The Covenant of Baha'u'llah
by Adib Taherzadeh
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chapter 5 | start page | single page | chapter 7 |  |
Chapter 6
PART II
THE LESSER COVENANT
1. The Ministry of Abdu'l-Bahá
Abdu'l-Bahá, the Centre of the Covenant
The Covenant made by the Manifestation of God with His followers concerning His immediate successor is known as the Lesser Covenant. In the Kitab-i-Aqdas and later in His Will and Testament known as the Kitab-i-'Ahd, Bahá'u'lláh made such a covenant with His followers. Through these writings Bahá'u'lláh established a mighty and irrefutable covenant unprecedented in the annals of past religions. Never before has a Manifestation of God left behind an authoritative statement in which He has explicitly directed His people to turn to someone as His successor, or follow a defined system of administration for governing the religious affairs of the community.The Gospels are silent on the question of successorship. Only a vague and inconclusive statement, '...thou art Peter, and upon this rock I will build my church', has led some to consider Peter as Christ's successor. Such a claim, which is not upheld by a clear and unequivocal declaration in the Gospels, has resulted in bitter conflicts throughout the checkered history of Christianity. As a result the religion founded by Christ has been divided into major sects from the early centuries, and these have multiplied in the course of time.
A similar situation arose in Islam. The story of Muhammad and the references He is reported to have made to Ali, His cousin and son-in-law, at Ghadir-i-Khumm is recounted by both the Shi'ah and Sunni sects of Islam, and each interprets it differently. The story is as follows:
Having completed the rites of pilgrimage to Mecca in the last year of His life, Muhammad, on His way back to Medina, ordered the large concourse of His followers to stop at a place known as Ghadir-i-Khumm. In that vast plain a number of saddles were stacked up, making an improvised pulpit from which Muhammad delivered an important address to the congregation. There, He is reported to have taken Ali by the hand and said, 'Whoever considers Me as his Lord, then Ali is also his Lord.'
This is only a verbal statement, but the Shi'ah sect considers it to be authoritative and an indication that Ali is the lawful successor to the Prophet. But the majority of the Islamic people, the Sunnis, reject this view. The followers of Muhammad were divided into these two major sects almost immediately after His passing. The dire conflicts and fierce turmoils which have engulfed the nation of Islam ever since were, as testified by Abdu'l-Bahá, the consequence of the bitter division which occurred after the death of the Prophet.
One of the distinguishing features of the Revelation of Bahá'u'lláh, then, is that its Author has established a mighty covenant with His followers concerning His successor, a covenant whose characteristics are delineated by Bahá'u'lláh Himself, a covenant written in His own hand, unequivocal in the provisions it has made for the future of His Cause, and acknowledged as an authentic document even by those who violated it. It is through this divinely ordained instrument alone that the unity of the Bahá'à community is preserved, the purity of its teachings safeguarded, and the incorruptibility of its institutions guaranteed. 'This is a Day that shall not be followed by night,' is Bahá'u'lláh's own testimony in this regard.
When God reveals Himself to man through the Prophet, the Words which the Prophet utters are supremely creative and a source of essential life to human souls. Revelation of the Word of God by His Manifestation resembles the downpouring of rain. In the same way that showers in the spring season vivify the world of nature, the Word of God penetrates the hearts of men and imparts to them the spirit of faith. This process goes on as long as the Revelation of the Prophet lasts, and ceases with His passing.
During the rainy season the green pastures are refreshed directly, and when the rain stops, one can be revived by the waters of a pool which that rain has created. Likewise, when the Manifestation of God is no longer with man, the Words He has left behind become the source of spiritual life for the believers. Thus the Gospels for the Christians and the Qur'an for the Muslims have acted as the spiritual reservoir of the water of life and the repository of God's teachings for them. We observe, however, that if people have free access to a reservoir, and are allowed to use it without limitation or to immerse themselves in it, the purity of the water will be lost and after some time it will be fully adulterated.
