In the Land of Refuge

<28> Siyyid ‘Alí: A merchant in Yazd. On 13 Sha‘bán AH 1303 (17 May 1886), he married Furúghiyyih, a daughter of Bahá’u’lláh.⁵⁰¹ After the ascension of the Blessed Perfection, Siyyid ‘Alí joined ranks with Mírzá Muhammad-‘Alí and rose in opposition to ‘Abdu’l-Bahá. For this reason, the Master has referred to him as the ‘Siyyid Mutimarid’ [rebellious Siyyid].⁵⁰² He fought constantly with his brother Mírzá Muhsin<29> over a parcel of land, trying to defraud him of the proceeds. During this family feud, he made the most vulgar accusations against ‘Abdu’l-Bahá. For a period of time, he repented of his deeds but soon returned to his old comrades in opposition to ‘Abdu’l-Bahá. He died in ‘Akká in 1916.⁵⁰³ His children eventually broke the Covenant as well.
<29> Mírzá Muhsin: A devoted believer. He went to ‘Akká in 1899 and married Tubá Khánum, a daughter of ‘Abdu’l-Bahá. Shoghi Effendi participated in his funeral in Haifa in 1923.⁵⁰⁴ All his children were eventually expelled from the community.
<30> Sábih-Sultán Bagum: A daughter of the Afnán Kabír<10>. She was married to Hájí Siyyid Ja‘far<21>.
<31> Fátimih-Sultán Bagum: Married to Mírzá Abú’l-Hasan<38>. She had three daughters and a son, of whom only a daughter, Munavvar, survived. She accompanied her husband, Mírzá Abúl-Hasan<38>, to Haifa. Because of an accident in which she sustained severe burns, she passed away in 1921, a few months before her husband. She was buried in the Bahá’í cemetery in Haifa.
<32> Shams-Sultán Bagum: A daughter of the Afnán Kabír<10>. She was married to Mírzá Mahmúd<39>.
<33> Siyyid Husayn: A son of Afnán Kabír<10>. He passed away at age 16 in Yazd and was the first believer buried in the Bahá’í cemetery of that city. On the occasion of his passing, Bahá’u’lláh revealed five Tablets in the name of various family members, consoling them for their loss.⁵⁰⁵
<34> Bíbí-Sakínih Bagum: Married to Hájí Siyyid Muhammad<46>. She survived her husband and returned to Shíráz, where she lived in the house of the Khál Akbar. She passed away in her 90s on 4 February 1954 and was buried in the Bahá’í cemetery in Shíráz.
<35> Tayyibih: A sister to Siyyid ‘Alí<28>. She accompanied her parents to the Holy Land for the marriage of Siyyid ‘Alí to Bahá’u’lláh’s daughter. She joined Siyyid ‘Alí in breaking the Covenant and opposing ‘Abdu’l-Bahá. She died in ‘Akká, having never married.
<36> Maryam-Sultán Bagum: She married Áqá Mírzá Áqá Núri’d-Dín<24> and received many favors and Tablets from Bahá’u’lláh and ‘Abdu’l-Bahá.⁵⁰⁶ She passed away in February 1939⁵⁰⁷ in Shíráz.
<37> Siyyid Muhammad-Husayn: A son of Hájí Mírzá Abú’l-Qásim<11> and the paternal grandfather of Shoghi Effendi. He converted to the Bábí movement as a result of the efforts of Núri’d-Dín and Nabíl Zarandí. He was a merchant in Shíráz and married Zívar-Sultán Bagum, commonly referred to as Khánum Hájíyyih. She was the only child of Hájí Muhammad-Báqir, a renowned merchant. When Hájí Muhammad-Báqir died, his trustee, Hájí Mírzá Abú’l-Qásim<11>, married Khánum Hájíyyih to his own son.⁵⁰⁸ Siyyid Muhammad-Husayn had a second wife by the name of ‘Ismat Khánum, who passed away in 1951 in Shíráz. From this second marriage, he fathered a son and a daughter, named Siyyid Mihdí and Qudsiyyih respectively. Siyyid Muhammad-Husayn passed away in 1930.
<38> Mírzá Abú’l-Hasan: A son of Hájí Mírzá Abú’l-Qásim<11>, and a merchant in Shíráz. At Bahá’u’lláh’s instructions, he journeyed to the Holy Land where he remained for a while. When he was leaving, the Master revealed the following Tablet for him:
Haifa. The illustrious Afnán of the sacred Lote-Tree, the honored Áqá Mírzá Abú’l-Hasan, upon him rest the glory of God, the Most Glorious.
He is God!
O thou compassionate twig of the blessed Tree! Praise be to God that thou possessest such character that both the Blessed Beauty and the Exalted One, may My spirit be a sacrifice for Their dust, are pleased with thee. The friends are thankful to thee, and ‘Abdu’l-Bahá thinks of thee with confidence and joy. In the midwatches of the night, when I get up to pray, I always remember the friends, particularly the distinguished twig, the illustrious Afnán⁵⁰⁹ resident by the Shrine of the Báb, and your good self. Of course, the esteemed Afnán and yourself also remember this desolate and grieved One in your prayers by the Shrine of the Báb.

Praise be to God that the fragrances of holiness are spread to all corners and the deeds of the friends who are firm in the Covenant are a clear sign throughout the realm. All are partners and companions of ‘Abdu’l-Bahá in servitude, humility and reverence to the threshold.

Upon you rest the glory of God, the Most Glorious.

‘A ‘A.⁵¹⁰

Mírzá Abú’l-Hasan returned to Shíráz. He resumed his trading, married Fátimih-Sultán Bagum<31>, and had four children, of whom only a daughter, Khadíjih,⁵¹¹<97> survived.

During the latter part of ‘Abdu’l-Bahá’s ministry, ‘Abdu’l-Bahá invited Mírzá Abú’l-Hasan to live in Haifa again. While there, Mírzá Abú’l-Hasan organized a memorial meeting on 19 November 1921 in honor of his son-in-law, the Múvaqqari’d-Dawlih<99>. At this gathering, ‘Abdu’l-Bahá privately informed him of His premonition that His passing was near. This news overwhelmed Mírzá Abú’l-Hasan with sorrow and he did not want to live in this world after his beloved Master. That very night he walked to the sea and drowned himself. The next day, his body was retrieved. At the funeral, ‘Abdu’l-Bahá acted as one of the pallbearers for the procession to the cemetery. Mírzá Abú’l-Hasan is buried in the Baní Salih cemetery in ‘Akká.

<39> Mírzá Mahmúd: A farmer in the regions surrounding Shíráz. He was married to Shams-Sultán Bagum and they had daughter, Aghá Bagum<98>. He passed away in 1888 at a relatively young age. He is buried in Sháh-Chiráq.
<40> Mírzá ‘Alí: His base of commerce was in the port city of Bandar ‘Abbás, where he passed away in 1887. He never married.
<41> Mírzá Ibráhím: A merchant in China. He returned to Shíráz in 1893, where he passed away. He never married.
<42> Fátimih-Sultán Bagum: She married Áqá Muhammad-Hasan, a merchant from Búshihr. He was related to her maternal grandmother and was a son of Hájí ‘Abbás Tájjir.
<43> Sara-Sultán Bagum: A daughter of Hájí Mírzá Abú’l-Qásim<11>. She was married to Hájí Siyyid Mírzá<25>.
<44> Ahmad: The Báb’s only child, who died at birth in 1843. Initially, he was buried under a pine tree in the shrine of Bíbí-Dukhtarán. In the opening days of 1955, the Shíráz municipality decided to construct a school there, which would have destroyed the gravesite. The Spiritual Assembly of the Bahá’ís of Shíráz refused to act to arrange an alternative burial site. Unsatisfied with this decision, Abú’l-Qásim Afnán<148> immediately informed Shoghi Effendi.⁵¹² The Guardian cabled his authorization of the transfer: “Guardian approves transfer Primal Point’s son Gulistán Jávíd. Ensure befitting burial.”⁵¹³

The Spiritual Assembly arranged for the remains to be exhumed, laid in a silk container, and placed in a cement coffin. For three months, the coffin was kept in the western part of the local Hadiratu’l-Quds. On 21 April 1955, which coincided with the day of the Báb’s martyrdom reckoned by the lunar calendar, a special ceremony for the reinterment was held. It was the largest Bahá’í gathering in Shíráz in the history of the Bahá’í Faith. Multitudes of believers from all parts of the country participated in the historic event. In a prayerful atmosphere, the remains were reinterred in the Bahá’í cemetery of Shíráz. The Guardian heard the details and, on 24 April, cabled his joy:

Shiraz Assembly care Khaden Teheran. Overjoyed historic achievement congratulate valiant friends loving remembrance Shrines supplicating bountiful blessings. Shoghi.⁵¹⁴
In the first báb of the fifth vahíd of the Persian Bayán, the Báb asks for a befitting structure to be built over the resting-place of Ahmad for the faithful to worship God.
<45> Hájí Mírzá Mahmúd: A son of Vakílu’d-Dawlih<13>. He was very charitable and selfless in his services to the Bahá’í Faith. He established his home as the first Mashriqu’l-Adhkár of Yazd, where the friends would gather each morning for devotional prayers. During the 1903 pogrom of the Yazd Bahá’í community, his home became a haven for the believers. After a while, however, he became a target for the enemies, and he had to retire to the village of Marvast.⁵¹⁵ After Yazd, he took up residence in ‘Ishqábád and, with great zeal and diligence, completed the construction work on the temple begun by his father. The following is one of the Tablets revealed in his honor by ‘Abdu’l-Bahá during this period:
He is God.
O My Mahmúd! O offshoot of the blessed Tree! Indeed, thou art worthy to be an Afnán and deserve what hath been bestowed on you. For a while now, the offshoot of the divine Tree, thine illustrious father, hath been a companion of ‘Abdu’l-Bahá in this land. At a time of sorrow, he was a source of fellowship, love, and comfort. From the beginning of his life until the present day, he hath achieved all that is becoming of one who hath branched from the sanctified Tree. He was confirmed in rendering a great service by establishing the first Mashriqu’l-Adhkár, and in this field he hath exceeded all others. He hath brought joy to ‘Abdu’l-Bahá for the rest of eternity. Now he liveth close to the sacred Threshold and protects that hallowed ground. He is blessed now and will be until his end.

Praise be to God that thou art engaged in service in his place. This too is a great blessing that cannot be calculated.

The honored Áqá Mírzá Áqá is on his way to ‘Ishqábád. Show him every assistance and consideration. Try to find employment for him that he might be engaged in an occupation and pass his days in tranquility and happiness.

Upon thee rest the glory of God, the Most Glorious.

‘A ‘A.⁵¹⁶
Hájí Mírzá Mahmúd passed away in 1918 at the age of 64, after returning to Yazd. His funeral was widely attended, and it is reported that the city mourned his passing. He was married to ‘Alíyih<66>.
<46> Hájí Siyyid Muhammad: Known as Hájí Mírzá Buzurg. Initially, he was a merchant and a farmer in Yazd; then he transferred his residence to Tihrán where he spent the rest of his life. He donated a large number of properties outside Shimrán Gate as endowments for the maintenance of the House of the Báb and other needs of the Bahá’í Faith. He died in December 1949 when he was in his 70s. Shoghi Effendi cabled his sympathies and his assurance of prayers.
<47> Siyyid Áqá: His given name was Áqá Mírzá Husayn-‘Alí. He passed away at a young age in ‘Ishqábád.⁵¹⁷ He never married.
<48> Bagum Sáhib: She was the daughter of Hájí Muhammad-Taqí<13> and Bíbí Zahrá Bagum<18>. She married Siyyid Ahmad<26>.
<49> Fátimih Bagum: She was the daughter of Hájí Muhammad-Taqí<13> and Bíbí Zahrá Bagum<18>. She married Mírzá Áqá Taryakí<53>.
<50> Bíbí Sultán Bagum: A daughters of the Vakílu’l-Haqq<13>. She married Mírzá Muhammad-Báqir<55>.
<51> Khánum Liqá: She drowned in the 1955 Yazd flood.
<52> Maryam Bagum: A daughter of the Vakílu’l-Haqq<13> by his second wife. She married Siyyid Muhammad<62> and they had two children.
<53> Mírzá Áqá Taryakí: His given name was Muhammad. He was known among the family as Áqá Mírzá Áqá Kúchak [the junior]. He engaged in a business trading in opium with China.
<54> Mírzá ‘Alí Taryakí: As his trade was mostly in opium, he was known as Hájí Taryakí. In the latter part of his life, he attained the presence of Bahá’u’lláh in Haifa.
<55> Mírzá Muhammad-Báqir: A merchant and farmer in Yazd. During the decade of 1900 to 1909, when ‘Abdu’l-Bahá was constructing the Shrine of the Báb, Mírzá Muhammad-Báqir contributed generously to this project. As such, the Shrine’s water reservoir was named after him.⁵¹⁸ He passed away in 1941 in Tihrán and was buried in Imámzádih Ma‘sum, although the exact burial site is not known.
<56> Mírzá Jalál: He was killed at a young age by thieves in Marvist, a village of Yazd. He was not married.
<57> Áqá Mírzá ‘Alí: A merchant in ‘Ishqábád. Late in life, he returned to Yazd, where he passed away. He never married.
<58> Hájí Mírzá Javád: A farmer in Yazd.
<59> Hájí Mírzá Abú’l-Qásim: He was a resident of Yazd and had two daughters and one son.
<60> Siyyid Mírzá: A merchant in Yazd. He was deeply devoted to the Bahá’í Faith. When he died, ‘Abdu’l-Bahá honored him with a Tablet of Visitation.⁵¹⁹
<61> Mírzá Buzurg: His given name was Mírzá Hasan-‘Alí.
<62> Siyyid Muhammad: A merchant who lived all his life in Yazd. From his first marriage with Maryam Bagum<52>, he had two children. His daughter by a second marriage was named Táhirih.
<63> Siyyid ‘Alí: He did not have any children.
<64> Safa’iyyih: She was the daughter of Hájí Siyyid Mihdí<20> and Bíbí Ruqyiyyih. She was married to Hájí Mírzá Javád<58>. They had four children.
<65> Vafa’iyyih: She was the daughter of Hájí Siyyid Mihdí<20> and Bíbí Ruqyiyyih. She was married to Mírzá Díyá’u’lláh<67>. They had four children: Husayn Áqá<137>, Mahmúd Áqá<138>, Hasan Áqá<139>, and Thurayyá<140>.
<66> ‘Aliyyih: At a young age, she attained the presence of Bahá’u’lláh. He revealed a special prayer for her marriage to Hájí Mírzá Mahmúd<45>.
<67> Mírzá Diyá‘u’lláh: A son of Hájí Siyyid Husayn<22>. He married Vafa’iyyih<65> and they had four children (named above).
<68> Mírzá Habíbu’lláh: Two sons of Hájí Siyyid Husayn<22>. Mírzá Habíbu’lláh married Rúhangíz<82> and they had three children: Mahvash<141>, Súfiyyih<142>, and Firishtih<143>.
<69> Mírzá Badí‘u’lláh: Originally from Yazd, he pioneered with his family. When he returned, he was caught up in the persecution of the Bahá’ís in Yazd. In 1911, he was imprisoned for three years with other members of the Spiritual Assembly. He then settled in Tihrán, where he continued to serve the Bahá’í Faith. He was married to Afsar<116> and they had three children: Nádir<144>, Shukúh<145>, and Parívash<146>.
<70> Furúghiyyih: A daughter of Hájí Siyyid Husayn<22> and Aghá Bagum<79>. She was married to Mírzá Habíbu’lláh<102>, a farmer from Yazd.
<71> Mírzá Habíbu’lláh: The author of the narratives that form the basis of this book. He corresponded extensively with ‘Abdu’l-Bahá. For example, in 1897, two Tablets were revealed for him and his brother, Mírzá Buzurg, after they returned to Egypt from pilgrimage. The Tablet for Mírzá Habíbu’lláh is quoted below:
The illustrious Afnán of the sacred Lote-Tree, the honored Mírzá Habíbu’lláh, upon him rest the glory of God, the Most Glorious.
He is God.
O offshoot of the sacred Tree! From the day thou didst leave, my thoughts have been with thee. During thy journey, I pondered the fact that I could not associate with thee even though at every moment thou wert in my thoughts and, with every breath, my close companion. This land is tumultuous, and this Servant remains in the grasp of many difficulties brought about by mischief-makers hidden and manifest. For this reason, I was unable to outwardly converse and associate with thee. The sudden onslaught of these various troubles, such as the one thou didst witness during the commemoration of the Day of Ascension, meant that thou wert sent away. Rest assured, however, that thou remainest in our hearts and will never be forgotten.

