Memories of Nine Years In'Akka" by Dr. Youness Afroukhteh (AKA Yunis)

Memories of Nine Years In'Akka" by Dr. Youness Afroukhteh (AKA Yunis)

The early believers in Akka (1) observed the Baha'i Fast during their incarceration in the Most GreatPrison!

"These are Thy servants, O my Lord, who have entered with Thee in this, the Most Great Prison, who have kept the fast within its walls according to what Thou hast commanded them inthe Tablets of Thy decree." (2)

(1) The early believers in Akka not only observed the Baha'i Fast, but also observed the Muslim 30-day Fast of Ramadan!

(2)Baha'u'llah, "Baha'iPrayers," p.249

The following beautiful story illustrates how taxing that Fast was on the Master, 'Abdu'l-Baha:

The resident believers used to say that the phrase "effulgences of the Prison" was a term which had been revealed by the Tongue of Glory [Baha'u'llah] to characterize the hardships and tribulations associated with life in Akka; it had endured among the friends through word of mouth.

At the beginning these hardships were numerous, but many of them disappeared little by little, mainly because of the changes to the environment.  Others still persisted.  The various deadly epidemics, which during the time of Baha'u'llah's imprisonment in the barracks had annihilated a large number of the inhabitants, had disappeared leaving no trace, as had the foul-smelling fumes which had caused and spread infectious diseases.

Still, one of those"effulgences of the Prison" which the passing of time and change in the climate had failed to overcome was the assault of the fleas, mosquitoes, flies and ants, which confirmed the expression, 'Blessed the one who is bitten by the insects of Akka'.  Another was the thirty-day fast, which according to the command of Baha'u'llah was to be observed until the end of the period of incarceration to commemorate the Islamic holy month.  Every sincere and devoted believer was expected to observe it gladly and of his own free will.

This thirty-day fast, which according to the Islamic calendar is observed in the month of Ramadan, continued to be kept until the end of the period of imprisonment in 1909 A.D.  For the pilgrims and resident believers, who led relatively comfortable and peaceful lives, observing the thirty-day fast was not a difficult undertaking. But for the blessed person of the Centre of the Covenant, whose life was filled with numerous occupations and hardships (as described in Chapter 3 of this chronicle), it can be imagined how arduous and exhausting such an observance was. This was especially true when in the month of Ramadan the Muslims of Akka, including all the government officials, switched their nights and days and conveniently slept during the daytime, while at night, after breaking the fast and observing the obligatory prayers, they crowded Abdu'l-Baha's biruni [living room] to while away the night and disturb the Master until dawn.

But that spiritual and heavenly Being had to begin His many tasks before the rising of the sun, as has been described in previous chapters.  And so in the month of Ramadan no comfort was possible for Abdu'l-Baha; at times even the opportunity to partake of the meals did not present itself, and therefore His fast began without any breakfast and ended without any dinner.  Thus the "effulgences of the Most Great Prison" sapped His strength and weakened His body.  Many times duringthese days of fasting I saw the Master in such a state of exhaustion that I was deeply shaken.

On one such day He summoned me to His presence in the biruni area.  As He spoke, signs of melancholy and weariness were apparent in His voice.  He slowly paced the floor and then began to climb the stairs with difficulty. The symptoms of fatigue gave way to expressions of displeasure and weariness:  "I don't feel well.  Yesterday I did not eat any breakfast and when the time came to break the fast I had no appetite.  Now I need a bit of rest."  As He spoke, His face was so ashen that I became alarmed for His well-being.  So I boldly exclaimed, "It is better for the Master to break the fast."

"No, it is notproper," was Abdu'l-Baha's reply.

I persisted.  "With the way the Master feels, fasting itself is not proper either."

"It is not important, I will rest awhile" responded Abdu'l-Baha.

"The believers cannot endure to see the Master in such a state of physical weakness and exhaustion," I remained unyielding.