In older Dispensations, the Manifestations of God left their words to posterity, and in most cases the gist of these words were recorded and compiled, so constituting the Holy Books of the major religions. But since there was no provision made for further guidance, the followers were left free to interpret the utterances as they pleased. History shows that as a result of this freedom, people disagreed in their understanding of the teachings. The followers grossly interfered with the Word of God; they compromised the laws and precepts which were promulgated by the Prophet. Man-made dogmas and rituals were added, human innovations and practices were introduced and, as in the analogy of the reservoir, the purity of the teachings was lost.
It was because of this freedom to interpret the words of the Prophet and the freedom to interfere in His teachings that differences appeared among the followers. Schisms took place and sects and denominations were created within a religion. The unity and love which had existed among the followers during the lifetime of the Founder of the religion disappeared after Him and in the course of time were replaced by enmity and contention.
In this Dispensation the Revelation of the Word of God has taken a different form altogether. Whereas in former times the words of the Prophets, in most cases, were recorded years after their revelation, the words of Bahá'u'lláh were taken down by His amanuensis the moment they were uttered. In some cases even He Himself inscribed the verses revealed to Him. These writings, usually referred to as Sacred Text, or Tablets, are preserved and safeguarded and their authenticity assured.
One distinguishing feature is the vastness of this Revelation of Bahá'u'lláh. The words have been revealed with such profusion that — as Bahá'u'lláh Himself testifies — were His Writings to be compiled, they would produce no less than one hundred volumes of Holy Scripture for mankind in this age. The analogy of the pool is no longer apt. More appropriate would be the analogy of an ocean created when the Words of God were sent down as copious rain.
The Qur'an consists of over six thousand verses and was revealed by Muhammad in twenty-three years. The speed of the Revelation of the words of Bahá'u'lláh[1] was about one thousand verses in an hour! For example, the Kitab-i-Iqan (Book of Certitude), one of the most important of Bahá'u'lláh's Writings, was revealed in the course of just a few hours. During the forty-year Ministry of Bahá'u'lláh the world of humanity was immersed in an ocean of Divine Revelation whose latent energies are destined to revitalize the whole of mankind.
[1 For more information on the manner of revelation of Tablets, see The Revelation of Bahá'u'lláh, vol 1, pp. 23-4.]
Another distinguishing feature of the Revelation of Bahá'u'lláh is that the Word of God, sent down for the spiritualization and guidance of man, has not been simply handed over to him freely, as in past Dispensations. To no one is given the right to interpret His words, to add even a dot, or to take one away. Bahá'u'lláh has sealed off the ocean of His Revelation from all intruders. On the one hand, He has revealed the Word of God for the benefit of all mankind; on the other, He does not allow anyone to interfere with it. The manner in which He has resolved these two contrasting features is through the institution of the Covenant.
God has in this day vouchsafed to humanity two priceless gifts. One is the Revelation itself, supreme over all things, the other is an instrument to shield the Revelation. The one is manifested through Bahá'u'lláh, the other fulfilled through Abdu'l-Bahá. To revert to the analogy: Bahá'u'lláh has brought the water of life and created the ocean, while Abdu'l-Bahá acts as a mighty wall around it.
This wall — the Covenant — prevents any intruder from polluting the waters of the Revelation and thus preserves its purity and vitality. Hence, the appointment of Abdu'l-Bahá as the sole authoritative Interpreter of the Writings of Bahá'u'lláh provides the guarantee for the incorruptibility of the revealed Word.
Instead of allowing man to interpret His Writings and act upon them as he likes, Bahá'u'lláh has released the outpourings of His Revelation within the person of Abdu'l-Bahá who received them on behalf of all mankind. He became the recipient of the Revelation of Bahá'u'lláh and the authorized interpreter of His words. His soul embraced every virtue and power which that Revelation conferred upon Him, virtues and powers which, through the operation of the institution of the Covenant, are to be vouchsafed progressively to humanity in the course of this Dispensation, and which are the cause of the social, the intellectual and spiritual development of man on this planet until the advent of the next Manifestation of God.
Abdu'l-Bahá acts in this analogy as a receptacle. Before a receptacle is filled, it must first be empty. If it contains anything, even a minute quantity of any substance, that substance will pollute the pure water which is poured into it. One of the most glorious aspects of the Cause of Bahá'u'lláh is that the person of Abdu'l-Bahá had so surrendered His will to that of Bahá'u'lláh that He was utterly empty of self. He had nothing to express or manifest in His being except self-effacement and absolute servitude.
