Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Rowshan Mustapha, The Baha'i Faith in Libya, bahai-library.com.
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The Bahá'í Faith in Libya

Rowshan Mustapha
I wish to thank Hala Jarraḥ for the information
she gave me that helped me complete my paragraphs regarding
her parents Yusuf and Hayat Jarraḥ as well as details
of the death of Riadh Gollestaneh and
his wife Maheen Abrechami

To Tayseer and Samir Rushdy, I beg to present my
thanks for their help
in providing information that was of
importance to this history.

CONTENTS
Page
Historical Time-line of events 7
Fore Word 9
Introduction 11
Chapter One
First announcement of the NSA of Egypt and Sudan 13
regarding Libya
Another announcement regarding Libya – Revival of Spirit
of Pioneering 13
The Bahá’ís who pioneered to Libya 14
Chapter Two
Benghazi - Cyrenaica
The Local Spiritual Assembly of Benghazi 19
The role of Yusuf Jarraḥ 20
The role of Dr. Munib ‘Abdu’l-Ḥusayn Gollestaneh 22
The case of Riadh Gollestaneh and his wife Maheen
Abreshami 23
Chapter Three
The Expulsion of the Egyptian Bahá'ís from 25
Libya
What happened in Benghazi 25
Signs of opposition 25
Dr. Ḥussayn Gollestaneh targeted 26
The King of Libya takes action against the unjust officials 26
A further grave incident that played in the hands of the
opponents of the Faith 26
Other factors added leverage to the opposition against the
Bahá'ís 27
A Prince of Libya sought meeting a Bahá'í 27
Chapter Four
Sabha – Fezzan
In Sabha – Fezzan 29
The beloved Guardian extremely delighted 29
The story of Fezzan 30
The story of Moḥsen ‘Enayát and Fezzan 31
Note regarding Moḥsen 'Enayát 32
The Role of Fouad Rushdy in Fezzan and Tripoli 33
Chapter Five 35
In Tripoli – Tripolitania
Chapter Six
Reflection
Chapter Seven
THE COMMUNITIES 41
Benghazi Community and LSA 41
Tripoli Community and LSA 43
Ella Bailey 44
Sabha Bahá’ís and friends 45
Hayat in Mursuq 46
Foad Rushdy 48
My house a rest house 50
Chapter Eight 53
Stories in Memory

The Bahá’í Faith in Libya
Historical Time-line of events

1948 -First announcement to open Libya to the Faith
1951 -Second announcement to open Libya to the Faith.
-King Idris accedes to the Throne of Libya – Dec. 24, 1951
1952 -First arrival in Libya, Dr. Munib 'Abdu'l-Ḥusayn Gollestaneh arrives in
Benghazi February 21, 1952.
1953 -Formation of the Local Spiritual Assembly in Benghazi in Riḍván 1953.
-Arrival in Tripoli, Libya of Dr. Robert Gulick and Bahiyyih Faraju’lláh and
Ella Bailey as well as Bahiyyih’s mother Shawket ‘Alí Faraju’lláh – July 20,
1956.
-Passing Away of Ella Bailey August 26, 1953.
-Moḥsen ‘Enayát opens Fezzan arriving Sabha September 26, 1953.
- Circa October 1953, Dr. 'Abdu'l-Ḥusayn Gollestaneh was assaulted at his
work premises that caused breaking of 3 ribs.
- Áḥmad Al Ghadamsi, accepts the Faith and thus becomes the first Berber
Bahá’í, sometime towards the end of 1953.
-Circa December 1953, Mustapha El Beji, Tunisian graduate of Zaytouna of
Tunis and teacher in El Marj town in Cyrenaica accepts the Faith.
1954 - Circa January 1954; Dr. 'Abdu'l-Ḥusayn Gollestaneh struck by severe
depression.
- Circa mid-June 1954, the situation changed very rapidly in Cyrenaica (letter
of Muḥammad Muṣṭafá dated June 26, 1954 to Mr Banání)
-Arrival of Bashir Hosni ‘Abdalláh circa January 1954 – a former associate of
the Mufti of Palestine bearing a letter of introduction from the NSA of Egypt
and expelled from the Faith (Letter LSA Benghazi to NSA Egypt dated July
18, 1954)
-July 8, 1954, El Zaman newspaper of Benghazi published an article under the
title – ‫“ – انهاء إقامة الطائفة البهائية في البالد‬Termination of residence of the Bahá’ís
in the country”
- July 10, 1954, a letter on behalf of the Bahá’ís refuting the false information
and accusations of El Zaman was sent to the Governor of Cyrenaica requesting
his intervention.
- July 14, 1954, the answer to the above letter came from the Office
Publications and Distribution of the Governorate that El Zaman is a private
publication and is not under the jurisdiction of the Government.
-Between July and August 1954, Muḥammad Muṣṭafá, Ámin Battaḥ, Moḥsen
‘Enayát, Hebat’ulláh ‘Abdu’l-Ṣamad and his wife Tahirih Gollestaneh,
Rowshan Mustapha and Mustapha El Beji were forced to leave Libya.
-August 26, 1954, Selim Jarrah and his wife Parvine left Benghazi.
-August 1954, the Local Spiritual Assembly of Benghazi was dismantled
because of departure of members.
1974 -Yusuf Jarrah is appointed Auxiliary Board Member for Libya.
1983 -Yusuf Jarrah family return to Tripoli from the United States (Membership
transfer slip NSA of the USA dated November 7, 1983)
1985 Yusuf Jarrah family are obliged to leave Libya to the United States.
1987 -There is no one besides us in Tripoli, rather in Libya except Riaz Gollestaneh
and his wife in Benghazi (Letter of Fouad Rushdy dated May 19, 1987)

The Bahá’í Faith in Libya

Foreword

It was my privilege to be one of the early Bahá’ís who pioneered to Libya in 1952,
the fourth actually, and although destiny allowed me only two years there at the end
of which I had to leave Libya with three other Egyptian Bahá’ís and one Tunisian
Bahá’í expelled from the country because of our Faith, I continued to be connected
with that country for more than fifty years after.
A sudden rise of hostility against the Bahá'ís by Muslim Shaykhs only two years
after the first pioneer entered Libya disrupted the Administration and barred progress
in teaching the Faith at a time when the Libyan had just woken from the slumber of
a long period of foreign occupation.
During the twelve years that followed my departure, I did not feel it wise to go to
Libya and visit the friends there. During that time, the friends of Libya, who had
concentrated in Tripoli, which is near to Tunis, Tunisia, where I lived, came to Tunis
as often as possible, while they continued a correspondence with me also.
During the years 1968 and 1969, I intermittently spent fortnights and even months
in Libya in my work and was able to see the friends there. During the seventies and
early eighties, my wife, Ulfet, and I visited the friends in the whole of Libya a few
times while travelling to Egypt and back in our effort to help the friends in Egypt. In
the nineties I went often to Libya in my work and was able to associate with the
friends there.
The few documents and memories that I gathered from that long period of
association with the affairs of the Faith in Libya are probably the only ones available
worldwide. Hence the importance of recording them in this history.
Libya had been, and still is, a difficult country for teaching the Faith. Many
pioneers have sacrificed effort, time and money in their endeavours to teach in Libya
over, now, a period of more than seventy years. Yet Libya has not seen any durable
success.
Why is that? I have no convincing answer.
In this history of the Bahá’í Faith in Libya, a trace of an answer may be found.

This book, The Bahá’í Faith in Libya will be the third in the series of history of
the Faith in North Africa, following The Bahá’í Faith in Egypt and The Bahá’í
Faith in Tunisia.

Because the Bahá’í Administration in Libya was short lived, recording the history
of the Faith tends more towards recording individual achievements and their effect
on the relation of the Bahá’í Community with the local population.

Introduction
Libya
For the Baha’is of Egypt, Libya seemed a faraway country. Both countries share an
almost straight border line North/South of some 1000 km from the Mediterranean in the
north, yet it is unlike Súdán in that there is a wide area of desert that separates the Egyptians
and the Libyans. Added to this, the population of Libya in 1951, the year of its independence,
was no more than 1.25 million including foreigners, spread thinly along the 1500 km plus
Mediterranean coast in the north and in the desert oasis in the south of Tripolitania and in
the Fezzan. The country covers 1.76 million km2 some 95%1 of which is pure desert. It is
divided into 3 provinces; Tripolitania in the North West with Tripoli as capital with a
population of some 700,000, Cyrenaica in the East with its capital Benghazi and a population
of 300,000 and Fezzan South of Tripolitania with its capital Sabha and some 30,000
inhabitants. The country was poor when the Bahá’ís went there. Petroleum had not been
discovered yet. It was the Italians who had constructed most of the infrastructure and towns
during the period of their occupation between 1911 and 1942, and much of it that was in
Cyrenaica, was destroyed during the Second World War.

However, it was to the most desolate Fezzan in Libya that the Sultan ‘Abdu’l-Ḥamíd had
threatened to exile 'Abdu'l-Bahá in the year 1907.

This historic particularity of Libya is of importance to the Bahá’ís.

Estimate of the writer.
Socially, the inhabitants are divided in a number of tribes. Only a few Libyans had
medium education at the time the first pioneers went there. During the Italian occupation,
many Libyan families migrated to Tunisia, Egypt, Syria and Iraq. With independence, many
of the immigrants returned to their country amongst whom were highly educated young
generation members.

