Mírzá Habíbu’lláh Afnán 21
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Chapter 2
First Pilgrimage:
In the Presence of Bahá’u’lláh
We stayed in Port Said for seven months until my late father wrote to
Bahá’u’lláh seeking permission for us to attain His presence. Permission
was granted.
Arrival at Haifa
We left Port Said on 7 Dhi’l-Hajjih 1308 A.H. [14 July 1891], spent the
next day aboard the ship, and that evening arrived at the Port of Haifa.
At dawn on 9 Dhi’l-Hajjih [16 July], the ship that had brought us
anchored at the Port of Haifa. With intense eagerness and anticipation,
we made preparation to disembark. [The prospect of fulfilling] our lifelong
desire to place our brows at His most holy Threshold and gaze on
the Countenance of the Beloved of the World overjoyed us. The thought
of being able to kiss the ground trodden by Him—a deed that was the
highest aspiration of the bygone Prophets and saints—caused our entire
beings to pulsate with extreme delight. With great humility, we called to
mind that we were about to set foot on a land that the spirits of the holy
ones, the Prophets of old, and the Manifestations of past ages
circumambulated in adoration. Tears of joy flowed uncontrollably from
our eyes. My brother [<74>Áqá Siyyid Áqá], who, along with our father,
had attained the presence of Bahá’u’lláh before, was constantly
counseling us about how we should behave in the presence of the
Blessed Perfection.23 He emphasized that, at His Threshold, we must be
the essence of submissiveness and reverence.24
23 In the eleventh leaf of Kalimát Firdawsíyyih (Tablets of Bahá’u’lláh Revealed after the
Kitáb-i-Aqdas, p. 73), Bahá’u’lláh announces the arrival of Núri’d-Dín and his son,
22 Memories of the Báb, Bahá’u’lláh and ‘Abdu’l-Bahá
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Eventually, the first believer to welcome us came onto the boat. It
was the late honored Manshádí.25 In accordance with the Blessed
Beauty’s instructions, he arranged for our landing, guided us through
customs, and from there led us to Bahá’u’lláh’s tent, which was pitched
at the foot of Mount Carmel. For this unique visit and as a sign of
respect, special Arabic outfits had been prepared for us; but there was no
time to change, so we went along in our European-style clothing. I well
remember that the sun had not yet quite risen over the crest of the
mountains, and the air was particularly fresh and vivifying. [As we waited
to be summoned by Bahá’u’lláh], the honored Manshádí was inquiring
after the condition of Shiraz and the friends. Suddenly, Mírzá Mustafa,
[later] known as Abú-Hurayrih,26 an attendant of Bahá’u’lláh who in later
years broke the Covenant,27 appeared and guided us to Bahá’u’lláh’s
house28 and to the blessed Presence. Our one ardent wish was realized!
He held aside the curtain, and we beheld the Blessed Beauty standing in
the middle of the room. When we beheld His sacred Figure and
luminous Visage, we became utterly oblivious of all else, as tears poured
incessantly from our eyes. Overwhelmed, we circumambulated His
blessed Person.
Bahá’u’lláh invited us to sit. He sat on the mandar. With the
utmost respect, we four brothers sat on the floor on our heels. On our
right, Mírzá Áqá Ján was in attendance, and the samovar was brewing tea
“Recently the Afnáns and Amín—upon them be My glory and loving kindness—
attained Our presence and beheld Our countenance.”
24 Portions of Mírzá Habíbu’lláh’s recollections of Bahá’u’lláh have previously
appeared in Balyuzi, Bahá’u’lláh: The King of Glory, chapter 41.
25 During the time of Bahá’u’lláh and ‘Abdu’l-Bahá, Siyyid Taqí Manshádí resided in
Haifa, where he served in many capacities.
26 Named after a fickle follower of Prophet Muhammad, he was the son of Mírzá
Mustafa Naráqí (d. 1867), who became a martyr in Tabriz. See Balyuzi, Bahá’u’lláh: The
King of Glory, pp. 204–5 and 237–38.
27 After the ascension of Bahá’u’lláh, he became a follower of Mírzá Muhammad-‘Alí.
Towards the end of his life, he lived near Tiberius, on a property belonging to Mírzá
Majdi’d-Dín (d. 1955), a nephew of Bahá’u’lláh.
28 During Bahá’u’lláh’s sojourns in Haifa, houses in the German Templar colony
would be rented for Him.
Mírzá Habíbu’lláh Afnán 23
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in front of him. Bahá’u’lláh said, “Pour tea for the young Afnáns. They
have just come ashore.” Then the Tongue of Grandeur spoke these
sweet words, “O flowers of the rose-garden of the honored Afnán! You
are welcome; you are welcome. Your departure from Shiraz was very
difficult and toilsome. The divine will and the resoluteness of the
honored Afnán brought you to this threshold of holiness. During your
sea journey, dangers beset you and God protected you. Consider: this
very day several thousand people are treading the ground between Safa
and Marwih [on one foot].29 The Beloved of the world of being is
present in this land, but they are oblivious. All are heedless; all are
unaware; all are uninformed. You are the true pilgrims.” Three times He
repeated, “You are the true pilgrims!” At that moment, as I sat
enraptured and listening attentively to the utterances of the Desire of the
World, these lines of Rúmí30 came to my mind:
O pilgrims on pilgrimage, where are ye, where are ye?
the Beloved is here, come hither ye, come hither ye.
The Beloved is your neighbor, wall by wall;
why in the wilderness lost are ye all?
At that very moment, the blessed Countenance turned to this
servant and said, “The mystics have also had something to say on this
matter.” Once again, He ordered more tea for us. After that, we left His
presence.
With Bahá’u’lláh in Haifa
29 The Festival of Sacrifice (‘Id-i Qurban) occurs on the tenth day of Dhi’l-Hajjih. The
rites of pilgrimage include traversing, seven times, the distance between two mounds
where, according to the Traditions, Hagar ran back and forth seven times, seeking a
spring to quench her son’s thirst.
