In the Land of Refuge

Events of Early 1890s

[p. 306:1] After Zahrá Bagum’s passing, the Blessed Beauty granted permission to Áqá Mírzá Áqá Núri’d-Dín to bring his family and kin from Shíráz [to Port Said, Egypt] and in their company to journey to the Holy Land. In accordance with His command, the Afnán wrote to Áqá Mírzá Áqá<53>, the celebrated son of Hájí Mírzá Muhammad-‘Alí Afnán, in Shíráz and asked him to arrange the family’s immediate departure.

Thereupon, the holy leaf Maryam-Sultán Bagum arranged for the marriage of Áqá Mírzá Jalál<75>, her second son, and placed him in charge of the protection and maintenance of the Blessed House of the Báb in Shíráz. The remainder of the household, that is, Hájí Mírzá Buzurg<76>, Hájí Mírzá Habíbu’lláh<71>, Hájí Mírzá Diyá’<72>, Hájíyyih Tubá Bagum<73>, Hájíyyih Zívar-Sultán, who was the mother of Áqá Mírzá Hádí Afnán<96>, together with two attendants, Áqá Muhammad-‘Alí Káshání and Hájí Subráb, departed on Friday, 24 Safar AH 1308 [9 October 1890].

From Búshihr, we sailed for Port Said and then to the Holy Land. At that time, the present writer was only fourteen years of age. The leader of our travel party was my brother, Hájí Mírzá Buzurg, who was sixteen years old.

Martyrdom of Murtidá

During this interval, Muhammad-Taqí Mírzá, the Ruknu’d-Dawlih, was appointed governor-general of Fárs and came from Tihrán to Shíráz. By then, the celebrated Murtidá had been in prison for five years. When in AH 1310 [1892] the news of the Blessed Beauty’s ascension had reached Fárs, Murtidá—that singular thrall of his Divine Beloved—lost all restraint and begun to lament and sob most intensely. This detail was reported to Siyyid ‘Alí-Akbar [Fál-Asírí] who congregated with certain other ‘ulamá of the period, including Shaykh Ahmad Shánih-Sáz, Mullá Ahmad Mahallátí, Shaykh ‘Abdu’l-Jabbár, Shaykh Táhir ‘Arab, and Mírzá Hidáyatu’lláh Dast-Ghayb. Collectively and unanimously, they signed a fatwá for Murtidá’s martyrdom in the presence of the Ruknu’d-Dawlih, stating, “You must slay him this very day.” Having the required religious ruling in hand, the governor-general ordered the martyrdom of that wronged-one.

It was a blistering summer afternoon that day. The executioner went to the dungeon to retrieve the prisoner and to accompany him to Maydán Túp-Khánih²²² for the discharge of the sentence, which was for the prisoner to be blown from the mouth of a cannon. Upon seeing his victim, the executioner informed that brave lover of the field of sacrifice of his expected fate and in chains extracted him from his cell. At the prison gate, Murtidá paused and, with utmost delight and serenity, removed his hat and presented it to the executioner, saying, “Of all the worldly possessions, I have but this hat. [p. 310] As a reward for bringing me this most wonderful tiding, I wish to present it to you as a gift!” Then, with the utmost affability, he handed his offering to the executioner.

Soon that wronged-one was brought out to the Maydán, where a multitude had gathered to witness the event and a cannon was readied. Murtidá asked for water. Thinking that he wished to have his last drink of water, the executioner brought him some.²²³ That love-intoxicated soul took the water and with it performed his ablutions and then stood facing the Holy Land [‘Akká], and freely and with a resonant voice recited his obligatory prayer, followed by the chanting of a long prayer. Thereafter, he turned to the executioner, saying, “I have completed my duties. You must now discharge yours.”

