El+Akbar

= [|El-Akbar] Behai also on [|Bahai Religion Webs site].= = = //**18 God hath, verily, decreed the station of the great Branch to be beneath that of the most great Branch. Verily, He is the wise ordainer. We have chosen [|el-Akbar] after the el'A'sam, as a command on the part of God, the All-Knowing, the Omniscient. **// //** -Baha'u'llah, Baha'i Covenant **//

//**[|Bahaullah's Political and Social Teachings] **//

//**By [|Ghusn-i-Akbar], [|Son] of [|Bahaullah], 1934 **//





//**This document was originally published in [|Behai Quarterly magazine], digitally reproduced at these pages: [|1], [|2], [|3], [|4], [|5]. Minor changes have been made to the original text to modernize the spelling, capitalization, and word usage. These edits do not significantly alter the meaning of anything that was written. This is part of a longer essay which has been broken into two parts A descriptive title has been added to this portion of the originally untitled essay. **//





//**NOTHING takes place in this world without a cause, and no matter of importance displays itself without some reason to necessitate it. The physician is generally required when maladies and diseases prevail, and the necessity for a just and noble ruler is more strongly felt when disorder and injustice dominate. **// //**Readers of world news and history know well how far discord and inequity invaded the Near East in the 19th century, especially Persia [modern-day Iran]. Religion, which was established solely for the purpose of the betterment of the nations and of the manners and morality of humankind, was made the greatest cause for the attainment of personal interests and selfish desires, and used as a stepping stone for gaining power and ruling the people. The influence and power of the religious leaders were so great that government itself was but a tool in their hands, and thus fulfilled the orders they would dictate. Therefore no act of the government could be passed and executed without its being first sanctioned by these religious authorities. The poor nation, being powerless and wholly in the hands of these authorities, had no choice but to abide by their wishes and thus be deprived of promotion and success. They were completely overcome and unable to take a single step for their own welfare or even breathe of any reform or advancement of civilization. **// //**Because these corruptions were carried out under a moral pretext, and as the religious authorities had found in and made of religion a means of furthering their worldly interests and desires and of spreading their deviancy, there was no other alternative but to remove these diseases by uplifting the morality and strengthening the spiritual tendencies of the people. It was both an instructive cause and a natural tendency that brought about the renewal. It was a spiritual reality that appeared in corporeal form, and an illumined state of consciousness that worked to reform the defects and remedy the diseases. **// //**As soon as these spiritual matters became publicly known in the country, the religious heads began to raise their voices in opposition as was their habit for ages past. They attacked from all sides and caused numerous difficulties, doing deeds which neither the tongue nor the pen can record or enumerate. **// //**When these injustices became very great, Bahaullah rose with a strong will and a still stronger energy, wisdom and eloquence, and began to educate and instruct the people. He made great advances in bettering both their moral and their material condition and spent his entire time seeking to remove the existing problems and controversies. His beautiful speeches and honorable words speak of his greatness and open the way to righteousness, rectitude and salvation. **// //**For the benefit of all people, I briefly quote hereunder some of his statements, so that readers will realize his motive in bearing all hardships and difficulties that he was exposed to during his time on earth. It is undoubtedly clear that had his motive been to attain greatness and accumulate riches, the means for doing so were not lacking prior to his arising in his mission, and so there would have been no need for bearing all these hardships and difficulties. It is then quite clear that there was a spiritual motive behind his actions, which were the means of showing forth all this power and steadfastness. **// //**There is no doubt that every matter or cause in this plane of existence appears in the context of the necessities of the time and the tendencies of the people. Thus in these days in which the effects of the Great War [World War I] still prevail and are not forgotten, we see that more efforts are being spent on inventing instruments of destruction and means of devastation. I, therefore, consider it a moral obligation to disclose some of the words of Bahaullah that I find most useful and relevant in these trying times. **// //**<span style="color: #956940; font-family: Arial,Helvetica;">It is evident that so long as discord reigns among the governments, the public will remain troubled and unable to find rest. Every day brings new problems and at any time political disagreements may be further inflamed. **// //**<span style="color: #956940; font-family: Arial,Helvetica;">For this reason Bahaullah invited all the governments to the Greatest Peace, admonishing the reduction of arms and the improvement of the world, so that there should remain no need for the government to keep large armies which would only be a burden. He recommended only the keeping of a force sufficient to guard and protect the people. **// //**<span style="color: #956940; font-family: Arial,Helvetica;">He prohibited the increase of all government expenditure to prevent burdening the people with it, and says that the public is the treasury of the government. "Do not burden them (the public) lest they should be ruined, and do not entrust that treasury to the thieves, that it might be saved" – that is, do not appoint dishonest officials to govern the people. **// //**<span style="color: #956940; font-family: Arial,Helvetica;">Bahaullah says: "Heal the broken with the hand of justice" – that is, look after the oppressed and deal with them in justice and moderation. "Break the agent of the oppressor with the power of just orders" – that is, punish the powerful oppressor with justice and equity. **// //**<span style="color: #956940; font-family: Arial,Helvetica;">Bahaullah also says that governments should know perfectly well the affairs of their officials, and should give the position to those who deserve it and are both capable and honest. **// //**<span style="color: #956940; font-family: Arial,Helvetica;">A ruler who governs different colonies must rule each of them with regulations suitable and convenient to the customs and usages of the people, not according to the rules and laws of the mother country. Care must be taken that the appointed governor or ruler be one learned in the ways, habits, and language of the people whom he governs so that he may be able to perform his duties efficiently. **// //**<span style="color: #956940; font-family: Arial,Helvetica;">Governments should observe the common interests in justice and equity, making no exceptions because the people are of different nationalities and creeds. Before the law all are equal. Their treatment must be based on equality and justice; none should be given preference to others. This principle must be strictly observed. **// //**<span style="color: #956940; font-family: Arial,Helvetica;">The League of Nations [predecessor to the United Nations] is one of the best schemes adopted by the world powers, only on condition that its program should guarantee and protect peace among the nations: not that it should be confined to the special interest of some of the great powers. A special force should also be appointed for the execution of the decisions of the League and should be in a position to inflict punishment on any of the powers exceeding the limits of the program. **// //**<span style="color: #956940; font-family: Arial,Helvetica;">Another principle of Bahaullah is the choosing of one of the existing languages or the invention of a new one, as a common means of communication, so that the people will not spend years of this life in studying languages to be able to understand one another. Here this writer wishes to state that to choose one of the existing languages would seem difficult, because no nation would agree to give up its own language and adopt another. Therefore, it would seem advisable to invent a new language. It is evident that the existing languages, not having been specially composed, are not free of difficulties either in pronunciation or grammatical rules. It would therefore seem advisable to elect certain persons from every nationality both of the West and the East, who would jointly invent a new language which would be altogether free from the difficulties observed in the existing languages, and which would also be easy to master. This language would then be adopted as a secondary language in all the schools of the world. **// //**<span style="color: #956940; font-family: Arial,Helvetica;">Bahaullah says it is incumbent on all fathers to educate their children, and if the fathers desist from it, those who are in a position to do so should bring them up and educate them, charging the expenses to the fathers; and if these be poor and unable to pay the expenses, then the House of Justice [a democratic assembly in each city or town] should be responsible for the payment, because the House of Justice has been established as a refuge for the poor and the needy. **// //**<span style="color: #956940; font-family: Arial,Helvetica;">Bahais must treat the government of any kingdom or country in whose dominion they live with honesty, truth, faithfulness and righteousness. **// //**<span style="color: #956940; font-family: Arial,Helvetica;">It is evidently clear to all people of understanding that the more the intellectual powers of a nation are increased, the stronger and greater the government of that nation becomes, because nations are the backbones of the governments. **// //**<span style="color: #956940; font-family: Arial,Helvetica;">In the "Book of My Testament" (Kitab-i-Ahdi), his last will, Bahaullah says: **// //**<span style="color: #956940; font-family: Arial,Helvetica;">"O saints of God and His loyal ones! Rulers are the manifestations of power and the day-springs of the might and wealth of the True One. Pray for them, for the government of the earth is ordained to these souls; but the hearts He has appointed for Himself. He has forbidden dispute and strife with an absolute prohibition in the Book." **// //**<span style="color: #956940; font-family: Arial,Helvetica;">"It is incumbent upon all to aid those souls who are the day-springs of authority and the dawning-places of command, and who are adorned with the ornament of equity and justice." **// //**<span style="color: #956940; font-family: Arial,Helvetica;">"O people of the world! I enjoin you to that which is the means of the elevation of your stations." **// //**<span style="color: #956940; font-family: Arial,Helvetica;">"Truly I say, the tongue is for mentioning that which is good; pollute it not with evil speech." **// //**<span style="color: #956940; font-family: Arial,Helvetica;">"O people of the world! The religion of God is for love and union; make it not the cause of discord and disunion." **// //**<span style="color: #956940; font-family: Arial,Helvetica;">"We enjoin you to the service of the nations and to the pacification of the world." **// //**<span style="color: #956940; font-family: Arial,Helvetica;">In another holy writing Bahaullah says: "O people of Baha! Associate with all the people of the world with love and spirituality. If you have a word or a jewel of which others are deprived, say it with the tongue of love and tenderness. If it is accepted and the effect produced, the object is attained; otherwise leave them to themselves and pray on their behalf and be not harsh to them. The tongue of tenderness attracts the hearts and is food for the soul." **// //**<span style="color: #956940; font-family: Arial,Helvetica;">Bahaullah also says: "Be a good example among all beings, and a book of admonition which they long to copy. Say: Let your word be one word and your thought one thought. Let your mornings be better than your evenings and your tomorrows better than your yesterdays. The glory of human beings is in their services and perfection, and not in decoration, wealth or money. Sanctify your speech from falsity and lust, and purify your deeds from doubts and hypocrisy. Squander not the achievements of your precious lives on selfish desires, and confine not your efforts for your personal benefit. Spend when you gain, and be patient when you lose. Truly there is ease after every hardship, and clarity after every disturbance. Beware lest you sow the weeds of contention among your fellow beings and the thorn of doubt in good and pure hearts. You have been created for love, and not for hatred and strife. The honor is not in loving yourselves, but in loving humankind; and the glory is not to one who loves his native land, but to one who loves the world. Let justice be your army, and your weapon reason. Be characterized with forgiveness and charity, and with that which gives pleasure to the hearts of the angels." **//

