Day 9 on pilgrimage: Visit to the House of the Master and the Pilgrim Farewell

The sun rose on the morning of the 9th day of our pilgrimage, Tuesday the 19th of May. The last day of our pilgrimage to the blessed Holy Land had come upon us. Although we all enjoyed the days of bliss spent on the Mountain of God in the vicinity of the Holy Shrines, every journey has an end. But before the end of my journey, I wanted to make as much use of my time on pilgrimage to scale the Mountain of God top to bottom and back to the top. That morning, my family and I left our hotel situated on the top of Mt. Carmel and walked to the top terrace of the Bahá’í gardens. We were to meet our pilgrim group at the base of the mountain so we decided to walk there by descending through all 19 terraces of the Bahá’í gardens from top to bottom. The trek is about one kilometre in length with about 1700 stairs connecting the terraces. I enjoyed the vistas afforded by the height of the terraces, the resplendent beauty of the gardens, and the channels of trickling water as we walked down the terraces. Midway through the trek when we reached the terrace with the Shrine of the Báb, my family decided to exit the gardens and take a taxi the rest of the way down the mountain. Nevertheless, I resolved to continue descending through the gardens until I had reached the base. It took me only 30 minutes to complete the descent at a leisurely pace.

I next walked on over nearby to the House of the Master. The title, the Master, refers to the blessed person of ‘Abdu’l-Bahá, who, after being freed from incarceration in ‘Akká after the Young Turk Revolution of 1908, made preparations to build a new home in Haifa from where he could better oversee the construction of the Sepulchre of the Báb. This house became the official residence of ‘Abdu’l-Bahá after returning in 1913 from his historic voyages to the West, including a tour of the United States.

But before visiting the House of the Master, we visited the resting place of Amatu’l- Bahá Ruhiyyih Khanum, formerly Mary Maxwell from Canada. Ruhiyyih was the late wife of Shoghi Effendi, the Guardin of the Cause of God, who passed away in 2000. She was the last person to live in the House of the Master which after the passing of ‘Abdu’l-Bahá became the primary residence of Shoghi Effendi and Ruhiyyih Khanum. After the passing of Shoghi in 1957, Ruhiyyih was one of the Hand of Cause of God who assisted to preserve the unity of the Bahá’ís and keep them firm in the Covenant of God through those tenuous years of transition until the election of the Universal House of Justice in 1963. Even after the election of the Universal House of Justice, Ruhiyyih Khanum continued to serve the Faith and travelled around the world and throughout Africa to teach and encourage the friends. Whenever I gaze upon the picture of an elderly Ruhiyyih Khanum, I wonder in amazement at the enduring fortitude that she possessed while serving the Faith, even through some of its most challenging moments. Often do the following the words she penned as part of a poem come to my mind in moments of tests and difficulties: “To walk where there is no path, To breath where there is no air, To see where there is no light, This is Faith.”

After our pilgrim group paid our respects at the resting place of Ruhiyyih Khanum, we then entered the building at 4 Haparsim Street which served as a pilgrim house for the Western believers after ‘Abdu’l-Bahá moved to Haifa. Our guide explained to us the history of the home, which is now on display for pilgrims. It was in this house that Ruhiyyih Khanum, then a young Mary Maxwell, who was accompanying her mother, May Maxwell, met the young Guardian, Shoghi Effendi. The house consisted of a large hall with some adjoining rooms. The house was nicely decorated with historical photos placed throughout. I noticed in these photos the figure of Mr. Saichiro Fujita who was a very devoted Japanese believer who served at the Holy Land for many years. He was the second Japanese to accept the Faith. At the end of our tour of the house some rose petals that had been placed on the Shrines were offered to us to take home as a remembrance of our time in the Holy Land.

We then walked across the street to the House of the Master, ‘Abdu’l-Bahá, or ‘Abbás Effendi as he was known colloquially among the general population, and entered the reception room. Our guide shared with us some stories from the life of ‘Abdu’l-Bahá and we then visited individually the adjoining rooms. We visited the room of ‘Abdu’l-Bahá where He passed away on 28 November 1921. In the room of ‘Abdu’l-Bahá, each of us pilgrims would enter and say prayers in remembrance of Him who is the Exemplar of how to live of a Bahá’í life. Similarly, we visited the room of His sister Bahiyyih Khanum who passed away on 15 July 1932 and remembered her saintly life.

As this was the last pilgrim group activity of our pilgrimage, we gathered on the steps outside of the house and took group photos with our pilgrim guide to remember the friends with whom we shared this memorable journey of a pilgrimage. There was the young Norwegian-Dutch couple living in the Netherlands; the three Persian-Filipino brothers ranging from 18 to 20 years of age with their Persian father and all from London, Ontario, Canada; the lone, quiet middle-aged Dutch man; the Filipino couple from the Philippines; the English-Persian couple from the UK; the parents from Salt Lake City, Utah, USA with their working professional daughter; and, of course, there was our spectacular guide, Najla Birkland, a dignified Persian lady, raised in Iran, settled in Minnesota, USA, and recently relocated to serve in the Holy Land with her American husband, who warmly received us and patiently guided us throughout our nine days through all the holy sites and historical places. After meeting as a group for the last time, our journey together was one step closer to completion.

After the end of our morning activity, my family and I then went to visit the Bahá’í cemetery in Haifa where are buried the servants of the Cause who pass away in the Holy Land. We saw the resting place of Haji Mirza Haydar Ali who attained the presence of Baha’u'llah, received tablets from Him, and was a celebrated teacher of the Cause. We then visited the resting places of some of the Hands of the Cause of God and in particular the resting place of the Hand of the Cause, Abu’l-Qasim Faizi. After accepting the Faith, my grandfather who had moved from Iran to Bahrain, studied regularly with Abu’l-Qasim Faizi and was deepened in the Cause as a result of Faizi’s services in Bahrain. Before departing with my family from the cemetery, I read a prayer for Mr. Faizi, he who helped to give the gift of Faith to my grandfather and in consequence to me.

I asked my family to drop me off at the base of Mt. Carmel that I may ascend through all nineteen terraces. I walked the entire one kilometre trek up the mountain, enjoying, every step of the way, the rustling of the twin streams of running water cascading down in the other direction. I stopped occasionally to meditate and reflect on the wondrous beauty of the gardens set amidst the Shrine of the Báb that had been brought into existence despite the many challenges that could have easily derailed the development of the Faith up to this point in history. Though I was often alone as I ascended the terraces, I imagined the numbers of the crowds that would one day throng the stair cases in the future as they too enjoy the spiritual tranquillity of the gardens and make their way to the Shrine of the Báb. I made it to the top in 45 minutes and then went to my hotel to shower and change my clothes into more formal attire for the evening’s Pilgrim Farewell.

After resting, I walked with my family half way down the mountain to the old Haifa Pilgrim House near the Shrine of the Báb where other pilgrims were gathered. I greeted some the friends I had made during this journey. One of them, an African believer from Kenya serving at the World Centre but participating in the pilgrimage before her departure, presented to me the book, Gems of Divine Mysteries, revealed by Bahá’u'lláh. She placed on the inside cover a rose petal from the Shrines and stamp from the Bahji Visitors’ Centre. I was surprised by such a kind gesture from someone whom I had known only so briefly. The book will now serve as a lasting token of this pilgrimage.

Then arrived International Teaching Centre Counsellor Zenaida Ramirez and Universal House of Justice member Firaydoun Javaheri to conduct the evening Pilgrim Farewell. The body of pilgrims stood and turned to face the Shrine of the Báb as Mr. Javaheri intoned in a melodious Persian style chant the Arabic Table of Visitation. Although after having learned Arabic to a degree able to chant the Arabic Tablet myself, I found the chanting of Mr. Javaheri with the Persian style of pronunciation and intonation more stirring and touching than Arabic chants which I have so far heard. After the chanting of the Tablet of Visitation, Mrs. Ramirez then recited the English Tablet of Visitation for ‘Abdu’l-Bahá. We then circumambulated around the Shrine like moons attracted to and revolving around the Sun of Truth. The Shrine was then opened up for us to make our last visit to the sacred thresholds of the Blessed Báb and ‘Abdu’l-Bahá. Before going to the Shrine, I had the fortunate opportunity to briefly speak to Mr. Javaheri. We enjoyed a nice chat and I was warmly surprised that he gave me a hug of deep affection before he left. I then entered the Shrine one last time for prayer and meditation and to give thanks unto God for having been bestowed the bounty to attain unto His Holy Court in this Day. Though I was leaving for what is most likely to be a long period of time before I return to the Holy Land, I did not feel sad at the thought of the departure. I felt at home in the Shrine, a home to which I shall some day return, whether in this world or the next.

