God Passes By

The immediate effect of the ascension of Bahá’u’lláh had been, as already observed, to spread grief and bewilderment among his followers and companions, and to inspire its vigilant and redoubtable adversaries with fresh hope and renewed determination. At a time when a grievously traduced Faith had triumphantly emerged from the two severest crises it had ever known, one the work of enemies without, the other the work of enemies within, when its prestige had risen to a height unequalled in any period during its fifty-year existence, the unerring Hand which had shaped its destiny ever since its inception was suddenly removed, leaving a gap which friend and foe alike believed could never again be filled.

Yet, as the appointed Center of Bahá’u’lláh’s Covenant and the authorized Interpreter of His teaching had Himself later explained, the dissolution of the tabernacle wherein the soul of the Manifestation of God had chosen temporarily to abide signalized its release from the restrictions which an earthly life had, of necessity, imposed upon it. Its influence no longer circumscribed by any physical limitations, its radiance no longer beclouded by its human temple, that soul could henceforth energize the whole world to a degree unapproached at any stage in the course of its existence on this planet.

Bahá’u’lláh’s stupendous task on this earthly plane had, moreover, at the time of His passing, been brought to its final consummation. His mission, far from being in any way inconclusive, had, in every respect, been carried through to a full end. The Message with which He had been entrusted had been disclosed to the gaze of all mankind. The summons He had been commissioned to issue to its leaders and rulers had been fearlessly voiced. The fundamentals of the doctrine destined to recreate its life, heal its sicknesses and redeem it from bondage and degradation had been impregnably established. The tide of calamity that was to purge and fortify the sinews of His Faith had swept on with unstemmed fury. The blood which was to fertilize the soil out of which the institutions of His World Order were destined to spring had been profusely shed. Above all the Covenant that was to perpetuate the influence of that Faith, insure 245 its integrity, safeguard it from schism, and stimulate its world-wide expansion, had been fixed on an inviolable basis.

His Cause, precious beyond the dreams and hopes of men; enshrining within its shell that pearl of great price to which the world, since its foundation, had been looking forward; confronted with colossal tasks of unimaginable complexity and urgency, was beyond a peradventure in safe keeping. His own beloved Son, the apple of His eye, His vicegerent on earth, the Executive of His authority, the Pivot of His Covenant, the Shepherd of His flock, the Exemplar of His faith, the Image of His perfections, the Mystery of His Revelation, the Interpreter of His mind, the Architect of His World Order, the Ensign of His Most Great Peace, the Focal Point of His unerring guidance—in a word, the occupant of an office without peer or equal in the entire field of religious history—stood guard over it, alert, fearless and determined to enlarge its limits, blazon abroad its fame, champion its interests and consummate its purpose.

The stirring proclamation ‘Abdu’l-Bahá had penned, addressed to the rank and file of the followers of His Father, on the morrow of His ascension, as well as the prophecies He Himself had uttered in His Tablets, breathed a resolve and a confidence which the fruits garnered and the triumphs achieved in the course of a thirty-year ministry have abundantly justified.

The cloud of despondency that had momentarily settled on the disconsolate lovers of the Cause of Bahá’u’lláh was lifted. The continuity of that unerring guidance vouchsafed to it since its birth was now assured. The significance of the solemn affirmation that this is “the Day which shall not be followed by night” was now clearly apprehended. An orphan community had recognized in ‘Abdu’l-Bahá, in its hour of desperate need, its Solace, its Guide, its Mainstay and Champion. The Light that had glowed with such dazzling brightness in the heart of Asia, and had, in the lifetime of Bahá’u’lláh, spread to the Near East, and illuminated the fringes of both the European and African continents, was to travel, through the impelling influence of the newly proclaimed Covenant, and almost immediately after the death of its Author, as far West as the North American continent, and from thence diffuse itself to the countries of Europe, and subsequently shed its radiance over both the Far East and Australasia.

Before the Faith, however, could plant its banner in the midmost heart of the North American continent, and from thence establish its outposts over so vast a portion of the Western world, the newly born Covenant of Bahá’u’lláh had, as had been the case with the 246 Faith that had given it birth, to be baptized with a fire which was to demonstrate its solidity and proclaim its indestructibility to an unbelieving world. A crisis, almost as severe as that which had assailed the Faith in its earliest infancy in Baghdád, was to shake that Covenant to its foundations at the very moment of its inception, and subject afresh the Cause of which it was the noblest fruit to one of the most grievous ordeals experienced in the course of an entire century.