//** [|Proposal for a Representative] **// //** [|Democratic World Assembly] **//

//** By [|Ghusn-i-Akbar], **////**<span style="color: #956940; font-family: Arial,Helvetica;"><span class="fw_link_website">[|Son] of [|Bahaullah] **////**, 1934 **//





This document was originally published in [|Behai Quarterly magazine], digitally reproduced at these pages: [|1], [|2]. Minor changes have been made to the original text to modernize the spelling, capitalization, and word usage. These edits do not significantly alter the meaning of anything that was written. A descriptive title has been added to this portion of the originally untitled essay.





THE present state of affairs in the world at large obliges me to suggest a proposal that I hope will meet with the approval of the civilized world; and I further hope that those who hold in their hands the future of the nations will assist me in this matter, because in making this proposal, my only goal and aim is the good of the nations and the betterment of the affairs of the world. All laws, whether spiritual or civil, are to be bringing about union, brotherhood, liberty and equality. The union of the nation is the foundation on which the pillars of politics are erected and its laws promulgated; and union is only obtained through brotherhood, liberty and equality. The world is not devoid of differences in ideas, beliefs and aspirations, but I think that the differences of religious belief must be confined to places of worship. Every person is free to believe however and in whomsoever he wishes, and these different doctrines have nothing to do with human society. After finishing our prayers in our different places of worship, we are all one in humanity and brotherhood, and must consequently be on terms of equity in our mutual relations and in civil rights. In this respect Bahaullah says, "You are the fruits of one tree, and the drops of one sea." It is true that our languages, morals, manners, habits and usages differ, but the human world includes us all. We are all from one root and we are, therefore, members of one universal brotherhood; and between brothers nothing should exist which might contradict equity and concord, and from which differences might arise. Circumstances sometimes necessitate the union of two or more powers of the political world into a compact or agreement which is only carried out for the general welfare of the powers so uniting. The results and ends arrived at by such union cannot be denied. I would, therefore, suggest to my brothers and sisters in humanity to follow in this matter the footsteps of the political leaders of the world, and appoint a special place for meetings to be held, in order to discuss all matters of importance. The following conditions should apply to the meetings and must be observed:
 * 1) That the assembly be held with the permission of the government.


 * 1) That regular meetings be held therein at specified intervals.


 * 1) That representatives of all classes of the people of the different nationalities and religions attend the meetings. These representatives should be qualified persons nominated by their respective nations and sects, and having full power to discuss and decide matters which would tend to promote the welfare of the nations.


 * 1) That the representatives of all classes, nationalities and creeds should be treated in the assembly on the same standing, no preference being given to the representatives of any nation or group over others.


 * 1) That the decisions arrived at in these meetings be morally binding on the representatives themselves and on the nations they represent. These decisions should be properly arranged, signed, printed and distributed among the nations.

We can come to perfect agreement only if we revere and honor our mutual opinions, although some of them may be contrary to our own habits and usages. From disregard and disrespect of other people's opinions nothing would result but harm and injury. Bahaullah says: "O different creeds! Look forward to agreement and be enlightened by the light of concord. For the sake of God assemble together and remove from among you that which is the cause of conflict." This led me to lay out the abovementioned proposal, and my only hope and desire is that if my proposal is met with approval and carried out, the assembly may not be temporary, but continue on indefinitely. The affairs of the world, as witnessed, are not promising in the least, and the moral obligations have never been so binding as they are today. So let all who can, rise up and act, that the world may be better and its inhabitants happier.
 * 1) That in case any deviation from these rules and decisions is noticed, the person or persons found guilty be warned and treated in the manner found most suitable by the representatives themselves, because no betterment of the world would be possible if the rules and laws laid down by the governing authorities are not observed and obeyed.

