A beloved one said to a lover, "O youth! You have seen many cities in your travels - Which of those cities is the most pleasant?" He replied, "That city wherein dwells the beloved."
(Bahá’u’lláh, 1290 [1873] or earlier -- BH06218)
Poetry and quoted verse: longing, consolation, and the life of words
poems and quotation from poetry
Editorial introduction
Which city is the most pleasant? The one where the beloved lives, answers the lover, and poetry’s whole claim on the spirit is in that reply. ‘Abdu’l-Bahá, worn out, glances at a letter naming distant friends, finds his weariness turned to joy, and reaches at once for Sa‘dí: whence comes this minstrel who has named my Friend? Verse, he tells a young poet, is sweeter and more penetrating than prose; but praise without inner meaning is glass without a lamp, a body without a soul. Roses and nightingales, wine and tress, the torn garment of separation move through letters, elegies and remembered conversations, and a familiar couplet changes its work with each use, consoling the bereaved, urging patience, redirecting praise toward service. The springtime call of the Song of Songs to rise and come away, with its longing for the beloved’s voice, listens alongside. The path leads on into the mystical themes these poems carry and into the stories and anecdotes in which such lines were first spoken.
Selected passages
O beloved precious ones of Abdu'l-Baha! Just now, in a state of extreme weariness and exhaustion, I glanced at a letter mentioning the friends in Zavarih. Immediately my languor was transformed into joy, and my fatigue and exhaustion were changed into comfort, expansion and delight. As Sa'di says:
"Whence comes this minstrel, who hath named my Friend?
(‘Abdu’l-Bahá, to Baha'is of Zavarih -- AB02255)
Thy name was mentioned and the lovers heard it;
Both the hearer and speaker began to dance.
(‘Abdu’l-Bahá, 1896 ca., to Husayn son of Mirza Baqir or Husayn son of Mirza Baqir -- AB11180)
There is another poem in Persian which says, of a lover speaking with his beloved: "I am speaking to you now without using my lips. I am speaking to you through my love." This is the spiritual language, the language of the Kingdom of GOD.
(‘Abdu’l-Bahá, Words to Breakwell, Hopper, Brittingham, spoken around 1901-Sep-04 -- ABU2173)
There is no objection to what you have taken as a means of livelihood, for the remembrance of the Wronged One is praiseworthy at all times and seasons. Make it a means for awakening those who slumber and rousing those who are heedless, through symbols and allusions and intimations, as the poet has said: "Listen thou to the tale thyself."
(Bahá’u’lláh -- BH11313)
O morning bird! Verse is more pleasant than prose, and its influence is better and more abundant. Therefore, the mystics have expressed mysteries and meanings in verse, and composed odes and praises in glorification of divine attributes, so that hearts may be set ablaze with the fire of the love of God and souls may find release from the bonds of this lower world.
(‘Abdu’l-Bahá, 1909-May-16, to Mirza Baha'i (Shiraz) -- AB04057)
O eloquent writer and fluent secretary!
The purpose of poetry and composition is to express the inner mysteries and hidden secrets, and to reveal divine truths and meanings, and to unveil the sacred symbols and verses.
(‘Abdu’l-Bahá, 1906 ca., to Mirza Yusif Munshi -- AB06577)
And this digging and delving and excavation consisteth in striving and persevering to compose verses like unto strung pearls.
(‘Abdu’l-Bahá, to Ibrahim Munir Divan -- AB07797)
For their odes and praises are words without meaning, glass without a lamp, body without soul.
But you should thank God that you speak reality not metaphor, and your ode celebrates the feast of the Self-Sufficient Lord, therefore with brevity and miracle, for it matches reality and the meaning agrees with the words, and the glass is perfectly clear and the lamp supremely luminous - light upon light.
(‘Abdu’l-Bahá, 1908-Jun-02, to Mustafa Shirazi -- AB05836)
O thou eloquent, expressive poetess!
How many poets have come to this world who have written elegies and eulogies in the utmost of eloquence and excellence, but because the meanings were the realities of the world of nature, the effect was produced in the material world, and the material world is limited, hence the effects of those meanings were limited.
(‘Abdu’l-Bahá, 1909-Jul-01, to Louise Waite -- AB06236)
O blazing and outspoken Nush! Countless poets, orators, and rhetoricians have come and gone from this world of dust. They have expended their breaths in pursuit of passion and desire, and have allowed their lives to pass fruitlessly. Some have eulogized gardens, meadows, trees, and fruits, and others have portrayed gardens, clouds, oceans, and lands. Some have loosed their tongues to depict the beauty of idol-like countenances, and others the sweetness of moon-like visages. Some have described the spear and arrow of Sam and Nariman, and others have extolled the neck and shoulders of Rustam Dastan.
(‘Abdu’l-Bahá, 1904-Sep or <, to Nush -- AB04104)
O composer of strings of pearls! Your verses like fresh pearls were read and were exceedingly sweet. The refrain "We are wine-worshippers" was fitting and appropriate, but the second refrain "Abdu'l-Baha, Abdu'l-Baha" has been corrected and is sent within this letter.
(‘Abdu’l-Bahá, to Jalal Bashir Rahmani Farani -- AB02271)
During the sacred festivals and other occasions, compose brilliant odes in praise of the Blessed Beauty, and if you wish to mention 'Abdu'l-Baha, at the end of the ode or lyric simply make a mention of the servitude and effacement of this evanescent servant and implore the Divine Threshold in utter humility that he may be assisted to serve and enabled to be faithful at the Sacred Threshold.
(‘Abdu’l-Bahá, 1908-Nov-27, to Nush -- AB02943)
Your ode of servitude arrived and perfect joy and delight was obtained from its sweet contents and delightful meanings, for it spoke of the servitude of this evanescent atom at the Sacred Threshold of the Most Great Name.
(‘Abdu’l-Bahá, 1900 or <, to Abbas Qabil -- AB05242)
"I am deaf when called by my name, yet truly, when addressed as 'Abdu'l-Baha, I hear." This verse is from previous poets and its second line is: "When addressed as 'O His servant,' I hear." But I became so enamored with the theme of this verse that I changed "O His servant" to "'Abdu'l-Baha."
(‘Abdu’l-Bahá, 1913-Jul-02, to Muhammad Taqi son of Ali Akbar (Khurasan) -- AB01480)
The Arab poet saith:
"Deaf am I when called in the tribe by my name,
Yet when addressed as His servant, how keen is my ear!"
(‘Abdu’l-Bahá, 1903 ca., to Jinab-i-Zuhuri -- AB10021)
"Whence comes this minstrel who hath spoken my name?
'Abdu'l-Baha is my name, truth my aim!"
(‘Abdu’l-Bahá, to Zaynu'l-Abidin Sarvistani -- AB07950)
O thou who art dear to 'Abdu'l-Baha! Thy wonderful verses were mystical secrets from a luminous heart. They are as sugar to the taste of spiritual ones, and sweeter than honey to the palate of divine ones. They became the cause of joy and delight, especially this verse:
"Though I be sinful, guilty, and a pauper of the age,
Thy name is renowned throughout the regions of the world"
This verse is most excellent.
(‘Abdu’l-Bahá, to Azizullah -- AB08796)
O servant of God! The poems were eloquent and articulate, and possessed the utmost sweetness and charm. Their recitation brought joy.
(‘Abdu’l-Bahá, 1902 ca., to Mashhadi Akbar -- AB10385)
Thy marvelous ode, which in its eloquence and fluency was like hidden and treasured pearls and stars, was read with the utmost joy and delight and recited with abundant gladness.
(‘Abdu’l-Bahá, to Aqa Abdur-Rahman (Poet) -- AB05307)
O you who are enkindled with the fire of love! The brilliant ode and luminous unique verse that, like flowing water, streamed and flowed from your talent in celebration of the Festival of Ridvan was like pure crystal water, sweeter than the Salsabil spring.
