Abbas Effendi's Will & Testament
Baha’s Baghdad letter marked No. 46 in the Collection


2.   Allegations against Subh-i Azal

2.2    Denunciation of Baha by Subh-i-Azal

2.2.2    Baha’s Baghdad letter marked No. 46 in the Collection
Aqa Ali Muhammad if Isfahan, the Point’s brother-in-law by his second wife Fatima, composed a refutation (Risala-i-Raddiyya) in A.H. 1284 in rebuttal of Baha’s pretensions, and sent a copy of it to Baha. Soon after he was assassinated at Baghdad by Baha’s men.

In P. 20 of his work, manuscript, Aqa Ali Muhammad of Isfahan says : The letter [marked] No. 46 in the collection was written by Baha addressed to prominent BÂBis at Karbala (in Iraq) before he set out from Iraq on his journey to Edirne [in Turkey]. The body of the letter is in the handwriting of Mirza Jawad of Khurasan. The marginal notes are penned in Baha’s handwriting. The letter is in Persian. The text sums as follows:

و همجنین باز نوشته دیگر از خط آقا میرزا عبدالجواد خراسانی و حاشیه آن به خط خود ایشان میباشد در نزد بنده موجود است که به اصحاب کربلا قبل از سفر به سمت اردنه نوشته اند و ابلاغ امر حضرت و اظهار عبودیت خود را در آن بسیار تأکید رفته و آن توقیع فارسی این است .. »

Baha’s marginal notes do not appear in the collection. The letter consists of excerpts of four pages.

"He [i.e. Subh-i-Azal] is the pride, of the dispensation, and the appeasing place of power and glory on the part of God. He is free from likenesses and similitudes, and is sanctified from giving peers to him ….. O’ people of the Bayan hearken to my appeal … Know the value of these days. The appearance of the Cause [i.e. Subh-i Azal] will not always be apparent." A day will come when he will cease to be visible, then so long as the Springs of mercy are affluent, the clouds of beneficence are high up, and the ocean of loving-kindness are surging, endeavour not to remain heedless of his good pleasure, and not to lag behind his injunctions and prohibitions. This transient contemptible servant, I swear by God, is timid and uncertain as to how to perform the dues of servitude and raise aloft the banner of service. All the moment I am prostrate on every ground in adoration of his blessed appearance [i.e. Subh-i- Azal], and in every language [i.e. in the language (expressive) of circumstances and in the language uttered by the lip] I crave and hope for his mercy. I am but an abject servant in his holy court. The eyes of the heedless are asleep, and the eyes of this servant in remorse, are constant expectation of his mercy. All souls are quiescent, and this body is grovelling in the earth of abasement on the watch for his grace."

Baha then speaks of his submissions in his petition to Subh-i-Azal:
"How can there be any existence worthy of mention for another person in the presence of its manifestation? What business is there for non-existence in the presence of the manifestation of verses of Eternity?"

What mention is there of the transient before the throne of the immortal?
Where does the non-existent fit in the court of the king of existence?
What station does a slave hold in the presence of his lord? ….. nay, I ask pardon of god for that which has been mentioned. We are all sheer nonentity and utter nothingness.

In a personal appeal to the people of the Bayan Baha pleads:
I have one expectation from the people of the Bayan, and one request to make of them: They should not mention me neither with liking or love or with hate or loathing. Apparently therein lies all good pleasure of god also.
In conclusion Baha makes a request for the return of Subh-i-Azal's Kitab-i-Nur, as it is required for all the people of the Bayan and Zeyn-al-Abedin, the scribe, is asked to expedite its transcription.

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