Showing posts with label Egypt. Show all posts
Showing posts with label Egypt. Show all posts

Sunday, August 16, 2020

August 16. On this date in 1942, a memorial was held for Abdu'l-Jalil Bey Sa'd at the Temple in Wilmette, Illinois. He was a prominent member of the Egyptian Baha'i community in its early days, a Hand of the Cause of God, and a member of the National Spiritual Assembly of the Bahá'ís of Egypt and the Sudan and had died on June 25, 1942.

 


August 16. On this date in 1942, a memorial was held for Abdu'l-Jalil Bey Sa'd at the Temple in Wilmette, Illinois. He was a prominent member of the Egyptian Baha'i community in its early days, a Hand of the Cause of God, and a member of the National Spiritual Assembly of the Bahá'ís of Egypt and the Sudan and had died on June 25, 1942.

Abdu'l-Jalil was converted to the Baha'i Faith by Mírzá Abu'l-Fadl, and he devoted himself to service of the Cause in Egypt for the remainder of his life.

He was a judge on the Civil Court of Egypt and in 1923 he wrote several articles arguing that religious freedom should be applied to all religions. The government of Egypt decided to legislate religious freedom for all religions later that year. In 1929 Abdu'l-Jalil met with the Prime Minister of Egypt and attempted to negotiate better conditions for the Egyptian Baha'i community.

In 1934 he refuted attacks on the faith from the Muslim scholar Shaykh el Karashi in a series of articles titled 'The Baha'i Faith is an Everlasting Truth'. In response the Egyptian Minister of Justice was asked to prevent Abdu'l-Jalil from publishing, and he requested that Abdu'l-Jalil stop writing articles in defense of the Faith. Abdu'l-Jalil responded by saying:

"If your excellency wishes me to cease defending my belief, then the other side should also cease attacking it"

This lead to the Egyptian House of Parliament banning both parties from publishing, and Abdu'l-Jalil was exiled to Northern Egypt.

While in Northern Egypt he produced the first translation of The Dawn-breakers in Arabic which was published in 1941. All printed copies of the translation were seized by the Muslim authorities of Egypt before they could be distributed. Abdu'l-Jalil garnered support, and managed to not only regain possession of the books, but also permission to distribute them within Egypt and in other countries.

In 1941 he received permission to construct a Ḥaẓíratu’l-Quds in Cairo. He personally oversaw the project, but fell ill and passed away before it was completed.

He passed away on June 25, 1942. After his passing Shoghi Effendi sent the following telegram to the Baha'is:

ABDU'L-JALIL BEY SA'D ABU'L-FADL'S MOST RENOWNED DISCIPLE FOREMOST CHAMPION FAITH EGYPT, OUTSTANDING BAHA'I ADMINISTRATOR BRILLIANT AUTHOR, INDEFATIGABLE TEACHER ASCENDED ABHA KINGDOM LOSS IRREPARABLE HEARTS GREIF-STRICKEN. ADVISE BEFITTING MEMORIAL GATHERING TEMPLE TO ASSOCIATE AMERICAN BELIEVERS UNIVERSAL MOURNING DISTINGUISHED HAND CAUSE BAHA'U'LLAH.

A memorial was held at the American Baha'i Temple in Wilmette, Illinois on August 16, 1942.

Thursday, June 25, 2020

June 25. On this date in 1942, Abdu'l-Jalil Bey Sa'd died. He was a prominent member of the Egyptian Baha'i community in its early days, a Hand of the Cause of God, and a member of the National Spiritual Assembly of the Bahá'ís of Egypt and the Sudan.

 
 
June 25. On this date in 1942, Abdu'l-Jalil Bey Sa'd died. He was a prominent member of the Egyptian Baha'i community in its early days, a Hand of the Cause of God, and a member of the National Spiritual Assembly of the Bahá'ís of Egypt and the Sudan.

Abdu'l-Jalil was converted to the Baha'i Faith by Mírzá Abu'l-Fadl, and he devoted himself to service of the Cause in Egypt for the remainder of his life.

He was a judge on the Civil Court of Egypt and in 1923 he wrote several articles arguing that religious freedom should be applied to all religions. The government of Egypt decided to legislate religious freedom for all religions later that year. In 1929 Abdu'l-Jalil met with the Prime Minister of Egypt and attempted to negotiate better conditions for the Egyptian Baha'i community.

In 1934 he refuted attacks on the faith from the Muslim scholar Shaykh el Karashi in a series of articles titled 'The Baha'i Faith is an Everlasting Truth'. In response the Egyptian Minister of Justice was asked to prevent Abdu'l-Jalil from publishing, and he requested that Abdu'l-Jalil stop writing articles in defense of the Faith. Abdu'l-Jalil responded by saying:

"If your excellency wishes me to cease defending my belief, then the other side should also cease attacking it"

This lead to the Egyptian House of Parliament banning both parties from publishing, and Abdu'l-Jalil was exiled to Northern Egypt.

While in Northern Egypt he produced the first translation of The Dawn-breakers in Arabic which was published in 1941. All printed copies of the translation were seized by the Muslim authorities of Egypt before they could be distributed. Abdu'l-Jalil garnered support, and managed to not only regain possession of the books, but also permission to distribute them within Egypt and in other countries.

In 1941 he received permission to construct a Ḥaẓíratu’l-Quds in Cairo. He personally oversaw the project, but fell ill and passed away before it was completed.

He passed away on June 25, 1942. After his passing Shoghi Effendi sent the following telegram to the Baha'is:
ABDU'L-JALIL BEY SA'D ABU'L-FADL'S MOST RENOWNED DISCIPLE FOREMOST CHAMPION FAITH EGYPT, OUTSTANDING BAHA'I ADMINISTRATOR BRILLIANT AUTHOR, INDEFATIGABLE TEACHER ASCENDED ABHA KINGDOM LOSS IRREPARABLE HEARTS GREIF-STRICKEN. ADVISE BEFITTING MEMORIAL GATHERING TEMPLE TO ASSOCIATE AMERICAN BELIEVERS UNIVERSAL MOURNING DISTINGUISHED HAND CAUSE BAHA'U'LLAH.
A memorial was held at the American Baha'i Temple in Wilmette, Illinois on August 16, 1942.

Saturday, May 2, 2020

May 2. On this date in 1916, Lua Getsinger died unexpectedly at the age of forty-three of heart failure while in Egypt.





