O ye concourse of the Kingdom of Abha! Two calls to success and prosperity
are being raised from the heights of the happiness of mankind, awakening
the slumbering, granting sight to the blind, causing the heedless to
become mindful, bestowing hearing upon the deaf, unloosing the tongue of
the mute and resuscitating the dead.
The one is the call of civilization, of the progress of the material
world. This pertaineth to the world of phenomena, promoteth the principles
of material achievement, and is the trainer for the physical
accomplishments of mankind. It compriseth the laws, regulations, arts and
sciences through which the world of humanity hath developed; laws and
regulations which are the outcome of lofty ideals and the result of sound
minds, and which have stepped forth into the arena of existence through
the efforts of the wise and cultured in past and subsequent ages. The
propagator and executive power of this call is just government.
The other is the soul-stirring call of God, Whose spiritual teachings are
safeguards of the everlasting glory, the eternal happiness and
illumination of the world of humanity, and cause attributes of mercy to be
revealed in the human world and the life beyond.
This second call is founded upon the instructions and exhortations of the
Lord and the admonitions and altruistic emotions belonging to the realm of
morality which, like unto a brilliant light, brighten and illumine the
lamp of the realities of mankind. Its penetrative power is the Word of
God.
However, until material achievements, physical accomplishments and human
virtues are reinforced by spiritual perfections, luminous qualities and
characteristics of mercy, no fruit or result shall issue therefrom, nor
will the happiness of the world of humanity, which is the ultimate aim, be
attained. For although, on the one hand, material achievements and the
development of the physical world produce prosperity, which exquisitely
manifests its intended aims, on the other hand dangers, severe calamities
and violent afflictions are imminent.
Consequently, when thou lookest at the orderly pattern of kingdoms, cities
and villages, with the attractiveness of their adornments, the freshness
of their natural resources, the refinement of their appliances, the ease
of their means of travel, the extent of knowledge available about the
world of nature, the great inventions, the colossal enterprises, the noble
discoveries and scientific researches, thou wouldst conclude that
civilization conduceth to the happiness and the progress of the human
world. Yet shouldst thou turn thine eye to the discovery of destructive
and infernal machines, to the development of forces of demolition and the
invention of fiery implements, which uproot the tree of life, it would
become evident and manifest unto thee that civilization is conjoined with
barbarism. Progress and barbarism go hand in hand, unless material
civilization be confirmed by Divine Guidance, by the revelations of the
All-Merciful and by godly virtues, and be reinforced by spiritual conduct,
by the ideals of the Kingdom and by the outpourings of the Realm of Might.
Consider now, that the most advanced and civilized countries of the world
have been turned into arsenals of explosives, that the continents of the
globe have been transformed into huge camps and battlefields, that the
peoples of the world have formed themselves into armed nations, and that
the governments of the world are vying with each other as to who will
first step into the field of carnage and bloodshed, thus subjecting
mankind to the utmost degree of affliction.
Therefore, this civilization and material progress should be combined with
the Most Great Guidance so that this nether world may become the scene of
the appearance of the bestowals of the Kingdom, and physical achievements
may be conjoined with the effulgences of the Merciful. This in order that
the beauty and perfection of the world of man may be unveiled and be
manifested before all in the utmost grace and splendour. Thus everlasting
glory and happiness shall be revealed.
Praise be to God, throughout succeeding centuries and ages the call of
civilization hath been raised, the world of humanity hath been advancing
and progressing day by day, various countries have been developing by
leaps and bounds, and material improvements have increased, until the
world of existence obtained universal capacity to receive the spiritual
teachings and to hearken to the Divine Call. The suckling babe passeth
through various physical stages, growing and developing at every stage,
until its body reacheth the age of maturity. Having arrived at this stage
it acquireth the capacity to manifest spiritual and intellectual
perfections. The lights of comprehension, intelligence and knowledge
become perceptible in it and the powers of its soul unfold. Similarly, in
the contingent world, the human species hath undergone progressive
physical changes and, by a slow process, hath scaled the ladder of
civilization, realizing in itself the wonders, excellencies and gifts of
humanity in their most glorious form, until it gained the capacity to
express the splendours of spiritual perfections and divine ideals and
became capable of hearkening to the call of God. Then at last the call of
the Kingdom was raised, the spiritual virtues and perfections were
revealed, the Sun of Reality dawned, and the teachings of the Most Great
Peace, of the oneness of the world of humanity and of the universality of
men, were promoted. We hope that the effulgence of these rays shall become
more and more intense, and the ideal virtues more resplendent, so that the
goal of this universal human process will be attained and the love of God
will appear in the utmost grace and beauty and bedazzle all hearts.
O ye beloved of God! Know ye, verily, that the happiness of mankind lieth
in the unity and the harmony of the human race, and that spiritual and
material developments are conditioned upon love and amity among all men.
