Narcissus to Akka -- Stories by the Hand of the Cause Mr Faizi

Three Hundred Pages of Stories about Abdu'l-Baha

Earl Redman, author of the new book "Abdu'l-Baha in Their Midst" has rendered a wonderful service:  He has sifted through more than one hundred books with personal accounts of Abdu'l-Baha in Europe and North America, some of them hard to find, and brought them all to light in chronological order. It includes biographical sketches of scores of important early Baha'is. Now the reader gets a sense of how the Master's time during His journey unfolded city by city, country by country, heart by heart.

Abdu'l-Baha at Green Acre, August, 1912

With members of His retinue: L-R Amin'u'llah Farid, Ali-Akbar Nakhjavani, Ahmad Sohrab. The identities of the two women are not known. Between the women, in the background is the Eirenion, a building in which Abdu'l-Baha gave several addresses. Between Dr. Farid and Mr. Nakhjavani is the Sarah Farmer Inn.

This is not a history book, nor is it a collection of the talks Abdu'l-Baha gave in the West.  It is 330 pages of stories, of people's accounts of how Abdu'l-Baha touched their lives.  It is also a significant act of Baha'i scholarship -- it took a lot of work, bringing all of these wonderful accounts together.

It can be purchased here. 

The book has a good index of names, and the Table of Contents is city-by-city. It is amazing that the author pulled this huge amount of material together, in the short amount of time he had. I think that every Baha'i book should have its own website, for updates, corrections, and comments after publication -- and in this case, maybe a fuller topical index.

"Abdu'l-Baha in their Midst" is an important book, extremely readable and enjoyable.  It is going to be one of the most valuable of all the books during the events in Europe, Canada and the United States commemorating the Centenary of Abdu'l-Baha's visit -- one of the greatest acts of His ministry.

Saichiro Fujita and Abdu'l-Baha

In 1912, Saichiro Fujita, one of the earliest Japanese Baha'is, met Abdu'l-Baha in Chicago, and accompanied Him through Denver and Salt Lake City, into California.  In 1919 He relocated to the Holy Land, residing in the House of Abdu'l-Baha.  He was befriended by Abdu'l-Baha and accompanied Him during many of His activities in the Holy Land. He was a source of joy to Abdu'l-Baha, and they joked together. As these photographs and Mr. Fujita's recollections demonstrate, he always showed proper respect to Abdu'l-Baha and to Shoghi Effendi. He served in the Holy Land for many years, at the invitation of Abdu'l-Baha and of Shoghi Effendi.  Mr. Fujita was present in the Holy Land at the time of the Ascension of Abdu'l-Baha, and has left his recollections of that event, and of the reading of Abdu'l-Baha's Will and Testament.  All of the photographs on this site are © Baha'i National Archives, Wilmette, used with permission.

Fujita in Abdu'l-Baha's car

Fujita riding Abdu'l-Baha's donkey, Lightning

L-R Mountfort Mills, Hand of the Cause of God John E. Esslemont, Saichiro Fujita in front of the House of Abdu'l-Baha

L-R The Master's gardener Isma'il-Aqa, The Hand of the Cause of God Amelia Collins, Saichiro Fujita; apparently in the Master's garden, Haifa

Fujita with Shoghi Effendi during the years immediately preceding the Ascension of Abdu'l-Baha.

In 1950 Shoghi Effendi's secretary wrote on his behalf to a Baha'i:  "He feels you, and dear Fujita too, should devote particular attention to deepening the friends in the Covenant, which is the ark of safety for every believer."

Fujita accompanying Abdu'l-Baha on a visit to the Old Western Pilgrim House across the street from the Master's House

Abdul-Baha in front of His House with pilgrims, local Baha'is, and Indian soldiers, 1920.
More about this photograph is found here

Abdu'l-Baha with Saichiro Fujita visiting a Christian minister, Haifa, Israel.  This building is directly behind the House of Abdu'l-Baha, and faces lower Hazionut Street.  Mr. Fujita refers to this photograph in his interview with Sylvia Ioas:  "I stayed with `Abdu'l-Baha two years. I used to go around everywhere. Always He ask me to go with Him. Even on Christmas Day, we have a little church here, behind the Master's house, we call on them. Have taken a picture too, with Master and minister and myself."

The following was written of Mr. Fujita in Japan Will Turn Ablaze:

Mr. Saichiro Fujita
1886-1976

Mr. Saichiro Fujita was the second Japanese to accept the Faith. Originally from Yanai, Yamaguchi Prefecture, Japan, he immigrated to the United States when he was a teenager. While he was attending school in Oakland, California in 1905 he was taught the Faith by Mrs. Kathryn Frankland.