When Abdu'l-Bahá was a child in Baghdad, Bahá'u'lláh intimated to Him His own Station and unfolded the Mission with which God had entrusted Him. On hearing such a declaration, Abdu'l-Bahá, who had already felt intuitively the glory and the radiance which emanated from His Father, instantly acknowledged the truth of His Cause, prostrated Himself at His feet and in humility and earnestness begged Bahá'u'lláh to grant Him the privilege of laying down His life in His path.
The Person of Abdu'l-Bahá and His servitude to Bahá'u'lláh, His Lord, are inseparable. A true servant abides in the depths of lowliness and humility, and not in the heights of glory. The greater the measure of servitude, the lower will be the position of the individual. By virtue of His station, Abdu'l-Bahá occupies the lowest plane of servitude, a plane to which no other human being can ever descend. Bahá'u'lláh is the Manifestation of glory and is at the summit of majesty. Abdu'l-Bahá is at the opposite pole of servitude and utter selflessness. Bahá'u'lláh may be likened to the peak of a mountain, Abdu'l-Bahá as the lowest valley. When water pours down from the mountain top it will all accumulate in the deepest valley. In like manner, the Word of God, sent down from the Heaven of Divine Utterance, so permeated the person of Abdu'l-Bahá that He became a worthy carrier of the energies latent within the Revelation of Bahá'u'lláh. His whole being became the incarnation of every goodly virtue, a stainless mirror reflecting the light of glory cast upon Him by Bahá'u'lláh.
Abdu'l-Bahá states that there are three stations in this vast creation: the station of God, which is unapproachable, the station of the Manifestations of God, which is equally inaccessible, and the station of man. The only station befitting man is that of servitude. To the extent that the individual believer abides on the plane of servitude, he will grow closer to God and become the recipient of His power, grace and bounties. Abdu'l-Bahá reached the lowest depths of servitude, hence He became the embodiment of all divine qualities and attributes. Although He genuinely considered Himself a servant of the servants of Bahá'u'lláh, He manifested a majesty and grandeur which no other human being could ever hope to possess. Abdu'l-Bahá was not a Manifestation of God, but by virtue of being the Repository of Bahá'u'lláh's Revelation, He had all the powers of the Manifestation conferred upon Him. He knew the secrets of the hearts of men and His words were creative.
The Most Great Infallibility mentioned by Bahá'u'lláh is inherent in the Manifestation of God and no one can share in it.[1] Abdu'l-Bahá did not possess this, but Bahá'u'lláh conferred upon Him infallibility. The Manifestation of God is like a sun which generates its own heat and light; it does not receive them from an outside source. But the moon does not possess its own light; it receives it from the sun and reflects it on the earth. Similarly, Bahá'u'lláh acts as the Sun of Truth and Abdu'l-Bahá as the Moon of this Dispensation.
[1 See The Revelation of Bahá'u'lláh, vol 4, pp. 143, 145, 149-53.]
It would be a mistake to consider Abdu'l-Bahá as an ordinary human being who persevered in His efforts until He emptied Himself of selfish desire and consequently was appointed by Bahá'u'lláh as His Successor. Such a concept is contrary to the belief of those who have embraced the Faith of Bahá'u'lláh. Abdu'l-Bahá was created by God for the sole purpose of becoming the recipient of God's Revelation in this age. We shall never know His real station, because He was the 'Mystery of God', a title conferred upon Him by Bahá'u'lláh. He was the priceless gift of Bahá'u'lláh to mankind.
In the Suriy-i-Ghusn Bahá'u'lláh testifies to this truth:
"We have sent Him[1] down in the form of a human temple. Blest and sanctified be God Who createth whatsoever He willeth through His inviolable, His infallible decree. They who deprive themselves of the shadow of the Branch, are lost in the wilderness of error, are consumed by the heat of worldly desires, and are of those who will assuredly perish." [6-1]
[1 Abdu'l-Bahá]
When Abdu'l-Bahá was in His early teens in Baghdad, Bahá'u'lláh designated Him as 'the Master'. Other titles conferred upon Him in His youth are all indicative of a mysterious Being who is the Centre of Bahá'u'lláh's Covenant.
