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God Passes By

  • Author:
  • Shoghi Effendi

  • Source:
  • US Bahá’í Publishing Trust, 1979 second printing
  • Pages:
  • 412
Go to printed page GO
Pages 263-272

Chapter XVII: Renewal of ‘Abdu’l-Bahá’s Incarceration

263
The outstanding accomplishments of a valiant and sorely-tested community, the first fruits of Bahá’u’lláh’s newly established Covenant in the Western world, had laid a foundation sufficiently imposing to invite the presence of the appointed Center of that Covenant, Who had called that Community into being and watched, with such infinite care and foresight, over its budding destinies. Not until, however, ‘Abdu’l-Bahá had emerged from the severe crisis which had already for several years been holding Him in its toils could He undertake His memorable voyage to the shores of a continent where the rise and establishment of His Father’s Faith had been signalized by such magnificent and enduring achievements.
This second major crisis of His ministry, external in nature and hardly less severe than the one precipitated by the rebellion of Mírzá Muḥammad-‘Alí, gravely imperiled His life, deprived Him, for a number of years, of the relative freedom He had enjoyed, plunged into anguish His family and the followers of the Faith in East and West, and exposed as never before, the degradation and infamy of His relentless adversaries. It originated two years after the departure of the first American pilgrims from the Holy Land. It persisted, with varying degrees of intensity, during more than seven years, and was directly attributable to the incessant intrigues and monstrous misrepresentations of the Arch-Breaker of Bahá’u’lláh’s Covenant and his supporters.
Embittered by his abject failure to create a schism on which he had fondly pinned his hopes; stung by the conspicuous success which the standard-bearers of the Covenant had, despite his machinations, achieved in the North American continent; encouraged by the existence of a régime that throve in an atmosphere of intrigue and suspicion, and which was presided over by a cunning and cruel potentate; determined to exploit to the full the opportunities for mischief afforded him by the arrival of Western pilgrims at the prison-fortress of ‘Akká, as well as by the commencement of the construction of the Báb’s sepulcher on Mt. Carmel, Mírzá Muḥammad-‘Alí, seconded by his brother, Mírzá Badí’u’lláh, and aided by his brother-in-law, 264 Mírzá Majdi’d-Dín, succeeded through strenuous and persistent endeavors in exciting the suspicion of the Turkish government and its officials, and in inducing them to reimpose on ‘Abdu’l-Bahá the confinement from which, in the days of Bahá’u’lláh, He had so grievously suffered.
This very brother, Mírzá Muḥammad-‘Alí’s chief accomplice, in a written confession signed, sealed and published by him, on the occasion of his reconciliation with ‘Abdu’l-Bahá, has borne testimony to the wicked plots that had been devised. “What I have heard from others,” wrote Mírzá Badí’u’lláh, “I will ignore. I will only recount what I have seen with my own eyes, and heard from his (Mírzá Muḥammad-‘Alí) lips.” “It was arranged by him (Mírzá Muḥammad-‘Alí),” he, then, proceeds to relate, “to dispatch Mírzá Majdi’d-Dín with a gift and a letter written in Persian to Nazím Páshá, the Valí (governor) of Damascus, and to seek his assistance…. As he (Mírzá Majdi’d-Dín) himself informed me in Haifa he did all he could to acquaint him (governor) fully with the construction work on Mt. Carmel, with the comings and goings of the American believers, and with the gatherings held in ‘Akká. The Páshá, in his desire to know all the facts, was extremely kind to him, and assured him of his aid. A few days after Mírzá Majdi’d-Dín’s return a cipher telegram was received from the Sublime Porte, transmitting the Sulṭán’s orders to incarcerate ‘Abdu’l-Bahá, myself and the others.” “In those days,” he, furthermore, in that same document, testifies, “a man who came to ‘Akká from Damascus stated to outsiders that Nazím Páshá had been the cause of the incarceration of Abbás Effendi. The strangest thing of all is this that Mírzá Muḥammad-‘Alí, after he had been incarcerated, wrote a letter to Nazím Páshá for the purpose of achieving his own deliverance…. The Páshá, however, did not write even a word in answer to either the first or the second letter.”