He received two of the Tablets quoted below from 'Abdu'l-Bahá in 1906 and 1907. In 1911 he received a Tablet urging him to complete his professional training. In 1912 Mr. Fujita had the privilege of meeting the Master and traveling with Him in the United States. In this revised edition we have included one more Tablet by 'Abdu'l-Bahá, translated in 1913, because it contains a prediction about Mr. Fujita.

Between 1912 and 1919 there were several communications from 'Abdu'l-Bahá urging Mr. Fujita to study various aspects of engineering and also advising him to study flower culture. In 1919 he had completed his studies and left for Haifa as instructed by 'Abdu'l-Bahá. Mr. Fujita served in the Holy Land until the end of his life except for the years between 1938 and 1955 which were spent in Japan.

Tablets of 'Abdu'l-Bahá to Mr. Saichiro Fujita

O thou fresh plant in the garden of the Love of God!
      What thou hast written was considered. It was an evidence of following in the Pathway of Guidance, and a proof of the attraction of the heart to the Beauty of His Majesty, God.
      Consider what bounty God has manifested for thee, whence thou art and from whence are we. Yet, nevertheless, such a candle of love is burning in the hearts that its light is radiating from the East to the West and from the West extending to the East.
      Rest assured thy name is registered in the Book of God, and it is hoped that thou mayest enter the Paradise of the Kingdom and find stability; to reach that which is the cause of the progress of the world of humanity in the world and in the Kingdom, and with perceiving eye, attentive ear, eloquent tongue and radiant face may serve in the Vineyard of God and spread the Divine Glad Tidings. If thou art confirmed as thou oughtest to be, thou wilt certainly establish an eternal Kingdom. This Kingdom is greater than that of Mikado, for the sovereignty of the Emperor of Japan is for numbered days, but this sovereignty is lasting and will stand unto the Eternity of Eternities.
      That sovereignty can be hidden under one handful of dust, that is when Mikado goes beneath the handful of dust, he is entirely effaced and erased, but this Kingdom withstands the greatest revolution of the worlds, and will stand with perfect stability unto eternity. The former kingdom is established by the power of the sword, burning fire, devouring, and the shedding of blood, while this Kingdom is built upon freedom, glory, greatness and the love of God. Consider how much difference there is between them.
(Translated by Ameen Fareed, November 10, 1906, Chicago)

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O thou spiritual Youth!
      Japan has made wonderful progress in material civilization, but she will become perfect when she will also make spiritual developments and the Power of the Kingdom become manifest in her.
      One will encounter a little difficulty in the beginning of the establishment of the Cause of God in that country, but later it will become very easy. For the inhabitants of Japan are intelligent, sagacious, and have the power of rapid assimilation. For the present a perfect youth like thee is favored by the Bounty of the Kingdom, and attained to the knowledge of the Lord of the Kingdom. Show thou forth an effort that thou mayest finish that which is necessary in the acquisition and study of science and art; then travel thou toward the countries of Japan; so that thou mayest hoist the Ensign of Truth, waving upon the Apex of the Supreme Concourse. Look thou not upon thine own capability, the Invisible Divine Confirmations are great, and the Protection and Providence of the Beauty of Abha is the helper and assistant. When a drop draws help from the ocean, it is an ocean itself, and a little seed through the outpouring of rain, the favor of the sun, and the soul-refreshing breeze will become a tree with the utmost freshness, full of leaves, blossoms and fruits. Therefore do not consider thy capacity and merit, but rely upon the infinite Bounty and trust to His Highness the Almighty. Do not delay. Undertake soon that which thou art intending.
      There are prophecies concerning the Manifestation in the Buddhist books, but they are in symbols and metaphors, and some spiritual conditions are mentioned therein, but the leaders of religion do not understand. They think these prophecies are material things, yet those signs are foreshadowing spiritual occurrence.
(Revealed in 'Akká, May 29, 1907. Translated by Ahmad Esphahani,
July 21, 1907, Washington, D.C.)

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O thou servant of God
      Thy letter was received. It was an indication to the outward and inward health and safety. Therefore it became the means of joy.
      As regard to thy profession of electricity. Endeavor from every direction that thou mayest gain perfect efficiency in it -- so that I may send for thee to come with electrical machine (automobile) and lighting plant -- in order that in the Holy Land thou mayest know how to run the electrical engines and dynamos, how to install electrical lights through the buildings and how to fill the batteries of the (automobile) and act (if necessary) as chauffeur. When thou shalt learn these things then I will send for thee. Thou wilt be confirmed to render a great service and this will become the cause of thine everlasting glory.
(Translated by Ahmad Sohrab, May 15, 1913, Paris)

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After Mr. Fujita's passing the Universal House of Justice sent out the following cable:

Dearly-loved tireless steadfast Saichiro Fujita passed to Abha Kingdom after long years service sacred threshold. His rank in vanguard first Japanese believers. His labours World Center his dedication humility sincerity love will forever be remembered and provide shining example to rising generations Japanese Bahá'ís who will view with pride distinction conferred upon him. Praying Holy Shrines progress his radiant soul under loving grace his Master and Guardian both of whom he served so well.