// [|**On Religious Conflict and Religious Liberalism**] //

// **"A message to the people of understanding throughout the world"** //

// **By [|Ghusn-i-Akbar],** ////**<span style="color: #956940; font-family: Arial,Helvetica;"><span class="fw_link_website">[|Son] of [|Bahaullah] **//// **, 1935** //





//** This document was originally published in [|Behai Quarterly magazin]e, digitally reproduced at these pages: [|1], [|2], [|3]. Minor changes have been made to the original text to modernize the spelling, capitalization, and word usage. These edits do not significantly alter the meaning of anything that was written. A descriptive title has been added to this originally untitled essay, and the opening caption is retained as a subtitle. **//





//** THE Fountainhead of Knowledge said: "O different creeds! Look forward to agreement and be enlightened by the light of concord. For the sake of God assemble together and remove from among you that which is the cause of conflict." **// //** From where did these rare jewels of wisdom come? The speaker – who was he, and what was his object? Who are the different creeds, and what is it that must be removed before humankind may hope to live in harmony? **// //** A voice arose from the ancient fortified city of Akka, in Palestine [Acre, Israel]. A voice of infinite wisdom and knowledge, patience and love for all humankind: our Master Bahaullah. One who gave freely of his great understanding, with no object save the elevation and progress of his fellow human beings. **// //** "O different creeds," who are the cause of conflict in your midst? Are they not the religious leaders of the great nations and peoples, followed in kind by the religious leaders of smaller ones? We have but to recall the events of the last World War. With our own eyes and ears, we observed and heard the enslavement, martyrdom and suffering of countless souls in all parts of this globe, wrought in the name of the different creeds by the religious leaders, who misguided the innocent followers and used the inspired teachings for their personal desires and aims, causing conflict among the people of the world, dividing the brotherhood of humanity – and as in the innumerable wars of the past, destroyed life and property, cities and nations. **// //** Religious conflict is like a blazing forest fire, which starts with a spark and ends, generally beyond control, destroying green and dead vegetation alike. To this the history of the world bears witness. **// //** Although each different creed teaches unity, accusing others of dissension and strife, if they would observe with a keen eye and speak with the tongue of justice, they must testify that now, as in past ages, religious hatred is the foundation and cause of many unspeakable events. **// //** The spiritual teachings given to humankind through the inspired sages, which are revealed for the purpose of enlightening the understanding and elevating the souls of humanity out of the mire of ignorance and superstition, became the whips of the leaders of the many creeds – whips that were used upon innocent, undeveloped and unenlightened individuals, exploiting and oppressing the people who sincerely followed them. Paying dearly with their lives and fortunes. Oh! Religion – what atrocious crimes have been committed in your name! **// //** The result is here, as we observe today: Humanity en masse has rebelled against all the religious creeds, understanding them only as a medium through which the leaders receive benefit, elevating their status in life, fulfilling their desires and giving the right to rule over the oppressed masses. **// //** Behold! – a great principle: religion without clergy. Bahaullah commanded that his teachings are our leaders, and we accept them as written without interpretation. Indeed by this command he released us from the bondage of the clergy. **// //** In these days of fast material progress, modern scientific discoveries have proven to be of great service to the inhabitants of this world; humanity with its great unlimited power of thought has also advanced greatly, imaginations become realities, and the hidden mysteries are no longer hidden to those who understand. Yet in this age of fast progress with such advance in human development, it is pitiful to observe that the so-called intellectual people belittle their true station, that divinely endowed individuals lack confidence and self-understanding. **// //** Free souls, yet remaining enslaved, allowing themselves and others to be caught in the meshes of religious superstition, to be ruled over by a small group of hand-picked leaders. O friends and brothers, withdraw from your deluded seclusion and become your noble selves. Arise with great energy and vigor and fly in the vast and unlimited space of freedom. Think, and allow not yourself or your fellows to become entangled in the cobwebs of imagination and religious intrigue. **// //** The scripture of our Great Master quoted at the beginning of this essay was revealed for the elevation of all humankind, yet it behooves those of us who are endeavoring to follow his commands to be the first to eliminate the cause of conflict and all practices that are in violation of his teachings. We are in truth all members of one family and brothers and sisters in humanity. Be friendly with one another, and consider no one your enemy – especially those noble souls who traveled with you in the Valley of Knowledge, in search of truth, and received the spiritual food from the Fountainhead of Knowledge. **// //** Should anyone be unfriendly, befriend him, and with the language of love and kindness guide him and bid him come and share with you the unlimited fruit of knowledge that you have attained. **// //** In many of his holy writings Bahaullah repeatedly said that his only object in enduring untold hardships and calamities was to be able to reveal from his great understanding the way to extinguish the fires of hatred and animosity and to bring unity and harmony among people of the earth. O friends: Arise, noble souls and fulfill his commands! Become the shining stars of the heaven of kindness and reflect as such upon all beings. Follow his footsteps, and with united efforts, using only the weapons of his commands, endeavor to awaken and save your brothers and sisters in humanity from the ever renewed web of religious prejudice and its vicious corruption. **// //** In this message I have no other motive but to awaken and elevate the thoughts of my brothers and sisters in humanity. THINK! my brothers; and may peace and happiness encompass you at all times. **//

[|Mirza Muhammad Ali’s Will & Testament]

[|Introduction]


 * 1. Introduction**

Unlike his brother Ibn-al-Baha Badiullah, Muhammad Ali, as far as he is known, has left no memoirs. In the Testament, the Primal Point, Baha, and Abdul Baha Abbas are not designated by name. They are referred to as the Forerunner, God, and the Most Mighty Branch respectively. However, read between the lines, in the Testament Muhammad Ali defines and defends his position.

He is carefully polite towards Abdul Baha Abbas; he condemns Abdul Baha’s innovations in Bahaism, particularly the fake Imamzadeh (marabout) created by Abdul Baha himself for himself by his erection a Mausoleum on Mount Carmel in erroneous interpretation of Baha’s “Holy” writ.

Muhammad Ali was instrumented in the recovery and suppression of the Point’s and Baha’s writings establishing the Point’s dispensation and the vicegerency of Subh-i Azal as the appointed successor of the Primal Point. pp. 10-17, the Tanbihun-Naimin (The Awakening of the Sleepers).

He was also responsible interior economy of Bahaism during Baha’s “epiphany,” at Acre (p. 2, Ibn-al Baha Badiullah’s memoirs). As such, he was privy to the inner working of Baha’s machinery. Like the Triumvirate, namely, Baha, Abdul Baha, and Shoghi Effendi, Muhammad Ali has passed to the mercy of god, survived by his masterpieces in calligraphy.
 * 1.1 The Tone of the Will**

It must however be put down to the credit of Muhammad Ali that his Testament is not tainted with invectives or abusive language, although, on evidence of Ibn-al-Baha Badiullah’s memoirs, he suffered a great deal at the hands of Abdul Baha, and is designated by Ibn-al-Baha Badiullah as the wronged-one.

In contrast to Muhammad Ali’s Testament, Abdul Baha in his Will & Testament, assumes the airs of the wronged-one; he associates the attempted fratricide alleged by Baha; he gives unbridled licence to his allegations of fulminations against Muhammad Ali, his son Shuaullah, and Ibn-al-Baha Badiullah. Documentary evidence is produced to substantiate the allegations which must be accepted by Abdul Baha’s followers as gospel truth.

Muhammad Ali’s Will & Testament, though lithographed, has never been made public. Apparently, this defect arises from the practice of concealment of religious opinions dictated by prudential motives (Ketman or Taqiya in Persian).

The testament is being made public for the first time and its historical interest need not be stressed. It will enable interested readers to become acquainted with the Bahais dispute inter se.
 * 1.2 Some Terms Used By Baha**

According to Mirza Muhammad Ali's Will and Testament, supported by quotations from Baha's holy texts, Baha speaks of:


 * 1) himself as the Ancient Root (Asl-i-Qadim), The Lote-Tree of the Extremity [Sidral-al-Muntaha], and the Tree (al-Sidra) in the sphere of divinity;
 * 2) himself as the Branch (Ghusn) from the Lote-Tree of the extremity or the Tree, and as the Haykal (Temple) in his human personality;
 * 3) The Book (Kitab) to denote the Most Holy Book (Al-Kitab Al-Aqdas);
 * 4) The Book of the Covenant (Kitab-i-Ahdi) to denote his will and testament;
 * 5) The Haykal (Temple) to denote his particular revelation, i.e. Kitab-i-Haykal;
 * 6) The Branches (Aghsan, plural of Ghusn) to denote his four sons;
 * 7) The Bough that has branched out from the Ancient Root or (فرع منشعب از اصل قدیم) to denote those referred to in (f) above;
 * 8) The Most High of Creation (علی خلق) to denote those referred to in (f) above;
 * 1.3 An Overview**

His line of argument is as follows:

God is unknowable except through his manifestation, the prophet. The prophet of the age was Sayyid Ali Muhammad, the Promised Qaim and the Mahdi, whose advent is expected in Islam. With all his might and sovereignty, he designated himself as the forerunner of a greater manifestation of god, Baha, whose name he concealed in his consummate wisdom and called it “He Who Shall Appear”, or “He Whom God Shall Manifest”.