As is customary, the executioner placed a short stool in front of the cannon-mouth, placing that wronged-one with his back to the gun, and he was about to tie him with ropes, when the latter said, “There is no need to tie me. Tying is for thieves, wrongdoers, and highwaymen. Indeed, I have been yearning for this day and this blessed hour! My sole request is that you place me facing the cannon that I may see it discharged.” On hearing that true lover speak so bravely and with such constancy of purpose, the executioner and the multitude of people were overcome with marvel and astonishment.

As requested, the executioner placed Murtidá facing the cannon. Upon firing, the entire area was filled with the din of the roaring gun, and the cannon ball tore its target to pieces, scattered throughout the city-square. The only recognizable part was his blessed head, which the heartless executioner collected and paraded through the city in order to win alms and gifts from the shopkeepers and the merchants.

[Moved by the bravery of Murtidá] that very day several people declared their allegiance to the Faith, including such personages as Áqá Sultán-Muhammad Khán Qahrimání [the champion]; Ghulám-Husayn Kúlih-Kish [the porter]; Khán-Ján Duzdalishny; and a number of others.

Of the ‘ulamá who had refused to sign and seal the fatwá for Murtidá’s martyrdom were Áqá Mírzá Muhammad-‘Alí, the Mujtahid, and Hájí Shaykh Yahyá, the Imám-Jum‘ih, both of whom ranked among the equitable and charitable citizens.

On the day that they blew Murtidá from the mouth of a cannon, Áqá Mírzá Muhammad-‘Alí, the Mujtahid, who was a most virtuous and principled man, sent words to Siyyid ‘Alí-Akbar [Fál-Asírí] to the effect, “Siyyid, do you discern what you have done today? The cannon’s roar caused half the city to become Bábí! Indeed, you served the sacred religion of Islam and these people!”²²⁴

The area where Murtidá was martyred is now known as the Bágh Millí [the national park] and is filled with most flourishing shrubs and vegetation, most delightful flower gardens, and pleasing cypress, pine, and a variety of trees. Every spot reddened by the sacred blood of that lover, or marked by a piece of his body, has now witnessed the blossom of a flower or a thriving tree, testifying to his longing for union with his merciful Beloved. Indeed, over the area of his martyrdom, the Bánk Millí [National Bank] is now raised.²²⁵

The Arrival of Shaykhu’r-Ra’ís in Fárs in AH 1313 [1895]

After attaining the presence of ‘Abdu’l-Bahá in the Holy Land and gaining indescribable spiritual insights and manifold celestial understandings, Hájí Abú’l-Hasan Mírzá, known as Hájí Shaykhu’r-Ra’ís, arrived in Shíráz by way of the port of Búshihr.²²⁶ He resided temporarily in Shíráz for several months before proceeding [first to Isfahán and then] to Tihrán.

Since during his first sojourn the weather in Shíráz had been particularly vivifying and the condition of Fárs most agreeable, he decided to return and settle for a longer period. He established a befitting home, and initially the distinguished ‘ulamá openly and warmly welcomed him.

[p. 315] The venerable Hájí Shaykhu’r-Ra’ís established his classes at Masjid Naw, near the [Shrine of] Siyyid Mír Ahmad Sháh-Chiráq, which is a spacious and vivifying area, and there he would preach and deliver sermons. Truly and in all fairness, he was singular in eloquence and the ability to preach and teach from pulpits and at other public gatherings. Often it was witnessed that he delivered a discourse on a single theme for some four hours, completely sustaining the interest of his audience. All his sermons were aimed at the edification and awakening of the people, to the point that those among his seminary students endowed with discernment would write down his lectures verbatim and copy them for others. Gradually, through the circulation of these notes, all citizens were greatly attracted to his lessons. During the morning hours, he would have his classes at his own residence where a large group would receive tuition. Several among his foremost students recognized the truth of the Faith and numbered as his confidants.