Universal House of Justice
(Cable received May 10, 1976)
 

Stories for the Day of the Covenant

One of my dear friends has asked if I have any stories to share, for the upcoming celebration of the Day of the Covenant.

1. It was the custom of Shoghi Effendi to walk on Mount Carmel, and at times he invited the Persian men believers to walk with him.  They would walk a few paces behind him, out of respect.  Ali-Kuli Khan was a member of one of these groups of men, and at one point Shoghi Effendi stopped, and turned to the men, and said, "Although I am Abdu'l-Baha's successor, I am not His equal.  His station is far greater than my own."  Then he turned, and continued walking.  Ali-Kuli Khan burst into tears.  When he finished weeping, one of his fellow pilgrims asked him, "What Shoghi Effendi said was very beautiful, but why did it have such an effect on you?"  Ali-Kuli Khan answered, "Many years ago, I was here on Pilgrimage during the days of Abdu'l-Baha.  One day I was walking with Him on the slopes of Mount Carmel, and He stopped, at that very same spot, and turned to me and said, "Although I am the Successor to Baha'u'llah, I am not His equal.  His station is far, far greater than My own."  And of course, as we were walking behind the beloved Guardian, I recalled the sweetness of that moment.  And then I saw that we were approaching that spot where the Master had spoken, and to my astonishment, Shoghi Effendi stopped, and spoke at that same spot.  And when he said what he did, then I understood the greatness of this Cause."

2. Marzieh Gail writes about the circumstances at the time of the passing of the Prophet Muhammad, and that He did not make a written Covenant appointing His Successor.  He had already verbally appointed His son-in-law, Ali:

"As Muhammad lay dying, He called for writing materials to appoint His successor again; but 'Umar said, 'Pain is deluding God's Messenger; we have God's book, which is enough.' And they wrangled at His bedside, whether to bring the materials or no. And the Prophet sent them from Him. He was praying in a whisper, when He ascended." ("Dawn Over Mount Hira," p. 8) 

The same thing almost happened in the Baha'i Faith, but it was prevented by the written Covenant of Baha'u'llah, appointing His Successor, Abdu'l-Baha.  Toward the end of His life, one day when He was alone in His room with Abdu'l-Baha in the Mansion of Bahji, Baha'u'llah directed Abdu'l-Baha to gather up all of His Tablets, which were in various places around the room, and to place them all in His two leather briefcases.  This command was given in such a tone, that Abdu'l-Baha instantly understood that this signified that Baha'u'llah would soon be leaving this world, and He burst into tears.  As Abdu'l-Baha was gathering the Tablets and placing them in the two briefcases, He was weeping.  However, there was one Tablet Baha'u'llah did not direct Abdu'l-Baha to put into the briefcases--His Last Will and Testament.  This document, which does not bear a date, nor Baha'u'llah's signature or seal, was written by Baha'u'llah entirely in His own hand. In it, He directs all of the believers to turn to Abdu'l-Baha.  Baha'u'llah directed Abdu'l-Baha to keep this document personally, and separate from His other Tablets.  A few weeks later, Baha'u'llah ascended to the immortal realm.  On the following day, Abdu'l-Baha was washing the sacred body of Baha'u'llah and wrapping it in shrouds, to prepare the body for burial.  Mirza Muhammad-Ali, Abdu'l-Baha's younger brother, was desirous of leadership. He had even claimed, during Baha'u'llah's lifetime, to be a Manifestation of God.  Seeing his opportunity, he said, while Abdu'l-Baha was washing the sacred body of Baha'u'llah, that the water might spill on the two briefcases, and he suggested that he move them.  Abdu'l-Baha was deeply involved in the sacred act of washing His Father's body, and He hardly noticed, and motioned His assent.  Mirza Muhammad-Ali stole those Tablets, most of which are still not in the hands of the Faith.  He looked through all of them for some Writing with which he could undermine Abdu'l-Baha's authority, and claim leadership for himself.  Baha'u'llah's foresight prevented this from happening, and assured that Abdu'l-Baha would be the Head of the Faith.