30 Maulana Jaláli’d-Din Rúmí (1207–1273) was the most renowned of all the mystic
poets of Iran.
24 Memories of the Báb, Bahá’u’lláh and ‘Abdu’l-Bahá
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The house next to His blessed residence was rented for us. We lived in
close proximity to the house of the Abhá Beauty. Attaining His blessed
threshold, meeting the believers living in the Holy Land, and consorting
with the veterans of the [Bahá’í] Faith had blotted all else from our
minds. The sweetness of living and the spiritual ecstasies that we
experienced in those days lie beyond description. The pen is unable, and
the words inadequate, to convey those feelings.
Haifa was hot during these days. We were unaccustomed to its
climate and had a very difficult time, often falling ill. But the bounties of
our beloved Lord were measureless, and the sea of His grace and
munificence was ever billowing. I remember well one day when we were
summoned to His presence at three o’clock in the afternoon. I had an
acute fever. My brothers dressed and prepared to attain His presence. I
also rose [from my bed] to accompany them, when my oldest brother
tried to prevent me from going. He said, “Perhaps you are not permitted
to attain Bahá’u’lláh’s presence in such a feverish condition.” I replied,
“He Himself is aware of my condition.” I went into His presence. The
Blessed Perfection turned to me and said, “You have a fever,” at which I
bowed my head. He continued, “Fever is a product of this land.
Whoever comes here must partake of it.” Then He ordered tea to be
given to us. Immediately, I began to perspire so much that my clothes
were soaked. Then the Blessed Perfection said, “Go and change your
clothes. Fever will not trouble you again.” Throughout the remaining
nine months we spent in the Holy Land, I did not suffer from fever
again.
After 15 days, my brother [Áqá Siyyid Áqá] returned to Port Said,
and my father came [to Haifa]. My father was the recipient of infinite
bounties and kindness from the Blessed Perfection.
During these days in 1308 A.H. [1891], the episode of the seven
martyrs of Yazd took place. When the news was brought to Bahá’u’lláh,
it caused Him tremendous sorrow and anguish.31 For nine whole days,
31 For a discussion of this tragic event, which was brought about by Mas‘úd ibn
Násiri’d-Dín Zillu’s-Sultán (1949–1918) and his son, Sultán-Husayn Mírzá, the Jalálu’d-
Dawlih (1870–1913) in the spring/summer of 1891, see: Abú’l-Qásim Baydá, Táríkh
Baydá; Mázandarání, Táríkh Zuhúru’l-Haqq vol. 5, pp. 404-26; Hájí Muhammad-Táhir
Mírzá Habíbu’lláh Afnán 25
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verses were not revealed from the heaven of divine knowledge, and no
one was allowed into His presence.
On the ninth day, the friends were all summoned, and we attained
that honor too. The deep grief that surrounded His Blessed Person was
indescribable. He spoke extensively about the Qájárs and their misdeeds.
Afterwards, He mentioned the events of Yazd. Sternly, the Tongue of
Grandeur spoke of the Jalálu’d-Dawlih32 and the Zillu’s-Sultán: “Zillu’s-
Sultán33 wrote Us a letter in his own handwriting and gave it to Hájí
Sayyah34 to bring. He implored Us to help him, with [the support of] the
Bábís, to destroy his Sháh-Bábá.35 ‘If You do this,’ he wrote, ‘I will give
You liberty; I will give You official recognition; I will help and support
You; I will make amends for the past. Whatever Sháh-Bábá did, I will do
just the opposite.’ The entire letter was full of such statements. The
answer We gave him was this: ‘Praying for the Sháh is obligatory for
both you and Us. Never again write to Us in this vein. Never again put
such requests to this Wronged One. We have arisen to improve the
morals of a number of people wronged in this world. If We sought
leadership, what authority would have been better than holding the
position of a minister in Iran?’ When he received this answer from Us,
he despaired of Us, and is now behaving in this manner. Were We to
Málmírí, Táríkh Shuhadáy Yazd; and Moojan Momen, The Bábí and Bahá’í Religions,
1844–1944, pp. 301–5.
32 Sultan-Husayn Mírzá, the eldest son of Zillu’s-Sultán, was made the deputy
governor of Fars at the age of 13. In 1888, he was appointed the governor of Yazd
and, to amass a personal fortune, killed a large number of people, including seven
Bahá’ís. He was dismissed from the office in 1892 but re-appointed in 1903 when,
once again, he launched a pogrom on the Bahá’ís, during which several hundred
Bahá’ís perished. During the Constitutional Revolt of 1906–11, he sided with the
revolution. The despotic Muhammad-‘Alí Sháh (1872–1925) imprisoned him for a
while, ordered him stripped of his estate, and eventually exiled him to Europe. For a
biography, see Iraj Bamdád Sharh Hál Rijál Iran, vol. 2, pp. 77–80.
33 For a biography, see Afnán, In the Land of Refuge, appendix 3.
34 Hájí Muhammad-‘Alí Sayyah Mahallátí (1836–1924) was an attendant of Zillu’s-
Sultán. His autobiography is published under the title, Khátirát Hájí Sayyah, edited by
Hamid Sayyad.
35 His father, Násiri’d-Dín Sháh (r. 1848–1896), had not selected Zillu’s-Sultán as the
heir to the throne.
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send his letter to Násiri’d-Dín Sháh, he would skin him alive. But God is
the Concealer. He draws veils over the deeds of His servants.” Then He
said, “Do not be sad; do not be downcast; do not let your hearts bleed.
The sacred Tree of the Cause of God is watered by the blood of the
martyrs. Unless watered, a tree does not grow and bear fruit. Before
long, you will see the name of the Qájárs obliterated and the land of Iran
cleansed of the filth of their existence and the odor of their names.”