On December 24, 1951, King Idris declared Libya independent. Political parties were
prohibited, and the king’s authority was sovereign. Tripolitania and Cyrenaica were
administered by Britain with a pronounced American presence in Tripoli, while Fezzan was
administered by France. Idris Sanūsī, Emir of Tripolitania and Cyrenaica was crowned king.
The Constitution of new Libya had a Federal Government with three States or Provinces.

The reader is kindly reminded, that at this stage in the history of this book we are
in the mid-20th Century, we are in North Africa and we are precisely in Libya – the
second largest, most sparsely inhabited and one of the poorest countries in the expanse
of the Great Western Sahara at that time.

Chapter One
First announcement of the NSA of Egypt and Sudan regarding Libya
Following the launching of the second Seven Year Plan in 1946 for the National Spiritual
Assembly of the United States and Canada, Shoghi Effendi asked the other National
Assemblies to adopt plans that take them to the year 1953. These plans were known as
accessory plans. 2
In the year 1948, The Egyptian National Spiritual Assembly announced a 5 year plan,
1948 – 1953, item 3 of which reads as follows:
3 – Send pioneers to Tunisia, Algeria and Libya.
I have no memory of any action being taken to implement that goal of the plan.
There was no call for pioneers to these three countries in the 19 day Feasts that I, in
the end of my second university year, heard of.
It is true that Egypt was in a turmoil during that period. The war between Egypt
and Israel broke out that year with the resounding defeat of the Egyptian army in
Sinai. To leave the country, an exit visa was necessary from the Army Intelligence.

Another announcement regarding Libya – Revival of Spirit of Pioneering

In April 1951, a United Nations Non-Governmental Organisations Conference for the
Middle East was held in Istanbul, Turkey April 9 – 13, 1951 to which Bahá'í Delegates and
Observers were present. Muḥammad Muṣṭafá was the delegate from Egypt and the Súdán.
That was the first International event to which the Bahá'ís in Egypt were invited to
participate by sending a representative. The situation in the Middle East was turbulent
because of the Arab – Israeli conflict and communication with the Guardian was badly
hampered.
Upon return from this trip to Turkey, Muḥammad Muṣṭafá informed the National
Assembly of the Guardian’s wish for Egyptian Bahá’ís to pioneer to Libya and Algeria, both
countries being virgin territories, to use the terminology of the Ten year Plan not yet
announced at that date.

During the 19 Day Feast of Nour 1951, I remember clearly when Ṣobḥi Elias, member
of the LSA of Alexandria and probably also NSA member at the time, made the following
announcement: “Muḥammad Muṣṭafá returned from Turkey and said that the beloved
Guardian wants pioneers from Egypt to open Libya and Algeria”.3
The feast ended and Fouad Rushdy and I walked home. We were both decided to
pioneer to Libya. We did, as the following paragraphs show.

See “Shoghi Effendi: Author of Teaching Plans” by ‘Alí Nakhjavání p. 93.
Because Egypt was at war with Israel, correspondence between the Guardian and the NSA was
difficult.
A couple of months later when I transferred from Alexandria to my home in Zaytún,
Cairo, I found Moḥsen ‘Enayát, my junior of 2 years, already decided to pioneer to Libya.
Elder Bahá'ís eventually pioneered to Libya, but I mention these two youths: Moḥsen
‘Enayát and Fouad Rushdy for the imprint they made in the troubled history of the Faith in
Libya.

The National Spiritual Assembly appointed a Pioneering Committee to channel the offers
and the pioneering to these two territories. What was fascinating was the enthusiasm that
was there. More than I have ever seen in any time before. The youth struggled to think how
they could answer Shoghi Effendi's request. Pioneering spirit was revived.

The Bahá’ís who pioneered to Libya:

Benghazi, Cyrenaica
Dr. Munib ‘Abdu’l-Ḥusayn Gollestaneh (MD) of Cairo, Egypt, was the first pioneer
to Libya. He arrived in February 1952 and took up work in Ajedabia hospital – 170 kms
westwards from Benghazi along the road to Tripoli. He taught the Faith to Áḥmad El-
Ghedamsi, the first Libyan to accept the Faith in the spring of 1954. Dr. Gollestaneh
remained in Libya until 1964 and then left to the United States.

Eng. Yusuf Jarrah and his wife Hayat and two children Hala and Nabíl and child Badi’
came to Benghazi around mid-August 1952. Yusuf and Hayat came from Lebanon, but they
are originally from ‘Akká. Yusuf was the mainstay of the Bahá’í community and with Hayat
brought the Faith to many Libyan families.

Moḥsen ‘Enayát, of Zaytún, Egypt, the youngest Bahá’í among the pioneers to Libya,
arrived Benghazi end of August 1952. He took a job of teacher in Ajedabia, 170 km west of
Benghazi along the coast, where he remained until July 10, 1953, when he left for Sabha in
Fezzan.

Eng. Rowshan Muṣṭapha of Zaytún, Egypt, arrived Benghazi early September 1952.
He remained in Benghazi until the Government terminated his work and residence permit in
1954. He continued his pioneering by going to Tunisia.

Muṣṭafá Salem of Alexandria, Egypt, who was a member of the NSA in Egypt came to
Benghazi probably in September 1952 also, and went to Tripoli on July 16,1953, where he
was joined by his wife Ra’úth Gabriel. Muṣṭafá Salem passed away on the 23rd November
1962 and was buried in Tripoli. 4

Saleem Jarrah and his wife Parvin Khusraw both originally of Acca, came from
Jordan in March 1953. They both transferred to Tripoli and remained there until 1986 when
age and health problems forced them to return to Jordan, their country of origin.

Áḥmad El Meissi of Lebanon came to Benghazi sometime in 1952. He ceased to contact
the friends two years later when the Government terminated the residence permit of a
number of Bahá’ís.

Riadh Gollestaneh of Cairo, Egypt, arrived in Benghazi mid-1953. He was joined later
with his wife Maheen (née Abreshami). They both remained in Benghazi after the exodus
of all other Bahá'í. They lived and died like martyrs.

Feridún Zeinu’l-‘Abidín and his wife Assia Rúḥí of Cairo, Egypt, came to Benghazi
around mid-1953. Later, they transferred to Tripoli.

The Local Spiritual Assembly of Benghazi was established in Riḍván 1953, but was
disbanded in 1954 following the termination of residence for the Egyptian Bahá’ís.

Tripoli, Tripolitania

Dr. Robert Gulick and his wife Bahiyyih Faraj’ulláh and Robert jr. arrived from
the
United States to Tripoli July 20, 1953. They arranged for Miss Ella Bailey to pioneer
with them.
Mrs. Shawkat ‘Alí Faraju’lláh née Khanum, mother of Bahiyyih arrived with the
Gulicks. She passed away February 15, 1954.5

Miss Ella Bailey arrived with the Gulicks also. She passed away a few weeks after
arrival.6 The beloved Guardian signalled her pioneering to Libya and her death there. She
had met ‘Abdu’l-Bahá in Chicago in 1912 and was blessed by Him.

The Bahá’í World xiii p.931
The Bahá’í World xii p.915
The Bahá’í World xii p. 685
Miss Laura Allen arrived Tripoli September 3, 1953, from the United States.

Feridún Shahrokh and his wife, first pioneers to Libya from Iran, arrived September 6,
1953, went to Tripoli with intention of settling there as merchants.

Mrs Katayún arrived with the Shahrokhs to settle in Tripoli.

Ne’ímat ‘Abdel-Waḥid and his wife Nosrat from Iraq, arrived in Benghazi the 17th of
September 1953 and proceeded to Tripoli on the 20th. They remained for some years. They
had their firstborn, a son, in December 1953.

Miss ‘Esmat Wakil of Iraq came with the ‘Abdel-Waḥids and went with them to Tripoli.
Miss ‘Esmat is the sister of Mrs ‘Abdel-Waḥid.

Miss Rizvanieh Ighrari came from Iran to Benghazi on the 17th of September 1953. The
LSA directed her to Tripoli, but later she returned to Benghazi and married with Dr. Munib
Gollestaneh and the couple remained and maintained the Benghazi centre for many years
after most of the other pioneers had left.

The Local Spiritual Assembly of Tripoli was established in Riḍván 1954.

Sabha, Fezzan

Moḥsen ‘Enayát (1931 - 2024) went to Sabha in Fezzan in answer to the request of
Shoghi Effendi, arriving there on the 26th of September 1953. He was forced to leave Sabha
ten months later during which a Provincial Minister accepted the Faith and the Faith was
introduced to the representative to the parliament of the Tuaregs.

Fouad Rushdy of Alexandria, Egypt arrived in Sabha before the departure of Moḥsen
in order to keep the locality open to the Faith. He was later joined in marriage with Siham
Jarrah of ‘Akká and they remained in Fezzan for 3 years after which Fouad’s employer, the
Ministry of Finance, transferred him to Tripoli. Fouad and Siham remained in Tripoli until
their death in August 1996 and June 2000.

Derna, Cyrenaica

Eng. Hebat’ulláh ‘Abdu’l-Ṣamad and his wife Tahireh Gollestaneh arrived from Cairo,
Egypt, to Derna in Cyrenaica in April 1954 and were obliged to leave in August 1954
because the government terminated his services because the couple were Bahá’ís.

Later the following pioneers came to Libya: 7
 Isḥaq Ghabrial & Salwa Iskandar with their three children Ra’úf, Baha’a and
Sameḥ. Lived in Zliten and Gharian.