May 2. On this date in 1916, Lua Getsinger died unexpectedly at the age of forty-three of heart failure while in Egypt.
A prominent Disciple of `Abdu'l-Bahá, he also titled her "Herald of the Covenant" and "Mother Teacher of the West."
Lua Getsinger became a Bahá'í in 1897.
In 1898, Lua Getsinger undertook a Bahá'í pilgrimage to Palestine to meet 'Abdu'l-Bahá with other American pilgrims, including Ibrahim George KheirallaPhoebe Hearst, and May Boles.
It was during this trip, in Akka, that Kheiralla witnessed firsthand the conflict between 'Abdu'l-Bahá and his brothers, leading him, upon his return to America in 1899, to form the "Society of Behaists" which would later be led by Shua Ullah Behai and to author a book, Beha'u'llah, wherein he states his belief that 'Abdu'l-Bahá was equal in rank to his brothers Mírzá Muhammad `AlíDíyá'u'lláh, and Badi'u'lláh.
Ultimately, in the conflict between Abdu'l-Bahá and [Mírzá MuhammadAlí](https://en.wikipedia.org/wiki/M%C3%ADrz%C3%A1_Muhammad_%60Al%C3%AD), Kheiralla sided with the latter for which he was declared a Covenant-breaker.
Phoebe Hearst was an early Bahá'í, a wealthy philanthropist, the wife of Senator George Hearst, and the mother of publisher William Randolph Hearst. She later became estranged from the Bahá'í Faith due to being extorted for money by other Bahá'ís.
May Boles would wed William Sutherland Maxwell on May 8, 1902, in London. They met while William was studying architecture in Paris and May was the sister of one of his classmates. The couple were the parents of Mary Sutherland Maxwell, the future Amatu'l-Bahá Rúhíyyih Khánum, wife of Shoghi Effendi, who was born to them on August 8, 1910. They also hosted 'Abdu'l-Bahá in their Montreal on September 2, 1912.
On June 19, 1912, 'Abdu'l-Bahá gave a talk in New York about Bahá'u'lláh's Tablet of the Branch, declaring himself the "Centre of the Covenant," New York the "City of the Covenant," and Lua Getsinger the "Herald of the Covenant."

Friday, April 10, 2020

April 10. On this date in 1911, Louis G. Gregory saw 'Abdu'l-Bahá for the first time in Egypt during his pilgrimage, an event he describes in is diary, titled "A Heavenly Vista": "Majesty and beauty are His adornments. Following a natural impulse, my knee was bent reverently before Him. Feeling Him bend over me, I knew that He touched my head with his lips."





April 10. On this date in 1911, Louis G. Gregory saw 'Abdu'l-Bahá for the first time in Egypt during his pilgrimage, an event he describes in is diary, titled "A Heavenly Vista": "Majesty and beauty are His adornments. Following a natural impulse, my knee was bent reverently before Him. Feeling Him bend over me, I knew that He touched my head with his lips."

Saturday, March 28, 2020

March 28. On this date in 1930, during Queen Marie of Romania's visit to Egypt, the "Rumanian Minister in Cairo wired Shoghi Effendi: 'Her Majesty regrets that not passing through Palestine she will not be able to visit you.'"





March 28. On this date in 1930, during Queen Marie of Romania's visit to Egypt, the "Rumanian Minister in Cairo wired Shoghi Effendi: 'Her Majesty regrets that not passing through Palestine she will not be able to visit you.'"

From Chapter 4 of Amatu'l-Bahá Rúhíyyih Khánum's book The Priceless Pearl, titled "Martha Root and Queen Marie of Rumania"...
In 1930 her Majesty visited Egypt with her daughter Ileana. Shoghi Effendi, having had the unfortunate experience of indiscreet publicity during her visit to Cyprus, wired Alexandria on 19 February: "Advise Assembly in case Queen visits Egypt convey only written expression of welcome and appreciation on behalf Bahá'ís. Letter should be briefly carefully worded. No objection sending flowers. Individual communications should be strictly avoided. Inform Cairo."
In the hope that at last the Queen would be able to visit the Bahá'í Holy Places in Palestine the Guardian had had Bahá'u'lláh's Tablet to her grandmother, Queen Victoria, copied in fine Persian calligraphy, and illuminated in Tehran. On 21 February he cabled Tehran: "Illuminated Tablet Queen Victoria should reach Haifa not later than March tenth on one or several pages." This was to be his gift to Her Majesty. Hearing no news of the Queen's plans once she had reached Egypt he wired to her direct on 8 March: "Her Majesty, the Dowager Queen Marie of Rumania, abroad Mayflower, Aswan. Family of 'Abdu'l-Bahá join me in renewing the expression of our loving and heartfelt invitation to your gracious Majesty and Her Royal Highness Princess Ileana to visit His home in Haifa. Your Majesty's acceptance to visit Bahá'u'lláh's Shrine and prison-city of 'Akka will apart from its historic significance be a source of immeasurable strength joy and hope to the silent sufferers of the Faith throughout the East. Our fondest love, prayers and best wishes for Your Majesty's happiness and welfare."
Receiving no reply to this communication Shoghi Effendi sent another wire on 26 March to the Queen at the Hotel Semiramis in Cairo: "Fearing my former letter and telegram in which Family of 'Abdu'l-Bahá joined me in extending invitation to Your Majesty and Her Royal Highness Princess Ileana may have miscarried, we are pleased to express anew the pleasure it would give us all should Your Majesty find it feasible to visit Bahá'u'lláh's and 'Abdu'l-Bahá's Shrines and the prison-city of 'Akka. Deeply regret unauthorized publicity given by the Press." Two days later the Rumanian Minister in Cairo wired Shoghi Effendi: "Her Majesty regrets that not passing through Palestine she will not be able to visit you."
Although Bahá'ís frequently refer to Queen Marie of Romania as "the first member of a royal family to embrace the Bahá’í Faith," Queen Marie's daughter, Princess Ileana of Romania, disputes this claim:
"It is perfectly true that my mother, Queen Marie, did receive Miss Martha Root several times.....She came at the moment when we were undergoing very great family and national stress. At such a moment it was natural that we were receptive to any kind of spiritual message, but it is quite incorrect to say that my mother or any of us at any time contemplated becoming a member of the Baha’i faith."
While the Administrative Order publicly eschews involvement in partisan politics, it has no reservations about routinely using its media outlets to proudly tout unelected royal leaders who are Bahá'í.

For example, on February 19, 1968, Malietoa Tanumafili II, one of Samoa's four paramount chiefs, became a Bahá'í.

Also, On April 24, 2017, the Bahá'í World News Service published a story about Djaouga Abdoulaye, who "became a Baha’i in the 1980s when the Faith initially came to Benin." The news report states that he was enthroned High Chief in July of 2016, assuming a "position of moral and customary authority for the approximately 100,000 Fulani living in the area."

While rare and not promoted in the media outlets of the Administrative Order, there have been Bahá'ís who have been elected to office, such as Ted Livingston, who was the first Bahá’í in the United States to be the mayor of a city when he was elected Mayor of Cottonwood Falls, Kansas.

Thursday, March 26, 2020

March 26. On this date in 1930, Shoghi Effendi cabled Queen Marie of Romania and her daughter Ileana, who were visiting Egypt "Family of 'Abdu'l-Bahá join me in renewing the expression of our loving and heartfelt invitation to your gracious Majesty and Her Royal Highness Princess Ileana to visit His home in Haifa. Your Majesty's acceptance to visit Bahá'u'lláh's Shrine and prison-city of 'Akka will apart from its historic significance be a source of immeasurable strength joy and hope to the silent sufferers of the Faith throughout the East. Our fondest love, prayers and best wishes for Your Majesty's happiness and welfare."