(‘Abdu’l-Bahá, 1908-Jul-10, to Nush (Bombay) -- AB05043)
O bird of the garden of truth! Your sweet melodies and wondrous, sugary songs bring joy to the hearts of the friends and are the cause of spiritual delight. The odes that you compose and chant in praise of the Ancient Beauty (may my spirit be sacrificed for His loved ones) bestow eternal life upon the spirit and grant happiness and gladness to the heart.
(‘Abdu’l-Bahá, to Aqa Mirza Baqir Bassar -- AB03727)
Ka'b ibn Zuhayr composed one ode in praise of the Prophet and became renowned throughout the horizons, and this accomplished poet has composed numerous odes in praise of the Most Great Name - consider then what shall come to pass.
(‘Abdu’l-Bahá, to Wife of Bassar -- AB07890)
Some of the Prophets had special poets, just as Hassan was the poet of the Messenger of God. Our poet is Varqa.
(‘Abdu’l-Bahá -- ABU3465)
O thou proficient poet! Thou hast cheered the heart of Fuzulî and freed the soul of Ruhi-yi Bagdadi. Thou hast rendered Nef'i-yi Erzurumi useless (nef' birakmadin) and proven the weakness and indigence (niyaz) of the celebrated Niyazi. The breeze (nesim) of Nesimi is subdued and thou hast caused the rose-garden (gulsen) of Gulseni to wither. And thou hast made Sezai worthy (sezavar) of bewilderment.
(‘Abdu’l-Bahá, to Muhammad Usku'i -- AB11950)
(Bahá’u’lláh, Rashh-i-'Ama, 1267 [1850-1851], to Haji Mirza Jani -- BH03230)
O nightingales, O nightingales, the rose-time is begun; O knowers all, the world of Unseen glitters like the sun.
(Bahá’u’lláh, Ay Bulbulan, 1290 [1873] or earlier -- BH04998)
Now spring hath come; the tender rose of Truth is bright and fair;
The nightingale of Truth begins its soul-consuming air.
(‘Abdu’l-Bahá, 1900 or <, to Ibrahim Shishvani -- AB05428)
O you who are our assembly of friends and our soul's beloved companions! The Sun of Truth has risen from the horizon of oneness. The earth became illumined, the heavens became radiant. The amber-scented breeze wafted, making the spiritual nostrils a mystic rose garden, a secret rosebush, and a flowering meadow. The flowers bloomed, the nightingales began their melodies. The courtyard of the meadow became adorned with the bounty of the Gracious One, and the expanse of the rose garden, through the outpouring of the spring cloud of divine mercy, became the envy of the Garden of Paradise. The flower smiled, the cloud wept, the partridge began its laughter, the birds commenced their songs and melodies in gratitude for divine grace:
"That singer has returned with the instrument tuned,
Having opened wide the gate of trials to love.
He has broken down the market of the Josephs with beauty,
Having opened one by one the shops of the sugar-sellers.
He has laid down the sword for the heads of the chieftains,
Then raised them high in spiritual station.
He himself has slain the lovers and sat upon their blood,
Then performed the prayer over each of their bodies.
Until the circles of His locks become sustenance for whose throat?
O we who, outside the circle, have raised our necks."
This divine cup is specifically for those who are firm and steadfast in the divine Covenant and Testament.
(‘Abdu’l-Bahá, 1900 or <, to Baha'is of Milan -- AB04262)
O revered one!
The Sinai of Truth shines bright and clear;
The hallowed Vale of Tur is here,
God's hidden mysteries now appear,
The buried wastes bloom far and near,
While all the world lies slumbering.
(‘Abdu’l-Bahá, 1900 or <, to Sinur -- AB04402)
How excellent is what was said: "The blessed valley became entirely a rose garden of unity when the light of God illumined the Sinai of Truth."
(‘Abdu’l-Bahá -- AB06309)
The sun hath dawned, and all horizons shine with streaming light afar;
The night of separation turns to morn, and now is vision's hour-star.
(‘Abdu’l-Bahá, 1900 or < -- AB09045)
From God's own garden---by the Sidrah's fiery flame--- That newly-risen Youth, that fresh-born Servant, came.
(Bahá’u’lláh, Az Bagh-i-Ilahi -- BH01007)
The Maid of abiding life from highest Paradise drew near--- Haleh, haleh, haleh---O glad tidings!---and lo, she was here.
(Bahá’u’lláh, Halih Halih ya Bisharat -- BH02000)
Were I to describe this Manifestation's praise, A hundred thousand trumpet blasts could not convey;
For in each instant from It a hundred resurrections spring, And in each, the spreading of a Greater Rising doth display.
Were I to attempt describing just one Rising fair, A hundred resurrections would pass, yet still unfinished there.
(Bahá’u’lláh, 1290 [1873] or earlier -- BH00931)
O candle of Truth's most secret hall, Shed light to the horizons---one and all.
(‘Abdu’l-Bahá, 1893 ca. -- AB06477)
O Thou, my rose-cheeked, Beauteous One, My Lord supreme, my only Sun,
My Sinai's Tree, all lights in one--- My soul I lay before Thy face.
(‘Abdu’l-Bahá, 1898 or < -- AB04431)
Play the lute and compose poetry and empty your heart of the stranger and become intimate with the Stranger and cry out in a loud voice:
This is the Angel's call, this is fervor and excitement
This is knowledge and intelligence - Awake, awake!
This is the soul's fire, this is the mine's jewel
This is the shining moon - Awake, awake!
If you seek a ray come, if you tread the path come
If you desire from any direction come - Awake, awake!
(‘Abdu’l-Bahá, 1897 ca., to Nush -- AB02766)
Therefore, O heavenly bird, soar in the infinite heights and harmonize with the birds of the divine garden, and sing in shahnaz:
We are firm in the Covenant
We are the star of radiance
We are the voice of the horizons
Lend an ear, bring attention
See those drunk from Truth's chalice
See the Cup of Alast in hand
See the court of Saturn laid low
Lend an ear, bring attention
The brilliant ode which you had composed was read.
(‘Abdu’l-Bahá, 1900 or <, to Mirza Nimatullah Qarabaghi -- AB03840)
Light thou a candle and raise up a heart-burning cry, that the birds of the meadow may, upon the cypress and jasmine, raise their voices in "Ya Baha'u'l-Abha" and in Persian melody reveal divine mysteries.
(‘Abdu’l-Bahá, 1902-Nov-13, to Haji Aqa Khan -- AB10398)
O thou candle of the assemblage of the merciful friends! Upon thee be the glory of God and His grace and His generosity and His gift and His eternal light! The time has come for thee to burn away the veil of silence and muteness with the kindled divine fire and to make the beauty of the Joseph of the love of God available in the marketplace and renowned throughout all horizons.
(‘Abdu’l-Bahá, 1892-Sep-15, to Muhammad Qasim Khan Baydai -- AB06813)
O ye beloved friends of 'Abdu'l-Baha!
Twenty-five years ago a poem was written by the Pen of the Covenant, a portion whereof reads as follows:
In the Orient scatter perfumes, and shed splendours on the West.
Carry light unto the Bulgar, and the Slav with life invest.
(‘Abdu’l-Bahá, 1920-Aug-22, to Baha'is of Bulgaria -- AB07693)
Yesterday the Shaykh wandered the city, lamp in hand, Crying: "Weary am I of demon and beast; human company I desire!"
(Bahá’u’lláh, to People of Sulaymanih et al -- BH01489)
O herald of the Kingdom of God! The poet says: "Yesterday, the Shaykh went about the city with a lamp, saying: 'I am weary of demon and beast - I long to find a human being.'"
