Part 36

The subject you had raised with regard to the date of the publication of the writings of Baha'u'llah is interesting as it is important. If I remember correctly the same issue was raised as an open challenge in India by some spokesman of the Ahmadiyya sect. The earliest published writings of Baha'u'llah date from the nineties of the last century. Over forty years ago the Aqdas, a volume of general Tablets including Tarazat, I_sh_raqat, and others were published in I_sh_qabad (Russia) and Bombay respectively and copies of these though rare are still procurable. Simultaneously with these, if not earlier, some of the writings of Baha'u'llah were published by the Oriental Department of the Imperial Russian University at St. Petersburgh under the supervision of its director Baron Rosen (and more particulars about these could be found in the books of E. G. Browne) and these of course are not undated like some of those published in Bombay.

The main bulk of the writings of Baha'u'llah however are to be found in manuscript form written by noted scribes after the fashion of orientals. These scribes did not leave all their manuscripts undated and Jinabi Zain, a very noted Baha'i scribe, always dated his copies of the writings of Baha'u'llah at the end of the volume in what E. G. Browne calls 'colophenes' and the description of some of these colophenes could be found in the works of the Cambridge Professor.

The son of the above-mentioned scribe is still living in Haifa and does very much the same work as his father. He claims that as early as 1868 his father used to write copies of the Iqan for the Baha'is in Persia as a source of livelihood, and that after 1885 when he went to Akka to join Baha'u'llah's party his entire work and time was devoted to copying the sacred writings for sale among Baha'is. These copies are to be found all throughout the East and are almost invariably dated.

Letter of 9 June 1930

9 June 1930

Concerning the accounts of visits to Haifa, published by the friends during the Master's life-time, Shoghi Effendi is very reluctant to attribute to them much authority. Most of these are personal impressions and are to be valued only as such. Baha'u'llah definitely states that only His actual writings are to be relied upon. Such reports may be interesting but not authoritative, no matter who the reporter may be...

Letter of 22 October 1930

22 October 1930

...If those heroic deeds have made such an impression upon you, would not the reading of the narrative arouse the friends to greater sacrifices and stimulate them to more intensive service? It was not mere physical torture that the friends in Persia had to endure but also moral persecution for they were cursed and vilified by all the people, especially when they ceased to defend themselves ... the Master used to say sometimes that the western friends will be severely persecuted but theirs will be primarily moral....

Letter of 30 November 1930

30 November 1930

He (the Guardian) is enclosing extracts from Lord Curzon's "Persia and the Persian Question" giving a detailed and faithful description of the state of Persia in the middle of the 19th century. He thinks that references to the extracts ... will be of great value in showing to the reader the contrast between the decadent state of the government and the people at that time and the heroism and nobility of character displayed by the early disciples of the Bab... Shoghi Effendi is also sending you ... the Master's words concerning the situation which led to the defensive action which the early disciples of the Bab were compelled to take in Mazindaran, Nayriz and Zanjan. From these words it is evident that a systematic campaign of plunder and massacre had been initiated by the central government. Baha'u'llah, Who Himself was an active figure in those days and was regarded one of the leading exponents of the Faith of the Bab, states clearly His views in the Iqan that His conception of the sovereignty of the Promised Qa'im was purely a spiritual one, and not a material or political one... His view of the sovereignty of the Qa'im confirms the various evidences given in the text of the narrative itself of the views held by those who actually participated in these events such as Hujjat, Quddus, Mulla ?usayn. The very fact that these disciples were ready and willing to emerge from the fort and return to their homes after receiving the assurance that they would be no more molested is itself an evidence that they were not contemplating any action against the authorities.