List provided by Riadh ‘Alí 25.02.2023.
 Sabri & Ra’issa Elias accompanied by their daughters Carmel and
Malakút. Lived in Tripoli. Arrived late 1969).
 Abdul-Karim Isfahání (of Syria). Lived in Tripoli and Benghazi. Arrived
late 1968 or early 1969.
 Fouad Abdu’l Razzaq Abbas & Salwa Sabri (both of Iraq) accompanied by
their two children. Lived in Baidha.
 Enayat Rushdy and Ragaa’ Rúḥí (and their children Hassan and Rania).
Lived in Tripoli.
 Abbas Rushdy and Mariam Rúhí. Lived in Tripoli.
 Muḥammad ‘Abdu’l-Mageed Ahmad, a Baha’i from Sudan. Arrived in
Tripoli early 1970’s but didn’t stay for too long to my knowledge.
 Rif’át and Fatima Shirazi (Egypt) accompanied by their three daughters
Malakút, Iman and Hala. Lived in Zuwarah.
 Riadh ‘Alí of Iraq and his wife Rose (née Roumani), pioneered to Libya and
lived in Gharian, Tripoli and Sirte (June 1969 to June 1976).

Chapter Two
Benghazi - Cyrenaica
Libya was opened to the Bahá’í Faith by the arrival from Egypt of Dr. Munib ‘Abdu’l-
Ḥusayn Gollestaneh on February 21, 1952 and settled in Benghazi, the capital city of the
eastern province of Cyrenaica.
He was joined in August 1952, by Eng. Yusuf Jarraḥ and his wife Ḥayat Jarraḥ and their
daughter Hala (4 yrs.) and their son Nabíl (2yrs.) and baby Badi’.
Moḥsen ‘Enayát must have arrived in Benghazi end of August 1952 followed three days
later by Eng. Rowshan Mustapha in Benghazi also.
Other early arrivals in Benghazi were Muṣṭafá Salem, around end September 1952 and
Salim Jarrah and his wife Parvin, in March 1953.
Áḥmad El Meissi of Lebanon was already in Benghazi sometime after the arrival of the
first pioneer - Dr. Munib ‘Abdu’l-Ḥusayn Gollestaneh and thus it was possible to establish
the first local Spiritual Assembly of Benghazi during Riḍván 1953.
The Bahá'í Centre of Benghazi began with the autumn of 1952. The Centre quickly
became a stopover for pioneers or visitors to Libya or on their way to other destinations.
Boarding, transport and help of all sorts was provided by the Bahá’ís of Benghazi to
Bahá'ís going through the town or trying to settle there.

The Local Spiritual Assembly of Benghazi

The establishment of the Local Spiritual Assembly in Benghazi was a source of happiness
to the beloved Guardian. This was confirmed by a letter from Dr. El-Sayyid Muḥammad Al-
'Azzawí8 dated July 1st, 1953 to the Local Assembly of Benghazi wherein Mr Al-’Azzawí
wrote:

‫ والتوجه بالقلب والوجدان إلى غصن‬،‫العلي األبهى‬
ّ ‫بعد الخشوع والخضوع لساحة ربنا‬
‫ أقدم إلى محفلكم كمنفذا تعليمات‬،‫الله الممتاز ربّان السفينة الحمراء وقائد جند البهاء‬
‫ولي أمر الله المحبوب التي أصدرها لهذا العبدالفاني لدى تشرفه بالمحضر األنور‬ ّ ‫حضرة‬
‫لقد أبدى حضرة المولى المحبوب سرور خاطره المبارك من تشكيل المحفل ببنغازي بهذه‬
‫السرعة وتلك الكيفية التي تدل على أن اليد الغيبية تعمل من وراء الحجب الغيبية وتفضل‬
،‫ أولهما ه ّمة األحباء وعداوة األعداء‬:‫وقال أن انتشار األمر المبارك معتمد على أمرين‬
... .‫وثانيهما يد الغيب والتأييد اإللهي‬
‫اتصل بمحفل بنغازي وأكد لهم على لساني ضرورة تأسيس مركز أمري في الغرب‬
‫(فزان) ويجب عليهم أن يرسلوا من بينهم شخصا واحدا كافتتاح‬ ّ ‫(طرابلس) وفي الجنوب‬
‫في هذه السنة وبعد ذلك يصل العدد حتى تستحكم أسس هذين المركزين فيتطوران بسرعة‬
،‫ فإنه من أهم األمور أن يتأسس محفالن في هذين البلدين بأسرع ما يمكن‬.‫إلى محفلين‬
‫وهذا العمل خاص بأحباء بنغازي وليس لمصر أن ترسل مهاجرين لمساعدتهم فإن مصر‬

Dr. El-Sayyid Muḥammad Al-'Azzawí, a believer of Egypt, was visiting in Ḥaifa with special
permission from the Guardian at a time when believers from most of the middle eastern countries
were not permitted to visit the Holy Land because of the ongoing war with Israel.
‫ لقد حان الوقت ألحباء بنغازي أن يستقلوا بفعالياتهم الخاصة ولو‬.‫مشغولة بأمور أخرى‬
.‫اقتضى األمر أال يبقى في بنغازي إال أعضاء المحفل فقط‬
ّ ‫وقد أكد حضرته عن ضرورة الهجرة إلى طرابلس‬
‫وفزان استعدادا لتأسيس محفلين فيهما‬
‫مرة كان حضرته‬ّ ‫بأسرع ما يمكن – في مرتين مختلفين وفي يومين مختلفين وفي كل‬
"‫يقول "أكد لهم على لساني‬
Further instructions from the Guardian arrived to the Assembly in Benghazi through Mr.
‘Abdu’l-Raḥman Jarraḥ of ‘Akká, father of Yusuf Jarraḥ, the Chairman of the Local
Assembly in Benghazi, confirmed in an attachment to a Message to the Assembly in
Benghazi from Mr. Leroy Ioas dated July 1953:

“The beloved Guardian wishes ‘Abdu’l-Raḥman Jarraḥ to write his son and the
Assembly in Benghazi of his happiness over the establishment of the new Assembly
and to assure them of his prayers in their behalf.
He feels if they can do any extension teaching work, he would like them to teach in
Tripoli, and also in Feisan (sic), Tripoli, in Libya however, takes precedence over
Feisan (sic). Both are very important, so if they have any ones wishing to pioneer,
or can do some teaching works in either of these two areas of Libya, the Guardian
would appreciate it”

The above two quotes were confirmed in a letter from Mr Leroy Ioas dated 16th July
1953 where we read:

“The Guardian has instructed me to write to your Assembly, calling your attention
to the very great responsibility that rests upon you as the only Assembly in Benghazi,
and perhaps the strongest in North Africa outside of Egypt.
He knows how diligently you have worked to establish your Assembly, but at the
same time he knows you appreciate the great spiritual gifts that come to the
individuals who continuously move to new areas to establish the Faith when it has
become strongly established in a central point.
“The beloved Guardian attaches the greatest importance to the Cities of Tripoli and
Feezan (sic). He would certainly be most happy if any of the friends in Benghazi
could establish themselves in either of these cities, so that the Faith might become
established there. Feezan (sic) as you know, is the place where the Turkish
Government had in mind imprisoning the Master, and for this reason the Guardian
feels it extremely important that an Assembly be formed there. Likewise Tripoli is
the most important city in Tripolitania, and if your Assembly could establish the
Faith in those cities, it would add to the eternal glory of Benghazi, as well as the
beloved Friends who settle there”

The role of Yusuf Jarraḥ

It was Yusuf Jarraḥ who was instrumental in building up rapidly the Community of
Benghazi to a Local Assembly status. He was the mainstay of the Community in Benghazi,
and later in Tripoli.
He helped in finding jobs for a number of friends allowing them to pioneer to Libya. He
and his wife Ḥayat Jarraḥ, a capable speaker and capable of sustained valuable speech,
quickly endeared themselves to many a Libyan family, especially when they transferred to
Tripoli in September 1954.
When the threat to expel the Bahá’ís from Libya loomed in mid-June of 1954, he was
one of the Bahá’ís targeted for expulsion. His case was more serious in consequences. He
was stateless and his expulsion from Libya to Lebanon would have been disastrous for him
and his family. Fortunately, the Prime Minister of Libya, who knew Yusuf Jarraḥ’s value,
intervened and transferred Yusuf to Tripoli and to the Federal Government, as opposed to
the Provincial Government of Cyrenaica.
Hala Jarraḥ9 added the following information regarding that critical period of their life in
Libya:
I was young at the time and went to the Amira School for girls in Benghazi. At the
head of the school was Mme Ḥamida El-‘Anizi10, of the well-known ‘Anizi family, one
of the big tribes in Cyrenaica. Mme Ḥamida was also the President of the Women
Charity Association in which my mother, Ḥayat Jarraḥ, was a member as well as
Mme Yosra Canaan wife of the Prime Minister of Libya, Eng. Muṣṭafá Ben Ḥalim.
Yosra was Palestinian and a close friendship developed between my mother and her.

When the Libyan Government decided to expel the Bahá'ís from Libya, Mme ‘Anizi
went to the King at his palace and with courage confidence told the King said to him,
“Yusuf Jarraḥ used to send a lamb eve35

ry Aid El Aḍḥa to feast the orphans in Orphanage while your ministers filled their
stomachs with lamb meat. If the Bahá'ís are like Yusuf Jarraḥ then I am one of them!”
Mother informed Mme Yosra that we were being expelled from the country and she
informed her husband Muṣṭafá Ben Ḥalim. Ben Halim immediately contacted my
father and told him to go quickly to Tripoli with the family where he was to take up
the function of Director of roads in the Federation Ministry of Public Works. The
family transferred too transferred to Tripoli and I remember we travelled by night
for a long time and we settled in a stricken by war hotel for a few months until a
Libyan employee with my father offered us a two room house adjoining his house free
until the Government allocates us a house or apartment. We were most grateful to
this kind and generous Libyan whom we called Uncle ‘Abdu’lláh El Hammaly. My
mother taught his wife to read and write.
The government allocated for us a beautiful house in the town’s best residence area,
overlooking the sea – a real beauty.

