In the Land of Refuge

<10> Hájí Mírzá Siyyid Hasan: Commonly known as Afnán Kabír. Although he was a merchant by profession, he spent some time as a theology student in Shíráz and Isfahán and, throughout his life, retained an interest in theology and the exact sciences. It is reported that he taught medicine and had many students.⁴⁷⁰ He built an observatory in his house in Yazd to pursue his interest in astronomy. There is some evidence that he was hostile to the Báb at first,⁴⁷¹ although ‘Abdu’l-Bahá credits him with having been a believer in the time of the Báb.⁴⁷² In any case, he played no active role until he accepted Bahá’u’lláh some years later. Towards the latter part of his life, he lived in Beirut, where he and his sons ran one of the branches of the Afnán’s trading company. He was married to Bíbí-Ján-Ján Bagum<16> and they had 11 children. Two of his sons married into Bahá’u’lláh’s family. In his final years, he retired to ‘Akká, where Professor Edward G. Browne met him in 1890.⁴⁷³ He died at the age of 85, a few months⁴⁷⁴ after Bahá’u’lláh, and was buried in Manshiyih cemetery near Bahjí.⁴⁷⁵
<11> Hájí Mírzá Abú’l-Qásim: An older brother to Khadíjih Bagum. He was born in 1811 and was known as Saqqá-Khánih because he had once built a public fountain across from his office. His wife was Sáhib-Sultán Bagum of Jahrum. He carried on his father’s extensive trading activities and became a very affluent merchant. In the early 1840s, he had business connections with the Báb. Many years later, he became a Bahá’í. Throughout his life, he was the main source of support for his younger sister, Khadíjih Bagum, and saw to her comfort. He passed away in Shíráz in 1887 and was buried near his sister.⁴⁷⁶ Subsequently, Bahá’u’lláh revealed the following Tablet in honor of his son, Mírzá Abú’l-Hasan<38>:
…O My Afnán, O Abú’l-Hasan! Upon thee rest My glory! Hearken to the call of this Wronged One and, through the pure water of divine remembrance, sanctify your heart from the dust of sorrow that hath beclouded thee. Although what happened was indeed a great calamity, yet patience and forbearance are particularly worthy qualities in the sight of God. He is the Patient One and commands all His servants to act with dignified forbearance….

Convey the greetings of this Wronged One to all your kindred and counsel them to be resigned and forbearing. Today is a day for praise, glorification, and service to the Cause. The chosen ones, particularly the Afnán, must be engaged at all times in teaching and promoting the Faith. The Supreme Pen hath revealed for the Afnán what will endure for as long as the names and attributes of God will endure. You must make an effort to maintain this exalted station….⁴⁷⁷

<12> Siyyid ‘Alí-Muhammad, the Báb
<13> Hájí Mírzá Muhammad-Taqí: He is famous for building the first Mashriqu’l-Adhkár in the Bahá’í world. He was born in 1830 in Shíráz. After completing his studies at age 15, he went to Búshihr where he succeeded the Báb in his father’s firm. He was in Búshihr when the Báb returned from his pilgrimage in 1845. In about 1854, he moved to Yazd where he married Bíbí Zahrá Bagum<18> and sometime later married a second wife who brought a daughter named Maryam Bagum<52> to the marriage.

In Yazd, his business prospered and reached as far as Hong Kong. As a leading merchant in town, he was appointed the consular agent for Russia, a position that afforded some protection from extortion by the Iranian officials. He was given the title Vakílu’d-Dawlih [agent of the state], but ‘Abdu’l-Bahá named him Vakílu’l-Haqq [agent of God]. His cheerful and generous character won the respect of many, even though he was well known as a Bahá’í. He was on good terms with all the governors of Yazd, many of whom consulted him about their affairs. The following is recorded by Muhammad-Táhir Malmírí, who was a close associate of the Vakílu’d-Dawlih:

One of the divine blessings bestowed upon the friends in Yazd was that a large number of the illustrious Afnáns of the sacred Lote-Tree lived in that city. It is beyond the ability of my pen and tongue to recount their qualities. Even though outwardly these sanctified beings did not teach the Faith to others, yet they conducted themselves in Yazd with such goodly character and impressive behavior that, truly, this ephemeral servant cannot describe their vast influence. This luminous company and divine symbol of guidance was the cause of recognition for large numbers in Yazd. High and low have testified that these blessed persons were the effulgent signs, radiant proofs, and sanctified emblems of the Cause. They were the essence of chastity, faithfulness, and wisdom; and, even though they would not openly speak of the Faith or admit affiliation with the Cause, all the inhabitants of Yazd were certain that they were among the Bahá’ís and the Afnán of the sacred and divine Tree, and none dared be presumptuous towards them.

All the Afnáns had offices in the Saray-i Khajih and controlled the city’s commerce. However, they conducted themselves in such a way that learned and unlettered, peasants and noblemen, young and old would freely say, “These men are indeed heavenly angels. They are worthy of their station as descendants of the Prophet of Islam. We are not concerned with their [current] beliefs because of their holy lineage.”

The honored Hájí Mírzá Hasan-‘Alí, who was an uncle of the Báb, would frequently attend the mosque and offer [Muslim] prayers. His three sons, Hájí Mírzá Áqá, Hájí Siyyid Mihdí, and Hájí Siyyid Husayn, each had a magnificent office, were pillars of commerce and employed a large staff of secretaries, accountants, attendants, and others. Despite their immense wealth and attainments, they were nevertheless very lowly and humble. It was truly astonishing and bewildering.

One of them was the honored Hájí Mírzá Muhammad-Taqí, the Vakílu’d-Dawlih, the official representative of the Russian government. He had won a special medal and displayed a flag over his house. Indeed, he was more accomplished than the others. He conducted himself with such tranquility, courtesy, humility, and selflessness, and dealt with people with such compassion, love, and equity, that when he passed through the streets, all the pedestrians would pause and, with great respect, defer to him, often bowing low before him. When a dispute took place between the merchants, they invariably would consider his word the final say and deciding factor. The day that he received a large golden emblem from the Russian government, several of the principal merchants happened to be his guests in his office. For two hours he wore that emblem, but never again. In His Tablets, Bahá’u’lláh has addressed him as, “O essence of respect!” In some other Tablets, he is addressed, “O essence of meekness!”⁴⁷⁸

‘Abdu’l-Bahá put Hájí Mírzá Muhammad-Taqí in charge of building the Mashriqu’l-Adhkár in ‘Ishqábád. Hájí Mírzá Muhammad-Taqí closed his business in Yazd and set out on 4 April 1900 for Russia. When he arrived in Mashhad en route, the authorities and prominent citizens warmly welcomed him. In their company, he went on pilgrimage to the shrine of the eighth Imám. For some time, people came to visit him, and this aroused the jealousy of the divines. They schemed to prevent him from entering the shrine for a second visit. However, on the appointed day, the custodian of the shrine, Nasiru’l-Mulk Shírází, was also going for a visit. He was an old friend of the Vakílu’d-Dawlih, and, when he saw his friend, he deferred to him and showed him great consideration. Through this incident, not only were the opponents frustrated but also was the Nasiru’l-Mulk able to renew his friendship. Over the course of several meetings with the Vakílu’d-Dawlih, he became a believer. When the Vakílu’d-Dawlih arrived in ‘Ishqábád, he supervised the construction of the Mashriqu’l-Adhkár, using the plans and instructions sent by ‘Abdu’l-Bahá and paying much of the cost himself. By 1906, the building was almost complete.⁴⁷⁹

In mid-1900, ‘Abdu’l-Bahá wrote to him confidentially about the troubles that surrounded Him in the Holy Land and instructed him to form the Universal House of Justice in the event of His slaying:

As to ‘Abdu’l-Bahá, He is now in very great danger, beset by countless grave perils. Therefore, you must arise with the greatest strength and steadfastness and gather the Afnán of the divine Lote-Tree together. By this is meant that you must unite them in spirit and purpose, and let them join in harmony and concord with the Hands of the Cause, so that the Universal House of Justice may be formed as far as this is practicable and the provisions of the Will and Testament can be implemented when this is necessary. It is incumbent upon the Afnán of the holy Tree to stand in the forefront and to shield and protect the mighty stronghold of the Cause of God. In this way, they will become the recipients of such favors as will benefit the station that has been graciously conferred upon them.⁴⁸⁰
Some time later, Vakílu’d-Dawlih settled in Haifa. ‘Abdu’l-Bahá remembered him as “an uncommonly happy man”⁴⁸¹ and ranked him as one of the 24 elders mentioned in the Book of Revelation.⁴⁸² He passed away in Haifa on 30 August 1911 at the age of 81 and was the first to be buried in the Haifa Bahá’í cemetery.⁴⁸³ ‘Abdu’l-Bahá revealed two Tablets of Visitation in his honor.⁴⁸⁴
<14> Hájí Mírzá Muhammad-‘Alí: Born in 1824, he was the oldest son of the Khál Akbar. He was a successful, wealthy merchant who extended the family’s trading links to China. He lived there for some time, having his home and office in Hong Kong and a warehouse in Shanghai.⁴⁸⁵ He also visited India often.⁴⁸⁶

While on pilgrimage to Mecca in 1859, Hájí Mírzá Muhammad-‘Alí, his brother Hájí Mírzá Muhammad-Taqí<13>, and his cousin Hájí Siyyid Mihdí<20> visited Bahá’u’lláh in Baghdad, the first of the Afnáns to do so. It appears that they became believers at this time. In 1887, Hájí Mírzá Muhammad-‘Alí returned from seven years in Hong Kong and visited Bahá’u’lláh in ‘Akká. At Bahá’u’lláh’s request, he went to Russia, where he bought several parcels of land in ‘Ishqábád and the nearby town of Firuzih. One parcel, named A‘zam, was to serve as the site for the Mashriqu’l-Adhkár of the new Bahá’í community in ‘Ishqábád. The others were to be endowments providing income to support it.

When Hájí Mírzá Muhammad-‘Alí died in Bombay in 1896, the Muslims refused to allow his body to be buried there, threatening to burn it. His body was brought to Karachi and then to Búshihr, where the Iranians would not let it land. Eventually, and after an enormous ordeal, it was buried at Ctesiphon, near Baghdad.⁴⁸⁷ In May 1959, as one of the objectives of the Ten Year Crusade, it was reinterred in the Bahá’í cemetery in Baghdad.⁴⁸⁸ On Hájí Mírzá Muhammad-‘Alí’s passing, ‘Abdu’l-Bahá revealed several Tablets extolling his virtues and composed two Tablets of Visitation.⁴⁸⁹

Hájí Mírzá Muhammad-‘Alí was married to a maternal cousin, who was a daughter of Hájí ‘Abdu’l-Husayn, a renowned Shírází merchant and a brother of Hájí Muhammad Khálili. The two brothers were not believers.