3. When Abdu'l-Baha wrote His own Will and Testament, He placed it in an envelope which He addressed in His own handwriting to Hazrat-i-Ghusn-i-Mumtaz, Shoghi Effendi.  "Hazrat" is the highest form of honorific.  "Ghusn" means "Branch" and refers to Shoghi Effendi's lineage, as a male descendant of Baha'u'llah.  "Mumtaz" means, according to the standard Arabic-English dictionary:  Distinguished, differentiated, exquisite, select, choice, rare, outstanding, superior, first-rate, first-class, top-notch, exceptional, excellent, privileged, special, extra.  It also means "chosen," and as you can see, Shoghi Effendi selected the most humble translation of his title.  In a classroom in the Arabic-speaking and Persian-speaking world, the best student is the "mumtaz" student. In the Will and Testament, the Guardian of the Cause is the "distinguished" ("mumtaz") member of the Universal House of Justice. Abdu'l-Baha spoke of this same Arabic word in one of His talks in New York City, on the subject of "distinction". When the envelope was opened, Abdu'l-Baha's Will and Testament was found, and within it was enfolded the Will and Testament of Baha'u'llah.  In one of his World Order letters, Shoghi Effendi speaks of "their Will" as one Will and Testament.

4. The Greatest Holy Leaf, Abdu'l-Baha's sister, played a pivotal role in the protection of the Covenant, at several times during her life.  Here is a compilation of a few of her written
statements about the Covenant of Abdu'l-Baha. There is a beautiful essay written about her here.

5. At one time early in Abdu'l-Baha's ministry, before the public announcement of the final rupture with the Covenant-breakers living at the Mansion of Bahji, when pilgrims would come to the Holy Land, the Covenant-breakers would try to turn them against Abdu'l-Baha.  They would see a new pilgrim, and invite him to come back to the Mansion of Bahji in the evening. They would then hold a feast in his honor, flatter him, and tell him how his fame as a teacher and great Baha'i had preceded him. Then, gradually, they would instil the poison.  They would claim that Abdu'l-Baha had taken too much authority, and should He not share more of the leadership of the Faith with His brothers, who were, after all, also sons of the Manifestation?  And in this way, they dampened the zeal of a number of the friends, and even turned a few against the Covenant.  One day, one of the Covenant-breakers saw Abdu'l-Baha, and with arrogance and glee announced to Him that they had invited one of the new pilgrims to a feast in his honor, and that they would succeed in turning him against the Master. Abdu'l-Baha smiled, and said, "Not this one.  The more you speak to him against Me, the more extreme he will become in the ardor of his love for Me.  You will see."  And this is exactly what happened. The Covenant-breakers tried to instil the poison, but the believer refuted them, quoting from the Writings on the Covenant, and he became even stronger in his devotion to the Master.  This is an expression of the truth of the verse in the Valley of Love, where Baha'u'llah writes that for the true lover "deadly poison is a balm to him," and as He also wrote "We are possessed of such power which, if brought to light, will transmute the most deadly of poisons into a panacea of unfailing efficacy."  And this power of transformation is a power resident in His Cause, and this is what all of the believers can do.  We are unlikely to hear from a Covenant-breaker, but whenever we hear a single word or even a breath that is even a slight challenge to the Covenant, we can pray and turn our hearts to God, and ask the assistance of the Concourse on High to transform this poison into a healing medicine within us--that we may become even stronger in our devotion to the Covenant, and more faithful in our deeds, to the guidance of the Universal House of Justice.

 

The Magnificent Character of The Greatest Holy Leaf

One of the greatest relationships in all of human history is surely the relationship between Shoghi Effendi, the Guardian of the Baha'i Faith, and Bahiyyih Khanum, his great-aunt, known as The Greatest Holy Leaf.

 Bahiyyih Khanum, The Greatest Holy Leaf

Photograph © 2010 Baha'i National Archives, Wilmette

Used by permission

The beauty of this relationship is shown in this tribute which Shoghi Effendi wrote following her passing in 1932.

In addition, Marjory Morten wrote an essay about the Greatest Holy Leaf which was published in Volume V of The Baha'i World:

The Hand of the Cause of God Haji Amin

The Hand of the Cause of God Hájí Amín

Early during the days of Bahá'u'lláh's imprisonment in Akka, when few of the Bahá'ís even knew where Bahá'u'lláh was, the first believer to enter His presence was Hájí Amín.  He saw Him in the public bath, and was so overwhelmed that he lost consciousness and injured his head.