Áqá Mullá ‘Abdu’lláh Fádil, surnamed Rafí‘-Badí‘, whose sufferings and services were mentioned earlier in this narrative, was greatly attracted to the honored Shaykh upon first meeting him and discerned spiritual attainments in his words. He decided to determine the depth of the Shaykh’s unworldly sagacity. He versified a number of questions and together with several loafsugars sent these to the Shaykh, with the purpose of ascertaining the convictions of the latter.²²⁷ The Shaykh, [being a most accomplished poet in his own right,] also responded in verse, and this exchange was indeed most instructive and extensive. To the extent that these poems have come to my possession, I will include them in these pages.²²⁸

In short, [through these exchanges,] veils were removed between the celebrated Fádil and the esteemed Shaykh, and the former would often frequent the abode of the latter to spend time in each other’s company.

After Shaykhu’r-Ra’ís made a firm decision to remain in Shíráz, he began to form marital unions with influential and prominent citizens. He gave his eldest daughter in marriage to Mírzá Abú’l-Qásim, the Fakhru’l-Ashráf, the renowned son of Áqá Mírzá ‘Alí Fakhru’d-Dawlih. He also gave his second daughter in marriage to the eldest son of Hájí Ahmad Khán Kurraní, who was among the affluent landlords of Shíráz.

These unions further fueled the envy and jealousy of the ‘ulamá, as they could see that because of his [Qájár] ancestry and other manifest qualities, the governors, officials, and dignitaries paid him great respect and consideration, and all major transactions before the governor took place through his intercession. Gradually, the company of the other ‘ulamá was abandoned and day-by-day the society of Shaykhu’r-Ra’ís expanded. All strata of the community gained the utmost confidence and trust in him, and this only added to the enmity of the ‘ulamá who were constantly scheming for ways to insult him or provoke him certain difficulties. Nevertheless, they were powerless to do anything save continue to associate with the honored Shaykh.

God willing, the rest of his account will be told in the course of the events of AH 1312 [1894] and AH 1318 [1900].

Departure of Áqá Mírzá Áqá Núri’d-Dín

After sixteen years away, in accordance with ‘Abdu’l-Bahá’s instructions, Núri’d-Dín left Egypt for Shíráz and to meet en route with the late Áqá Mírzá Muhammad-Hasan [Mírzáy-i Shírází], the Hujjatu’l-Islám [the Proof of Islam] in the ‘Atabát. Even though this description is not directly related to the history of the Faith in Fárs, yet since it has not been recorded in other chronicles, it is propitious that it be narrated in these pages so that kind mention is made of that singular steward of the world of humanity. That story and the reasons behind the meeting are as follows.²²⁹

In the year AH 1312 [1894],²³⁰ [Sáhibih-Sultán Bagum], the mother of Áqá Siyyid Muhammad-Husayn Afnán, together with her daughter [Fátimih-Sultán Bagum<42>], who is the mother of Muvaqqaru’d-Dawlih<99>, visited the ‘Atabát. [In the course of their visit], they went to the residence of the esteemed Mírzá Hujjatu’l-Islám in order to introduce themselves to him.

[p. 325] After the exchange of customary formalities, the mother said, “I am the wife of the late Hájí Mírzá Abú’l-Qásim<11>, and this is my daughter. We ask your special blessings and favors.”

“Which Hájí Mírzá Abú’l-Qásim?” he asked.

“The maternal uncle of Áqá Mírzá Áqá<24>,” she replied.

“Which Áqá Mírzá Áqá?”

“The son of the late Mírzá Zaynu’l-‘Abidín.”

Then he remembered who it was and said, “The Áqá Mírzá Zaynu’l-‘Abidín who [lived] near the gate of the Masjid Jámi‘?”

“Yes,” she replied, and he was overjoyed.

“Where is Áqá Mírzá Áqá now?” he then asked.

“He was living in Egypt, but it appears from what he has written that he now intends to return to Shíráz.”

“Do you know whether he has already traveled and reached Shíráz or not?”

“He has not arrived as yet.”

“How much longer are you intending to remain in the ‘Atabát?”