Regarding the Jalálu’d-Dawlih, the Blessed Perfection said, “This
ingrate has done what has caused the eyes of the denizens of the
Supreme Concourse to shed tears of blood.” Just 32 years from that day,
the rule of the Qájárs came to an end, and they were overthrown. After
nine days, the first Tablet revealed from the heaven of divine will was the
Lawh Dunyá [Tablet of the World], with which our father was honored.
That reference to the oppression of the Jalálu’d-Dawlih can be read in
this Tablet: “The tyrant of the land of Yá (Yazd) committed that which has caused
the Concourse on High to shed tears of blood.”36 That night, Bahá’u’lláh gave a
copy of the Tablet of the World, in the handwriting of Zaynu’l-
Muqarrabín, to my late brother, Hájí Mírzá Buzurg. He commented, “At
the beginning of this Tablet, mention has been made of your father, the
Afnán. We therefore bestow it upon you.”
With Bahá’u’lláh in ‘Akká
Fifteen days had passed since the arrival of my father, and the days of
our attainment were drawing to a close, when an epidemic of cholera
broke out in Syria and Lebanon. The government set up quarantine
around the borders. My father asked for permission to leave, but
Bahá’u’lláh did not grant it, remarking: “While the epidemic rages, you
are not to leave.” For us, this was the supreme felicity. Autumn came
and the air of Haifa and ‘Akká improved. The Blessed Perfection moved
from Haifa to the Mansion of Bahjí. We were provided with a small
house next to the blessed Mansion.37 Our house was situated such that
36 Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 85.
37 The date of Bahá’u’lláh’s first arrival at the Mansion of Bahjí is given as
September 1879 in Balyuzi, Bahá’u’lláh: The King of Glory, p. 362. However, in a
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we were afforded a good view of His blessed chambers. When we awoke
at dawn to say our prayers, most of the time we saw that His chamber
was lit and Tablets were being revealed. The Blessed Perfection was
pacing the room, and the amanuensis was busy writing. I do not
remember anyone other than Mírzá Áqá Ján taking down the revealed
Words in those days.
During that time, the late Mírzá Yúsuf Khán Vujdání38 and the late
Áqá Siyyid Asadu’lláh Qumí39 were tutoring the Aghsán in the Mansion.
The Blessed Perfection instructed my brothers Hájí Mírzá Buzurg, Hájí
Mírzá Diyá’, and me to attend their lessons too. The late Mishkin-Qalam
taught us calligraphy. Every day, we went to the room on the ground
floor of the Mansion set aside as a classroom. There, we received our
tuition and passed our precious days oblivious of all our blessings. Our
father constantly admonished us so that we would never act improperly
in the presence of the Blessed Beauty or in the Mansion.
On the first day of Muharram 1309 A.H. [7 August 1891], the
Blessed Perfection celebrated the festival [of the anniversary of the birth
of the Báb by the lunar calendar]. He called together all the friends, and
we attained His presence as well. My father was corpulent and suffered
from rheumatism. He could not sit on the floor. The Blessed Perfection
said, “Bring a chair for the Afnán,” and one of the attendants provided a
chair for him. Bahá’u’lláh then said, “Bring chairs for his sons as well,”
and so we were all seated on chairs. The entire company of resident
believers and pilgrims were in His presence.
On that day, His blessed utterances mainly concerned division and
disunity in religion. He stated:
Tablet dated 11 Rabí‘u’l-Avval 1298 A.H. [11 February 1881], Bahá’u’lláh tells
Núri’d-Dín that it had been only a month since He arrived at the Mansion; see
Núri’d-Dín Collection, p. 43.
38 Previously, a mystic of the ‘Alí-Allahy order (also known as Ahl-i Haqq), he was a
renowned teacher of the Bahá’í Faith from Kirmanshah.
39 A trusted Bahá’í who served in the Holy Land with distinction during the ministry
of Bahá’u’lláh and ‘Abdu’l-Bahá.
28 Memories of the Báb, Bahá’u’lláh and ‘Abdu’l-Bahá
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Islam was a good religion, but they destroyed it. Differences
arose from the beginning of the Dispensation, and after the
ascension of the Prophet, the foundation of Islam was
shattered. Division first appeared in the house of the
Prophet. When the Messenger of God [Muhammad] was ill
and His companions40 gathered about His deathbed, He
asked for a pen and paper to write His Will. ‘Umar said, ‘He
is delirious.’ His Holiness ‘Alí responded, ‘Sickness and
fever have no effect on the condition of the Prophets; they
are always inspired. Present Him with writing materials and
see what guidance He imparts.’ ‘Umar responded, ‘The
Book of God is sufficient unto us.’
Those same words became the cause of division, and
the world and Islam have suffered since. The same words
‘the Book of God is sufficient unto us’ broke the back of
the Prophet’s daughter. The same words ‘the Book of God
is sufficient unto us’ resulted in the slaying of ‘Uthmán. The
same words ‘the Book of God is sufficient unto us’ brought
about the Battle of the Camels.41 The same words ‘the Book
of God is sufficient unto us’ split ‘Alí’s forehead. The same
words ‘the Book of God is sufficient unto us’ precipitated
the episode of the land of Taf and the martyrdom of
Husayn ibn ‘Alí. The same words ‘the Book of God is
sufficient unto us’ sent the House of Immaculacy42 into
slavery and scattered it in all directions. The same words ‘the
Book of God is sufficient unto us’ ultimately assailed the
holy breast of the Exalted One [the Báb].
He then raised His hand and stated, ‘Our enemies are
also in Our sleeve.’
40 The Islamic Traditions maintain that four believers were present: Abu Bakr, ‘Umar
ibn Khattab, ‘Uthman ibn Affan, and ‘Alí ibn Talib; see Taherzadeh, The Covenant of
Bahá’u’lláh, p. 156.