I remember that my father contacted my grandfather ‘Abdu’l-Raḥman Jarraḥ in Akka
when we were notified to be expelled asking him to consult the beloved Guardian
regarding our situation. The answer of the beloved Guardian was that my father

Hala Jarraḥ, born circa 1948, is the eldest daughter of Yusuf and Ḥayat Jarraḥ. She was 4 years old
when she came with her pioneer parents to Benghazi in Libya.
The first Libyan women who went to Turkey for education.
should persevere and remain in Libya. My father persevered and obeyed and God
rewarded him with all good.

During the early 60s, Yusuf brought his brother, Jamal Jarraḥ, a medical doctor in Syria,
over to Libya and helped him build a hospital which was a pride of the people of Tripoli.
In 1974, Yusuf Jarraḥ was appointed Member of the Auxiliary Board and he was able to
communicate through the friends of Tunis, mainly, and send the news of the friends in Libya
to the Counsellors in Africa.
In 1976, Yusuf purchased a Ḥaẓiratu’l-Quds in Malta and he extended important help to
the friends in Egypt where the Administration was banned.
In 1978, Yusuf had a stroke while on business in London. He had to spend a year in Malta
for convalescence and returned to Tripoli in 1979. He insisted in sticking to his post of
pioneering in spite of his deteriorating health. However, he was obliged to leave Libya with
whole family and reside in the United States in 1985 where he passed away in 1989.
The Universal House of Justice wrote to Mrs Ḥayat at the passing of her dear Husband
Yusuf Jarraḥ:

March 13, 1989

DEEPLY SADDENED PASSING STAUNCH SERVANT CAUSE YUSUF JARRAḤ.
HIS DEDICATED SERVICES UNFORGETTABLE. CONVEY YOU AND ENTIRE
FAMILY HEARTFELT CONDOLENCES. PRAYING FERVENTLY HOLY SHRINES
PROGRESS HIS SOUL ABHA KINGDOM.

During June 1998, Hayat Jarraḥ passed away while in Jordan. The Universal House of
Justice addressed the following Message to the National Assembly of Jordan:

26 June 1998
Deeply grieved passing Mrs Hayat Jarraḥ. Her sacrificial pioneering services, her
wholehearted support teaching activities in various fields, exemplify the spirit of
radiant dedication which motivated all her endeavours. Assure her dear children
and other relatives loving sympathy and fervent prayers Holy Shrines progress her
soul Abha Kingdom.
The Universal House of Justice.

The role of Dr. Munib ‘Abdu’l-Ḥusayn Gollestaneh

Dr. Gollestaneh was the first to pioneer to Libya arriving in Benghazi in February 1952.
He had pioneered to the south of the Sudan one year before. He was posted to the hospital
of Agedabia which is 170 kms by road west of Benghazi. His was the merit to respond to
the call of the Guardian to teach the Faith to the Berbers. Sometime towards the end of 1953,
Dr. Gollestaneh taught the Faith to one of the employees of the hospital, Aḥmad El-
Ghedamsi, a Berber originally from Fezzan.
Dr. Gollestaneh’s optimistic character and full of hope was a source of happiness to the
friends of Benghazi on the weekends when he joined them from Agedabia.

Dr. Gollestaneh and Rizvanieh remained in Benghazi well after the forced exodus of most
of the friends imposed by the Government of Cyrenaica as of June 1954. They left around
the year 1964 to the United States.

The case of Riadh Gollestaneh and his wife Maheen Abreshami

Riadh came to Benghazi sometime in 1953 well after the establishment of the Benghazi
Assembly. His brother, Dr. Munib Gollestaneh managed to obtain a job for him with the
hospital accountancy. He did not mix with people of the country and remained attached to
his brother and some of the friends in Benghazi. Later after I had left Libya he married with
Maheen Abreshami in Iran and they both lived in Benghazi. I visited them in the 70s during
one of my journeys from Tunis to Egypt by road. 11 They seemed to be confined to live alone.
Maheen seemed more open to the exterior of home, but Riadh had not changed.
Around the mid-90s we in Tunis heard that both Riadh and Maheen passed away and
were buried in an unknown cemetery by their neighbours. There were no Baha’is in
Benghazi except the daughter of Salim Jarrah, Maha who is married to a wonderful
Palestinian (non Bahá'í) named Fouad.
In April 2025 I received through Hala Jarrah the following from Maha regarding the last
days of Riadh and Maheen:
Maha heard about the death of uncle Riadh much later and when she and Fouad tried to
find out how and when this happened, they were not able to get any information. Maha and
Fouad had tried to keep in touch with Riadh and Maheen before their death but that was
impossible because Riadh entered into isolation. They did not open the door of their home
to anybody, Riadh seemed frightened of everyone. Their neighbours said that they had not
heard any sound from their home and after a while they understood that they must be dead
inside. The neighbours contacted the police who broke into the house to find both Riadh and
Maheen dead. It seemed that Maheen died before Riadh.

I feel moved to record that in my opinion Maheen died a martyr.

Between 1970 and 1984, I made many visits to Egypt, average 3 visits per year usually with my
wife, Ulfet, and some of these trips were by car. These car trips allowed us to visit the friends in
Libya.
Chapter Three
The Expulsion of the Egyptian Bahá'ís from Libya

Then came the expulsion of the Egyptian Bahá’ís from Libya and Muḥammad Muṣṭafá
went to Cairo in July 1954.

The Benghazi, Libya, Community had, initially in 1952, three Egyptian nationals, I being
one of them. A few other Egyptians, not Bahá’ís, were also there employed in the
Government. Early in 1954, Muḥammad Muṣṭafá, who had returned from the Spanish
Sahara, and I, found it necessary to meet with the Egyptian Ambassador, Yahiya Ḥaqi who
seemed very positive towards us and the other Egyptian Bahá’ís who were now five
including my father and I.
Later in that year, Egyptian Sheikhs from Al-Azhar who had come to Libya, incited the
government to send the Egyptian Bahá’ís, indeed all Bahá’ís, away from Libya. The
Egyptian Ambassador added his blessings to the efforts of the Sheikhs.
The result was that Muḥammad Muṣṭafá, Moḥsen 'Enayát12, Ámin Battaḥ and I were
notified to leave the country within 8 days. For me, the 8 days were after termination of my
work with the Public Works Ministry which gave me some 30 days to go. Muḥammad
Muṣṭafá and Ámin Battaḥ were interrogated by the Egyptian State Security Investigation
upon their return in Egypt.
My guess was that the Ambassador must have reported to Cairo his negative opinion
about the Bahá’ís and what took place in Libya. In turn, the State Security Department would
have been informed and I would not be able to come out of Egypt again should I return to
Egypt. I did not want to return to Egypt following the notice of termination of service by the
Libyan Government, but without any significant amount of money I saw very little
possibility to pioneer anywhere, and the return to Egypt became the only alternative. 13

What happened in Benghazi?14

The friends of Benghazi generally understood that the local government of Cyrenaica had
confidence in them. Not only were the friends some of the most sincere employees in the
government but also their life collected respect and love from all those who knew them. We
understood that the authorities knew of our activity and, at least, have heard enough about
the Bahá'í Faith to realise that the Bahá'ís are peace-making and sincere followers of God.
This was more than once ascertained during interviews made by friends with Governor
(Waly) and other responsible officials.

Signs of opposition

There were, however, three prominent figures who showed open animosity to the friends;
these were the Director of Interior of Interior for the Province, the local Minister (Nazir) of
the Province and another Nazir called Wanis El Qaddafi. This later was the Nazir who

Moḥsen, originally Persian, was of Egyptian nationality and had an Egyptian passport.
Destiny, however, decided otherwise because I landed in Tunis, Tunisia a couple of months later.
This whole chapter refers is the summary of the report Rowshan Mustapha sent to Mr Leroy Ioas
at the World Centre, on behalf of the Spiritual Assembly of Benghazi dated 7th August 1954.
expelled Moḥsen Enayat from his work with the Education Department prior to his
pioneering to Fezzan at a time when the Nazir of Public Works (now the Prime Minister of
Libya) refused to expel the many Bahá’ís in his departments because of their religious belief.

Dr. Ḥussayn Gollestaneh targeted.

The Nazir of Interior and the Director of Interior, both had for some time purposely ill-
treated some friends. Amongst these was Dr. Ḥussayn Gollestaneh in Agedabia. This ill-
treatment led some officials of the hospital to quarrel with Dr. Gollestaneh and cause him
bodily harm. The Nazir and Director who should have investigated the matter, purposely
closed the case, Dr. Gollestaneh’s forgiveness to his assailants helped them to sign it off and
in spite of a contrary advice of a medical board, Dr. Gollestaneh was returned to work in the
same hospital where he had met with this attack. As a result a severe nervous breakdown
befell Dr. Gollestaneh during early March 1954, some 5 months after the incident.

The King of Libya takes action against the unjust officials.