(‘Abdu’l-Bahá, 1920-Feb-06, to Aqa Mirza Muhammad Natiq -- AB09512)
"Yesterday the Shaykh went around the city with a lamp
Saying 'I am weary of beasts and monsters, I long for a human being!'
(‘Abdu’l-Bahá, to Aqa Shaykh Nazar Ali -- AB04552)
O divine servant!
Yesterday the Sheikh went around the city with a lamp
Saying "I am weary of demons and beasts; I long for a human being"
Until in that land he found your trace, and in utmost joy offered thanks at the threshold of the Ever-Living, Self-Subsisting One that in such a region and land such a brilliant, luminous candle had been lit.
(‘Abdu’l-Bahá, 1903 ca., to Haji Muhammad (Birecik) -- AB05068)
"Lo! We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it."
"My heart is wearied by these weak-natured people - I long for the Lion of God and Rustam, son of Zal!"
(‘Abdu’l-Bahá, to Ahmaduf, Haji Ali Akbar (Son of Haji Ahmad Milani) -- AB07551)
O thou who hast clung to the hem of grandeur! From the intensity of sorrows and pain, the pen hath no power to write, nor the tongue strength to speak. Of these weak-natured people my heart is weary - I long for the Lion of God and Rustam, the hero of legend!
(‘Abdu’l-Bahá -- AB09084)
They conduct themselves according to these verses of Rumi:
"The branch of the rose, wherever it may grow, is still a rose
The vessel of wine, wherever it may ferment, is still wine
If the sun should rise from the West
It is still the sun itself, not something else."
(‘Abdu’l-Bahá, 1921-Nov-02, to Mr Smart -- AB01217)
Mir Findiriski says:
This turning wheel which is thus delicate and pleasant and beautiful,
Has below it a form of that which is above.
(‘Abdu’l-Bahá, 1913 ca., to Patrolman of Dilijans between Rasht and Qazvin -- AB04959)
"'Attar traversed love's seven cities, While we remain in the bend of a single lane.
… "Were people not veiled and dense, And were throats not constricted and weak, In thy praise I would render justice to meaning, And would open lips with speech other than this."
… When I heard mention of the Friend, I immediately arose and said:
"Whence comes this musician who spoke the Friend's name? That I might sacrifice my soul and garment for the Friend's message. The heart comes alive with hope for the beloved's faithfulness, The soul dances to the melody of the Friend's words."
(Bahá’u’lláh, 1290 [1873] or earlier, to Mulla Hamid -- BH01734)
What can I say when not a single vein of mine is sober? How can I describe that Beloved Who hath no peer? In this moment, without lips, I tell to thee ancient mysteries anew, now hear from me:
"Open now thy earless ear at this time, For the mystery of 'God doeth what He will divine'.
(Bahá’u’lláh, to Mulla Hamid -- BH00476)
In the words of Sa'di: "Where is this musician from, who spoke the Friend's name?"
(‘Abdu’l-Bahá, 1913 ca., to Sarvistani, Karbala'i Muhammad Baqir et al -- AB03009)
"Whence comes this musician who uttered the Friend's name, That I may sacrifice my soul and garment in praise of the Friend?"
(‘Abdu’l-Bahá, 1900 or < -- AB07620)
O namesake of His Holiness the Intended One, may my spirit be sacrificed for thy name!
Whence comes this minstrel, who hath named my Friend?
(‘Abdu’l-Bahá, to Haji Husayn son of Ruhul-Amin -- AB07450)
As the poet says:
"Whence comes this minstrel who utters the Friend's name,
That I may sacrifice my soul and garment for the Friend's message?"
(‘Abdu’l-Bahá, to Husayn et al -- AB10484)
It was instructed that he continually recite and chant these verses with a beautiful melody:
"I am lost, O Love, possessed and dazed,
Love's fool am I, in all the earth.
They call me first among the crazed,
Though I once came first for wit and worth.
(‘Abdu’l-Bahá, 1909-Nov-14 or < -- AB03263)
I am lost, O Love, possessed and dazed,
Love's fool am I, in all the earth.
They call me first among the crazed,
Though I once came first for wit and worth.
(‘Abdu’l-Bahá, 1907-Dec-14, to Pritam Singh -- AB05354)
I am lost, O Love, possessed and dazed,
Love's fool am I, in all the earth.
They call me first among the crazed,
Though I once came first for wit and worth.
(‘Abdu’l-Bahá, 1890-Dec-12, to Hasan Khurasani -- AB04934)
At dawn the Friend came unto my bed; and all my heart, love-maddened, woke in pain.
(Bahá’u’lláh, 1290 [1873] or earlier -- BH02406)
The tresses of the Beloved are a snare, the dark mole is the grain;
Each strand hath caught the heart-bird fast---no rest for one insane.
(‘Abdu’l-Bahá -- AB02002)
O my Lord! This loop of Baha fell into that collar of tribulation which was Thy hair. Every fragrance of musk that reaches the senses arises from Thy sweet nature.
(‘Abdu’l-Bahá, 1898 or < -- AB08358)
Until the ring of His tress becomes the collar of someone's neck - Oh we who stand proud outside the circle!
(‘Abdu’l-Bahá, to Abbas Qabil -- AB03191)
There is no commotion in the city except the curl of the Beloved's tress; There is no tumult in the horizons except the arch of the Friend's brow.
(‘Abdu’l-Bahá, 1907-Mar-20, to Mirza Muhammad Hasan Adib -- AB04118)
This verse of Saadi appeared with utmost sweetness:
"There is no commotion in the city save the curls of the Beloved's tress;
Divine passion throughout the horizons comes only from the arching brow of the Beloved."
(‘Abdu’l-Bahá, 1917 ca., to Mulla Yusuf-i-Nakhai -- AB03554)
"There is no tumult in the city save from the curls of the Beloved's hair; There is no trouble in the horizons savefrom the arch of the Friend's eyebrow."
(‘Abdu’l-Bahá, 1910-Dec-21, to Ahmad Yazdi son in law of Abdu'l-Baha -- AB09284)
Soon thou shalt observe that:
"There is no tumult in the city save from the curling locks of the Beloved,
No commotion in the world save from the arched eyebrow of the Friend."
(‘Abdu’l-Bahá, 1910 ca., to Mirza Muhammad Rida Shirazi -- AB09419)
No heart yearns toward that Beloved with desire, No one sleeps with such a rose-cheeked one in their garment.
(‘Abdu’l-Bahá, 1903 ca., to Aqa Azizullah -- AB03688)
How excellent is what was said:
No heart yearns for any beloved save that One
None can sleep peacefully with such a Rose-cheeked One in their garment
Either go like women and choose color and fragrance
Or enter like men and cast your ball in the field
Now praise be to God that the friends of God in all regions stand firm in the Cause of God and steadfast in the love of God - they are heroes of the field and are set ablaze with the fire of the love of God.
(‘Abdu’l-Bahá, 1895-Aug or <, to Mirza Ali Ashraf Lahijani Andalib -- AB02077)
O thou who speaketh in remembrance of God!
Rumi, in his Ghazals and in the Mathnavi, relateth this tale: "He saith unto thee in thy state of intoxication: O Abu'l-Hasan! O thou young in years! O thou of tender frame! O thou but lately weaned from milk! With face of a Hashimite, nape of a Turk, hair of a Daylamite, and beard of a Greek!"
(‘Abdu’l-Bahá, to Aqa Abu'l-Hasan (Naragh) -- AB08915)
Tell your near maidservant of God mother that your father is beside himself:
"Alas! These mischievous, sweet-natured, city-disturbing gypsies
Have stolen hearts away like Turks at a plundering feast"
Especially there is a respected person who is very skilled in matchmaking.