'Abdu'l-Baha gave an effective and moving explanation in the hope of convincing me to relent.  It did not work.  In fact, it increased my ardour, and I continued to try to persuade Him to break the fast.  As He would not yield, my words became mixed with tears and lamentations.  But He would not let up.

Suddenly I realized that I had found a new quality in myself which did not allow me to give in, despite all the reasons that 'Abdu'l-Baha had offered.  And so, stubbornly holding my ground, I told myself, "Regardless of what may come of this, I will continue to beg, plead and implore until I achieve my purpose, for I can no longer behold the Beloved of the world in such a condition."

While begging and supplicating, strange thoughts crowded my mind.  It was as if I wished to discover in what light my servitude and devotion to that Threshold was regarded in the sight of God.  As such, I would consider success in this to be a good omen.  And so from the very depths of my heart I entreated the Most Holy Shrine for assistance.

Spontaneously these words flowed from my lips, "So may I make a suggestion?"

"What do you want me todo?" 'Abdu'l-Baha replied.

Tears streaming from my eyes, I begged Him, "Come and for this once break your fast, to bring happiness to the heart of a sinful servant of Baha'u'llah."

God be praised, I know not where those words came from, but they brought such joy to the heart of that quintessence of kindness and love that quite loudly He exclaimed, "Ofcourse, of course, of course."

Immediately He called for Nasir and told him, "Put some water in the pot and boil it and make a cupof tea for me." And then He put His blessed hand on my shoulder and said, "Are you pleased with me now?  If you wish, you can go back to your tasks now and I will drink the tea and pray for you."

Such feelings of joy and ecstasy flooded my being at that moment that I was rendered incapable of a reasonable response.  Looking at me, 'Abdu'l-Baha remarked, "Do you want to be present to see with your own eyes when I break my fast?  Very well, come and sit down."  He then withdrew to His small office, took up the pen and began to write, as I watched.  Aqa Rida now came into the presence of the Master for some particular purpose.  'Abdu'l-Baha remarked, "Today I do not feel well and in response to the request of one of the loved ones of God I want to break my fast."

As Aqa Rida left the room, the teapot with a single glass and a bowl of sugar were brought in.  Addressing me, 'Abdu'l-Baha said, Jinab-i-Khan, you have performed a praiseworthy service.  May God bless you.  If I had not broken the fast now; I would surely have fallen ill and would have been forced to break the fast."  And with every sip of the tea, He bestowed on me other kind and loving words.  After that He arose and said, "Now that I feel better, I will go after my work and will continue to pray for you."

And then He started down the stairs.  In the biruni reception room there was no one except the late Aqa Siyyid Ahmad-i-Afnan (the same Afnan upon whom the rank of martyr was bestowed posthumously).  Addressing him, 'Abdu'l-Baha said, "Jinab-i-Afnan, today I was not feeling well and intended to rest, but at the request of a beloved friend I have broken my fast.  I am happy to have done so, for otherwise I would have fallen ill.  But now I feel well and can continue the work of the Cause."   Having said this, He walked out of the room.

Jinab-i-Afnan, his eyes shining with the light of pure joy and delight, said, "God Almighty, who was that 'beloved friend', so that I can sacrifice my life for him?"  And I, drunk with manifest victory, exclaimed, "It was I, it was I"

In brief, rather than any attempt at sacrifice of life, and filled with heavenly joy, we embraced each other as our spirits soared.  As we did so, I placed in the storehouse of my memory the fact that the thirty-day fast truly was an "effulgence of the Most Great Prison".

It’s Not About the Food! Reflections on the Fast

February 29, 2012

By. Margaret Tash

As both new and not-so-new Baha’is in our cluster prepare for the Fast, I feel moved to offer my personal reflections on this sacred time.  Over the years, many of the friends – myself included – seem to place a disproportionate amount of emphasis on the physical aspects of the Fast. I approach each Fast with a mixture of anticipation and anxiety – anticipation from knowing what a blessing it is, and anxiety from thinking I won’t be able to keep it perfectly. Later, I’ll add guilt to the mix if I slip even one little bit. There’s got to be a better way!

