecdote of Mr Khamsi on the last leg of the Green > Light Expedition in Peru and Bolivia. > So, we lived in Puno, Peru. Patricia and myself with our two > daughters Sandra and Ridvan. We were pioneering there during the > 5-Year Plan from 1975 to 1980. This was also the time when the historic > Green Light Expedition led by Amatu’l-Bahá Rúhíyyih Khánum and a > group of a dozen or less special companions who were in charge of > filming, sound tracking, writing, logistical, financial arrangements, > interpreting, public relations, and many other technical and practical > support functions. During this leg of a long expedition which began > at the base of the Orinoco river in Venezuela winding its way southwest to the Amazon Basin in Peru, into the Amazon river and up other > important tributaries leading west; over land and into the Eastern > slopes of the Andes rising 5-6 thousand meters above sea level, and > then over the top and down the western slopes to the fertile valleys > and breadbaskets of Peru’s major population centres, namely, the > Pacific coastal region and Atacama desert where the Capital City of > Lima with around 4-5 million inhabitants (circa 1975) is situated and > half-a-dozen cities of a quarter-million or more at that time, north and > south of Lima along a littoral more than 2 thousand kilometres long. > Once the Expedition reached Arequipa, Peru’s second largest city in > the highlands of the Southern Andes, the Expedition climbed aboard > > Story told by John and Pati Kepner. > > BORIS HANDAL > > the old British built train up and over the Andes on the western slopes > and arrived at the desolate Altiplano (high plains) city of Juliaca in > the State of Puno. This dusty and windy city is about 250 kilometres > north of Peru’s furthermost southern-highland border with Bolivia. > Here is where my story begins and how it weaves its way through > a much larger story involving the Hand of the Cause of God Amatu´l- > Bahá Rúhíyyih Khánum, Counselor Ruth Pringle (nutritionist and > companion of the Hand of the Cause during the expedition) and > Counselor Masu´d Khamsi, personal friend of the Hand and in charge > of all financial and logistical arrangements for the Hand of the Cause > and the entire expedition’s camera crew, who were filming and > documenting this incredible journey from the jungles of South America > and now well into the high desert plains of the Andes surrounding > the highest navigable lake in the world, the majestic deep blue Lake > Titicaca at 3,835 meters above sea level. > The provincial capital of Puno, nestled on the shores of this huge > lake (8,300 square kilometres) about the size of Puerto Rico. It shares > with Bolivia its uncontaminated water (in 1975), whose reported > depths in its centre are fathomless; fed by myriad streams from the > towering Andes mountain range completely surrounding the lake > and sustained by glacial melt. This lake up until a few decades ago > was navigable by two British built steam ships that were shipped to > the coastal port of Iquique in Northern Chile, disassembled there and > transported on the back of mules over the Andes to Lake Titicaca’s > shores at Puno. A Peruvian government naval base was established > there around the same time. The two ships (El Ollanta and El Inca) > were assembled on dry dock and introduced into the frigid waters of > its new home in the Andes. When Rúhíyyih Khánum learned of this > story she became extremely interested in crossing the lake from Puno > to the Bolivian port of Huaqui, where a bilateral agreement between > the two countries enabled a British built short-train to pick up > passengers and take them on their final ride across the flat Altiplano > to the deep seated Capital City of La Paz situated on the slopes of > an enormous “bowl” drastically cut out of the Andes by millennia of > erosion; a drop which takes you from 4 200 meters above sea level > in El Alto, a town of a quarter of a million Indigenous inhabitants > at the time circling atop the bowl, to altitudes of 3 400 meters after > > The Robbery, a Green Light Expedition Story > > cris-crossing down roads and zig-zag train tracks to the city’s depot > near the centre. Then beyond the train and railways, along other city > roads leading straight down to 2 800 meters at the southern depths > of the bowl, where most foreign embassies are located along with golf > courses, the famous Valley of the Moon, and a more elite residential > environment. > So, as the only pioneers living in Puno at the time of the Green > Light’s arrival, we were notified by the NSA of Peru to accommodate > them the best we could. We were informed that they would be > arriving on Monday morning. It was 1975 (can´t remember month > or numerical day). They would be arriving to Juliaca by train from > Arequipa. We knew this was a train that travelled all night (12 hours) > and arrived at dawn to Juliaca. It then unloaded passengers there, > refuelled and an hour later departed for the city of Puno only 50 kms > away which took the same train another hour to reach. Up to this date, > I do not know how or why we decided to pick them up in Juliaca or if it > was their idea or that of the NSA. My guess is that there was a feeling > that they had better get to their hotels quickly after having spent the > whole night on a slow train climbing the Andes and getting higher and > higher every hour. The altitude, as anyone who has travelled to these > levels knows fully well, can be harsh on one’s body within the first > 24 hours by causing what they locally refer to as “sorochi” or altitude > sickness. We did not have to worry about the Hand of the Cause and > her companion Counselor Ruth Pringle. They were to fly up to Juliaca > later that morning. I would pick them up after leaving the crew at > their hotels. We were mostly concerned about getting the Hand of the > Cause to her hotel in Puno for rest and medicinal herbs and teas that > would comfort her stomach, together with some light and controlled > meals which Pati prepared for her. All of this allowed her to relax for a > few days before crossing the lake on her dreamed of voyage on steam > ship Ollanta. The latter left Puno only once a week on Wednesdays at > 9 pm and arrived at 7 am to Huaqui on the Bolivian side. > I remember arriving in my Toyota Land Cruiser to Juliaca shortly > after the train’s arrival from Arequipa. It was around dawn. When I > arrived at the platform, I found the Green Light Expedition members > scattered everywhere walking up and down or sitting close by their > equipment and suitcases. Mr Khamsi who was in charge of the group in > > BORIS HANDAL > > the absence of Rúhíyyih Khánum was nowhere in