(‘Abdu’l-Bahá, 1911-Sep-07, to Farahangiz Sprague -- AB00971)
When the Ancient Beauty and Most Great Name showed complete kindness, his face lit up and with perfect ardor and attention, addressing Him by Whose face the kingdom of heaven and earth was illumined, he presented these verses with utmost passion, rapture, longing and joy, and recited several Luri poems including this verse:
Wherever You walk and set foot on the earth
I stretch out long and make myself mud and clay in the earth
My heart rejoices when Your tresses become tangled
In any case, the Blessed Beauty smiled and showed such kindness that it is beyond description.
(‘Abdu’l-Bahá, 1900 or <, to Mirza Nabi Khan Khurramabadi (Tihran) -- AB01726)
When the taper of Tiraz lit up his countenance in the gathering of mystery, with a face full of glad-tidings and visage of joy, in the utmost grace and beauty did he meet with me, and with perfect sweetness did he begin to speak. He wept and laughed, spoke and listened, until the meeting drew to a close. At times he bloomed like a flower, and at times like a wine-vessel he was full of tumult and commotion.
(‘Abdu’l-Bahá, to Shaykh Kazim Qazvini (Samandar) -- AB07754)
One hand holds the wine-cup and one the loved one's tress
Such a dance in the midst of the arena is my desire.
(‘Abdu’l-Bahá, 1913-Nov-05, to Ibn-i-Abhar -- AB09517)
Therefore this verse is fitting for this station:
"In one hand the wine-cup and in the other the Beloved's tress --
Thus would I dance in the midst of the field!"
(‘Abdu’l-Bahá, 1888-Nov-04, to Hasan Khurasani -- AB05161)
His Honor our respected brother Muhsin Effendi is passing his days in complete success and joy, and this verse describes his condition: "I had given up hope in the days of life, but the pure intention of the holy ones of the age accomplished something." Hafiz says "No one can capture the Phoenix - put away your snare," but His Honor Muhsin Effendi has caught both the Simurgh and the Phoenix in his trap.
Jalalu'd-Din Rumi says: "One hand holding the wine cup and one hand in the beloved's tress, I long to dance in the midst of this field."
(‘Abdu’l-Bahá, 1904 ca., to Massud Effendi (Halab) -- AB02995)
Take in hand the overflowing cup of the love of God and dance in this gathering, crying out and playing this melody:
"In one hand the wine-cup, in the other the Beloved's tress
In such a dance midst this arena is my heart's desire
Weary am I of these weak-natured folk
The Lion of God and Rustam the Hero is my heart's desire"
Take up the harp and lute and raise a melody in harmony with the Supreme Concourse, that the birds of the meadow may come into rapture and ecstasy, and all may become engaged in one voice in praising and glorifying the Glorious Lord.
(‘Abdu’l-Bahá, to Baha'is of Abadih -- AB05885)
So raise up a cry and say:
"I am intoxicated with the wine of love, drunk and inebriated with wine;
O musician play a melody, O cupbearer give me the cup!"
Regarding the receipts you had written about - we presented that amount to you.
(‘Abdu’l-Bahá, to Mahmud Furughi -- AB02977)
"I know not this or that, I am intoxicated with the cup of love
O musician play a melody, O cupbearer pass round the chalice!"
And upon you be greetings and praise.
(‘Abdu’l-Bahá, to Muhammad Karim Attar -- AB04799)
The fever of love cannot be broken by what is in the tavern
O Cupbearer, bring an ocean of that spiritual wine!
Counsel all souls that when the everlasting cup and divine wine are available, no pure nature would be attracted to this transient, putrid water.
(‘Abdu’l-Bahá, 1893 ca., to Karbala'i Qasim Badkubihi -- AB05774)
Hafiz of Shiraz says:
I wonder how the wine-seller came to know
The divine secret that the mystic told to no one
The one who became the wine-seller in this tavern became intoxicated and bewildered by these mysteries.
(‘Abdu’l-Bahá, 1908-Apr-15, to Ghulam Rida Hidayati -- AB03637)
Hafiz of Shiraz has said: "Do you know what the harp and lute are saying? Drink wine in secret, for they pronounce accusations of infidelity."
(‘Abdu’l-Bahá, to Aqa Mirza Aqa Qaim Maqami -- AB02682)
As the poet says: "Knowest thou what the harp and lute are saying? Drink wine in secret, for they accuse of infidelity."
(‘Abdu’l-Bahá, to Aqa Siyyid Muhammad -- AB06875)
In the words of Ḥafiz of Shiraz, the purport of this verse must be followed:
"Do you know what the harp and lute are saying?
Drink wine in secret, for they pronounce it forbidden."
(‘Abdu’l-Bahá, 1910-Jun-04, to Nazim -- AB11984)
O Muharram! Hafiz of Shiraz says:
"Behold Muharram's crescent in the sky---Call for the Cup, and let the Red Wine flow;
For this the Moon of Peace and Safety rides, and ushers in a Year of tranquil glow.
(‘Abdu’l-Bahá, 1914-Jul ca., to Aqa Muharram from Ganjih -- AB08201)
"Take it pure, and if thou wishest to mix it, then to turn away from the wrong of the Beloved - that is the wrong."
(‘Abdu’l-Bahá, to Mirza Ali Ashraf Lahijani Andalib -- AB08543)
The poet Ibn al-Farid says:
"Take it pure, and if you wish to mix it, then to turn from the beloved's pure water would be tyranny."
(‘Abdu’l-Bahá, 1902 ca., to Karbala'i Abbas Khaki -- AB09849)
O composer of scattered pearls! Compose and recite odes and praises in glorification of the Flame of Light manifested on Sinai, the Most Luminous Sun of the Dawning-place of Manifestation (may my spirit be a sacrifice for His loved ones).
The Arab poet has said: "Take it pure, and if you wish to mix it, then to deviate from the saliva of the Beloved would be tyranny."
(‘Abdu’l-Bahá, to Nazim -- AB06953)
In the words of Hafiz of Shiraz: "The moment I performed my ablutions at the fountain of love, I said four takbirs over all that exists."
(‘Abdu’l-Bahá, 1914-Jun-26, to Ali Akbar brother of Ali Asghar et al -- AB07392)
As the poet says:
"Until thou art freed from descriptions of existence, O wayfarer,
how canst thou taste the wine of immortality from the sweet ruby lips of the Beloved?"
(‘Abdu’l-Bahá, 1906 ca., to Mirza Husayn Zanjani -- AB11018)
In the words of the poet:
"What is a veil between lover and beloved?
Neither Alexander's wall is an obstacle nor a barrier."
(‘Abdu’l-Bahá, 1920-Feb-18, to Mirza Aqa Hakim Farid -- AB04115)
O 'Ata! The renowned poet spoke truly when he said:
"One cannot give up the Friend for this world or the next;
The company of Joseph is better than counted dirhams."
(‘Abdu’l-Bahá, to Aqa Ataullah son of Haji Ali -- AB08798)
In childhood this verse was heard: "When I have Thee I have all; naught else do I need."
(Bahá’u’lláh, 1294 [1876-1877], to Ali Akbar muqallib bi-Sabir -- BH09039)
How beautifully it was said:
Wherever You are with me, I am content
Even if my dwelling be in the depths of a well
Have no doubt that the Truth is your friend, helper and soul-nurturing companion.
(‘Abdu’l-Bahá, 1901 or <, to Muhammad Husayn the Prisoner -- AB07190)
O Lord! Let friendship exist between Thee and me. I have no fear if the whole world is my foe. Let the whole earth abandon me, if Thou abide with me as my Protector....
(‘Abdu’l-Bahá, Words to pilgrims in June 1906 -- ABU1285)
How excellent is what was said:
"Indeed I have been alone with the Beloved, and between us Was a secret more subtle than the breeze when it stirs"
The spirits of these companions are united and their breaths intermingled, even as Rumi, the mystic, says:
"The souls of wolves and dogs are separate indeed But united are the souls of the lions of God"
For they drink from one cup and are sustained from one chalice, they sit upon one carpet and dwell in one station.