“We will stay for perhaps fifteen more days, and when we have completed our pilgrimage to the ‘Atabát and the sacred city of Najaf, we will once again attain your presence and then return to Búshihr.”

“When you return to Búshihr, if you find that Áqá Mírzá Áqá has already passed through that town and is on his way to Shíráz, then let it be. However, if he arrives while you are in Búshihr, please say to him from me: ‘Be sure to come to the ‘Atabát and visit me, for it has been many years that I have been deprived of meeting members of my family.’ And if you leave Búshihr before he arrives, leave a message for him with a trustworthy person that it is imperative for me to see him.”²³¹
The days of the pilgrimage of those two ladies at the ‘Atabát drew to a close, and they went to bid farewell to the Hujjatu’l-Islám. They said to him, “We are taking our leave today.” He urged them once more not to forget his message to Áqá Mírzá Áqá and to ensure that when he came to the ‘Atabát, he would come and see him.

Meeting Between Núri’d-Dín and Mírzáy-i Shírází

After completing their pilgrimage, the ladies returned to Búshihr, and on the very same day the ship carrying the Afnán arrived at Búshihr. They met each other, and the ladies conveyed the message of the Hujjatu’l-Islám. My father related:

I was very hesitant whether I should go and visit or to forego such an intention. I thought about it a great deal. Eventually, I decided that it was best for me to go. The same ship took me on to Basrah, and from Basrah I traveled to Baghdad. I sent a missive before the Hujjatu’l-Islám saying, “In conformity with your exalted wish, your good message has been forwarded to me in which you had stressed that when I reached the ‘Atabát I should visit you. I am now at Baghdad. Whenever you appoint a time, I shall come and attain your presence.”

I sent the missive through one of the ‘Arab Bahá’ís and instructed him to identify himself [as my messenger] and then deliver it. When the letter reached him and he realized I was in Baghdad, he sent the following reply, “O light of mine eyes! Dear and esteemed one! Your letter was received and read. [p. 330] Since at the present time there is much coming and going of pilgrims, please remain in the Abode of Peace [Baghdad] for fifteen days even though it may be an inconvenience to you. Then at the expiry of the fifteen days, come here to the ‘Atabát that we may meet. I am very eager to meet that light of mine eyes.” The same messenger brought this reply to me.

After seeing this response, I remained in Baghdad, according to the instructions, for fifteen days. At the culmination of that time, I set out to Samarra with a number of the ‘Arab Bahá’ís. Upon our arrival, the ‘Arabs found a place for us to stay, and we settled there.

The following day I called on the honored Mírzá and found an old man with a radiant face, sitting with pillows around him on which he was resting. The people who were being admitted to his presence would kiss his hand, sit in his presence for an hour, and then be dismissed. Like the others, I went forward, kissed his hand and introduced myself. He looked at me and inquired after my health. He only asked, “Where are you staying?” I did not know, but the ‘Arabs who were with me gave the address and the location. He did not speak to me any further, nor paid any attention to us, and after sitting for more than one hour, I got up and again without adding any expressions of affection, he said, “Be under God’s protection!”

I was deeply annoyed at his ignoring me and was not in a good mood. “What a thing to do,” I said to myself. “I have caused myself a lot of trouble for no reason and have come here from Búshihr to no purpose.” I was very offended. I arrived at the place where I was staying and said to my companions, “Let us make preparations to leave at first light tomorrow.”

At the time of the adhán [call to prayer], which was two hours before sunrise, I was up and drinking tea, while the others were busy collecting our belongings. It was just getting light, and I was looking from the window into the street when I saw an akhúnd coming. When he reached the door of our house, he called out to one of the Bahá’ís whose name was ‘Alí. ‘Alí went by the door to speak with him, and he said, “I have a message from the honored Mírzá, which I want to convey to Áqá Mírzá Áqá.” ‘Alí conveyed the message, and I went over and spoke with the akhúnd. He said, “The honored Hujjatu’l-Islám has asked that you come to see him alone, without your companions.”