March 26. On this date in 1930, Shoghi Effendi cabled Queen Marie of Romania and her daughter Ileana, who were visiting Egypt "Family of 'Abdu'l-Bahá join me in renewing the expression of our loving and heartfelt invitation to your gracious Majesty and Her Royal Highness Princess Ileana to visit His home in Haifa. Your Majesty's acceptance to visit Bahá'u'lláh's Shrine and prison-city of 'Akka will apart from its historic significance be a source of immeasurable strength joy and hope to the silent sufferers of the Faith throughout the East. Our fondest love, prayers and best wishes for Your Majesty's happiness and welfare."

From Chapter 4 of Amatu'l-Bahá Rúhíyyih Khánum's book The Priceless Pearl, titled "Martha Root and Queen Marie of Rumania"...
In 1930 her Majesty visited Egypt with her daughter Ileana. Shoghi Effendi, having had the unfortunate experience of indiscreet publicity during her visit to Cyprus, wired Alexandria on 19 February: "Advise Assembly in case Queen visits Egypt convey only written expression of welcome and appreciation on behalf Bahá'ís. Letter should be briefly carefully worded. No objection sending flowers. Individual communications should be strictly avoided. Inform Cairo."
In the hope that at last the Queen would be able to visit the Bahá'í Holy Places in Palestine the Guardian had had Bahá'u'lláh's Tablet to her grandmother, Queen Victoria, copied in fine Persian calligraphy, and illuminated in Tehran. On 21 February he cabled Tehran: "Illuminated Tablet Queen Victoria should reach Haifa not later than March tenth on one or several pages." This was to be his gift to Her Majesty. Hearing no news of the Queen's plans once she had reached Egypt he wired to her direct on 8 March: "Her Majesty, the Dowager Queen Marie of Rumania, abroad Mayflower, Aswan. Family of 'Abdu'l-Bahá join me in renewing the expression of our loving and heartfelt invitation to your gracious Majesty and Her Royal Highness Princess Ileana to visit His home in Haifa. Your Majesty's acceptance to visit Bahá'u'lláh's Shrine and prison-city of 'Akka will apart from its historic significance be a source of immeasurable strength joy and hope to the silent sufferers of the Faith throughout the East. Our fondest love, prayers and best wishes for Your Majesty's happiness and welfare."
Receiving no reply to this communication Shoghi Effendi sent another wire on 26 March to the Queen at the Hotel Semiramis in Cairo: "Fearing my former letter and telegram in which Family of 'Abdu'l-Bahá joined me in extending invitation to Your Majesty and Her Royal Highness Princess Ileana may have miscarried, we are pleased to express anew the pleasure it would give us all should Your Majesty find it feasible to visit Bahá'u'lláh's and 'Abdu'l-Bahá's Shrines and the prison-city of 'Akka. Deeply regret unauthorized publicity given by the Press." Two days later the Rumanian Minister in Cairo wired Shoghi Effendi: "Her Majesty regrets that not passing through Palestine she will not be able to visit you."
Although Bahá'ís frequently refer to Queen Marie of Romania as "the first member of a royal family to embrace the Bahá’í Faith," Queen Marie's daughter, Princess Ileana of Romania, disputes this claim:
"It is perfectly true that my mother, Queen Marie, did receive Miss Martha Root several times.....She came at the moment when we were undergoing very great family and national stress. At such a moment it was natural that we were receptive to any kind of spiritual message, but it is quite incorrect to say that my mother or any of us at any time contemplated becoming a member of the Baha’i faith."
While the Administrative Order publicly eschews involvement in partisan politics, it has no reservations about routinely using its media outlets to proudly tout unelected royal leaders who are Bahá'í.

For example, on February 19, 1968, Malietoa Tanumafili II, one of Samoa's four paramount chiefs, became a Bahá'í.

Also, On April 24, 2017, the Bahá'í World News Service published a story about Djaouga Abdoulaye, who "became a Baha’i in the 1980s when the Faith initially came to Benin." The news report states that he was enthroned High Chief in July of 2016, assuming a "position of moral and customary authority for the approximately 100,000 Fulani living in the area."

While rare and not promoted in the media outlets of the Administrative Order, there have been Bahá'ís who have been elected to office, such as Ted Livingston, who was the first Bahá’í in the United States to be the mayor of a city when he was elected Mayor of Cottonwood Falls, Kansas.

Tuesday, January 21, 2020

January 21. On this date in 1914, Mírzá Abu'l-Faḍl-i-Gulpáygání, noted Bahá’í scholar in the time of Bahá’u’lláh, died in Cairo, Egypt. One of the few Apostles of Bahá’u’lláh who never actually met Bahá’u’lláh, he chose the alias Abu'l-Fadl (progenitor of virtue) for himself. 'Abdu’l-Bahá wrote, referring to The Brilliant Proof, "Each one of you should have a copy. Read, memorize and reflect upon it."





January 21. On this date in 1914, Mírzá Abu'l-Faḍl-i-Gulpáygání, noted Bahá’í scholar in the time of Bahá’u’lláh, died in Cairo, Egypt. One of the few Apostles of Bahá’u’lláh who never actually met Bahá’u’lláh, he chose the alias Abu'l-Fadl (progenitor of virtue) for himself. 'Abdu’l-Bahá wrote, referring to The Brilliant Proof, "Each one of you should have a copy. Read, memorize and reflect upon it."

Mírzá Abu'l-Fadl was born in a village near Gulpaygan, Iran, sometime in the months of June or July 1844. In 1868 he left to Isfahan to study Islamic sciences at one of the religious colleges in the city. In October 1873, Mírzá Abu'l-Fadl moved to Tehran, where he had his first encounters with Bahá’ís in the beginning of 1876. Abu'l-Fadl, at one point, met an uneducated cloth-seller, named Aqa 'Abdu'l-Karim, with whom he would have discussions over difficult religious questions.

In the next several months, Abu'l-Fadl met with some of the leading Bahá’ís including Nabíl-i-Akbar, Mirza Isma'il Dhabih and Aqa Mirza Haydar 'Ali Ardistani. While he was at Mirza Isma'il Dhabih's house, he read two of Bahá’u’lláh's tablets, the Lawh-i-Ra'ís (Tablet of the Chief) and the Lawh-i-Fu'ád (Tablet of Fu'ad Pasha), which contain prophecies both of the fall of the Ottoman Sultan Abd-ul-Aziz and vizier 'Ali Páshá. He determined that if the events portrayed in those tablets came to pass, he would believe in Bahá’u’lláh, and a few months later, Mírzá Abu'l-Fadl accepted the Bahá’í Faith and became a Bahá’í on September 20, 1876.