I cherish the hope that, through the bounties of the Ancient Beauty and the Most Great Name, may my spirit be a sacrifice for His servants, thou wilt remain protected and safeguarded under the canopy of His favors, and that day and night thou wilt progress rapidly in spiritual perfection.

O devoted offshoot! The obligations of this Day are great, very great! Thou must arise to dedicated service. Day after day, make mighty advances in the path of recognition so that out of the favors and protection of the One Who Arose, thou wilt shine out like a brilliant lamp over the horizon of the world of humanity.

His glory rest upon thee and upon all that remain steadfast.

‘Abdu’l-Bahá ‘Abbás.

Mírzá Habíbu’lláh married Aghá Bagum<112> and they had six children: Firdaws<147>, Abú’l-Qásim<148>, Tayyibih<149>, Nayyirih<150>, Amínu’lláh<151>, and Hasan<152>.

<72> Hájí Mírzá Diyá’u’lláh: A brother of Mírzá Habíbu’lláh. He accompanied his father and brother to the Holy Land. For two years after that, he lived in Egypt.⁵²⁰ In Shíráz, he carried out civil services for the administration of the Sahamu’d-Dawlih and was a confidant of the city’s governors. He married Aghá Bagum<98> and they had six children: Mírzá Siyyid Muhammad<153>, Mírzá Bahá’í<154>, Mírzá ‘Abbás<155>, Farahangíz<156>, Thurayyá<157>, Nuri’d-Dín<158>. Mírzá Diyá’u’lláh passed away in 1942 at the age of 61.
<73> Hájíyyih Túbá: The sister of Mírzá Habíbu’lláh. Modeling her life on that of the Greatest Holy Leaf, she never married and devoted her life to spreading the Bahá’í Faith and serving the Bahá’í women on pilgrimage to the House of the Báb. She was two years older than her brother. She passed away on 21 January 1953.⁵²¹
<74> Áqá Siyyid Áqá: The oldest son of Núri’d-Dín and the brother of Mírzá Habíbu’lláh. To my knowledge, he is the only member of the Afnán family elevated by Bahá’u’lláh to the rank of Hand of the Cause.

He was born in Shíráz in 1869 and was reared by Khadíjih Bagum. His given name was Ahmad-‘Alí. At the age of seven, he began attending the classes of Shaykh Muhammad-Husayn. From childhood, he was endowed with great wisdom, unusual courage, and an unrivaled memory. His devotion to serving others was admired by everyone. When his father left for Bombay in 1879, he instructed Áqá Siyyid Áqá to continue organizing weekly gatherings in their home, which were led by Mullá ‘Abdu’lláh Fádil. He also asked his son to look after the needs of the believers from the surrounding regions who visited Shíráz. Once a year, he was to visit all the Bahá’í communities in the province and support their activities and cheer their hearts. From his teens, Áqá Siyyid Áqá was constantly traveling on behalf of the Bahá’í Faith. He sent reports of his activities to Bahá’u’lláh, Who sent encouragement in numerous Tablets. One Tablet reads:⁵²²

He is the Revealer, the Wise.
The Tongue of the Merciful saith: O My friend and son of My Afnán! The robe of honor hath been cut and prepared for thy temple. The Supreme Pen hath revealed for thee that to which no created thing can be compared. Wherefore, render thanks unto thy Lord that thou hast branched from God and are known by His name at the beginning of thy life. In these days, abasement in His Cause is indeed the source of honor and the dawning-place of divine favor.

In truth, ere long the Almighty, the Fashioner of both worlds, will make manifest such matters that, were others to be apprised of them, they would verily circumambulate around thee. Soon, they will realize what they have lost, on the Day when people will arise for their Lord, the Creator of the Worlds.

Fleeting, temporal things are not worthy of consideration. Ears were not made to hear them, nor eyes meant to look upon them. By God, they are in evident loss.

The Perspicuous Book stands evident, and the Mother Book has been made manifest! Yet all have remained deprived and heedless, except those whom God hath chosen. Thou art blessed and favored, as are thy brothers and them that are with thee and love thee for the sake of God, the Almighty, the All-praised.

The glory that hath dawned from the horizon of My favors rest upon thee and thy kindred and My Afnán! For they have truly drunk the choice wine of utterance⁵²³ from My generous hands. Know of a certainty that they are among those that have attained unto the Most Mighty Book.⁵²⁴
In 1884, Áqá Siyyid Áqá went to Bombay to be reunited with his father. At about the same time, the Múvaqqari’d-Dawlih<99>, who was about the same age as Áqá Siyyid Áqá, also arrived in the city. Together they worked to improve their command of English and Urdu.

After five years, Áqá Siyyid Áqá left for Egypt with his father. There, they established the Rúhaniyyih Company offices in Port Said, Alexandria, and Cairo. On 20 December 1889, they both attained the presence of Bahá’u’lláh at the Mansion of Bahjí, and Bahá’u’lláh gave Áqá Siyyid Áqá a finely embellished ‘abá.⁵²⁵ Again in July 1891, Áqá Siyyid Áqá attained Bahá’u’lláh’s presence, together with other family members, and remained in the Holy Land for a month. On his return, his father traveled to the Holy Land, and the Blessed Perfection revealed the following Tablet, elevating Áqá Siyyid Áqá to the rank of Hand of the Cause:

Afnán. The honored Áqá Siyyid Áqá.
He is God, the Forgiver, the Generous.
The honored Afnán⁵²⁶—upon him be the peace of the Merciful—hath repeatedly attained Our presence. Praised be God that he is mentioned by this Wronged One and hath received Our special favors. With the greatest determination, he must arise to guide the people and conquer the world’s inhabitants by the Most Great Name. Verily, this cannot be achieved unless it is ordained by God, the Omnipotent. The ranks of the oppressors and the cry of the evildoers have somewhat discouraged the friends of God. We cherish the hope that, through the light of the manifestation of the Speaker on Sinai and the fire of the sacred Bush, the world will glow radiantly.

O My Afnán, upon thee rest My glory! Thy station is that of guiding the servants, so that the sincere may drink their fill from the generous Hand of the everlasting Kawthar, and revive the world with a portion thereof. By the mercy of God, thou art reckoned and mentioned in the Book as the Afnán of the sacred Lote-Tree and as a Hand of the Cause.

The blood of the martyrs in the Land of Ya [Yazd] will speak to the world and its inhabitants. By God, none can measure its effect and its value as a proof, and pen and ink cannot describe its potency. I beseech the sanctified and exalted God to make the oppressors aware of what their deeds have wrought in this ephemeral plane and to give them the everlasting divine chastisement ordained for them.

We mention all the friends in that land and implore God to enable each to manifest meritorious deeds and a goodly character.

You mentioned the honored Muhammad. Praise be to God that he hath attained certitude and is illumined by the light of recognition. We beseech God to ordain for him what will enable him to sing His praises, arise to serve Him, and remain turned to His horizon. He is the hearer and answerer. My glory and light be upon his father for having attained Our presence numerous times, and upon every faithful and righteous believer.

Praise be to God, the Lord of both worlds.⁵²⁷

In 1894, Áqá Siyyid Áqá attained the presence of ‘Abdu’l-Bahá. At that time, the whispers of the Covenant-breakers were reaching Fars. Therefore, ‘Abdu’l-Bahá asked Áqá Siyyid Áqá and his father to go to Shíráz to try to protect the community. Two years later, Áqá Siyyid Áqá married Ághá Bíbí of Ábádih and became the head of the post office in Yazd. From this marriage, he had six children: Faraju’lláh (who died in infancy), Fathu’lláh, Nasru’lláh, Muzaffar, Ridván, and Safá. In Yazd, he married Zahrá Bagum, who bore him two children. Áqá Siyyid Áqá remained in Yazd until 1909 and then returned to Shíráz. There, he devoted all his time to serving the Bahá’í Faith, starting up the first Bahá’í printing press in that city. While in Búshihr he passed away in August 1929 at the age of 62.
<75> Mírzá Jalál: A son of Núri’d-Dín. He lived all his life in Shíráz and worked in the post office. As noted in chapter 1 of these memoirs, Mírzá Jalál acted as the custodian of the Blessed House during his father’s absence. Because of this important service, he received several Tablets, one of which is quoted below:⁵²⁸
Sh[íráz]. To the attention of the illustrious Afnán, the honored Mírzá Jalál, upon him be the glory of God, the Most Glorious.
He is the Most Glorious.
O servant of the divine Threshold! Numerous Tablets have been revealed and dispatched to thee. These reveal the never-ending and ever-present favors and munificence granted to thine honored self. If thou wilt fully consider the sanctity of the Threshold that thou guardest and the sacredness of the Court that thou dost serve, thou wouldst know of a certainty that thou wearest the crown of glory, are attired with the celestial robe of honor, and are seated upon the throne of sovereignty. This is because thou dost serve a Court that hath been the abode of the King of the Kingdom of Names and Attributes, and thou art servant before a Threshold set apart for them that longed to behold the Lord of Proof and His manifest signs—may My spirit, My essence, My whole being, and My reality be a sacrifice to Him.