Upon hearing about this incident the King of Libya investigated the matter and finding
that the case was unjustly ruled out, decreed the expulsion of the Nazirs of Public Health and
of the Interior as well as the Director of Interior and two other officials. In the meantime Dr.
Gollestaneh was being treated in Cairo at the Libyan Government expense and returned to
Benghazi fully recovered. The expelled Nazirs and officials, joined hands in arousing their
respective and other tribes to threaten the court and, in revenge, against the Bahá'ís too.
The Waly of Cyrenaica, being a close friend of the Director of Interior, together with
some other prestigious personalities, urged both by revenge and hope to calm down the
uprising tribes, managed to get the approval of the King to terminate the residence of all
foreign Bahá'ís and expel from Government service any Libyan who is Bahá'í in the whole
country. Fortunately, however, the Baha’is in Tripoli and those of Benghazi who went there
at the outbreak of the attack, were spared this last measure.
Shaykh Shaheen, who had attacked the Faith in the local papers, was allowed during an
interview with the King to speak about the Bahá'í Faith and what he said was naturally not
the truth.

A further grave incident that played in the hands of the opponents of the Faith

Around early January 1954, the friends in Benghazi received a Palestinian national by
the name of Bashir Ḥosni ‘Abdu’llah who came from Egypt with credentials that he is Bahá'í.
As usual the friends extended to him sincere help and even an employment with the
Government. It turned out that this Bashir had a disastrous political background and was an
active follower of the Mufti of Palestine. He mixed with the friends and disclosed our activity
to the Authorities who did not find difficulty to misinterpret them. Thereafter our
correspondence was opened and the home and telephone of Yusuf Jarrah and Rowshan
Mustapha were watched. Within a short period of a few weeks, this Bashir stole some
government property, including a motorcycle and fled leaving debts he owed the friends as
well as others.
The Assembly in Benghazi immediately expelled him from the Community and advised
the National Assembly in Egypt, but that did not attenuate the terrible damage he caused the
Community in Benghazi with the Government.
Other factors added leverage to the opposition against the Bahá'ís

1) The Egyptian Legation to Libya seemed to have impressed the opinion that the Bahá'í
principles are detrimental to the required spirit of animosity to Israel and to Islamic and Arab
unity. This notion has greatly enhanced and empowered the opponents.
2) The opponents of the Faith also managed to convince the King and the Royal family
that the Bahá'í movement is dangerous to the Sanūsíyyah15 Order.
3) The acceptance of the Faith by the Tunisian graduate of the well-known Tunisian
Zeytuna Mosque, Mustapha Al-Beji, who was a teacher as well as Imam of a Mosque in
Benghazi and in El Marj was looked upon as an indication that the Bahá'í Faith is a menace
to the Sanūsíyyah Order.

A Prince of Libya sought meeting a Bahá'í
In August 1954, as I was preparing to leave Benghazi following termination of my
services, I received notification that Prince Al-Ridha would like to see me. This was great
news and I went to the Palace to see him. He was dark skin well built, probably in his mid-
thirties.
The Prince received me cordially and seemingly with pleasure. He immediately asked me
to brief him on the Bahá'í Faith. I did not record the meeting after, unfortunately, but I
remember that he listened carefully, did not ask many questions and finally asked for books
or a book introducing the Faith. I remember I took to the palace the next day two books in
Arabic. One was Bahá’u’lláh and the New Era.

The King of Libya Idriss Al Sanūsī is the spiritual leader of the Sanūsíyyah Order.

.
Chapter Four
Sabha - Fezzan

In Sabha – Fezzan
The development towards establishing a Community in Sabha, the capital of Fezzan was
different to the two other Communities of Libya – Benghazi and Tripoli. Sabha was no more
than an oasis in the great Sahara and situated some 700 km south of Tripoli. The pioneer
going there had to have a job with the government which was much more difficult than
Benghazi and Tripoli.
Following the establishment of the Local Spiritual Assembly in Benghazi in Riḍván of
the year 1953, the beloved Guardian asked for a pioneer to go to Fezzan, where the Sultan
of Turkey had threatened to exile 'Abdu'l-Bahá, in the year 1907.
Mohsen ‘Enayát of Benghazi, the youngest among the pioneers, offered to take up that
task. Indeed he was the only one among the Bahá’ís of Libya who could have settled this
most difficult goal.
Moḥsen went to Tripoli where Robert Gulick tried to obtain a job for him with one of the
Unites States development programs. Finding that the efforts of Gulick had delayed, Moḥsen
went to Sabha in Fezzan arriving there on September 26, 1953 without work and with a small
amount of money.

The beloved Guardian extremely delighted

In the message from Ḥaifa dated September 30, 1953, Mr Leroy Ioas wrote:

Spiritual Assembly of the Bahá’ís of Benghazi,

The beloved Guardian was extremely delighted when I presented to him your
cablegram of September 28th, advising that Moḥsen ‘Enayát had reached Fezzan on
September 26th.

The Guardian feels this is a very historic event. It represents a unique victory for the
Faith, that the light of divine guidance should now be illuminating the area where
'Abdu'l Ḥamid intended to incarcerate the Master.

The Guardian assures Mr ‘Enayát of his great appreciation of his sacrificial service,
and assures him of his prayers on his behalf. He will pray that the doors may be
opened, and that souls may become attracted to the teachings of Bahá’u’lláh; that
the cohorts of the Supreme Concourse may be with Mr ‘Enayát, and the blessings of
the Holy Spirit confirm him at all times.

The Guardian sends his deep appreciation to all the members of your assembly, he
assures you of his prayers in your behalf.

Faithfully yours,
Leroy Ioas.
Secretary – General.

In Sabha, Moḥsen immediately started to teach and was successful in introducing the
Faith to the Governor of Fezzan, the Naẓir of Finance of Fezzan and the representative to
the parliament of the Tuaregs of the region as well as to two Algerians employed by the
Libyan Government.
Moḥsen, again finding that he was without work and his residence in Libya could be
terminated any time, had to reinforce the presence of pioneers in Sabha, and he approached
the Naẓir of Finance who accepted the application of Fouad Rushdy of Egypt, an accredited
accountant, and offered Fouad a job in Sabha. Fouad arrived in Sabha on the same day
Moḥsen departed.

Letter of Mr Músá Banání dated July 3, 1954:
Please give the assurance of my most fervent prayers to the dear friends in Benghazi.
Their steadfastness and perseverance in these historic days shall go down in Bahá’í
history as a shining example of courage and merit. Unity of the friends, prayer and
wisdom will assuredly enable the devoted community of Benghazi to overcome this
present wave of persecution.

The story of Fezzan
“As a consequence of their16 intrigues, a Commission of four, under the
chairmanship of ‘Arif Bey, arrived in the winter of 1907 post-haste from the seat of
the (Ottoman) Empire.”17 This was the second and last Commission sent by order of
the Ottoman Sultan to incriminate 'Abdu'l-Bahá and get rid of Him by death or exile.
“Rumours were rife that 'Abdu'l-Bahá would be forcibly removed to Fízán
(Fezzan)…, a vast expanse of desert totally cut off from the rest of the world”18
Shoghi Effendi told a number of pilgrims that he had encouraged the Americans
to pioneer to Cyprus and Fezzan in Libya, because Mírzá Yahyá had been sent to the
former and 'Abdu'l-Bahá had been threatened with exile in the later in 1905 and
1907. The threats of exile to Tripoli were not exaggerated. In 1914, the former
Governor of Tripoli visited 'Abdu'l-Bahá and said that in 1907 he had received a
telegram from Sultan ‘Abdu’l-Ḥamid informing him that 'Abdu'l-Bahá would be
arriving in just a few days on His to exile in Fezzan, deep in the Sahara desert. The
Sultan told him to be ready to take Him to Fezzan with a large escort of horsemen.
The Governor waited, but 'Abdu'l-Bahá never arrived.19
Immediately following the establishment of the Local Spiritual Assembly in
Benghazi in Riḍván of 1953, the Guardian asked the Assembly to send a pioneer to
Fezzan.

The violators of the Covenant in ‘Akká.
‘Abdu’l-Bahá – by H.M. Balyuzi p.118
‘Abdu’l-Bahá – by H.M. Balyuzi p.118
Áḥmad Sohrab Diary 14 March 1914 p.791 also quoted in Earl Redman’s “Shoghi Effendi
through the pilgrim’s eye” vol. 2 pp. 63-65
The story of Moḥsen ‘Enayát and Fezzan20
Among the Bahá’ís in Libya, there was no one with the necessary qualifications or
possibilities to pioneer to Fezzan other than Moḥsen ‘Enayát, the youngest pioneer. He
volunteered for this goal. The only way to go to Fezzan was through Tripoli. A fortnightly
air connection Tripoli – Sabha, the capital of Fezzan Province, was in schedule at the time
besides a desert road from Tripoli to Sabha which was extremely difficult and could only be
undertaken with a guide.

Moḥsen left Benghazi around mid-July 1953, with the intension of attending the
International Teaching Conference in Stockholm, representing the Bahá’ís of Egypt and then
to Tripoli where he will look for a job in Sabha. In his cabled message to the Conference,
the Guardian announced: “A pioneer is en route to Fezzan, Libya, chosen scene of ‘Abdul-
Bahá’s banishment by 'Abdu'l-Ḥamid.” This rendered Moḥsen restless. He rapidly went to
Tripoli and met with the friends there and asked for their help to obtain a job in Sabha. Dr.
Robert Gulick, pioneer in Tripoli, took up the responsibility of helping find a job for Moḥsen.
A United States Point Four Program established in 1947 to help third world countries was
under consideration for Libya and it was hoped that Moḥsen could obtain a teacher’s job
under that program. The program delayed and instructions from the Guardian were received
that as soon the pioneer arrives in Fezzan, the Guardian should be informed immediately.