Juan Cole describes these events in his "Lawh-i-Fu'ád: notes by Juan Cole"...
Speaking with the voice of God (using the royal "we"), Bahá'u'lláh predicts that Alí Páshá, then grand vizier, will be deposed (the verb is 'azala, which is used of deposing kings). He says, too, that God will "lay hold" (the verb is akhadha, to take, seize) of Sultán AbdulAzíz (he is called amiruhum, literally, "their prince" or "their commander"). Although Bahá'u'lláh was correct that neither of these powerful men had long at the top in 1869, his prophecy, if taken literally, actually reverses their true fates. Alí Páshá was never deposed, but rather died in office in 1871. It was Sultán AbdulAzíz who was deposed, in the Constitutional Revolution of spring, 1876, shortly after which he committed suicide. Obviously, if Bahá'u'lláh had merely meant to predict that eventually these two men would die, then the prophecy was not very remarkable. Rather, he seems to have believed that Alí Páshá would fall from the Sultán's favor, and that some dramatic event would overtake the Sultán.
As soon as he became a Bahá’í, Abu'l-Fadl began to teach the new religion to others, and when news spread of his conversion away from Islam, he was removed from the religious college. He found a new position as a teacher at a school for Zoroastrian children that was established by Mánikchi Sáhib, an Indian Parsi. During his time at the school, a number of Zoroastrians converted to the Bahá’í Faith including Ustad Javanmard and Mulla Bahram Akhtar-Khavari. He continued to teach the Bahá’í Faith during the next ten years that he spent in Tehran, and helped Mírzá Husyan Hamadani produce an account of the history of the Bábí and Bahá’í religions, the Tarikh-i-Jadid (The New History), which was commissioned by Mánikchi Sáhib.

In Tehran, he was also imprisoned on three occasions. He was first imprisoned in December 1876 when it was found that he had converted to the Bahá’í Faith; he was released after five months. He was next imprisoned in 1882-83 for nineteen months, with fifty or so other Bahá’ís in Tehran, when the governor of the city, Kamran Mirza, ordered their arrests at the instigation of Sayyid Sadiq Sanglaji, a religious leader in the city. Then, in October 1885 he was imprisoned for another six months, once again, due to orders from Kamran Mirza.

After his 1882 imprisonment, he began extensive travels throughout the Persian Empire, especially after he received letters from Bahá’u’lláh in 1886 asking him to travel to teach the Bahá’í Faith. It was principally through his writings that the Bahá’í Faith was presented to the Jews of Iran in such a way as to bring a large number of them into accepting Bahá’u’lláh. During his travels in Iran he visited Kashan, Isfahan, Yazd and Tabriz. In 1888 and the three years thereafter he travelled to Ashgabat, Samarkand, and Bukhara. In Samarkand, his teaching efforts allowed for the conversion of the first Afghan to become Bahá’í outside of Afghanistan, Dr. 'Ata'u'llah Khan.

In 1894 Abu'l-Fadl spent ten months with ‘Abdu’l-Bahá in ‘Akká, then in 1894 went to Cairo, where he settled for several years. Abu'l-Fadl became friends with writers and magazine publishers, and many articles that he authored appeared in the Egyptian press. In 1896, when Nasiru'd-Din Shah was assassinated in Iran, an enemy of the Bahá’ís, Za'imu'd-Dawlih, used the rumour that the assassination had been performed by Bahá’ís, to cause a massacre of the Bahá’ís in Egypt. When Abu'l-Fadl, stood up in defence for the Bahá’ís and stated that he himself was a Bahá’í, his allegiance became public; then when his two books Fara'id and Al-Duraru'l-Bahiyyih were published in 1897-1900 the al-Azhar University decreed that Abu'l-Fadl was an infidel.

Between 1900 and 1904 he travelled to Paris and the United States, by request of ‘Abdu’l-Bahá, where his talks and writings enabled the fledgling Bahá’í communities to gain confidence and a clear understanding of the religion. During his travels, he was accompanied by Ethel Jenner Rosenberg and Laura Clifford Barney, an American Bahá’í. In Paris, his talks were translated by Anton Haddad, and over thirty people became Bahá’ís. Then in the autumn of 1901 travelled to the United States, and specifically to Chicago, where the largest Bahá’í community was, and gave a large number of talks. Then in December 1901, Abu'l-Fadl travelled to Washington, D.C. and gave talks to both Bahá’ís and the general population. During this time, he also continuously worked on an introductory book on the Bahá’í Faith.

Abu'l-Fadl then travelled to the Green Acre Bahá’í School in Eliot, Maine where he stayed during the months of July and August of 1903 and lectured to a Bahá’í audience. In 1904, ‘Abdu’l-Bahá asked that Abu'l-Fadl return to the Middle East, and the Bahá’ís held a large farewell gathering for him in New York on November 29, 1904.

Mírzá Abu'l-Fadl lived most of his later years in Cairo until his death on January 21, 1914. During his final years, he also visited Beirut and Haifa. Abu'l-Fadl was in Egypt when ‘Abdu’l-Bahá visited Egypt in August 1910, and he stayed near ‘Abdu’l-Bahá in Alexandria in mid 1911. Near the end of 1912, Abu'l-Fadl started to become ill, and Aqa Muhammad-Taqi Isfahani was able to move Abu'l-Fadl to his house in Cairo, where he remained until his death on January 21, 1914.

After his death, ‘Abdu’l-Bahá gave a eulogy which can be found in Bahá’í Proofs. Moojon Momen, a Bahá’í historian, states that Abu'l-Fadl possessed a critical mind, and had a complete devotion to the Bahá’í Faith. Momen states that Abu'l-Fadl's writings "show a keen understanding of modern currents of thought remarkable in a man who only knew oriental languages." and was able to apply the Bahá’í teachings to a wide range of different issues.

Mírzá Abu'l-Fadl wrote on a wide range of Bahá’í subjects, including extensive amounts of material about the proofs of Bahá’u’lláh's mission. He was consistently praised by the central figures of the Bahá’í Faith and Shoghi Effendi. His papers and letters include a wide range of presentations of the Bahá’í Faith for those of Christian and Jewish backgrounds, and his concepts in the presentation of the Bahá’í Faith continue to be important today. After his death, his papers, including several unfinished works, were taken to Ashkhabad, where his nephew lived; many of these papers were, however, lost during the Russian Revolution.

‘Abdu’l-Bahá wrote, referring to The Brilliant Proof...
"His Honour Mírzá Abu'l-Fadl has written a treatise answering the criticisms of a London preacher. Each one of you should have a copy. Read, memorize and reflect upon it. Then, when accusations and criticisms are advanced by those unfavourable to the Cause, you will be well armed."
On March 24, 1943, the Universal House of Justice quoted Shoghi Effendi in the Reconciliation of Apparent Contradictions in the Bahá'í Writings that "In the past some of the friends were under the misapprehension that Mírzá Abu'l-Fadl taught that Abraham and Zoroaster were the same person."
He was very interested in your notes concerning Mírzá Abu'l-Fadl's teachings on Zoroaster and the information on the relationship between Bahá'u'lláh's family and the ancient kings of Persia. In the past some of the friends were under the misapprehension that Mírzá Abu'l-Fadl taught that Abraham and Zoroaster were the same person.
(24 March 1943)

Friday, December 27, 2019

December 26. On this date in 2006, the Bahá’í World News Service reported on the Universal House of Justice's letter "to the Bahá’ís of Egypt" concerning their ability "to obtain officially issued identification cards."