What am I doing? I’m employing a ‘false dichotomy’ of which the Universal House of Justice speaks – that black-and-white thinking based on our goal-oriented culture.  You know – you’re either fasting … or you’re not. Success.  Failure.  If you are fasting, you’ve either been able to fast all day … or not.  On the Fast. Off the Fast.  Is this what the Blessed Beauty meant for us to learn from this precious gift?  I think not. 

After 40 years as a Baha’i, I’m still learning to unravel the mystery of the Fast.  So much of our precious Faith is about sincere intention, linked to a fervent yearning and a striving to put into action what Baha’u’llah has asked us to do.  I know this intellectually, but how in heaven’s name do I get rid of my anxiety so that I can partake of all that the Fast offers me?

If it’s not about the food, what is the Fast about?  There’s no doubt that some preparation in advance makes the physical fast more manageable.  After all, we are human beings with bodies that need to be fed. A change in routine causes our brains to get anxious and our blood sugar levels to bounce around. YIKES!  What do we do? Baha’u’llah wrote: “Assist me and assist them, O my Lord, to obey Thee and to keep Thy precepts.” Oh. We can ask for help.  Pray! That seems to be a good first step. Being prepared spiritually, as well as physically, helps us tackle the challenges we face … and yes, there will be challenges!

If this is your first Fast, you may not know exactly what is required. At the end of this article, there are links that will provide you with basic information from the Writings.   Here is where your Baha’i friends can help you. Ask questions now!!  Each of us is different, to be sure, so find a routine that works best for you.

I’m personally embarrassed by how much time I lose during the year when I’m not fasting. Then, I’m either thinking about food, planning a meal or snack, preparing food, or actually eating it. During the Fast, the days stretch ahead of me with nothing to distract me. Makes me wonder how much I could reallyaccomplish if I fasted year-round!

The journey of the Fast is deeply personal and intimate, between the individual and God – no one else.  Baha’u’llah simply asks that we do our best.  Let our hearts be strengthened and our spirits refreshed by this. As we take each faltering, not-so-perfect step, be assured Baha’u’llah is there, waiting to take our hand and lead us the rest of the way.  

Why should we fast?  What are the spiritual benefits?  “The fasting period, which lasts nineteen days…involves complete abstention from food and drink from sunrise till sunset. It is essentially a period of meditation and prayer, of spiritual recuperation, during which the believer must strive to make the necessary readjustments in his inner life, and to refresh and reinvigorate the spiritual forces latent in his soul. Its significance and purpose are fundamentally spiritual in character.” (From a letter written on behalf of Shoghi Effendi, January 10, 1936; in Lights of Guidance, p. 233)

How do we know the period of the Fast is special?   Baha’u’llah writes: “Thou hast endowed every hour of these days with a special virtue, inscrutable to all except Thee…“  And again: “This is the hour, O my Lord, which Thou hast caused to excel every other hour, and hast related to the choicest among Thy creatures.“  Every hour?  Even those hours I’m struggling, looking at my watch, waiting for sunset?  Yes!

Did Baha’u’llah say that fasting would be easy?  No. What a relief!  But read on: “Even though outwardly the Fast is difficult and toilsome, yet inwardly it is bounty and tranquility. Purification and training are conditioned and dependent only on such rigorous exercises as are in accord with the Book of God and sanctioned by Divine law.” (Baha’u'llah, The Importance of Obligatory Prayer and Fasting)

If I’m unable to fast physically, or I’m exempt from fasting, can’t I just roll over and go back to sleep at the crack of dawn?  You know the answer!  Of course, if you are ill, get all the rest you need.  Otherwise, don’t miss the opportunity to pray in the earliest hours of the day. Delve into the mystical prayers that unite our hearts with the Beloved of all hearts.  Read the prayers revealed for the Fast, no matter what else is going on in your life.  Savor the sweet-tasting words which Baha’u’llah revealed for this time, such as:

“What refuge is there beside Thee, O my Lord, to which I can flee, and where is there a haven to which I can hasten?…  No protector is there but Thee, no place to flee to except Thee, no refuge to seek save Thee.  Cause me to taste, O my Lord, the divine sweetness of Thy remembrance and praise.” Meditate as you listen to Van Gilmer and the Baha’i House of Worship Choir sing this prayer.