Mr. Balyuzi writes (“`Abdu'l-Bahá - The Centre of the Covenant,” p. 29):

“A few others succeeded in passing the ranks of guards and arrived at the Most Great Prison. Hájí Abu'l-Hasan-i-Ardakani, the renowned Hájí Amín* of later years, was one of those intrepid men.”
*[So known, because Bahá'u'lláh conferred on him the title of Amín-i-Ilahi “Trusted of God”]


Dr. David Ruhe writes:

“It seems likely that Hájí Amín-i-Ilahi arrived in 'Akká early in the year 1869, accompanied by Hájí Shah-Muhammad. The bath built by al-Jazzar, to which the prisoners were taken weekly on Fridays, comprised a chain of rooms, in the largest of which Hájí Amín and his friend were enabled surreptitiously to see Bahá'u'lláh. However, Hájí Amín was so overcome with emotion at being in the presence of Him Who was the Object of his veneration that he fainted, striking his head and bleeding from the wound. Bahá'u'lláh later penned Tablets to Hájí Amin, honouring him as the first to visit 'This Wronged One', and saying in one of them:
 

Thou art the first one to attain the divine presence in His mighty, His Most Great Prison. Take heed lest what thou hast heard from the tongue of thy Lord, the Potent, the Powerful, be obliterated from thy heart. Make thou mention of Him all the time and call to mind the days when thou didst enter the most desolate of the cities until thou didst present thyself before the face of thy Lord, the Ruler of the Day of Judgement, and achieved that which is ordained for thee in His Preserved Tablet.  

(Baha'u'llah, quoted in “Door of Hope”, First Edition, pp. 33-34)


Mr. Taherzadeh writes:

Returning to the story of Hájí Amín, he lived a long life and was Trustee of the Huqúq'u'lláh [“Right of God”--a certain Bahá'í fund] during the ministries of Bahá'u'lláh and 'Abdu'l-Bahá and during part of the ministry of Shoghi Effendi. During his long and turbulent life he was a source of inspiration and loving guidance for all the believers. He often visited their homes and urged them to become detached from the things of the world and to follow the path of modesty in all aspects of life. He disliked extravagance, as it would lessen the ability of the believers to contribute all they could to the Cause of God. So much was he against extravagance that whenever the friends invited him to dinner, they knew that Hájí Amín would be most unhappy if they entertained him lavishly with various dishes at the table. He insisted that there be only one dish and that it consist of the simplest food. He often urged the host to add some extra water to the pot for his share of the food, and this recipe of adding extra water is widely known among the Persian believers as 'The soup of Hájí Amín'!
      There are many heartwarming stories about the way he conducted his life and the sacrifices he made in order to serve His Lord. These stories, ranging from trifling anecdotes to highly interesting and instructive comments made by him are entertaining and popular, but must be left out here, because to appreciate them the reader needs to be familiar with the customs and way of life at that time in the Middle East.
      Hájí Amín suffered many persecutions in his long life of service. Among them was his imprisonment first in Tihran and then in Qazvin in the year AH 1308 (AD 1891) along with Mulla 'Ali-Akbar-i-Shahmirzad, known as Hájí Akhund, one of the Hands of the Cause of God appointed by Bahá'u'lláh. These two heroes of God were imprisoned by the orders of Násiri'd-Dín Sháh and his son Kamran Mirza, the Governor of Tihran.
      Their imprisonment in Qazvin lasted about eighteen months, after which Hájí Akhund was released but Hájí Amín was transferred to a prison in Tihran where he remained for a further year. During this period their feet were kept in stocks and their necks placed in chains. When in the prison of Qazvin, a photographer was specially sent to take their photograph for the monarch to see. This photograph, showing the two in chains sitting with absolute resignation and calm, is widely in circulation among the believers. It was placed by 'Abdu'l-Bahá in the hallway of His house opposite His room. He gazed upon it many times and rejoiced in His heart at beholding the faces of the two who were chained and fettered in the path of Bahá'u'lláh and were the embodiment of steadfastness and faith among the believers.”
(Taherzadeh, The Revelation of Bahá'u'lláh, Vol. 3, p. 84)

Writing of these two Hands of the Cause in this photograph, Hájí Akhund and Hájí Amín, Abdu'l-Bahá says:

Again and again he was bound with chains, jailed, and threatened with the sword. The photograph of this blessed individual, together with that of the great Amín, taken of them in their chains, will serve as an example to whoever has eyes to see. There they sit, those two distinguished men, hung with chains, shackled, yet composed, acquiescent, undisturbed. 

(Memorials of the Faithful, p. 10)

A copy of that photograph, from page 60 of Volume 3 of Mr. Taherzadeh's series “The Revelation of Bahá'u'lláh,” is found here .

Hájí Amín is mentioned at the beginning of the Tablet of the World, following which Bahá'u'lláh reveals the Prayer for the Hands of the Cause of God:

Praise and thanksgiving beseem the Lord of manifest dominion Who hath adorned the mighty prison with the presence of their honours Ali-Akbar and Amín, and hath illumined it with the light of certitude, constancy and assurance. The glory of God and the glory of all that are in the heavens and on the earth be upon them.
    Light and glory, greeting and praise be upon the Hands of His Cause, through whom the light of fortitude hath shone forth and the truth hath been established that the authority to choose rests with God, the Powerful, the Mighty, the Unconstrained, through whom the ocean of bounty hath surged and the fragrance of the gracious favours of God, the Lord of mankind, hath been diffused. We beseech Him -- exalted is He -- to shield them through the power of His hosts, to protect them through the potency of His dominion and to aid them through His indomitable strength which prevaileth over all created things. Sovereignty is God's, the Creator of the heavens and the Lord of the Kingdom of Names.
(Tablets of Bahá'u'lláh, pp. 82-83)

