Translator’s Foreword

 

 

From the inception of his administration, Shoghi Effendi, the Guardian of the Bahá’í Faith (1921-57), had wanted a detailed biography of Bahá’u’lláh, drawing from many reliable sources and befitting the life of such a unique Figure, to be written. And while he himself produced a masterful and analytical outline of this noble life in God Passes By, he commented to others that a separate volume, detailing many events was yet to be prepared in English. His manifold duties as the Guardian of the Bahá’í Faith, particularly on the eve of launching the Ten-Year World Crusade, prevented him from undertaking this project. However, he told a cousin, Hasan M. Balyuzi, a Hand of the Cause and an Afnán, to research and write such a biography of Bahá’u’lláh.

Hasan Balyuzi had already written a 130-page long essay on the life of the Founder of the Bahá’í Faith, Bahá’u’lláh: the Word Made Flesh, when he set out to do research for his trilogy on the life of the Central Figures of the Bahá’í religion. His volume on the life of the Bahá’u’lláh, titled, Bahá’u’lláh: the King of Glory, was published in 1980, shortly after his passing.

In order to compose his history, Balyuzi used a number of sources, perhaps the most important among them being:

 

1. Nabíl Zarandí’s narrative (unpublished section)

2. Memories of Áqá Husayn Áshchí

3. Narrative of Áqá Muhammad-Ridá Qannád Shírází

4. Account of Mírzá Habíbu’lláh Afnán

 

With the present publication, of the above four primary manuscripts, so far two of them are published.

The first of these two published documents is by Mírzá Habíbu’lláh Afnán, who was a relative of the Báb and a son of Áqá Mírzá Áqá Afnán, surnamed Nuri’d-Dín. Together with his brothers (one of whom was a Hand of the Cause of God appointed by Bahá’u’lláh and named Áqá Siyyid Áqá Afnán) and their renowned father, Mírzá Habíbu’lláh, who was born and raised in the House of the Báb in Shiraz, visited Bahá’u’lláh in 1991-92 as a young man and stayed in Bahjí as Bahá’u’lláh’s guest for nine months. He then moved to Egypt and helped establish family commercial business there. This enabled him to frequently visit ‘Abdu’l-Bahá in ‘Akká and indeed he was the person to whom ‘Abdu’l-Bahá entrusted the details of the rebellions of Mírzá Muhammad-‘Alí and other sons of Bahá’u’lláh.

Mírzá Habíbu’lláh has left behind a marvelous narrative which recounts some unique stories of the childhood of the Báb, many glimpses of Khadijih Bagum (the Báb’s widow) who had raised Mírzá Habíb as her own son, and of course many aspects of Bahá’u’lláh’s daily activities as the author observed Him during his nine months of stay in the Holy Land (1891-92) and concludes with description of many events that occurred following the passing of Bahá’u’lláh. It is no exaggeration to say that this narrative is among the most valuable historical accounts of the Bahá’í Faith as it offers details about the events associated with the opening Age of the Cause that are not recorded elsewhere.[1]

In early 1920s, the renowned historian of the Bábí and Bahá’í Faiths, Mírzá Asadu’lláh Fádil Mázandarání, wrote to Shoghi Effendi suggesting systematic efforts to capture the recollection of those who had witnessed the days of Bahá’u’lláh. The Guardian readily agreed and issued instructions that a number of believers who were companions of Bahá’u’lláh and had witnessed many early episodes of the Cause to write down their recollection of the events. However, by then most of them had either passed away or were advanced in age and at least some 30 years had passed since the time of Bahá’u’lláh. Therefore, Shoghi Effendi requested a number of younger scribes to sit with these older believers and write down everything they could remember of the events they had witnessed during the time of Bahá’u’lláh. A simple, effective idea, vintage Shoghi Effendi!

One of the early believers suggested by Fádil Mazandarání for such an interview was Áqá Husayn Áshchí (c. 1847-1925) who was living in the Holy Land at the time and was about 80 years old. In way of introducing him, the following is a brief biography by Balyuzi:

 

Áqá Husayn was a native of Káshán. During the Báb’s stay in Káshán, Áqá Husayn’s father, Áqá Muhammad-Javád, had met Him at the house of his uncle, Hájí Mírzá Jání, and had become a believer. When Bahá’u’lláh was in Baghdad, Áqá Muhammad-Javád immigrated to Baghdad and settled there with his son. He was entrusted by Bahá’u’lláh with the mission of going to Tihran to ask for the hand of the daughter of His brother, Mírzá Muhammad-Hasan, in marriage to ‘Abdu’l-Bahá. It was as he was returning from this mission that he fell ill at Kirmansháh, and he died as he reached Baghdad. Áqá Husayn was raised for a time in the care of his uncle, Ustád Ismá‘íl, but when Bahá’u’lláh was about to leave Baghdad, Áqá Husayn was honored by being accepted into His household, initially to serve the womenfolk and later as cook. (Áshchí means cook or maker of broth.) He accompanied Bahá’u’lláh at all stages of His exile until ‘Akká was reached. He was involved in the murder of the Azalís and served a term of imprisonment. After this he opened a small shop in ‘Akká. He lived throughout the period of ‘Abdu’l-Bahá’s ministry and into that of the Guardian of the Faith, and died in AH 1346 (1927-8).[2]

