— —
TWENTY-ONE DAYS
WITH
ABDU’L-BAHA
IN THE
HOLY LAND
— —
M. R. SHIRAZI. B. A.
— —
THE “SIND OBSERVE” PRESS
— —
A lecture delivered at the Lodge of the Karachi
Theosophical Society on the 13th June 1914.
— —
That Abdu’l-Baha after forty years of imprisonment has been released
and has made a tour of America and Europe, lecturing before millions in vast
congregations and gatherings is a fact universally known. But since his return
he, like a bird accustomed to his old nest, has returned to Akka and Haifa, two
ports facing each other on the Levant coast. Akka is an old Turkish fortress
and a military station with large walls around it, whereas Haifa is a beautiful
little city, situated at the foot of Mt. Carmel, the cradle of Christianity and
of Bahaism. It is mostly inhabited by pious Germans and Persians; and has a
great future before it, being the port for most of the pilgrims to Medina, by
the Medina railway.
From Port Said by a Russian boat we were taken to Haifa. The city slopes
down the mount Carmel. Its red tiles, green plains, white buildings, its past
connecting with prophets of God added to a wonderfully invigorating air makes
one feel that he is somewhere not on earth. High on the top of Mt. Carmel is
Abdu’l-Baha’s guest house and we were lodged there amidst men from the
centre of Persia, from the cities and the tribes, from Rangoon and Baku, in
fact travellers from all quarters of the globe, Jew, Hindu, Moslem and
Zoroastrian. There had also come to Abdu’l-Baha pilgrims form Chicago,
Stuttgart, London and Vienna, but these were lodged mostly in the German
hotels. The ladies only of all communities stay in his family.
At this time Abdu’l-Baha was in Akka. It was the 6th of April and at
night there was a spiritual gathering in the home of Abdu’l-Baha at the foot
of Mt. Carmel and various speakers addressed the gathering on the progress of
the cause in the countries and cities which they represented.
A whole day with Abdu’l-Baha in Akka
Next morning the sky was blue, the air pleasant and I ran down the
slippery Carmel to catch the Akka train to go to the presence of Abdu’l-Baha
and was joined by a Hindu pilgrim of Gujerat and Abdu’l-Baha’s son-in-law,
Aga Mirza Mohsen. We passed through the narrow winding streets and bazars of
Akka till we came to Abdu’l-Baha’s home — a small white three storeyed
building — ; and were greeted by his servants and attendants who were mostly
Zoroastrian Persians. Being seated in his drawing room, Aga Mirza Mohsen went
up to inform Abdu’l-Baha of our arrival. In a moment he returned and
beckoned us to follow him. We were soon in a small room at the corner of which
sat a most majestic figure on a sofa — wide nostrils, piercing yet pitiful eyes,
commanding yet sweet voice, merciful and kind, fixed eye brows with a serene
yet strongly marked forehead, white fez and turban, white flowing robes with
white locks of hair and white soft beard. Such was in appearance he whom now
millions call “master.” He got up saying, “(Marhaba! Marhaba!” and coming
forward most warmly received and gripped my both hands. Then as if in a trance
with rather closed eyes he said: — “You are most welcome. It was long I was
expecting to see you. Your tour to India in December 1912 made me exceedingly
happy. It made me rejoice to see that India was being prepared for the
Baha’i cause. I know of every one’s service and I am sure your services were
the outcome of pure motive for God. Your reward shall be in the hands of
(Baha’u’llah. You must excuse me not writing you often and you must know that
it has been because of the rush of work and the fatigue of the journey I have
been under. God-willing you will be assisted to perform great deeds for the
good of humanity.” Abdu’l-Baha had been interrupted in his task of dictating
tablets to his Secretary Mirza Ahmed Sohrab. Now after inquiring in a pleasant
English after the health of my Hindu friend, he proceeded to finish his tablet.