(Bahá’u’lláh, 1290 [1873] or earlier -- BH02404)
As Rumi says: The souls of wolves and dogs are separate from one another, but united are the souls of the lions of God.
(‘Abdu’l-Bahá, 1920-Oct-26, to Jamshid Khudadad Hakim -- AB04276)
Heart yearns for the abode of peace,
Where the builder of wall resides.
But my longing is not for the city,
Nay, it is for the dwellers of the city.
(‘Abdu’l-Bahá, Words to the friends spoken in Dec. 1907 -- ABU2056)
(The Báb, Words to Mulla Husayn, late Maku -- BBU0011)
A moon went forth from this city -- toward another it fled; By its setting and its rising, two cities turned o'erhead.
(Bahá’u’lláh, to Shaykh Abdur-Rahman Karkuki -- BH01736)
O longtime friend! Remember those days when in Iraq we reclined in the shade of the Tree of Providence, and in every hour through increased favors and bounties we reached the utmost of our desires. Remember those bright nights and those times like rose gardens and flower beds that passed. How well did the poet say:
Come, rosebud-mouthed beloved, see how straitened is this heart in me;
Yet still I breathe, bereft of thee---Behold my hard heart’s cruelty.
(‘Abdu’l-Bahá, to Yazdi, Muhammad Ali son of Isma'il (Saida) -- AB03225)
O cherished and honored friend,
The purport of thy letter was exceedingly sweet, for it betokened faithfulness and expressed steadfastness and constancy in love, inasmuch as thou hast not forgotten me, and with attentive ears desirest to hear the melody of divine inspiration.
(‘Abdu’l-Bahá, 1914-Mar ca., to Navvab Vala Isma'il Mirza -- AB04555)
If we remain alive we shall mend
The garment that separation has rent
The rest is prayer for your happiness.
(‘Abdu’l-Bahá, 1911-Oct-01, to Edward Granville Browne -- AB09672)
If we remain alive we will mend the garment that has been torn by separation.
(‘Abdu’l-Bahá, 1913 ca., to Haji Muhammad Ismayn Yazdi -- AB06405)
O my spiritual friend! In the words of the Persian mystic:
When the rose is gone and the garden laid waste,
Where else can we seek the fragrance of the rose but in rose water?
(‘Abdu’l-Bahá, 1900 or <, to Ghulamhusayn Khan -- AB06202)
The Mathnavi has said:
"When the rose is gone and the garden laid waste, From where shall we seek the rose's scent but from rosewater?"...
(‘Abdu’l-Bahá, to Mirza Jamal (Sayyah) -- AB11341)
I testify that the Arab poet said: "They say that death is difficult for youth, but by God, separation from loved ones is more difficult."
(‘Abdu’l-Bahá, 1920-Dec-25, to Wife of Fadil Mazandarani -- AB02004)
Blind be the eye that weeps not for thee,
May that heart turn to blood that burns not for thee.
(‘Abdu’l-Bahá, 1895-Aug or <, to Ghulam-Ali Tajir Khurasani Yazdi -- AB09023)
They are in celebration and excitement, in joy and delight, while this servant, with weeping eyes and a burning heart, recites this verse:
"It is the season of festival, yet we are hopeless of seeing the Beloved
The world is in feasting and drinking, while we have tear-filled eyes"
However, this weeping is the source of laughter, and this grief and sorrow is the pride of all joys.
(‘Abdu’l-Bahá, to Nazar Ali Khan (Darakhsh) -- AB06312)
But this wandering exile is sighing and lamenting with this Persian verse:
It is the season of Festival, yet we are hopeless of seeing the Beloved
While the world is in pleasure and delight, our eyes are filled with tears
In any case, we have always been and are remembering our visits and walks together, and I am hopeful in the mercy of the Lord that perhaps once again the cup of fellowship and intimacy may circulate in the gathering of reunion, and make up for what was lost.
(‘Abdu’l-Bahá, 1909-Jan-27, to Ali Ramiz Bayk Effendi (Izmir) -- AB08088)
At the hour when the bride of sorrow lifted from her face the veil of concealment, and the Countenance of Grief raised the banner of anguish; when the spreader of the dawn-wind unfurled the outstretched carpet of gloom, and the attendant of the Countenance of Eternity sank to rest upon the fixed couches; when the cloud of power rained down from the stifled air the showers of separation, and the huris of paradise emerged from the chambers of separation; when the secluded ones of dissension arrayed the visage of hypocrisy, the maidens of Paradise smote their heads, the fair bestowers ran distraught, the holy ones of sanctity clad themselves in robes of darkness, and the forms of intimacy shed crimson tears from the eye of fidelity; when the treasurer of Paradise withdrew behind the veil of hiddenness, and the guide of the community was shrouded in the curtain of extinction---then did the leaves of the Tree of blessedness incline to yellow, and the boughs of the Sidratu'l-Muntaha fall one upon another and were broken.
The cloud of mercy was withheld, the lightning of might was uplifted; the dove of wrath took wing, and the cock of malice melted away the gladness of splendour. The radiance of joy rose from the throne of abasement, and the vengeance of oppression sat upon the carpet of glory. The raven of the city of darkness forbade the parrot of the Egypt of attainment from tasting the sugar of delight; the sparrow of cruelty restrained the nightingale of self-effacement from chanting its lay; the jealous crow hindered the hoopoe of exultation from the Sheba of revelation; and the vanquished Abu-Jahl drove forth the blessed Beauty from the frequented Fane.
The candle of the gathering of light was extinguished, and the bat of blindness became the wanton plaything of the arena; the sovereign of the sanctuary of honour sat upon the point of humiliation, and the base-born one of the mine of wretchedness lodged upon the throne of greatness. The furnace of envy flamed within the breasts of the vainglorious, and the seas of sedition surged within the hearts of those that should have heeded. They cast the eloquent of love from the pulpit of unity, and withheld the discerning of longing from the taste of attainment. The garden of imitation was adorned, and the fruit of praise was cut off.
The beloved of the valley of love were struck dumb with bewilderment, and the veiled ones of the valley of multiplicity became beholders of the desired Witness. Again was the falcon of sovereignty ensnared in the grasp of shameless owls, and Joseph of the realm of being, through the hands of faithless brethren, was hurled into the pit.
The owls commit injustice against the falcon; they beat his guiltless wing and plume, and cry:
"Why dost thou still remember that far land, or that fair palace of the sovereign's arm?"
His crime is this: he is a falcon---naught besides. What fault hath Joseph, save that he is fair?
The peacock's foe is but the peacock's plume: How many a king hath perished through his glory!
(Bahá’u’lláh, 1290 [1873] or earlier -- BH02605)
Nayriz burneth with fever, and my sorrow-filled heart sheddeth blood,
How consumed my soul is, of what Adharbayjan hath wrought.
(‘Abdu’l-Bahá -- ABU3705)
O leaves attracted to the divine! Blessed are you who [like men] have become captives in the path of the All-Glorious and [were paraded through the streets and bazaars]. One has endured the brand of torment and punishment, had her veil torn, becoming renowned throughout the horizons and disgraced in street and market. Another was made prisoner and captive, her collar rent and her hair cut, living with tearful eyes in the hands of oppressors. Another has seen a hundred cruelties and afflictions, hardships and suffering. Another fell into the hands of oppressors and experienced the persecution of the cruel ones, enduring blows and hardships. Another has borne a hundred thousand punishments and penalties. Another fell into the hands of the merciless, who took and carried away whatever possessions she had. And others were left homeless and wandering, confused and distracted, scattered in mountain and plain.