41 A watershed battle led by ‘Ayyishih, a wife of Muhammad and a daughter of Abu-
Bakr, against Imam ‘Alí and His companions, marking a division within Islam.
42 The descendants of Muhammad and ‘Alí; implies the Imams and their families.
Mírzá Habíbu’lláh Afnán 29
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Afterwards, the Blessed Perfection, Himself, distributed baklava43
to the friends present. He said, “This is the day on which Hadrat-i
Mubashshir44 set foot in this nether world and illumined it with His
dazzling brilliance. There is every reason to rejoice.” He then dismissed
us all. After that, the friends gathered in smaller groups in the
surrounding grounds of the Mansion beneath the spruce and fir trees
and, with tremendous excitement, repeated Bahá’u’lláh’s utterances to
ensure that they remembered them accurately.
The next day, the second day of Muharram, was the anniversary of
the birth of the Lord of Days and the World of Being.45 In the morning,
all the pilgrims, visitors, and resident Bahá’ís were summoned to the
presence of the All-Knowing One. Bahá’u’lláh spoke about the sublimity
of His advent, the power of the Most Exalted Pen, the circumstances of
His exile, and the arrival at the Most Great Prison. Then He spoke
extensively about the aggression and transgressions of the tyrants and
divines. He said:
Násiri’d-Din Shah and ‘Abdu’l-‘Azíz both transgressed
against Us and harmed the body of the Cause of God, but
the tyranny of ‘Abdu’l-‘Azíz was by far the more severe,
because he banished, without any reason, the Wronged One
of the worlds to the Most Great Prison. Násiri’d-Dín Sháh,
however, because of the ignorant action of the believers in
the early days of the Cause, whenever he strokes his limbs
and feels the pellets under his skin,46 is roused in anger to
commit these harsh deeds and adopt tyrannical measures
against the friends, spilling the blood of innocent people.
Notwithstanding all these injuries inflicted upon them by the
Sháh and the government, the friends do not cease to
demonstrate their faith openly and do not observe wisdom.
43 A traditional sweetmeat.
44 Literally, His Holiness, the Herald (the Báb).
45 Bahá’u’lláh’s birth took place on 2 Muharram 1233 A.H. [12 November 1817].
46 See Zarandí, The Dawn-Breakers, pp. 599–600.
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You cannot blame them, because two great festivals have
been joined into one,47 foreshadowing a brilliant future for
the Cause of God in all corners of the world.
Then the Blessed Perfection spoke these two verses:48
These times more bitter than venom shall pass,
And once again, times as sweet as sugar shall come our way.
When He finished His blessed words, He graced us with
sweetmeats, and we left His presence.
The glad-tidings uttered on that day by the Author of the Cause
were realized not long after, when the hand of His believers raised the
banner of God’s religion in various corners of the world: the Western
countries, the provinces of India, ‘Ishqábád, and many other territories
of the globe. In the early years of the ministry of the Center of the
Covenant [‘Abdu’l-Bahá], the first group of American pilgrims, with
utmost humility and indescribable gratitude, arrived in the Holy Land
and attained the presence of the Appointed Beauty.
I have already mentioned that our house was adjacent to the
blessed Mansion. Our practice was to wake at dawn to observe our
devotions, recite Tablets of Visitation, and perform our daily obligatory
prayers. One morning, before sunrise, an attendant came with the news
that the Blessed Perfection was coming to our house. In this way, He
placed the crown of everlasting honor upon the heads of these meek
servants. The tiding made us weep uncontrollably with joy, and we
hastened out [to welcome Him]. We beheld His blessed Person coming
towards our house with the utmost majesty and glory. We all prostrated
ourselves, kissed His feet, and made the earth trodden by His blessed
feet the kohl of our eyes. Each one of us in turn was favored with His
tender blessings and attained a share of His infinite generosity. He
47 Regarding the celebration of the Báb’s birth and Bahá’u’lláh’s own, in Questions
and Answers, question 2, Bahá’u’lláh has revealed, “These two days are accounted as
one in the sight of God.” Bahá’u’lláh, The Kitáb Aqdas: The Most Holy Book, p. 105.
48 These lines are by Hafiz.
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entered our house and in so doing conferred upon us an ever-abiding
honor. I offered Him a cup of tea. The Tongue of Grandeur stated,
“Well done!” He drank half of it and gave the rest to me. He also gave
me a black rosary made of dark olive-wood that He was carrying. I
kissed His hands. That rosary, which has been as dear to me as life itself,
is now placed in the archives of the House of the Báb in Shiraz.
Again, I have mentioned that His blessed chamber was visible
from our house. We saw Him several times at dawn and in the early
morning while He spoke the revealed Word. Mírzá Áqá Ján wrote it
down as He uttered it. Mírzá Áqá Ján used to have several reed pens well
cut and pointed, with ink and paper ready. The flow of divine verses
from the heaven of Revelation was swift. It was indeed like unto a fastsurging
ocean. Mírzá Áqá Ján wrote as quickly as he could—so quickly
that, at times, the pen jumped out of his hand. He would promptly take
up another pen. There were times when he could not keep up and would
say, “I cannot write.” Then the Blessed Perfection would repeat what He
had spoken.
The Blessed Perfection instructed my brother Hájí Mírzá Buzurg
to make a copy of Qasídiy ‘Izz Varqá’íyyih.49 When he had finished the
task and presented it, he received much commendation and praise from
Bahá’u’lláh and was favored with a pen-case made in Isfahan, which held
a silver inkstand. That pen-case is now held in the archives of the
Blessed House [of the Báb].