The Point’s statements that “you will attain all the good in the ninth year”, and “you will meet with god in the ninth year”, and Sheikh Ahmad of Ihsa’s (founder of the Sheikhi school of thought) document that you will know the news of it “after a while”, come true and in the year A.H. 1269 in Iraq on the day of the resurrection of the Quran “He Whom God Shall Manifest”, of the Bayan appeared in the person of Baha. This was however a “private manifestation”, of Baha. Baha’s “general manifestation” took place in A.H. 1280 followed by the revelation of inspired words.

A line of distinction is to be drawn between a partial manifestation which denotes prophethood and total manifestation which stands for divinity.

Baha’s is total and supreme manifestation of god. Baha is the pivot of divine manifestations round which the previous and future dispensations revolve.

Baha’s supreme manifestation of god is one which graces the world one in every five hundred years.

Baha’s writ is to hold good for one thousand years to come. If some one does appear after lapse of one thousand years he will be speaking on behalf of Baha.

However, the One due to appear in Mustaghath (2001 years reckoning from the date of dispensation of the Primal Point) is to [|testify to Baha’s divinity].

The Point of difference between the Bayanis and the Bahais as regards the [|station of Sayyid Ali Muhammad as the Point], [|the year Nine], the word [|"after a while"], the period represented by the word [|Mustaghath]”, the day of the resurrection of the Quran, and “He Who Shall Appear”, or “He Whom God Shall Manifest” have already been dealt with.

It may be mentioned in passing that since the One due to appear in Mustaghath is none other than “He Who Shall Appear”, or “He Whom God Shall Manifest”, as is laid down in the Bayan and admitted by Baha in his epistle penned in his [|own handwriting], Baha’s claim to be “He Who Shall Appear”, or “He Whom God Shall Manifest”, is invalidated by his own admission.

[|Mirza Muhammad Ali’s Will & Testament]

[|His Views]


 * 2. Mirza Muhammad Ali’s Views**


 * 2.1 Baha’s Family**

In the considered opinion of Muhammad Ali on the strength of Baha’s authority quoted in the Testament, Baha speaks of :

himself as the Ancient Stock (Asl-i Qadim), when not in human form;

the Book, to denote his most Holly Book (The Kitab-i Aqdas);

Book, the, of my Testament (Kitab-i-Ahdi) to denote his Will and Testament;

Himself as the Branch (Ghusn) in human form;

Branches (Aqsan) derived from the Lote Tree to denote his four sons, namely Abdul Baha Abbas, Muhammad Ali, Ziyaullah and Badiullah;

Branches derived from the Ancient Stock (فرع منشعب از اصل قدیم) to denote Abdul Baha Abbas, the Most Mighty Branch (Ghusn-i Azam), and Muhammad Ali, the Most Great Branch (Ghusn-i Akbar);

Himself as the Lote-Tree (Sidra) or the Lote-Tree of the Limit (Sidra-al-Muntaha) when not in human form;

Most High of Creatures (Ala al-Khalq) to denote his four sons, Abdul Baha Abbas, Muhammad Ali, Ziyaullah and Badiullah;

Servitude (Ubudiyya) with reference to himself as the manifestation of Service;

Supreme Pen (Qalam-i Ala) to denote himself as the instrument whereby God’s pleasure is made known to men;

Of himself in human form as the Temple (Haykal) as being the “Corporeal” temple which the Deity inhabits;

Temple (Haykal) in other places to denote his particular revelation, the Kitab-i Haykal (the Book of Haykal).
 * 2.2 “Turning unto” (Tawajjuh توجّه)**

Again in the considered opinion of Muhammad Ali, the word “Turning unto” (Tawajjuh) appearing in Baha’s Will & Testament, whereby Branches (Aqsan) are commanded to turn unto Abdul Baha Abbas has three meanings:

Turning of Creatures unto God, Baha, as in the Cause of religious worship;

Turning of God, Baha, unto his Creatures as in the case of Baha’s revelations addressed to his Creatures; and Turning of Creatures unto Creatures.

In the considered opinion of Mirza Muhammad Ali, as stated in his Will and Testament, the expression "to turn unto" conveys the following meaning: The expression 'Turn unto" appearing in the Book of Covenant [i.e. Turn unto him whom God has meant … see [|Baha's sons]] conveys the third sense, namely, the turning of creatures unto creatures, as Baha considered himself sanctified form and exalted above, peers, partners, likenesses and similitudes, and designated the Branches as the Most High Creation. Therefore the intendment is the linking up of creatures with their Most High Creation for the elevation of the word and the diffusion of its light.
 * 1) The turning of Creatures unto God, as in the case of the ordinances of divine worship, whereunto they are commanded ;
 * 2) The turning of God unto his creatures, as when Baha says in his Epistles 'In truth we have turned unto you; and
 * 3) The turning of creatures unto creatures.

Sir Abbas Effendi cannot be held to be a partner with god, Baha, in the turning unto.

The text sums as follows:-

« کذلک کلمه توجه را که در کتاب عهد نازل شده اگر به تصور خود ؟ نمائیم و او را در توجه شریک خود قرار دهیم با آیه وضو راشاهد آوریم و زیاره غلو نموده او را نفس خود ذکر کنیم چگونه خود را تابع اوامر دانیم در فرقان میفرماید اطیعوالله و اطیعوالرسول و الی الامر منکم واولی الامر را ثالث خدا و برسول ذکر فرموده ذلک کسی آن را شریک خدا و رسول خدا قرار نداره زیرا مقصود از این اذکار ارتباط آمر و مأمور است به یکدیگر در اجرای لوازم خدمات امریه توجه را سه مرتبه است توجه خلق به خلق چنانچه در عبادات به آن مأموریم و شواهدش در آیات بسیار است و توجه حق است به خلق چنانچه در الواح قد توجهنا الیک بسیار نازل شده و توجه خلق است به حق و از این جمله است آنچه در کتاب عهد است زیرا مکرر اغصان را اعلی الخلق فرموده و خود را از شریک و شبیه و نظیر و وزیر مقدس و متعالی ذکر نموده پس مرام ارتباط خلق است با اعلاهم تا به کمال اتحاد و فتق و ارتباط به خدمت کلمه بپردازند و نشر انوار آن نمایند. » The Bough that has branched out form the ancient root (فرع منشعب از اصل قدیم)

In the considered opinion of Mirza Muhammad Ali, as set forth in his will and testament, no meaning can be read into "the Bough that has branched out from the Ancient Root" as restricted to one particular Branch [i.e. Sir Abbas Effendi] to the entire exclusion of the other Branches, and Sir Abbas Effendi cannot be placed on the same footing with the Ancient Root [i.e. Baha] which sanctified from peers and likenesses.