At the time Bahá'u'lláh revealed this, of the two men, only Hájí Akhund was a Hand of the Cause of God.  Decades later when Hájí Amín passed away, Shoghi Effendi posthumously elevated him to the station of Hand of the Cause. Here is a photograph of the young Shoghi Effendi seated next to Hájí Amín.  Bahá'u'lláh had therefore foretold that Hájí Amín would be designated a Hand of the Cause; which Shoghi Effendi fulfilled, decades later.

Marzieh Gail writes of Hájí Amín's visit to her home in Europe when she was a girl, titling him “The Man Who Lived Nowhere:”

The legendary Hájí Amín called on the family and said to Khan [Ali-Kuli Khan, Marzieh's father] of his faith, 'You have composure of the heart. You have a well-assured heart, and God brings about the impossible for those whom He loves and chooses.' He said Khan's rank had become very lofty, very great.

          Hájí Amín was the old man who lived nowhere, but journeyed here and there on his donkey, staying briefly with the believers in their homes. Loved and revered, the trustee of the Huququ'lláh, he was the keeper of the purse, his duty being to collect funds for the Faith. Florence [Marzieh's mother] had met him in 1906, and remembered that he had made nineteen pilgrimages to the Holy Land. She said he was now, in 1922, eighty-six years old. Feeble, but his spirit and presence like the freshest rose, and his eyes as shining as a boy's.
        He had now served the Faith some fifty-nine years. When he first came into the presence of Bahá'u'lláh he gave up his entire fortune and all the rest of his life to the Manifestation. Homeless now, he was told by 'Abdu'l-Bahá that his nest was everywhere, and wherever he served and taught he would eat and sleep. All his children and grandchildren had prospered, and they would send him thousands of tumans for the Faith.
       On this visit, for the New Year's recently past, Hájí Amín gave Florence and the girls three large gold coins, together with yards, for each, of Persian silk. When the believers heard of it, they smiled. 'From us he takes,' they said, 'to you he gives.'
        Khan's sister Marzieh, a devout Muslim living in her own part of the compound, saying her obligatory prayers and blowing other prayers to the six directions of the world (right, left, before, behind, up, down) entertaining the girls and telling them ancient tales, limped out to converse with the distinguished visitor. There was some bit of theological discussion between the two old people and finally she asked him what the next world was like. 'Old woman,' he cried, 'I haven't been there!'
(Marzieh Gail, Arches of the Years, p. 225)

The Universal House of Justice writes:

Bahá'u'lláh instructed that, following the passing of Amínu'l-Bayan, the office of Trustee of Huququ'lláh should be conferred upon his loyal assistant and companion, Hájí Abu'l-Hasan, who was subsequently entitled Amín (the Trusted One) or Jinab-i-Hájí Amín.
          Jinab-i-Hájí Amín was a shining star who served the Cause as the Trustee of Huququ'lláh for forty-seven years with eagerness and zeal, showing magnanimity, courage and incredible steadfastness. During the Ministry of Bahá'u'lláh he was imprisoned twice, by order of Násiri'd-Dín Sháh and his son Kamran Mirza. In the course of his second imprisonment, in the prison of Qazvin, referred to as Sijn-i-Matin (the Mighty Prison) by Bahá'u'lláh in the opening verses of the Tablet of the World, he was with the Hand of the Cause Jinab-i-Hájí Akhund. Here, Jinab-i-Hájí Amín suffered gravely, his legs in fetters and a chain around his neck. His jailers, in order to torment him, would add castor oil to his food. With manifest resignation and submission, he would neither complain nor refuse the food, eating as though nothing were amiss. He was a symbol of magnanimity and detachment. He had no worldly possessions, no home or shelter of his own. His habitation was in the hearts and souls of the Bahá'í friends who would receive and entertain him with warmth and love. Each one would impatiently await his arrival, to enjoy the sweet melody of his prayers and chanting of the Tablets, and the glad-tidings and encouragement he would bring. Every day he would bid goodbye to one family to spend the night in another household, illumining another gathering with his presence. He was continually on the move, travelling to most Iranian cities and being the trusted adviser of many Bahá'í friends in their personal affairs.
          Among the countless journeys that Jinab-i-Hájí Amín made was one to Paris where he attained the presence of 'Abdu'l-Bahá. During his long life he witnessed the last eleven years of the Ministry of Bahá'u'lláh, the twenty-nine years of the Ministry of the Centre of the Covenant, and seven years of the Guardianship of Shoghi Effendi. Towards the end of his life he became ill and frail and was confined to bed, living in the home of his friend and assistant, Hájí Ghulam Rida, who, at the express desire of 'Abdu'l-Bahá, had been appointed his successor as Trustee of Huququ'lláh. Upon his passing in 1928, Jinab-i-Hájí Amín was named by the beloved Guardian a Hand of the Cause of God.
(The Universal House of Justice, letter dated 30 July 2002, Revised - Development of the Institution of Huququ'llah)