It was in 1901, on the fifth day of the month of Jamádiyu’l-Avval 1319 A.H. (August 20) that ‘Abdu’l-Bahá, upon His return from Bahjí where He had participated in the celebration of the anniversary of the Báb’s Declaration, was informed, in the course of an interview with the governor of ‘Akká, of Sulṭán ‘Abdu’l-Ḥamíd’s instructions ordering that the restrictions which had been gradually relaxed should be reimposed, and that He and His brothers should be strictly confined within the walls of that city. The Sulṭán’s edict was at first rigidly enforced, the freedom of the exiled community was severely curtailed, while ‘Abdu’l-Bahá had to submit, alone and 265 unaided, to the prolonged interrogation of judges and officials, who required His presence for several consecutive days at government headquarters for the purpose of their investigations. One of His first acts was to intercede on behalf of His brothers, who had been peremptorily summoned and informed by the governor of the orders of the sovereign, an act which failed to soften their hostility or lessen their malevolent activities. Subsequently, through His intervention with the civil and military authorities, He succeeded in obtaining the freedom of His followers who resided in ‘Akká, and in enabling them to continue to earn, without interference, the means of livelihood.
The Covenant-breakers were unappeased by the measures taken by the authorities against One Who had so magnanimously intervened on their behalf. Aided by the notorious Yaḥyá Bey, the chief of police, and other officials, civil as well as military, who, in consequence of their representations, had replaced those who had been friendly to ‘Abdu’l-Bahá, and by secret agents who traveled back and forth between ‘Akká and Constantinople, and who even kept a vigilant watch over everything that went on in His household, they arose to encompass His ruin. They lavished on officials gifts which included possessions sacred to the memory of Bahá’u’lláh, and shamelessly proffered to high and low alike bribes drawn, in some instances, from the sale of properties associated with Him or bestowed upon some of them by ‘Abdu’l-Bahá. Relaxing nothing of their efforts they pursued relentlessly the course of their nefarious activities, determined to leave no stone unturned until they had either brought about His execution or ensured His deportation to a place remote enough to enable them to wrest the Cause from His grasp. The Valí of Damascus, the Muftí of Beirut, members of the Protestant missions established in Syria and ‘Akká, even the influential Shaykh Abu’l-Hudá, in Constantinople, whom the Sulṭán held in as profound an esteem as that in which Muḥammad Sháh had held his Grand Vizir, Ḥájí Mírzá Aqásí, were, on various occasions, approached, appealed to, and urged to lend their assistance for the prosecution of their odious designs.
Through verbal messages, formal communications and by personal interviews the Covenant-breakers impressed upon these notables the necessity of immediate action, shrewdly adapting their arguments to the particular interests and prejudices of those whose aid they solicited. To some they represented ‘Abdu’l-Bahá as a callous usurper Who had trampled upon their rights, robbed them of their heritage, reduced them to poverty, made their friends in Persia their enemies, 266 accumulated for Himself a vast fortune, and acquired no less than two-thirds of the land in Haifa. To others they declared that ‘Abdu’l-Bahá contemplated making of ‘Akká and Haifa a new Mecca and Medina. To still others they affirmed that Bahá’u’lláh was no more than a retired dervish, who professed and promoted the Faith of Islám, Whom Abbás Effendi, His son, had, for the purpose of self-glorification, exalted to the rank of God-head, whilst claiming Himself to be the Son of God and the return of Jesus Christ. They further accused Him of harboring designs inimical to the interests of the state, of meditating a rebellion against the Sulṭán, of having already hoisted the banner of Yá Bahá’u’l-Abhá, the ensign of revolt, in distant villages in Palestine and Syria, of having raised surreptitiously an army of thirty thousand men, of being engaged in the construction of a fortress and a vast ammunition depot on Mt. Carmel, of having secured the moral and material support of a host of English and American friends, amongst whom were officers of foreign powers, who were arriving, in large numbers and in disguise, to pay Him their homage, and of having already, in conjunction with them, drawn up His plans for the subjugation of the neighboring provinces, for the expulsion of the ruling authorities, and for the ultimate seizure of the power wielded by the Sulṭán himself. Through misrepresentation and bribery they succeeded in inducing certain people to affix their signatures as witnesses to the documents which they had drawn up, and which they despatched, through their agents, to the Sublime Porte.