The text sums as follows: « و همجنین فرع منشعب را منحصر به یک شخص دانیم و او را باهل قدیم یک شمریم به کدام دلیل خود را حصیب فرص نمائیم با وجود آنکه ذکر انشعاب متعدد است و اگر فرع منشعب را چنانچه در السنه متداولست تصور کنیم چگونه خود جل جلاله را از شریک و شبیه و خوب و بد مقدس گوئیم و آیاتیکه در وحدانیت عظمی نازل شده چگونه تفسیر نمائیم زیرا اگر بخواهیم دو را یک دانیم میفرماید: باسم محبوب عالمیان یوم یوم الله است و کل ماسواه به هستی و عظمت و اقتدار او گواه» الی قوله تعالی و توحید آن است که یک رایک دانند و مقدس ر ا از اعداد شمرند نه آنکه دو را یک دانند »
 * 2.3 Baha’s “Holy Book”**

In as much as what is meant by Book is Baha’s Most Holy Book, and by the derived Branch (Fari’ Munshaib) the Branch (Ghusn) without distinction of the most Mighty Branch or the Most Great Branch, the expression “the derived Branch”, cannot be interpreted to mean that Abdul Baha is the one and only Interpreter (Mubayyin) of Baha’s “Holy Writ”.

In the words of god, Baha, “No ornaments of gold are available”, in Baha’s holy court “to require an executor for division”, nor “is god’s”, Baha’s “Cause in need of an executor”. Such presumption on the part of Baha’s creatures is a “sin against god”, Baha, “the protector, the self-existent”.

To treat Baha’s Testament as interpretive as Baha’s Most Holy Book is to regard, god, Baha, as the forerunner of his own servant” to consider the principal, Baha, as the herald of the accessory, Abdul Baha Abbas, is preposterous.

In Baha’s epiphany, authority vested in him; in his occultation, authority resides in his Most Holy Book.
 * 2.4 Basharat (Good News)**

In the considered opinion of Mirza Muhammad Ali, as expressed in his will and testament, the term 'Good News' is applicable to manifestation of God exclusively. It is however, customary for a predecessor-in-office. But this designation means nomination or appointment to define the competent authority. It does not mean Good-News.

On the strength of Baha's epistle quoted in Mirza Muhammad Ali's will, Baha's four sons, or "Verily the Branches who have branched from the Tree", "are indeed my proofs amongst my creatures and my sweet savours between the heaven and of earth."

The text sums as follows: ان الأغصان المنشعبة من السدرة انهم ادلائی بین بریّتی و نفحاتی بین السموات والارض هل ترون شریکاً او شبیهاً ربّکم لله و رّب العالمین لاتکلموا بما لد اذن الله لکم و اتقو الرحمن و کونوامن الم ..
 * 2.5 Immaculateness (Ismat عصمت)**

In the considered opinion of Mirza Muhammad Ali, conception of partnership in God's Immaculateness, treated as of Supreme and those ones - in allusion to Sir Abbas Effendi's pretensions thereto - was at variance with Baha's holy texts, whereunder he reserved the station of Supreme Immaculateness for himself exclusively.

The text sums as follows: از برای همه اگر در عصمت شریک قرار داده شود و عصمت کبری و صغری ذکر گردد و دون او معصوم و مختار و محدود آید چگونه با آیات الهیه توافق یابد زیرا در کتاب اشراقات شرح مسبوطی در ذکر عصمت نازل شده و جهد را دارای عصمت کبری و یفعل مایشاء فرموده و ما دون را مأمور محکوم شمرده و در ظّل کلمه قرار داده The passage in the Aqdas (E.T. P.37) on the point is quite clear. I have therefore dispensed with quotation from the Book of Ishraqat.
 * 2.6 Subsequent Manifestations (Zuhur ظهور)**

In the considered opinion of Mirza Muhammad Ali, as expressed in his will and testament, Sir Abbas Effendi cannot be presumed to be a new Manifestation, as such a presumption is inconsistent with, and repugnant to, Baha's specific provision in the Aqdas [E.T. P.34] which says that "Whoever claims command before the completion of a thousand years is a false liar."

The text sums as follows: « اگر او ار ظهوری فرض نمائیم چنانچه شخصی گفته آن شمس حقیقت از هیکل مقدس غروب فرمود و در هیکل دیگر طلوع نمود در اینصورت آیات صریح که در کتاب اقدس و الواح دیگر نازل شده و تصریح فرموده که تاهزار سال اگر کسی بیاید و ادعایی کند او را قبول ننمائید چگونه این آیات ممکنات راتأویل و تفسیر نمائیم و به چه برهانی خود را تابع حضرت احدیت و امامرش شناسیم. میفرماید « مبشر آمد خبر نمود متمم آمد تمام فرمود دیگر ظهور از برای که و از برای چه »» In his memoirs, PP.3-4 Ibn-al-Baha Badiullah states that Sir Abbas Effendi claimed to have covered the prescribed period of one thousand years by one footstep.
 * 2.7 Interpreter (Mubayyin) and the Book (Kitab)**

In the considered opinion of Mirza Muhammad Ali, as expressed in his will and testament, the interpreter of Baha's Aqdas cannot be restricted to one particular Branch, namely Sir Abbas Effendi, as Baha in a declaratory ruling has further ruled that what was meant by "the Book" was the Kitab-i Aqdas" and by "Bough that has branched out, the Branch", without differentiating between the Most Great Branch and the Most Mighty Branch. The duty of the interpreter, Mirza Muhammad Ali maintains, is to tell the truth, not to make statements at will, and not to make an idle excuse of divine utterance, whereby to require his followers to become captive to his dominance and committed to his personal opinions.

The text sums as follows:- « اگر مبین را یک شخص و منحصر به او دانیم در مراسله ورقا در جواب سائل میفرماید: « مقصود از کتاب کتاب اقدس و فرع منشعب غصن بوده » دیگر نفرموده اعظم یا اکبر و کتاب را هم تعیین فرموده نه جمیع الواح در شور و در هر حال شرط حجت بیان موافقت با کلام حق است اگر آنچه مبین گوید با بیان خود در شور و الواح توافق نماید لایق تصدیق است و الاّ از درجه اعتبار ساقط وظیفه مبیّن آنکه حقیقت گوید نه به خواهش خود ذکری نماید و بیان خود را بهانه ساخته تابعان را اسیر حکم و رهین افکار خود خواهد » "The Bough that has branched out" appears in a passage in the Aqdas [E.T. P. 70] which lays down that after Baha's death "refer what you did not understand in the Book to the Bough which branches from the self-subsistent stock". The term "Bough", defined as the "Branch" in the declaratory ruling would appear to include all sons of Baha. Presumably, Sir Abbas Effendi and Mirza Muhammad Ali, as appointees by specific nomination under Baha's Will and Testament, were the only two interpreters of Baha's Laws. Mirza Muhammad Ali would appear to be a better and more qualified interpreter than Sir Abbas Effendi since he was the reviser or weeder of the tares or obnoxious passages in Baha's Holy texts, including the Aqdas. Indeed Mirza Muhammad Ali was the one who saw the printing of some of the expurgated versions of Baha's holy texts between the years 1889-1890 in Bombay.- Bahai quarterly, First Quarter 1935, P.14 (next page):




 * 2.8 Executionship or Guardianship (Wasayat وصایت)**

In the considered opinion of Mirza Muhammad Ali, as set out in his will and testament, to presume an executor or guardian for god, Baha, conflicts with Baha's laws and is a vain imagination, as Baha states in a special epistle :-

The creative truth [i.e. Baha] is visible like unto the sun in the mid-heaven. He possesses not earthly ornaments of gold in his holy court to call for an executioner for division. To suggest an executor for his cause is rebellious on your part against God, the self-subsistent Overseer. Because the cause has revolved and shall continue to revolve, round him. Beware lest you give peers to or make executors for god.