(‘Abdu’l-Bahá, to Wife of Karbala'i Taqi et al -- AB01508)
O friends of 'Abdu'l-Baha! Although the upheaval in Iran is severe and trials and tribulations have overcome everyone near and far, all parties are impatient and restless, each group is overwhelmed with grief and sorrow, blood has been spilled and homes have fallen, property has been plundered and pillaged, and leaders have become homeless, many leaders have crept into corners of oblivion and all the tribes and peoples of Iran have become scattered and dispersed. Inevitably in this tumult and commotion the friends too must experience some difficulty.
(‘Abdu’l-Bahá, 1911-Jan-13, to Khajih Rabi et al -- AB02792)
"If on the night of separation death should overtake me,
On the Day of Resurrection I shall pitch my tent beside the Friend."
(‘Abdu’l-Bahá, Comment on a photograph of Ibn Abhar in chains, to Shaykh Kazim Qazvini (Samandar) -- AB10899)
O Sadiq mine, O Sadiq mine, Thou lightning in the feast dost shine,
Thou heavenly palm of grace divine, Thou song-bird of the bowers that twine.
(‘Abdu’l-Bahá, Elegy for Mulla Sadiq the martyr, 1900 or <, to Mulla Sadiq -- AB04409)
The chain that bound the Joseph of the prison turns to mercy's chain, And Egypt, in the realm of truth, o'er every land is king again.
(‘Abdu’l-Bahá, 1900 or < -- AB06475)
The Turkish poet says:
"Sometimes He makes me a prisoner of sorrowful exile, sometimes a companion of grief. I know not what to do with this self-willed Beloved"
[repeated in Persian:] That is to say: "At one time He maketh me the captive of a grievous exile, and at another He maketh me the companion of sorrow and affliction.
(‘Abdu’l-Bahá, 1921-Nov-09, to Ali Mumtazi -- AB01733)
As the Persian poet says: "No thorn-tip exists that is not red with martyrs' blood; What a plague was that hunter that passed through this desert!"
And the Turkish poet says: "In this turquoise-colored dome there is no shield; All atoms are targets for the arrow of fate."
And the Arab poet says: "Live alone, for love's comfort is suffering; Its beginning is illness and its end is death."
(‘Abdu’l-Bahá, 1910 ca., to Haji Muhammad Ali son of Ustad Hasan Fakhkhar -- AB02238)
As the poet sayeth: "Tumult and sedition pervade every atom of the universe."
(‘Abdu’l-Bahá, 1912-Jan-09 -- AB10975)
But alas, as the Arab poet says: "Not all that one desires does one attain; The winds blow counter to what ships require."
(‘Abdu’l-Bahá, 1912-Jan-05, to Muhammad Hasan (Akka) -- AB04186)
As the poet has said:
We who have given heart and sight to the flood of tribulation,
Let the torrent of grief come and tear the house from its foundation!
(‘Abdu’l-Bahá, 1911 ca., to Mirza Aqa Bashir Ilahi (Bashirus-Sultan) -- AB03927)
As the Arab poet says: "I am drowning, so what fear have I of getting wet?"...
(‘Abdu’l-Bahá, 1910-Oct-17, to Afnan, Aqa Siyyid Ali son of Siyyid Mihdi Afnan -- AB11181)
As the poet says:
"Either make not friendship with elephant-keepers
Or build a house worthy of an elephant
Or like men enter the field and toss the ball
Make your breast the target of every affliction and your heart the aim of every cruelty."
(‘Abdu’l-Bahá, 1904 ca., to Ali Muhammad Khan Tabib -- AB01196)
Rumi says:
A lover before his beloved
Spoke of his service and work
Not to impose obligation, but to show
A hundred proofs of the truth of his love
If like Abraham I must enter the fire
Or like John have my blood shed
If like Joseph I am cast into pit and prison
Or like Jesus son of Mary made poor
I will not turn my head or turn from You
My body and soul are for Your command
You too, praise be to God, have seen pit and prison, been bound in chains and fetters, burned in the fire of trials and tribulations, taught patience and forbearance to the friends, never fled from having your blood shed at any moment, and followed Christ in poverty and detachment.
(‘Abdu’l-Bahá, 1907-Dec-15, to Abu'l-Hasan-i-Ardikani (Haji Amin) -- AB00352)
The Persian poet said:
If like Abraham one must enter the fire
Or like John have my blood flow free
Or like Joseph be cast in well and prison
Or through poverty become like Jesus son of Mary
Now consider that if souls who in past ages became so intoxicated with just a whiff of the fragrances of the love of God that they accepted the cup of trials, how much more should we who are bewildered by the cup of bounty in this Day of Manifestation remain alive and fresh despite severe tribulations.
(‘Abdu’l-Bahá, 1893-Dec-14, to Aqa Azizullah Kalimi (Bombay) -- AB03435)
How well was it said:
"A hundred thousand living hearts are needed on this path
To sacrifice a hundred lives with every breath"
Despite this, there is hope that the means of ancient comfort will be provided through His aid, grace and bounty.
(‘Abdu’l-Bahá, to Ibrahim Munir Divan -- AB05617)
Surely he must have said "My soul be sacrificed for You" a hundred thousand times and recited: "Die if you would be a devoted lover, for you have done all else yet still live," and cried out with his heart's tongue: "Kill me, kill me, O trustworthy ones, for in my death is life upon life."
(‘Abdu’l-Bahá, 1893 ca. -- AB02087)
"Love was from the first rebellious and bloodthirsty
So that whoever was an outsider would flee."
(‘Abdu’l-Bahá, 1920-Sep-13, to Abdu'l-Husayn Dihqan -- AB06066)
He says: "The poison of death is obligatory in the religion of love, and the burning of the inner being in love was my first covenant. Either abandon thy claim of love, or be content with what has transpired; thus has the matter been ordained in my laws and customs."...
(‘Abdu’l-Bahá, to Mirza Farajullah Khan son of Mirza Asadullah Khan -- AB07500)
What is the medicine of the yearning one? Poison from the hand of the Beloved.
What is the balm of the lovers? Wounds from the arm of the Friend.
(‘Abdu’l-Bahá, to Haji Mirza Muhammad Yazdi Alaqihband -- AB02211)
How well it was said:
What is the medicine of the yearning one? Poison from the hand of the Beloved
What is the balm of lovers? Wounds from the arm of the Friend
And upon you be the Most Glorious Glory.
(‘Abdu’l-Bahá, 1920-Jul-26, to Muhammad Husayn Muhtadi -- AB07311)
How excellent is what was said: "Live detached, for love's comfort is suffering - its beginning is illness and its end is death."
(‘Abdu’l-Bahá, to Aqa Mirza Aqa Qaim Maqami -- AB02773)
As the skilled poet has said:
"Whoever in this feast is more favored is given a fuller cup of tribulation."
(‘Abdu’l-Bahá, 1913 ca., to Ghulam-Rida Arsanjani -- AB07593)
As the poet has said:
"Whoever in this feast is drawn closer still, is given to drink more fully from the cup of woe."
(‘Abdu’l-Bahá, to Darvish Tavangar -- AB02217)
How excellent are the words of the poet:
"Whoever in this feast is more favored
Is given a fuller cup of trial"
God willing, 'Abdu'l-Baha too shall have a share of this supreme gift and receive a portion, that He may become thy partner and companion in this.
(‘Abdu’l-Bahá, 1911 ca., to Muhajir Isfahani Sarraf, Mirza Ali Khan -- AB03366)
If He bestows the pearl of bestowal, behold hearts are its shells
If the arrow of tribulation comes, behold souls are its target
And we are hopeful through the grace of the Blessed Beauty that He will make this toil the cause of greatest rest and this hardship the means of greatest repose.
(‘Abdu’l-Bahá, to Habibullah Afnan Alai -- AB02739)
The Blessed Beauty has written in one of the Tablets:
"If He bestows the pearl of bounty, behold the hearts are its shells
And if the arrow of tribulation comes, behold the souls are its target"
As for your question about the Hands - the Hands are those souls who were appointed by the Supreme Pen or were addressed by this title and honored with this station by the pen of 'Abdu'l-Baha.