On another occasion, Bahá’u’lláh summoned me by myself and,
after showering His indescribable blessings on me, stated, “We have
bidden Mírzá Yúsuf Khán and Siyyid Asadu’lláh to pay particular
attention to your lessons and instructions.” I bowed down. With His
blessed hands, He bestowed upon me a bottle of rose-water saying,
“This rose-water comes from Qamsar of Kashan. It has taken 40 days to
reach this land. God has created this rose-water for such a day as this,
which is the Prince of days.” He then dismissed me. I had the bottle of
rose-water until not long ago. Some of the friends would use it to
perfume their face and hair. Now I deeply regret not having saved what
49 A poem in 127 verses composed by Bahá’u’lláh in Sulaymaniyyih; see Bahá’u’lláh,
Áthár Qalam A‘lá, vol. 3, pp. 160–215.
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was given to me by the hands of the divine sovereignty of the Blessed
Perfection.
One evening, Abú-Hurayrih announced that the Beloved of the
world had decided to visit the Garden of Junaynih50 on the following
morning and had bidden all pilgrims and resident believers to accompany
Him. I speak the truth when I say that the joy of knowing we would be
in the presence the Blessed Beauty for several hours the next day kept
me awake that night until morning. At times, I was rapt in supplication
and entreaty, and at other moments filled with euphoria and excitement.
The night passed in this way and, at early dawn, I faced His blessed
chamber offering prayers of thanksgiving and praise. Before sunrise, we
all gathered by the gate of the Mansion. An hour later, Bahá’u’lláh came
downstairs. A white donkey was brought for Him to ride. This donkey
was a gift from the late Áqá Ghulám-‘Alí Káshí and Áqá Muhammad-
Háshim Káshí. The rest of the friends followed Him on foot towards
Junaynih. Hájí Khavar,51 a resident of the Holy Land for many years and
a fairly tall man, held an umbrella over the head of Bahá’u’lláh to protect
Him from the sun. The air was extremely fresh and invigorating. We
sensed that, from the pleasant air of ‘Akká, the spirit of the poet of
Shiraz had soared with the verse:
The morning breeze is fragrant as ambergris today,
As my beloved draws towards the meadow.
Eventually, we reached the garden, which had already been
prepared by attendants and believers. They had assembled all the items
necessary for receiving the Blessed Perfection and the other friends. The
garden paths were very charming and attractive. The trees, grass, flowers,
and orchard danced with joy in the breeze, while the sweet-singing birds
50 Known also as Bágh Jamál, it is situated about two kilometers north and slightly
west of Mazra‘ih, and 2 kilometers south of the city center of Nahariyyih. The
garden and the house was built by Ibráhím Manshádí, on a farmland acquired by
‘Abdu’l-Bahá. Ibráhim was a brother of Abú’l-Qásim Manshádí, the gardner of the
Ridván Garden near ‘Akká. Bahá’u’lláh used to pitch His tent in this Garden.
51 An attendant of Bahá’u’lláh’s household.
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were crying out in ecstasy and merriment, all praising the grace and
blessing of the presence of their Beloved. On that day, the Countenance
of the Blessed Perfection radiated with the greatest joy, and He paid
tribute to and commended each of the friends. In such an atmosphere,
lunch was served.
After lunch, all the believers were present at yet another spiritual
gathering in Bahá’u’lláh’s presence. It was then that ‘Abdu’l-Bahá arrived
from the city [of ‘Akká] and the Ancient Beauty commanded us: “The
Master52 is coming. Hasten to welcome Him.” I should note that a
similar event occurred on several other occasions and I will describe the
details at a later time. It was evident that, from that time, the Blessed
Perfection was planting in the souls and hearts of the friends the seeds
of humility and submissiveness, mindfulness of the Covenant, and
faithfulness towards ‘Him Whom God hath purposed’ [‘Abdu’l-Bahá].
He constantly taught the believers of the exalted station and hidden
reality of the beloved Master.
And so we went out to welcome ‘Abdu’l-Bahá and, in His
company, once again attained the presence of Bahá’u’lláh. With extreme
humility and attention, ‘Abdu’l-Bahá sat in His presence and gave
permission for the pilgrims to sit as well. Then, the Tongue of Purity
uttered words the essence of which was: “The garden was not pleasant
enough this morning. But now, with the arrival of the Master, it has
become most pleasant.” Then, turning towards ‘Abdu’l-Bahá, He
observed, “It would have been exceedingly good if you had come this
morning.” ‘Abdu’l-Bahá replied, “The Mutasarrif Pasha and some other
of the city’s inhabitants sent word that they were coming. On Your
behalf, I had to receive them and offer them hospitality.” The Blessed
Perfection smiled and said, “The Master is Our shield and the shield of
everyone else. All live at ease, all know utmost comfort and tranquility.
Consorting with men such as these is very, very difficult. It is the Master
who stands up to everything and supplies the means for the well-being
and peace of all the friends. May God preserve Him from the evil of the
envious and inimical.” “One day in Baghdad,” Bahá’u’lláh continued, “a
52 The word Áqá has been used throughout the original text as the term Bahá’u’lláh
used to refer to ‘Abdu’l-Bahá. This has been rendered as ‘the Master’.
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beggar asked for alms. We gave him one majídí,53 and he told Us: ‘Go in
peace, young man; may Hadrat ‘Abbás54 give you support.’ He prayed
for Us—it was a good prayer.”
In short, on that day, the blessings of Bahá’u’lláh towards all [of
us] were extremely generous. About an hour before sunset, the
Sovereign of the world decided to return to the Mansion, and, as in the
morning, we all walked back. At the gate, we were dismissed from His
presence.
The distance between ‘Akká and the Mansion is about four to five
kilometers. The Bagh Jamál is one of the gardens on the outskirts of the
city, near the Mansion [of Bahjí]. When one passes by this garden, one
comes within full view of the Mansion. The door to the chamber of the
Blessed Perfection opened this way. Whenever ‘Abdu’l-Bahá approached
by this route on a steed, He would dismount as soon as the Mansion
came into view and walk the rest of the way to the Mansion with the
utmost humility and reverence.