<15> Hájí Mírzá Buzurg: A brother to the Vakílu’d-Dawlih. He had no descendants.
<16> Bíbí Ján Bagum: She was married to the Afnán Kabír<10>.
<17> Khadíjih-Sultán Bagum: In 1849, she was married at the age of nine to Mírzá Javád<23>. Four months after the marriage, her husband died on the hajj journey. He was 18 years old. She subsequently married Áqá Mírzá Ibráhím Khurásání and had a son named ‘Alí<53>. She passed away at the age of 71.
<18> Bíbí Zahrá Bagum: The wife of the Vakílu’d-Dawlih<13>. On her passing, she was honored with a moving Tablet of Visitation.⁴⁹⁰
<19> Hájí Mírzá Áqá: A merchant in Yazd. He married Khadíjih-Sultán, a daughter of Hájí Abú’l-Qásim Tabrizí.
<20> Hájí Siyyid Mihdí: A son of the Khál Akbar. He was a merchant in Yazd who converted through a dream. When Bahá’u’lláh lived in Baghdad, Hájí Siyyid Mihdí attained His sacred presence with his brothers, Hájí Muhammad-‘Alí<14> and Hájí Muhammad-Taqí<13>. He married his maternal cousin, Bíbí Ruquiyyih, a daughter of Hájíyyih Fátimih Bíbí. Throughout his life, he served with great distinction and suffered bitterly at the hands of the Bahá’í Faith’s enemies. He established the village of Mihdí-Ábád, which became a center of Bahá’í activities. During the 1903 pogrom of the Bahá’í community, he greatly assisted the families of the persecuted believers. For many years afterwards, these families continued to receive his aid, often without knowing the source of the aid. He passed away at the age of 84. ‘Abdu’l-Bahá revealed a Tablet of Visitation for him.⁴⁹¹
<21> Hájí Siyyid Ja‘far: A merchant of great influence in Yazd. He went to Bombay for commerce and was in partnership with Hájí Mírzá Buzurg<15> and Hájí Mírzá Muhammad-‘Alí<14>. He was deeply devoted to the Bahá’í Faith and rendered many services. In Baghdad, he attained the presence of Bahá’u’lláh. When he returned to Shíráz, he passed away a year before his father<6>. Subsequently, his remains, together with his father’s, were carried to Karbalá and buried. The location of the grave is not currently known. He married Sáhib Sultán Bagum<30>, the daughter of Hájí Mírzá Siyyid Hasan<10> and Bíbí Ján Bagum<16>.
<22> Hájí Siyyid Husayn: A merchant who lived in Yazd. He married Aghá Bagum<79> and they had four children.
<23> Mírzá Javád: Because of the troubles in Shíráz that followed the martyrdom of the Báb, Mírzá Javád and Hájí Mírzá Abú’l-Qásim<11> left for pilgrimage to Mecca. Mírzá Javád passed away in Jeddah en route. He was 18 years old and was married to Khadíjih-Sultán Bagum<17>.
<24> Áqá Mírzá Áqá: Born in 1842, he was the only surviving child of Zahrá Bagum. From childhood, he was known as Siyyid Muhammad, but as a sign of respect for the Prophet Muhammad, the family called him Áqá Mírzá Áqá. Later, Bahá’u’lláh gave him the title Núri’d-Dín. He was the only member of the Afnán family to be related to the Báb on both his father’s side and mother’s side, and was the third member of the Báb’s family to openly become a Bábí. Áqá Mírzá Áqá became a believer at the age of 13 through his aunt, Khadíjih Bagum, to whom he was very attached. Through him, both his parents became Bábís, and, soon after, so did Khál Akbar. Núri’d-Dín received many Tablets from Bahá’u’lláh in Baghdad and throughout His life. When Nabíl Zarandí came to Shíráz in 1867 carrying word of Bahá’u’lláh’s claim to be the Promised One of the Báb, Núri’d-Dín was one of those who believed.

Áqá Mírzá Áqá was a merchant, trading in partnership with other members of the Afnán family. Though he was well known as a Bábí and Bahá’í, the family trading business prospered. In March 1879, two prominent Bahá’í merchants in Isfahán were martyred. As Núri’d-Dín had close contacts with them, the elders of the nascent Bahá’í community feared for his safety and sent him away the next day. He lived in Bombay from 1880 to 1889. He then went to Port Said where he traded under the name Núri’d-Dín Hasan and organized the Rúhaniyyih Company. In July 1891 at Bahá’u’lláh’s invitation, he and his family came to the Holy Land, where they stayed for nine months. During this period, Bahá’u’lláh revealed the Tablet of the World in his honor. It states:

O Afnán, O thou that has branched from Mine ancient Stock! My glory and My loving-kindness rest upon thee.
How vast is the tabernacle of the Cause of God! It hath overshadowed all the peoples and kindreds of the earth, and will, ere long, gather together the whole of mankind beneath its shelter. Thy day of service is now come. Countless Tablets bear the testimony of the bounties vouchsafed unto you. Arise for the triumph of My Cause and, through the power of thine utterance, subdue the hearts of men. Thou must show forth that which will ensure the peace and the well-being of the miserable and the downtrodden. Gird up the loins of thine endeavor, that perchance thou mayest release the captive from his chains, and enable him to attain unto true liberty.⁴⁹²
A little more than a year after Áqá Mírzá Áqá returned to Egypt, ‘Abdu’l-Bahá instructed him to go to Shíráz to defend the Bahá’í Faith against the Covenant-breakers there. He went to Yazd with the Vakílu’d-Dawlih in order to curtail the growing influence of the Covenant-breakers in that region. In 1895, he escaped arrest by the Imám-Jum‘ih of Ábádih and Hishmat-Nizám, the commander of a regiment traveling from Tihrán to Shíráz. Later, he returned to Port Said to resume his business. At about this time, ‘Abdu’l-Bahá informed him confidentially that He had begun the construction of the Shrine of the Báb, explaining the events leading to this historic undertaking:
He is God.
Port Said. The illustrious Afnán of the sacred Tree, the honored Áqá Mírzá Áqá, upon him be the glory of God, the Most Glorious.
Confidential glad tidings.
He is the Most Glorious!
O thou distinguished branch of the blessed and sacred Lote-Tree! When the Ancient Beauty and Most Great Name, may My spirit be a sacrifice for His friends, was staying in Haifa, He often praised a certain site on Mount Carmel and said it was a very pleasant and agreeable spot, with a splendid view and an uplifting quality. His blessed, cherished wish was to buy that site, and He directed that the land be bought in whatever way possible. Through great effort, the ground was bought four years ago and prepared with some minor work.

After that, special instructions were sent to Rangoon, numerous Tablets penned, and a design prepared and issued for a sarcophagus made of the region’s marble, which is renowned in every way. With great difficulty, it was carved and embossed in one piece. Eventually, it reached here [after traveling] through several towns. Of course, thou hast heard what happened in some cities along the way. In short, it arrived not long ago, along with a casket made from the finest Indian wood.

A year ago, the honored Áqá Mírzá Asadu’lláh [Isfahání]⁴⁹³ was specially sent from here to Iran to bring, with the utmost humility, respect, and reverence, the sanctified remains and blessed temple of that majestic Being, may My spirit be a sacrifice unto His dust. Through the efforts of several other believers, it was transported and brought to the Holy Land. Currently, we are busy building the promised sacred edifice on Mount Carmel. God willing, we will call on thee to come and share in our endeavor constructing this hallowed and blessed Shrine. In this way, thou wilt receive everlasting confirmations and attain this most mighty honor. This good news stands supreme over the sovereignty of the earth and the heavens.

In truth, such joy and excitement have surrounded Me that it is indescribable, for the hands of the transgressors treated those sacred remains with great indignity. Praise be to God, through the aid and favors of the Ancient Beauty, everything has been arranged so perfectly that it will cause everyone to be filled with wonder.

The glory of God rest upon the Afnán of the sacred Lote-Tree.

‘Abdu’l-Bahá ‘Abbás.⁴⁹⁴

In 1901, ‘Abdu’l-Bahá told Núri’d-Dín to return to Shíráz in order to restore the House of the Báb. Núri’d-Dín had been its custodian since the death of his mother in 1889. At the time of his passing on 15 November 1903, the work was nearly completed. His son, Mírzá Habíbu’lláh, succeeded him as custodian.

Núri’d-Dín left behind a valuable daily journal, a page of which is translated below:

Tonight is the eve of 27 Ramadán AH 1286 [31 December 1869], and the friends came to meet with Áqá Mírzá Mihdí Rashtí. He came some time ago to teach the Faith but, because of troubles and fear of harassment, was unable to meet with the believers. We came together to spend the whole evening in fellowship, discussion, and prayer.

As I write these lines, it is now midnight, and, because of the uproars [against the Bahá’ís], there is no hope that any of us will see daybreak. However, we are immersed in such warm love and spirituality that [my] pen is unable to describe it.