In elucidation of Abdu'l-Bahá's station, Shoghi Effendi writes:
"That Abdu'l-Bahá is not a Manifestation of God, that He gets His light, His inspiration and sustenance direct from the Fountain-head of the Bahá'à Revelation; that He reflects even as a clear and perfect Mirror the rays of Bahá'u'lláh's glory, and does not inherently possess that indefinable yet all-pervading reality the exclusive possession of which is the hallmark of Prophethood; that His words are not equal in rank, though they possess an equal validity with the utterances of Bahá'u'lláh; that He is not to be acclaimed as the return of Jesus Christ, the Son Who will come 'in the glory of the Father' — these truths find added justification, and are further reinforced, by the following statement of Abdu'l-Bahá, addressed to some believers in America.... 'You have written that there is a difference among the believers concerning the "Second Coming of Christ". Gracious God! Time and again this question hath arisen, and its answer hath emanated in a clear and irrefutable statement from the pen of Abdu'l-Bahá, that what is meant in the prophecies by the "Lord of Hosts" and the "Promised Christ" is the Blessed Perfection (Bahá'u'lláh) and His holiness the Exalted One (the Bab). My name is Abdu'l-Bahá. My qualification is Abdu'l-Bahá. My reality is Abdu'l-Bahá. My praise is Abdu'l-Bahá. Thraldom to the Blessed Perfection is my glorious and refulgent diadem, and servitude to all the human race my perpetual religion... No name, no title, no mention, no commendation have I, nor will ever have, except Abdu'l-Bahá. This is my longing. This is my greatest yearning. This is my eternal life. This is my everlasting glory.'" [6-2]
It is beyond the scope of this book to describe Abdu'l-Bahá's divine attributes or to recount the numerous stories left behind by a host of believers, admirers, and even some of His adversaries, all of whom have paid unmistakable tribute to His superhuman powers, His unfailing love, His selflessness, His servitude, His magnanimity and all the other virtues which He manifested throughout His life. Numerous books have been written extolling Abdu'l-Bahá's Christ-like example. A few excerpts will suffice to inform those who are not as yet aware of His vibrant and magnetic personality.
Shaykh Ahmad-i-Ruhi,[1] a follower of Mirza Yahya and an inveterate enemy of the Faith, was stigmatized by Bahá'u'lláh as a 'foreboder of evil'. He was notorious for acting treacherously to tarnish the honour and good name of the Blessed Beauty. Notwithstanding, this same Shaykh Ahmad once announced from the pulpit that if there was one proof by which Bahá'u'lláh could substantiate His claims to Prophethood, it would be that He reared a Son such as Abbas Effendi.[2]
[1 For some details of his iniquitous activities in Istanbul, see The Revelation of Bahá'u'lláh, vol. 4, pp. 399-402.]
[2 Abdu'l-Bahá]
Professor Edward G. Browne of Cambridge, the noted Victorian orientalist, has left to posterity the following account of his meeting the Master for the first time in Akka in 1890.