sight. A few minutes > later he arrived. He had hurried off minutes before in search of his > briefcase which had been stolen from him just before he got down > from the train when he realized it was gone. He arrived empty handed. > The thief had a gotten away. Inside the briefcase was his passport, > important documents and a considerable amount of money. He was > the administrator and financial officer of the Expedition, appointed > by Rúhíyyih Khánum. Needless to say he was upset and asked me > if I could take him to the airport soon so he could fly back to Lima, > get a new passport and replenish the funds he needed for the rest of > the Expedition’s journey. This would take a few days and he told me > to take charge of the travel logistics and funding and that he would > catch up with us in Bolivia. I remember feeling pretty bad thinking > that maybe my late arrival to the train station as they waited for me to > pick them up at the side of the train, might have been the reason his > briefcase was stolen. I remember mentioning this to him with a heavy > heart. He assured me however that it had been stolen from inside > the train as the train was arriving as everyone began standing and > crowding the aisles removing their suitcases and belongings from the > overhead racks. > There were so many suitcases and camera equipment that it > literally filled up the entire Land Cruiser. I did have space however > for Mr Khamsi up front. The rest of the crew members took taxis and > we all proceeded to Puno. I dropped Mr Khamsi off at a hotel where > he could get cleaned up and make a reservation for his urgent trip > that same morning to Lima. The plane from Arequipa with Rúhíyyih > Khánum and Ruth Pringle on board would be arriving to Juliaca > around 10 am. I would be there with Mr Khamsi to receive them and > for them to bid farewell to him as he boarded the same plane back to > Arequipa and then on to Lima. > Fast forward a week to the high mountainous village of Sacaca > in the State of Potosi, Bolivia. This is where Rúhíyyih Khánum was > invited by the NSA of Bolivia to meet with the Community and > hundreds of Indigenous believers from all over the Andes of Bolivia. > It was my unbelievable honour to drive (12 hrs.) and escort Rúhíyyih > Khánum from Puno to El Alto (gateway to La Paz at 4,200 Mts. above > sea level) where there was an official escort by the NSA to take her to > > The Robbery, a Green Light Expedition Story > > her hotel in the centre of La Paz city. We accompanied her all the way > to her hotel and got to carry her bags and accommodate her and Ruth > in their room. After she got settled in her room, I received a call on > the lobby phone. It was Rúhíyyih Khánum asking me to come to her > room with a bunch of different alpaca wall hangings of the Greatest > Name which she had seen in Puno as we passed by the Artisan’s home > and workshop to pick them up and take them to Bolivia for the big > conference in Sacaca. I was hopeful I could sell them to friends whom > I knew would appreciate the skilled artisan’s work (as did Rúhíyyih > Khánum), native materials designed and crafted into beautiful wall > hangings of the Greatest Name of God. > So, once in her room with a fellow Bahá’í pioneer and friend of > mine James Selph who she specifically asked for me to bring along, > she greeted us and told Jim, “I understand you are a black-belt in > Aikido? This impresses me a lot. I also know you are an Auxiliary > Board member. To be honest, I am most impressed with your > achievements as a black belt”. This raised some smiling faces in the > room. Apparently, she was interested in having Jim teach her some > Aikido moves. I remember hearing her say she was currently taking > some Yoga classes. I believe they talked about this subject awhile as I > began to unpack my wall hangings at her request. She then asked me > to place the hangings on the wall and to hold them there while she > observed them and consulted with Ruth about their looks, sizes and > the particulars of each one. She then chose one that she liked best > and she told me she was planning on placing it in the room of the > Guardian at Bahji. She mentioned that she wanted to do this because > of the great love the Guardian had for the Indigenous peoples of the > Andes. As we know, these same people who she was going to meet > with the following day in Sacaca were the Indigenous people who > began to enter the Faith in troops while the Guardian was still living > in 1957 during the 10 Year Crusade. She mentioned how this entry by > troops of the Quechua and Aymara peoples of Bolivia gladdened his > heart so very much. > Fast forward to Sacaca the following day and an incredibly > magnificent occasion of unity, song, dance and prayer high in the > Andes. Rúhíyyih Khánum was escorted to the village where the event > took place. She spoke to the heart and inspired the friends deeply. At > > BORIS HANDAL > > the end of the day, Pati and I were asked to escort her back to where > the 4 wheel drive vehicles were waiting, about an hour or so from > where they left her in the morning to reach the village on horseback. > As we were approaching the vehicles with Rúhíyyih Khánum atop her > horse and riding majestically like a Queen through the Altiplano with > magnificent snow covered mountains behind her, with Pati carrying > our daughter Sandra in her arms walking along side our Queen and I > on the other side also walking alongside her, Mr Khamsi appears out > of nowhere and walks toward us with a huge smile on his face. As soon > as Rúhíyyih Khánum sees him she shouts out a joyful “Oh Masu’d! > Oh Mas’ud!” Mr Khamsi approaches her and greets her joyfully and > raises his hands. It is here that we all realized that he had a brand > new briefcase chained with a lock to his wrist. This caused Rúhíyyih > Khánum to heartily laugh out loud and we all joined in the laughter. > > APPENDIX 2: > The Green Light Expedition Film > Narrative (extracts) > As narrated orally by Amatu’l-Bahá Rúhíyyih Khánum.396,397 > Our journey began in Caracas [Venezuela]. This was a fulfilment of > a long cherished dream of mine to visit the Indians of South America. > I asked the Counselor from South America, Mas’ud Khamsi, to be our > business manager and Dr Nosrat Rabbani my lady companion and > the medical advisor of the expedition. My expedition also included > four young Bahá’ís, experts in filmmaking, Mark Sedan and David > Walker, from the United States, Rodney Charters from New Zealand, > and Anthony Worley from Brazil. From Caracas, we flew to Puerto > Ayacucho, the capital of the Federal Territory of Amazonas. > > Venezuela - the Amazonas > The small Bahá’í community of Puerto Ayacucho met us at the airport > and helped us load our provisions onto the truck. It took us over an > hour to reach Venado a huge flat hunk of rock into the Orinoco river. > This is the place where all traffic above Puerto Ayacucho leaves for the > interior. Some weeks previous to our arrival, Mr Khamsi had rented > a large river barge which was waiting for us and for our 60 pieces of > equipment, baggage and provisions. > This was the ship that was going to take us 1700 km to visit 8 > different Indian tribes in the interior. This is to be our home for 32 > nights and we named her the Queen Mary. The little white room at the > > Amatu'l-Bahá Rúhíyyih Khánum Mary Sutherland Maxwell. The Green Light > > Expedition. 