I returned to the hotel with my family and I then met some of the other youth for icecream before returning to my hotel. I waved goodbye to my fellow pilgrims in the lobby who were assembled to board the bus to the airport to catch their flights early next morning. I went to bed that night happy and in wonder at what will come of the seeds planted in my heart during these nine-days on the Mountain of God. What has God wrought?

Day 8 on pilgrimage: A talk by Joan Lincoln, Counsellor of the International Teaching Centre

The International Teaching Centre illuminated at night. Photo courtesy of Baha'i Media Bank http://media.bahai.org/

In the evening of the 8th day of our pilgrimage, Monday the 18th of May, we had a talk by Joan Lincoln, one of the nine counsellors of the International Teaching Centre and who is an American that pioneered for many years in Africa, including the Central African Republic.

She began the talk by reminding us that the days of this pilgrimage are among the precious moments of our lives. She encouraged us to take the love we felt during our pilgrimage and to spread it across the world. These are our nine days on the mountain of God and to hear the Universal House of Justice with our own ears. The transformation that we experience here contributes to the transformation of the world.

Next, she spoke about the historical context of the global spiritual enterprise in which we are all engaged. If we take a cursory look of the past 50 years of the history of our Faith, it gives us a perspective of how much has changed. In 1957, Shoghi Effendi passed away followed by the election of Universal House of Justice in 1963. The House then gave unto us a series of plans guiding us through the unfoldment of the same divine plan which ‘Abdu’l-Bahá had given us. As the Faith spread around the world and as the number of Local Spiritual Assemblies grew, the rapid growth was a result of a small core of dedicated souls who, although they succeeded in spreading the Faith, they experienced difficulty consolidating the new believers into the Bahá’í community. In other words, their success in spreading the Faith was not matched by success in consolidating the Faith. In other places the Faith was not growing much and people were becoming too consolidated and became comfortable with each other, and therefore they were not active in teaching. As a result, we had entry by troops and we had exit by troops. We had difficulty educating our youth and unfortunately we lost one generation or two from developing into Bahá’ís. We hadn’t developed the skills to educate children and youth. The concept of teaching and consolidating hand in hand had eluded us. Although 100-150 people would declare in a one to two week period in a teaching project in Africa where Mrs. Lincoln pioneered, they didn’t have people with skills ready to do devotionals, children’s classes, and other consolidation activities. The same people who were overworked with the teaching activities were then expected to turn around and consolidate but there weren’t enough human resources to cater to the needs of the community.

Therefore, in the mid-90s something changed. The Universal House of Justice had been studying the situation decade after decade after decade, and they had their finger upon the pulse of the community. Then we had introduction of the training institute in 1996. As a result, Mrs. Lincoln focused on the history of the past 13 years. In 1996 with the beginning of the four-year plan and the inauguration of the training institute, the Universal House of Justice said that this plan would witness epochal changes. Since 1996, we have been embarking on a capacity building process as we learn to reach out to the masses of humanity and embrace them. Thus, we have been building a framework of action. What is this framework of action? It is a means by which to sustain growth. We recognize that we are not perfect, but we are not afraid to act and make mistakes in this process.

If we have learned some things in this process it is that we are learning to build a new world civilization based on our Faith. We now have the training institute, and we now have a process of human resource development. Although when training institutes were called for in the world, and yet we didn’t understand what they were, because of our firmness in the Covenant of Bahá’u'lláh, we obeyed the Universal House of Justice and followed the guidance from them. We developed skills to serve and then transformed them into action. The result has been an increase in enrolments in the Bahá’í community around the world.

We then had the introduction of clusters, but no one had heard of a cluster before 2001. The grouping of neighbouring localities into clusters meant that we now had ~16-18,000 manageable areas for teaching and consolidation. Previously, our communities were insular. We were now encouraged to invite our non-Bahá’í friends to devotional gatherings to pray together and read from the Word of God. We were asked to invite non-Bahá’í children to our children’s classes. We were asked to be more audacious and teach directly. Humanity is crying for the message of Bahá’u'lláh, and we have to crack the nut of fear. We have been learning to open up our core activities.

Mrs. Lincoln then spoke about the utility of sites of learning in the process of clusters advancing in their development. She explained that a learning site is where a cluster doing very well, people from other clusters come to learn from this cluster. We also developed the use of resource people which is having a positive effect in motivating clusters. The Universal House of Justice noted that there is a change in culture taking place, and we are seeing things happen for which the Bahá’í world community has been waiting for so long. Mrs. Lincoln even noted that the last remaining Hand of the Cause of God, Muhammad Varqa, said the last years of his life were the best because of the successes he was witnessing.

As long as the training institute keeps going then this process of human resource development keeps going. Back in August 2008 there were 750 intensive programs of growth and currently there are 1040. The 28th of October message from the House of Justice was a stunning message and talked about the processes taking place in the world. It noted the rise of receptivity in all parts of the globe, and it cautioned that the friends should be on the guard to keep pace with the rise of receptivity as the economic crises deepens and governments are unable to provide effective solutions.

We all see the decline in the old world order, the increase in immorality, the pursuit of earthly pleasure, etc. However, we are being guided step by step to the point where we have 1500 spots on the earth where we are offering a positive example of community life to the world and showing the world concretely what this Revelation has to offer to the world.

So we have to ask a few spiritual questions. Who am I? Where is the Faith taking us? What does the Cause need at this time? Not, what can I do for the Cause? We have one more day on our pilgrimage to ask how we can serve and to beg for confirmation.

Mrs. Lincoln then discussed the effect of the recent 41 regional conferences held around the world. The conferences occurred quickly after they were announced. The conference in Zambia was first and they had only 2-3 weeks to prepare. We were stunned by the response and how many people came. We had a hard look at how we were going to get up to the goal of 1500 intensive programs of growth. The conferences were all the gift of the Universal House of Justice to the world. It was not a complex affair. We discussed the current five-year plan and celebrated together. Mrs. Lincoln went to two of the conferences in the US, her home country in which she had not attended activities of that scale in over 30. Mrs. Lincoln exclaimed that she was stunned by the receptivity. The Universal House of Justice asked for a report after every session. The accounts provided were astounding. What they saw was a stunning rise of how the friends arose to respond to the call of the Universal House of Justice. Some people were scared even by the feat of organizing a conference. One member of a National Spiritual Assembly stayed up all night and said the “Remover of difficulties” prayer 1500 times and recited 19 times the Tablet of Ahmad. The friends overcame obstacles to come to the conference whether it was checkpoints in Africa, snowstorms in Mongolia, and earthquakes.

After the conferences, the friends responded swiftly to implement their planning meetings. Those moments remind us of the words of the Guardian: “There is no time to lose. There is no room left for vacillation.” Thus, let us put aside our petty problems so that we may not miss our chance to serve. Bahá’u'lláh promises to aid with His might whoever arises to serve His Cause.

Mrs. Lincoln lastly mentioned the extraordinary role of children in the five-year plan, of how they have the extraordinary ability to teach the Faith. A girl in a place in Papa New Guinea decided to become the children’s class teacher after the previous teacher left the area. The girl was between 10 or 12 years old and was very organized and disciplined to gather the children regularly for classes underneath one of the homes that stand on stilts. This occurred on an army base and a fellow officer came to the father of the girl and told him that his children’s table manners are better. There is less teasing and they tell us it is rude to eat and talk with our mouth full. The father later learned that his daughter had children’s classes three times a week and had classroom rules, taught the children virtues, and made sure the children memorized prayers.

In other places, the friends are starting a community school, first with one class of pre-K and then adding additional grades with each passing year. The teachers of these schools are amazed by the acts of service done by these children. In one school, the janitor has half the work to do because of the help of the students. What we are seeing is simple but revolutionary. It is transforming their lives.

This brought to an end Mrs. Lincoln’s talk and we left the auditorium to spend the rest of the evening enjoying each other’s company, or, in my case, partly writing about my pilgrimage experience in the hotel.

Thus came to an end the 8th day of our pilgrimage.