Such grave accusations, embodied in numerous reports, could not fail to perturb profoundly the mind of a despot already obsessed by the fear of impending rebellion among his subjects. A commission was accordingly appointed to inquire into the matter, and report the result of its investigations. Each of the charges brought against ‘Abdu’l-Bahá, when summoned to the court, on several occasions, He carefully and fearlessly refuted. He exposed the absurdity of these accusations, acquainted the members of the Commission, in support of His argument, with the provisions of Bahá’u’lláh’s Testament, expressed His readiness to submit to any sentence the court might decide to pass upon Him, and eloquently affirmed that if they should chain Him, drag Him through the streets, execrate and ridicule Him, stone and spit upon Him, suspend Him in the public square, and riddle Him with bullets, He would regard it as a signal honor, inasmuch as He would thereby be following in the footsteps, and sharing the sufferings, of His beloved Leader, the Báb. 267
The gravity of the situation confronting ‘Abdu’l-Bahá; the rumors that were being set afloat by a population that anticipated the gravest developments; the hints and allusions to the dangers threatening Him contained in newspapers published in Egypt and Syria; the aggressive attitude which His enemies increasingly assumed; the provocative behavior of some of the inhabitants of ‘Akká and Haifa who had been emboldened by the predictions and fabrications of these enemies regarding the fate awaiting a suspected community and its Leader, led Him to reduce the number of pilgrims, and even to suspend, for a time, their visits, and to issue special instructions that His mail be handled through an agent in Egypt rather than in Haifa; for a time He ordered that it should be held there pending further advice from Him. He, moreover, directed the believers, as well as His own secretaries, to collect and remove to a place of safety all the Bahá’í writings in their possession, and, urging them to transfer their residence to Egypt, went so far as to forbid their gathering, as was their wont, in His house. Even His numerous friends and admirers refrained, during the most turbulent days of this period, from calling upon Him, for fear of being implicated and of incurring the suspicion of the authorities. On certain days and nights, when the outlook was at its darkest, the house in which He was living, and which had for many years been a focus of activity, was completely deserted. Spies, secretly and openly, kept watch around it, observing His every movement and restricting the freedom of His family.
The construction of the Báb’s sepulcher, whose foundation-stone had been laid by Him on the site blessed and selected by Bahá’u’lláh, He, however, refused to suspend, or even interrupt, for however brief a period. Nor would He allow any obstacle, however formidable, to interfere with the daily flow of Tablets which poured forth, with prodigious rapidity and ever increasing volume, from His indefatigable pen, in answer to the vast number of letters, reports, inquiries, prayers, confessions of faith, apologies and eulogies received from countless followers and admirers in both the East and the West. Eye-witnesses have testified that, during that agitated and perilous period of His life, they had known Him to pen, with His own Hand, no less than ninety Tablets in a single day, and to pass many a night, from dusk to dawn, alone in His bed-chamber engaged in a correspondence which the pressure of His manifold responsibilities had prevented Him from attending to in the day-time.
It was during these troublous times, the most dramatic period of His ministry, when, in the hey-day of His life and in the full tide of 268 His power, He, with inexhaustible energy, marvelous serenity and unshakable confidence, initiated and resistlessly prosecuted the varied enterprises associated with that ministry. It was during these times that the plan of the first Mashriqu’l-Adhkár of the Bahá’í world was conceived by Him, and its construction undertaken by His followers in the city of Ishqábád in Turkistán. It was during these times, despite the disturbances that agitated His native country, that instructions were issued by Him for the restoration of the holy and historic House of the Báb in Shíráz. It was during these times that the initial measures, chiefly through His constant encouragement, were taken which paved the way for the laying of the dedication stone, which He, in later years, placed with His own hands when visiting the site of the Mother Temple of the West on the shore of Lake Michigan. It was at this juncture that that celebrated compilation of His table talks, published under the title “Some Answered Questions,” was made, talks given during the brief time He was able to spare, in the course of which certain fundamental aspects of His Father’s Faith were elucidated, traditional and rational proofs of its validity adduced, and a great variety of subjects regarding the Christian Dispensation, the Prophets of God, Biblical prophecies, the origin and condition of man and other kindred themes authoritatively explained.