Consider ye the living creatures, namely those which move upon the earth
and those which fly, those which graze and those which devour. Among the
beasts of prey each kind liveth apart from other species of its genus,
observing complete antagonism and hostility; and whenever they meet they
immediately fight and draw blood, gnashing their teeth and baring their
claws. This is the way in which ferocious beasts and bloodthirsty wolves
behave, carnivorous animals that live by themselves and fight for their
lives. But the docile, good-natured and gentle animals, whether they
belong to the flying or grazing species, associate with one another in
complete affinity, united in their flocks, and living their lives with
enjoyment, happiness and contentment. Such are the birds that are
satisfied with and grateful for a few grains; they live in complete
gladness, and break into rich and melodious song while soaring over
meadows, plains, hills and mountains. Similarly those animals which graze,
like the sheep, the antelope and the gazelle, consort in the greatest
amity, intimacy and unity while living in their plains and prairies in a
condition of complete contentment. But dogs, wolves, tigers, hyenas and
those other beasts of prey, are alienated from each other as they hunt and
roam about alone. The creatures of the fields and birds of the air do not
even shun or molest one another when they come upon their mutual grazing
and resting grounds but accept each other with friendliness, unlike the
devouring beasts who immediately tear each other apart when one intrudes
upon the other's cave or lair; yea, even if one merely passeth by the
abode of another the latter at once rusheth out to attack and if possible
kill the former.
Therefore, it hath been made clear and manifest that in the animal kingdom
also love and affinity are the fruits of a gentle disposition, a pure
nature and praiseworthy character, while discord and isolation are
characteristic of the fierce beasts of the wild.
The Almighty hath not created in man the claws and teeth of ferocious
animals, nay rather hath the human form been fashioned and set with the
most comely attributes and adorned with the most perfect virtues. The
honour of this creation and the worthiness of this garment therefore
require man to have love and affinity for his own kind, nay rather, to act
towards all living creatures with justice and equity.
Similarly, consider how the cause of the welfare, happiness, joy and
comfort of humankind are amity and union, whereas dissension and discord
are most conducive to hardship, humiliation, agitation and failure.
But a thousand times alas, that man is negligent and unaware of these
facts, and daily doth he strut abroad with the characteristics of a wild
beast. Lo! At one moment he turneth into a ferocious tiger; at the next he
becometh a creeping, venomous viper! But the sublime achievements of man
reside in those qualities and attributes that exclusively pertain to the
angels of the Supreme Concourse. Therefore, when praiseworthy qualities
and high morals emanate from man, he becometh a heavenly being, an angel
of the Kingdom, a divine reality and a celestial effulgence. On the other
hand, when he engageth in warfare, quarrelling and bloodshed, he becometh
viler than the most fierce of savage creatures, for if a bloodthirsty wolf
devoureth a lamb in a single night, man slaughtereth a hundred thousand in
the field of battle, strewing the ground with their corpses and kneading
the earth with their blood.
In short, man is endowed with two natures: one tendeth towards moral
sublimity and intellectual perfection, while the other turneth to bestial
degradation and carnal imperfections. If ye travel the countries of the
globe ye shall observe on one side the remains of ruin and destruction,
while on the other ye shall see the signs of civilization and development.
Such desolation and ruin are the result of war, strife and quarrelling,
while all development and progress are fruits of the lights of virtue,
co-operation and concord.
If one were to travel through the deserts of Central Asia he would observe
how many cities, once great and prosperous like Paris and London, are now
demolished and razed to the ground. From the Caspian Sea to the River Oxus
there stretch wild and desolate plains, deserts, wildernesses and valleys.
For two days and two nights the Russian railway traverseth the ruined
cities and uninhabited villages of that wasteland. Formerly that plain
bore the fruit of the finest civilizations of the past. Tokens of
development and refinement were apparent all around, arts and sciences
were well protected and promoted, professions and industries flourished,
commerce and agriculture had reached a high stage of efficiency, and the
foundations of government and statesmanship were laid on a strong and
solid basis. Today that vast stretch of land hath become mostly the
shelter and asylum of Turkoman tribes, and an arena for the ferocious
display of wild beasts. The ancient cities of that plain, such as Gurgan,
Nissa, Abivard and _Sh_ahristan, famous throughout the world for their
arts, sciences, culture, industry, and well known for their wealth,
greatness, prosperity and distinction, have given way to a wilderness
wherein no voice is heard save the roaring of wild beasts and where
bloodthirsty wolves roam at will. This destruction and desolation was
brought about by war and strife, dissension and discord between the
Persians and the Turks, who differed in their religion and customs. So
rigid was the spirit of religious prejudice that the faithless leaders
sanctioned the shedding of innocent blood, the ruin of property and the
desecration of family honour. This is to cite only one illustration.