A number of the Tablets of Bahá'u'lláh regarding the Right of God were revealed in honor of Hájí Amín.  The Universal House of Justice writes:

In order to respect its sanctity, Bahá'u'lláh strongly forbids soliciting Huququ'lláh. No individual or institution is authorized to demand it. Whenever it is necessary to bring the importance of this obligation to the attention of the believers, it should be mentioned as a general reminder. Spiritual maturity must stir the conscience of the believers and, nothing else. In a Tablet addressed to Hájí Amín the second Trustee of Huququ'lláh, Bahá'u'lláh says:

"No one should demand the Huququ'lláh. Its payment should depend on the volition of the individuals themselves...
(From the Compilation on Huququ'llah)

And again:

"...Ye may relinquish the whole world but must not allow the detraction of even one jot or tittle from the dignity of the Cause of God. Jinab-i-Amin -- upon him be My glory -- must also refrain from mentioning this matter, for it is entirely dependent upon the willingness of the individuals themselves. They are well acquainted with the commandment of God and are familiar with that which was revealed in the Book. Led him who wisheth observe it, and led him who wisheth ignore it...." (Six Year Plan Messages, p. 43)

Additional Tablets revealed in honor of Hájí Amín are:

O Abu'l Hasan: May my Glory rest upon thee! Fix thy gaze upon the glory of the Cause. Speak forth that which will attract the hearts and the minds. To demand the Huquq is in no wise permissible. This command was revealed in the Book of God for various necessary matters ordained by God to be dependent upon material means. Therefore, if someone, with utmost pleasure and gladness, nay with insistence, wisheth to partake of this blessing thou mayest accept. Otherwise, acceptance is not permissible.
(Baha'u'llah, quoted in Taherzadeh, The Child of the Covenant, p. 396)

We must impose a fine upon Jinab-i-Amin! We have one treasurer and he is bankrupt! Gracious God, there is one treasury belonging to God and that is empty of funds. Indeed, by virtue of its exalted station, such a treasury ought to be freed and sanctified from earthly things and not be confused with the treasuries of the world.
(Baha'u'llah, quoted in Taherzadeh, The Child of the Covenant, p. 397)

Mr. Balyuzi writes:

Hájí Abu'l-Hasan-i-Ardakani, better known as Hájí Amín arrived [in London] from Paris on December 19th [1911]. This well-tried veteran of the Faith had seen some of its darkest days. His visit to London was nearly miraculous and provided an incident which greatly amused 'Abdu'l-Bahá. Hájí Amín's first attempt to reach London from Paris had ended when, in some inexplicable way, he found himself back in the French capital after crossing the Channel. Of course he could not speak either English or French, nor for that matter any other European language. He had names and addresses written out for him to show to officials and conductors, to help him on his journey. When, at last, Hájí Amín arrived in London, 'Abdu'l-Bahá laughingly told him that no doubt the Hájí could not forsake the delights of Paris and had to hurry back there.
(Balyuzi, Abdu'l-Bahá - The Centre of the Covenant, p. 346)

Abdu'l-Bahá immortalized Hájí Amín by naming one of the doors of the Shrine of the Bab after him—the center western door. 
(Ugo Giachery, “Shoghi Effendi - Recollections,” p. 216)

Finally, here is a photograph of the Hand of the Cause of God Hájí Amín, a humble and blessed soul of the highest rank.

THE STORY OF THE “GATE OF THE GARDEN” QUOTE FROM ABDU'L-BAHA

Inez Greeven told us in approximately 1980 that she went on Pilgrimage in 1920 during the days of Abdu'l-Baha and had many heavenly experiences.  One example:  One night, she was asleep in the same bed with her dear sister India, in the pilgrim house (I assume, the pilgrim house across the street and downhill from the Master's House, the Old Western Pilgrim House).  

Historical photo of the Old Western Pilgrim House on Haparsim Street

Photograph taken approximately 1925, Copyright 2006

Baha'i International Community, Used with permission

In the middle of the night she awoke, and something was different.  She couldn't put her finger on it.  Then as she awoke more fully, she could see that she was floating several feet above the bed.  She was startled, and got down, and began to walk around the room. She bumped into things and the noise awoke her sister.  “What's wrong?” her dear sister asked.  “I was floating in the air!” she said. “And I don't understand why...” and as she reflected on it, she knew for a certainty that at that very moment, Abdu'l-Baha was praying for her in the Shrines.  Later that day she was walking in the streets of Haifa, and she saw the Master.  He saw her, and walked over to her, smiled and asked, “Did you know I was praying for you?”  She said yes, she did.