Shoghi Effendi is also sending you an account of the doctrines of _Sh_i'ah Islam from which the Movement originally sprang. It will help you to connect the origin of the Movement with the tenets and beliefs held by the _Sh_i'ahs of Persia. The Bab declared Himself at the beginning of His mission to be the "Bab" by which He meant to be the gate or forerunner of "Him Whom God will make manifest", that is to say Baha'u'llah, Whose advent the _Sh_i'ahs also expected in the person of "the return of Imam ?usayn". The Sunnis also believe in a similar twofold manifestation, the first they call "the Mihdi", the second "the Return of Christ". By the term Bab, the Bab meant to be the forerunner of the second manifestation rather than, as some have maintained, the gate of the Qa'im. When He declared Himself to be the Bab, the people understood by the term that He was an intermediary between the absent Qa'im and His followers, though He Himself never meant to be such a person. All He claimed to be was that He was the Qa'im Himself and in addition to this station, that of the Bab, namely the gate or forerunner of "Him Whom God will make manifest".

There are many authorised traditions from Mu?ammad stating clearly (as explained in the Iqan) that the promised Qa'im would bring a new Book and new Laws. In other words abrogating the law of Islam.

Shoghi Effendi feels that the Unity of the Baha'i revelation as one complete whole embracing the Faith of the Bab should be emphasised... The Faith of the Bab should not be divorced from that of Baha'u'llah. Though the teachings of the Bayan have been abrogated and superseded by the laws of Aqdas, yet due to the fact that the Bab considered Himself as the forerunner of Baha'u'llah we should regard His dispensation together with that of Baha'u'llah as forming one entity, the former being an introductory to the advent of the latter. Just as the advent of John the Baptist--who according to various authorities was Himself the originator of laws which abrogated the teachings current among the Jews--forms part of the Christian revelation, the advent of the Bab likewise forms an integral part of the Baha'i Faith. That is why Shoghi Effendi feels justified to call Nabil's narrative a narrative of the early days of the Baha'i revelation.

Shoghi Effendi feels that it should be explained that forbidding self defence by Baha'u'llah should not be taken too literally. To put it as bluntly as this, he fears that the question might be misunderstood. Baha'u'llah could surely have not meant that a Baha'i should not attempt to defend his life against any irresponsible assailant who might attack him for any purpose whatever, whether religious or not. Every reasonable person would feel under such circumstances justified in protecting his life....

Regarding Nabil: He was born on the 18th day of the month of Safar of the year 1247 A. H. in the village of Zarand in Persia. He was thirteen years old when the Bab declared Himself. Though still young he himself was preparing to leave for _Sh_ay_kh_ Tabarsi and join the companions of Mulla ?usayn when the news of the treachery and massacre of the besieged companions reached him. He met Baha'u'llah in Kirman_sh_ah and ?ihran before the latter's banishment to 'Iraq. He was a close companion of the Bab's amanuensis Mirza A?mad. He subsequently met Baha'u'llah in Ba_gh_dad, Adrianople and Akka and was commissioned by Baha'u'llah to journey several times to Persia in order to promote the Cause and encourage the scattered and persecuted believers. He was present in Akka when Baha'u'llah passed away in 1892 and soon after was so overcome with grief that he drowned himself in the sea. His body was found along the shore and was buried in the cemetery of Akka. 'Abdu'l-Baha is reported to have been struck with deep sorrow at the manner of his death. He states in his narration that he met the maternal uncle of the Bab, ?aji Mirza Siyyid 'Ali who had visited his nephew in the Castle of _Ch_ihriq and had recently returned to ?ihran. He started writing his narrative in 1305 A.H. four years before the passing of Baha'u'llah. It took him about a year and half to write it. His chief informants were Mirza A?mad the amanuensis of the Bab and Mirza Musa the brother of Baha'u'llah. Parts of his narrative were read in the presence of Baha'u'llah and approved by Him. 'Abdu'l-Baha also went over sections of his narrative....

Shoghi Effendi has found in the papers of 'Abdu'l-Baha a complete set of the Bab's Tablets to the 18 Letters of the Living, all written in His own hand-writing and bearing His seal. In addition to these there are two other Tablets both written by Himself in exquisite hand-writing, the one addressed to the 19th Letter who was Himself and the other to "Him whom God will make manifest", i.e. Baha'u'llah. This last one has three seals and is written on blue paper....