(‘Abdu’l-Bahá, to Muhammad Ali Kashani -- AB03384)
I end these words with that which the nightingale of Hijaz sang in the mode of Iraq, that ye may increase in love and yearning and longing, and that ye may be patient under that which hath befallen you from the arrows of hypocrisy:
If the arrow of tribulation cometh, lo, here are hearts as its target; And if He bestoweth the pearl of grace, lo, here are hearts as its shell.
(Bahá’u’lláh -- BH04768)
Although in the blessed Tablets this verse of Sana'i is written: "If He bestows the pearl of bounty, behold the hearts are its shells, and if the arrow of calamity comes, behold the souls are its targets," yet for you I wish the pearl of bounty, not the arrow of calamity.
(‘Abdu’l-Bahá, 1909 ca., to Brother of Yunis Khan -- AB07266)
As the poet says: "Bitter words befit those sugar-dispensing ruby lips."
(‘Abdu’l-Bahá -- AB09673)
Surely you are tasting bitterness from the cup of separation, but as Sheikh Sa'di says, "Patience is bitter but has sweet fruit."
(‘Abdu’l-Bahá, 1912-Jul-18, to Arbab wife of Abdu'l-Husayn Ardistani -- AB05390)
How excellent is what was said:
"These bitter days, more bitter than poison, shall pass
Once again days sweet as sugar shall come."
(‘Abdu’l-Bahá, 1909-May-30, to Fadl Ali Shamsabadi -- AB06695)
As is said in Turkish:
"Man passes through good and bad events.
Be patient in the depths of hardship - this too shall pass."
… These bitter days, more bitter than poison, shall pass
Once again days sweet as sugar shall come.
(‘Abdu’l-Bahá, to Ahmad Aqa Balazadih -- AB06893)
Hafiz has said:
"These bitter days, more bitter than poison, shall pass; Once again days sweet as sugar shall come."...
(‘Abdu’l-Bahá, to Mirza Mihdi son of Malikul-Mutikalimin -- AB11138)
And concerning Mu'ayyad and Qavam, be not disturbed, and recite this verse to them:
These bitter days, more bitter than poison, shall pass
Once again shall days sweet as sugar return
And upon you be greetings and praise.
(‘Abdu’l-Bahá, 1906 ca., to Mirza Muhammad Hasan Adib -- AB12319)
O servant of the Abha Beauty! Hafiz of Shiraz says:
"The lost Joseph shall return to Canaan, grieve not,
The house of sorrows shall one day become a rose garden, grieve not."
(‘Abdu’l-Bahá, 1903 ca., to Mashhadi Yusuf Milani -- AB07945)
O Aqa Darvish! The Beauty of the All-Glorious - may my spirit and essence be sacrificed for His loved ones - says at the end of a famous ghazal:
O dervish, the world has burned from this soul-consuming flame
Divine One! It is time to revive it through this plaintive cry
After the passing of your child and the death of your dear one, do not be sorrowful and grief-stricken.
(‘Abdu’l-Bahá, to Darvish (Kulahdarrih) -- AB05534)
O thou who art attracted to the divine! The time hath come for thee to sing, like unto the nightingale at dawn with various melodies, this verse:
"The darvish of the world is consumed by this soul-burning flame divine,
Now is the time to enliven through this plaintive cry."
(‘Abdu’l-Bahá, 1905 ca., to Muhammad Darvish -- AB09520)
The poet of Rum has said:
When the seed is hidden in the earth,
The secret of the garden's verdure it becomes.
(‘Abdu’l-Bahá, 1899-Jul-11, to Mirza Muhammad Baqir Khan Shirazi -- AB04842)
O faithful servant of Truth! On this plane you have become a sign of "He brings forth the living from the dead" and a manifestation of "The narcissus has emerged from the bulb and the rose has sprouted from the thorn."
(‘Abdu’l-Bahá, to Lotfullah Mowhibat -- AB06663)
Let us see what the power of the Friend's arm can do - If the Holy Spirit's grace should help again, Others too will do what Jesus did.
(‘Abdu’l-Bahá, 1911-Aug-27, to Muhammad Husayin Mirza the Prince Muayyid -- AB02122)
'To every thing there is a season, and a time to every purpose under the sun. A time to be born and a time to die; a time to weep and a time to laugh; a time to keep silence and a time to speak.'
(‘Abdu’l-Bahá, Words spoken on 1914-Jun-05 in Tiberias -- ABU2693)
Sheikh Hafiz said in his collection of poetry:
"Though I write a thousand letters, He never writes me an answer"
Yet he did not complain.
(‘Abdu’l-Bahá, 1900 ca., to Ustad Abdu'l-Ghani Khayyat -- AB01679)
The Arab poet said:
"When criticism comes to you from one who is deficient
It is testimony that I am perfect"
In any case, you should not mention anything further in Chihrihnama that would cause an increase in anyone's clamor.
(‘Abdu’l-Bahá, 1921-Jan-07, to Director of Chihrih-Nama Journal -- AB01524)
Yesterday, you were such that none was like you,
Today, you have become such that none should be like you!
(‘Abdu’l-Bahá, Words to some friends, spoken on 1915-May-13 -- ABU0595)
As Rumi, the author of the Mathnavi, says:
"These false hawks have learned to imitate the cry of the white falcon
Though the sand-grouse may learn the hoopoe's call, Tell thou the hoopoe's secret and the message of the morning breeze"
In brief, no power can resist the waves of the Most Great Sea.
(‘Abdu’l-Bahá, 1921-Sep-17, to Muhammad Abdu'llah Vakil -- AB04087)
Sing these verses with the most wonderful melodies and trust in God:
"These deceitful owls have learned the cry of the white falcons;
If the sand grouse learns the hoopoe's call, where is the hoopoe's mystery and message of Sheba?"
(‘Abdu’l-Bahá, to Muhammad Ali Kashani -- AB05936)
Though the sand grouse may learn the call of the hoopoe, where is the hoopoe's secret and the message from Saba?
(‘Abdu’l-Bahá, to Mirza Ja'far Afshar -- AB07335)
How well did the poet say:
"How can I raise my head before the Friend in shame,
When no worthy service has come from my hand?"
(‘Abdu’l-Bahá, to Aqa Fathullah (Khurasan) et al -- AB05149)
How excellent are these words:
How can I raise my head before the Friend in shame,
For no worthy service came forth from my hand?
(‘Abdu’l-Bahá, 1901 ca., to Haji Abdu'l-Husayn (Ardikan) -- AB05236)
How excellent was that which was said, and how excellent was he who said it: The year hath passed, and would that I knew Whether anyone hath achieved that which pleaseth Thee.
(Bahá’u’lláh -- BH08745)
Kindle the fire of love and burn away all existence,
Then take a step and enter the path of the lovers
The praise of this servant in the world of creation is worship at the Sacred Threshold and servitude at the Threshold of the Divine Unity.
(‘Abdu’l-Bahá, 1909-May-18, to Ali-Kuli Khan -- AB03472)
"Kindle thou the fire of love and burn away all things,
Then step forth and enter the path of the lovers."
(‘Abdu’l-Bahá, to Ibrahim son of Nabil -- AB05771)
The Most Glorious Beauty - may my spirit be sacrificed for His loved ones - says in the famous poem: "This is the way and custom, if you seek union with Baha - seek it!"
(‘Abdu’l-Bahá, to Adul, Karbala'i Ali et al -- AB02127)
Therefore, in gratitude for these favors, spread wide your wings and unite in song and melody; sing and make music:
If thy heart's desire be to save thy life, come not hither; But if thou wouldst sacrifice heart and soul, come and bring them too.
This is the way - if union with Baha thou seekest; But if thou be not fit for this path, stay far and bring not trouble.