Therefore, render thanks to the one true God that thou art favored with such a bounty and the grace of such beneficence. Shaybih was a servant to the Ka‘bih and, at his time, was looked upon as a lowly servant. But now, each of his descendants is situated upon the throne of glory and honor, and prideth himself in the name of his esteemed ancestor.

The glory of God rest upon thee and upon all the pilgrims to that Spot.

‘Abdu’l-Bahá ‘Abbás.⁵²⁹

Mírzá Jalál’s profession required him to travel extensively. When he was away, he would leave the affairs of the House of the Báb in the hands of a maid. This caused complications with the community, and ‘Abdu’l-Bahá received complaints. Eventually, He wrote to Núri’d-Dín in Port Said and asked for another of his children to take on custodial duties:
…With regard to the Sacred House in Fars, the believers in Shíráz have made a loud protest. About two months ago, they wrote collectively asking for [me to] intervene in the affairs of the Blessed House. Had I sent that request to thine honored self, it would have caused deep sorrow. Therefore, I spared thee. However, thine eminence must try to do what thou canst about this, as all things relating to the House are of great importance, and, indeed, of such great moment that they cannot be allowed to drift.

Therefore, it is essential that thine own esteemed self or one of thy children maintain a presence at the House. Such a critical matter cannot be entrusted to a maidservant, even though she will do her best to protect the House. In short, the friends have complained in such a way that this Servant hath been left with no other option. In whatever way this can be arranged, kindly send to Fars one of the illustrious Afnáns who are currently with thee that they can actively attend to the affairs of the House. Take action on this matter immediately; no delay is allowed.

The illustrious Afnán of the sacred Tree, Áqá Mírzá Jalál, hath an occupation that requires him to travel each day in a different direction. These things are not under his control. Thou must cable him and chose one of his brothers to travel at once to that place. This way, all the believers will know that this Afnán is in Fars to manage the House and hath no other occupation or distraction….⁵³⁰
Mírzá Jalál married three times. The first marriage was to Mah-Tal‘at, a niece of Muhammad-Qásim Khán Baydá’yí. The children of this marriage—Mírzá ‘Abdu’l-Husayn, Mírzá Fadlu’lláh, Mírzá ‘Alí, and ‘Aliyyih Khánum—all died at a young age. Mírzá Jalál’s second marriage was with Ághá Bíbí, a daughter of Áqá ‘Alí of Ábádih. This marriage produced two sons, Mírzá ‘Amadu’d-Dín and Akbar Áqá (known as Núri’d-Dín), and one daughter, Bihjat. With a third wife, Ján-Ján Bagum, Mírzá Jalál had a daughter known as Gawhar Khánum, who married Mahmúd Samimí.
<76> Hájí Mírzá Buzurg: A brother of Mírzá Habíbu’lláh. His given name was Muhammad-Husayn, and he was occasionally referred to as Hájí Mírzá Zaynu’l-‘Abidín. He was a companion of his brother throughout his life and rendered great services to the Bahá’í Faith in Egypt and Shíráz. Bahá’u’lláh revealed several Tablets in his honor, including the following:
Afnán. The honored Mírzá Buzurg, upon him rest the glory of God, the Most Glorious.
He is the Sustainer of Truth and the Upholder of Justice.
O Afnán, My glory and My favor rest upon thee! Your letter arrived and was read before the sovereign throne of the Speaker on Sinai. Praise be to God that the fragrance of the dwellers of the Crimson Ark was inhaled from it and its perfumed scent testified to thine steadfastness, devotion, and belief. Thou hast been surrounded by divine grace and will continue to be so favored. Let nothing grieve thee. All that has been revealed especially for thee by the Supreme Pen will assuredly come to pass. Under all conditions, this Wronged One remembereth His Afnán and hath decreed for them what no one can imagine or any mind fathom.

The All-knowing, the Wise, hath revealed these words: ‘The deeds of the servants will not alter the divine Will, nor will they reduce the potency of the exalted Word. That which hath been uttered by My Tongue will appear word-by-word on earth. The revolution of the world and its events will not affect what hath been decreed, nor erase a jot of it.’ Thus hath it been ordained by the Pen of Firmness, and no part of it may be erased by the passage of time. This is what the Tongue of the Wronged One spoke on this resplendent station.

On behalf of this Wronged One, greet the leaf of My divine Tree and the entire household. Remind them of what hath been revealed.

My glory rest upon thee and upon them that love thee and have heard thine utterances on the Cause of God, the Lord of all Creation.⁵³¹

‘Abdu’l-Bahá revealed numerous Tablets for Mírzá Buzurg. The following one was written in the summer of 1897, after Mírzá Buzurg returned to Egypt from his pilgrimage to the Holy Land:

Egypt. The illustrious Afnán of the sacred Lote-Tree, the honored Mírzá Buzurg, upon him rest the glory of God, the Most Glorious.

He is God.
O wondrous offshoot of the sacred Lote-Tree! I am very sorry and sad that, during thy journey, it was not possible to provide appropriate hospitality for that twig of the Lote-Tree. I certainly regret this. However, over this time, various troubles, numerous difficulties, and the onslaught of a number of injustices, from both within and without, robbed me completely of the opportunity to suitably serve the friends or lovingly associate with them. As thou didst thyself perceive, various difficulties had to be suddenly resolved. Therefore, it was considered better for thee to leave.

However, at all times, I am concerned as to how such a foreign land is treating thee. Be sure to write about the details of thy situation.

‘Abdu’l-Bahá ‘Abbás.⁵³²

In another Tablet addressed to Mírzá Buzurg in Shíráz, ‘Abdu’l-Bahá wrote:

...On the day of the martyrdom of the Báb, may My life be a sacrifice to His dust, circumambulate the sanctified Haram [the House of the Báb] on My behalf and, with the greatest reverence and fervor, beg for confirmations and divine assistance for ‘Abdu’l-Bahá. This is because the attack of the hordes of Covenant-breakers and infidels is unceasing. This Servant grieveth over the harm [done] to the Cause of God; otherwise, I have earnestly longed for trials. From childhood, I have implored the Almighty for scores of trials and every kind of calamity and affliction in the path of Bahá. Praise be to God that I was granted this chalice and have drunk my fill from it.⁵³³
In 1903, during the construction of the House of the Báb, ‘Abdu’l-Bahá wrote to Mírzá Buzurg about the need to maintain the original design:
Shíráz. The illustrious Afnán of the sacred Lote-Tree, the honored Áqá Mírzá Buzurg and the honored Áqá Mírzá Habíb, upon both rest the glory of God, the Most Glorious.
He is God.
O twin offshoots of the sanctified Tree! Your letters arrived, but a response was delayed due to a serious illness that prevented all correspondence. I am sure that ye will forgive the delay. The equivalent of 100 French lire was sent a month ago for the purpose of restoring the House. Also, about the receipts ye had asked for, they were sent earlier but apparently were lost in the post, and so a second copy is enclosed.

Ye asked a number of questions about the House. Know that these are all unnecessary. Follow [the instructions] that have already been sent, and do not deviate at all from the original design. The purpose is not decoration but to maintain the identical form and condition the Blessed House had in the days of the Exalted Beauty, the Primal Point—may My spirit be a sacrifice to Him. This is critical. Otherwise, to do a befitting job, it would be necessary to build it out of bricks of gold and silver and from the finest jewels; nay, it is worth far in excess of this! Ye must keep this in mind. The intention is that the architecture remains as before, and the same applies to the paint, the doors, and other details….⁵³⁴

About the same time, Mírzá Buzurg received another Tablet from ‘Abdu’l-Bahá on a similar theme:
Shíráz. The illustrious Afnán of the sacred Lote-Tree, the honored Áqá Mírzá Buzurg, upon him be the glory of God.
He is God.
O twig of the Tree of Eternity! Through thee, the honored Áqá Mahmúd ‘Assár sent a letter and, in it, asked for permission to visit the Blessed House. He is allowed.