I decided to go, but my companions said, “We cannot let you go alone. Anything could happen.” “These thoughts are wrong,” I replied, “he must want to see me about something since he has specially sent for me.” In the end my companions agreed, and I set out without them.

The name of the akhúnd was Shaykh Hasan, and he was one of the intimates of the Hujjatu’l-Islám. I went with him until we reached the door of the house of the honored Mírzá, where I had been the previous day. But he proceeded on around the corner.

“The house of the venerable Mírzá is here, O Shaykh,” I said to him; “where are you going?”

“This is the bírúní,” he replied. “He has instructed that you be taken in through the door of the andarúní, which is private.”

He went on another twenty paces and opened a door. In the corner of the hallway there was a room. He opened the door and held up the curtain. I went in and found his honored Hujjatu’l-Islám, as on the previous day, with cushions around him, lying down. I greeted him, and he replied. Then he said to Shaykh Hasan, “Go brew some tea and bring it. No one is to be permitted to come here, for it is fifty years since I have seen any of my relatives. I want one hour free from interruption to be with him. Even the children are not to be permitted.” After giving these instructions, he said further, “Also, close the door.”

And so Shaykh Hasan closed the door and left. Then he opened his arms and embraced me. [p. 335] He wept copiously, and from his condition I began to weep too. He sat me down next to him and poured out expressions of affection and favor.

“I know that you were annoyed at the way we met yesterday and were displeased. I realized that you were angered. What can I do with such people? What can I do? It was for this reason that I sent Shaykh Hasan to you in the early morning to bring you here so that I can meet you.”

At this moment, Shaykh Hasan brought in the tea.

“Leave it and go,” he said. “Áqá Mírzá Áqá will pour the tea.”

Shaykh Hasan put down the tray and left. I poured some tea and offered it to him. He said, “You drink it.” I declined but he insisted, and so I drank the tea. He ordered me to fill up the same cup again, and he drank from it. Then we began speaking. He asked a few questions about where I had been during these years, what I had heard, and which persons I had met.

“What sort of persons?” I asked.

“Persons who have put forward claims and have caused controversy—that is to say, people with new ideas,” he said.

I replied, “In AH 1296 [1879] when I traveled from Shíráz, I went to Bombay where I occupied myself in trading. Here I made friends and associated with Iranian and foreign merchants. I met all types of people, and we would discuss every kind of topic. For example, I met Hájí Muhammad-Ibráhím Yazdí, who is known as the Muballigh, and he spoke of many important matters. When I considered what he said and weighed his words justly, I could not refute them.”

“Where did you go after Bombay?” he inquired further.

“In AH 1305 [1887], I went from Bombay to Egypt, and I remained for some time in Port Said and Cairo engaged in trading where I came in contact with all sorts of people.”

“Where did you go from there, where did you live, and whom did you meet?” he yet asked.

It suddenly occurred to me, from his questions, that perhaps he wanted to extract a confession from me and cause me trouble. But I thought about this and seeing that there was no one present but he and I, I thought it unlikely that he was planning anything. So I decided to answer his questions with wisdom.

“For a time I went to Beirut and visited some important people from among the notables such as Áqá Muhammad-Mustafa Baghdádí and others like him.”

“What did they speak of?”

“They spoke of the new Cause,” I replied, “and whatever they said was supported by proofs and evidences from the verses of the Qur’án and the Hadíth of the Prophet [Muhammad] to such an extent that no fair-minded person could deny it. And so I wanted very much to see your honor so that I could ask you what my position is according to religious law and what my moral and religious duty is. Should they be accepted or rejected?”