This crisis, misconceived as a schism, which political as well as ecclesiastical adversaries, no less than the fast dwindling remnant of the followers of Mírzá Yaḥyá hailed as a signal for the immediate disruption and final dissolution of the system established by Bahá’u’lláh, was precipitated at the very heart and center of His Faith, and was provoked by no one less than a member of His own family, a half-brother of ‘Abdu’l-Bahá, specifically named in the book of the Covenant, and holding a rank second to none except Him Who had been appointed as the Center of that Covenant. For no less than four years that emergency fiercely agitated the minds and hearts of a vast proportion of the faithful throughout the East, eclipsed, for a time, the Orb of the Covenant, created an irreparable breach within the ranks of Bahá’u’lláh’s own kindred, sealed ultimately the fate of the great majority of the members of His family, and gravely damaged the prestige, though it never succeeded in causing a permanent cleavage in the structure, of the Faith itself. The true ground of this crisis was the burning, the uncontrollable, the soul-festering jealousy which the admitted preeminence of ‘Abdu’l-Bahá in rank, power, ability, knowledge and virtue, above all the other members of His Father’s family, had aroused not only in Mírzá Muḥammad-‘Alí, the archbreaker of the Covenant, but in some of his closest relatives as well. An envy as blind as that which had possessed the soul of Mírzá Yaḥyá, as deadly as that which the superior excellence of Joseph had kindled in the hearts of his brothers, as deep-seated as that which had blazed in the bosom of Cain and prompted him to slay his brother Abel, had, for several years, prior to Bahá’u’lláh’s ascension, been smouldering in the recesses of Mírzá Muḥammad-‘Alí’s heart and had been secretly inflamed by those unnumbered marks of distinction, of admiration and favor accorded to ‘Abdu’l-Bahá not only by Bahá’u’lláh Himself, His companions and His followers, but by the vast number of unbelievers who had come to recognize that innate greatness which ‘Abdu’l-Bahá had manifested from childhood.

Far from being allayed by the provisions of a Will which had elevated him to the second-highest position within the ranks of the 247 faithful, the fire of unquenchable animosity that glowed in the breast of Mírzá Muḥammad-‘Alí burned even more fiercely as soon as he came to realize the full implications of that Document. All that ‘Abdu’l-Bahá could do, during a period of four distressful years, His incessant exhortations, His earnest pleadings, the favors and kindnesses He showered upon him, the admonitions and warnings He uttered, even His voluntary withdrawal in the hope of averting the threatening storm, proved to be of no avail. Gradually and with unyielding persistence, through lies, half-truths, calumnies and gross exaggerations, this “Prime Mover of sedition” succeeded in ranging on his side almost the entire family of Bahá’u’lláh, as well as a considerable number of those who had formed his immediate entourage. Bahá’u’lláh’s two surviving wives, His two sons, the vacillating Mírzá Ḍíya’u’lláh and the treacherous Mírzá Badí’u’lláh, with their sister and half-sister and their husbands, one of them the infamous Siyyid ‘Alí, a kinsman of the Báb, the other the crafty Mírzá Majdi’d-Dín, together with his sister and half-brothers—the children of the noble, the faithful and now deceased Áqáy-i-Kalím—all united in a determined effort to subvert the foundations of the Covenant which the newly proclaimed Will had laid. Even Mírzá Áqá Ján, who for forty years had labored as Bahá’u’lláh’s amanuensis, as well as Muḥammad-Javád-i-Qasvíní, who ever since the days of Adrianople, had been engaged in transcribing the innumerable Tablets revealed by the Supreme Pen, together with his entire family, threw in their lot with the Covenant-breakers, and allowed themselves to be ensnared by their machinations.

Forsaken, betrayed, assaulted by almost the entire body of His relatives, now congregated in the Mansion and the neighboring houses clustering around the most Holy Tomb, ‘Abdu’l-Bahá, already bereft of both His mother and His sons, and without any support at all save that of an unmarried sister, His four unmarried daughters, His wife and His uncle (a half-brother of Bahá’u’lláh), was left alone to bear, in the face of a multitude of enemies arrayed against Him from within and from without, the full brunt of the terrific responsibilities which His exalted office had laid upon Him.