Were any of the sacred texts published for reflection during the Fast?  Yes.  “He is indeed pleased to know that the book of Prayers and Meditations by Bahá’u'lláh has been out in time to enable the friends to read it during the Fast, and he has every hope that the perusal of such a precious volume will help to deepen more than any other publication, the spirit of devotion and faith in the friends, and thus charge them with all the spiritual power they require for the accomplishment of their tremendous duties towards the Cause…” (Shoghi Effendi, Directives from the Guardian, p. 59)  Read the full text of Prayers and Meditations.

Will this ever get easier for us? Yes! In a letter written on behalf of Shoghi Effendi: “It is often difficult for us to do things because they are so very different from what we are used to, not because the thing itself is particularly difficult. With you, and indeed most Baha’is, who are now, as adults, accepting this glorious Faith, no doubt some of the ordinances, like fasting and daily prayer, are hard to understand and obey at first. But we must always think that these things are given to all men for a thousand years to come. For Baha’i children who see these things practiced in the home, they will be as natural and necessary a thing as going to church on Sunday was to the more pious generation of Christians. Baha’u’llah would not have given us these things if they would not greatly benefit us….  As we obey them we will gradually come to see in ourselves the benefits they confer.” (From a letter written to an individual believer, March 16, 1949;Lights of Guidance, p. 342)

How do community building and the Fast work together?  Why not start with heartfelt and honest conversations about our struggles? This is not public confession, friends!  But how are we ever going to grow if we don’t reflect on our actions?  Why not practice the art of accompaniment on this spiritual journey – old and new believers alike?  Buddy up!   Talk about it.  Share insights and struggles.  Write about it on your cluster list.  What better time to build and strengthen our community? 

Further quotations and some helpful resources for the Fast:

“We have commanded you to pray and fast from the beginning of maturity; this is ordained by God, your Lord and the Lord of your forefathers. He has exempted from this those who are weak from illness or age….  The traveller, the ailing, those who are with child or giving suck, are not bound by the fast. Abstain from food and drink, from sunrise to sundown, and beware lest desire deprive you of this grace that is appointed in the Book.” – Bahá’u'lláh 

“Ye had written of the fasting month. Fortunate are ye to have obeyed the commandment of God, and kept this fast during the holy season. For this material fast is an outer token of the spiritual fast; it is a symbol of self-restraint, the withholding of oneself from all appetites of the self, taking on the characteristics of the spirit, being carried away by the breathings of heaven and catching fire from the love of God.” – ‘Abdu’l-Bahá

“As regards fasting, it constitutes, together with the obligatory prayers, the two pillars that sustain the revealed Law of God. They act as stimulants to the soul, strengthen, revive and purify it, and thus insure its steady development.” – Shoghi Effendi

Resources for the Fast:

• Basic information about the Fast
• Prayers for the Fast
• Calendar with sunrise/sunset times for cities in the United States

Related Items:

• The annual Nineteen-Day Fast: a time of spiritual purification
• Watch the video Education Under Fire | What will you do during the Baha’i Fast? Education Under Fire activists from all over the country collaborated to share what they will be doing to help spread the message of the Education Under Fire campaign and honor the spirit of the Baha’i Institute of Higher Education (BIHE) prisoners during the Baha’i Fast.
• Watch the video ‘Fast in a Day’. The ‘Fast in a Day’ project is a global attempt to crowd source the feelings and emotions that surround the Baha’i Fast. Send them your videos!
• You might also enjoy reading the “Baha’i Views” blog, where George Dannells is posting discussions about the Fast that he finds on the World Wide Web: http://www.bahaiviews.net/2009/03/02/on-the-bahai-fast-an-opening-day-salvo.

"What is Naw Ruz?"