December 26. On this date in 2006, the Bahá’í World News Service reported on the Universal House of Justice's letter "to the Bahá’ís of Egypt" concerning their ability "to obtain officially issued identification cards."
Message to the Baha'is of Egypt from the Universal House of Justice 26 December 2006
HAIFA, Israel — The Universal House of Justice, the highest governing body of the Baha'i Faith, has addressed a message to the Baha'is of Egypt in the wake of a 16 December Supreme Administrative Court decision in Cairo that upheld a discriminatory government policy regarding the Baha'is and their identification cards. The policy places the Baha'is in the untenable position of either having to make a false statement about their religious beliefs or give up their state identification cards. The cards are essential to accessing most rights of citizenship, including education, financial services, and even medical care.
On December 21, 2006, the Universal House of Justice addressed a letter "to the Bahá’ís of Egypt" concerning their ability "to obtain officially issued identification cards."
The Universal House of Justice
21 December 2006
To the Bahá’ís of Egypt
Dearly loved Friends,
We have received the distressing news that on 16 December, the Supreme Administrative Court in Cairo ruled against the decision of a lower court that permitted Bahá’ís to obtain officially issued identification cards. We wholly sympathize in your disappointment that justice was not served by a ruling that robs the members of your community of so critical a right of Egyptian citizens owing only to your beliefs. But you must stand firm and persevere in your effort to win affirmation of this right. To do less would be to deprive the authorities in Egypt of the opportunity to correct a wrong which has implications for many others, no less than for yourselves. Moreover, to relent would be to disregard the moral courage of those organizations, media, and persons of goodwill who have joined their voices to yours in the quest for a just solution to a serious inequity.
In explaining the court’s decision to the press, the presiding judge stated that the Egyptian constitution recognizes only three religions: Islam, Christianity, and Judaism. This argument misses the essence, obscures the issue. Surely you are not asking here for the Bahá’í Faith to be recognized. Like other Egyptian citizens, you simply wish to be free to carry out the requirement of the civil law that you must obtain identification cards without making a false statement about your religious beliefs. Possessing such a card is a common right to which every native-born Egyptian is entitled. But how strange it is that the custodians of the law would themselves oblige you to violate a government policy that all citizens without exception are expected to observe! It is, of course, worthy of praise that the judges so publicly upheld the validity of three of the divine religions. As a community that believes that all God’s chosen Messengers are “seated upon the same throne, uttering the same speech, and proclaiming the same Faith”, the Bahá’ís of Egypt have no difficulty embracing the truths of the three religions mentioned. But to what purpose were their names invoked? Was it to justify the exclusion of certain citizens from exercising their civil rights? Would this not amount to a misuse of the authority of these Faiths to perpetrate an injustice that offends the high standard of justice to which they hold their adherents? But your interest is not in a theological tug-of-war with the Egyptian judiciary, despite its gross misrepresentation of the Bahá’í Faith: it is in the application of the principles of equity, fairness, and honesty that are so vital to those of all faiths and no faith. The ruling was unreasonable not only because it is contrary to prescriptions set forth in the International Covenant on Civil and Political Rights, to which Egypt is a signatory, but more especially because the sacred scriptures of Islam extol tolerance as a precept of social stability.
This incident calls to mind the occasion more than eight decades ago when Egyptian judicial and ecclesiastical authorities considered the claims of our Faith, not in a sympathetic effort but with the intent to oppose. A case involving three Muslim men who had become Bahá’ís in a village prompted their interest. As a result, the appellate religious court of Beba delivered a verdict on 10 May 1925 that denounced the Bahá’í Faith and annulled the marriages of these men. Nevertheless, from the judges’ scrupulous study of Bahá’í scriptures, they arrived at the accurate conclusion that the Bahá’í Faith was “a new religion”, “entirely independent”, with “beliefs, principles and laws” of its own. This verdict was sanctioned at the time by Egypt’s highest ecclesiastical authorities. If Egyptian magistrates were capable then of such clear perception, and others in a local court have so recently shown a similar awareness, it seems reasonable to trust that this capacity will in the future reassert itself positively at the highest level of authority in your country.
Well beyond a century ago, during the lifetime of Bahá’u’lláh, His Faith took root in your homeland. Despite instances of opposition, it flourished in a climate of intellectual ferment. As early as 1934 your National Spiritual Assembly was incorporated, thus assuming a legal personality that enabled it to function according to Bahá’í procedures and to hold properties, including a National Center and a cemetery. Then suddenly in 1960, without forewarning, Presidential Decree no. 263 was issued, banning your national and local institutions and confiscating your properties and other assets. For nearly five decades now the members of your community have been subjected to humiliation of all kinds, including the harassment of police surveillance and false arrests. Until now no evidence has been adduced to prove that you have been unworthy of the public’s trust, while there is much to confirm that you made noteworthy contributions towards fostering the spiritual, intellectual, and cultural character of the Egyptian people. In this regard, we recall with deep emotion and pride the distinguished services to your country and community of your late Bahá’í compatriot Hussein Bikar, who, despite having received a presidential award honoring his outstanding achievements as an artist, was denied an Egyptian identification card up until the time of his death.
This is no time, however, to dwell on a litany of the vexations your community has for so long sustained. It is, rather, an appropriate occasion for reflection on the broad context in which the recent action of the Supreme Administrative Court occurred, that from it you may derive an ever-larger sense of meaning and purpose.
Injustice is rife. Throughout the world it afflicts every department of life whether in the home, at the workplace, or in the public sphere as a consequence of the ill conduct of individuals, groups, or governments. Lamenting the horrors it breeds, Bahá’u’lláh made this poignant remark: “Justice is, in this day, bewailing its plight, and Equity groaneth beneath the yoke of oppression. The thick clouds of tyranny have darkened the face of the earth, and enveloped its peoples.” So grave a situation exists at a time of unprecedented change: opposite processes of chaos and of order interact in a spiral of turbulence that signals a transition in the spiritual and social agenda of the world as a whole.
Human society has arrived at a stage in its evolution when unity of the whole human race is imperative. To not appreciate this reality is to not grasp the meaning of the current crisis in world affairs. The principle of the oneness of humankind identifies the code for resolving the far-reaching issues involved. As Bahá’ís, you understand that this principle implies not only the ultimate peaceful goal that it signifies but involves, as well, your participation in the painful tasks entailed in attaining it. Hence, you appreciate the global connotations of instances of oppression at home or abroad and accept the responsibility of striving, guided by the principles of the Faith and in collaboration with others whenever possible, to combat injustice, for the common good.
Those groups supporting you in your current encounter are of a world-embracing vision and are themselves prepared to withstand the harsh resistance to their selfless occupation, sustaining blows of injustice in the process. As the rise of justice ensures the appearance of unity in the world, all who take on the formidable challenges of struggling for it have indeed captured the spirit of the age epitomized in the principle of oneness. To the extent that the fight for justice contributes to the establishment of a single global standard of human rights, the organizations in Egypt so engaged are working towards achieving the unification of their nation’s peoples. They are thus committing themselves in large measure to the vital task of reconciling the tensions that bedevil their society and delay the attainment of its unity. Such reconciliation should not be impossible to Egypt’s people, who can take pride in the celebrated enlightenment that in a glorious past ensured their unity in a flourishing society. Undoubtedly, Egypt will rise to participate, as befits its stature, in the fruition of that destiny of world peace and prosperity of which all nations dream.
Be assured of our ardent prayers in the Holy Shrines on behalf of each and every one of the members of your community and for the progress of all your compatriots in that land of ancient splendor.
[signed: The Universal House of Justice]