Closely-knit by one common wish and purpose; indefatigable in their efforts; assured of the backing of the powerful and perfidious Jamál-i-Burújirdí and his henchmen, Ḥájí Ḥusayn-i-Káshí, Khalíl-i-Khú’í and Jalíl-i-Tabrízí who had espoused their cause; linked by a vast system of correspondence with every center and individual they could reach; seconded in their labors by emissaries whom they 248 dispatched to Persia, ‘Iráq, India and Egypt; emboldened in their designs by the attitude of officials whom they bribed or seduced, these repudiators of a divinely-established Covenant arose, as one man, to launch a campaign of abuse and vilification which compared in virulence with the infamous accusations which Mírzá Yaḥyá and Siyyid Muḥammad had jointly levelled at Bahá’u’lláh. To friend and stranger, believer and unbeliever alike, to officials both high and low, openly and by insinuation, verbally as well as in writing, they represented ‘Abdu’l-Bahá as an ambitious, a self-willed, an unprincipled and pitiless usurper, Who had deliberately disregarded the testamentary instructions of His Father; Who had, in language intentionally veiled and ambiguous, assumed a rank co-equal with the Manifestation Himself; Who in His communications with the West was beginning to claim to be the return of Jesus Christ, the Son of God, who had come “in the glory of the Father”; Who, in His letters to the Indian believers, was proclaiming Himself as the promised Sháh Bahrám, and arrogating to Himself the right to interpret the writing of His Father, to inaugurate a new Dispensation, and to share with Him the Most Great Infallibility, the exclusive prerogative of the holders of the prophetic office. They, furthermore, affirmed that He had, for His private ends, fomented discord, fostered enmity and brandished the weapon of excommunication; that He had perverted the purpose of a Testament which they alleged to be primarily concerned with the private interests of Bahá’u’lláh’s family by acclaiming it as a Covenant of world importance, pré-existent, peerless and unique in the history of all religions; that He had deprived His brothers and sisters of their lawful allowance, and expended it on officials for His personal advancement; that He had declined all the repeated invitations made to Him to discuss the issues that had arisen and to compose the differences which prevailed; that He had actually corrupted the Holy Text, interpolated passages written by Himself, and perverted the purpose and meaning of some of the weightiest Tablets revealed by the pen of His Father; and finally, that the standard of rebellion had, as a result of such conduct, been raised by the Oriental believers, that the community of the faithful had been rent asunder, was rapidly declining and was doomed to extinction.

And yet it was this same Mírzá Muḥammad-‘Alí who, regarding himself as the exponent of fidelity, the standard-bearer of the “Unitarians,” the “Finger who points to his Master,” the champion of the Holy Family, the spokesman of the Aghsán, the upholder of the 249 Holy Writ, had, in the lifetime of Bahá’u’lláh, so openly and shamelessly advanced in a written statement, signed and sealed by him, the very claim now falsely imputed by him to ‘Abdu’l-Bahá, that his Father had, with His own hand, chastised him. He it was who, when sent on a mission to India, had tampered with the text of the holy writings entrusted to his care for publication. He it was who had the impudence and temerity to tell ‘Abdu’l-Bahá to His face that just as Umar had succeeded in usurping the successorship of the Prophet Muḥammad, he, too, felt himself able to do the same. He it was who, obsessed by the fear that he might not survive ‘Abdu’l-Bahá, had, the moment he had been assured by Him that all the honor he coveted would, in the course of time, be his, swiftly rejoined that he had no guarantee that he would outlive Him. He it was who, as testified by Mírzá Badí’u’lláh in his confession, written and published on the occasion of his repentance and his short-lived reconciliation with ‘Abdu’l-Bahá, had, while Bahá’u’lláh’s body was still awaiting interment, carried off, by a ruse, the two satchels containing his Father’s most precious documents, entrusted by Him, prior to His ascension, to ‘Abdu’l-Bahá. He it was who, by an exceedingly adroit and simple forgery of a word recurring in some of the denunciatory passages addressed by the Supreme Pen to Mírzá Yaḥyá, and by other devices such as mutilation and interpolation, had succeeded in making them directly applicable to a Brother Whom he hated with such consuming passion. And lastly, it was this same Mírzá Muḥammad-‘Alí who, as attested by ‘Abdu’l-Bahá in His Will, had, with circumspection and guile, conspired to take His life, an intention indicated by the allusions made in a letter written by Shu‘á’u’lláh (Son of Mírzá Muḥammad-‘Alí), the original of which was enclosed in that same Document by ‘Abdu’l-Bahá.