Regarding the question raised in your letter.... The Baha'is in Persia avoid political posts and positions, abstain from any interference in matters pertaining to the policy of the state, but fill the more important administrative posts that have no political character. They feel that in this manner they can best serve the interest of their country and prove by their action their integrity and attachment to Persia....

Shoghi Effendi is enclosing an extremely interesting account given by a certain Dr. Cormick, an English physician long resident in Tabriz of his meeting with the Bab. He is apparently the only Westerner who has met the Bab and recorded his impressions... Shoghi Effendi thinks of adding it to his notes.

Letter of 30 April 1931

30 April 1931

...You could also in a quiet way speak to persons whom you think are ready for such a message and would appreciate the light when they see it. Try to form around you a group of Baha'is who are well versed in the teachings and who are ready to assist you in serving the Cause. In short try to form an assembly of pure and competent souls. Meanwhile you could write, for the Cause is in great need of first class literature and you are gifted along that line.

The Cause surely needs sacrifices, in fact it is only through sacrifice that it can progress, but such determined activity should be coupled with wisdom and caution if it is not going to be a temporary flare. Intimate talk and personal contact has proven the surest and quietest way for establishing a group....

Letter of 7 November 1931

7 November 1931

The present social and economic problems that are facing the British people are surely occupying their whole attention, but they should also operate as a reminder and draw them closer to spiritual matters. The people have to be made conscious of the fact that without a complete change in our outlook and a total reform of the guiding principles of our life, such as the Cause advocates, our social and economic problems cannot be solved nor our conditions ameliorated. Nothing short of the full message of Baha'u'llah can end the sufferings that are befalling humanity.

Letter of 2 January 1932

2 January 1932

It is strange how much suffering man has to put up with while on this earth. Our consolation should be however that it is part of a divine plan whose worth we cannot yet fathom....

...Shoghi Effendi wishes ... to encourage those who are talented to give expression to the wonderful spirit that animates them. We need poets and writers for the Cause.... Some of the poems are written by very youthful persons yet they ring so true and give expression to such thoughts that one should halt and admire. In Persia the Cause has given birth to poets that even non-Baha'is consider them as great. We hope before long we will have similar persons arise in the West.

Letter of 10 January 1932

10 January 1932

In Persia the Cause gave birth to many poets of national standing. Let us hope that the west will follow suit and produce similar talents.

Letter of 23 February 1932

23 February 1932

The exact date in which the Hidden Words was written you can find on the opening page of Mrs. J. E. Stannard's translation published in Cairo. She gives a line in the Master's own handwriting giving the date as 1274 A.H. (1857-8 A.D.). It is generally believed that the Hidden Words was dictated by Baha'u'llah to His secretary as He strolled on the banks of the river in Ba_gh_dad--in sections rather than all at one time.

As to the date of the Iqan, I think it can be calculated from the actual text and I have it in my papers as 1278 A.H., i.e. 1861 A.D. You will find that in the text itself. It was written in answer to questions put by a distinguished Babi.

Letter of 16 May 1932

16 May 1932

Even though outwardly the number of the friends has not been increasing so rapidly, yet the spirit has not remained idle. The leaven of spirituality has been working, and when the time will come it will manifest itself in a sudden awakening. All that we need is a little more courage, perseverance and patience. There are many important men that are attentively watching the progress of the Faith but are reluctant to come forward and extend a helping hand. In time they will, and then we shall see the Cause of God spread by leaps and bounds....

Letter of 10 August 1932

10 August 1932

Your touching words of condolence and sympathy in connection with the sudden removal of the Greatest Holy Leaf from our midst have greatly comforted (the Guardian's) aching heart and relieved the burden of sorrow that lies so heavily upon him.