 

Balyuzi also tells of the circumstances that led to the preparation and composition of Áshchí’s recollections:

 

When, in December 1924, Áqá Husayn-i-Áshchí was at an advanced age and on his death-bed, Shoghi Effendi, the Guardian of the Bahá’í Faith, instructed Áqá ‘Abdu’r-Rasul-i-Mansúr-i-Káshání[3] to sit by his bedside and take down all that the dying man could remember of the events of seven decades. It is a fascinating story that Áshchí had to tell; and what is particularly striking is the amazing rapport between the reminiscences of an elderly man, very soon to die, and the narrative of Áqá Ridáy-i-Qannád.[4]

 

In 1925, a copy of this narrative was sent to Fádil Mazandarání from the Holy Land to facilitate his research and studies and he made excellent use of it in his Táríkh Zuhúru’l-Haqq, particularly volumes 4 and 5. The following is a translation of a letter dated 9 July 1925 to Mazandarání:

 

May my life be a sacrifice for your precious being! God willing, your esteemed self is well-sheltered and safe under the protection of divine bounties.

A while back you recommended the composition of a history [of the Bábí and Bahá’í Faiths] which was approved [by the Guardian].[5] Last year, the late Áqá Husayn Áshchí, who was a fellow-traveler with the Blessed Beauty [Bahá’u’lláh], was instructed to commit to paper any recollections of the events of Baghdad and travels to Istanbul, Edirne and the Most Great Prison [‘Akká]. While being in ill health, he shared his memories with another believer who wrote it all down and submitted them section by section.

After your suggestion was received, [the Guardian] said, “Even though Áqá Husayn’s notes are not considered part of history, it is good to send them to that esteemed personage [i.e. Mázandarání], perchance he may find historical details in them that would be of benefit to his history project.”[6] Therefore, a copy is being sent through mail by way of the honored Daváchí. You should also know that you are free to use, or not, any portion of this narrative and just because it is sent from the Holy Land it does not imply that accuracy is assured. The history of the Cause and associated events must be prepared based on solid evidences and not unworthy matters.

I recall that regarding the issue of the celebration of the Guardian’s birth, and the reading and dissemination of [‘Abdu’l-Bahá’s] Will and Testament, you had earlier asked for the exact dates and I do not remember if I responded or due to many activities and forgetfulness I was prevented from so doing. The Guardian of God’s Cause does not wish for these events to be celebrated because if the friends are to suspend work on the birth, announcement of the Guardianship and the passing of each Guardian, then the entire year will be devoted to such events and no day would remain for work. This is against the Cause’s interest. He stated, “Only the days mentioned in the Writings are considered the Holy Days and other days should not be celebrated, nor work be suspended.”

Praise unto God that at the present, because of the exertions of the courageous head of the government, security is established, and the friends are at ease and in comfort. We relish the hope that this security and order would increase day by day.[7]

I swore by your own precious life that I will offer prayers in the Shrine of our cherished Lord on your behalf and beseech confirmations and happiness for you.

‘Azízu’lláh[8]

 

It appears that at some point later either through Fádil Mazandarání, or some other route, a copy was placed at the Iranian National Bahá’í Archives for safekeeping. This copy was 69 pages.

On 9 October 1967, Muhammad-‘Alí Malik-Khusraví transcribed a copy, which on 3 December 1973 was given by Malik-Khusraví to Badí‘ Mansúr, son of Áqá ‘Abdu’r-Rasul Káshání, the person who had originally transcribed Husayn Áshchí’s reminiscences.[9] This copy is in 149 pages. A copy of Malik-Khusraví’s transcription was kept by Yadu’lláh Ká’idí in his private library and was eventually published electronically at: http://www.h-net.org/~bahai/arabic/ashchi/ashchi.htm.[10]

The letter cited above from ‘Azízu’lláh Bahádur appears on the first two pages of this published text.

 

 

Previous Translation Efforts

It appears that Shoghi Effendi in 1920s took steps to have this narrative translated and readied for publication.[11] Hollinger has shared with the present translator that in a letter from Emogene Hoagg to Ella Cooper, circa 1926-27, Hoagg informs Cooper of the Guardian’s instruction for this narrative to be translated into English by the Bahá’ís in Iran. According to Hollinger, who in the summer of 1982 studied this letter and other correspondences between Hoagg and Cooper housed in San Francisco Bahá’í Archives, Hoagg was at the World Centre at the time of the letter. The two were longtime friends who had learned about the faith at the same time (in 1898) and because of their close relationship, Hoagg informed her of a number of activities at the World Centre, including Shoghi Effendi’s effort to have Ashchí’s narrative translated in Iran. It may indeed be possible to document the same facts through Shoghi Effendi’s correspondence on file at the World Centre’s International Archives, when these records are made accessible to researchers.