One day, all the friends and the Aghsán were in Bahá’u’lláh’s
presence. I well remember that among them were the following: Nabíl
A‘zam, Afnán Kabír, Áqá Ridá [Qannád] Shírází, Ustád Muhammad-‘Alí
Salmání,55 Mishkin-Qalam, my late father, and attendants such as Áqá
Muhammad-Hasan of the pilgrim house. Suddenly, the Blessed
Perfection turned to look at the plain and, seeing ‘Abdu’l-Bahá
approaching the Mansion, said, “The Master is coming; go and welcome
Him.” We all hastened out and attained the presence of “Him round
53 A currency of the Ottoman Empire, introduced by Sultan ‘Abdu’l-Majid (1823–
61).
54 ‘Abbás (d. 680), a brother of Imam Husayn, was the standard-bearer on the plain of
Karbala and the last of his brother’s men to stand with him. Subsequent to his
martyrdom, he has been greatly revered and extolled by the Shi‘i community. ‘Abdu’l-
Bahá was named ‘Abbás after His grandfather, Mírzá ‘Abbás Núrí (d. 1839).
55 A poet and native of Isfahan and Bahá’u’lláh’s barber, he is the author of an
important narrative, translated under the title, My Memories of Bahá’u’lláh. The original
Persian text is published at: http://www.hnet.
msu.edu/~bahai/arabic/vol1/salmani.htm
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Whom all names revolve”56 and, in His company, went back to the
presence of the Blessed Perfection.
On that day, Mírzá Muhammad-‘Alí,57 the other Aghsán, Mírzá
Áqá Ján, <28>Siyyid ‘Alí Afnán, and [Mírzá] Madji’d-Dín58 were present.
At a later time, however, these same people were among the Covenantbreakers
and, with the greatest vehemence and infidelity, rose against the
Cause of God. After the ascension of the Blessed Perfection, this servant
himself witnessed their treachery, betrayal, hypocrisy, and imposture.
During that period, which outwardly constituted Bahá’u’lláh’s final days
in this nether world, His words mostly surrounded the issues of the
protection of the Covenant and firmness in the divine Testament. On
that occasion, He fervently admonished the people of the world to
remain loyal to the Covenant and not to raise the standard of discord in
the Cause of God. Then He raised His blessed hand and, pointing to the
Aghsáns and Mírzá Muhammad-‘Alí, said, “Should one of Our Aghsán
ever for a moment pass out from the shadow of the Cause, he will cease
to be of any consequence.” These words, emanating from the Source of
compassion and the Heaven of divine will, were spoken so forcibly and
with such a strong resonance that all in His presence were thunderstruck
and shaken to their very core.
Another day, when we were in the presence of the Blessed
Perfection, Mírzá Diyá’u’lláh59 came in to ask, “Áqá supplicates
permission for us all to go with the friends to the Garden of Junaynih.”
“Who has said this?” Bahá’u’lláh inquired, to which Mírzá Diyá’u’lláh
replied, “Áqá Ghusn Akbar.” Sternly, Bahá’u’lláh said, “There is only
one Áqá; all the others have names. That one Áqá is ‘Him round Whom
56 One of the titles of ‘Abdu’l-Bahá given in the Tablet of the Land of Bá (Beirut);
see Shoghi Effendi, The World Order of Bahá’u’lláh, p. 136.
57 During Bahá’u’lláh’s ministry, Mírzá Muhammad-‘Alí was known by the title Ghusn
Akbar (the Greater Branch). After he broke the Covenant, Bahá’ís referred to him as
the Naqid Akbar (the Arch-Covenant-breaker), a title Mírzá Habíbu’lláh uses for him
throughout the text. However, for clarity, his given name is used in this translation.
58 A notorious Covenant-breaker of later years. He was a son of Mírzá Músá Kalím
(d. 1887), Bahá’u’lláh’s faithful brother.
59 Bahá’u’lláh’s son from a second marriage.
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all names revolve,’ the Ghusn A‘zam.”60 Throughout those days, the
blessed Person of the Ancient Beauty used various statements and
means to educate the friends on the sacred station of ‘Abdu’l-Bahá and
to warn them against breaking the divine Covenant. He constantly
affirmed the unique and exalted station of the beloved Master so that the
satanic whispers and intrigues of the enemies of God’s Cause would not
lead those clinging to the Sure Handle61 away from the straight path, or
cause the inhabitants of the Crimson Ark to drown in the sea of neglect
and ignorance.
Late one afternoon, we were in the presence of Bahá’u’lláh in the
Garden of Ridván. The air was very fresh and redolent, and it was
raining lightly. He spoke about the days in Baghdad and the harm
inflicted upon the Cause of God by the Azalis.62 He said, “Consider how
unfair and truly void of faith they are. Because of the Mu‘tamidu’d-
Dawlih’s supplications in Isfahan, the Primal Point took the sister of
Rajab-‘Alí [Qahir] as a wife so that she could look after His household
needs. After the great martyrdom and the most mighty tragedy,63
notwithstanding the explicit Text forbidding marriage with His wives,64
with utmost impudence, Azal at first took her as a wife and then, having
absolutely no sense of shame or compunction, gave her to Siyyid
Muhammad Isfahání.65 This act resulted in the mother of the Primal
60 See Balyuzi, Eminent Bahá’ís at the Time of Bahá’u’lláh, p. 163.
61 An allusion to the religion of God; see, for instance, Bahá’u’lláh, The Kitáb Aqdas, pp.
61–62.
62 The text refers to the followers of Mírzá Yahya Azal (1831–1912) as Yamutiha
(literally: the dead).
63 The martyrdom of the Báb took place on 9 July 1850.
64 The text of the Báb’s injunction has not been located so far. However, there is a
Qur’anic verse (Qur’an 33:6) that provides for this restriction: “Nearer of kin to the
faithful is the Prophet than they are to their own selves. His wives are their
mothers.”