Well, that seems like a simple question, because you can just say "It's the Baha'i New Year", and be done with it. But then I got thinking, is that all? I mean, I just published two other articles on Naw Ruz, and yet I never really talked much about it.

Simply put, Naw Ruz literally translates as "New Day", and is celebrated on the spring equinox, that first day of spring. It is a celebratory time that goes back millenia in many different cultures, although some will try and claim it as their own. But really, let's get serious, tons of different cultures have celebrated the equinox. It is, after all, one of the most natural holidays out there, so to speak.

In the Zoroastrian tradition, which I didn't know until just a few moments ago, some say that the first Naw Ruz fell on the sixth day of Creation, which, as we all know, is the day that God is supposed to have created human beings. I'm sure we can all read something allegorical into that one, if we try.

In the Badi calendar, the calendar used in the Baha'i Faith, Naw Ruz coincides with the day Baha/Baha. That is, it is the first day of the first month. In case you haven't noticed by now, the Badi calendar is made up of 19 months of 19 days each, which totals 361, and so we add 4 days of Ayyam-i-Ha, or 5 in a leap year, tomake up the rest of the solar calendar. The names of the months, by the way, are the same as the names of the individual 19 days in each month, hence 1/1 is Baha/Baha.

The first bird that we see on that day in North America, incidentally, is called "Baha Baha Birdie", and is usually a robin. (I expect an e-mail from a Counsellor or an Auxiliary Board member any moment reminding me to be a bit more respectful) (Just kidding)

Baha'u'llah, Whom I consider something of an authority on the subject, says that Naw Ruz is "a festival unto those who have observed the fast for love of Thee and abstained from all that is abhorrent unto Thee." Quite the "reward", that.

He goes on to ask "that the fire of Thy love and the heat produced by the fast... may inflame them in Thy Cause, and make them to be occupied with Thy praise and with remembrance of Thee." To me, this always seems like He is asking that the fast be a springboard for our teaching work, and that it really take off beginning on Naw Ruz.

In addition to this, 'Abdu'l-Baha clearly likens this celebration to the Day in which we live, when He says "The springtime of God is at hand. This century is, verily, the spring season." He even says, "If we are not happy and joyous at this season, for what other season shall we wait and for what other time shall we look?"

This is "a day of joy, a time of happiness, a period of spiritual growth". Time and again this day, Naw Ruz, is referred to in terms of joy and happiness and growth.

And that, dear Reader, is what I wish for you and all of yours on this joyous and festive day.

Naw-Rúz: The Bahá'í New Year

by John Walbridge

published in Sacred Acts, Sacred Space, Sacred Time
Oxford: George Ronald, 1996

Naw-Ruz (`New Day') is the Bahá'í and Iranian new year, which occurs on the date of the vernal equinox, about 21 March. It is one of the nine Bahá'í holy days on which work is suspended.
The Iranian Naw-Ruz
Naw-Ruz is the first day of Farvardin, the first month of the Iranian solar year. Since ancient times it has been the great national holiday of Iran, the only holiday celebrated by more than one religious group.

The origins of Naw-Ruz are unknown but it obviously began as a pastoral fertility festival. Legend attributes its foundation to the mythical antediluvian king Jamshid. Naw-Ruz and Mihrajan, the corresponding festival of the autumnal equinox in September, are the two great annual festivals of Zoroastrianism. Originally a sombre festival dedicated to the spirits of the dead was held for five days ten days before Naw-Ruz, followed by a further five days corresponding to the Bahá'í Ayyam-i-Ha. Later Naw-Ruz gradually became a secular holiday and as such it continued to be observed even after the triumph of Islam in Iran. Muslim kings in Iran, like their Zoroastrian predecessors, celebrated Naw-Ruz with great magnificence. As late as the nineteenth century Naw-Ruz was the only day the Shah would dine with other people.