"Seldom have I seen one whose appearance impressed me more. A tall strongly-built man holding himself straight as an arrow, with white turban and raiment, long black locks reaching almost to the shoulder, broad powerful forehead indicating a strong intellect combined with an unswerving will, eyes keen as a hawk's, and strongly-marked but pleasing features — such was my first impression of Abbas Efendi, 'the master' (Aka) as he par excellence is called by the Babis. Subsequent conversation with him served only to heighten the respect with which his appearance had from the first inspired me. One more eloquent of speech, more ready of argument, more apt of illustration, more intimately acquainted with the sacred books of the Jews, the Christians, and the Muhammadans, could, I should think, scarcely be found even amongst the eloquent, ready, and subtle race to which he belongs. These qualities, combined with a bearing at once majestic and genial, made me cease to wonder at the influence and esteem which he enjoyed even beyond the circle of his father's followers. About the greatness of this man and his power no one who had seen him could entertain a doubt." [6-3]
Abdu'l-Bahá's knowledge and eloquence, mentioned by Professor Browne, were not acquired at schools. They were conferred upon Him by Bahá'u'lláh. The history of Abdu'l-Bahá's life clearly demonstrates that apart from going to an old-fashioned preparatory school for about one year in Tihran when He was approximately seven years of age, He had no opportunity to attend school. At the age of eight, when Bahá'u'lláh was imprisoned in the Siyah-Chal and His wealth was confiscated, the family was completely stripped of its possessions, deprived of its comfort and robbed of all its privileges. In those circumstances there was no way that Abdu'l-Bahá could have continued His schooling. Soon afterwards, when He was hardly nine years of age, He accompanied His Father into exile. From then on Abdu'l-Bahá was engulfed by tribulations and sufferings making it impossible for Him to continue His formal education.
In spite of this, Abdu'l-Bahá surpassed the most learned of His times. Men of consummate knowledge and culture, both Persian and Arab, have testified to Abdu'l-Bahá's superb erudition and learning. In the West too, He manifested such loving-kindness and wisdom in every field of human activity that a great many people were drawn to Him. In His contact with philosophers, scientists, ecclesiastics and others in Europe and America, Abdu'l-Bahá showed a profound understanding of the most complex issues, and often made authoritative statements which evoked the admiration and sometimes the amazement of those concerned.
When Abdu'l-Bahá was in His early teens in Baghdad, many notables and divines recognized His unusual insight and wisdom and became His admirers. To cite an example of His innate knowledge, once He attended a gathering of some learned divines in that city. When the origin of a certain word was being questioned, everyone agreed that it was Persian except Abdu'l-Bahá, who, although He was not educated in the Arabic tongue, declared it to be Arabic, and suggested it be looked up in the dictionary. To everyone's amazement, they, who were all well-versed in the Arabic language, discovered that Abdu'l-Bahá was right.
Ali Shawkat Pasha was one of the high-ranking dignitaries of Iraq. He made a request to Bahá'u'lláh for the elucidation of the inner significance of a certain tradition of slam which describes the purpose of God in creating man. The voice of God proclaims in this tradition: 'I was a hidden Treasure, I loved to be known, hence I created man to know Me.'
Bahá'u'lláh instructed Abdu'l-Bahá, who was in His adolescence, to write a commentary on this tradition. In obedience to His Father, Abdu'l-Bahá wrote a lengthy, profound and illuminating treatise which astounded the Pasha and aroused his admiration and respect for this youthful person. But Shawkat Pasha was not the only one who recognized the greatness of Abdu'l-Bahá. There were many who became aware of His extraordinary knowledge and wisdom, and some, including the renowned Haji Siyyid Javad-i-Karbila'i,[1] concluded that one of the unmistakable proofs of the truth of the Mission of Bahá'u'lláh was that His son Abdu'l-Bahá had written such a profound and significant treatise, shedding new light on this important tradition.
[1 See The Revelation of Bahá'u'lláh, vols. 1 and 2.]
From a literary point of view the Writings of Abdu'l-Bahá, both in Arabic and Persian, are considered by scholars to be of the highest standard. The beauty of His style, the eloquence of His words, the flow and lucidity of His composition and the profundity of His utterances move the reader and uplift the soul.
There are innumerable stories left behind by Westerners who came into contact with Abdu l-Baha, either in the Holy Land or in Europe and America.
Major Wellesley Tudor-Pole, a British officer who met Abdu'l-Bahá in Palestine on many occasions, has written a great deal about the Master. The following is a brief excerpt:
"Although of a little less than medium height, Abdu'l Baha made an impression on all who met him by his dignity, friendliness, and his aura of spiritual authority. His blue-grey eyes radiated a luminosity of their own and his hands were beautiful in their grace and healing magnetism. Even his movements were infused with a kind of radiance...
"The most abiding impression I received from intimate contact with him was his immense breadth of outlook, permeated with the spirit of deep and loving kindness. Whatever the topic under discussion — ranging from religion to the weather, from sunsets to the flowers, from ethics to personal behaviour, Abdu'l Baha always struck the universal note, the note of Oneness as between the Creator and all His creation, great or small...