Moḥsen could not delay his departure any longer. In spite of the difficulties of life in
Sabha that he was told, Moḥsen decided to go there and took the first available Tunis Air
flight Tripoli – Sabha, arriving there around mid-August 1953.

Moḥsen writes:

First shock, there was no airport or any kind of buildings around, just a vast space of
endless sand. A few private cars came to pick up those who had arrived on the plane
–friends or relatives, and quickly left. Nobody paid any attention to him except a
police officer who got out of Jeep and walked towards him. “Who are you?” he
asked. “I have been sent by the office of the European Recovery Plan in Tripoli to
expedite the process of signing an agreement with it so that they can proceed with
appointments of teachers for the schools here.” He put my suitcase at the back of his
jeep and we drove for about ten minutes.
On our way I remembered the name of a cousin of one of our contacts in Cyrenaica
who told me he could be helpful as he holds a high position in the administration of
Fezzan. So I asked about him. The answer was: “Yes, he is now in prison. What is
your relation with him?” “Nothing, just his cousin asked me to convey his greetings.”
But that was enough to give me a second shock with no break in between. 21

The officer took this newly arrived pioneer to a square white building with many
arches that was to be the government rest house. At that point, it had just been
finished, but was empty and Moḥsen was its first guest. His room had a bed with
mattress filed with palm leaves and a chair. Being alone gave him plenty of time for

Quoted from Earl Redman’s “Shoghi Effendi through the pilgrim’s eye” vol. 2 pp. 63 -65.
Moḥsen ‘Enayát’s letter report of 11 December 2014 to Earl Redman.
prayer and reading the Writings. His isolation and worries about teaching vanished
when the Governor General of the province called the first meeting of the provincial
parliament.

Invitations went to the heads and notables of different tribes scattered over Fezzan
to come to Sabha where they would be roomed in the government guest house. All
of a sudden the abandoned building became like a beehive: so crowded, full of
movement and the sound of various tribal languages: Bedouin Arabic, Amazigh,
Tuareg as well as the local dialect. The previously silent building became overnight
a Babel-like city.
There was no need for means of transportation or giving a good reason for mixing
with the population, their leaders are all there at my doorstep, so eager to talk to me
and find out new stories to tell their people when they go back. The younger ones
wanted to seize the occasion to learn mathematics, which was not taught in the
traditional Qur’ánic schools. Others wanted to deepen their knowledge in the
meaning of passages of the Qurán. It was a relatively busy time.
During these simple gatherings strong ties of friendship were developed and many
of individuals present hear of the Bahá’í religion for the first time, with a big shock
of course, but they got over it through the signs of true love and friendship. A few
began reading Bahá’í literature, especially the book “Bahá’í Proofs” by ‘Ábu’l-
Faḍl.22

Moḥsen was able to teach the Faith to two provincial ministers one of them being
the Minister of Finance. Moḥsen lost no time to ask the Minister of Finance to recruit
Fouad Rushdy, another young Bahá’í from Egypt, who wanted very much to pioneer
to Libya. Fouad arrived in Sabha the day Moḥsen was to leave. The Sabha Bahá’í
Centre remained open. Moḥsen’s efforts proved the truth of the Writings which say
that those who arise and put their Faith in God will be assisted.
Indeed, Moḥsen ‘Enayát is the conqueror of Fezzan.

Note regarding Moḥsen 'Enayát

After leaving Libya, Moḥsen returned to Egypt and resumed his higher studies and
became a lawyer. When in 1962, a crisis took the Baha’is of Spanish Morocco, he did not
hesitate to go and add his talented knowledge of Islamic countries, to the defence of the
imprisoned Moroccan Bahá'ís of Nador. The Egyptian Security Intelligence were waiting
for his return to seize and imprison him. He, therefore, went to France and obtained his
doctorate degree in International Law. His life then after was dedicated to the service of the
Faith in Africa, in the Holy Land, in Egypt, in the North African countries and generally in
the Arab countries. He mastered the translation of the Guardian’s Writings as well as the
Arabic, Persian, English and French languages.
Moḥsen 'Enayát passed away in his home in Edmonton, Canada, on November 26, 2024
at the age of 93 years. The Universal House of Justice wrote:

Idem.
Dear Bahá’í Friends,
The Universal House of Justice was deeply saddened to learn of the passing of dearly
loved Mohsen Enayat, consecrated follower of the Ancient Beauty. His long life of
service to the Cause of God, including as a Chief Legal Officer at the Bahá’í World
Centre, is recalled with warm admiration. Notable among his many endeavours
were his vigorous and effective defence of the Faith in the Arab region as well as his
contribution to Arabic translations of Bahá’í literature.
Kindly convey to his dear wife, Felicity, as well as other family members and loved
ones the heartfelt condolences of the House of Justice for the loss they have suffered
and assure them of its supplications at the Sacred Threshold for the progress of his
radiant soul in the heavenly kingdom. Prayers will also be offered for their comfort
and solace at this time of parting. With loving Bahá’í greetings,
Department of the Secretariat

The Role of Fouad Rushdy in Fezzan and Tripoli

Fouad Rushdy (1924 - 1996) had decided to pioneer to Libya the moment he heard the
Guardian’s instructions to the National Assembly of Egypt asking for pioneers from Egypt
to go there. That was in the summer of the year 1951. He was an accredited accountant with
the Alexandria branch of the Ford Motor Company, a post that was an envy to his mates of
similar career status.
Moḥsen’s efforts to get a job offer for Fouad were successful, and Fouad went as quickly
as possible to Sabha, arriving on 28th July 1954 and immediately took up his function as the
principle accountant of the provincial ministry of Finance of Fezzan.
In 1956, Fouad married Siham Jarraḥ of ‘Akká and remained in Fezzan until 1964 when
he was transferred to the Ministry of Finance of the Government of Libya.
During the lapse of that decade, 1954 – 1964, great changes happened in Libya –
petroleum was discovered and production began in 1954. Construction and public works
projects were conducted all over the country and education was greatly enhanced.
Fouad was quickly promoted to the position of consultant in the Ministry of Finance in
Tripoli. A most delicate position under the circumstances which the country was
experiencing at that time. He walked on glowing embers. His dedication to his work, his
uprightness and his most joyful character gained the appreciation and recognition of the
various ministers of finance he worked for during 30 years, at the close of which he went on
pension.
In the year 1985, what seemed to be a concerted effort of the authorities of all the North
African countries23 to oppose the Bahá’í expansion in these countries took place. Fouad,
well known as a Bahá’í, was subject to various questionings by the “Mukhabarat” – or
Secret Intelligence Services of Libya, preparing to terminate his services with the Ministry
of Finance because he is Bahá’í. Termination of service with the government would entail
the termination of residence in Libya. His long good standing reference with the Ministry

Egypt, Libya, Tunisia, Algeria and Morocco.
allowed him to confront the matter of his expulsion from the country with the Minister of
Finance personally. He told the Minister: “…if you want to terminate my service in the
ministry, I can only understand and accept. However, I would beg that you delay that action
for three months until my son Tayseer24 terminates the final exams of his University in
Agricultural Engineering, otherwise such a break in his career would be very harmful”.
The Minister answered: “Mr Fouad, as long as I am in this Ministry, you will not move
from here!”
During the year 1993, the Rushdy family bought a house in the Ramleh area of
Alexandria that 'Abdu'l-Bahá had occupied for some time during His visit to Egypt. In a
message dated January 3, 1994 through Moḥsen ‘Enayát stating: “Regarding the Rushdys,
kindly inform this dear family that the Universal House of Justice deeply appreciates their
services over the past several decades. Silently, steadfastly and with self-sacrifice, they have
persevered and endured with high fortitude the challenges of that difficult problem”.
For the later period of his work with the Ministry, Fouad was the only Egyptian foreign
employee. When he passed away on August 15, 1996, he was deeply mourned by all who
knew him. The then Minister of Finance, Dr. Muḥammad ‘Abdalláh Beit Elmal, wrote a
touching letter of condolence to “The family of the regretted Mr Fouad ‘Abdu’l-Raḥman
Rushdy” that was delivered by a delegation of two high persons of the Ministry who
travelled from Tripoli to Alexandria in Egypt to personally present the letter to the family.
A never heard of gesture on behalf of a high officer in Libya.25 A further proof of the
wonderful reputation Fouad left in Libya.
Fouad Rushdy passed away on the 15th August 1996, the Universal House of Justice sent
this message:

DEEPLY SADDENED PASSING DEARLY LOVED CONSECRATED
PROMOTER FAITH FOUAD RUSHDY HIS SELFLESS STEADFAST
SERVICES PIONEERING FIELD LOVINGLY REMEMBERED. EXTEND
HEARTFELT SYPATHY BEREAVED FAMILY ASSURE FERVENT PRAYERS
HOLY SHRINES PROGRESS HIS NOBLE SOUL.
UNIVERSAL HOUSE OF JUSTICE

Fouad’s younger son Tayseer, continued to live in Tripoli after the passing of both Fouad
and Siham and during a period Tayseer was the only Bahá’í in Libya and later their daughter
Abeer returned to Libya with her husband Ihab Muḥammad.
Fouad Rushdy, indeed, had conquered Libya to the Faith.