Finishing that he enquired of me about Karachi and its people. I replied his
question and presented him with a copy of “The Modern Review” which contained
an account of the last Theistic Conference and told him of how Mr. B. Temple
(the Editor of the Sind Gazette) and Dr. Hisaram Vishindas had been from time
to time useful to the cause in Karachi. He said: — “You must thank Mr. Temple
on my behalf. He is a man of noble aims and I do well remember him.” Then
turning the leaves of `The Modern Review’ and seeing a drawing of Buddha he was
all changed into smile and then in a pleasant voice he said: — `Poor Buddha! How
he is fallen in bad hands! Hands that at different moments paint him
differently. Jesus Christ, for instance, is everyday sent up the cross in a new
fashion and a new dress. I am sure the prophets never liked these things. These
things are the outcome of narrow-mindedness. We are afraid lest such
superstitious should creep in among the Baha’is also. For years the Persian
believers requested Baha’u’llah for a photograph but he denied them. I myself
were unwilling to be photographed but when in London, I found it quite
impossible to escape the eye of the camera. One evening, I was to attend a
gathering, in Mrs. Crooper’s home. Covering myself with my cloak, I hurriedly
passed through the crowded streets to escape them, but the next morning, I
found myself in a most ugly position, in one of the dailies. I therefore said;
`Let them have the right photo.’ If photos are to be treated as objects of
worship and adoration then, verily, their non-existence is better than their
existence, but if they are simply to be looked at then the camera is a useful
thing.” Ibn Abhar, an old Baha’i worker and educationalist of Teheran who was
present said that it would be well if a Tablet were written to that effect.
Abdu’l-Baha replied that he had already written many tablets forbidding the
custom of respecting photographs.
Abdu’l-Baha’s coming to India
A number of invitations were then presented to him requesting him to come
to India next winter. To these he replied in writing that India must be
prepared for his coming and that he will come as soon as India becomes a magnet
to draw him. During the twenty one days that I was with him, this request was
oft repeated by me and others and at one occasion he said, “(boht achcha,” I
wish there was an aeroplane and we would fly off to India but meanwhile let me
see what others will do for the progress of the cause there.”
`The Hindu crossing the sea.’
My Hindu friend, who is a lawyer at Surat, said that according to his
caste rules he ought to be excommunicated on his return to India, but it seemed
to him providential that none of his relatives and friends had been annoyed or
displeased with him for undertaking that journey. Abdu’l-Baha replied, “Your
friends and relatives, nay, your father and descendants shall soon glory over
this action of yours, that you have overcome such barriers and have come and
lived among the disciples of Baha’u’llah. Very few have the really perceiving
eye and the courage to take the initiative step. But when years pass and the
whole drama is over men sigh for the bygone days and wish that they were living
centuries back. Once upon a time I was travelling to Tiberius. In the desert, I
found a number of Europeans collected and were kissing the stones, I said to
them, `What means this kissing of stones?’ They replied: — History tells us that
one of the disciples of His Holiness, the Christ while travelling in these
parts sat on one of these stones. We, therefore, kiss all these stones that
perchance we might kiss the right one.’ Now, thank God, we are all under the
protective wings of His Holiness Baha’u’llah and are sure of what we do.”
Meanwhile coffee was served and some further pleasant talks took place. We
were given leave to depart and were once more in the drawing room on the first
floor. Having had our dinner, which consisted of soup, cheese, curd, and
several vegetable dishes we had a short repose. Abdu’l-Baha, then sent us a
message that we might go to the Tomb of Baha’u’llah.
I knew that Abdu’l-Baha is very fond of flowers and has all the
varieties of flowers in his gardens. Returning from Baha’u’llah’s Tomb, I
presented him with a bouquet of flowers called from the garden of Behje. This
he gracefully accepted and handed over to his son-in-law to take for the
friends at Haifa. We were seated and Abdu’l-Baha spoke and I translated for
the benefit of my Hindu friend. He said — “No atom can succeed without help and
assistance. Everything in this world depends upon the assistance of others. A
weak man can through assistance become a strong man, a drop can become a sea.