Saturday, December 21, 2019

December 21. On this date in 2006, the Universal House of Justice addressed a letter "to the Bahá’ís of Egypt" concerning their ability "to obtain officially issued identification cards."


December 21. On this date in 2006, the Universal House of Justice addressed a letter "to the Bahá’ís of Egypt" concerning their ability "to obtain officially issued identification cards."
The Universal House of Justice
21 December 2006
To the Bahá’ís of Egypt
Dearly loved Friends,
We have received the distressing news that on 16 December, the Supreme Administrative Court in Cairo ruled against the decision of a lower court that permitted Bahá’ís to obtain officially issued identification cards. We wholly sympathize in your disappointment that justice was not served by a ruling that robs the members of your community of so critical a right of Egyptian citizens owing only to your beliefs. But you must stand firm and persevere in your effort to win affirmation of this right. To do less would be to deprive the authorities in Egypt of the opportunity to correct a wrong which has implications for many others, no less than for yourselves. Moreover, to relent would be to disregard the moral courage of those organizations, media, and persons of goodwill who have joined their voices to yours in the quest for a just solution to a serious inequity.
In explaining the court’s decision to the press, the presiding judge stated that the Egyptian constitution recognizes only three religions: Islam, Christianity, and Judaism. This argument misses the essence, obscures the issue. Surely you are not asking here for the Bahá’í Faith to be recognized. Like other Egyptian citizens, you simply wish to be free to carry out the requirement of the civil law that you must obtain identification cards without making a false statement about your religious beliefs. Possessing such a card is a common right to which every native-born Egyptian is entitled. But how strange it is that the custodians of the law would themselves oblige you to violate a government policy that all citizens without exception are expected to observe! It is, of course, worthy of praise that the judges so publicly upheld the validity of three of the divine religions. As a community that believes that all God’s chosen Messengers are “seated upon the same throne, uttering the same speech, and proclaiming the same Faith”, the Bahá’ís of Egypt have no difficulty embracing the truths of the three religions mentioned. But to what purpose were their names invoked? Was it to justify the exclusion of certain citizens from exercising their civil rights? Would this not amount to a misuse of the authority of these Faiths to perpetrate an injustice that offends the high standard of justice to which they hold their adherents? But your interest is not in a theological tug-of-war with the Egyptian judiciary, despite its gross misrepresentation of the Bahá’í Faith: it is in the application of the principles of equity, fairness, and honesty that are so vital to those of all faiths and no faith. The ruling was unreasonable not only because it is contrary to prescriptions set forth in the International Covenant on Civil and Political Rights, to which Egypt is a signatory, but more especially because the sacred scriptures of Islam extol tolerance as a precept of social stability.
This incident calls to mind the occasion more than eight decades ago when Egyptian judicial and ecclesiastical authorities considered the claims of our Faith, not in a sympathetic effort but with the intent to oppose. A case involving three Muslim men who had become Bahá’ís in a village prompted their interest. As a result, the appellate religious court of Beba delivered a verdict on 10 May 1925 that denounced the Bahá’í Faith and annulled the marriages of these men. Nevertheless, from the judges’ scrupulous study of Bahá’í scriptures, they arrived at the accurate conclusion that the Bahá’í Faith was “a new religion”, “entirely independent”, with “beliefs, principles and laws” of its own. This verdict was sanctioned at the time by Egypt’s highest ecclesiastical authorities. If Egyptian magistrates were capable then of such clear perception, and others in a local court have so recently shown a similar awareness, it seems reasonable to trust that this capacity will in the future reassert itself positively at the highest level of authority in your country.
Well beyond a century ago, during the lifetime of Bahá’u’lláh, His Faith took root in your homeland. Despite instances of opposition, it flourished in a climate of intellectual ferment. As early as 1934 your National Spiritual Assembly was incorporated, thus assuming a legal personality that enabled it to function according to Bahá’í procedures and to hold properties, including a National Center and a cemetery. Then suddenly in 1960, without forewarning, Presidential Decree no. 263 was issued, banning your national and local institutions and confiscating your properties and other assets. For nearly five decades now the members of your community have been subjected to humiliation of all kinds, including the harassment of police surveillance and false arrests. Until now no evidence has been adduced to prove that you have been unworthy of the public’s trust, while there is much to confirm that you made noteworthy contributions towards fostering the spiritual, intellectual, and cultural character of the Egyptian people. In this regard, we recall with deep emotion and pride the distinguished services to your country and community of your late Bahá’í compatriot Hussein Bikar, who, despite having received a presidential award honoring his outstanding achievements as an artist, was denied an Egyptian identification card up until the time of his death.
This is no time, however, to dwell on a litany of the vexations your community has for so long sustained. It is, rather, an appropriate occasion for reflection on the broad context in which the recent action of the Supreme Administrative Court occurred, that from it you may derive an ever-larger sense of meaning and purpose.
Injustice is rife. Throughout the world it afflicts every department of life whether in the home, at the workplace, or in the public sphere as a consequence of the ill conduct of individuals, groups, or governments. Lamenting the horrors it breeds, Bahá’u’lláh made this poignant remark: “Justice is, in this day, bewailing its plight, and Equity groaneth beneath the yoke of oppression. The thick clouds of tyranny have darkened the face of the earth, and enveloped its peoples.” So grave a situation exists at a time of unprecedented change: opposite processes of chaos and of order interact in a spiral of turbulence that signals a transition in the spiritual and social agenda of the world as a whole.
Human society has arrived at a stage in its evolution when unity of the whole human race is imperative. To not appreciate this reality is to not grasp the meaning of the current crisis in world affairs. The principle of the oneness of humankind identifies the code for resolving the far-reaching issues involved. As Bahá’ís, you understand that this principle implies not only the ultimate peaceful goal that it signifies but involves, as well, your participation in the painful tasks entailed in attaining it. Hence, you appreciate the global connotations of instances of oppression at home or abroad and accept the responsibility of striving, guided by the principles of the Faith and in collaboration with others whenever possible, to combat injustice, for the common good.
Those groups supporting you in your current encounter are of a world-embracing vision and are themselves prepared to withstand the harsh resistance to their selfless occupation, sustaining blows of injustice in the process. As the rise of justice ensures the appearance of unity in the world, all who take on the formidable challenges of struggling for it have indeed captured the spirit of the age epitomized in the principle of oneness. To the extent that the fight for justice contributes to the establishment of a single global standard of human rights, the organizations in Egypt so engaged are working towards achieving the unification of their nation’s peoples. They are thus committing themselves in large measure to the vital task of reconciling the tensions that bedevil their society and delay the attainment of its unity. Such reconciliation should not be impossible to Egypt’s people, who can take pride in the celebrated enlightenment that in a glorious past ensured their unity in a flourishing society. Undoubtedly, Egypt will rise to participate, as befits its stature, in the fruition of that destiny of world peace and prosperity of which all nations dream.
Be assured of our ardent prayers in the Holy Shrines on behalf of each and every one of the members of your community and for the progress of all your compatriots in that land of ancient splendor.
[signed: The Universal House of Justice]