Day 8 on pilgrimage: Visit to the Shrine of Bahá’u’lláh and contemplation of the Administrative Order of Bahá’u’lláh

On the way back from our visit to the House of ‘Abdu’lláh Páshá in ‘Akká, we stopped at Bahji and had the option of getting off to visit the Shrine of Bahá’u'lláh or head back to Haifa. Knowing that this was our last opportunity before the end of our nine-day pilgrimage to visit the Most Holy Shrine, the Point of Adoration for the world, nearly all of us pilgrims descended and made our way to the visitors’ centre. My family and I enjoyed a nice cup of tea and my parents and sister then visited the Shrine. I decided to take my last opportunity to finish reading Shoghi Effendi’s letter, “The Dispensation of Bahá’u'lláh.” The remaining section left for me to read was on the Administrative Order. It was in the course of reading this all-important section necessary for a mature understanding of the Administrative Order of Bahá’u'lláh that I came across the most poignant, dramatic, and lucidly clear statement of the Guardian regarding the relation between the institutions of the Guardianship and the Universal House of Justice:

“The interpretation of the Guardian, functioning within his own sphere, is as authoritative and binding as the enactments of the International House of Justice, whose exclusive right and prerogative is to pronounce upon and deliver the final judgment on such laws and ordinances as Bahá’u'lláh has not expressly revealed. Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other. Neither will seek to curtail the specific and undoubted authority with which both have been divinely invested.”

(Shoghi Effendi, The World Order of Bahá’u'lláh, p. 149)

In the Will and Testament of ‘Abdu’l-Bahá, the institution of the Guardianship was revealed as part of the Administrative Order and endowed with the power of interpretation. The Guardian was made the head of the future Universal House of Justice which was endowed by Bahá’u'lláh with the power to legislate on matters not answered in the Writings. However, the passing of the Guardian raised new questions from the believers which required a re-examination of the writings of the Guardian to obtain a mature understanding between these two pillars of the Administrative Order. Former member of the Universal House of Justice, Ali Nakhjavani, has been recently assisting Bahá’ís to grasp the relation between the two. One of the questions to which his writings and talks address, whether directly or not, is the need for checks and balances between the institutions of the Guardian and the Universal House of Justice. In the West, especially in the United States, we are taught the importance of checks and balances of power between different branches of government to ensure the proper functioning order of the entire government. However, this is based on the notion that man is incorrigible and has tendencies to overstep the bounds of power, and therefore these checks on power within the system of government are required as safeguards to prevent such an instance from occurring. Thus, some Bahá’ís wonder where is the check within the Administrative Order against the Universal House Justice to ensure that it does not over step its power to legislate and arrogate the Guardian’s power to interpret the Word of God.

However, what the question of checks and balances overlooks is that concepts of power and authority have been redefined by Bahá’u'lláh and are founded on the principle of service to the community and not the exercise of the ego in the gain of political power that needs to be controlled by checks and balances of power within a system of government. Ali Nakhjavani points out that the attitude of Bahá’ís to the Universal House of Justice should be different from the present-day relationship of a citizen to a democratic government. Whereas citizens are concerned with holding governments accountable and preventing them from overstepping their boundaries, Mr. Nakhjavani explains that based on the above-mentioned clear and lucid statements from the Guardian, Bahá’ís can rest assured that the Universal House of Justice will never infringe on the Guardian’s authority to interpret the Word of God.

“Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other. Neither will seek to curtail the specific and undoubted authority with which both have been divinely invested.“

Entrance ot the Shrine of Bahá'u'lláh

After I completed reading the section on the Administrative Order from the letter of Shoghi Effendi, “The Dispensation of Bahá’u'lláh,” which meant that I had now completed reading the letter in its entirety, a goal of my pilgrimage, I then made my way for the last time to the Shrine of Bahá’u'lláh. Tucked away in my prayer book, which I brought with me, I carried a list of the names of individuals and people for whom I wished to specifically remember at the shrines as this was my last opportunity to do so. Always in my mind throughout my pilgrimage was a quote shared with our group of pilgrims by our guide during the second day of our pilgrimage which says that there is nothing sweeter than remembering a loved one at the sacred shrines. Nevertheless, as I left the Shrine, I did not feel a remorse or sadness at departing for the last time during my pilgrimage. Instead, I felt as though the Shrine were a home which I would return to in the future, God willing. Additionally, the time had come for me to leave and act upon the infusion of spiritual energy I had been drawing during these nine-days when I return home.

As I arose from my position on the carpeted floor and draw close to the threshold of the tomb, I bowed my hand on the ledge with a pile of fragrant rose petals and gave thanks to God for having bountifully attained His Most Holy Court on Earth and supplicated His assistance as I strive to draw closer unto Him. I then arose and retreated to the door slowly, aware this was my last time, most likely, for a long time to come until my next opportunity to return. I studied the details of the shrine carefully taking in as much of the view until I had exited through the oak door. I put on my shoes and walked the path back to the Visitors’ Centre.

Because of the time spent reading and my prolonged visit to the Shrine, I realized I had unfortunately missed the one of the free buses back to Haifa that was carrying another pilgrim group and so I would have to wait to get a Sherut [large van]. I decided then to grab a cup of tea and chatted with a fellow pilgrim. She was an American lady more saddened than I that this was her last time to the Shrine for she was in her 60s and may not be able to return after she applies and waits for her turn to come again after perhaps 10 years. We then chatted about her children, two boys, who despite being raised in the Faith and sharing in the pioneering spirit as they lived abroad with their mother in Swaziland and other regions of southern Africa, they decided to leave the Faith in their adult lives. One of them today is no longer religious while the other decided to become a practicing Christian. It was curious to me why someone would revert to being a Christian when the promise of God had been fulfilled in the personage of Bahá’u'lláh. The mother explained that her son most likely believes in Bahá’u'lláh as the return of Christ but that he decided to become a Christian while having a spiritual experience when reading about Christianity during his search of other religions. When asked her to describe the spiritual experience he felt, she said did not know and then joked that she has been a Bahá’í for over 30 years and is still waiting for a spiritual experience. She said that she just carries on by putting one foot in front of the next as she serves God and mankind. Nevertheless, she said that she still had hope for her sons to become Bahá’ís and prays for them.

After waiting for about 2 hours in the Visitors’ Centre, I then took a Sherut back to Haifa with some other pilgrims. I again found my knowledge of Arabic useful as I conversed with the driver a bit to the amazement of other pilgrims. Since the Bahá’í community has a large percentage of Persians compared to the far fewer number of Arabs, to know Arabic is still rare within the Bahá’í community. After returning to the Pilgrim Reception Centre in Haifa, I then rejoined with my parents before going to the evening presentation at the International Teaching Centre.

Day 8 on pilgrimage: Visit to the House of ‘Abdu’lláh Páshá

On Monday, the 18th of May and the 8th day of our nine-day pilgrimage, we visited in the morning the House of ‘Abdu’lláh Páshá in the old city of ‘Akká. Previous mention was made of the visit of our pilgrim group to the House of ‘Abbud in the old city of ‘Akká. This was the primary residence of Bahá’u'lláh and the Holy Family after the conditions of their confinement in the prison in the barracks were eased and they were allowed to take up residence in the city. However, when Bahá’u'lláh moved to the Mansion of Bahji to spend the remaining years of his life, ‘Abdu’l-Bahá, His wife, Munirih Khanum, and their children remained in the House of ‘Abbud. Some time after the passing of Bahá’u'lláh in 1892, because of the needs of the growing family of ‘Abdu’l-Bahá, He rented the House of ‘Abdu’lláh Páshá which became the scene of many important historical events in the history of the Faith. The following description and significance of this house is provided by the Universal House of Justice from an article enclosed with a message dated, 4 March 1975, shortly after they acquired it:

“Some of the most poignant, dramatic and historically significant events of the Heroic Age of our Faith are associated with this house, which derives its name from the Governor of ‘Akká who built it and used it as his official residence during his term of Office, from 1820 to 1832. It stands just inside the north-western corner of the sea wall of ‘Akká in the close neighbourhood of the citadel where Bahá’u'lláh was confined. The main building is L-shaped, facing south and cast on its outer prospects. The structure, though chiefly on two stories, is irregular and on the inside angle has balconies, uncovered stairways, a bathhouse and a well. The entire property comprises large courtyards and is bounded on the west, or seaward, side by a wall, which turns due east at its southern angle and continues towards the heart of Akká, forming after a few yards, the wall of a narrow street; at the eastern terminus of this wall…”

Related to this house are the following historical events:

1. The casket containing the sacred and precious remains of the Báb were received and concealed for 10 years in the room of Bahiyyih Khanum, the Greatest Holy Leaf and daughter of Bahá’u'lláh, before it was possible to inter it in its permanent resting place in the sepulchre whose construction was directed by ‘Abdu’l-Bahá during this period on Mt. Carmel.
2. The restrictions on ‘Abdu’l-Bahá that had been relaxed were reimposed in 1901 so that He was incarcerated in ‘Akká until the Young Turk revolution in 1908 freed all political and religious prisoners. It was during this time that ‘Abdu’l-Bahá witnessed His darkest days from the harassment of spies, enemies, and an official Commission of Inquiry that was dispatched by the Ottoman Sultanate to investigate ‘Abdu’l-Bahá. Wild rumours were circulating that He would be martyred and His many friends and admirers refrained from calling upon Him.
3. Nevertheless, ‘Abdu’l-Bahá, during this time, continued to guide the Bahá’í community through numerous Tablets that He reveal and send to them. Such was the capacity of ‘Abdu’l-Bahá that eyewitnesses reported Him to pen with his own hand up to 90 tablets a day.
4. It was in this house that ‘Abdu’l-Bahá received the very first pilgrims from the West coming from America and which included the first American Bahá’í, Thornton Chase. The very first group arrived in 1898, six years after the passing of Bahá’u'lláh.
5. It was around the dining table with one of these pilgrims, Laura Barney an American, that ‘Abdu’l-Bahá gave His celebrated responses to her questions which she was encouraged to then compile and publish into the book, Some Answered Questions.
6. ‘Abdu’l-Bahá continued to demonstrate the nobility of His character by overcoming hate with love, directed the Cause of His Father, and was steadfast in the face of fanaticism, jealousy, and bitterness.  His door was always open to people of many Faiths, the needy, and the pilgrims coming from around the world.
7. In this house was born the future Guardian of the Bahá’í Faith, Shoghi Effendi, whose ministry would extend for 36 years. He lived under the loving care of His grandfather, ‘Abdu’l-Bahá, and spent his childhood in this home. It was during this time when ‘Abdu’l-Bahá was exposed to grave danger that He penned the first of the tree parts of His Will and Testament in which named Shoghi Effendi, who was 12 years old at the time, as the future Guardian of the Cause of God. This was a closely guarded secret to prevent the machinations of the enemies from wreaking havoc on the unity of the Cause of God.

As we walked through House of ‘Abdu’lláh Páshá, possibly the largest residence within the old city of ‘Akká, we stopped within various portions of the home to reflect on all of the above-mentioned events. Some of the rooms were decorated with Arabic calligraphy from the Bahá’í Writings or pictures reflecting victories of the Cause of God such as the construction of various Bahá’í Houses of Worship. As we visited the living quarters of ‘Abdu’l-Bahá on the upper floor, we removed our shoes and seated ourselves in the reception room on the divan extending along the walls around the room. We read passages from the history or Writings of the Faith to focus on the transcendent figure of ‘Abdu’l-Bahá, whose station is unique and peerless in the annals of religious history and is the appointed Centre of the Covenant of Bahá’u'lláh. Our group was then free to walk through living quarters. I recalled the various historical episodes, for example, when I entered the dining room and thought of the questions posed by Laura Barney to ‘Abdu’l-Bahá around the dining table and the responses which later became the well-known book, Some Answered Questions. When I entered the bed chamber of ‘Abdu’l-Bahá, I thought of His indefatigable and steadfast as He responded to the letters that were pouring in from believers.

[View with PicLens]

Our group then moved from the living quarters of ‘Abdu’l-Bahá to another wing of the home on the upper floor where there was a large hall with living quarters attached. After an explanation of this part of the house, we individually toured the various rooms. I saw the room that belonged to Shoghi Effendi’s parents, Mirza Hadiy-i-Afnan, a descendent from the family of the Báb, and Diya’iyyih Khanum, daughter of ‘Abdu’l-Bahá, and where Shoghi Effend was born. I then visited the room where a young Shoghi spent his childhood and viewed pictures of him as a childhood and adolescent and some relics of that time. And I lastly entered the room of Bahiyyih Khanum, the Greatest Holy Leaf, where the casket containing the sacred remains of the Báb were concealed for 10 years. In the main hall was a large long dining table which our tour guide explained was brought from the home of ‘Abdu’l-Bahá and later Shoghi Effendi in Haifa and around which gathered pilgrims with Shoghi Effendi for an evening meal and exposition on various matters of the Cause.

Afterwards, we then boarded the bus to leave ‘Akka for the last time after our second visit to that once forlorn penal colony destined in the future to be absorbed into a grand metropolis extending around the bay and connected Haifa.

Day 7 on pilgrimage: A talk by Gustavo Correa, member of the Universal House of Justice

In the evening of the 7th day of our pilgrimage which was a Sunday, the body of pilgrims gathered at the auditorium of the International Teaching Centre for a talk by Gustavo Correa, one of the nine members of the Universal House of Justice and the first Latin American who was elected to that esteemed body. Dr. Correa was prior a mathematics professor in Columbia.

He began the talk by reminding us about the transforming effect of the proximity to the Holy Shrines, with the implication of course that we approach them in the right spirit. As a result, he noted that we were not the same people who arrived here a few days ago at the beginning of our pilgrimage.

He then spoke about the recent 41 regional conferences called for by the Universal House of Justice and which were held in various countries around the word. He said that the results of the conferences surpassed the expectations of the House. He mentioned that when the initial discussion on the planning of the conferences took place, they discussed having 20 conferences but they then started considering more and more places and the list grew. They expected perhaps a few hundred to attend each conference but the total number attending, 80,000 people in all, again surpassed their expectations. He mentioned that even some of the people who came were inactive Baha’is who were attracted to the special nature of the conferences.

He then said that as Bahá’ís we have to extend the number of intensive programs of growth, or IPGs, to 1500 around the world by the end of the current five-year plan. Although this number is some 10-15 times larger and seems unimaginable in comparison to the original number at the beginning of the plan in Ridvan 2006, the House had full confidence that the Bahá’í world could reach this number. He said that we have a framework for action and we now have to exploit it to develop the Faith. We have to learn to raise the capacity of individuals, the communities, and the institutions of the Faith.

Dr. Correa then discussed the history that led to the development of our current framework for action. He noted that in the past there were a core group of Bahá’ís that were engaged in the activities of the Faith, while others were members of the community but not at the forefront. Bahá’ís therefore could not sustain the intensity of activities they were asked to undertake. They then realized that the only possibility was to come up with a framework to train, in a systematic manner, human resources and to raise the capacity of people. This means the person has to understand some information, possess some spiritual qualities, and be able to participate in expansion and consolidation plans of the community.

Another aspect of the current five-year plan is to mobilize human resources. It is easy to train and raise the capacity of the people, but it is a different story to mobilize people into a path of service. The idea of becoming more knowledgeable in the Writings by reading and deepening in them, but then not acting upon them is incomplete. One cannot understand the Writings without action.

He then stated that we also learned in this plan that we have to be focused in our activities. When everyone is mobilized and wants to exercise individual initiative, it can be difficult to harmonize and focus all the energies of the friends into one particular goal. But this was achievable because there was clear guidance from the Universal House of Justice and a commitment to following the House. Also, certain concepts needed to be redefined such as the concepts of power, authority, and participation. The instrument of the reflection meeting introduced a possibility to reflect on these concepts.

The community has also advanced by the introduction of a mode of learning, a process of action, reflection, and consultation. The application of the guidance from the House differs from one community to the next. Through the application of the mode of learning the culture of the Bahá’í community has changed. Therefore, there is no more failure because of the introduction of a mode of learning. We reflect on initiatives that were successful and learn from those that did not work.

Next, he asked the audience to guess what number of people had completed Ruhi Book 3 which focuses on training to be a children’s class teacher. He said about 100,000 had completed this book. Therefore, we have the possibility to start about 100,000 children’s classes around the world.

He mentioned a story that a community in Columbia wanted to start a Bahá’í elementary school. There was a debate about whether to call it a Bahá’í school or by another name since some had felt the word Bahá’í may not be familiar among the wider local population. They decided to call it a Bahá’í school and they were surprised to find that so many parents were bringing their children to the school because it was a Bahá’í school, and the parents wanted their children to learn good morals of which the Bahá’í community had a good reputation.