Man above all needs divine assistance for his spiritual progress. I hope that
through the assistance of Baha’u’llah you will become the cause of the
illumination of the whole India. You must not consider your own capabilities.
You must consider how great are the favours of God. Consider how the dark earth
through the favours of the rays of the sun yields fragrant and beautiful
flowers. Therefore I say that through the assistance of God any one of us can
perform wonders. This is of the essence of faith and this is that upon which
depends all success. Well has the Sadi of Shiraze said, `I was a worthless
piece of clay and through the company of the rose I became amber.'”
Then with many an utterances of `(marhaba’ i.e. bravo, Abdu’l-Baha got
up, gave us leave to depart and attended to the huge post which was meanwhile
brought in. At night there was a nice beautiful little gathering of Akka
Baha’is in his drawing room. Abdu’l-Baha made me sit by his side and then
said. — “Why do they call Mr. Shirazi”. I replied that in India they do not
like long names. He then said, why don’t they call you Mr. Irani? I said, that
the Zoroastrians that came from Persia were known as Iranis. He replied: —
“Zoroastrians are the real Iranis. Their blood is not spoiled by the mixture of
Turkish, Russian and Arab bloods. Old Persians had high morals, but much of the
loss of morality, in Persia is due to reckless intermarriages with other
races.” From this it appeared to me that though Abdu’l-Baha proclaims the
unity of races and nations he is perfectly conscious of the fact that unity
and brotherhood do not necessarily imply the surrender of the national
characteristics and that a fusion of the advanced with backward races does not
necessarily bring about unity. Abdu’l-Baha then burst out into a torent of
stories of his early life and sufferings borne at the hands of the Persians and
related some heroic deeds of some of those present. He also said that the
Baha’is must take care that they remain pure and polished and that no such
savage deeds may pass from them. I enquired if in future the prophets of God
will meet with the same opposition as those offered to Baha’u’llah, Mohammad
and Christ, he replied, “No the world will be so trained that no one will harm
even his own enemy”. The night was spent in the home of a gentleman friend
there and the next day Abdu’l-Baha was engaged in going afoot to most of his
friends to bid goodbye. At 4-30 he accompanied by some of his servants, his
son-in-law and two of his grandsons besides myself and his secretary, returned
to Haifa by the train. Abdu’l-Baha’s great secret lies in living a life of
action and not of words. You will not see a single man, Kazi or official poor
or rich in the whole of Akka who does not highly respect Abbas Effendi as he
calls him.
A drive with Abdu’l-Baha in the Streets of Haifa
While Abdu’l-Baha passes every head is lowered in respect to him and I
can never forget the kindness with which Abdu’l-Baha responds to them. From
the station to his home it was my fortune to drive with him his carriage.
Abdu’l-Baha’s carriage took a back road to avoid much notice, yet it would
stop every now and then and you would hear Abdu’l-Baha in Turkish or Arabic
inquire after the health of some one who was in bed or exchange courtesies with
a Kazi or an official of the city.
Abdu’l-Baha at Haifa
The first day of his arrival at Haifa was occupied by the calls of his
local friends.
Abdu’l-Baha has always a busier time at Haifa than at Akka. Early in
the morning after his return from the green meadows he sends for various
pilgrims, either one by one or in numbers and receives them. Then you see him
come out into his garden, move amidst flowers and dictate long tablets to his
secretaries. Sometimes he sits on one of the stairs of his house and talks on
`arious subjects with the Baha’is who have meanwhile gathered at his house.