“O light of mine eyes! The One exalted God has created the parts of the body for the use of His creation that mankind may utilize each of them. Thus, for example, eyes are created for seeing, ears for hearing, the tongue for speech, hands for touching, and feet for walking, but He has created the heart for knowing and recognizing Him and has ordained it as the seat of His effulgence. He has said, ‘The heart of believer is the throne of the All-Merciful.’ Since it is thus, Satan has no place there. And, therefore, if this Cause is not from God, it will have no effect on the heart and being of a man. Whatever the heart accepts and understands must, without doubt, come from God—it will not err.”

When I heard this reply of his, I became more confident and felt free to speak.

[p. 340] “Now, the light of mine eyes, where did you go from Beirut?” he asked.

“I went to ‘Akká.”

He smiled and asked, “O light of mine eyes! What did you see and find there?”

“From what point of view do you mean?”

“From both the material and spiritual points of view.”

“From a worldly point of view, I found such majesty, power, authority, command, and might that no king or emperor could hope to rival. And as for the spiritual realm, whatever you have heard of the previous Manifestations of God or have seen of the Books or signs of those Essences of Being and Manifestations of Might you will find a more complete and a hundred thousand times more mighty demonstration in this Holy Personage. For example, from the Holy Prophet [Muhammad] the verses of the Holy Qur’án were revealed in thirty sections [juz’], gradually over a period of twenty-two years.²³² From this Holy Being, that is to say, Bahá’u’lláh, in one month ten times the Holy Qur’án is revealed with the utmost precision and eloquence for the world of humanity. And it is such that no fair-minded man can refute it nor produce the like of it.”

“It is indeed so, if one be fair-minded,” he replied. “I myself have seen some of these Writings, and they cannot be compared with the verses of previous revelations. No, they are much more eloquent and profound.”

Then respectfully I asked, “When did your exalted self come to this conclusion?”

He smiled and said, “Do you want to hear a confession from me then, my son?”

“God forbid! It is only because Your Eminence is the most learned of mankind that I wanted to know so as to increase the certainty in my own heart.”

“Light of mine eyes! Since you want to know, I will tell you. I was a young man, studying at Isfahán, when His Holiness the [Primal] Point graced that town with His presence. I was present at a gathering with the Imám-Jum‘ih and the theological students at the house of Manuchihr Khán, the Mu‘tamidu’d-Dawlih. They were asking Him scientific questions of every sort, [testing His knowledge] and He was answering each one convincingly and with the utmost eloquence so that all of us fell into an astonished silence. Then one of the theological students asked a scientific question, and He gave a full reply. That student showed himself to be unfair and recalcitrant. His answer to that person decided me, and I was convinced and understood everything. Nor did I allow this understanding to wane. Whatever of His verses and commentaries came to hand, I read, and they renewed my inner, spiritual being. No doubt has since then entered my mind, and this outward glory that God has granted me is on account of the fact that I approached this matter fairly and accepted this Cause.”

After hearing these words and becoming completely assured about that holy man, I said, “Now that this blessed Cause is manifest and proven to Your Eminence and the reins of control over millions of the Shi‘ite sect are in your able hands, if you consider it advisable, you could make this matter public so that the people will be saved from ignorance and error and will enter the highway of right guidance.”

“What are you saying, my son? These people are not fair-minded. Are my attainments higher than those of Mullá Husayn Bushrú’í or Áqá Mírzá Muhammad-‘Alí Bárfurúshí [Quddús], and Akhúnd Mullá Muhammad-‘Alí Zanjání [Hujjat] and the others? They would have done the same with me as they did with them. The best thing was for me to conceal my belief. In the meantime, I was able to perform such services that were I to tell you of them, you yourself would testify that it was right for me to conceal the matter and help the Cause.”

“I would like to hear of the assistance that you have given,” I said.