The text sums as follows: « اگر ذکر وصایت نمائیم و از برای خود وصی تصور کنیم در رساله مبارکه در جواب علی محمّد سراج میفرماید « باری آیّام ظهوراست و خود چون شمس فی وسط السماء ظاهر و زخرفی از دنیا در ساحت قدسش موجود نه که محتاج به وصی باشد آنرا قسمت نماید و اگر میگوئید در امرش محتاج به وصی است هذا > منکم علی الله المهیمن القیوم چه که اگر طائف حل نفسش بوده و خواهد بود و آن ؟ قد آمنه ابداً ایامکم ان تجعلوا الله وزیراً و نظیراَ و ... وصیاً و قریناً و مثالاً » مختصر هرکه در این بیانات مبارکه مرقومه دقت نماید شهادت دهد که تصور وصی تصوری است واهی و الته مخالف بیان الهی» The principal (Asl) as teller-of-God-News (مبشر) about the coming of the accessory (Far'i). A passage in the Aqdas [E.T. P.56] sums as follows :- "… then turn to the One whom god desires, the one who is a branch from this ancient root."

In his will and testament, Baha says the passage refers to the Most Great Branch Sir Abbas Effendi.

In the considered opinion of Mirza Muhammad Ali, as expressed in his Will and Testament, to presume passage in the said passage in the Aqdas as the Good News and to speak of Baha's Will and Testament as interpretive thereof would be tantamount to regard the Master and the Followed One, namely, Baha, as the Teller-of-Good-News about the coming of his own creature Sir Abbas Effendi. The presumption relegates Baha, the principal, into the status of a mere Teller-of-Good-News about the coming of Sir Abbas Effendi, the accessory, and exhibits Baha, the king, as having summoned the people unto Sir Abbas Effendi, his own creature. Such a presumption, Mirza Muhammad Ali, stresses is void.

The text sums as follows: « اگر آیه کتاب اقدس را بشارت تصور نمده و کتاب عهد را مفسر آن قرار دهیم چگونه قب راصی شود که مولی و مقتدای را مبشر عبد خود گوید در این صورت چه امتیازی از برای ظهور اعظم ابهی ماند آیا جایز است اصل بشارت بشارت بظهور دهد و سلطان مردم را به بنده خود خواند بطلان این مطلب بدیهی است و هرکس آنرا ادراک نماید زیرا تا موجود اعظم و اهم نباشد وعده به او داده نشود »
 * 2.9 The Book (Kitab) and the House of Justice (Bayt-al-Adl بیت العدل)**

In the considered opinion of Mirza Muhammad Ali, as set forth in his will and testament, the cause of God was consummated by Baha's manifestation, and no matter remained unprovided for : the ordinances of divine worship are governed by what God has sent down in the Book, namely, the Aqdas, and politics vest in the House of Justice. The text sums as follows: « ای یاران امرالله در ظهور مبارک تکمل شد و مطلبی ناقص نماند عبادات بماانزله الله فی الکتاب و ساسیات بیت عدل اختصاص یافت و انتهای ظهورات مکرر نازل و تصریح شد. » A passage in the Aqdas [E.T. P.39] provides that after Baha's death, return is to be made to the Aqdas in case of differences on a matter.

Another passage in the Aqdas [E.T. PP. 31-32] lays down that in every city a House of Justice is to be set up to consult about the welfare of creatures and to choose what is the choices.

The provisions of the Eighth Eshraqh in Baha's Book of Ishraqat, Tarazat and Tajalliat, Bombay Edition, one commended to be an integral part of the Aqdas. Under these provisions affairs of the nation are within the jurisdiction of the House of Justice. The House of Justice is required to put into practice what it deems to be the expediency of the time.

The ordinances of divine worship are governed by the Aqdas and politics vest in the House of Justice.

The Text sums as follows: « اشراق هشتم این فقره از قلم اعلی در حین مسطور و از کتاب اقدس بحساب امور ملت معلوم است رجال بیت العدل ایشانند امناء الله بین عباده و مطالع الامر فی بلاده یا حزب الله مربی عالم عدل است چه که دارای دو رکن است مجازات و مکافات و این دو رکن چشمه اند برای حیات اهل عام چونکه هر روز را امری و هر حینی را حکمتی مقتضی امور به بیت العدل راجع تا آنچه را مصلحت وقت دانند معمول دارند » « نفوسیکه لوجه الله بر خدمت امر قیام نمایند ایشان عارفند به الهامات غیبی الهی بر کل اطاعت لازم امور ساسیه کل راجع است به بیت العدل و عبادات بما انزله الله فی الکتاب یا اهل بهاء شما مشارق محبت و مطالع عنایت الهی بوده و هستید لسان مرا بسبّ و لعن احدی نیالائید و چشم مرا از آنچه لایق نیست حفظ نمائید آنچه درا دارید بنمائید اگر مقبول افتاد مقصور حاصل و الاّ تعرض باطل ذروره بنفس مقلبین الی الله المهیمن القیوم سبب حزن مشوید تا چه رسد به فساد و نزاع آمده؟ در ظّل سدره عنایت الهی تربیت شوید و بما اراده الله داخل گردید همه را اوراق یک ؟ و قطر های یک ؟ » The eights Ishraq corroborates Mirza Muhammad Ali's considered opinion that politics are within competence of the House-of-Justice.

Late Mirza Shuaullah, son of Mirza Muhammad Ali, was the editor and publisher of the Bahai Quarterly. P543 Twenty-six av., Kenosha, wis., U.S.A

In the issue third and fourth quarter, 1936, PP. 24-25, excerpt are given from the "Words of Paradise" written by Baha. The following excerpt is from the "Word of God in the Eighth Leaf of the Exalted Paradise": "The trustees (members) of the House of Justice must consult upon the ordinances as they are outwardly revealed in the Book and then enforce of these whatever prove agreeable to them. Verily, God will inspire them with that which He willeth, and He is the Ruler, the knower."

On the strength of the Aqdas, supplemented by the Eighth Ishraq, the House of Justice is the sole competent authority to deal with secular matters. It is also the authority to deal with spiritual matters, subject to the provisions of the Aqdas.