1975. Video available on YouTube: https://www.youtube.com/ > watch?v=pW4qAmfpjG8 > Narrative transcribed with the assistance of Jim Jensen and Jamshid > Ardjomandi. > > BORIS HANDAL > > back was our bathroom. > On the Venezuelan part of our journey we were accompanied > throughout by Leco Zamora, a Mataco Indian pioneer from Argentina. > Every evening our boat was moored on a sand bank for the night. Our > first job in the morning was to roll up our hammocks and get them > out of the way. Life aboard the Queen Mary was in no way difficult. > In fact, the only real inconvenience were the black flies which in this > particular moment were so vicious that I wore my mosquito net hat. > Wonderful as the water was for drinking it was usually very > dangerous to swimming. The Indians always seemed to know where > is safe to go in and our captain strongly advised the men that they > should only bathe from the rocks. We soon found out why. I caught > three man-eating piranha fish in less than two minutes. > Every morning we held prayers for the success of our expedition > and that we would be guided to do the right thing and meet the > right people during the day. Along the Orinoco River and also in the > neighbourhood of Puerto Ayacucho itself there are great many Bahá’í > communities. Some of them are over ten years standing. This is the > Bahá’í community of Buenos Aires Island. These people have been > Bahá’ís for around twelve years. > Over and over again after we had had prayers we found that the > door would open in the most remarkable ways for us to meet the > people that we wanted to see. > These Piuroa Indians invited us to their village, as it was an hour’s > walk from the river they agreed to come back and take us there the > following morning. The Indians invited us to hold a meeting in the > local schoolhouse and to tell them about our teachings. I am very > happy that I could come and see them. > In the whole Amazonian Territory of Venezuela the most important > town after Puerto Ayacucho is San Fernando which was founded > over 200 years ago by missionaries and was very much like an old > fashioned colonial town. Although I do not attend church services I > like very much when I am travelling to go into churches to pray that > the people of the area in which I am travelling and teaching, may be > guided to the message of Bahá’u’lláh. > Three days later we reached Laventa Rosa which to our own joy we > > The Green Light Expedition Film Narrative (extracts) > > discovered it as an entirely Bahá’í village. These people have migrated > up to the river and taken enough land and established themselves. > They took us and showed us where they planned to build their local > Bahá’í Centre. They had already set aside this piece of land with this > object in view. > Now we entered the Bentuari which is much narrower and > shallower than the Orinoco. Because of this, we found that we very > often got grounded on sandbars and it was necessary for all of us to > get out and push. The captain took no more chances and picked the > channel himself very carefully. > Yuca, which is known in other countries as cassava or manioc. It > is the universal staple of the Indians throughout South America in > the jungles. It is prepared by roasting the flour over a pan. We found > the Indians extraordinarily friendly people. If you met them with an > open heart and a friendly spirit you immediately received the same > response. We were able in many of the villages to purchase papayas, > bananas and even fresh eggs. > As our boat could not navigate in the shallow waters of the > tributaries, we hired a dugout canoe and installed our own outboard > motor, and used it for side trips. > We made a special trip up the Manapiare river to visit the growing > town of San Juan of Manapiare. Our first view of the town was this > huge garbage heap on the shores. San Juan is the government outpost > and an active centre for missionaries. It is now linked to civilization by > a new road. We met two Americans who belonged to an Evangelical > group called The New Tribes Mission. One of them had just flown in > for a visit to see how the work was progressing. The other had lived in > Venezuela with his wife and children for over 20 years. > We also met the Catholic father, a Jesuit priest from Spain. > Although we admire in many ways the work of the missionaries we > were greatly troubled by the evidences of what our civilization does. > To me the great tragedy is that if we Bahá’ís don’t hurry up and go > out and teach these people while there is still time they will go down > into that same valley of shadow, so to speak, that we went down into. > I look it at this way, here are the primitive people, the tribal people, > the villagers, the simple people, the illiterate people, that are so > > BORIS HANDAL > > much nicer and friendly for the human standpoint so much better, > more spiritual in many cases that we are. And this is the culture and > civilization of Bahá’u’lláh that will come in with the new world order > as it develops and it has to come in the future. Now, the youth of today, > our youth, are beginning to come out of this valley of materialism and > climb up towards this new world order. They are beginning to reject > so much of what we have in the world today, this materialism. But > these people want to have everything that there is in the 20thcentury, > which is perfectly natural. So they have to come forward; they have > nowhere to go else except forward into the progress of our century > and our way of living but if they could come forward as Bahá’ís, if they > can become Bahá’ís in their own culture now, in their own villages, in > their own civilization so to speak, then to me, they will be lifted from > this mountain over to that mountain. They won’t have to go down to > the valley of the shadow the way we have. That is the whole urgency. > In my mind that is the reason why if we don’t get up go out and teach > this people