[p. 345] “In AH 1301,²³³ a number [of the believers] were arrested by Kámrán Mírzá, the Náyibu’s-Saltanih, in Tihrán and kept in prison in harsh circumstances for two years. Every day they were interrogated, and matters were made very difficult and agonizing for them. I wrote to Násiri’d-Dín Sháh saying, ‘Why have you without any reason or my fatwá, caused such difficulties and harm to befall them? It has been due to you that this Faith has spread among the peoples and countries. The Apostle of God [Muhammad] has said, “Mankind seeks after what is forbidden.” Your prohibitions and persecutions have strengthened the Cause of these people [Bahá’ís]. You must certainly, as soon as my letter arrives, send for the prisoners, be kind to them, and set them free. And henceforward, do not cause anyone harassment on account of this matter.’ After the arrival of my letter, Násiri’d-Dín Sháh summoned all the prisoners, gave them an Ashrafí [gold coin] each and set them free. Among them was Hájí Mullá ‘Alí-Akbar [Shahmírzádí, Hájí Akhúnd], Áqá Mírzá Abú’l-Fadl [Gulpáyganí], Hájí Amín, Mashhadí ‘Alí Qazvíní, and other important persons. That was one of the services I rendered. And another was when Siyyid Jamálu’d-Dín Asadábadí, who is known as Afghání, was planning some mischief in Istanbul. He had interpolated some material into the Kitáb-i Aqdas and had inserted some rubbish of his own into that book. Among the things that he had added was that the mosques of Islam should be demolished and razed to the ground. Mecca should be destroyed, Medina pulled down, and some other things. He translated this into Turkish and gave it to Sultán ‘Abdu’l-Hamíd so that the Sultán might become angry and mischief might result therefrom. Sultán ‘Abdu’l-Hamíd wrote an account of this book to me and asked me what should be done. I replied You have no right to interfere in such matters. Whoever has done this has done so out of spite. Send all such books to me. After investigating the matter, I will decide what is to be done with them.’ Sultán ‘Abdu’l-Hamíd sent them, and I had Shaykh Hasan throw them all into the river where they sank and were obliterated. My son! You have no idea how often the ‘ulamá of Iran have written to me and asked for a fatwá [against Bahá’ís]. I have somehow managed to answer all their questions and have silenced them. If I were to tell it all to you, it would tire you. Among them was: [Mírzá Hasan] Áshtiyání and Kalbásí from Tihrán; Shaykh [Muhammad] Báqir and Shaykh [Muhammad] Taqí from Isfahán; Siyyid ‘Alí-Akbar [Fál-Asírí] and Shaykh Táhir ‘Arab from Shíráz; Mullá ‘Abdu’lláh [Burújirdí] from Hamadán; and others from various places. Perhaps one hundred letters in all, and to each one I have given an answer and silenced its author.”

After hearing these words from the honored Hujjatu’l-Islám, I said, “Truly your help and assistance for this Cause have been inestimable and are worthy of praise. Of a certainty you have penned a will. It is good that you elucidate this matter in your will so that after you, others would know their duty.”

“I have written in detail. We must see if the inheritors will publicize my will.”²³⁴ Then he said, “When will you be leaving?”

“My sole intention was to meet you,” I replied. “I have no other business here.”

“Then it is better if you go soon, since, when you arrived in the Abode of Peace [Baghdad] some mischief-makers came and said something to the effect that someone has come from ‘Akká to Baghdad to promote [the Bahá’í teachings]. I gave them reply saying, ‘It is Áqá Mírzá Áqá, one of my cousins. I have personally invited him to visit the Holy Places and to come and meet me. Do not interfere in this matter.’”

We embraced warmly and said farewell and I left. [p. 350] As I left the house, I found the ‘Arab Bahá’ís gathered, worried, around the house of the venerable Mírzá. When they saw me, they were relieved.

“What are you doing?” I asked.

“We became worried because you took so long. We were thinking all sorts of things. Being distressed, we left our residence and gathered around the house of the honored Mírzá waiting for you.”

“That was not necessary,” I replied. I returned with my friends to our residence. The same day we left for Baghdad and Basrah and eventually reached Búshihr.

Chapter 12
Troubles in Ábádih

Arrival of Áqá Mírzá Áqá Núri’d-Dín