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 turning of Creatures unto God, as in the case of the ordinances of divine worship, whereunto they are commanded ;
- The turning of God unto his creatures, as when Baha says in his Epistles 'In truth we have turned unto you; and
- The turning of creatures unto creatures.
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.
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:
- 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);
- 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)
- 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.
- 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:
سئوال – از حد زنا و لواط و سارق و مقادیر آن، جواب: مقادیر حد به بیت عدل راجع است. - 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);
- 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:
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. » - 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;
- 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)
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.
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.
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