65 During the Báb’s six-month sojourn in Isfahan, He married Fatimih (1822?–
1916), the sister of Mullá Rajab-‘Alí Qahir, a prominent Bábí of that city. Some time
after the Báb’s martyrdom, she traveled to Baghdad, where she came under the
influence of Siyyid Muhammad Isfahání and Mírzá Yahya Azal. Despite the Báb’s
injunction forbidding marriage with either of His wives after Him, Azal married her.
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Point [the Báb] refusing to give her allegiance to the Faith for some
time.” As He spoke these words, the expression of sorrow on His
Countenance was most evident, and the friends, especially my father,
were greatly affected and wept bitterly. Then the Blessed Perfection said,
“Do not grieve. Praise be to God, the mother of that blessed Being came
to believe in the end. Their station is well above people’s conception and
the understanding of Our servants.”
Then He continued to recall the days of Baghdad: “One day,
several of the clergy came to visit Us. One of them asked, ‘Where are
you from?’ ‘We are from ‘Amá,’66 We responded. He asked further,
‘Where is ‘Amá? What sort of place is that?’ We replied, ‘‘Amá has a
pleasant, heavenly air; the trees are fruitful; the plain is lusciously green;
the rivers are flowing; its inhabitants are spiritual people.’ He asked, ‘Is it
possible for us to go there?’ We responded, ‘No, it is impossible. Your
place is not there.’”
He then related, “The day We left Baghdad, We moved to the
Garden of Najíb Pasha and stayed there for twelve days. Each day,
scores of the city’s inhabitants came to visit Us and bid Us farewell. One
day, among those who came was a group of the learned theologians.
After attaining Our presence, one of them said, ‘We were anticipating
the appearance of the promised Mihdí, and the Siyyid-i Shírází came
forward with a claim. Numerous became His followers, who gathered
around Him and did certain things. After that, we expected the
manifestation of Husayn, and now You claim that Station. What are we
to do now?’ “On that day,” Bahá’u’lláh continued, “We told them what
A month later, however, after protests from his other wives, Azal divorced Fatimih
and gave her in marriage to Siyyid Muhammad. She died in December 1916 in
Tihran, aged 84. For further details, see Balyuzi, Edward Granville Browne and the
Bahá’í Faith, pp. 34–35, n. 3.
66 Rendered typically as ‘eternal,’ ‘immortal,’ or ‘divine,’ this term has many
connotations, which all mean ‘that which pertains to God.’ An Islamic hadíth
maintains that Muhammad was asked, “Where is God?” and He responded, “In
‘amá.”
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they were to do and said to them, ‘You are to continue reading Sharh-i
Lum‘ah and Saybawayh67 until you return to where you belong.’”
On another day, the Blessed Perfection mentioned the days of
Baghdad and the tyranny and oppression of Shaykh ‘Abdu’l-Husayn
[Tihrani],68 saying, “With the aid of Násiri’d-Dín Sháh and [Sultan]
‘Abdu’l-‘Azíz, Shaykh ‘Abdu’l-Husayn exerted great efforts to extinguish
the light of God’s Cause. But the effulgence of the Faith of God has
illuminated the East and the West, and the vengeance and victory of the
religion of God has made the necks of sovereigns to bow down in
humility. Before long, you will see all orders will be rolled up and the
peoples and nations of the world gather under the shade of the canopy
of the Cause of God.”
He then said, “Another day in Baghdad, a learned divine came to
see Us. He had a tall, heavy frame and thick beard, was quite corpulent,
and wore a large turban. He greeted Us with a guttural tone and, when
he sat down, began to recite convoluted and incomprehensible Arabic
verses. We said to him, ‘Kindly introduce yourself so that We might
learn something about you.’ He said, ‘I am the seal of the ecclesiastics.’
We responded, ‘Insha’lláh, insha’lláh.’” On that day, the Blessed
Perfection was extremely joyous and smiled frequently. He said, “Pray
that God does not create another sect like the Shi‘i.”
67 Both texts are used in Shi‘i seminarian training. The complete title of Sharh-i Lum‘ah
is ar-Rawdat al-bahiyyah fi sharh al-lum‘ah al-Dimashqiyah. It was authored by Shaykh
Zaynu’l-‘Abidin Shahid ath-Thani (1506–1559). It is an exposition of al-Lum‘ah ad-
Dimashqiyya by Shaykh Muhammad ibn Makk Shahid al-Awwal (1333–1380). The
text is used today in the seminaries for teaching jurisprudence (fiqh) at the secondary
(sutuh) level. The second reference, Saybawayh, is named after a Shírází jurist whose
resting-place is located in Sang Siyah, near the Masjid Mushír (see Fasá’í, Táríkh
Fársnámih Násirí, vol. 2, pp. 1021–23).
68 Known as Shaykhu’l-‘Iraqayn (d. 1869), he was a close ally of Mírzá Taqí Khán,
the Amír-Kabír (d. 1852). He was sent by Násiri’d-Dín Sháh to the ‘Atabát to regild
the dome of the Shrine of Imam Husayn and to cause trouble for Bahá’u’lláh.
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On another day, Bahá’u’lláh spoke of Mullá ‘Alí Sabzivárí,69 saying,
“When Mullá ‘Alí was led to the place of his martyrdom, he instructed
the executioner to open one of his veins. When part of his throat was
cut, with his own sacred blood, he dyed his white beard red, calling out
to the crowd, “O people! On the day of His martyrdom on the field of
Karbala, Husayn ibn ‘Alí uttered these words: ‘Is there anyone truly
capable of dispensing victory who will come to aid me?’ But I say unto
you, ‘O people, is there anyone truly capable of seeing who will come to
behold me?’” Bahá’u’lláh repeated several times: “What weighty words
did that man speak, and how he bore witness to the truth of this Faith
with his precious blood! People witnessed it but were not moved, and
barbarously put to death that innocent soul.” He then added, “All these
strange events support the greatness of this blessed Cause. They will all
be recorded in the pages of history, and future generations will feel
proud of them.”