Wednesday, June 26, 2019

June 25. On this date in 1942, Abdu'l-Jalil Bey Sa'd died. He was a prominent member of the Egyptian Baha'i community in its early days, a Hand of the Cause of God, and a member of the National Spiritual Assembly of the Bahá'ís of Egypt and the Sudan.


June 25. On this date in 1942, Abdu'l-Jalil Bey Sa'd died. He was a prominent member of the Egyptian Baha'i community in its early days, a Hand of the Cause of God, and a member of the National Spiritual Assembly of the Bahá'ís of Egypt and the Sudan.

Abdu'l-Jalil was converted to the Baha'i Faith by Mírzá Abu'l-Fadl, and he devoted himself to service of the Cause in Egypt for the remainder of his life.

He was a judge on the Civil Court of Egypt and in 1923 he wrote several articles arguing that religious freedom should be applied to all religions. The government of Egypt decided to legislate religious freedom for all religions later that year. In 1929 Abdu'l-Jalil met with the Prime Minister of Egypt and attempted to negotiate better conditions for the Egyptian Baha'i community.

In 1934 he refuted attacks on the faith from the Muslim scholar Shaykh el Karashi in a series of articles titled 'The Baha'i Faith is an Everlasting Truth'. In response the Egyptian Minister of Justice was asked to prevent Abdu'l-Jalil from publishing, and he requested that Abdu'l-Jalil stop writing articles in defense of the Faith. Abdu'l-Jalil responded by saying:

"If your excellency wishes me to cease defending my belief, then the other side should also cease attacking it"

This lead to the Egyptian House of Parliament banning both parties from publishing, and Abdu'l-Jalil was exiled to Northern Egypt.

While in Northern Egypt he produced the first translation of The Dawn-breakers in Arabic which was published in 1941. All printed copies of the translation were seized by the Muslim authorities of Egypt before they could be distributed. Abdu'l-Jalil garnered support, and managed to not only regain possession of the books, but also permission to distribute them within Egypt and in other countries.
In 1941 he received permission to construct a Ḥaẓíratu’l-Quds in Cairo. He personally oversaw the project, but fell ill and passed away before it was completed.

He diedon June 25, 1942. After his passing Shoghi Effendi sent the following telegram to the Baha'is:
ABDU'L-JALIL BEY SA'D ABU'L-FADL'S MOST RENOWNED DISCIPLE FOREMOST CHAMPION FAITH EGYPT, OUTSTANDING BAHA'I ADMINISTRATOR BRILLIANT AUTHOR, INDEFATIGABLE TEACHER ASCENDED ABHA KINGDOM LOSS IRREPARABLE HEARTS GREIF-STRICKEN. ADVISE BEFITTING MEMORIAL GATHERING TEMPLE TO ASSOCIATE AMERICAN BELIEVERS UNIVERSAL MOURNING DISTINGUISHED HAND CAUSE BAHA'U'LLAH.
A memorial was held at the American Baha'i Temple in Wilmette, Illinois on August 16, 1942.

Friday, May 3, 2019

May 2. On this date in 1916, Lua Getsinger died unexpectedly at the age of forty-three of heart failure while in Egypt.



Early Western Bahá'í pilgrims. Standing left to right: Charles Mason Remey, Sigurd Russell, Edward Getsinger and Laura Clifford Barney; Seated left to right: Ethel Jenner Rosenberg, Madam Jackson, Shoghi Effendi, Helen Ellis Cole, Lua Getsinger, Emogene Hoagg.

May 2. On this date in 1916, Lua Getsinger died unexpectedly at the age of forty-three of heart failure while in Egypt.

 A prominent Disciple of `Abdu'l-Bahá, he also titled her "Herald of the Covenant" and "Mother Teacher of the West."

Lua Getsinger became a Bahá'í in 1897.

In 1898, Lua Getsinger undertook a Bahá'í pilgrimage to Palestine to meet 'Abdu'l-Bahá with other American pilgrims, including Ibrahim George Kheiralla, Phoebe Hearst, and May Boles.
It was during this trip, in Akka, that Kheiralla witnessed firsthand the conflict between 'Abdu'l-Bahá and his brothers, leading him, upon his return to America in 1899, to form the "Society of Behaists" which would later be led by Shua Ullah Behai and to author a book, Beha'u'llah, wherein he states his belief that 'Abdu'l-Bahá was equal in rank to his brothers Mírzá Muhammad 'Alí, Díyá'u'lláh, and Badi'u'lláh.

 Ultimately, in the conflict between 'Abdu'l-Bahá and Mírzá Muhammad 'Alí, Kheiralla sided with the latter for which he was declared a Covenant-breaker.
Phoebe Hearst was an early Bahá'í, a wealthy philanthropist, the wife of Senator George Hearst, and the mother of publisher William Randolph Hearst. She later became estranged from the Bahá'í Faith due to being extorted for money by other Bahá'ís.

May Boles would wed William Sutherland Maxwell on May 8, 1902, in London. They met while William was studying architecture in Paris and May was the sister of one of his classmates. The couple were the parents of Mary Sutherland Maxwell, the future Amatu'l-Bahá Rúhíyyih Khánum, wife of Shoghi Effendi, who was born to them on August 8, 1910. They also hosted 'Abdu'l-Bahá in their Montreal on September 2, 1912.

On June 19, 1912, 'Abdu'l-Bahá gave a talk in New York about Bahá'u'lláh's Tablet of the Branch, declaring himself the "Centre of the Covenant," New York the "City of the Covenant," and Lua Getsinger the "Herald of the Covenant."

Friday, March 22, 2019

March 25. On this date in 1912, ‘Abdu’l-Bahá boarded the S.S Cedric in Alexandria, heading for the United States.