"He was a man of great spiritual stature and prophetic vision and I shall always cherish the affection he bestowed upon me and the inspiration that his life and example have given to me ever since he first came into my life in 1908." [6-4]
Horace Holley, an American Bahá'à later appointed as one of the Hands of the Cause of God, met Abdu'l-Bahá for the first time in the summer of 1911. He described his memorable meeting with the Master in these words:
"He displayed a beauty of stature, an inevitable harmony of attitude and dress I had never seen nor thought of in men. Without having ever visualized the Master, I knew that this was he. My whole body underwent a shock. My heart leaped, my knees weakened, a thrill of acute, receptive feeling flowed from head to foot. I seemed to have turned into some most sensitive sense-organ, as if eyes and ears were not enough for this sublime impression. In every part of me I stood aware of Abdul Baha's presence. From sheer happiness I wanted to cry — it seemed the most suitable form of self-expression at my command. While my own personality was flowing away, even whilst I exhibited a state of complete humility, a new being, not my own, assumed its place. A glory, as it were, from the summits of human nature poured into me, and I was conscious of a most intense impulse to admire. In Abdul Baha I felt the awful presence of Baha'o'llah, and, as my thoughts returned to activity, I realized that I had thus drawn as near as man now may to pure spirit and pure being...
"During our two days' visit, we were given unusual opportunity of questioning the Master, but I soon realized that such was not the highest or most productive plane on which I could meet him... I yielded to a feeling of reverence which contained more than the solution of intellectual or moral problems. To look upon so wonderful a human being, to respond utterly to the charm of his presence — this brought me continual happiness. I had no fear that its effects would pass away and leave me unchanged... Patriarchal, majestic, strong, yet infinitely kind, he appeared like some just king that very moment descended from his throne to mingle with a devoted people..." [6-5]
Howard Colby Ives, a Unitarian Minister who later embraced the Bahá'à Faith, went to see Abdu'l-Bahá when He was in New York. A number of friends also had gathered in a hotel room for the same purpose. This is the account he wrote of that first memorable meeting with the Master.
"So I was somewhat withdrawn from the others when my attention was attracted by a rustling throughout the room. A door was opening far across from me and a group was emerging and Abdu'l-Bahá appeared saying farewell. None had any eyes save for Him. Again I had the impression of a unique dignity and courtesy and love. The morning sunlight flooded the room to center on His robe. His fez was slightly tilted and as I gazed, His hand, with a gesture evidently characteristic, raised and, touching, restored it to its proper place. His eyes met mine as my fascinated glance was on Him. He smiled and, with a gesture which no word but 'lordly' can describe, He beckoned me. Startled gives no hint of my sensations. Something incredible had happened. Why to me, a stranger unknown, unheard of, should He raise that friendly hand? I glanced around. Surely it was to someone else that gesture was addressed, those eyes were smiling! But there was no one near and again I looked and again He beckoned and such understanding love enveloped me that even at that distance and with a heart still cold a thrill ran through me as if a breeze from a divine morning had touched my brow!
"Slowly I obeyed that imperative command and, as I approached the door where still He stood, He motioned others away and stretched His hand to me as if He had always known me. And, as our right hands met, with His left He indicated that all should leave the room, and He drew me in and closed the door. I remember how surprised the interpreter looked when he too was included in this general dismissal. But I had little thought then for anything but this incredible happening. I was absolutely alone with Abdu'l-Bahá. The halting desire expressed weeks ago was fulfilled the very moment that our eyes first met.
"Still holding my hand Abdu'l-Bahá walked across the room towards where, in the window, two chairs were waiting. Even then the majesty of His tread impressed me and I felt like a child led by His father, a more than earthly father, to a comforting conference. His hand still held mine and frequently His grasp tightened and held more closely. And then, for the first time, He spoke, and in my own tongue. Softly came the assurance that I was His very dear son.