The news of the illness of the illustrious Afnán of the Tree of Holiness caused great sorrow and sadness. I beseech God that we attain to what is pleasing to our divine Beloved and long for the chalice of sacrifice in His path, walk the path of righteousness, seek His union, speak of His praise, and in whichever direction we turn, fix our gaze upon Him.

The news of the construction of the Blessed House, where the world’s inhabitants will circumambulate in adoration, caused great joy and happiness. Despite this, hearing about the illustrious Afnán’s illness was a source of sorrow. I cherish the hope that this sadness will turn to bliss.

Praise and salutations be unto thee.

‘Abdu’l-Bahá ‘Abbás.⁵³⁵
Hájí Mírzá Buzurg never married and passed away in October 1941.
<77> Mírzá ‘Abdu’l-Husayn: A merchant who lived in Yazd. He was a firm and profoundly devoted believer, who spent his days in service to the Bahá’í Faith. He received numerous Tablets from ‘Abdu’l-Bahá praising his singular devotion to the Bahá’í Faith.⁵³⁶ At the turn of the century, about the time that ‘Abdu’l-Bahá confidentially informed Núri’d-Dín about the construction of the Shrine of the Báb, He also wrote the following Tablet to Mírzá ‘Abdu’l-Husayn:
He is the Most Glorious!
Yazd. The illustrious Afnán of the sacred Tree, the honored Áqá Mírzá ‘Abdu’l-Husayn, upon him rest the glory of God, the Most Glorious!
He is the Most Luminous!

O sweet branch of the sanctified and divine Lote-Tree! Give thanks to the one true Lord that He has enabled thee to attain the greatest of all heavenly blessings. Nothing has been denied to thee, and no barriers have prevented thee from the most important bounty; that is, steadfastness in, and faithfulness to, the Covenant of God. If, like billowing waves, thou wert to give thanks with every breath for this favor, thou wouldst certainly not have rendered it justice.

Now I will give thee glad tidings that shall light up thine eyes and exhilarate thy being. And that news is this: the Blessed Beauty repeatedly commanded that a particular location on Mount Carmel in Haifa [be used] for the Shrine of the Primal Point. It was located on the choicest spot and was preeminent in its splendor and magnificence, and peerless throughout the world. In short, four years ago, that land was purchased for the resting-place of the Exalted One, may My spirit, reality, essence, and being be a sacrifice for His dust. I then wrote to Rangoon to have a sarcophagus prepared and engraved with great care in one piece of marble, and also a casket of the finest Indian wood, and to be sent here.

Six months ago, the two caskets arrived in Haifa after enormous difficulties. No one knew their real purpose; everyone thought they were intended for the Shrine of Bahá’u’lláh.

After that, I sent Mírzá Asadu’lláh, with several others, to bring the sacred and sanctified remains of the Báb—may My spirit and essence be a sacrifice to His dust—with the greatest care, humility, and reverence. Of them, only Mírzá Asadu’lláh knew the real purpose of the mission. The others thought they were transporting [packages of] Writings. That sacred trust arrived in Damascus and was taken to the Holy Land by carriage. It must be obvious what immense joy and spirituality resulted from this event.

Currently, the land that was bought on Mount Carmel is being prepared. The Ancient Beauty, may My spirit be a sacrifice to His friends, always praised that spot and instructed that it be bought. In all their books, the Messengers of God have spoken of that location and given clear prophecies [about it].

We are now busy raising that sacred Shrine and abide by the Will of God. Therefore, thou too must join us by offering thy labor to build and construct this Shrine. Hasten here by any means possible and obtain this most resplendent bounty. This favor is greater than all worship!

Pass on my warmest Bahá’í greetings to the holy leaf, thy grandmother, and to the sacred leaf, thy mother, and to the other leaves of the Afnán.

Upon thee be glory, O thou who hast remained firm in the Covenant!

‘A ‘A.⁵³⁷

Mírzá ‘Abdu’l-Husayn never married and passed away in Tehran as a result of an accident. His resting-place is not currently known. The Master wrote the following Tablet in his honor:
He is God!
To the attention of the illustrious twig of the divine Tree, the honored Áqá Mírzá ‘Abdu’l-Husayn, upon him rest the glory of God, the Most Glorious.
O thou wondrous branch of the sanctified Tree! Some time ago, Hájí Siyyid Javád met with Me on thy behalf. He is currently conveying thy warm greetings. However, at the same time, he states, “The illustrious Afnán will not accept my bearing and conveying greetings on his behalf, unless Thou liftest up the pen and write a tablet for him.” And since he is determined in his purpose like a tax-collector during Fath-‘Alí Shah’s era and asking with great sincerity, I picked up the pen and am remembering the Afnáns of the Tree beyond which there is no passing. In so doing, I was rejuvenated and renewed and wish to write: “O thou verdant and flourishing branch of the Tree of Reality! It is time to be luscious and fruitful and to display divine delicacy and beauty. While there is time, blossom and perfume all nostrils.”

‘A ‘A.⁵³⁸

<78> Bagum Ághá: She did not marry and passed away in Yazd.
<79> Ághá Bagum: A daughter of Hájí Siyyid Mírzá<25> and Sarah Sultán Bagum<43>. She was married to Hájí Siyyid Husayn<22>, and they had four children.
<80> Mírzá Amínu’lláh: He did not marry and died with no descendants.
<81> Mírzá Habíbu’lláh: He did not marry and died with no descendants.
<82> Rúhangíz: She was the daughter of Hájí Siyyid Muhammad<27> and Khánum Haya<108>. She married Mírzá Habíbu’lláh<68>. She and her sister, ‘Aliyyih, remained faithful to the Covenant despite their father’s opposition to ‘Abdu’l-Bahá.
<83> ‘Aliyyih: a daughter of Hájí Siyyid Muhammad<27> and Khánum Haya<108>.
<84> Nayyir Afnán: Son of ‘Alí Afnán<28> and Furúghiyyih. He was married to Rúhangiz Rabbání<177> and they had at least one daughter, Bahíyyih (who married Hasan Shahíd). He and his family were expelled from the Faith. In 1948 they fled to Lebanon, where he passed away.
<85> Husayn Afnán: Son of ‘Alí Afnán<28> and Furúghiyyih. He was married to Badí‘ah and they had one daughter, Furúghiyyih Afnán<175>. He was expelled from the Faith.
<86> Faydí Afnán: Son of ‘Alí Afnán<28> and Furúghiyyih. He was married to Thurayyá Afnán<91>. He was expelled from the Faith in 1941.
<87> Hasan Afnán: Son of Hájí Mírzá Siyyid ‘Alí<28> and Furúghiyyih, a daughter of Bahá’u’lláh. He married Mehrangiz Rabbání<178>. He was expelled from the Faith in 1941.
<88> Rúhí Afnán: He served as a secretary of the Guardian for many years. He supported the marriage of his sister, Thurayyá<91>, to an excommunicated family member, Faydí Afnán<90>, and was expelled in 1941. He married his cousin, Zahrá Shahíd, the youngest daughter of Rúhá Khánum, ‘Abdu’l-Bahá’s third daughter. He moved with the rest of his family to Lebanon in 1948, where he passed away some years later.
<89> Suhayl Afnán: He was a son of Muhsin Afnán<29> and Túbá Khánum.
<90> Fu’ád Afnán: He was a son of Muhsin Afnán<29> and Túbá Khánum. He was born in 1917 and died as a result of injuries sustained in an air raid in London on 11 May 1941. In 1943 the Guardian gave permission to the British Bahá’ís to build his grave.⁵³⁹
<91> Thurayyá Afnán: Married Faydí Afnán<86>.
<92> Qudsiyyih Khánum: A daughter of Siyyid Muhammad-Husayn<37> and his second wife, ‘Ismat Khánum. She married Siyyid Mihdí<166>.
<93> Áqá Siyyid Mihdí: He studied in Beirut for a few years. When he returned to Shíráz, he worked in different professions and married Irán Khánum, a daughter of the Bahá’í poet ‘Andalíb.
<94> Mírzá Rahím⁵⁴⁰: A devoted believer. He lived in Shíráz, working in the postal services and passed away in 1943. He never married.
<95> Rubabih: A daughter of Siyyid Muhammad-Husayn<37> and his first wife, Khánum Hájíyyih.
<96> Mírzá Hádí: Born in 1873 in Shíráz, he was a well-to-do merchant in Shíráz and lived and worked in Bombay for a while. In 1896, he and his parents attained the presence of ‘Abdu’l-Bahá. Some time during 1895-86 he married ‘Abdu’l-Bahá’s oldest daughter, Diyá’iyyih Khánum (d. 1951). He was the father of Shoghi Effendi <176>, Guardian of the Bahá’í Faith. He died in 1955 and is buried in the Haifa Bahá’í cemetery.
<97> Munavvar: Her given name was Khadíjih, but as a sign of respect for her namesake, the wife of the Báb, she was called Munavvar. She married Mírzá ‘Alí-Muhammad Khán, the Muvaqqari’d-Dawlih<99>.
<98> Ághá Bagum: Married to Hájí Mírzá Diyá’u’lláh<72>, a brother of Mírzá Habíbu’lláh<71>, and they had six children.
<99> ‘Alí-Muhammad Khán: He was a namesake of the Báb and so the family called him ‘Alí Áqá. From early youth, he was a Bahá’í and served in the Foreign Ministry. He advanced in rank and was given the title of the Balyúz and the Múvaqqari’d-Dawlih. Bahá’u’lláh was very pleased with him and revealed several Tablets in his honor.⁵⁴¹ Two of his sons, Husayn and ‘Abbás, died at a young age. Múvaqqari’d-Dawlih passed away in mid-1921 and was buried in Tihrán at the shrine of Sháh ‘Abdu’l-A‘zím, next to the room of Maju’d-Dawlih. A commemorative meeting was held for him in Haifa some 10 days before ‘Abdu’l-Bahá’s passing. It was at this meeting that the Master is reported to have alluded to His own imminent passing.⁵⁴²