Consequently, when thou traversest the regions of the world, thou shalt
conclude that all progress is the result of association and co-operation,
while ruin is the outcome of animosity and hatred. Notwithstanding this,
the world of humanity doth not take warning, nor doth it awake from the
slumber of heedlessness. Man is still causing differences, quarrels and
strife in order to marshal the cohorts of war and, with his legions, rush
into the field of bloodshed and slaughter.
Then again, consider the phenomenon of composition and decomposition, of
existence and non-existence. Every created thing in the contingent world
is made up of many and varied atoms, and its existence is dependent on the
composition of these. In other words, through the divine creative power a
conjunction of simple elements taketh place so that from this composition
a distinct organism is produced. The existence of all things is based upon
this principle. But when the order is deranged, decomposition is produced
and disintegration setteth in, then that thing ceaseth to exist. That is,
the annihilation of all things is caused by decomposition and
disintegration. Therefore attraction and composition between the various
elements is the means of life, and discord, decomposition and division
produce death. Thus the cohesive and attractive forces in all things lead
to the appearance of fruitful results and effects, while estrangement and
alienation of things lead to disturbance and annihilation. Through
affinity and attraction all living things like plants, animals and men
come into existence, while division and discord bring about decomposition
and destruction.
Consequently, that which is conducive to association and attraction and
unity among the sons of men is the means of the life of the world of
humanity, and whatever causeth division, repulsion and remoteness leadeth
to the death of humankind.
And if, as thou passest by fields and plantations, thou observest that the
plants, flowers and sweet-smelling herbs are growing luxuriantly together,
forming a pattern of unity, this is an evidence of the fact that that
plantation and garden is flourishing under the care of a skilful gardener.
But when thou seest it in a state of disorder and irregularity thou
inferrest that it hath lacked the training of an efficient farmer and thus
hath produced weeds and tares.
It therefore becometh manifest that amity and cohesion are indicative of
the training of the Real Educator, and dispersion and separation a proof
of savagery and deprivation of divine education.
A critic may object, saying that peoples, races, tribes and communities of
the world are of different and varied customs, habits, tastes, character,
inclinations and ideas, that opinions and thoughts are contrary to one
another, and how, therefore, is it possible for real unity to be revealed
and perfect accord among human souls to exist?
In answer we say that differences are of two kinds. One is the cause of
annihilation and is like the antipathy existing among warring nations and
conflicting tribes who seek each other's destruction, uprooting one
another's families, depriving one another of rest and comfort and
unleashing carnage. The other kind which is a token of diversity is the
essence of perfection and the cause of the appearance of the bestowals of
the Most Glorious Lord.
Consider the flowers of a garden: though differing in kind, colour, form
and shape, yet, inasmuch as they are refreshed by the waters of one
spring, revived by the breath of one wind, invigorated by the rays of one
sun, this diversity increaseth their charm, and addeth unto their beauty.
Thus when that unifying force, the penetrating influence of the Word of
God, taketh effect, the difference of customs, manners, habits, ideas,
opinions and dispositions embellisheth the world of humanity. This
diversity, this difference is like the naturally created dissimilarity and
variety of the limbs and organs of the human body, for each one
contributeth to the beauty, efficiency and perfection of the whole. When
these different limbs and organs come under the influence of man's
sovereign soul, and the soul's power pervadeth the limbs and members,
veins and arteries of the body, then difference reinforceth harmony,
diversity strengtheneth love, and multiplicity is the greatest factor for
co-ordination.
How unpleasing to the eye if all the flowers and plants, the leaves and
blossoms, the fruits, the branches and the trees of that garden were all
of the same shape and colour! Diversity of hues, form and shape, enricheth
and adorneth the garden, and heighteneth the effect thereof. In like
manner, when divers shades of thought, temperament and character, are
brought together under the power and influence of one central agency, the
beauty and glory of human perfection will be revealed and made manifest.
Naught but the celestial potency of the Word of God, which ruleth and
transcendeth the realities of all things, is capable of harmonizing the
divergent thoughts, sentiments, ideas, and convictions of the children of
men. Verily, it is the penetrating power in all things, the mover of souls
and the binder and regulator in the world of humanity.
Praise be to God, today the splendour of the Word of God hath illumined
every horizon, and from all sects, races, tribes, nations, and communities
souls have come together in the light of the Word, assembled, united and
agreed in perfect harmony. Oh! What a great number of meetings are held
adorned with souls from various races and diverse sects! Anyone attending
these will be struck with amazement, and might suppose that these souls
are all of one land, one nationality, one community, one thought, one
belief and one opinion; whereas, in fact, one is an American, the other an
African, one cometh from Asia and another from Europe, one is a native of
India, another is from Turkestan, one is an Arab, another a Tajik, another
a Persian and yet another a Greek. Notwithstanding such diversity they
associate in perfect harmony and unity, love and freedom; they have one
voice, one thought and one purpose. Verily, this is from the penetrative
power of the Word of God! If all the forces of the universe were to
combine they would not be able thus to gather a single assemblage so
imbued with the sentiments of love, affection, attraction and enkindlement
as to unite the members of different races and to raise up from the heart
of the world a voice that shall dispel war and strife, uproot dissension
and disputation, usher in the era of universal peace and establish unity
and concord amongst men.