In this great calamity which has seized the entire body of the followers of the Faith in both East and West our Guardian's loss is the greatest and the most cruel. His sole comfort, at this terrible hour, is to see the friends united and working together for the realisation of our departed _Kh_anum's dearest wishes.

Letter of 15 March 1933

15 March 1933

He deeply appreciates your sincere, well-expressed reference to the Tribute he has written to the dearly beloved Greatest Holy Leaf.

You cannot imagine to what an extent our dear Guardian has, in this loss, been deprived for ever of the sustaining influence and kindness that this Most Exalted Leaf used to shower daily upon him. In this beautiful Tribute we can trace the life of this beautiful soul, witness with anguish all the sufferings and deprivations that she has endured. Now we should, all of us, try in turn to follow her saintly path and direct all our energy to serve the Cause which has been so dear to her.

Letter of 6 May 1933

6 May 1933

What the Faith needs, even more than teachers, is books that expound the true significance of its principles in the light of modern thought and social problems.

Letter of 29 May 1933

29 May 1933

He was deeply touched by the strong attachment of the friends to one who, besides being the beloved daughter of Baha'u'llah, exemplified perhaps more than any one the true spirit that animates His Teachings. His (the Guardian's) sincere hope is that your love for our departed Greatest Holy Leaf will attain such depth and intensity as to enable you to follow in her footsteps and to carry out with increasing devotion and vigour all that she cherished so much during the entire course of her earthly life. The memory of her saintly life will undoubtedly sustain and feed your energies and will provide you with that spiritual potency of which we are all in such a great need.

Letter of 17 October 1933

17 October 1933

How much the Faith is in need of able and devoted souls like you who are ready to suffer every possible deprivation for its sake. If every believer was ready to contribute his share, however humble and small, and through any means, whether intellectual or material, the Faith would have undoubtedly made a tremendous progress in the world....

Letter of 12 November 1933

12 November 1933

You use the expression "till time ends". This is misleading, for there is no end to time. The Guardian suggests that you should either use the term used in the Iqan "till the end that has no end", or express it in such a manner that would give the idea that time has no end....

Jehovah is a title of God, whereas Baha'u'llah is the title of the Manifestation of God.

... you count the period of the Christian Dispensation as having lasted for 1844 years. As in the Baha'i teachings Mu?ammad is considered as an independent prophet of God, you have to consider His Dispensation as having begun in 622 A.D. The Christian Dispensation must, therefore, end in 622 A.D. and from that date till 1844 is the era of Mu?ammad. 1260 is the calculation based on the lunar system. In other words, it is the Hegira year or A.H. You should either specify this fact, or base your calculation on the solar year, in which case it will be less than 1260, as there is a difference of one year in every 33 years.

... you should point out that, only so far as it is recorded in the Gospel, Jesus gave two material ordinances only. Our knowledge of Jesus' life and teachings is rather fragmentary and so it would be more correct if you specify that these ordinances are only those recorded in the Gospel, and they may not be the only ones. There may be other teachings and ordinances too, of which no record is left.

...Muhammadanism is not only the last of the world religions, but a fuller Revelation than any one preceding it. The Qur'an is not only more authoritative than any previous religious gospel, but it contains also much more; ordinances, teachings and precepts, which taken together constitute a fuller Revelation of God's purpose and law to mankind than Christianity, Judaism or any other previous Dispensation. This view is in complete accord with the Baha'i philosophy of progressive revelation, and should be thoroughly accepted and taught by every loyal ... Baha'i.

Letter of 1 December 1933

1 December 1933

One more European is reported to have seen Baha'u'llah from a distance, but Professor Browne was the only Westerner who actually met Him.

Letter of 4 June 1934

4 June 1934

You should, nevertheless, persevere in your efforts until your immediate objective has been fully attained. God cannot, indeed, withdraw from so devoted and so capable a Baha'i like you all the guidance and assistance you need for the effective discharge of your responsibilities and obligations to the Cause. Be, therefore, confident in Baha'u'llah's help. His Spirit will lead you, and will feed your soul with that spiritual sustenance whereby you will be able to overcome the obstacles which seem to so hopelessly beset your path.