You can never imagine a man more simple of expression, attire, and habit, yet
so wonderfully able to command and direct men towards God. Then Abdu’l-Baha
retires and perhaps hardly takes an hour’s rest and returns to his parlour,
personally peruses the tablets which have been meanwhile copied fair by his
secretaires, corrects and signs them, dictates their answers or sometimes
replies in his own hand. His only rest lies in occasionally talking to some one
who is present while he does all that work. Unless some one comes to call on
him, his evenings are spent in (returning calls which is the etiquette of the
East. His Friday noons are spent in the mosque and Sunday mornings at the home
at some of his resident European friends. Thrice a week all the Baha’is
gather in his large drawing hall and hear him talk or reply to the various
questions which are put to him at his own suggestion and chant some of the
tablets of Baha’u’llah. An English lady who was staying in his family told me
that there was quite a different charm about Abdu’l-Baha, when he was amidst
his daughters and the members of his family. Even the little children of Haifa,
and of his family pay quite a different kind of respect to Abdu’l-Baha. When
he returns from his walk in the evening children see him from the distance,
stop their play, and inform others that the master is coming.
Interview with Abdu’l-Baha.
Abdu’l-Baha often invited me and I was alone with him for nearly an
hour each time. On one occasion he asked me to relate to him the particulars of
my trip to Northern India. When I spoke of Delhi and of Khawja Hasa Nizami his
quick memory at once brought to mind their meeting and enquired of me how he
was. I told him that he had translated in Urdu the copy of the Seven valleys he
had presented him and that he was very kind to me. He said: — “He is indeed a
pure soul”. When I mentioned Promotholal Sen of Calcutta he was at once carried
back to Keshub Nikketon in London and gave me a full description of him and
told me to convey to him his gratitude and greetings. He asked me: “How are the
people of India? Don’t you think it will be a good thing in India both for the
British Government and for the Indians if Bahaism prevails? Wherever Bahaism
has gone it has utterly removed racial, religious and political prejudices
which are huge barriers to progress and are at the root of all differences and
disagreements.” On another occassion we talked on the various religious and
social movements in India. He said: “I believe Theosophy and Brahmo Samaj are
doing good work in India and are removing racial and caste barriers.” Then I
told him that Mrs. Besant in her book called, the `Changing World’ states that
Abbas Effendi who is a great spiritual teacher says that (the world teacher is
yet to come. He replied: — “I believe that Baha’u’llah was (the world teacher
and that for one thousand years there shall not come any prophet.” None can
surpass Abdu’l-Baha in wit. At one time along with me was an old Baha’i,
who had for the last seventy years been in the service of the cause and we were
talking of Afghanistan. Abdu’l-Baha at once turned to the old Haji Mirza
Haydar Ali and said: — “We want to send you to Afghanistan.”
Spiritual Feasts at the tomb of the Bab.
On Sunday afternoons and occasionally at other afternoons Abdu’l-Baha
receives the pilgrims in a large room adjoining tomb of the Bab on the top of
Mt. Carmel where he discourses on topics pertaining to God and spirit and then
after taking refreshments and tea all pay a visit to the tomb of the Bab. At
one of these meetings Abdu’l-Baha said: — “In past you must not imagine that
the prophets spoke things which the people could not understand. They were very
well understood by their contemporaries and hearers, but as time changed
terminologies changed and commentaries arose which darkened the light of the
truths they taught. Perhaps after a thousand years much of what is every-day
language to us will need explanation and the simple truths we teach will be
glossed.” Abdu’l-Baha is always anxious to make it clearly understood that
he has no claim for himself but that of being the servant of Baha spreading the
religion of Baha’u’llah taught and being the appointed centre of covenant to
avoid dissension and differences among the Baha’is. He impressed upon us that
in every respect Baha’u’llah was quite different from all others including
himself. He puts His teachings superior to that of his own. His power far ahead
of our imagination and His understanding supreme.
A large dinner on Mt. Carmel.
A pilgrim form Persia invited Abdu’l-Baha and all the Baha’is to a
dinner to be held on Mt. Carmel at 1 P.M. Now it thus happened that form 12
o’clock a huge shower of rain intercepted with hails began pouring down. Many
thought that Abdu’l-Baha would not be able to come at the exact appointed
time all the way up the hill. The shower continued ceaselessly, but
Abdu’l-Baha exactly at 1 P.M. amidst the roaring of thunder came. Round his
table sat to dine with him a hundred men, Jew Zoroastrian, Hindoo and Moslem.