every hour that passes we are losing all our opportunities, > and these will never come again. They, instead of having all of this > suffering and disillusionment and corruption and bitterness they can > come with all their wonderful qualities to this height, they can fly over > in other words instead of crawling down into that valley and coming > up to the top. > And I think that’s what Bahá’ís have to realize that there isn’t time. > Every day we are losing ground we see it here on this river, you see how > people are changing all the time. Wherever the touch of civilization > comes, it withers. They lose their identity are no longer interested > in spiritual values to the degree that they were before they began to > become, so to speak, semi-civilized and go down into the bog of the > very civilization that is destroying us and we want to get rid of it. > The people themselves of the tribes talk to their own people, > more clearly, better, more concisely than we do, but the pioneers have > prestige. When we go with Leco, Leco can teach better. We help Leco > to teach because they say he’s come with all these people, from this > very civilization we want to save them from wasting their time, so to > speak. The two, the two together, that’s the key to the whole situation. > We met a Piaroa Chief. We invited him aboard our boat to have > coffee. He said that fifteen years before he would have been afraid to > > The Green Light Expedition Film Narrative (extracts) > > go on a boat that was owned by white men. … this shows how much > people are changing. It also shows how the spirit of the Bahá’ís gives > people confidence. He was a widower whose wife had died when > their last child was born and he was bringing up a group of small > children himself. The attachment of the children to the father and > the extraordinary tenderness that he showered upon his children was > very, very touching and very indicative of the nature of the Indians. We > discovered that eight years ago the Piaroa Chief was already in contact > with some of the Bahá’ís ... If a man such as this accepts Bahá’u’lláh’s > teachings he will not only be a very fine believer but instrumental in > bringing in many, many of his people into the Cause of God. > The Makos as a tribe have never been converted to Christianity. > We were fortunate to meet their more important chief, who called a > meeting to hear about the Faith. > We are not missionaries but we have a very wonderful message, > and this lady said we should tell this to our head chief. And this is a > very good thing she said. We believe also that great respect should be > shown to the capitanes whoever they are and wherever there are … To > the degree to which they are interested and want to ask any questions > to that degree we tell them of our beliefs and the purpose of our trip. > It was not our purpose to force it on them. > Finally we reached the waterfalls at Tangua. This was the furthest > the Queen Mary could go. We were told that beyond the falls, there > was an island called Monotiti where we could contact one of the most > interesting and primitive tribes in Venezuela and Brazil called the > Yanomamos. We walked about thirty kilometres on this one trip. It > was the longest walk of my entire life. The Yanomamo Indians have > the custom of sucking a plug of tobacco stuck in their lower lip. > Fundamentally, unity in diversity which is such a strong principle > in the Bahá’í Teachings means that we are all alike and are all different. > One feels one’s human kinship with people. At least one should feel > it and if one doesn’t feel it, then there is something wrong with you, > that you don’t feel it, because it is there. But, it presupposes not > having the concept that those people are different from you, far from > you, alien from you, you have to think that those people are human > beings just like me. One has to have the sense that these people, that > the other person is loved by Bahá’u’lláh and I hope that Bahá’u’lláh > > BORIS HANDAL > > loves me. That we all belong to God, that His love is a portion to all > men irrespective of race, irrespective of education, irrespective of > advantages or disadvantages. > You don’t necessarily have to speak a person’s language to have a > bond of understanding. That can be something that you feel between > each other and I have felt it many times with people with whom I > couldn’t be speaking one single word. > If we don’t let the Bahá’ís know the needs of these people, if they > don’t see the faces of these wonderful people, their simplicity, that they > are between two worlds and no longer in the old world of their tribe > which is a good existence and they had the dignity and the nobility of > their customs and are not in our world, because nobody loves them, > and nobody really cares for them and nobody respects them. These > are the kinds of people all over the world that we have to teach the > Cause of God to. These wonderful people that are out in the jungles, > in the savannahs, in the deserts of the world, we have to go and teach > them. And it is very, very difficult for people to understand them if > they don’t see them that the beauty of their faith, their politeness to > us, their patience, their kindness, was a very wonderful experience to > me to be with these people. Of all the tribes’ people that we have met > on this trip, these are the ones that I like the best. Because so far these > are the least touched by western civilization. > Shoghi Effendi said we have a cancerous materialism. It eats away > at the very flesh of the bones of the spirits of men and we have been > devoured by it in our civilization. These people when they are touched > by it, it destroys them. Then how can the Bahá’ís ignore the fact that > these are the ones that we have to teach. This is the next, to me, the > next great step in the progress of the religion of God is to teach these > people, it’s of supreme importance. > > Suriname – The Bush Negroes > The second part of our trip took place in Suriname where we went > to visit the Bush Negroes. This lake was created by flooding the > whole valley. We arrived at the village of Redi Doti. It was almost > like returning to Africa to come to a Bush Negro village. The Bush > Negroes are a very independent people who have preserved their > African heritage in the New World. Their ancestors were brought as > > The Green Light Expedition Film Narrative (extracts) > > slaves. They ran away into the jungle and established their African > way of life and were never recaptured. No Bahá’ís have been into the > interior before to visit the Bush Negroes. This young man is a student > in Paramaribo who invited us