Shi`i traditions attributed to the Imams endorsed the observance of Naw-Ruz, which was, it was said, the day of many events of great religious significance, among them God's first covenant with mankind, the first rising of the sun, the grounding of Noah's ark on Ararat, Gabriel's first appearance to Muh3ammad, the destruction of the idols in the Ka`bih by `Ali, Muh3ammad's appointment of `Ali as His successor, the appearance of the Qa'im, and the final triumph of the Qa'im over the Antichrist. Such traditions echoed similar accounts of Naw-Ruz found in Zoroastrian literature.

Naw-Ruz is celebrated rather like the Christian Easter, with many symbols indicating spring and renewal. A week or so before the holiday lentils are placed in a dish to sprout into a mass of green blades. On the day of Naw-Ruz the family gathers in new or freshly cleaned clothes. The table is decorated with fruit, cakes, coloured eggs and other treats, as well as symbolic objects such as a holy book and a mirror. Among the best known customs of Naw-Ruz is the haft-sin -- the `seven S's'. These are seven objects beginning -- in Persian -- with the letter `S', such as hyacinths, apples, lilies, silver coins, garlic, vinegar and rue, decoratively arranged on a table. A great deal of time is spent exchanging visits with friends and relations. The celebrations end on the thirteenth day of Naw-Ruz with a picnic in the country. The sprouted lentils are thrown into running water, carrying away the bad luck of the previous year.

Naw-Ruz is observed wherever Iranian culture has penetrated, notably among the Zoroastrians of India and in the emigré Iranian communities around the world. `Naw-Ruz' is occasionally used as a personal name in Iran.

The Babi and Bahá'í Naw-Ruz
In the Badi` calendar of the Bab, Naw-Ruz is the day of Baha of the month of Baha, a day called by the Bab `the Day of God' (yawmu'llah). It was also the `Day of the Point' (yawm-i-nuqtih) -- i.e. the day of the Bab. Finally, it was a day associated with Him Whom God shall make manifest, the Promised One of the Bab. The remaining eighteen days of the month were associated with the eighteen Letters of the Living, an indication that the Bab envisioned the Naw-Ruz festivities encompassing the nineteen days of the month of Baha, just as the traditional Iranian Naw-Ruz festivities last thirteen days. During Naw-Ruz the Bab permitted the use of musical instruments and other luxuries prohibited at other times. During the night of Naw-Ruz each believer was to recite 361 times the verse `God beareth witness that there is no God but Him, the Ineffable, the Self-Subsistent'; and during the day, `God beareth witness that there is no God but Him, the Precious, the Beloved'. Fasting was prohibited during the whole month of Baha. During the six years of His mission, the Bab and His followers observed Naw-Ruz, although it is difficult to say how much this represents a distinctively Babi holy day. Bahá'u'lláh adopted the Babi holy day of Naw-Ruz as the feast day following the fast and stressed that it is associated with the Most Great Name, bearing as it does Bahá'u'lláh's own name. `Abdu'l-Bahá explained the significance of Naw-Ruz in terms of the symbolism of the new life of spring. Bahá'u'lláh defines Naw-Ruz as the Bahá'í day on which the vernal equinox occurs. Thus, even if the equinox should occur just before sunset, that day -- which in the Bahá'í calendar began at the moment of sunset on the previous day -- is Naw-Ruz. At present, however, Naw-Ruz is fixed as 21 March for Bahá'ís in all countries outside the Middle East, regardless of exactly when the equinox occurs.

Naw-Ruz is one of the nine Bahá'í holy days on which work is to be suspended. It is generally observed with a meeting for prayer and celebration -- often combined with a dinner since the sunset on which Naw-Ruz begins ends the last day of the Bahá'í fast. As with all Bahá'í holy days, there are few fixed rules for observing Naw-Ruz, although Iranian Bahá'ís often follow Iranian traditions. Many Bahá'ís use Naw-Ruz as a day of gift-giving. Bahá'ís do not usually observe Naw-Ruz for longer than one day. Since Naw-Ruz is the first day of a Bahá'í month, it is also the day of a nineteen day feast. It is not permitted to combine this feast with the observance of the holy day.