Dr. Correa then posed the question, “But what comes next after expansion and consolidation.” At some point the holding of children’s classes and devotionals becomes a part of the community life and this no longer becomes a core activity. The Universal House of Justice wrote in its Ridvan 2008 letter that there is still a lot more capacity that we have to develop. This is because there is a rise in receptivity as the world institutions collapse which Bahá’ís will have to meet. The Bahá’í community will be drawn into the life of the society and our work will then be to work and interact with the wider society. These forces of integration and disintegration acting upon the world order, as described by Shoghi Effendi, are connected. Thus, our challenge at the present time is to learn to act in a systematic manner to advance our communities. We have to consistently work for the betterment of humankind to be a source of social good.

Dr. Correa then posed the question, “But, how can I put this consciousness into practice in my cluster (i.e. local community)?” This pilgrimage may have strengthened our [the pilgrims'] Bahá’í identity, increased our awareness of the sacrifices of our Faith, and/or given us a better understanding of where we’ve come from. We can apply this new consciousness into action, for example, by committing to completing the sequence of Ruhi courses for spiritual development and service provided through the training institute, or by doing the action components of these books to teach the Faith and serve humanity.

Dr. Correa noted that the Ruhi courses were developed based on guidance from the Bahá’í Writings. For example, someone asked ‘Abdu’l-Bahá how to increase spirituality, and He responded by saying that one should read the Writings, pray, and reflect on life after death, each of which are separately the topics of the three units within Ruhi Book 1: Reflections on the Life of the Spirit.

When we read the Bahá’í Writings we have to read what Bahá’u'lláh is telling us. There are so many meanings in the Words of Bahá’u'lláh. We advance spiritually when we align ourselves with the Will of God revealed in the Writings. We imagine that God should come and reveal to us His will and say it in our ears. But His Will is in the Bahá’í Writings and once we read them we recognize it, respond, and advance spiritually. Also, once we reflect on life after death we realize that this life is very short and we commit ourselves to serve our Faith and reprioritize our priorities. Therefore, it becomes a question of attitude about what is more important for me in my life.

Dr. Correa then finished the talk by expressing his hope that these nine days of our pilgrimage will have been a blessing for us.

Thus came to an end the 7th day of our pilgrimage.

Day 7 on pilgrimage: Lunch with a scholar and visit to the Shrine of the Báb

After visiting the Monument Gardens, I met a scholar for lunch to discuss how I could serve the Faith using my limited knowledge of Arabic. This scholar is an American physicist who is now working as an Arabic translator of the Bahá’í Writings in the Research Department. We walked to a small restaurant in the nearby area and ordered quiches with salad for lunch. As we partook of our meal, we enjoyed a nice chat about various topics including, of course, translation but also the concepts of revelation and the revealed Word.

This scholar works in translating the Arabic Writings of Bahá’u'lláh and works at times with the actual manuscripts themselves. His interest in learning Arabic was born from his studies in physics. He had heard that Bahá’u'lláh had revealed some Writings on cosmological subjects, the field of research for this scholar, but that they had not been translated yet from the original Arabic. So he decided to study Arabic to be able to read these Writings of Bahá’u'lláh and in the process was asked to become a translator and eventually became proficient at it. Because the community of translators is so small, there is unfortunately no training or classes on the Arabic Writings of the Faith and therefore one must be very independent to become a competent translator. Nevertheless, I decided to try and pursue translation when I return home by first to attempt to translate already translated prayers or tablets and build my capacity from there. Now the question before me is to try and find the time to devote to this new endeavour, perhaps after the summer is over since these next few months will be very busy for me.

In the course of our conversation, I also asked him about the grammatical inconsistencies that occasionally appear in the Arabic Writings of the Báb and Bahá’u'lláh and which was fodder for the cavillers and enemies of the Faith who claimed that they were not Messengers of God because of the ‘mistakes’ in their Writings which in their eyes was a result of a lack of knowledge of Arabic. These occasional grammatical inconsistencies in the Arabic Writings can be a veil to Arabic speakers from recognizing the Báb and Bahá’u'lláh as Manifestations of God. Of course, this is not the case when the Writings are translated into English or other languages since the meaning is the same regardless of the Arabic grammar. I remember, for example, when visiting extended family in Bahrain who are still Muslim, an individual claimed that because of the few grammatical inconsistencies in the Bahá’í Writings, Bahá’u'lláh is not a Messenger of God. Nevertheless, when I pointed out to him that the similar grammatical inconsistencies occur in the Qu’rán, he denied that and claimed the Qu’rán is perfect. I agree, of course, that it is perfect but not free of grammatical inconsistencies. In fact, a simple search using Google reveals several websites by Muslims noting the instances in the Qu’rán when a grammatical inconsistency occurs. Thus, while some refer to these instances as ‘mistakes’ or ‘errors,’ I prefer to refer to them as a grammatical inconsistency because they occur in the Words of God, which is free of error or mistakes, and is done intentionally and not as a result of deficient knowledge of grammar.

The scholar replied by firstly noting that the Báb and Bahá’u'lláh knew Arabic quite well, for despite the appearance of a few grammatical inconsistencies in some parts of their Writings, at other times they would write with absolute adherence to the accepted norms of Arabic grammar, even when presented with the same instance where in other works they had chosen not to abide by the standard. Thus, it cannot be said that the Báb and Bahá’u'lláh are not Messengers of God because they had a deficient understanding of Arabic grammar. Even if we return to the history of Islam we find similar cavils being hurled against the Prophet Muhammad for the new style of language inaugurated by the Qu’rán. Additionally, Bahá’u'lláh provides the clearest response to these objections in the Kitáb-ul-Aqdas.

“Say: O leaders of religion! Weigh not the Book of God with such standards and sciences as are current amongst you, for the Book itself is the unerring Balance established amongst men. In this most perfect Balance whatsoever the peoples and kindreds of the earth possess must be weighed, while the measure of its weight should be tested according to its own standard, did ye but know it.”

(Bahá’u'lláh, The Kitáb-ul-Aqdas, para 99, p. 56)

As a result, the measure of whether the Writings of Bahá’u'lláh constitute divine revelation is not based on His adherence to rules of Arabic grammar, which in itself was derived from the Holy Qu’rán. My understanding, therefore, is that the Writings of Bahá’u'lláh and the previous Messenegers are the Word of God based on the guidance and teachings provided for humanity in conjunction with the qualities and attributes of God manifested by these peerless Daysprings of divine revelation. Moreover, Bahá’u'lláh asserts in the Kitáb-ul-Aqdas that knowledge can be a veil for the human being to recognize the Manifestation of God for the Day in which we live.

“We have decreed, O people, that the highest and last end of all learning be the recognition of Him Who is the Object of all knowledge; and yet, behold how ye have allowed your learning to shut you out, as by a veil, from Him Who is the Dayspring of this Light, through Whom every hidden thing hath been revealed.”

(Bahá’u'lláh, The Kitáb-ul-Aqdas, para 102, p. 56)

Additionally, the scholar with whom I was conversing referred me to the following response to a question answered by Bahá’u'lláh regarding the disparities in the Writings, to which He makes mention of the grammatical inconsistencies as part of the new style inaugurated by the Báb, or Herald, in His Writings.

QUESTION: Concerning disparities between certain revealed verses.

ANSWER: Many Tablets were revealed and dispatched in their original form without being checked and reviewed. Consequently, as bidden, they were again read out in the Holy Presence, and brought into conformity with the grammatical conventions of the people in order to forestall the cavils of opponents of the Cause. Another reason for this practice is that the new style inaugurated by the Herald, may the souls of all else but Him be offered up for His sake, was seen to be marked by substantial latitude in adherence to the rules of grammar; sacred verses therefore were then revealed in a style which is for the most part in conformity with current usage for ease of understanding and concision of expression.

(Bahá’u'lláh, The Kitáb-ul-Aqdas, p. 123-4)

The scholar next mentioned that there was a tablet revealed by Bahá’u'lláh or ‘Abdu’l-Bahá where He describes the Word of God as an abounding ocean that when it manifests itself to humanity in written words in the process of revelation becomes bounded into an onrushing river, pouring over the sides of its banks, as it takes the limited shape of written words. Thus, the scholar noted that some people conjecture that the Word of God is independent of the limitations of human language and that the Word of God could have been revealed into Spanish had it been the desire of the Almighty. Nevertheless, the real point he was making was that the Word of God is exalted beyond our ken and that it takes a constricted form when revealed in human language.

Later, in the course of reading about the revelation of Bahá’u'lláh, I learned that Bahá’u'lláh, in a tablet to Shaykh Mahmud, a Muslim divine of ‘Akká, speaks about how written words can never reveal the full meaning of the Word of God:

“Know assuredly that just as thou firmly believest that the Word of God, exalted be His glory, endureth for ever, thou must, likewise, believe with undoubting faith that its meaning can never be exhausted… How great the multitude of truths which the garment of words can never contain! How vast the number of such verities as no expression can adequately describe, whose significance can never be unfolded, and to which not even the remotest allusions can be made!”