The functions and duties of the House of Justice, among other things, are:

> سئوال – از حد زنا و لواط و سارق و مقادیر آن، جواب: مقادیر حد به بیت عدل راجع است. > بالاخره حد نصاب در سئوال و جواب از حد نوزده مثقال گرفته میگوید:« مقصود میزان حد نوزده است و الاّ نصاب حقوق از نوزده است. » The implementation of the several matters summarised above as well as the other provisions of the Aqdas such as "whoever burns a house intentionally, burn him" (E.T. P.40) and "Whoever kills a person with intent, kill him" (E.T. P.40), requires an executive authority. The House of Justice, as a legislative body, also needs an executive authority to carry its legislation into effect.
 * 1) to deal with prospectives that escheat to the House of Justice in default of one or more classes of heirs in cases of succession and inheritance and "to spend them on orphans and widows, and what benefits the multitude of people" (Aqdas, E.T. P.30);
 * 2) to control religious endowment which vest in the House of Justice after the death of Baha and his sons, and "if Baha's cause is established throughout the lands to spend them in the high places of this cause and for what they were commanded by the powerful, the mighty one. Otherwise the endowments return to the people of Baha "(Aqdas, E.T P.36)
 * 3) to deal with a third of all the fines [i.e. blood money] which is payable to the House of Justice, whose members are admonished to do absolute justice and to spend all that has been collected by them in the way commanded by a wise knower ." (Aqdas, E.T. P.38). This one-third is notional as the amount of blood money [i.e. diya] is not provided for in the Aqdas.
 * 4) to assess fines in cases of adultery, theft and pederasty (Aqdas E.T. PP.30-37; P.38; P.53). In the question and answer, treated by Bahais as the Supplement to the Aqdas, discretionary powers are given by Baha to the House of Justice to asses these fines:
 * 1) to provide for the education of children in certain cases as the House of Justice is the shelter of the poor and the needy (Aqdas, E.T P.37-38);
 * 2) Apparently to receive the prescribed tax known as the duties owed to God (Huquq Allah) which was payable to Baha under the provision which says that "If anyone possesses a hundred Mitqhal of Gold, nineteen Mitqhal of them are for God, the maker of earth and heaven." (Aqdas, E.T. PP.50-51); as amended in the Answer & Question:
 * 1) to determine relatives within the prescribed degrees of matrimony, for which no provision is made in Aqdas (Aqdas, E.T. P.33 and Question and Answer;
 * 2) to deal with politics and to legislate for civil obligations, having regard to the exigencies of the time and the requirement of expediency and canton (The Eighth Ishraqat)

Therefore the enforcement of any of the ordinances contained in the Aqdas presupposes the emergence of a state with Bahaism as its state religion, in default of which the ordinance, as well as the House of Justice, apparently concurred by Baha as a parliamentary institution, are deemed to be dormant or dead letter.

In fact in an epistle addressed to two of his followers Baha refers to what he terms the "Husayni state" in allusion to the Imam Husayn whom Baha asserted identity whose writ, according to Baha, is to run for at least one thousand years." « در لوح حاجی حسن و آقا علی نازل: لعمری قد انتهیت الظهورات به هذا الظهور الاعظم من یدعی امراً قبل اتمام الف سنة کاملة انّه فی المفترین فی لوح حفیظ و الذی یا قل هذا البیان انّه ممن اعرض عن الحمن و کان من الخاسرین اگر چه از برای متبحرین از قبل ذکر دولت حسینی ثمانین الف سنه شود ولکن اهل بها اقلا بالف سنة قائل باشند. » In a passage (P.18) in the book of Mubin, Tablets of Baha, Bombay Edition, Baha says with certainty that God will create a people who will help the youth [i.e. Baha], will purge the earth of defilement of any and every outcast polytheist, will rise up to serve the cause, and will conquer territories in his name. The text sums as follows: « بیعت قوماً ینصرن الغلام و یظهرن الارض من ؟ کل مشرک مردود و قونی علی الامر ؟ و البلاد باسمی المقتدر القیوم و یدخلن الدیار و یأخذ ؟ کل العباد هذا من ؟ ان ؟ شدید بالعدل انّه لمحیط علی من فی السموات والارض ینزل ما یشاء علی قدر مقدور و لو یقوم احد من ؟ مقابله ما خلق فی الابداع لیکون غالباً بغلبة ارادتی هذا من قدرتی ولکن لا یعرفون » In another passage, P.136, ibid, Baha notes with assurance that erelong God shall send kings who will render aid and assistance to his saints. سوف یبعث الله من الملوک من یعین اولیاؤه Such was the conception of the "youth" of the House of Justice in a temporal and spiritual Husayni state, rid of flotsam and jetsam of spurned polytheists.

As opposed to the "youth", Praise be God, stresses Sir Abbas Effendi, the divine cause in the Bahai cycle is pure spirituality, divorced from the material world.

The text sums as follows: « الحمد الله امر الهی در دوره بهائی روحانیت منحصر است تعلق بعالم جمانی ندارد »

مکاتیب عبدالبهاء جلد دوم صحیفه 206. » Please see [|Sir Abbas Effendi's conception of Baha's House of Justice].

[|Mirza Muhammad Ali’s Will & Testament]

[|Abbas Effendi’s Claims]


 * 3. Abbas Effendi’s Claims**

In discovering Abbas Effendi’s claims Muhammad Ali, on Baha’s authority quoted in the Testament, makes the following observations;


 * 1) Branches (Aqsan) are Baha’s “Proof” among his “Creation”, and his “Fragrances between the heavens and the earth”, while Baha is “above all names and attributes, free from all likenesses and similitude, and without peer and associate”.
 * 2) The word “turning unto”, Abdul Baha appearing in Baha’s Will and Testament connotes “a line” between Baha’s “Creation” and “his Most High of the Creatures”, intended to exalt god’s, Baha’s, word and to disseminate god’s Baha’s, utterances.
 * 3) The allegation of “manifestation of Service”, with reference to Abdul Baha is untenable.
 * 4) The Divine Unity and the Supreme Immaculateness are peculiar to god, Baha, to the entire exclusion of all others. As is laid down in Baha’s Most Holy Book, men should know that Baha is the manifestation of god in the world, without which knowledge good actions are of no avail. God. Baha. Admits of no partnership in the divine unity and the supreme immaculateness.
 * 5) “the temple of god” (Haykal-i Rabb), erected by the Branch (Ghusn), namely Baha, is Baha’s “Kitab-i Haykal”, (the Book of Haykal), and not the Maqam erected by Abdul Baha on Mount Carmel by reason of his branch-hood (Ghusniyya).
 * 3.1 Allegation of Tampering & Corrupting of Baha's Holy Texts**

Allegations that Muhammad Ali has tampered with Baha’s writings are dismissed as absurd. Muhammad Ali challenges Abdul Baha to produce documentary evidence to substantiate his allegations.

Under an arrangement made by Baha, Sir Abbas Effendi, his mother, his sister and his daughters resided in Acre. He was Baha's minister for external affairs, and was granted audience by Baha once a week. Baha, his other wives, Mirza Muhammad Ali and his brothers lived in Baha's mansion at Bahja House, a few miles away from Acre. Mirza Muhammad Ali was in charge of the interior affair.

In fact, he had seen all the holy texts and epistles. Baha enjoined upon his sons, namely Mirza Muhammad Ali, Mirza Ziyaullah, and Mirza Badiullah to take the utmost care for custody of his writings but they fell into the hands of the She of Isfahan [i.e. Sir Abbas Effendi's wife lady Munira].

Zeyn-al-Mugarrabin (The Ornament of the Favoured) (whose real name is Zeyn-al-Abedin of Najaf Abad) referred to in the passage) together with Mirza Muhammad Ali were specifically appointed by Baha to overhaul his holy texts and to weed out the tares or the obnoxious passages in them. After the expurgation, Mirza Muhammad Ali proceeded to Bombay in 1889 and had some of the expurgated holy texts printed there.

Baha is quoted as saying: "Any writing held by the Most Great Branch [i.e. Sir Abbas Effendi] will fall into her hands and be destroyed by her." - Mirza Badiullah's memoirs, typed copy P.8. The writings were removed for safe custody. They were not carried off by deception as alleged by Shoghi Effendi. To this day, they are in safe custody of Mirza Muhammad Ali's surviving son Mirza Aminullah.

In his Will and Testament Mirza Muhammad Ali denies categorically having tampered with Baha's holy texts, as alleged against him by Sir Abbas Effendi and his partisans. He dismisses such allegations as absurd and challenges his accusers to produce documentary evidence to substantiate their allegations.