These trials and tribulations will strengthen the resolve of the friends. Soon, the believers will be seen to organize, unhindered, meetings where chanting of the divine verses will be raised and His praise and acclaim heard uninterrupted. However, will those future believers know the same spirituality that we felt? By God, never! This ethereal spirituality is born from the fire of persecution and is the result of enduring anguish and harm in His path.
<25> Hájí Siyyid Mírzá: Initially based in Yazd and later in India, he engaged in trade extending from China to Europe and amassed a considerable fortune. During the days of Bahá’u’lláh, he carried out many services, such as acting as contact with the Holy Land, and was deeply respected by the believers. When Mírzá Muhammad-‘Alí raised his rebellion and was joined by Siyyid ‘Alí<28> in opposition to the Center of the Covenant, Siyyid Mírzá threw in his lot with them. He decided to journey to ‘Ishqábád to stir the believers against ‘Abdu’l-Bahá, but his brother, Siyyid Ahmad<26>, prevented him. During this period, Siyyid Mírzá’s children severed relations with him. The painful decision to make this separation was spearheaded by Mírzá ‘Abdu’l-Husayn<77>, who even separated his business dealings from his father’s. In no time, Siyyid Mírzá’s vast fortune was completely depleted. Through the effort of the Vakílu’d-Dawlih, Siyyid Mírzá soon realized the error of his ways and was deeply repentant. He asked for ‘Abdu’l-Bahá’s forgiveness and was pardoned. He rose fearlessly to champion the Bahá’í Faith and to promote unity among the believers. In particular, during the 1903 pogrom of the Bahá’ís in Yazd, he was a pillar of faith for the community and greatly assisted the believers that suffered through that ordeal. He passed away as a steadfast Bahá’í in Yazd a year later. Hájí Siyyid Mírzá had married Sárá-Sultán Bagum<43> and they had five children.
<26> Siyyid Ahmad: A brother to Hájí Siyyid Mírzá<25>. Siyyid Ahmad was a merchant, living for a while in Yazd and then in ‘Ishqábád, busied with commerce.

He was a deeply devoted believer who traveled to ‘Akká to see Bahá’u’lláh. While there, he learned that he was being accused of theft in Istanbul. He hurried to that city and suffered bitterly at the hands of the foes, including an enemy of the Bahá’í Faith by the name of Muhammad-‘Alí Isfahání. However, he was able to prove his innocence and establish their slander.⁴⁹⁵ In one of Bahá’u’lláh’s Tablets, He says about this event, “There were several tormentors in Istanbul who perpetrated great harm on the honored Afnán, Áqá Siyyid Ahmad. Since the honored Afnán was meek and gentle, these men manifested the greatest oppression, spoke disreputable slanders, and incited other lowlifes and ruffians against him.”⁴⁹⁶

After this incident, Siyyid Ahmad again attained the presence of Bahá’u’lláh in ‘Akká and stayed until after His ascension. Subsequently, he traveled to promote the Bahá’í Faith and once more returned to ‘Akká, where the Master showered His favors on him.

In 1899, he went to ‘Ishqábád and from there to Yazd, where he established the first Spiritual Assembly of that city.⁴⁹⁷ He eventually moved to Shíráz, where he was the victim of a night burglary and killed. On hearing the news, ‘Abdu’l-Bahá was deeply grieved and conferred upon him the rank of martyr.⁴⁹⁸ The Master revealed two Tablets and a Tablet of Visitation to mark Siyyid Ahmad’s passing.⁴⁹⁹ Siyyid Ahmad left no descendants.

<27> Hájí Siyyid Muhammad: For many years, he was a merchant in Bombay where, in collaboration with his brothers, Siyyid Mírzá<25> and Siyyid ‘Alí<28>, he spread polemical papers against ‘Abdu’l-Bahá. He died and was buried in Bombay.⁵⁰⁰ Two daughters survived him, both of whom remained faithful to ‘Abdu’l-Bahá.