(Adib Taherzadeh, The Revelation of Bahá’u'lláh v 1, p. 32-3)

As a  result, Adib Taherzadeh, a late scholar and former member of the Universal House of Justice, notes that understanding the Words of God is not dependent upon academic knowledge but purity of heart.

“Yet His Writings are simple to understand, provided that the heart is pure and sanctified. The understanding of the Revelation of Bahá’u'lláh need not depend upon academic knowledge; the unsophisticated and the illiterate can recognize its divine origin and understand its teachings.”

(Adib Taherzadeh, The Revelation of Bahá’u'lláh v 1, p. 43)

After a fruitful lunch, I then returned to the Pilgrim Centre and had a cup of tea before heading to the old pilgrim house near the Shrine of the Báb to grab a copy from the library of the World Order Letters by Shoghi Effendi in order to continue reading his letter on the Dispensation of Bahá’u'lláh. Previously I had read through the section on Bahá’u'lláh and now I completed the sections on the Báb and ‘Abdu’l-Bahá, but not without dozing off in the sunlit divan in the main room with a large painting of ‘Abdu’l-Bahá overlooking us. I then entered the Shrine of the Báb for prayer and meditation in light of the new understanding I had obtained from Shoghi Effendi’s exposition.

Later, I met my family at the pilgrim reception centre to go to the home of Bahá’í friends serving at the World Centre to have dinner with them. Our hosts were a Filipino couple and the husband was a brother of one of the believer friends in Cambridge. They had invited other friends over for dinner and the wife made excellent Persian rice with fish followed with cake. They had two pets, a small Doxin, which looked like a miniature hotdog, and an Amazon parrot which used to belong to Ruhiyyih Khanum, the late wife of Shoghi Effendi and a Hand of the Cause of God. Even though the parrot spent so much with one of the most notable spiritual women of the Bahá’í Faith, that was not reflected in its character and it was a rather aggressive and hostile bird.

After dinner my family and I went to the auditorium of the International Teaching Centre for the third presentation of our pilgrimage.

Day 7 on pilgrimage: Visit to the Monument Gardens

After refreshing ourselves with a cup of tea after our tour of the Ark, my family and I decided to visit the Monument Gardens which are located in an area beneath the Universal House of Justice and right across from the Pilgrim Reception Centre. The Monument Gardens contain the resting places of the daughter of Bahá’u'lláh, Bahiyyih Khanum, the wife of Bahá’u'lláh, Navvab, the young son of Bahá’u'lláh who died in the prison of ‘Akká, Mirza Mihdi, and the wife of ‘Abdu’l-Bahá, Munirih Khanum. As you enter the gardens, the path first leads up the mountain to the resting place of Bahiyyih Khanum. Another path along the same elevation to the right leads to the resting places of Mirza Mihdi and his mother, Navvab, which lie side by side. Another path leads to the spot of Munirih Khanum’s resting place which is placed at a lower elevation on the mountain in respect to the others. These monuments are described by Shoghi Effendi, the Guardian of the Faith, in the following words:

“The conjunction of these three resting-places, under the shadow of the Báb’s own Tomb, embosomed in the heart of Carmel, facing the snow-white city across the bay of ‘Akká, the Qiblih of the Bahá’í world, set in a garden of exquisite beauty, reinforces, if we would correctly estimate its significance, the spiritual potencies of a spot, designated by Bahá’u'lláh Himself the seat of God’s throne.”

(Shoghi Effendi, God Passes By, p. 348)

Shoghi Effendi chose to fashion the monuments all of Italian marble and a design of a circular dome supported by columns on a circular base. The graves of Mirza Mihdi and Navvab were originally located in the ‘Akká cemetery but were transferred under the direction of Shoghi Effendi to the Monument Gardens. Navvab is described as a saintly figure who accompanied Bahá’u'lláh in His exiles with fortitude and devotion, was entitled by Him the “Most Exalted Leaf,” and was given the tribute to be His “perpetual consort in all the worlds of God.” The son of Bahá’u'lláh, ‘Abdu’l-Bahá, explained in a Tablet that the 54th chapter of Isaiah attests to her sufferings as the wife of Bahá’u'lláh, the Lord of Hosts.

54:5 For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.

54:6 For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God.

54:7 For a small moment have I forsaken thee; but with great mercies will I gather thee.

54:8 In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.

(King James Bible, Isaiah, 54:5-8)

Bahiyyih Khanum was the faithful daughter of Bahá’u'lláh in His exiles, the loyal supporter of ‘Abdu’l-Bahá when his half-brother and accomplices were trying to usurp His authority foment dissension, and a reassuring counsellor in the Bahá’í world community when Shoghi Effendi was appointed the Guardian after ‘Abdu’l-Bahá’s passing and when in his absence she managed the affairs of the world centre and who also gathered the faithful members of the Holy Family around the authority of Guardian. She who is a pillar of the Covenant of Bahá’u'lláh and who strived to preserve the integrity of the Faith through two transitions of leadership, Bahá’u'lláh bestowed upon her the title of the “Greatest Holy Leaf.” Shoghi Effendi leaves us the following description of his beloved great-aunt and exalted handmaiden of God who passed away in 1932:

“…the Greatest Holy Leaf, the “well-beloved” sister of ‘Abdu’l-Bahá, the “Leaf that hath sprung” from the “Pre-existent Root,” the “fragrance” of Bahá’u'lláh ‘s “shining robe,” elevated by Him to a “station such as none other woman hath surpassed,” and comparable in rank to those immortal heroines such as Sarah, Asiyih, the Virgin Mary, Fatimih and Tahirih, each of whom has outshone every member of her sex in previous Dispensations.”

(Shoghi Effendi, God Passes By, p. 347)

In addition, the following two selections from the Writings of Bahá’u'lláh, the first of which is inscribed in the original Arabic around the circular dome of the monument of the Greatest Holy Leaf, attests to her exalted station in the dispensation of Bahá’u'lláh.

“This is My testimony for her who hath heard My voice and drawn nigh unto Me. Verily, she is a leaf that hath sprung from this preexistent Root [i.e. Bahá'u'lláh]. She hath revealed herself in My name and tasted of the sweet savours of My holy, My wondrous pleasure. At one time We gave her to drink from My honeyed Mouth, at another caused her to partake of My mighty, My luminous Kawthar. Upon her rest the glory of My name and the fragrance of My shining robe.”

(Compilations, Bahiyyih Khanum,p. 2)

“We have elevated thee to the rank of one of the most distinguished among thy sex, and granted thee, in My court, a station such as none other woman hath surpassed. Thus have We preferred thee and raised thee above the rest, as a sign of grace from Him Who is the Lord of the throne on high and earth below.”

(Compilations, Bahiyyih Khanum, p. 2)

Regarding the rank and position of Mirza Mihdi, entitled the Purest Branch, who was killed when he fell through the skylight of the prison and who asked his Father, Bahá’u'lláh, for his life to be sacrificed for the Cause of God so that the obstacles could be removed for the pilgrims journeying from Iran to attain the presence of Bahá’u'lláh, I made mention of this noble son in a previous post about my visit to the prison city of ‘Akká.

Lastly, Munirih Khanum, although not accorded as high a rank as Navvab and Bahiyyih Khanum, was nevertheless an exemplary handmaiden in the Cause of God whose piety, nobility, and devotion was rewarded by Bahá’u'lláh by granting her the honour of marriage to ‘Abdu’l-Bahá. Munirih recounts that on her wedding day, Bahá’u'lláh spoke to her the following words:

“Oh Munirih! Oh my Leaf! I have destined you for the wife of My Greatest Branch. This is the bounty of God to you. In earth or in heaven there is no greater gift. Many have come, but We have rejected them and chosen you. Oh Munirih! Be worthy of Him, and of Our generosity to you.”

(Lady Blomfield, The Chosen Highway, p. 88)

After many years of  blissful marriage, after the passing of her beloved husband, ‘Abdu’l- Bahá, Munirih continued to devote herself to service to the Cause of God and to all the pilgrims who came to Haifa. Lady Blomfield, an early pillar of English Bahá’í community, recounts the following description of the fortitude and love of Munirih Khanum:

“Munirih Khanum, as the writer knew her, in the first days of mourning for the beloved Master’s passing — wiping away the tears of the sorrow-stricken friends, which poured afresh as they came into her presence, comforting them with her love, whilst her own grief was infinitely greater than theirs.