(‘Abdu’l-Bahá, 1910-Nov or <, to Baha'is of Hisar et al -- AB05429)
Whoever keeps watch at that exalted Door Becomes the warden of a realm secure;
The kingdom of the soul, the heart's domain, Finds in his hand a sovereign's reign.
(‘Abdu’l-Bahá, 1893 ca. -- AB09049)
Place thy foot upon the crown of earthly kingship, then enter beneath poverty's shade,
So thou mayest now behold the eternal kingdom from every direction.
So thou mayest see Moses' Mount Sinai circling here in devotion,
So thou mayest see Christ's Spirit restless from love for Him.
(‘Abdu’l-Bahá, 1893-Feb-09, to Mirza Fadlullah -- AB03169)
O herald of the mention of Truth! Your letter arrived and the details of the incident became known - that on the path that innocent one was stripped bare and became aware of the world of detachment. It is time to say:
"The time has come for me to become naked
To leave the body and become entirely soul"
In visiting the honored Ka'bah, by divine decree one must don the pilgrim garb.
(‘Abdu’l-Bahá, 1909-Jul-28, to Abdu'l-Majid Furughi -- AB01502)
Turning to me, He said: "Let Me recite for thee a poem by Hakim Sana'i:
Whatsoever thou beholdest save God is an idol - shatter it; Whatsoever thou seest save His good-pleasure - engrave it as true religion in thy heart."
(Bahá’u’lláh, From the recollections of Haji Muhammad Tahir-i-Malmiri -- BHU0038)
Is the bottom of the sea better or the surface?
Is His arrow more alluring or the shield?
(‘Abdu’l-Bahá, 1892-Nov-29, to Mirza Hadi Shirazi -- AB04039)
Like the Egyptian herald bearing Joseph's garment, you may open the eyes of the Jacobs and perfume their nostrils with the fragrance of Joseph's spiritual garment.
(‘Abdu’l-Bahá, 1920-Jun-06, to Franz Pollinger -- AB03958)
O Tailor, take up the Maryam-thread and mend the wounds of the horizons. Sew a Joseph's shirt that its holy fragrance may perfume the nostrils of the elder of Canaan. And sew an excellent robe to fit your own frame, that its hem may cover the errors of the friends. Convey greetings to Jinab-i-Aqa Muhammad-Hasan Arif and say:
"A lover is he who is chill in hellfire;
A knower is he who is dry in the sea."
(‘Abdu’l-Bahá, to Taqi Khan Qumi -- AB07384)
Open the hand of generosity
Forgive the sins of nations
O King of Creation!
See the time for bounty
See Moses' fire!
(‘Abdu’l-Bahá -- AB04550)
"The drop of knowledge that You bestowed from before
Connect it to Your own seas."
(‘Abdu’l-Bahá, 1921-Jun-24, to Ali Khan son of Abdu'lmutallib Tihrani -- AB07259)
I beseech God that they may become the light of hearts and bestow self-sacrifice upon souls, that they may become like laughing hundred-petaled roses in the heavenly garden and flowing cypresses by the stream of knowledge.
(‘Abdu’l-Bahá, 1911-Jul-30, to Tirandaz Kaykhusraw et al -- AB09355)
If it were not so, such success would not have been achieved, for success is paired with steadfastness, and every precious steadfast soul is promised the confirmation of the Gracious Lord. "Those who say 'Our Lord is God' and then remain steadfast - the angels descend upon them." Therefore, if Haji deems it advisable, you may return to Burujin with utmost dignity but with perfect wisdom, forbearance and good conduct. Inspire and encourage the divine friends with the fragrances of the All-Merciful, spiritual attractions and merciful sentiments, so that all may associate and conduct themselves with utmost kindness toward all people.
(‘Abdu’l-Bahá, to Khudakaram -- AB01176)
One must look to the end result, and the end belongs to the righteous. The gloating of enemies and reproach of the unfaithful are like medicine for the sick - though bitter at first, it becomes sweet in the end. Whatever befalls one in the path of the love of God is a blessing.
(‘Abdu’l-Bahá, 1906-Dec-24, to Ahmad Yazdi son in law of Abdu'l-Baha -- AB01811)
O kind Kiyumars! Firdawsi says:
"The first sovereign who established dominion,
The chief of kings was Kiyumars"
Your namesake established sovereignty in the world of dust.
(‘Abdu’l-Bahá, 1920-Feb-26, to Mihraban Kiyumarth Bahman -- AB10103)
O Ahmad! The Roman Mulla said: "The name Ahmad is the name of all the Prophets, for when a hundred comes, ninety is also before us."
(‘Abdu’l-Bahá, to Aqa Ahmad -- AB06575)
O descendant of that illustrious personage! In Arabic, a poet composed the following verses in praise of the House of Barmak:
I asked Generosity, "Art thou free?" It replied, "No, Rather am I a servant of Yahya ibn Khalid."
I asked, "Through purchase?" It said, "No, through inheritance, Passed down to me from father to father."
(‘Abdu’l-Bahá, 1920-Jul-09, to Ataullah son of Mirza Ahmad Qaini -- AB07447)
In the words of Ferdowsi: "In body an veritable elephant, in soul a Gabriel, Through the grace and favor of the Glorious Lord."
(‘Abdu’l-Bahá, 1903 ca., to Ataullah Khan Tabib -- AB07486)
Indeed this verse of Hafiz is fitting to our condition, where he says:
"O morning breeze, kindly tell that graceful gazelle that you have made us wander in mountain and wilderness."
(‘Abdu’l-Bahá, Words spoken on 1913-Jan-27 in Paris -- ABU3128)
The translation: "O thou our honored guest! God has given unto us an imperial palace! Look at its lofty dome! I wonder! What is the cause of thy rankling."
(‘Abdu’l-Bahá, Words to the Master's entourage, spoken at Rue St. Didier 30 on 1913-Feb-27 -- ABU2027)
As he walked from one end of the street to another end he sang aloud these lines:-
Green and verdant are my poppies,
Aha! Ahoy, come out, O boys!
"Insouciant" is here with joys.
(‘Abdu’l-Bahá, Words to some friends, spoken on 1915-Feb-22 -- ABU2634)
That is why His Holiness Christ says: Leave thy net. Come and I will make thee the fisher of man.
(‘Abdu’l-Bahá, Words to two Baha'is, spoken at Rue Lauriston 97 on 1913-Mar-30 -- ABU2741)
In the Name of the All-Powerful, the Almighty!
(Bahá’u’lláh, to Inayatullah Farzar -- BH03047)
So in this rose garden, like a nightingale with wondrous melodies, raise for this captive of deprivation a song and tune of servitude at the Threshold, that my heart and soul may be gladdened and my conscience and consciousness may be fulfilled.
(‘Abdu’l-Bahá, to Aqa Ali -- AB02570)
One, like a rose, has rent their garment, while another, like a nightingale, has sent their lament to the heavens. One, like the narcissus with languid eyes, has opened eyes of wonder, while another, like a meadow violet, has fallen intoxicated in the wilderness and plain. One, like the cypress, has raised their stature tall, while another, like the ringdove, has caused commotion in the rose garden.
(‘Abdu’l-Bahá, 1902 ca., to Tabib Tabrizi, Aqa Hasan et al -- AB06249)
Continue exploring
For thought and discussion
Questions to carry forward
- Which image or repeated line most changes your perception when you read it aloud, and how does it do so?
- How does a quoted verse gain a new meaning from the letter, encounter, or counsel in which it appears?
- What helps distinguish poetic images of wine, wounds, or surrender from literal instructions?
- How do the readings connect the craft of composition with sincerity, meaning, and service?
- What different forms of consolation emerge from the poems of separation, patience, grief, and reunion?
- How might poetry deepen attention to another person’s experience while leaving room for meanings we cannot fully explain?