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Updated: May 1, 2025
They will resort to every measure that may rekindle the flame of war.” As war’s inferno was engulfing the world, ‘Abdu’l-Bahá turned His attention to the one great task remaining in His ministry, that of ensuring the proclamation to the remotest corners of the Earth of the message which had been neglected—or opposed—in Islamic and Western society alike.
Even in the Islamic world of the Arabian Nights, we find that high praise is accorded to the "virtue and courage" of the woman who, having been ravished in her sleep, exposed, and abandoned on the highway, the infant that was the fruit of this involuntary union, "not wishing," she said, "to take the responsibility before Allah of a child that had been born without my consent."
Mohammed can do less than Mammon to-day for the infidel's ease and comfort in Palestine. The unholy little yellow god works his modern miracles even in the Holy Land. You have but to speak the word, and show your purse or letter of credit, in Beirut or Jaffa, and, as suddenly as if you had rubbed Aladdin's lamp, a retinue will be at your door to do your bidding. First a dragoman, with great baggy trousers of silk, a little gold-embroidered jacket over a colored vest, a girdle whose most ample folds form an arsenal of no mean proportions, and over the swarthy face, reposing among the black, glossy curls of a well-poised head, the red Turkish fez; or, if Ali has an ambition to be thought possessed of much piety of the orthodox Islamic type, the fez gives way to a turban, white, or green if he be a pilgrim from Mecca. Behind this important personage, as much a feature of the East as the Sphinx or the Pyramids, stand at a respectful distance, making profound salutations, a cook, probably a Greek or Italian, three muleteers, and a donkey-boy. Behind them still are two horses, alas! not blooded Arabs madly champing their bits, one for yourself and the other for Ali. Three mules bear patiently on their backs, always more or less raw, the canvas and poles of the two tents. In the rear is a small donkey, covered all over with culinary utensils, nibbling fat cactus-leaves with undisguised satisfaction. For a daily expenditure scarcely greater than is necessary to keep soul and body together at a fashionable New York hotel on the American plan, you become the commander of this company, within certain limits around which there are lines as definite and as impassable as if drawn by an Irish servant of some years' experience in the United States. You must not travel more than thirty miles a day; you must not change the route agreed upon, unless roads become impassable; and there are other, minor regulations, to which you are expected to submit, and, if you do, your progress through the land, if not triumphant, will be at least comfortable. You will find every day at noon, spread under some wide-armed tree, a cold lunch that even a somewhat difficult taste would consider fairly appetizing; and at nightfall you dismount before the door of your tent and sit down to a dinner of many courses, which to a stomach jounced for ten hours over a saddle seems a very fair dinner indeed. Your breakfast is what a Frenchman would call a déjeûner
In India, for example, Islam has continued to gain ground rapidly, while in the Dutch Indies it is the same story. European domination actually favours rather than retards the spread of Islam, for the Moslem finds in Western improvements, like the railroad, the post-office, and the printing-press, useful adjuncts to Islamic propaganda.
79 How many those who entered within the Abode of Paradise, the Seat wherein the throne of God had been established, and stood before their Lord, the Most Exalted, the Most Great, only to inquire about the four Gates or of some Imám of the Islamic Faith! Such was the state of these souls, if ye be of them that comprehend.
The beturbaned prelates of the Islamic church who, in the words of Bahá’u’lláh, “decked their heads with green and white, and committed what made the Faithful Spirit to groan,” were ruthlessly swept away, except for a handful who, in order to safeguard themselves against the fury of an impious populace, are now compelled to submit to the humiliation of producing, whenever the occasion demands it, the license granted them by the civil authorities to wear this vanishing emblem of a vanished authority.
Before it received the Western impact of the nineteenth century, the Islamic world was virtually devoid of self-conscious nationalism. There were, to be sure, strong local and tribal loyalties. There was intense dynastic sentiment like the Turks' devotion to their "Padishas," the Ottoman sultans. There was also marked pride of race such as the Arabs' conviction that they were the "Chosen People."
Says Sir Theodore Morison: "No Mohammedan believes that Islamic civilization is dead or incapable of further development.
In the development of Islamic spirit to pan-Islamic unity it would find new strength; and towards this end in the early eighties, while he was yet comparatively young, with intelligence unclouded and courage sufficient, Abdul Hamid patiently set himself. In Asia, naturally sympathetic to autocracy, and the home of the faith of his fathers, he set on foot a pan-Islamic propaganda.
Not the least of the reasons for the book’s powerful influence on the Bábí community, which included a number of scholars and former seminarians, was the mastery of Islamic thought and teaching its author displays in demonstrating the Báb’s claim to have fulfilled the prophecies of Islam.
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