As a sign of His particular affinity for the Múvaqqari’d-Dawlih, ‘Abdu’l-Bahá revealed the following memorial Tablet about him on July 10, 1921, which includes a Tablet of Visitation.⁵⁴³

He is God!
The honored Múvaqqari’d-Dawlih was one of the twigs of the divine Lote-Tree and one that was related to the threshold of His Holiness, the Exalted One, may My life be a sacrifice to Him. From childhood, signs of great wisdom and intelligence and the hallmarks of discernment were evident in his radiant face. He was only a baby in the cradle when he showed lofty character and noble features. When he reached adolescence, his relatives and, indeed, all who knew him witnessed distinctive features in his blessed countenance and were amazed by his bearing. He made outstanding progress in all the realms of spiritual and physical perfection and, in the land of his birth, achieved exceptional literary honor. He had great wisdom, and when he reached maturity, his characteristic qualities shone even more brightly. He was supremely serene, remarkably composed and calm.

When he learned of the appearance of the Báb’s holy revelation and the events of His holy life, he became enkindled with His love and ignited with the Báb’s divine attraction. He found out about what had happened to that Manifestation of Grandeur and became aware of the mysteries of this Cause. Illumined with the light of divine guidance, he was receptive to the glad tidings of the advent of ‘Him Whom God will make manifest’ and was quick to respond to the Dawn of the Sun of Truth. He was so immersed in the limitless ocean of grace and imbued with the effusions of the bounties of the Word of God that he nearly lost his self-control. He was intoxicated with the love of God, which surged in him like the turbulent sea. His inner ear was always attuned to the melodies of the Kingdom. He rose up and spoke with exceptional eloquence in praise of the Manifestation of the Light on Sinai, so that he burst into flame with the fire of the love of God. He was indeed a sign of the oneness of God and an ensign of the glorious Lord. In the school of exposition and eloquence, he was a worthy teacher. Those that heard him were left joyous and happy from the beauty of his expression and words.

Continuously, his letters reached the sacred Threshold, and the Blessed Beauty would say with great joy, “Read the letters of Múvaqqari’d-Dawlih!” Bahá’u’lláh would soon send replies. These were evidence that Bahá’u’lláh showed him great love and kindness. In fact, it could be said that Múvaqqari’d-Dawlih was present there in reality. Often, Bahá’u’lláh addressed him in this way, “O thou who hast branched from this holy Tree.” Múvaqqari’d-Dawlih, in turn, always became exuberant and joyous from the glances of the loving kindness of the Speaker on Sinai. The news of his joy and excitement would always reach the Holy Land and make the servants of God happy.

[This continued] until the Sun of Truth set from this world and shone from the unseen world. The news of Bahá’u’lláh’s ascension plunged the Afnán into such distress and anguish that he couldn’t speak for a while, and the flow of his writing and exposition was stilled. Day and night, this companion was downcast; at dawn and in the night season, he was encompassed with sorrow and tears. I wrote to him and maintained contact with him until he was rekindled and became reinvigorated and eager to begin serving the Cause of God again.

For some time, he worked for the government on the coast of the Sea of Oman. His administration was based on justice and equity. All the towns and cities of the southern provinces appreciated his sagacious rule, and everyone lauded his efforts to improve their state affairs. It was universally said that his rule was without equal and his administration of justice without prejudice to anyone. During the days of his rule, his primary objective was to improve the living conditions of the people. At all times, his praise was widely sung in those areas, and all the friends would rejoice to hear news of him. After some time, he went to India, and in the years he lived there, friend and foe would proclaim, “Here is one who is the standard-bearer of justice and one of its shining lights.” He was supremely serene and had an undisturbable, self-possessed calmness.

Although everyone knew that he was a Bahá’í and, indeed, was related to the holy Tree, the enemies of the Cause showed him great respect and consideration. All the great ones of Iran—traders, businessmen, and travelers—sought his company and showed him love and respect. He was indeed a great luminary. Some time later, they asked him to go to Tihrán, where he met the ministers of the Iranian government.

But the bird of his heart—the bird of the rose garden of divinity—always sought the everlasting Kingdom and was detached from the ephemeral world. And when the appointed time came, the nightingale of his soul ascended to the eternal and boundless world above. He soared from this nether world to the Concourse on High and sought a nest on the branches of the Tree of Eternity. This noble soul was indeed a sign of the Perspicuous Light, and, in the divine vineyard, he was a fruitful tree. Praise be to God that at the end of his earthly life, when he winged his flight to the Kingdom above, he was in a state of true servitude and steadfastness to the Cause of God. In such a state, he was attracted to the Kingdom of Beauty, asking for entry to the presence of his Lord, and seeking selflessness in the ocean of mysteries. Upon him be the glory of the Most Glorious God, upon him be the praise of the Primal Point, and upon him be the grace of God, the Almighty, the Ever-forgiving.

‘A ‘A.
A supplication for the progress of the soul of the Afnán of the sacred Lote-Tree, the illustrious Múvaqqari’d-Dawlih:

He is God!
O God, my God! How can I make mention of Thee and of the fire of longing that burns in the heart of ‘Abdu’l-Bahá and the flame of sorrow and loss that ignites His being because of the great affliction that has surrounded Thy sincere ones? O Thou the Lord of the heavens above!

Tears are pouring down, and our hearts are aflame because of the calamity that hath befallen us. On its account, the cry of lamentation and weeping hath been raised from the hearts of Thy loved ones and the breasts of Thy servants. O Lord! In Thy grace, Thou callest to Thy presence in the Kingdom above those that have achieved certitude and have believed in Thee. Thou biddest them to return to the Paradise that is their true home. But Thou hast forsaken me, alone and desolate in this world, broken-winged and bereft of hope, deep in the sea of sorrows, and languishing in deprivation on this earth.

O God, my God! How long wilt Thou leave me in this state of abject lowliness, burning with the fire of separation from Thee, whilst Thou ordainest for those that are nigh unto Thee ascension unto the highest summit?

O God, my God! My body is melting away, my hair is white, and I have grown old. I have no strength to arise and serve Thy loved ones, whom Thou hast singled out to raise Thy word and spread Thy fragrances.

O Lord, my Lord! Hasten My ascension unto Thy sublime threshold and My arrival in the world above and the court of Thy grace. Hasten my admittance to Thy gift of forgiveness and pardon in Thine infinite Kingdom.

O my God! Thy meek and humble servant, who beseeched Thee—the twig that had branched from the holy Tree, named Múvaqqar—hath left this ephemeral world and is now pleading to return to the everlasting world. Lord, he hastened to Thee with a hopeful heart, throbbing in Thy love. His tears were overflowing, and his patience had ended. He could no longer wait to meet Thee. He had believed in Thee and Thy verses. He had become attracted by Thy fragrances. He had become enkindled with the fire burning in the Tree of Thy unity. He had sought comfort in Thy remembrance. He was content with Thy providence and hath now hastened to Thy shelter.