It was during the darkest hours of this period that, in a communication addressed to the Báb’s cousin, the venerable Ḥájí Mírzá Muḥammad-Taqí, the chief builder of the Temple of Ishqábád, ‘Abdu’l-Bahá, in stirring terms, proclaimed the immeasurable greatness of the Revelation of Bahá’u’lláh, sounded the warnings foreshadowing the turmoil which its enemies, both far and near, would let loose upon the world, and prophesied, in moving language, the ascendancy which the torchbearers of the Covenant would ultimately achieve over them. It was at an hour of grave suspense, during that same period, that He penned His Will and Testament, that immortal Document wherein He delineated the features of the Administrative Order which would arise after His passing, and would herald the establishment of that World Order, the advent of which the Báb had announced, and the laws and principles of which Bahá’u’lláh had already formulated. It was in the course of these tumultuous years that, through the instrumentality of the heralds and champions of a firmly instituted Covenant, He reared the embryonic institutions, administrative, spiritual, and educational, of a steadily expanding Faith in Persia, the cradle of that Faith, in the Great Republic of the West, 269 the cradle of its Administrative Order, in the Dominion of Canada, in France, in England, in Germany, in Egypt, in ‘Iráq, in Russia, in India, in Burma, in Japan, and even in the remote Pacific Islands. It was during these stirring times that a tremendous impetus was lent by Him to the translation, the publication and dissemination of Bahá’í literature, whose scope now included a variety of books and treatises, written in the Persian, the Arabic, the English, the Turkish, the French, the German, the Russian and Burmese languages. At His table, in those days, whenever there was a lull in the storm raging about Him, there would gather pilgrims, friends and inquirers from most of the afore-mentioned countries, representative of the Christian, the Muslim, the Jewish, the Zoroastrian, the Hindu and Buddhist Faiths. To the needy thronging His doors and filling the courtyard of His house every Friday morning, in spite of the perils that environed Him, He would distribute alms with His own hands, with a regularity and generosity that won Him the title of “Father of the Poor.” Nothing in those tempestuous days could shake His confidence, nothing would be allowed to interfere with His ministrations to the destitute, the orphan, the sick, and the down-trodden, nothing could prevent Him from calling in person upon those who were either incapacitated or ashamed to solicit His aid. Adamant in His determination to follow the example of both the Báb and Bahá’u’lláh, nothing would induce Him to flee from His enemies, or escape from imprisonment, neither the advice tendered Him by the leading members of the exiled community in ‘Akká, nor the insistent pleas of the Spanish Consul—a kinsman of the agent of an Italian steamship company—who, in his love for ‘Abdu’l-Bahá and his anxiety to avert the threatening danger, had gone so far as to place at His disposal an Italian freighter, ready to provide Him a safe passage to any foreign port He might name.
So imperturbable was ‘Abdu’l-Bahá’s equanimity that, while rumors were being bruited about that He might be cast into the sea, or exiled to Fizán in Tripolitania, or hanged on the gallows, He, to the amazement of His friends and the amusement of His enemies, was to be seen planting trees and vines in the garden of His house, whose fruits when the storm had blown over, He would bid His faithful gardener, Ismá’íl Áqá, pluck and present to those same friends and enemies on the occasion of their visits to Him.
In the early part of the winter of 1907 another Commission of four officers, headed by Árif Bey, and invested with plenary powers, was suddenly dispatched to ‘Akká by order of the Sulṭán. A few days 270 before its arrival ‘Abdu’l-Bahá had a dream, which He recounted to the believers, in which He saw a ship cast anchor off ‘Akká, from which flew a few birds, resembling sticks of dynamite, and which, circling about His head, as He stood in the midst of a multitude of the frightened inhabitants of the city, returned without exploding to the ship.
No sooner had the members of the Commission landed than they placed under their direct and exclusive control both the Telegraph and Postal services in ‘Akká; arbitrarily dismissed officials suspected of being friendly to ‘Abdu’l-Bahá, including the governor of the city; established direct and secret contact with the government in Constantinople; took up their residence in the home of the neighbors and intimate associates of the Covenant-breakers; set guards over the house of ‘Abdu’l-Bahá to prevent any one from seeing Him; and started the strange procedure of calling up as witnesses the very people, among whom were Christians and Moslems, orientals and westerners, who had previously signed the documents forwarded to Constantinople, and which they had brought with them for the purpose of their investigations.