Tayseer is Fouad’s youngest son.
Curiously, I received the same letter of condolence signed by the Minister of Finance of Libya, Dr.
Muḥammad ‘Abdu’lláh Beit Elmal, by mail in Tunis, Tunisia. I am not a member of the Rushdy
family. The Libyan Intelligence Services in Libya had probably surveyed the exchange of
correspondence between Fouad and me, as well as his visits to Tunis and concluded that I must be
related to the Rushdy family.
Chapter Five
In Tripoli – Tripolitania

The arrival in Tripoli of Dr. Robert Gulick and Mrs Bahiyyih Faraju’lláh Gulick together
with Ella Bailey and Mrs Shawkat ‘Alí Faraj’ulláh in July 1953 established the Bahá’í
Community in Tripoli. They were joined with Laura Allen in September of the same year.
The arrival of Feridún Shahrokh and his wife who had first pioneered to Libya from
Iran, arrived September 6, 1953, went to Tripoli with intention of settling there as merchants.
Mrs Katayún accompanied the Shahrokhs. With the transfer of Muṣṭafá Salem from
Benghazi to Tripoli, the Local spiritual Assembly of Tripoli was established in Riḍván of
1954.
The Local Spiritual Assembly of Tripoli continued through the period of crisis of the
Egyptian Bahá'ís in Benghazi, rather the Arab Bahá'ís in order to include the Jarraḥs (Yusuf
Jarraḥ family and Salim Jarraḥ family). With the departure of Robert and Bahiyyih Gulick
in 1964, the LSA was dissolved.
Unfortunately, I do not have any information regarding the activity of The Gulicks during
their decade in Libya. Both have a glorious history of service to the Faith and they must have
contributed amply besides opening their home to the friends, counselling them and
encouraging them. They helped pioneers in North Africa and extended their service to the
friends in Egypt. They visited the friends in Egypt and Tunisia many times.
The highlight of their pioneering is, of course, having accomplished the desire of Miss
Ella Bailey to pioneer and the blessings she brought to Libya and the whole of Africa.
The petroleum discovery changed the peoples of Libya – which is normal. The quest of
money occupied all minds and thought – which is usually the case.
Then came the Revolution of 1st September 1969 and the rapid rise of Colonel Ma’ámmar
Al-Gadhafi. Spies were everywhere and stories of disappearances abounded. Sons were
encouraged to keep an eye on the activities of fathers and vice versa.
Many pioneers came to Tripoli during the period after 1954 and until 1975, but the
formation of Local Assemblies was not possible. A local assembly would have been
considered an “illegal organisation” by the Authorities and may give rise to another crisis of
expelling the Bahá'ís.
However, it was the centre of Tripoli that endured, mainly by the sons and daughter of
Fouad and Siham Rushdy.
At the present, as I close this history in mid-2025, there are no Bahá'ís in Libya as far as
my knowledge goes. What the future holds for the Faith in that devastated country is not
known.

A document showing the Community in Libya
at the time when the expulsion of the Egyptian Bahá'ís became evident
mid-1954, by Board member Muhammad Muṣṭafá

A document by Board member Yusuf Jarraḥ
Showing the Community in Libya in 1974.

Chapter Six
Reflection

It took me some time and much quiet reflection to write this chapter. I was expelled from
Libya because I am Bahá'í. In that is the consolation that it was for the Faith and not because
of a fault of mine. Is this correct: not because of a fault of mine?
When I was to leave Benghazi, I apparently had no choice but to return to my country -
Egypt. I had a small amount of money, my financial responsibility towards the family in
Egypt was urgent I had to find work and fast. I wanted to continue pioneering all the time,
but my situation persuaded me that it would be impossible. Fortunately, one of the pioneers
with us, Feridún Zein, a Persian and therefore was not one of those threatened to be expelled,
suggested that I may try to go to Tunisia or Algeria – both countries being goals of the NSA
of Egypt for consolidation. This is how, I embarked on a new trail of pioneering and landed
two months later in Tunisia – always a pioneer after passing through Rome and Paris to
obtain a visa for Tunisia or Algeria.
The Local Assembly in Benghazi asked me, once in Rome, to send a full report to the
beloved Guardian on what happened in Benghazi and the expulsion of the Egyptian Bahá'ís.
Both in Egypt and in Libya, correspondence with Israel was prohibited and correspondence
in general was being censored and sending reports to Haifa from Libya was out of question.
In answer to my report, I received the following in a message from Leroy Ioas – Assistant
Secretary:

Dear Bahá'í Brother:
Your loving letter of August 9th came duly to hand, likewise the letter which you
wrote, giving the details of the problems in Libya.
I have just received word that the Bahá'ís in Tripoli are now having difficulty. It is
apparent the religious authorities have been able to influence the Government
against the Faith.
All of this of course goes back to the original instructions of the beloved Guardian
that no contacts were to be made with Government officials and religious leaders,
from the standpoint of propagating the Faith. The Bahá'ís were enjoined to work
quietly, and teach the natives.
Of course there must be a divine wisdom in the present situation. The only bad thing
is that so many of the Bahá'ís have left Libya, rather than remaining there until they
were literally forced out.
……
Faithfully Yours
Signed Leroy Ioas
Assistant Secretary

My report did not have any reference to “contacts were made with Government officials
and religious leaders…” To my knowledge, the Bahá'ís of Benghazi did not contact
Government Officials and religious leaders. Other reports must have been sent to Haifa.
I was one of three Bahá'ís who “left Libya rather than remaining there until they were
literally forced out”. This was my mistake although I did not know that I should remain until
I am literally forced out.
I think that the truth of the situation we went through in Libya is that “Of course there
must be a divine wisdom in the present situation.”
Three of the four Egyptians that were obliged to leave have all fared well in service to
the Faith during lives. The writer of this history is the one still alive. 26 Muḥammad Muṣṭafá
passed away 15 August 1981, Ámin Battaḥ December 30, 2010 and Moḥsen 'Enayát
September 26, 2024.
Had it been necessary for the Faith that all or any of these four Egyptian Bahá'ís remain
in Libya, then, I feel, Providence would have arranged their situation otherwise. I cannot see
any one of them had done anything wrong or had been implicated in the incident of Dr Munib
Gollestaneh, which seems to be at the origin of the movement to expel these four Egyptian
Bahá'ís.

“MAY…. THY FORGIVENESS AND MERCY BE VOUCHSAVED WITH EVERY
BREATH, UNTIL, BENEATH THE SHELTERING SHADOW OF THINE
UPRAISED STANDARD I MAY AT LAST REPAIR TO THE KINGDOM OF THE
ALLPRAISED” Abdu’l-Bahá.

I am almost 96 years old at present.
Chapter Seven
THE COMMUNITIES

Benghazi Community and LSA

Picture dated May 1953

Front row – left to right
Yusuf Jarrah, Hayat Jarrah, Parvine Khosrow, Selim Jarrah
Standing – left to right
Moḥsen ‘Enayát, Riaḍh Gollestaneh, Ḥusayn Gollestaneh, Rowshan Mustapha, Muṣṭafá
Salem,
Feridún Zein, Aḥmad El-Meissi

Riḍván 1953
The Local Assembly of Benghazi, being the first achievement in the plan of extending the
Faith into Libya and Algeria, it was highly welcome. The Guardian was happy to see this
Assembly. Muṣṭafá Salem and Feridún Zein alone had Administrative experience as
Assembly members. In fact Muṣṭafá Salem was member of the NSA of Egypt and the LSA
of Alexandria, when he pioneered to Benghazi.
The Guardian then asked the Assembly to send a pioneer to Fezzan where the Sultan
‘Abdu’l-Ḥamid intended to exile ‘Abdu’l Bahá in 1907.

Tripoli Community and LSA

Seated – from left to right
Ra’úth Salem, Feridún Shahrokh, Robert Gulick, Bahiyyih Gulick
Rear row – from left to right
Muṣṭafá Salem, Laura Allen, Shawkat Faraju’lláh, Katayún Shahrokh, ‘Osman
Ismail

Muṣṭafá Salem who had pioneered to Benghazi in 1952, re-pioneered to Tripoli. He was
joined by Robert and Bahiyyih Gulick and their 2 yr. old son, Shawket Farajullah Zaki Al-
Kurdi and the blessed Ella Bailey.
The Shahrokhs did not remain long in Libya. They came to Tunisia for a while and again
pioneered elsewhere.
Needless to say, the Gulicks were very confirmed in bringing the Faith to the attention of
many Libyans. The fact that an American was so versed in Islám and had such respect for
Islám attracted the attention of many persons amongst whom were those of the News Papers.

Ella Bailey

'Oh, Ella Bailey, Ella Bailey! Oh, Ella Bailey, Ella Bailey! Oh, Ella Bailey!'. . . He kept
repeating my name as He looked off into space. But He put into my name every possible
emotion. That was the wonder of it."
Ella Martha Bailey was born in Houston, Texas, on December 18, 1864.

On learning that Shoghi Effendi had expressed the hope that Mr and Mrs Gulick would
pioneer in Africa, Miss Bailey secretly aspired to go with them. She … beamed gratefully
when she was told that they would enjoy having her with them. Death came toward twilight,
at eight o'clock on August 26, 1953.

In the cabled Message of Shoghi Effendi at the close of the Holy Year
1952 – 1953 we read:

Irresistible unfolding Crusade sanctified death heroic
eighty-eight year-old Ella Bailey elevating her
rank martyrs Faith shedding
Further lustre American Bahá'í Community consecrating
Soil fast awakening African Continent.
Sabha Bahá’ís and friends

From left to right
An Algerian working in Sabha, Foad Rushdy, Moḥsen ‘Enayát in Libyan traditional dress,
Zhafir Barkan – Nazhir of Finance of Fezzan, Oukeed an
Algerian Berber working in Sabha.