Can any power withstand the penetrative influence of the Word of God? Nay,
by God! The proof is clear and the evidence is complete! If anyone looketh
with the eyes of justice he shall be struck with wonder and amazement and
will testify that all the peoples, sects and races of the world should be
glad, content and grateful for the teachings and admonitions of
Baha'u'llah. For these divine injunctions tame every ferocious beast,
transform the creeping insect into a soaring bird, cause human souls to
become angels of the Kingdom, and make the human world a focus for the
qualities of mercy.
Furthermore each and every one is required to show obedience, submission
and loyalty towards his own government. Today no state in the world is in
a condition of peace or tranquillity, for security and trust have vanished
from among the people. Both the governed and the governors are alike in
danger. The only group of people which today submitteth peacefully and
loyally to the laws and ordinances of government and dealeth honestly and
frankly with the people, is none other than this wronged community. For
while all sects and races in Persia and Turkestan are absorbed in
promoting their own interests and only obey their governments either with
the hope of reward or from fear of punishment, the Baha'is are the
well-wishers of the government, obedient to its laws and bearing love
towards all peoples.
Such obedience and submission is made incumbent and obligatory upon all by
the clear Text of the Abha Beauty. Therefore the believers, in obedience
to the command of the True One, show the utmost sincerity and goodwill
towards all nations; and should any soul act contrary to the laws of the
government he would consider himself responsible before God, deserving
divine wrath and chastisement for his sin and wrongdoing. It is
astonishing that, in spite of this, some of the officials of the
government consider the Baha'is to be ill-wishers while they regard the
members of other communities as their well-wishers. Gracious God!
Recently, when there was general revolution and agitation in Tihran and in
other provinces of Persia, it was proven that not a single Baha'i had
taken part nor intervened in these affairs. For this reason they were
reproached by the ignorant because they had obeyed the command of the
Blessed Perfection and refrained absolutely from interference in political
matters. They were not associated with any party, but busied themselves
with their own affairs and professions and discharged their own duties.
All the friends of God bear witness to the fact that 'Abdu'l-Baha is, from
every standpoint, the well-wisher of all governments and nations, and
prayeth sincerely for their progress and advancement, especially for the
two great states of the east, for these two countries are the native land
and the place of exile of Baha'u'llah. In all epistles and writings he
hath commended and praised these two governments and hath supplicated
divine confirmations for them from the Threshold of the One true God. The
Abha Beauty--may my life be a sacrifice for His loved ones--hath offered
prayers on behalf of Their Imperial Majesties. Gracious God! How strange
that, notwithstanding these conclusive proofs, every day some event
transpireth and difficulties arise. But we, and the friends of God, should
on no account slacken our efforts to be loyal, sincere and men of good
will. We should at all times manifest our truthfulness and sincerity, nay
rather, we must be constant in our faithfulness and trustworthiness, and
occupy ourselves in offering prayers for the good of all.
O ye beloved of God, these are days for steadfastness, for firmness and
perseverance in the Cause of God. Ye must not focus your attention upon
the person of 'Abdu'l-Baha, for erelong he will bid you farewell. Rather
must ye fix your gaze upon the Word of God. If the Word of God is being
promoted, rejoice and be happy and thankful, though 'Abdu'l-Baha himself
be threatened by the sword or burdened by the weight of chains and
fetters. For the Holy Temple of the Cause of God is important, not the
physical body of 'Abdu'l-Baha. The friends of God must arise with such
steadfastness that if, at any moment, a hundred souls like 'Abdu'l-Baha
become the target for the arrows of affliction, they will not shift or
waver in their resolve, their determination, their enkindlement, their
devotion and service in the Cause of God. 'Abdu'l-Baha is himself a
servant at the Threshold of the Blessed Beauty and a manifestation of pure
and utter servitude at the Threshold of the Almighty. He hath no other
station or title, no other rank or power. This is my ultimate Purpose, my
eternal Paradise, my holiest Temple and my Sadratu'l-Muntaha. With the
Abha Blessed Beauty and the Exalted One, His Herald--may my life be a
sacrifice for Them both--hath ended the appearance of God's independent and
universal Manifestation. And for a thousand years all shall be illumined
by His lights and be sustained by the ocean of His favours.
O ye lovers of God! This, verily, is my last wish and my admonition unto
you. Blessed, therefore, is he who is aided by God to follow that which is
inscribed upon this scroll whose words are sanctified from the symbols
current amongst men.