If one would wish to have an idea of the supper held by the prophet of Nazareth
he should attend the dinners, which Carmel is now proud to hold again. This
was truly the Lord’s dinner. Abdu’l-Baha ate little, but all the time was
considering the comfort of others at the table.
Abdu’l-Baha finds God every-where.
During these days an incident took place which I can never forget but I
can hardly describe the influence it had on me. An English lady asked me to
make the acquaintance of the little English colony at Haifa and she said, “It
would be well if you attend the church next Sunday morning.[“] I promised her
to be present there for I knew that Abdu’l-Baha’s teaching was, “Associate
with all the religionists in perfect harmony and concord”. Adjoining to the
English church is a school which was closed on account of Easter. I went to
the church and I must admit that this was first time I had joined a Christian
Service. The service was over, that lady, Mrs. Holbach, a well-known authoress
was introducing me just outside the door of the church to some of her friends.
Immediately there came a nurse telling Mrs. Holbach that Abbas Effendi was with
Dr. Coles and wished to see them. They went up but the name of Abbas Effendi
had a charm for all those who heard it and a gentleman said to the reverend
gentleman standing by my side that he had read much of Abbas Effendi’s sayings
in Europe and would like to get an introduction to him. He also said that he
had been to the tomb of Baha’u’llah. The talk was getting interesting when
Dr. Coles came running and saying, “who is Mr. Shirazi here? Abbas Effendi
wants him”. Mrs. Holbach, it seems, had told him that I was there. I was soon
in the Doctor’s drawing room which was decorated with many a piece of old
curious and Persian carpets and Abdu’l-Baha was seated in the centre. Here
Abdu’l-Baha was quite in a different mood — most happily talking and
smiling. Besides, as a rule, when Abdu’l-Baha speaks others do not speak
among themselves but here Abdu’l-Baha seemed to like that others should
speak among themselves while he spoke to those near him. I told him that there
was a gentleman below seeking introduction to him. He was sent for and
Abdu’l-Baha spoke asking me to translate: — “In this world” He said there are
two things which are the cause of man’s elevation and progress: one is
knowledge and the other is religion. Knowledge helps man to discover the
reality of all things and to bring about universal happiness. But if knowledge
is misused and is made the instrument of warfare, hatred, verbal fight and
dissension then ignorance is better than such knowledge. So also religion
should teach man to love his fellow man and to associate and co-operate with
one another. But if you ever see that religion instead of uniting divides,
instead of bringing about love creates hatred and strife then it is better to
have no religion than such a religion. No one should for a moment believe that
religion is opposed to science and reason. That science which contradicts true
religion is no science, and that religion which teaches contrary to what
science and reason teach is no religion.”
The next day when I was alone with Abdu’l-Baha, he said: — “One can
worship God everywhere, and if only the Christians would go to Moslem mosques
and Jewish Synagogues, similarly if the Mahomedans would go to the church and
the Jews to the Mosque all the quarrel between these three great religions
would vanish. Toleration leads to association, association to sympathy,
sympathy to love and where the light of love enters all the darkness of
misunderstandings vanish. I can go to all Temples and worship God.”
A day at `Behje.’
“Behje” is an Arabic word, which denotes joy and is the equivalent of
Sanskrit (anad. This was a name given in the day of Baha’u’llah to a place two
miles or so outside Akka. and Baha’u’llah had a bungalow there in which he
used to lodge his guests. But `Behje’ has also become the last resting place
for Baha’u’llah himself; and I must give you an idea of a visit to `Behje’.
The meadows were green and pleasant. A huge rain had fallen the previous
night, clouds were still hanging over our heads, and Abdu’l-Baha and forty
of us afoot started from Akka station for `Behje’. We did occasionally pass
small Turkish military encampments of the recruits that were being trained.