The late Hájí ‘Abú’l-Hasan [Bazzáz] Shírází70 was present and
asked Bahá’u’lláh, “After the martyrdom of Husayn ibn ‘Alí, the
sovereignty of Yazíd lasted no more than three years. Why is it that, 50
years after the martyrdom of the Exalted One, Násiri’d-Dín Sháh still
rules with full powers, inflicting day and night much injury on the Faith;
and God has [seemingly] spared him?” Bahá’u’lláh replied, “God has
given him this clemency because of the wrong action of some believers
in the early days and their assassination attempt on him. But he too will
have his day. You will see.”
69 One of the seven Bahá’ís martyred in May 1891 in Yazd. Earlier, he had asked
Bahá’u’lláh for this high station and, in a Tablet, was told to seek his heart’s desire in
Yazd. Forty days later, he attained his wish. For details, see Málmírí, Táríkh Shuhadáy
Yazd, pp. 32–56.
70 In 1844, he had traveled on the same vessel with the Báb and Quddus on pilgrimage
to Mecca. He later recounted many details of that historic journey to Mírzá
Habíbu’lláh; see Rabbani, “The Báb in Shiraz,” Bahá’í Studies Review, 2004. He attained
full certitude during the Báb’s appearance at the Masjid Vakíl. He was the father of
Mírzá Muhammad-Báqir Khán Dihqán, a very influential Bahá’í in the administrative
apparatus of Fars; see Afnán, In the Land of Refuge, ch. 4.
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Departure from the Holy Land
Our stay in the Holy Land had been nine months long. Each day, we had
been showered with new favors without deserving them. The infinite
grace of God had surrounded us. The happiness of our good fortune
was the wish of all the Prophets and saints of the past. The spread of
cholera and illness had subsided, and the day for us to leave was quickly
approaching.
One afternoon, we were summoned to the presence of the Blessed
Perfection in the Mansion of Bahjí. His blessed Person was standing in
the middle of His chamber when we entered. Immersed in deep grief
and sorrow, we circumambulated His Person and prostrated ourselves at
His feet, as tears like spring showers streamed uncontrollably from our
eyes. With our emotions and words, we expressed our heartfelt gratitude
for the glorious days we had in His presence. Then the Tongue of Purity
spoke these sacred words: “Do not be sad; do not lament. If you attained
Our presence once, your attainment was complete. Be assured that,
under all conditions, We are with you. Why are you downcast? Port Said
is very near. Whenever We call, you will hear Us. Do not be sorrowful;
do not grieve. Be confident. The divine favors have surrounded you and
will continue to envelop you.” Again, He repeated, “If you attained Our
presence once, your attainment was complete.” Then He added, “For no
other pilgrims were the blessings and circumstances as complete as they
were for the Afnáns. Be happy; be thrilled; be radiant. The grace of God
has surrounded you and will continue to embrace you everlastingly.”
Then He was seated and invited us to sit also. With His blessed
hand, He bestowed upon us the sacred Tablets that He had revealed for
each one of us.71 We reverently kissed His fingers and read the Tablets,
which filled each of us with veneration and glory. After nine months of
being in His presence, we were now bidden farewell with these words:
“God be with you.”
From there, we went to ‘Akká and attained the presence of
‘Abdu’l-Bahá. With tearful eyes and hearts set on fire, as we anticipated
71 The Tablet bestowed upon Mírzá Habíbu’lláh on that occasion is in Bahá’u’lláh,
INBMC 51:354 no. 363; the original is kept in the archives of the House of the Báb.
A translation appears as the frontispiece of this publication.
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our impending separation, we prostrated ourselves at His feet and,
clinging to the hem of His garment, begged for His assistance with
divine favors and confirmations. His blessed Being lifted us from the
ground and, kissing the brow of each of us, bade us farewell.
While these ephemeral servants were in ‘Akká [paying homage to
‘Abdu’l-Bahá], the Blessed Beauty had summoned our mother and sister
into His presence and showered them with much admiration and untold
praise. As they were leaving, my mother kissed His blessed hand. The
thought came to her that, if His ring were given to her as a means of
attracting divine blessings and as a source of healing, all her wishes in
this world would be realized. Shortly after, when they were in the
presence of the Greatest Holy Leaf, one of the maidservants came in to
present the ring as a gift, saying, “Bahá’u’lláh commanded me to present
you with this ring.” For this divine favor, my mother cried out in joy and
gratitude. She then bid farewell to the Khánum, the other Varaqát,72 and
the wife of Bahá’u’lláh.73 The ring of the Blessed Perfection is now
preserved in the archives of the House of the Báb. It has been a source
of pride and joy for this family and our descendants.
Afterwards, my mother and sister attained the presence of ‘Abdu’l-
Bahá one last time. Then, filled with deep sorrow, we all left the sacred
city of ‘Akká for Haifa.
Outside the city gate, our much-loved companions, who had been
friends to my father and our spiritual comrades for nine months, had
gathered. With deep affection, we all embraced and kissed each other
farewell. They helped us board our carriage, and we left for Haifa. In
Haifa, the late Manshádí, along with our father, secured our boarding
passes from the Namsavi Shipping Company. About an hour before
dusk, accompanied by the honored Áqá Siyyid Taqí, we were on our way
by boat to the destined ship. Our ship left [the Bay of Haifa] at about
sunset. It is impossible for me to describe the feelings we experienced at
that time and how the fond memories of those days overwhelmed us.
72 Literally, leaves; signifies the women of the Holy Household.
73 Bahá’u’lláh’s first wife, Navváb (Asiyyih Khánum), had passed away in 1886.
Therefore, this reference is to either Mahd ‘Ulyá or Gawhar Khánum and, most likely,
to the former.
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