Letter of 10 November 1934

10 November 1934

When you quote the Bab, or anyone of His disciples you should make it clear that the words attributed to them are by no means their exact words. They constitute the substance of their message, and thus are not as definite as the quoted words of Baha'u'llah or the Master. So, the Guardian suggests that you should either omit the quotation marks, or to specify that the passages quoted are not the exact words used by the Bab and His disciples. In the future edition of Nabil's Narrative a similar explanation will have to be inserted in the "Dawn Breakers".

You state that the Christian Dispensation "was six hundred and twenty-two years old at the time of the Hegira". The Guardian suggests that the words "at the time of the Hegira" be omitted as they may give the impression that the Revelation of Christ extended beyond the date of the Hegira.

Letter of 8 February 1935

8 February 1935

Religious conservatism, particularly in England, constitutes indeed a serious obstacle which the friends have to meet when spreading the Message, and not until such an obstacle has been completely removed can the Cause effectively spread and establish itself in the West. This religious conservatism is in many respects far more dangerous and more difficult to wipe out than the religious apathy which is so rapidly invading all classes of society.

In view of that, it is, at least for the present, more advantageous to teach the Message in an indirect way, so as to gradually attract and confirm those who have the spiritual capacity of appreciating the Cause in its fullness.

Letter of 29 May 1935

29 May 1935

As to your question concerning the meaning of physical suffering and its relation to mental and spiritual healing. Physical pain is a necessary accompaniment of all human existence, and as such is unavoidable. As long as there will be life on earth, there will be also suffering, in various forms and degrees. But suffering, although an inescapable reality, can nevertheless be utilised as a means for the attainment of happiness. This is the interpretation given to it by all the prophets and saints who, in the midst of severe tests and trials, felt happy and joyous and experienced what is best and holiest in life. Suffering is both a reminder and a guide. It stimulates us better to adapt ourselves to our environmental conditions, and thus leads the way to self improvement. In every suffering one can find a meaning and a wisdom. But it is not always easy to find the secret of that wisdom. It is sometimes only when all our suffering has passed that we become aware of its usefulness. What man considers to be evil turns often to be a cause of infinite blessings. And this is due to his desire to know more than he can. God's wisdom is, indeed, inscrutable to us all, and it is no use pushing too far trying to discover that which shall always remain a mystery to our mind.

In connection with your question relative to the Baha'i solution of sex problems. On the question of sex the Baha'is are, in most of their fundamental views, in full agreement with the upholders of traditional morality. Baha'u'llah, like all the other Prophets and Messengers of God, preaches abstinence, and condemns, in vehement language, all forms of sexual laxity, unbridled licence and lust. The Baha'i standard of sex morality is thus very high, but it is by no means unreasonably rigid. While free love is condemned, yet marriage is considered as a holy act which every human being should be encouraged, though not forced, to perform. Sex instinct, like all other human instincts, is not necessarily evil. It is a power which, if properly directed, can bring joy and satisfaction to the individual. If misused or abused it brings, of course, incalculable harm not only to the individual but also to the society in which he lives. While the Baha'is condemn asceticism and all extreme forms of self-mortification they at the same time view with disfavour the current theories of sex ethics which cannot but bring ruin to human society. In the Baha'i Cause marriage has been encouraged, but made somewhat difficult, conditioned as it is upon the consent of the four parents. Divorce, on the other hand, has been made relatively easy, and the sociologists are just beginning to realise the importance of this law....

Letter of 6 April 1936

6 April 1936

He (the Guardian) is of the opinion, however, that while the secondary aspects of Baha'i Administration should be left out, a comprehensive statement as to its origin and significance in the Baha'i Dispensation is of vital importance in any work of the Cause, especially if it is written by a believer. The main thing is to properly present the subject so that the reader may be able to grasp it.

Letter of 21 November 1936

21 November 1936