The wonderful, the perfect wife!

The devoted, the Holy Mother, not only to her own daughters and their children, but to all the friends who came to Haifa!”

(Lady Blomfield, The Chosen Highway, p. 72)

After our visit to the Monument Gardens and paying our respects to the members of the Holy Family and remembering the noble qualities and deeds of the women of the Bahá’í Faith, I returned to the pilgrim reception centre to await a lunch appointment I had arranged.

Day 7 on pilgrimage: Visit to the buildings of the Ark

On the 7th day of our pilgrimage, our group met at the Interntional Teaching Centre for a tour of the buildings that comprise the Ark. Those buildings which are situated near the Shrine of the Báb include the International Teaching Centre, the seat of the Univeresal House of Justice, the Centre for the Study of the Texts, and the International Archives Building. The last building to complete the Ark but which has not yet been built is the International Bahá’í Library.

For a more detailed description about the International Teaching Centre and the Universal House of Justice, see the earlier posts about the receptions with the members of these institutions, the ITC and UHJ, as part of the pilgrimage.

These majestic buildings made of Greek and Italian marble and with columns carved in the classical style are situated near the Shrine of the Báb on Mount Carmel in Haifa. The imagery of the Ark comes from the Tablet of Carmel, where Bahá’u'lláh revealed:

“Ere long will God sail His Ark upon thee [Carmel], and will manifest the people of Bahá who have been mentioned in the Book of Names.”

Shoghi Effendi explains that the dwellers of this Ark are the men of the Supreme House of Justice, which, in conformity with the Covenant of Bahá’u'lláh, is the body which will lay down laws not explicitly revealed in the Holy Texts. He has also written, “In this Dispensation, these laws are destined to flow from this Holy Mountain [Carmel], even as in the Mosaic Dispensation the law of God was promulgated from Zion”  (Compilations, The Compilation of Compilations vol. I, p. 341). Thus, the building of the House of the Justice was designed in accordance with the majesty and authority that has been conferred upon it. It is a white rectangular building lined with marble columns around its sides and topped with a white dome supported by a slanted green roof. The choice of marble and the classic architecture for the buildings was guided by Shoghi Effendi when he initiated the construction of the first of the buildings of the Ark, the International Archives, in the 1950s.

As we toured the Ark, I felt a great happiness as I saw the fruition of the sacrifices of countless Bahá’ís to fund the construction of the Ark. The seat of the Universal of House of Justice was completed in 1983 while the Centre for the study of the Texts and the International Teaching Centre were completed in 1999 and 2001, respectively. I kept thinking that morning how incredible it was to live in the day of the realization of God’s promise to mankind and the fulfilment of Biblical prophecies from time immemorial as recorded by Isaiah in the Bible:

2:2 And it shall come to pass in the last days, that the mountain of the LORD’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.

2:3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.

2:4 And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.

2:5 O house of Jacob, come ye, and let us walk in the light of the LORD.

(King James Bible, Isaiah 2:2-5)

We first entered the International Teaching Centre (ITC) which is a semi-circular building whose façade is directed to the Shrine of Báb as though drawing from the inspiration of His youthful ministry which unleashed divine energies unlike any revelation prior to it. The building is mostly under the mountain since it would not have been befitting to have a tall structure overshadow the Shrine of the Báb. The ITC represents the highest branch of the appointed arm of the Administrative Order of Bahá’u'lláh. The Universal House of Justice which is the supreme institution and is the elected arm of the Administrative Order appoints nine ITC counsellors and nearly a 100 continental counsellors whose twin duties are to protect and promote the development of the Faith. Bahá’ís over 21 years of age are able to vote in elections and be elected. In the absence of a priestly class, the elected and appointed members of the Administrative Order overlook the affairs of the community.

Interestingly, inside of the glass slab that was inserted into the wall of the meeting room of the ITC counsellors was inscribed the following verse from Bahá’u'lláh’s the Tabernacle of Unity:

“I am the Sun of Wisdom and the Ocean of Knowledge.  I cheer the faint and revive the dead… I am the royal Falcon on the arm of the Almighty.  I unfold the drooping wings of every broken bird and start it on its flight… Say, O Well-beloved ones:  The tabernacle of unity hath been raised.  Regard ye not one another as strangers.  Ye are the fruits of one tree and the leaves of one branch.”

(Bahá’u'lláh, The Tabernacle of Unity)

It is through this glass slab that natural light is reflected into the meeting room. After visiting the ITC, we then walked along the path beautifully adorned with red flowers on either side to the Universal House of Justice which is built facing the Shrine of Bahá’u'lláh in Bahji. We had a look at some of the artwork in the building and then ascended to the second floor to view the hallway to the meeting chamber of the members of the UHJ. Two pieces of art stand out and those are sketches of the late King of Samoa and the Queen Marie of Romania who were the first King and Queen, respectively, to recognize and believe in Bahá’u'lláh. Queen Marie left us the following tribute to the Faith and you can read more about her here:

The Bahá’í teaching brings peace and understanding. It is like a wide embrace gathering all those who have long searched for words of hope… Saddened by the continual strife amongst believers of many confessions and wearied of their intolerance towards each other, I discovered in the Bahá’í teaching the real spirit of Christ so often denied and misunderstood. The Bahá’í teaching brings peace to the soul and hope to the heart. To those in search of assurance the words of the Father are as a fountain in the desert after long wandering.

(Shoghi Effendi, God Passes By, p. 392)

We then moved to the Centre for the Study of The Texts which house the Research Department and temporarily the International Bahá’í Library. The purpose of this institution is to be a seat of scholarly research to assist the Universal House of Justice in consulting the Sacred Writings, and to prepare translations, and commentaries on, the authoritative texts of the Faith. It is similar to the ITC in that it has a semi-circular row of columns, is built into the mountain, and has columns of the Doric order. Only the UHJ has columns whose top is carved of the ornate Corinthian order.

[View with PicLens]

We then walked past the International Archives Building, which had just recently completed a renovation, to then enter the Office of Public Information which is for tourists or dignitaries seeking information about the Bahá’í Faith. The displays and information on the teachings and history of the Faith was outstanding and unlike anything I had seen. It even included a holographic display of a rotating planet earth under the often quoted verse from the Writings of Bahá’u'lláh: “The earth is but one country, and mankind its citizens.”

This brought to an end our tour of the Ark which is destined with the fullness of time to increasingly manifest the glory and splendour of the revelation of Bahá’u'lláh.

“Well is it with him,” is His prophetic announcement, “who fixeth his gaze upon the Order of Bahá’u'lláh, and rendereth thanks unto his Lord.”

(The Báb quoted by Shoghi Effendi, God Passes By, p. 25)

Afterwards, we then proceeded to the Pilgrim Reception Centre to have a cup of tea and reflect on our morning amble.

Day 6 on pilgrimage: Dawn prayers at the Shrine of the Báb and personal visits to the Shrine of Bahá’u’lláh

The Shrine of the Bab

On Saturday, the 6th day of our pilgrimage, we were given an opportunity to make personal visits to the shrines in place of an activity with our group. My mother and I arose at 6 am to walk from our hotel situated at the top of the Mount Carmel to descend from the top nineteenth terrace of the Bahá’í gardens to the Shrine of the Báb to say prayers at dawn and meditate. The morning walk down the mountain was refreshing in the cool morning air amongst the beautiful scenery. After delighting in the tranquillity and the peace of the Shrine of the Báb, my mother and I returned to the hotel for breakfast. After nearly a week of spending more time than I would at home in daily prayer and meditation at the shrines, I felt a significant and positive effect on my character as I refocused and re-centered myself on my purpose in life. I wondered how improved my life would be at home and the effect it would have on my work if I spent more time in daily prayer and mediation.

After breakfast, I rested for a brief period before leaving with my family to Bahji to visit the Shrine of Bahá’u'lláh. That day, the Mansion of Bahji was opened up for a second time for all the pilgrims to visit. The Bahá’í serving at the entrance to the mansion was someone whom I thought I may have met previously. Since the Bahá’í world is small, it is not uncommon to meet friends one has not seen for so long or otherwise. For example, during our pilgrimage we were surprised to see friends from our hometown of Atlanta who were there on a shorter 3-day pilgrimage. Nevertheless, the Bahá’í serving at the entrance to the Mansion of Bahaji was someone who I did not know but was an English Bahá’í from Nottingham with a Persian name.