The Master also told her that she and her sister were permitted to come on Pilgrimage, because their mother was a good woman.

Near the beginning of her Pilgrimage, the Master asked her, “Where is your husband?” This was the one question she did not want Him to ask.  She replied, “Well, he's not here, Abdu'l-Baha.”  “Yes, I can see that he is not here.  Where is your husband?”  She replied that her husband had left her for another woman.  “Yes, I know,” the Master said.  “And because you have forgiven him, God has forgiven him.”

Here is Inez during her 1920 Pilgrimage.  She is standing directly above Abdu'l-Baha's blessed head, holding the Greatest Name and a rose He gave to her.

On her return trip on the ship back across the Atlantic Ocean, she began to reflect on how she could convey her experiences to her friends. In particular, she wanted to share the grandeur of the Faith and of the Master, with two of her friends to whom she was teaching the Faith.  She then thought of the idea of having them go to the Holy Land themselves.  She thought that as soon as they met the Master, they would understand that this Faith is from God.  She sent a cable to `Abdu'l-Baha and asked permission for her friends to go to the Holy Land and meet Him and visit the Holy Places, and He cabled back that permission was granted.

In those days it was quite an adventure to travel that far and visit the Holy Land.  She made arrangements, and saw her friends off at the dock in New York as their ship sailed away.  Some weeks later she came to the dock to welcome them home.  She eagerly anticipated that they would tell her that they had become Baha'is.  As they came down the walkway from the ship, she greeted them and gave them hugs, excitedly asking, "Well?  Well?"

One of her friends said, "Oh, our trip was wonderful!"

"Well, tell me all about it!"  Inez said.

"Well, first of all we visited the pyramids in Egypt."

"Yes, yes, go on," Inez said somewhat impatiently.

"And then we went to the Holy Land."

"Yes, yes!"

"And we went to Jerusalem and visited all the holy places."

"Yes, yes!"

"And then we went to Mount Carmel, and we met your Master."

"YES!"

"And he invited us into his home, and we had meals with him and his family. Why, they were the *nicest* people!  And he told us funny stories.  And they took us to beautiful gardens and shrines.  It was wonderful."

Inez paused.  "Is that all?"

"Is that all?  What do you mean!?  We had a wonderful time! Thank you for arranging it!"

So neither of her friends had become Baha'is, and she did not understand this.

Inez was apparently a wealthy woman, as she lived in a hotel in New York. The following year, in 1921, Inez returned to the Holy Land for a second Pilgrimage. This was not long before the end of the Master's life, as official immigration records show that she came back to the USA just a week before His passing.

During this second visit, she decided to ask him why her friends had not become Baha'is.  She said words to this effect: "My friends came here, and they met you, and they visited the Holy Places, but they were unaffected.   When I came here I was completely intoxicated with the greatness of the Cause.  Why didn't they become Baha'is?"

`Abdu'l-Baha's answer was,

“At the gate of the garden,
some stand and look within, but do not care to enter. 
Others step inside, behold its beauty, but do not penetrate far.
Still others encircle this garden, inhaling the fragrance of the flowers;
and having enjoyed its full beauty, pass out again by the same gate.
But there are always some who enter,
and becoming intoxicated with the splendor of what they behold,
remain for life to tend the garden."

The translator wrote this down for Inez, whose name at that time was Inez Cook.

On the long ocean voyage home, Inez thought about this, and thought about her two friends.  She decided that what she would do, was to tell her friends everything. So after her return to New York, she met with her friends, and told them exactly what had happened.  She then gave both of them a copy of `Abdu'l-Baha's beautiful statement about the gate of the garden, which is on the same theme as Jesus' parable of the sower and the seed. 

One of these two women was attracted to the Cause, and became a Baha'i. Her name was Frances Esty.  She became a lifelong devoted Baha'i.  She compiled a lovely book of the Writings of `Abdu'l-Baha which she titled The Garden of the Heart.  In the front of this book, which is extremely rare, she quotes this pilgrim's note, and thanks Inez Cook for it.  It is often wondered where in the Writings this beautiful passage came from, and to whom it was revealed. It is not from the Master's Writings, it is a pilgrim's note from Him to Inez Greeven, and the earliest reference to it I know of is this early book, published by the Roycroft Press in 1930 in East Aurora, New York.

When Frances Esty died, I heard that she left her estate to the Baha'i Faith, and her community purchased a Baha'i center with the proceeds.

Brent