O God! He was a bird warbling in Thy garden, a lion roaring in Thy forests, and a whale swimming in Thine ocean, until the world of existence became too narrow for him. So when the day of his destiny came, he returned to Thee with a heart attracted to Thee, his countenance radiant, tears of joy flowing from him, exulting in the knowledge of Thy forgiveness and pardon.

O Lord! Raise his station! Ordain all good for him and grant him the glances of Thy favor. Immerse him in the sea of mysteries in the Kingdom of Light, in that assembly where Thy Beauty is manifest. Thou art the Generous, the Exalted, and Thou art the Forgiving, the Compassionate, and the Merciful.

The night of 5 Dhi’l-Qa‘dih [AH] 1339,⁵⁴⁴ by the Shrine of the Báb.

‘Abdu’l-Bahá ‘Abbás.⁵⁴⁵

<100> Ahmad Áqá: A younger brother of the Múvaqqari’d-Dawlih. After completing his studies, he worked for the government in the Foreign Ministry and was given the title Mas‘udu’s-Sultán. He was not a Bahá’í. He passed away in 1896 and was buried in Háfiziyyih of Shíráz.
<101> Muníriyih: She passed away at the age of 7 and was buried in the shrine of Sháh-Chiráq.
<102> Mírzá Habíbu’lláh: A farmer, who lived in Yazd. He was survived by two sons, Drs. Mahmúd and Muhammad Afnán.
<103> Ruhangíz Mahdaví: She passed away in Yazd, with no descendants.
<104> Munírih Mahdaví: Her only child, a daughter by the name of Táhirih<134>, drowned in Yazd in 1955.
<105> Farhangíz: She was a daughter of Hájí Siyyid Muhammad<46> and Bíbí-Sakinih Bagum<34>. She married to Mírzá ‘Abdu’l-Wahhab<107> and they had four children.
<106> Diyá’yyih Khánum: A daughter of Hájí Mírzá Muhammad <46>. When her husband Mírzá Muhammad ‘Alí<113>, died, she settled in Shíráz. She passed away on 6 July 1965 and was buried in the Shíráz Bahá’í cemetery. One of ‘Abdu’l-Bahá’s Tablets revealed in her honor states:
The sacred leaf, Khánum Diyá’, daughter of the illustrious Afnán of the sanctified Lote-Tree, the honored Hájí Mírzá Muhammad, upon her rest the glory of God, the Most Glorious.
He is God!
O thou sacred leaf! Render thanks unto God that thou belongest to the sanctified Tree, hast drunk from the breast of divine love, rested in the bosom of the recognition of the Lord, and been nurtured in the embrace of God’s bounties.

Now is the time to grow like a sapling in the paradise of divine guidance and become verdant and fruitful. Through the sprinkling of the cloud of bounty, become immensely exhilarated and rejuvenated, sing the praise of the blessed Tree, and speak out so that the birds of the meadow of reality are enchanted and enraptured.

Upon thee be greetings and praise.

‘A ‘A.
<107> Mírzá ‘Abdu’l-Wahhab: A farmer in Shíráz and Ábádih. He lived in Shíráz all his life and passed away in 1885. He was initially buried in Háfiziyyih, but was reinterred in the Bahá’í cemetery in 1899. He had four children: Mírzá Muhammad-Taqí, Túbá, Mahín, and Thurayyá.

<108> Khánum Hayá: She was married to Hájí Siyyid Muhammad<27> and they had two daughters.
<109> Munírih Khánum: She married Hájí Mírzá Zaynu’l-‘Abidín Khalílí, a well-known merchant of Shíráz. She had two children named Muhammad-Báqir and Afsar, and a third child whose name is not known.
<110> Munavvar: She was married to Mírzá Buzurg<61>.
<111> Hawiyyih Khánum: Her given name was Múchúl Khánum. However, in a Tablet, ‘Abdu’l-Bahá named her Hawiyyih.⁵⁴⁶ She died in her 50s, in June 1959, and was buried in the Bahá’í cemetery in Shíráz.⁵⁴⁷ Her two sons were Dr. ‘Abbás Afnán⁵⁴⁸ and Hasan Afnán.
<112> Ághá Bagum: The wife of Mírzá Habíbu’lláh<71>. She spent her life in service to the House of the Báb. In 1955, she met Shoghi Effendi, who showed her great favor. When she returned to Iran, she continued to serve the pilgrims and visitors to the House of the Báb with great distinction. She passed away in Shíráz in February 1965 and was buried in the Bahá’í cemetery.
<113> Mírzá Muhammad-‘Alí: He was known as Mírzá Kúchak [junior]. He was a farmer in the Bávanát region. He had six children: Muhammad-Husayn, Siyyid Muhammad, Furúghiyyih, Rúhá, Maryam, and Nigár.
<114> Fátimih Bagum: She was born in Shíráz in AH 1297 (1879) and was reared by Khadíjih-Sultán Bagum<14>. She married Hájí Mírzá Husayn-‘Alí Yazdí, known as ‘Ammu’í. Her husband attained the presence of Bahá’u’lláh and received numerous Tablets, in which Bahá’u’lláh addressed him as ‘Sammy-Maqsúd’. ‘Abdu’l-Bahá refers to him as ‘Khususí’ and ‘Sammy-Hadrat Maqsúd’.⁵⁴⁹
<115> Mírzá Muhammad-‘Alí Falláh: He studied for some years at the American University in Beirut and then, at ‘Abdu’l-Bahá’s request, lived in the Holy Land for 10 years. Afterwards, he studied at Cambridge University in England for two years that coincided with the years that Shoghi Effendi studied at the nearby Oxford University. He returned to Haifa 20 days before ‘Abdu’l-Bahá’s passing and was present during the subsequent commemorative meetings. When he returned to Yazd, he took up farming and became a pillar of faith for the community. He and other members of the Yazd Spiritual Assembly were imprisoned from 1911 to 1914. He showed remarkable fidelity to the Covenant and was an example of patience and steadfastness for other believers. He married but had no children.
<116> Afsar: The sister of Mírzá Muhammad-‘Alí Falláh <115>. With her brother, she studied in Beirut’s American University and then spent 10 years in the Holy Land. Eventually, she went to Iran and settled with her family in Tehran.
<117> to <120>: Four children of Mírzá Javád<58>.
<121> to <123>: Three children (two daughters and a son) of Mírzá Abú’l-Qásim<59>.
<124> Rahmaniyyih: She married ‘Abdu’l-Husayn Tabarsí and had two sons and two daughters.
<125> Farhangíz: She was born in 1915 and died in the 1955 Yazd flood. She did not marry.
<126> Mírzá Muhammad-Husayn Mahdaví: A farmer in Yazd. He was survived by a son.
<127> Mírzá ‘Abdu’l-Latíf: He was a merchant in Yazd and had two sons.
<128> to <130>: Three children of Mírzá Buzurg<61> and Munavvar<110>.
<131> Khánum Diyá’: She drowned in the Ábádán River and had no children.
<132> and <133>: Two children of Mírzá Buzurg<61>.
<134> Táhirih: She was a daughter of Siyyid Muhammad<62> and Munirih Mahdaví<104>. She died at a young age in the 1955 Yazd flood and left no descendants.
<135> and <136>: Two children of Siyyid Muhammad<62> and his first wife, Maryam Bagum<52>.
<137> to <140>: Four children of Mírzá Diyá’u’lláh<67> and Vafa’iyyih<65>.
<141> to <143>: Three children of Mírzá Habíbu’lláh <68> and Rúhangiz<82>.
<144> to <146>: Three children of Mírzá Badí‘u’lláh<69> and Afsar<116>.
<147> Firdaws: She helped her brother, Abú’l-Qásim Afnán, to carry out his services to the House of the Báb. She passed away in Oxford, England, in 1996, having never married.
<148> Abú’l-Qásim Afnán: A hereditary custodian of the House of the Báb. He married Mínú Bázyár, a daughter of Muhammad-Husayn Bázyár, and had two daughters, Maryam and Lálih. He passed away in 2004 in England. He authored several important books, one of which is published under the title, ‘Ahd-i A‘lá.
<149> Tayyibih: She married Mansur Nusrat and had two children, Goli and Hamíd.
<150> Nayyirih: She married ‘Abbás Majídí and had a son and two daughters, Sa‘id, Taránih and Higámih.
<151> Amínu’lláh Afnán: A long-time pioneer to Kuwait. He married Gawlnár ‘Alá’í, daughter of Dr. Nasru’lláh Badrí<161>. His two sons are: Mamdúh and Habíb.
<152> Hasan Afnán: An agriculture engineer. He married Mahín Afnán, daughter of Mírzá Fathu’lláh<159> and had two daughters, Ilhám and Nidá. He passed away in 2004 in San Diego, California.
<153> Mírzá Siyyid Muhammad: A son of Mírzá Diyá‘u’lláh<72>, a brother of Mírzá Habíbu’lláh<71>.
<154> Mírzá Bahá’í: He married a daughter of Samimí and had three children: a son named Diyá’, a daughter named Zhínús, and another daughter whose name is not known.
<155> to <158>: Four other children of Mírzá Diyá‘u’lláh<72>, a brother of Mírzá Habíbu’lláh<71>. They are: Mírzá ‘Abbás<155>, Farahangíz<156>, Thurayyá<157>, and Nuri’d-Dín<158>.
<159> Mírzá Fathu’lláh A‘lá’í: He married Afsar, a daughter of Mírzá Husayn of Ábádih, and had three children: Husayn, Mínú, and Mahín. Mínú married Ghulám-‘Alí Dihqán, and Mahín married Hasan Afnán<152>.
<160> Mírzá Faraju’lláh: He passed away in infancy.
<161> Dr. Nasru’lláh Badrí-A‘lá’í: For many years, he was a pioneer to the Arabian region. He married Farahangíz<156> and they had three children: Shamsu’d-Din, Gulnár, and Tahminíh.
<162> Muzaffar Khán: He had married Bihjat<169>. He passed away in 1912 and was buried in the Bahá’í cemetery in Shíráz. They had no descendants.
<163> Ridván: She married Ghulám-‘Alí Rijá’í and served as an international pioneer.
<164> Safa: She married Rúhu’lláh Jalálí and passed away at a young age after having two children.
<165> Áqá Siyyid Hádí: A son of Siyyid Áqá<74> and his second wife, Zahrá Bagum.
<166> Siyyid Mihdí: A son of Áqá Siyyid Áqá<74> and his second wife, Zahrá Bagum. He married Qudsiyyih Khánum<92>.
<167> to <173>: Seven children of Mírzá Jalál<75>, a brother of Mírzá Habíbu’lláh<71>. They are: Mírzá ‘Alí<167>, Gawhar<168>, Bihjat<169>, Mírzá ‘Abdu’l-Husayn<170>, Mírzá Fadlu’lláh<171>, ‘Aliyyih Khánum<172>, and Mírzá Ahmadu’d-Dín<173>.
<174> Akbar Áqá: Another son of Mírzá Jalál<75>, he was known as Núri’d-Dín and left no descendants. He married Thurayyá<157>.
<175> Furúghiyyih: A namesake of her grandmother, a daughter of Bahá’u’lláh.
<176> Shoghi Effendi Rabbání: ‘Abdu’l-Bahá’s oldest grandson. He was born on 1 March 1897 and was reared in the house of ‘Abdu’lláh Pashá, ‘Abdu’l-Bahá’s house in ‘Akká. He was sent to study at the American College in Beirut, where he gained a Bachelor of Arts degree, and later spent two years at Oxford University, England. From December 1921 until his passing on 4 November 1957, he served as the Guardian of the Bahá’í Faith, presiding over the most spectacular era of the Bahá’í Faith’s expansion and diffusion. Shoghi Effendi was married on 25 March 1937 to Mary Maxwell, known as, Ruhiyyih Khánum (b. 8 August 1910 in New York, d. 19 January 2000 in Haifa). They had no descendants. His resting-place is in London, England.⁵⁵⁰
<177> to <180>: Four other children of Mírzá Hádí<96> and Diyá‘iyyih Khánum, ‘Abdu’l-Bahá’s oldest daughter. Due to various factors, they were all expelled from the Faith by the Guardian of the Cause.
<181> Husayn: He died 25 days after birth.
<182> ‘Abbás: He died at age 8.
<183> Hasan Múvaqqar Balyúzí: Born in 1908, he studied at the American College in Beirut and lived in England, where he served the Bahá’í Faith with great distinction. In 1957, he was elevated to the rank of Hand of the Cause of God. He is remembered best for his momentous scholarly works on the lives of the Central Figures. Hasan Balyúzí married Mary (Molly) Brown and they had 5 chidren: Hushang, Robert, Felix, Richard and Simeon. He passed away in 1980 in London.
<184> Dr. ‘Abdu’lláh Balyúzí: He carried out his medical studies at the American College in Beirut and returned to Shíráz to practice. A few years later, at the age of 30, he contracted typhoid fever and passed away in 1943. He had no descendants.
<185> ‘Abdu’l-Husayn: He was not a Bahá’í.
<186> ‘Abdu’l-‘Alí: He was not a Bahá’í.