I entered the Mansion once more and met the custodian. I asked him about the meaning of the symbol of the peacock which I had seen in many of the artistic pieces with Arabic calligraphy and also in the gardens, but unfortunately he did not know but offered the explanation that it is used as a symbol of beauty because of the fan of tail feathers. He did say, however, that he knew the eagle and falcon of which there are statues in the gardens to be symbols of victory and triumph. After speaking to the custodian, I then stepped onto the balcony and took in the views. I saw my parents standing at the entrance of the Shrine of Bahá’u'lláh waving to me to join them so I walked over to meet them.

I then walked over to visitors’ centre and enjoyed a cup of tea. My parents left to Haifa before me so I took a sherut (large van) at a later time with another group of Bahá’ís. Because the ‘Akká are is largely Arab, all the drivers are Arab and I took the opportunity to speak Arabic with the drivers. The other Bahá’ís were curious as to where I learned Arabic to be able to speak with the locals. Many of the Bahá’ís in the community are of Persian background and although those that went to school in Iran studied Arabic, most of them find it difficult and are not able to converse in it since they are taught Arabic in order to read the Qu’ran. These occasions make me feel fortunate for the opportunities I had to study Arabic.

I also had nice discussions with some of the other friends on the bus. One person told me how her mother was supposed to come with her on this pilgrimage but that she had past away from cancer a year prior. She said how sad it was her mother could not join her on this pilgrimage but with time and through prayer it has become easier for her to deal with the loss. Another friend on the bus told me about his journey to recognizing Bahá’u'lláh as a Manifestation of God, which I will share in a later post.

After I returned to my hotel, I spent time with some of my fellow pilgrims in the lobby while writing about the pilgrimage. And thus came to an end the 6th day of my pilgrimage.

Day 5 on pilgrimage: A talk by Kiser Barnes, member of the Universal House of Justice

In the evening of the 5th day of our pilgrimage which was a Friday, we had a talk by Kiser Barnes, one of the nine members of the Universal House of Justice and who has a very joyous and friendly countenance and is currently the only African-American on the assembly.

Members of the Universal House of Justice, April 2005. Kiser Barnes is second from right in the first row

He began by proclaiming the bounty we have received to be on pilgrimage. He suggested that this is the most great pilgrimage of mankind, reasons of which he explained further in his talk.

He then mentioned that Shoghi Effendi, the Guardain of the Bahá’í Faith from 1921-57, was once concerned that the pilgrims were not studying the Bahá’í Writings. So Shoghi asked them what do the pilgrims prefer, the prayers or the Writings. One of the brave pilgrims said the prayers because if they read the Writings of the Central Figures then they have ‘Abdu’l-Bahá and Bahá’u'lláh telling them what to do. But if they read the prayers then they can tell God what to do.

Mr. Barnes then noted that everything about the Bahá’í Faith is about acquiring more knowledge, more understanding, and more appreciation. We are striving to understand the nature of religion, the plight of mankind, and the greatness of the Cause of God. We are striving towards a personal transformation.

When ‘Abdu’l-Bahá was in the US with Juliet Thomson, a devoted believer, He was speaking about the sacredness of the Holy Places. ‘Abdu’l-Bahá said that the Holy Places are so unique and extraordinary in every way that He said that visitors can not understand the power of their visits until they reach the next world. This is the Revelation that was prophecised by all previous prophets in which humanity would receive a fullness of God’s revelation unparalleled.

Mr. Barnes also commented that one of the most striking features that the Universal House of Justice appreciates is that the pilgrims are coming from all parts of the world representing different races. This is a demonstration of the Bahá’í principle of the oneness of humanity. But of course with time they become accustomed to the diversity. He jokingly commented that the population and officials of Haifa are happy to receive the Bahá’ís except for one segment which is the businessmen selling wine and whiskey since the Bahá’ís don’t consume alcohol. Mr. Barnes said that we are a community that enjoys laughter and mentioned that Bahá’u'lláh and ‘Abdu’l-Bahá used to joke with the believers. He referenced, in this regard, Psalms 1:26 where it says that the mouths of people will be filled with laughter when the promised day is fulfilled.

He then mentioned a story of how a foundation put up $2.3 million to study the power of prayer to heal patients and the US government matched it with $2.4 million. The study was inconclusive but claimed that there is a great power in prayer to which the audience that evening laughed. Mr. Barnes said that he could have saved them time and sent them the book Prayers and Meditations. Mr. Barnes had noted that ‘Abdu’l-Bahá had said that in the future there will be more scientific studies into religion. ‘Abdu’l-Bahá had said that we are living in a time of ungodliness and that the people will start turning to spirituality in the future. He said that religion is a potent instrument for the advancement and unification of mankind.

Mr. Barnes then related a story of a Bahá’í law student in Europe who came up to him and said that she is the only Bahá’í student in her school. She said that when she speaks about the Faith with her roommates they laugh at her and think she is lacking in intelligence for believing in religion. They told her that religion is the opiate of the masses, but what bothered her most is that they would go out and laugh and have fun in the weekend while she would be at home by herself with a copy of Gleanings of the Writings of Bahá’u'lláh. Mr. Barnes reassured this young student not to worry for it will be alright and to keep praying. She then wrote to him some months later saying that she couldn’t take it any longer and went out with her colleagues and realized that they weren’t having any real happiness but instead were acting foolish and immoral. They encouraged her to drink telling her that to have a sip is harmless and so she took a sip. This young Bahá’í student said that she realized by going out with them the value of religion and what she had been gaining from it. Mr. Barnes wrote back to her and told her not to worry, not to dwell on the past, but to keep saying prayers and move forward.

Mr. Barnes then spoke about how we are learning the meaning of rendering assistance unto God differently. Every chance when he is outside of the world centre he tries to take the opportunity to teach the Faith and help someone in their spiritual development. In the way of God, He permits us to teach His Faith as a service to Him even though He could make all of us His followers by a Word from Him.

He then spoke to the pilgrims that had children with them during their trip. He said told them to make their pilgrimage a part of the family story. He asked us not to think that children will not understand pilgrimage. They will understand the purity of pilgrimage. Our Bahá’í children are not like other children. They are blessed with parents who pray for them and teach them many prayers. He told a story of a non-Bahá’í child who was asked by his teacher about the prayers his mother tells him before he sleeps. The child said his mother says a short prayer for him, “Thank God he is asleep,” to which the audience laughed.

Mr. Barnes then commented that God enables us to become believers. It is through the mercy of God and not our intelligence or purity that we are led to recognized Him, although we must exercise will on our part. Mr. Barnes said that a Persian Bahá’í once told him that he was so fortunate to grow up without the Bahá’í Faith and to then hear about it, examine it fully, and accept. But she grew up as a Bahá’í and didn’t know anything except the Bahá’í Faith and so didn’t have the opportunity to independently decide to be a Bahá’í. Before he could catch himself, he blurted out that what was said was stupid. He explained, “Do you mean that it is better not to be raised in the Faith, his character molded by its teachings, and mother and father saying prayers for child?” He said the essence of what was being said was that it is better for a grown man to eat garbage before he tastes good food. He said such is the fallacy we have sometimes.

He then noted that the Bahá’ís of Iran have been called once again to demonstrate the transformative power of the Cause of God by enduring the sufferings of the persecutions by the governmet. The Bahá’ís arrested in Iran have been in prison now for a year. However, the law of the country states that after at most one month of keeping someone in prison the government must formally charge him or her. But the friends have been in prison now 12 months and at the end of each month the government makes an excuse that they are still carrying forward the investigation.

Mr. Barnes lastly noted that we are developing as a community but our pilgrimage is also a process. The process began at home several years before coming on pilgrimage when the time of pilgrimage seemed so far in the future. The other part of the process is interacting with other pilgrims, mingling with them and finding out how they serve in their communities. Mr. Barnes said that he is still in contact with his pilgrim group from his pilgrimage in the 1980s. The other part of the process is the departure from the World Centre. ‘Abdu’l-Bahá said to a pilgrim that the best way to give thanks for Bahá’u'lláh for the pilgrimage is to increase his services when he returns home. No pilgrimage in the history of mankind except for Bahá’í pilgrimage includes a visit to the resting places of two Manifestations of God. But, this also includes a pilgrimage to the resting place of ‘Abdu’l-Bahá who is the Centre of the Covenant and the Exemplar of the Cause. It is for this reason that perhaps this is the Most Great Pilgrimage in the history of mankind.