"What there was in these simple words that carried such conviction to my heart I cannot say. Or was it the tone of voice and the atmosphere pervading the room, filled with spiritual vibrations beyond anything I had ever known, that melted my heart almost to tears? I only know that a sense of verity invaded me. Here at last was my Father. What earthly paternal relationship could equal this? A new and exquisite emotion all but mastered me. My throat swelled. My eyes filled. I could not have spoken had life depended on a word. I followed those masterly feet like a little child.
"Then we sat in the two chairs by the window: knee to knee, eye to eye. At last He looked right into me. It was the first time since our eyes had met with His first beckoning gesture that this had happened. And now nothing intervened between us and He looked at me. He looked at me! It seemed as though never before had anyone really seen me. I felt a sense of gladness that I at last was at home, and that one who knew me utterly, my Father, in truth, was alone with me.
"As He looked such play of thought found reflection in His face, that if He had talked an hour not nearly so much could have been said. A little surprise, perhaps, followed swiftly by such sympathy, such understanding, such overwhelming love — it was as if His very being opened to receive me. With that the heart within me melted and the tears flowed. I did not weep, in any ordinary sense. There was no breaking up of feature. It was as if a long-pent stream was at last undammed. Unheeded, as I looked at Him, they flowed.
"He put His two thumbs to my eyes while He wiped the tears from my face; admonishing me not to cry, that one must always be happy. And He laughed. Such a ringing, boyish laugh. It was as though He had discovered the most delightful joke imaginable: a divine joke which only He could appreciate.
"I could not speak. We both sat perfectly silent for what seemed a long while, and gradually a great peace came to me. Then Abdu'l-Bahá placed His hand upon my breast saying that it was the heart that speaks. Again silence: a long, heart-enthralling silence. No word further was spoken, and all the time I was with Him not one single sound came from me. But no word was necessary from me to Him. I knew that, even then, and how I thanked God it was so.
"Suddenly He leaped from His chair with another laugh as though consumed with a heavenly joy. Turning, He took me under the elbows and lifted me to my feet and swept me into His arms. Such a hug! No mere embrace! My very ribs cracked. He kissed me on both cheeks, laid His arm across my shoulders and led me to the door.
"That is all. But life has never been quite the same since." [6-6]
These few personal impressions give us glimpses of the noble life of the One Who was appointed by Bahá'u'lláh as the Centre of His Covenant. Not only did Abdu'l-Bahá direct the affairs of the Cause as the successor of the Manifestation of God, but also He was the most effective influence during Bahá'u'lláh's ministry in promoting and safeguarding the vital interests of an infant and struggling Faith. It is significant that the birth of Bahá'u'lláh's Revelation did not take place until the Person of Abdu'l-Bahá, that Vehicle designed to receive and contain its energising forces, was present in the world as a child.
The Bab states [6-7] that the advent of a Manifestation of God depends upon the existence of a person — the first believer — who has the capacity to understand and embrace His Cause. Should such an individual be found among mankind God will immediately reveal Himself and will not postpone His Revelation, even for a fraction of a minute. The Bab gives the example of His own Revelation and states that since the appearance of Muhammad God had been watching for a person to appear and become the recipient of His Message and that it took 1260 lunar years until Mulla Husayn acquired the capacity to know Him. The Bab further asserts that had Mulla Husayn been ready to acknowledge the truth of His Cause one moment earlier than he did, He would have correspondingly revealed Himself to him that much sooner.
The birth of Bahá'u'lláh's Revelation occurred at a time when Abdu'l-Bahá, though a mere child, was able to perceive intuitively the glorious Mission with which His Father was invested. It seems also providential that Abdu'l-Bahá was born on the same day that the Bab declared His Mission to Mulla Husayn. It is significant indeed that as the Declaration of the Bab, the Herald of Bahá'u'lláh, took place on that memorable evening, so did the birth of the Person who was destined to become the recipient of His great Revelation.
As Abdu'l-Bahá grew up, the scope of His activities increased. Innumerable were the outstanding services He rendered His Father in Baghdad, Adrianople and Akka. He represented Bahá'u'lláh on many occasions as His deputy, defending the interests of the Faith before the public and acting as a mighty shield to protect Him from His enemies.
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