to come to his village. These are his > grandparents. The Bush Negroes are the cleanest people that I have > ever met in any part of the world including my own part. > A great many of the Bush Negroes still follow the old pagan > religion of Africa. Many of the homes have a small shrine in front of > them to protect the people from evil spirits. Voodoo as it is called in > our part of the world, JuJu as it is called in West Africa, means magic. > Sometimes the people held religious services of their own which we > did not intrude upon. The headman, or captain of the village, very > kindly placed their meeting hall at our disposal – and we were able to > live in it during the period of our visit to Reddi Dotie. > The thing that is interesting to me is what percentage of the > Bush Negroes are still pagan because this is mostly a pagan village. > Obviously it is full of pagan shrines and they are very attached to the > spirit world and to a spiritual world. What they need is to connect this > with a living religion without superstition. This is the way one has to > teach in Africa, the people have to slowly give up their fears because a > great deal of the religion is based on fear and superstition. > To me the best example we are ever going to get out is that it is > like a building that is wired electrically. Now the current is in the wall. > If I want to plug in a huge electric saw in a factory I can do so and > it uses thousands of watts. If I want to plug in only a ten-watt bulb > and I make the organic connection because the power is in the walls. > Now, this is what the Bahá’ís don’t realize. When a villager, who is > ignorant and illiterate and everything else, when he accepts the Faith > of Bahá’u’lláh, he is making a tiny perhaps organic connection with > reality. Now supposing an atom bomb comes they are killed and we > are killed and everybody is killed in one second. Do we as Bahá’ís > believe that those people that accepted Bahá’u’lláh are in exactly the > same condition as those people who didn’t? This is not in accordance > with any religious teaching in the whole world. > Well, the point is to bring your receptacle to the ocean of truth and > whatever the size of it is, fill it. So, this is the point, if a man has a huge > receptacle and he fills it with one teaspoon for what use is it? But if he > > BORIS HANDAL > > only has a tiny little cup and he fills it brimming over, this in the sight > of God is much more important and it’s right in Bahá’u’lláh’s own > Words in the Gleanings. But they think because they are educated, > and big and wealthy and important, and they have condescended to > accept the Revelation of Bahá’u’lláh that they have filled themselves > and are that big worthy, so to speak; when maybe they’ve only got a > teaspoon full of service and of devotion and a poor little man that only > has the capacity of a teaspoon, he’s filled his teaspoon brimming over. > And personally I believe that the teaspoon in the sight of God is more > important than a half empty container of somebody who has much > more capacity. > On the second part of our visit to the Bush Negros we flew over the > Suriname river on our way to Boto Passi. We loaded all our things on a > canoe and went upriver to the Kamaloea where we were to meet our > Bahá’í friends. We were received with great warmth and hospitality > by Bahá’ís and non-Bahá’ís alike. > Our visit to Kamaloea was one of the warmest experiences on the > whole Green Light Expedition. We had a special meeting the night of > our arrival and the captain of the village, or chief, was very anxious to > hear more about the Bahá’í teachings. > The next morning we discussed with our Bahá’í friends how we > could best help their teaching work. They are speaking Taki Taki > which is the language most commonly used in Suriname and is similar > to pigeon English. > Like all Africans the people have a very strong sense of protocol. > This man is the Captain, or chief, of the village. Yesterday we arrived > by plane and we had so many pieces of luggage and everybody was > so kind to us. He gave permission for them to help us and everybody > helped; a little boy like this was carrying this thing on his head. And > when I got up this morning I said to our Bahá’í friends: these people, > the Boto Passi, are so kind I want to go back and see them. > We decided to visit the nearby village of Lafanti and hold a meeting > there. A number of people accepted the Faith. The Bush Negroes make > their own canoes by the same method used in Africa, curing them > with both fire and water. This village was the most beautiful I have > ever been in my entire life. > > The Green Light Expedition Film Narrative (extracts) > > We decided to hold the election of the first Spiritual Assembly of > Kamaloea which would be the first Spiritual Assembly of the Bush > Negroes anywhere in Suriname. As this Bahá’í could not be present at > the evening meeting, he cast his vote and Jamshid wrote it down for > him. All too easily we city people forget that half the world’s population > is illiterate. Plans were made for the election of the Spiritual Assembly > that night. The captain who in meantime had become a Bahá’í is > casting his vote for the first Spiritual Assembly. > Some of our Bahá’í friends took us down the river. On our way > down river we stopped at this village to see if we could see the only > Bahá’í who lived there. Although everybody else was out working > their plantations, he happened to be at home. > We were nine hours on our way down the river from Kamaloea to > Mamadam. Mamadam is the place where the government ferryboat > picks up passengers twice a week and takes them over to Afobaka > on the other side of the lake. This is to be our home for three nights > where we slept with about 40 other passengers waiting for the arrival > of the ferryboat. That night our Bahá’í friends cooked dinner for us - a > delicious soup of piranha and plantain. > Some of the people living in the hut were very anxious to know > more about the Bahá’í Faith. Our friends from Kamaloea were very > enthusiastic teachers. After discussing the Faith practically the entire > night with our friends, this man expressed the wish to become a Bahá’í > and Jamshid enrolled him the morning of our departure. These Bush > Negro Bahá’í’s were amongst the finest that I have ever met anywhere > in the world and we parted from each other with great regret. > Our Bahá’í brothers embarked in their canoe and went back up > the river to Kamaloea. Everything was loaded onto the crowded > government ferry and we set out for the five-hour journey across the > lake. We found marked interest from our fellow passengers in who we > were and in what we believed. > > Brazil – Manaus > We flew over the Amazon river which at this point was over 20 > kilometers wide. The whole area was flooded because the rainy > season had begun. It was a great revelation to all of us to discover > that Manaus, in the heart of the Amazon Basin was such a modern > BORIS HANDAL > > city with shipping in its ports from all parts of the world. It has every > convenience of civilization including one of the most beautiful opera > houses in Latin America. We arrived to attend the first historic Bahá’í > conference of the Amazonian region and were greeted very warmly > at the airport by members of the new Bahá’í community. During > our week’s visit there were many lectures given to students at both > universities and high schools. > [Talking to students:] I would rather talk to an audience, like > yourselves, of young people than any other kind of audience in > the whole world. Nobody knows better than the youth how many > problems face us in the world today. As I see it, one of the greatest > problems facing the human race, and that means you, is how to bring > the two thirds of the world’s population who live in villages into the > advantages of the 20th century, the advancement of the 20th century > without ruining their human characteristics that are so wonderful. > > Colombia – Leticia > From Manaus we flew to Leticia in Colombia on the frontier between > Brazil and Peru. Leticia is a small, very pleasant town ideally situated > for pioneering as many Indian tribes can be reached from here. > Boats on the Amazon are enclosed because of the very heavy > rains. For eighteen days ten of us lived and slept on this one. She was > noisy, smelly and slow. We called her, appropriately, the Mutt. This > was the beginning of our journey up the Amazon in Peru. Gradually a > daily pattern of living on the boat was established ... The rainy season > floods the riverbanks but the villagers are used to it and build their > homes on stilts reaching their homes by canoe. Various Christian > missions are rapidly spreading throughout this entire area. > The only quiet place [in the boat] was the roof where we held > prayers every morning. It was also the only place where we could > have a conversation because of the noise of the diesel engine inside > was absolutely deafening. The trouble was that it was very difficult to > get up and down because there was no deck on our boat. > This Ticuna village had been recently converted to Christianity. > There were many crosses along the river such as this dated 1970- > 1972. We wondered why we Bahá’ís had come so late. Indian fathers > are as devoted to their children as their mothers and we saw so many > The Green Light Expedition Film Narrative (extracts) > > evidences of their care and tenderness. > We had expected the Amazon River to be a wild and unpopulated > area and we were very surprised to find that all along the riverbank > there were villages and settlements … The Amazon is the land of > mirror images - one glides through a dream of exquisite beauty. > In search of Indians left touched by our civilization we went up the > smaller rivers. We’d at last come to this Yagua family living according > to their own customs. The Indians are a very quiet people, a very > restful people, who think before they speak. They have a dignity and a > nobility which constantly impressed us. No people tame wild animals > like the Indians. Their homes are full of much loved and cared for pets. > When the time comes for me to have to leave this planet, the only > thing that is going to be the hardest to depart is from the jungles. I > have this mad, mad love for the jungles. I never feel that I can see > enough of the jungle, be in the jungle enough, and whenever in my > life I travel away from the jungle area, it is infinite heartache that I’m > leaving this marvellous, marvellous land of trees and of nature, and > the beauty. > Going deeper into the jungle we came to another more isolated > Yagua village. This man probably continued to wear the costume of > his ancestors. He very kindly demonstrated for us how they shoot > poison darts through these long blowpipes. > We went back to the Amazons and visited another Yagua village. > Going up another river we visited the Bora tribe. This huge hut, > called a Cocomera, is the meeting house for the villagers. We decided > to go upstream, a day’s journey, to see a Cocomera in another village > which was still being used as a communal dwelling. In the Bahá’í > teachings there is a tremendous emphasis on the family, on respect > for parents, mutual kindness and understanding. This is something > that exists in villages. > > Peru – Iquitos and Pucallpa > Our journey to the Amazons was at an end. We are approaching > Iquitos, an inland port, 4 000 km from the sea. Recently, oil has > been discovered in this part of the world. To cities such as this the > indigenous people flock in great numbers, only to live in squalor and > BORIS HANDAL > > poverty. The filth produced by modern towns flows into the riverbanks. > Here in Pucallpa many poor people have built their houses floating on > the river itself. > We decided to visit the Shipibo people who are both very gifted > artistically and also very shrewed. The women wear very beautiful > embroidered skirts. To me it is very impressive the way in village life > even very small children work, and they love working. > > Peru – Lima > This was our last contact with the Amazonian Indians. We were > leaving the wonderful world of the jungles to fly to Lima, the capital of > Peru. In the home of Mr Khamsi we discussed our recent experiences. > I’ve always been very romantic about this part of the world and I > thought the primitive peoples are going to go and teach the untouched > primitive people living in their original culture. And now I don’t feel > that way about it. If the Bahá’í’s ever get to the primitive people, God > bless them, it will be a wonderful service. But in the meantime, get to > the people that are no longer primitive. Get to these areas before it is > too late, don’t you feel so? > You know there is something that I want to say because I think > it ought to be said and I know that we all know it, but perhaps the > Bahá’ís don’t realize it. The missionaries are a highly praiseworthy > and admirable group of people. Just because we talk about the > missionaries doesn’t mean they that are not wonderful people; > they have a dedication that we Bahá’ís could learn from. They have > a systematized, intelligent way of going to their teachings that we > should learn. The only trouble with the missionaries is that they’re > teaching something that is outdated. Instead