The activities of the Covenant-breakers, and particularly of Mírzá Muḥammad-‘Alí, now jubilant and full of hope, rose in this hour of extreme crisis, to the highest pitch. Visits, interviews and entertainments multiplied, in an atmosphere of fervid expectation, now that the victory was seen to be at hand. Not a few among the lower elements of the population were led to believe that their acquisition of the property which would be left behind by the deported exiles was imminent. Insults and calumnies markedly increased. Even some of the poor, so long and so bountifully succored by ‘Abdu’l-Bahá, forsook Him for fear of reprisals.
‘Abdu’l-Bahá, while the members of the Commission were carrying on their so-called investigations, and throughout their stay of about one month in ‘Akká, consistently refused to meet or have any dealings with any of them, in spite of the veiled threats and warnings conveyed by them to Him through a messenger, an attitude which greatly surprised them and served to inflame their animosity and reinforce their determination to execute their evil designs. Though the perils and tribulations which had encompassed Him were now at their thickest, though the ship on which He was supposed to embark with the members of the Commission was waiting in readiness, at times in ‘Akká, at times in Haifa, and the wildest rumors were being spread about Him, the serenity He had invariably maintained, ever 271 since His incarceration had been reimposed, remained unclouded, and His confidence unshaken. “The meaning of the dream I dreamt,” He, at that time, told the believers who still remained in ‘Akká, “is now clear and evident. Please God this dynamite will not explode.”
Meanwhile the members of the Commission had, on a certain Friday, gone to Haifa and inspected the Báb’s sepulcher, the construction of which had been proceeding without any interruption on Mt. Carmel. Impressed by its solidity and dimensions, they had inquired of one of the attendants as to the number of vaults that had been built beneath that massive structure.
Shortly after the inspection had been made it was suddenly observed, one day at about sunset, that the ship, which had been lying off Haifa, had weighed anchor, and was heading towards ‘Akká. The news spread rapidly among an excited population that the members of the Commission had embarked upon it. It was anticipated that it would stop long enough at ‘Akká to take ‘Abdu’l-Bahá on board, and then proceed to its destination. Consternation and anguish seized the members of His family when informed of the approach of the ship. The few believers who were left wept with grief at their impending separation from their Master. ‘Abdu’l-Bahá could be seen, at that tragic hour, pacing, alone and silent, the courtyard of His house.
As dusk fell, however, it was suddenly noticed that the lights of the ship had swung round, and the vessel had changed her course. It now became evident that she was sailing direct for Constantinople. The intelligence was instantly communicated to ‘Abdu’l-Bahá, Who, in the gathering darkness, was still pacing His courtyard. Some of the believers who had posted themselves at different points to watch the progress of the ship hurried to confirm the joyful tidings. One of the direst perils that had ever threatened ‘Abdu’l-Bahá’s precious life was, on that historic day, suddenly, providentially and definitely averted.
Soon after the precipitate and wholly unexpected sailing of that ship news was received that a bomb had exploded in the path of the Sulṭán while he was returning to his palace from the mosque where he had been offering his Friday prayers.
A few days after this attempt on his life the Commission submitted its report to him; but he and his government were too preoccupied to consider the matter. The case was laid aside, and when, some months later, it was again brought forward it was abruptly closed forever by an event which, once and for all, placed the Prisoner of ‘Akká beyond the power of His royal enemy. The “Young Turk” Revolution, breaking out swiftly and decisively in 1908, forced 272 a reluctant despot to promulgate the constitution which he had suspended, and to release all religious and political prisoners held under the old régime. Even then a telegram had to be sent to Constantinople to inquire specifically whether ‘Abdu’l-Bahá was included in the category of these prisoners, to which an affirmative reply was promptly received.
Within a few months, in 1909, the Young Turks obtained from the Shaykhu’l-Islám the condemnation of the Sulṭán himself who, as a result of further attempts to overthrow the constitution, was finally and ignominiously deposed, deported and made a prisoner of state. On one single day of that same year there were executed no less than thirty-one leading ministers, páshás and officials, among whom were numbered notorious enemies of the Faith. Tripolitania itself, the scene of ‘Abdu’l-Bahá’s intended exile was subsequently wrested from the Turks by Italy. Thus ended the reign of the “Great Assassin,” “the most mean, cunning, untrustworthy and cruel intriguer of the long dynasty of Uthmán,” a reign “more disastrous in its immediate losses of territory and in the certainty of others to follow, and more conspicuous for the deterioration of the condition of his subjects, than that of any other of his twenty-three degenerate predecessors since the death of Sulaymán the Magnificent.”