The Covenant of Bahá’u’lláh had, by acts such as these, and others too numerous to recount, been manifestly violated. Another blow, stunning in its first effects, had been administered to the Faith and had caused its structure momentarily to tremble. The storm foreshadowed by the writer of the Apocalypse had broken. The “lightnings,” the “thunders,” the “earthquake” which must needs accompany the revelation of the “Ark of His Testament,” had all come to pass.

‘Abdu’l-Bahá’s grief over so tragic a development, following so swiftly upon His Father’s ascension, was such that, despite the triumphs witnessed in the course of His ministry, it left its traces upon Him till the end of His days. The intensity of the emotions which this somber episode aroused within Him were reminiscent of 250 the effect produced upon Bahá’u’lláh by the dire happenings precipitated by the rebellion of Mírzá Yaḥyá. “I swear by the Ancient Beauty!,” He wrote in one of His Tablets, “So great is My sorrow and regret that My pen is paralyzed between My fingers.” “Thou seest Me,” He, in a prayer recorded in His Will, thus laments, “submerged in an ocean of calamities that overwhelm the soul, of afflictions that oppress the heart… Sore trials have compassed Me round, and perils have from all sides beset Me. Thou seest Me immersed in a sea of unsurpassed tribulation, sunk into a fathomless abyss, afflicted by Mine enemies and consumed with the flame of hatred kindled by My kinsmen with whom Thou didst make Thy strong Covenant and Thy firm Testament…” And again in that same Will: “Lord! Thou seest all things weeping over Me, and My kindred rejoicing in My woes. By Thy glory, O my God! Even amongst Mine enemies some have lamented My troubles and My distress, and of the envious ones a number have shed tears because of My cares, My exile and My afflictions.” “O Thou the Glory of Glories!,” He, in one of His last Tablets, had cried out, “I have renounced the world and its people, and am heart-broken and sorely afflicted because of the unfaithful. In the cage of this world I flutter even as a frightened bird, and yearn every day to take My flight unto Thy Kingdom.”

Bahá’u’lláh Himself had significantly revealed in one of His Tablets—a Tablet that sheds an illuminating light on the entire episode: “By God, O people! Mine eye weepeth, and the eye of ‘Alí (the Báb) weepeth amongst the Concourse on high, and Mine heart crieth out, and the heart of Muḥammad crieth out within the Most Glorious Tabernacle, and My soul shouteth and the souls of the Prophets shout before them that are endued with understanding… My sorrow is not for Myself, but for Him Who shall come after Me, in the shadow of My Cause, with manifest and undoubted sovereignty, inasmuch as they will not welcome His appearance, will repudiate His signs, will dispute His sovereignty, will contend with Him, and will betray His Cause…” “Can it be possible,” He, in a no less significant Tablet, had observed, “that after the dawning of the day-star of Thy Testament above the horizon of Thy Most Great Tablet, the feet of any one shall slip in Thy Straight Path? Unto this We answered: ‘O My most exalted Pen! It behoveth Thee to occupy Thyself with that whereunto Thou hast been bidden by God, the Exalted, the Great. Ask not of that which will consume Thine heart and the hearts of the denizens of Paradise, who have circled round My wondrous Cause. It behoveth Thee not to be acquainted with that 251 which We have veiled from Thee. Thy Lord is, verily, the Concealer, the All-Knowing!’” More specifically Bahá’u’lláh had, referring to Mírzá Muḥammad-‘Alí in clear and unequivocal language, affirmed: “He, verily, is but one of My servants… Should he for a moment pass out from under the shadow of the Cause, he surely shall be brought to naught.” Furthermore, in a no less emphatic language, He, again in connection with Mírzá Muḥammad-‘Alí had stated: “By God, the True One! Were We, for a single instant, to withhold from him the outpourings of Our Cause, he would wither, and would fall upon the dust.” ‘Abdu’l-Bahá Himself had, moreover, testified: “There is no doubt that in a thousand passages in the sacred writings of Bahá’u’lláh the breakers of the Covenant have been execrated.” Some of these passages He Himself compiled, ere His departure from this world, and incorporated them in one of His last Tablets, as a warning and safeguard against those who, throughout His ministry, had manifested so implacable a hatred against Him, and had come so near to subverting the foundations of a Covenant on which not only His own authority but the integrity of the Faith itself depended.