Hardly half the distance had we gone than a huge shower came down and after a
few minutes there was bright sun to dry us again. We all gathered in a garden
and a small bungalow about fifty yards from the tomb of Baha’u’llah; and
within an hour our dinner was brought in from Akka — Abdu’l-Baha himself
often cooks such dinners of the pilgrims — . While we were dining he walked
round to see that we were all happy and then related to us of how when at Baghdad he
had responded to the invitation of an Arab and had walked to his small cottage
which was some ten miles away from the city, and though simple the Arab’s treat
he had enjoyed it immensely. He then said: — “You must not look at the quality
of the thing served at the table, you must always consider whether your host
loves you or not. If he loves you and the food served is seasoned with love
then there is no better food than that. After dinner Persian tea was served and
Abdu’l-Baha sent for us to gather at the tomb of Baha’u’llah. It is
situated at the right hand corner of a most lighted square building. In the
centre of its compound is a beautiful little garden of fragrant fllowers and
the paths are covered with Persian carpets of rare types. Abdu’l-Baha soon
entered from a door in the centre with a bottle of rose water in his hands
pouring in every one’s extended palms and saying some appropriate words to
each recipient. Then in a loud yet thrilling voice addressed Baha’u’llah as
one who had suffered all his life for the good of humanity, universal peace,
and brotherhood. The afternoon was spent by him in distributing sweets and
fruits to us, and then sending us in his carriage which would carry nine
persons at a time to catch the train.
The Last days with Abdu’l-Baha.
I had began to feel that I had stayed long with him: for few are allowed
to stay more than nine days and though I would wish never to leave him, I
thought I might express to him my further plans and ask his permission to leave
Haifa. On the last two or three occasions that I was with him his talk was
mainly on Sindh and he seemed to think that if Bahaism is rightly presented to
the people of Sindh they will at once perceive its spirit. He was also so
pleased with the people of Sindh that he with this own pen wrote out a
beautiful tablet to a Sindhi gentleman who is a learned professor at Karachi.
He also advised me to have some literature in Sindhi.
Farewell meeting with Abdu’l-Baha.
It was Monday evening the 27th of April after 21 days of stay with him
that I decided to start for Beyrout. I was soon called to the presence of
Abdu’l-Baha to bid him good-bye. He enquired of me how long I would like to
travel in Syria and Egypt. I told him that I would like to spend some two
months. He said: “You must go back to India soon: This is not the time for the
Baha’is to spend their days after long pleasure trips besides the monsoon
shall soon set in. You may go by all means to Syria and Egypt but don’t take
much time. Wherever you see Baha’is greet them on my behalf. Encourage the
Baha’i Students at Beyrout to lead all other students both in deeds and in
their educational achievements.” Then there was a pause. Abdu’l-Baha closed
his eyes in meditation for some minutes and then spoke saying: — “I have many
wounds, I do not speak of them and bear the pain in silence. You know well that
I have to bear the brunt of criticisms and to be ready to escape the pitfalls
that the Mahomedan, the Christians, and the Jews are constantly digging before
me. Above all I have to bear on my shoulder the burden of the sorrows of a
rapidly increasing community such as that of the Baha’is. Do you know what is
the cure of my wounds? It is only when I hear that the Baha’is are up and
doing and it is with feeling sure that I shall not die before seeing the
objects of Baha’u’llah attained that some of my wounds are cured.”
Then he got up and like a mother hugging her child took me to his bosom
with his cloak around me; and I felt that there could have been no happier
moment in my life than that. I have simply attempted to describe these days.
But the looks, the feelings, the earnestness and in short, the spirit of the
Baha’is around Abdu’l-Baha is indeed very hard for me to describe. Love
and brotherhood are words easily heard, but what these words are in reality
when they manifest themselves is indeed very hard to conceive as hard as to
have a clear conception of the idea of God.
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