March 25. On this date in 1912, ‘Abdu’l-Bahá boarded the S.S Cedric in Alexandria, heading for the United States.

On March 25, 1912, 'Abdu’l-Bahá boarded the S.S. Cedric in Alexandria, heading for the United States.

Others with him included Shoghi Effendi, Asadu'lláh-i-Qumí, Dr Amínu'lláh Faríd (Ameen U Fareed), Mírzá Munír-i-Zayn, Áqá Khusraw, and Mahmúd-i-Zarqání (the author of Mahmud's Diary).

The ship arrived in Naples harbour on March 28, 1912, and on the next day several Bahá'ís from America and Britain boarded the ship. 'Abdu'l-Bahá and his group did not disembark for fear of being confused with Turks during the ongoing Italo-Turkish War.
Shoghi Effendi, Mírzá Munír-i-Zayn, and Áqá Khusraw were refused further passage by reason of illness and were taken ashore.

From Naples, the group sailed on to New York. The group included 'Abdu'l-Bahá, Asadu'lláh-i-Qumí, Dr Amínu'lláh Faríd (Ameen U Fareed), Mahmúd-i-Zarqání, Mr and Mrs Percy Woodcock and their daughter from Canada, Mr and Mrs Austin from Denver, Colorado, and Miss Louisa Mathew.

The S.S. Cedric passed Gibraltar on April 3 and arrived in New York harbour on the morning of April 11.

Dr. Amínu'lláh Faríd (Ameen U. Fareed) was the son of Mirza Assad Ullah Fareed (who authored The School of the Prophets) and the nephew of 'Abdu'l-Bahá's wife, Munírih Khánum. He had served as 'Abdu'l-Bahá's interpreter and had been active in promoting the Bahá'í Faith. He had also received a number of Tablets from 'Abdu'l-Bahá.

On December 16, 1953, Shoghi Effendi sent a cablegram stating "Following the successive blows which fell with dramatic swiftness two years ago upon the ring-leaders of the fast dwindling band of old Covenant-breakers at the World Center of the Faith, God's avenging hand struck down in the last two months, Avarih, Fareed and Falah."
Fast-Dwindling Band of Covenant-Breakers
Following the successive blows which fell with dramatic swiftness two years ago upon the ring-leaders of the fast dwindling band of old Covenant-breakers at the World Center of the Faith, God's avenging hand struck down in the last two months, Avarih, Fareed and Falah, within the cradle of the Faith, North America and Turkey, who demonstrated varying degrees, in the course of over thirty years, of faithlessness to 'Abdu'l-Bahá.
The first of the above named will be condemned by posterity as being the most shameless, vicious, relentless apostate in the annals of the Faith, who, through ceaseless vitriolic attacks in recorded voluminous writings and close alliance with its traditional enemies, assiduously schemed to blacken its name and subvert the foundations of its institutions.
The second, history will recognize as one of the most perfidious among the kinsmen of the interpreters of the Center of the Covenant, who, driven by ungovernable cupidity, committed acts causing agonies of grief and distress to the beloved Master and culminating in open association with breakers of Bahá'u'lláh's Covenant in the Holy Land.
The third will be chiefly remembered by the pride, obstinacy and insatiable ambition impelling him to violate the spiritual and administrative precepts of the Faith.
All three, however blinded by perversity, could not have failed to perceive, as their infamous careers approached their end, the futility of their opposition and measure their own loss by the degree of progress and consolidation of the triumphant administrative order so magnificently celebrated in the course of the festivities of the recently concluded Holy Year.
From the first entry, dated Monday, March 25, 1912, in Mahmúd's Diary: The Diary of Mírzá Mahmúd-i-Zarqání Chronicling 'Abdu'l-Bahá's Journey to America...
Monday, March 25, 1912
'Abdu'l-Bahá's departure from Ramleh, Alexandria
When 'Abdu'l-Bahá was saying farewell amid the tears, lamentations and sadness of the friends and members of the Holy Family who watched their beloved's departure, one of 'Abdu'l-Bahá's daughters, Rúhá Khánum, was seriously ill. It was evident that this deeply affected the Master. It was in these circumstances that 'Abdu'l-Bahá left Alexandria on the morning of Monday, March 25, 1912. Although He had already bidden the friends farewell and had embraced most of them, many accompanied Him to the ship, expressing their sadness and anguish at their impending separation from Him. After visiting, walking about the ship and receiving His cabin assignment, 'Abdu'l-Bahá went to the main hall where He bestowed His love, affection and assurance on each of the friends. After an hour, the friends left the ship in tears. Then the S. S. Cedric, an Italian liner from the White Star Line, set sail, honored to be the means of transporting the Most Holy Being and becoming the focus of the envy of the whole earth.
The ship left the port of Alexandria with a burst of steam and great fanfare. 'Abdu'l-Bahá's companions numbered six: Shoghi Effendi, Siyyid Asadu'lláh-i-Qumí, Dr Amínu'lláh Faríd, Mírzá Munír-i-Zayn, Áqá Khusraw and this servant, Mahmúd-i-Zarqání. After the ship left, 'Abdu'l-Bahá went to the first class dining room and gave permission to His companions to have lunch with Him. Although our cabins were in second class, arrangements had been made for us to dine in the first class dining room with Him. `Abdu'l-Bahá remarked at lunch:
The doctor of this ship is an Italian and, as Italians are at war with the Turks, the doctor, imagining us to be Turks and wanting to go to war with us, says that Khusraw's eyes are affected with a disease which will make him unfit to land in America. He wished to examine the eyes of all, but Dr Faríd prevented him.
Then He told Khusraw not to worry, that He would try to intercede on his behalf and not allow them to prevent his travel. He said, 'Don't worry; to the extent possible I will not allow you to be sent back. We are ready to give our lives for one another.' 'Abdu'l-Bahá then went to His cabin in the upper deck and rested for awhile. Afternoon tea was served in the main salon of the ship. 'Abdu'l-Bahá spoke about the excessive drinking and eating habits of the Europeans. `It is hardly two hours since they took their lunch and now they are having a full meal with their tea.' Then He spoke about the Italians, saying that at the time of the Romans they were famous for their knowledge and virtues but now their character seems to have declined like the Greeks. And similarly the Egyptians. He said:
During the last days of our stay in Egypt, we went to Tanta for the repair of the tomb of Hájí Abu'l Qásim and from there went to Mansurih. In Tanta one of the English officials was our friend, who held us in great honor and showed us great respect everywhere. Observing this, the natives were more respectful and polite to us than even to the said officer, and throughout the town, everyone, young and old, even the policemen in the street, saluted us. But, at another time when we went alone to Mansurih, because the people did not observe outward riches, they did not pay any attention to us. This is the condition of hypocritical people who only look to outward appearances.
This evening 'Abdu'l-Bahá did not dine in the main hall but instead the waiter brought His dinner to the cabin. After eating He went to the lounge, rested on a comfortable couch for a short time and then returned to His cabin to sleep.