The text sums as follows: « تحریف که انتشار داده شده حرفیست سخیف و وهمی است باطل وضعیف کتاب هیکل که آن معرف مطبوع ذکر شده دو نسخه و آن باختلاف تاریخ به خط زین المقربین موجود است که در ایّام مبارک نوشته و حرفی با مطبوع و مخالف نیست بیائید و ببینید و این امتحان را علت انزاله اختلاف در آثار قرار دهید و اگر لوحی گفته شده که تحریف گشته آیا چنین لوحی کسی به شما داده و ابراز نموده هرگاه نفسی لوحی بیاورد و بگوید از اثر قلم اعلی است آن را به هر اسباب که امروزه در میان ملل متمدنه رواج است امتحان کنید و کمال دقت و اهتمام ؟ دارید و پس از آن برد و قبول مبادرت نمائید بقول مشهور تنها به قاضی نروید »
 * 3.2 The Lord's Temple (Haykal-i-Rab) and the Branch (Ghusn)**

In his al-Kawakib-al-Durriyya, Vol. II PP. 47-48, composed by him prior to his abjuration of Bahaism and return to Islam noted Bahai missionary Mirza Abd-al-Husayn Ayati surnamed Awara one of the most prominent Hands of the Cause, writes: از تصادفات غریبه اینکه بزرگان اسلام اصرار کردند و سلطان عثمانی مبادرت نمود که حضرت بهاءالله ؟ اراضی توجه دهند احدی متذکر نشد که ارسال آنحضرت باین نقاط بهترین وسیله خواهد شد برای پیشرفت امر بهائی و طریق استدلالی مفتوح خواهد کرد بر وجه بهائیان که بهائیان بآن استدلال میکنند بسیار است ولی واضح تر ازهمه دو چیز استت یکی بلند شدن خیمه رّب در کوه کرمل و دیگر برخواستن شخصی که نام او غصن است و ساختن معبد رّب را در آن جبل مقدس. بلی مصداق این دو نبوت بر صبق عقیده بهائییان باین صورت در آمد که ابتداء خیمه بهاءالله در آن کوه بر پا شد و بعد از آن در دوره غصن اعظم مقام اعلی در کوه کرمل ساخته شد و به دست مبارک عبدالبهاء که غصن مذکور در تورات است جسد نقطه اولی در آن مقام قرار گرفت و بنا شدن هیکل یا معبد رّب باین قضیه مصداق یافت. حضرت بهاءالله بعد از ورود بآن ارض وقتی را بکوه کرمل تشریف برده امر فرمود خیمه حضرتش را در زیر سروهائی که در آن کوه است بر پا کردند ... خلاصه این خیمه در آن کوه برپا شد و ؟ که بعداً خواهیم دانست که چگونه به تصرف عبد البهاء در آمد و مقام اعلی ساخته شد آنروز به نظر حضرت بهاءالله رسید و در حق آن مقام چنین فرمودند « خوبست این زمین برای رّب حضرت اعلی خریده شود.» This inspired and authorized statement by Mirza Abd-al-Husayn Ayati surnamed Awara reflects the consensus of opinion of the followers of Sir Abbas Effendi about fulfilment of two prophecies, namely, a) the pitching of the Lord’s [i.e. Baha's] tent on Mount Carmel, to which Baha refers in his epistle to the Son of the Wolf, Juli Chambler's translation, P.112 and b) the erection of the Lord's temple by Sir Abbas Effendi in his capacity as the branch (Ghusn) referred to in the Pentateuch on Mount Carmel on site pointed out to him by Baha.

In the considered opinion of Mirza Muhammad Ali, as set out in his will and testament, it is Baha who, as the branch (Ghusn) in his human personality, has constructed the Lord's temple which stands for his Kitab-i Haykal (The Book of the Temple) foretold by the prophets of the past. The text sums as follows:- باری حضرت مقصود بی مثال هیکل مقدس خود را غصن نامیده و آن غصن حقیقت هیکل رّب را که عبارت از کتاب هیکل است بنا فرموده و اخبار انبیای قبل در این باب انجام یافته و در آخر کتاب هیکل مذکور میفرماید: کذلک عمرنا الهیکل بایادی القدرة والاقتدار ان کنتم تعلمون هذا ؟ و عدتم به فی الکتاب تفربوا الیه هذا خیر لکم ان کنتم ؟ انصفوا یا ملأ الارض هذا خیر ام الهیکل الذی ؟ من الطیبین توجهوا الیه کذلک امرکم من لدی الله المهیمن القیوم اتبعوا الامم احمدوالله ربکم فیما علیکم انّه هوالحمد لا اله الاّ هو یظهر مایشاء بقوله کن فیکون» To regard the tomb-shrine constructed on Mount Carmel as the promised temple and to presume the Most Great Branch by reason of his branch-hood, Mirza Muhammad Ali stressed, to be its constructor is, in the presence of Baha's express text, a vain imagination. The text sums as follows: حال به مناسبت غصنیت مقامیکه در کوه کرمل ساخته شده اگر آنرا هیکل بدانیم و غصن اعظم را هیکل موعود دانیم و غصن اعظم را بانی آن فرض نموده آنچه در کتب قبل ذکر شده به این تصور تعبیر و تفسیر نمائیم البتع ارباب انصاف پس از ملاحظه تصریح قلم اعلی در باره کتاب هیکل چنانچه مرقوم شده شهادت خواهد دارد که اینگونه اذکار واهی است و مخالف بیان الهی زیرا فرموده این است آن هیکلی که در کتاب به آن وعده داده شده. What Mirza Muhammad Ali wants to say in a veiled language, on the strength of Baha's text, boils down to this : Sir Abbas Effendi exploited his Branch-hood to the best advantage. He usurped the rights of Baha as the Branch in his human personality. He misconceived and misinterpreted the Lord's temple, which is identical with Baha's Kitab-i-Haykal. He erected a tomb-shrine on Mount Carmel which he wrongfully designated as the Lord's temple, the resting-place of Sir Abbas Effendi is the tomb-shrine. Thus Sir Abbas Effendi created himself for himself a false Imam-Zada.
 * 3.3 Rebuttals**

Mirza Muhammad Ali states that his rebuttals of the sacred matters dealt with in his Will and Testament derive their authority from Baha's holy texts. His only object was to enlighten the Bahais.

The text sums as follows: « در این مقام ذکر بعضی مطالب لازم است و این عبد را در اظهار آن مقصودی جز آگاهی دوستان نیست و آنچه مرقوم میشود به موجب بیانات الهیه است و موافق آیات ربّانیه و هرکه به انصاف تأمل نماید گواهی دهد که به تصور خود چیزی نگفته ام و تا مطابق الواح مقدسه نیافته اظهاری ننموده ام باری پس از آنکه امواج بحر سکون اختیار فرمود به بعضی اذکار انتشار یافت که علت تفرقه آراء و تباین افکار شده »


 * [|Coming in early 2012:]**

//A Lost History of the Baha’i Faith: Testimonies and Teachings of the Family and Companions of Baha’u'llah//, by Mohammed Ali Behai and [|Shu'a'ullah Behai]. Edited [|by Eric Stetson].

This collection of previously unpublished memoirs and articles by an excommunicated son and grandson of the Baha’i prophet, plus several other family members and companions who shared their view of the faith, will be one of the most important and controversial works about the Baha’i religious tradition in decades [|Vox Humri Media, Inc.], is a multimedia publishing company sharing timeless wisdom and truth for a 21st century audience.