Hollinger further notes, “This letter from Hoagg also hints at the possible reason why the translation was never published, namely, that the translators were disheartened working under the direction of Shoghi Effendi because he was such a perfectionist who apparently re-translated everything they did. On the other hand, it does seem apparent that the Guardian intended to publish the Ashchi memoirs at one time and saw merits in doing so.”

If indeed such a project was attempted in mid 1920s, the present translator is not familiar with any other details nor has he seen the communications cited by Hollinger.

Since Hasan Balyuzi had made extensive use of Áshchí’s narrative in his 1980 seminal work, Bahá’u’lláh: the King of Glory, without actually offering a translation, naturally there was considerable interest in publishing both the Persian original and an English translation of this singularly important document. However, Kalimat Press’ offer in 1982 to do so was not approved by the World Centre, nor was a similar request in 1996 by the Canadian Persian Institute for Bahá’í Studies to publish the Persian original. In the same year, the present translator’s application to the World Centre for permission to translate and publish this account was not accepted.[12]

However, since I had already prepared a translation in 1996, in view of many requests for copies of this rendering, some months of 2007 were devoted to reworking parts of this translation and making it available electronically to those interested to learn about the august life of Bahá’u’lláh through the recollections of someone who had spent a lifetime with Him.

As the Universal House of Justice has advised the present translator in their 3 June 1996 letter, no doubt a befitting translation will be prepared by the World Centre at some future time. As such, the present rendering should be considered an aid to the students of history and a means of “sweetening one’s mouth” until the World Centre devotes attention to this important project.

 

 

Notes on the Present Translation

In the course of this translation, every effort has been exerted to stay as close to the original document as possible, to the degree that a literal rendering has often been preferred to a more stylistic one. Footnotes have been added to augment information, clarify obscure points, and provide a more detailed perspective.

Occasionally, comments by the translator have been added to improve the clarity or continuity of the material. These comments are enclosed in square brackets, thus […]. All comments within parentheses are by the narrator, Áqá Husayn Áshchí.

The system of transliteration used in this monograph is consistent with the method used in other academic publications and varies from the system used in most Bahá’í publications by: (1) avoiding subdots and underlines (e.g., Fádil), and (2) dropping the izafih connecting the first name to the surname (e.g., Husayn-‘Alí Núrí, instead of Husayn-‘Alíy-i-Núrí).

Subheadings have been added to ease transition from one topic to the next. Several spots where the manuscript was unreadable have been marked. Page numbers of original manuscript (as published electronically) have been given every 5 pages in angle brackets, such as, <p.5>. Pictures have been inserted to enhance the presentation.

Since any single Islamic year (denoted AH) typically overlaps with two Christian years, where only the Islamic year of the event is known, the equivalent Gregorian date is given as the first of the two years partially covered by that Islamic year.

Typically, the original text refers to the Central Figures by such honorific titles as “His Holiness” or “His blessed Person,” and these honorifics have been omitted for the most part. Nor does the translation reproduce such expressions commonly used in the Iranian literature of the Bahá’í Faith as, “May my life be a sacrifice unto His Sacred Threshold.”

Many key individuals are often referred to by titles, such as His Holiness the Exalted One, a reference to the Báb; or the Ancient Beauty or the Blessed Beauty, expressions used for Bahá’u’lláh; or, the Most Mighty Branch, a title of ‘Abdu’l-Bahá. To remain faithful to the original text, even though such expressions may not be familiar to some readers, for the most part they have been maintained as authenticity in rendering such documents overrides other concerns.

          It should be emphasized that the spoken words attributed to Bahá’u’lláh and ‘Abdu’l-Bahá in these pages cannot be ascribed with scriptural authority or equated with their authorized Writings. No one took notes at the time those words were uttered, although it cannot be ruled out that some may indeed be the very words spoken.

 

 

A Comment on the Text

As the reader will note, the narrative of Áqá Husayn Áshchí is not a well-organized, documented history. It is the reminiscences of a man, advanced in age and on his deathbed, striving to recall the events spanning some seven decades with which he had immense emotional ties and, as with any oral history, one has to recognize that the information is not necessarily given in their chronological and orderly manner. These recollections, however, are extremely valuable to those who seek knowledge of the Days of God and it may not be an overstatement one could dare say, far more so than any other historical account by any Bahá’í. Nevertheless, the limitation of the text should also be apparent to a careful reader.

 

 

Acknowledgement

The friends in Iran who graciously made this manuscript available for research into the life of Bahá’u’lláh have the profound gratitude of the present translator and all others who will benefit from this remarkable account. Adel Shafipour and Dr. Khazeh Fananapazir provided much assistance and are deeply thanked. With great care, Phillip Tussing, who has graciously collaborated on a number of projects, read the entire manuscript and offered many suggestions for its improvement. I also wish to thank participants on the Tarikh list for their valuable comments on this project. In addition, a debt of gratitude is recorded to the author’s grandson, Tawfiq Ashchi, who was kind with providing considerable biographical information on the Ashchi family.

 

Ahang Rabbani

Houston, Texas

March 2007