of teaching them the > religion of God for today, they are teaching teach something that is > two Dispensations back. But, they are wonderful. > … I know that the sky is the limit and the Bahá’ís have to realize it > and that they have to have more imagination. There is no lack of good > will on the part of the Bahá’ís but what they need is the imagination > to see that it could apply to me not to you, but I can go. When they > understand it then I think we will have a tremendous influx in these > areas. > > The Green Light Expedition Film Narrative (extracts) > > … If I had the opportunity, if I were younger, believe me I would > not hesitate to pioneer to places like this. People have to behave as if > there was a crisis and this is a crisis in world history. And this is why > the Guardian and now the House of Justice is constantly appealing to > the Bahá’ís to fulfil ‘Abdu’l-Bahá’s Divine Plan, because there isn’t any > more time to lose. And I think that this is what I hope this film will do, > really. This is the whole purpose of the film. Is that if the Bahá’ís look > at this film can feel that they came with us, that they saw these people, > that they saw the difficulties, that they saw the possibilities, and they > saw the beauty of it all. And in their hearts will arise the desire to go > out and teach in such an environment, such people the Cause of God, > well then the film would have fulfilled its objective, because that’s the > whole purpose of it. > Remember Bahá’u’lláh says seize your opportunity for it comes > but once. And the Báb says: mount your steeds, Oh Heroes of God. > Now let the Bahá’ís get up and go. > > Bolivia – Oruro > The last stage of the Green Light Expedition took place on the > Altiplano in the Andes. We went to Bolivia to attend an Indian Bahá’í > conference. The friends gathered from many towns and villages all > over the Altiplano. From Sacaca we set out for the top of the mountains > accompanied by about 150 Bahá’ís. Each group of Bahá’ís villagers > had brought their own instruments. Almost all of them played their > flutes all the way up to the top of the mountain. > [Talking to the conference participants:] Beloved friends, I have > come a very, very long way to see your faces again. And I cannot > tell you how happy I am to be here. When I was coming over these > mountains to reach this place I had a very strong feeling that, although > we are a small group of people, that we were not alone. In the Bahá’í > Teachings we have a thing called the Supreme Concourse, the souls > of those wonderful, wonderful people who have served humanity, > who have great qualities and who have died and have gone to another > world. And I had a very strong feeling that above our heads, we > couldn’t see them, but the members of the Supreme Concourse were > with us. And I believe that those who you love, your ancestors, your > parents, your grandparents, are watching this meeting and sharing in > > BORIS HANDAL > > it. Now, whatever we receive here, when we leave here we will take > it with us and share it with others – our joy, our love, our spirit of > brotherhood – not only we, but there is another very beautiful thing, > it is Bahá’u’lláh’s promise: He said when you mention God, when you > pray, the scattering angels take these words and they scatter it all > over. And we must be sure that already the spirit of this meeting will > go out in the air and affect Bolivia. You are the beginning of the great > flood of the Message of Bahá’u’lláh amongst your people. So we are all > very, very blessed and that is why I say this is a feast of love and is a > feast of thanksgiving. > > Peru - Cusco > This is Cusco. Capital city of the old Indian civilization, the golden > city whose temple of the sun was covered by sheets of pure gold - > gold which led the Spanish Conquistadors to totally destroy the great > empire of the Incas. We arrived in Cusco to attend the first all Quechuaspeaking conference ever to be held which had been arranged by > the Counselors of South America. Many of the Bolivian Bahá’ís had > come to attend. It took this bus load of Bahá’ís from Ecuador over a > week to drive the 2 000 kms from their country to Cusco. The Andean > believers flocked to register for the conference. The Bahá’ís from > Peru, Ecuador and Bolivia spent one whole day discussing how much > they could understand each other’s dialects so that Bahá’í literature > could be made standard for all these countries. It was a colourful > group of people who gathered at Sacsayhuaman for the opening day > of our conference. This great fortress built by the Incas took 30,000 > people 80 years to construct. We went up to the highest point to hold > our meeting, the place where the Incas believed the sun was tied. I > told my Indian brothers and sisters about themselves, that their > ancestors had built an empire second only to the Romans. That the > achievements of the Incas in government, road building, architecture, > arts and crafts were as great as any the world has ever seen. > The government of Peru had recently made Quechua the second > official language. This gentleman had come from Cusco to attend our > conference as representative of the Quechua speaking Academy of > Peru. Macchu Pichu was a fortress hanging in the clouds. Built by the > Incas over 500 metres above the valley below. We all came by train > > The Green Light Expedition Film Narrative (extracts) > > from Cusco to visit this famous place, one of the last strongholds of > the Inca empire. > We held our meetings and prayers again on the spot where the sun > is tied. The first mass conversion in the Western hemisphere began > in Bolivia, how much joy it brought to the heart of the Guardian. I > remember how he announced it to the Bahá’í world and how thrilled > we were. And now here was a Bolivian Bahá’í addressing other Andean > Bahá’ís at the top of the historic Macchu Picchu. The Indians are a > deeply spiritual people - a noble race of man with a unique destiny > if they accept Bahá’u’lláh. What would happen to all these wonderful > people we have met. So many of them, so many tribes, scattered over > such a vast area. Who will go to teach them, to keep the small fires > that we have lit burning, to turn it all into a great conflagration. > ‘Abdu’l-Bahá said, “O that I could travel, even though on foot > and in the utmost poverty, to these regions, and, raising the call of > “Yá Bahá’u’l-Abhá” in cities, villages, mountains, deserts and oceans, > promote the divine teachings! This, alas, I cannot do. How intensely I > deplore it! Please God, ye may achieve it”.398 > > ‘Abdu’l-Bahá. Tablets of the Divine Plan. Wilmette: US Bahá’í Publishing Trust, > > pp. 41-42, 1993. > > BORIS HANDAL > > Bibliography > Abadian, Hossein. Armenians Socio-Political Activists & Iranian > Constitutional Revolution (1905-1911). In Proceedings of International > Academic Conferences (No. 2503649). International Institute of Social > and Economic Sciences, June 2015. > ‘Abdu’l-Bahá. Selections from the Writings of ‘Abdu’l-Bahá. Bahá’í > World Centre, lightweight edition, 1982. > ‘Abdu’l-Bahá, Some Answered Questions. Wilmette, US Bahá’í Publishing > Trust, 1990. > ‘Abdu’l-Bahá. Tablets of the Divine Plan. Wilmette, US Bahá’í Publishing > Trust, 1993. > ‘Abdu’l-Bahá. The Secret of Divine Civilization. Wilmette, US, Bahá’í > Publishing Trust. 