Appendix 7
Fárs and Shíráz

Iran has had a long, rich, and complex history—a history comprising many cycles of expansions, invasions, revivals, survivals, and reversals of fortune. From the very beginning, the history of Iran has been inexorably tied to the Province of Fárs. The Iranian-speaking Aryan tribes first came to northern Fárs in the middle Paleolithic period; later the valleys of the Kur and Pulwar Rivers became their centers and remained so until the time of the Sassanid Dynasty in the seventh century AD.

Cyrus the Great founded the Achaemenian Dynasty (559–330BC) in Fárs, and his son Darius the Great (reigned 522–486BC) built Persepolis where the Pulwar flows into the Kur on the plain of Marv-Dasht. The nucleus of their Empire was called Persis and had its seat in the royal cities of Pasargadae and Persepolis. The kings of Achaemenian were wise and benevolent, ruling their empire for 229 years until Alexander the Macedonian founded the Seleucidian Dynasty (311BC), spreading all across Iran, where he founded many new towns in the Párs (Fárs) region. Párs was part of this dynasty until the period of Antioukhous IV. After the Parthians liberated the central parts of the Seleucidian Empire, Párs became an independent state.

Another town on the banks of the Pulwar, called Istakhr in the Middle Ages, was the focal point of the Sassanian Dynasty (224–651, founded by Ardishir Babakan). Other cities of Fárs, such as Shíráz, Fasá, Siraf, and Arrajan, later outshone Istakhr in terms of size and significance. Coins found in the region as early as 250BC have imprints of Pahlaví scripts with Iranian figures and Zoroastrian braziers.

Muslim Arabs first invaded Iran during the reign of ‘Umar, the second caliph. The people of Fárs displayed much bravery in face of the invading Arabs and in 638 defeated the Ibn Hazrami forces. In spite of Iranian resistance, ultimately towns in Fárs submitted to the Muslims and by force were converted to Islam.

In the tenth century, at the time of the caliphate’s weakness, Fárs was overtaken by Ya‘qúb Laís, the founder of the Saffarian Dynasty, and Shíráz became their capital. Ya‘qúb’s brother constructed the city’s Jum‘ih mosque. Subsequently, Fárs fell into the hands of the next set of rulers, Al-i Buyih and Siljukians. And with the demise of the latter, Ibn Mudúd established Atábakan Dynasty in the province and ruled until 1149 when the Mongols invaded the entire region.

In 1353, the Al-i Muzafar Dynasty came to power in Fárs and ruled until 1490. With the founding of the Safavid Dynasty at the beginning of the sixteenth century, the entire country, including Fárs, was compelled to adopt Shi‘i sect of Islam.

In short, throughout history, Fárs flourished and waned according to the fortunes of the ruling party. Often Shíráz served as various monarchs’ capital, but eventually power, money, and influence shifted to the northerly cities of Tihrán and Isfahán. Fárs nevertheless remained a significant commercial and cultural center. Today, its capital, Shíráz, is not only the bustling hub of commerce for the Fárs region but also one of the most industrialized cities in Iran. It is a major destination for tourists who appreciate historical sites and art centers and who wish to pay homage at the tombs of the poets Sa‘dí and Háfiz.

Several nomadic ethnic groups, including the Qashqá’ís, Buyír-Ahmadís, Lurs, Khamsih, and Kuh-Kiluyih, continue to inhabit Fárs. Nomads typically spend summers on the high plateaus and move south to the Persian Gulf in winter to search for pastures for their herds; others spend winters in a city. These groups represent not only an economic mode of production but also a lifestyle that has strong cultural and traditional roots in many parts of Iran.⁵⁵¹

At the present, Fárs remains one of the largest Iranian provinces, with an area of 133,294 square kilometers. In 1998, this province had a population of 4.2 million people of whom 42% resided in rural areas and the rest were urban settlers. It is a region with great historical significance.