1983. > ‘Abdu’l-Bahá, The Will and Testament, Wilmette, US Bahá’í Publishing > Trust, 1990 reprint. > Amatu’l-Bahá Rúhíyyih Khánum Mary Sutherland Maxwell. The > Green Light Expedition. 1975. Video available on YouTube: https:// > www.youtube.com/watch?v=pW4qAmfpjG8 > The Báb. Selections from the Writings of the Báb. Haifa, Bahá’í World > Centre, 1976. > Baháʾí World Centre. The Baháʾí World: A Biennal International Record, > 1930-1932, Volume IV. Wilmette, Baháʾí Publishing Trust, 1933. > Bahá’í World Centre. Century of Light. Haifa, 2001. > Baháʾí World Centre. The Baháʾí World: 1954-1963, Volume XIII. Haifa, > Israel, Baháʾí World Centre, 1970. > Bahá’í World Centre. Messages from the Universal House of Justice > 1963–1986. Compiled by Geoffrey W. Marks. Wilmette. Illinois, Bahá’í > Publishing Trust, 1996, > BORIS HANDAL > > Bahá’í World Centre. The Ministry of the Custodians: I957-I963. Haifa, > Bahá’í World Centre, 1997. > Bahá’u’lláh. Kitáb-i-Aqdas. Bahá’í World Centre, 1992 edition. > Bahá’u’lláh. The Summons of the Lord of Hosts. Bahá’í World Centre, > 2002 edition. > Bahá’u’lláh. Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas. > Illinois, US Bahá’í Publishing Trust, 1988. > Bahá’u’lláh. Gleanings from the Writings of Bahá’u’lláh. Wilmette, US > Bahá’í Publishing Trust, 1990. > Bahá’u’lláh. The Hidden Words of Bahá’u’lláh. Wilmette, US Bahá’í > Publishing Trust, 1985. > Bahá’u’lláh. The Tablet of Unity (Lawḥ-i-Ittiḥád) - translated by Moojan > Momen. In Lights of ‘Irfán, Book II. Evanston: ‘Irfán Colloquia, 2001. > Bahá’u’lláh. The Summons of the Lord of Hosts. Wilmette, Bahá’í > Publishing, 2002. > Bahá’u’lláh. Tablets of the Hair. Bahá’í News, 121, 1938. Available > online at; https://bahai-library.com/bahaullah_alwah_shaarat > Balyuzi, Hasan. ‘Abdu’l-Bahá. Oxford, George Ronald, 1972. > Faizi-Moore, May. Faizi. George Ronald Oxford, 2013. > Fatheazam, Shahbaz. (2015). The Last Refuge: Fifty Years of the > Universal House of Justice. Evanston, IL, Irfan Publication Occasional > Papers. > Foucault, M. The Subject and Power. Critical inquiry, 8(4), p. 77-795, > 1982. > Furútan, Írán. Dr. Muhájir: Hand of the Cause of God, Knight of Bahá’u > lláh. London, Bahá’í Publishing Trust, 1992. > Furútan, Írán. Hand of the Cause of God Furútan. Wilmette, US Baha’i > Publishing Trust, 2018. > > Bibliography > > Gail, Marzieh. Summon up Remembrance. George Ronald Oxford, 1987. > Handal, Boris. In Memorian Mas’ud Khamsi (1922-2013). Unpublished. > Handal, Boris. El Concurso en Lo Alto. Lima, PROPACEB, 1985. > Handal, Boris. Eve Nicklin, She of the Brave Heart. SC, CreateSpace, > 2011. > Hornby, Helen Bassett. Lights of Guidance: A Bahá’í Reference File. > New Delhi, Bahá’í Publishing Trust, 1983. > Interview with Mas’ud Khamsi. Tape provided by Masud Samandari. > Käfer, Alex. Die Geschichte der Österreichischen Bahá’í Gemeinde. > Horizonte Verlag: 2005. > Khadem, Javidukht. Zikrullah Khadem: The Itinerant Hand of the Cause > of God. Wilmette, Ill.: Bahá’í Publishing Trust, 1990. > Khamsi, Mas’ud. Pioneering Services of Mas’ud Khamsi, unpublished > manuscript. > Mazandarini, Fazel. Zuhúru’l-Haqq (The Manifestation of Truth). > Tehran, Vol 7, 1944. > Mihrabkhání, Rúhu’lláh. Khándán-i Sádát-i-Khams. Darmstadt, > Mu’assassih-’i `Asr-i Jadid, 1994. > Mírzá Yahyá ‘Amídu’l-Atibbá Hamadání. Memoirs of a Bahá’í in Rasht: > 1889-1903 (Translated by Ahang Rabbani). Vol. 9, Explorations in > Bahá’í History, 2007. > Momen, Moojan. The Bábi and Bahá’í Religions - 1844-1944. George > Ronald Oxford, 1981. > Momen, Moojan. The Bahá’í Community of Iran. Oxford, George > Ronald, 2015. > Rivadeneyra, Adolfo. Viaje al interior de Persia. Madrid, 1880. > Root, Martha. Pilgrimage through Persia. Part 3: Qazvin and Tihran. > Star of the West, 21, 6 (September 1930). > > BORIS HANDAL > > Sabet, Habib. Memoirs, 1989. Available online from: https://archive. > org/stream/HabibSabetMem/HabibSabetMem_djvu.txt > Shahvar, Soli. Forgotten Schools: The Bahá’ís and Modern Education in > Iran, 1899-1934. I.B.Tauris, 2009. > Shoghi Effendi. Citadel of Faith: Messages to America 1947-1957. > Wilmette, US Baha’i Publishing Trust, 1953. > Shoghi Effendi. God Passes by. Wilmette, US Bahá’í Publishing Trust, > 1979. > Shoghi Effendi. Messages to the Bahá’í World: 1950–1957. Wilmette, > US Bahá’í Publishing Trust, 1971. > Shoghi Effendi. The Promised Day Is Come. Wilmette, US Bahá’í > Publishing Trust, 1980. > Shoghi Effendi. Directives from the Guardian. India/Hawaii, 1973. > Siegel, Jennifer. Endgame: Britain, Russia and the Final Struggle for > Central Asia. IB Tauris, 2002. > Taherzadeh, Adib. The Revelation of Bahá’u’lláh, vol. IV. George Ronald > Oxford, 1987. > The Compilation of Compilations: Prepared by The Universal House of > Justice (vol. 2). Maryborough, Victoria, Bahá’í Publications Australia, > 1991. > The Compilation of Compilations: Prepared by The Universal House of > Justice (vol. 3). Maryborough, Victoria, Bahá’í Publications Australia, > 2000. > The Universal House of Justice. Century of Light. Wilmette, Bahá’í > Publishing Trust, 2001. > The Universal House of Justice. The importance of Obligatory Prayer > and Fasting. The American Baha’i, 31:7, pages 3-6, 2009. > The Universal House of Justice. Messages from the Universal House > of Justice 1963–1986. Compiled by Geoffrey W. Marks. Wilmette, US > Bahá’í Publishing Trust, 1996. > > Bibliography > > The Universal House of Justice. Wellspring of Guidance: Messages of > the Universal House of Justice 1963-68. Wilmette, US Baha’i Publishing > Trust, 1969. > The Universal House of Justice. Wellspring of Guidance: Messages > 1968-1973. Wilmette, US Bahá’í Publishing Trust, 1976. > US Bahá’í Publishing Trust. Bahá’í Prayers: A Selection of Prayers > Revealed by Bahá’u’lláh, the Báb, and ‘Abdu’l-Bahá. Wilmette, US Bahá’í > Publishing Trust, 1991. > Zinky, Kay. Martha Root, Herald of the Kingdom. NewDelhi, India: > Bahá’í Publishing Trust, 1983. > > — *The Khamsis: A Cradle of True Gold (Used by permission of the curator)*