This picture was taken at the end of Moḥsen’s stay in Sabha. He was joined by Fouad
Rushdy in time to talk with Moḥsen about the situation. It was Moḥsen’s friendship
with the Naẓir of Finance of Fezzan that gave Foad a job and entry in Libya. The
Naẓir and Oukeed had accepted the Faith. The Governor of Fezzan, not in the picture,
was friendly towards the Faith and received Foad most cordially.

Hayat in Mursuq

Mursuq – March 11, 1955
From left to right
Maid standing, Hala 7, Nabil 5 and Ḥayat Jarraḥ.

Fort and Mosque of Mursuq
Under Ottoman rule (1578–1912) Murzuk or Mursuq was at times the capital
of Fezzan, and enjoyed a long period of prosperity. The town had a major fort. The
Ottoman army usually maintained a garrison there, but local control remained in the
hands of the Sultan of Fezzan.

Hayat Jarrah must have had a tiring journey from Sabha, where she probably came
from Tripoli by plane and then by desert road to Mursuq. I think she wanted to visit
the place the Master would have been imprisoned rather than Sabha. She was good
speaker and must have attracted the attention of Libyan women in Tripoli.

Moḥsen at Agedabia bus station December 1952

Moḥsen ‘Enayát and Felicity circa 1970

Foad Rushdy

Foad Rushdy
October 5, 1924 – August 15, 1996
In my humble opinion, Foad is the conqueror of Libya.

Foad is the third of 6 sons of the ‘Abdel-Rahman Rushdy family. All
three were pioneers. The second son Gamal would probably be
considered the one who had the most difficult experiences amongst the
three in his pioneer services, while Foad had the longest and the most
frustrating experience of all. When the call for pioneers for Libya was
announced, Foad had a good position with the Ford Motor Company in
Alexandria, he was serving in the youth activity, making friends and a
reasonably bright future. He decided to pioneer when he first heard the
call. It took too years to get him a job in Fezzan, thanks to the efforts of
Moḥsen 'Enayát. The Egyptians could go to Libya at the time, just walk
in so to say. But to remain for over a month of time, one had to have a
job. That was the cause of the two year delay of Foad.
To him, like all pioneers who go to difficult places, Sabha of the desert
of Fezzan was more beautiful to his heart than Alexandria the gem of the
Mediterranean. He married Siham Jarrah, sister of Hayat Jarrah, who
also went from ‘Akká to Sabha happy to be, amongst other things, a
pioneer.
Shoghi Effendi blessed their marriage.
She had her third birth, a son Tayseer, in Sabha – which was a risk.
Foad’s professionalism and Bahá’í conduct brought him to the
Ministry of Finance in Tripoli, which became the capital of not
Tripolitania only but a defacto capital of Libya, and he gained the full
confidence and appreciation of the various ministers he worked for.
During no less than 40 years he supported the whims of the population
including the murky period when Gadhafi took power in 1969.
The problem we all felt in Libya was the uncertainty of our staying
there and the refusal of the Libyan to accept us or any stranger. With no
apparent reason a stranger working in Libya could find his job
terminated and the residence permit cancelled any day. We felt we were
watched and any movement or conversation scrutinised and doubted.
In the delicate position Foad held in the Ministry of Finance with all
pit holes around him, it is historic that when he passed away in Cairo a
special envoy from the Minister of Finance went to Cairo and presented
a letter of condolences of the Minister to the family. A step that was
never heard of anything similar to in the history of Libya.
Astonishing enough, I, in Tunis, received the same letter of
condolences from the Minister of Finance of Libya? Every move and
step Foad took was watched. His letters and communications censored
both in Libya and in Tunis when he visited us. Probably when in Egypt
too. They concluded that I must be a near cousin or a brother of Foad.
Foad during his lifetime, and Siham and Taysir after him “stuck to
their post” as the Guardian asked the pioneers in the Ten Year Crusade
to do. Taysir experienced most dangerous menace by brigands in the
turmoil after Gaddafi’s assassination. He was the only Bahá’í in Libya
for a long time. Today Foad’s daughter ‘Abeer is alone and the only
Bahá’í in Libya, hoping her husband to re-join her soon.

My house a rest house

From left to right
Mr Ámin Battaḥ, Mr ‘Emad Ṣabírán, Mr Muḥammad Muṣṭafá,
Rowshan Mustapha.

Photo on occasion of departure of Mr ‘Emad Ṣabírán to Tunis via Tripoli.

Photo taken in front of my house in Benghazi on the road towards Fowayhat
This house which I rent soon after arrival in Benghazi in 1952, quickly became the resting
house of Bahá'ís on arrival or in transit in the town.

From left to right
Miss ‘Esmat Kamal (Mrs Ne’imat’s sister), Mrs Nosrat ‘Abdel-Waḥid,
(behind Mrs Nosrat) the bus driver, Mr Ne’imat ‘Abdel-Waḥid,
Muṣṭafá El-Beji, Rowshan Mustapha holding baby of the
‘Abdel- Waḥids, Moḥsen 'Enayát.

The picture shows the departure of the Ne’imat ‘Abdel-Waḥid family towards Egypt in
June 1954. They arrived from Tripoli a day or two before.

The Bahá'í Centre of Benghazi began with the autumn of 1952 and the Local
Assembly was established in Riḍván 1953. The Centre quickly became a stopover
for pioneers or visitors to Libya or on their way to other destinations. Boarding,
transport and help of all sorts was provided by the Assembly of Benghazi to Bahá'ís
going through the town or trying to settle there.

Letter of condolences of The Minister of Finance of the Libyan
Government to the family of Fouad Rushdy

Chapter Eight

Stories in Memory

My trip to Sabha27

In December 1953, I was in Benghazi, Libya, working with the Government and
responsible for the power station and electricity in Benghazi. I had pioneered to Libya in
1952.
Moḥsen ‘Enayát, was in Sabha, South of Tripoli and I decided to go and see him during
my annual holidays. He had been there a few months and he was complaining of the rough
life there. In my estimate he needed someone to visit him. The Assembly was happy with
this initiative.
With the exception of a green strip of green land along the sea coast, Libya is a wide and
deep desert with an oases here and there. At the time of my story there were no paved roads
except along the coast.
I went to Tripoli, 1050 kms with an Italian in an advanced age who had an old truck with
which he transported merchandise between Benghazi and Tripoli. Why I chose that means
rather than the bus service, I do not remember. Maybe there was some problem with the bus
service. The trip took 24 hours of continuous driving at an average speed of 50 kms per hour
with stops for food and short rest along the way. I found out later that the bus took the same
time 24 hrs. There was a plane service, but it was costly. I was hoping to take a plane in
Tripoli to Sabha. Tunis Air had a two weekly service Tripoli-Sabha-Tripoli on the same day.
I missed that plane service and could not wait 15 days for the next plane, so I went and asked
if there is any bus service. I was told that there is no bus service, but there was a merchant
of Sabha who had a truck leaving for Sabha and I was directed to a certain Mr. Ibrahim who
was somewhere in the souks. I went to the souks and found Mr. Ibrahim sitting in front of a
shop, probably his, and asked him if I can find a place with him to Sabha. He said that he
had a place and he will take me to Sabha and we were to leave in an hour or so. I thought I
was in luck.
I had had a look at a map of Libya and saw some points with names of towns or villages
between Tripoli and Sabha. I expected we would rest in them on the way and find some
food, nevertheless, I took some sandwiches with me. At the fall of the evening we
embarked in a truck loaded 4m (approx. 13ft) high with merchandise. There was the driver
in the cab with Ibrahim next and me at the right window. I actually took the place of a
helper hand who travelled on top of the merchandise heap, the poor fellow.
We struck south into the desert and at 10 at night, the truck stopped for supper. So I
took my sandwiches out and offered one to Ibrahim. Courteous as I am!
Ibrahim looked at me and went into a fit of laughter: “Where do you think you are
going Mr. Mustapha?” he exclaimed…. Little did I know that we had three nights in the
desert ahead?

This story is of no historical value included as a break for the reader.
Supper was composed of potato stew with tomato and a few hot peppers and bread. No
meat, thank God, because it would have probably been camel meat. But the stew was
extremely hot though I did eat reasonably hot food at the time. Waiting for the stew to be
ready Ibrahim helped himself to an appetizer – three hot peppers he crunched one after the
other in apparent pleasure, the smell of the peppers as he ate them almost made me sneeze!
After supper there was tea –little glasses of very strong tea with some sugar.
A further drive in the night until about midnight and we stopped for a night’s sleep: The
driver slept in the cab, while the boy helper slept on top of the merchandize. Ibrahim
covered himself in his woollen burnouse from head to shoes and slept on the sand. I was
given a thin cover to lie on, on the sand. It was freezing cold at night in the desert in
December. I could not sleep, but in the absence of the moon, the stars had a most brilliant
crystal appearance in a clear black sky – a wonderful sight that attenuated a little the
suffering from the cold.
In the early morning the driving starts in nowhere – but the driver who is a desert guide
knows his bearings. At midday there is a stop for lunch: same stew, same appetizer for
Ibrahim, same tea and same start to trek through the desert.
On the third night we perceived lights at a couple of kilometres away. That was the
bivouac for the night of the French army convoy that came from Tunis with supplies to the
French Army camp in Sabha and further in Fort Lamy in Chad. Libya was, and still is,
composed of three provinces: Cyrenaica, with capital Benghazi; Tripolitania, with its
capital Tripoli and Fezzan with its capital Sabha. Cyrenaica and Tripolitania were under a
British mandate, while Fezzan was under a French mandate. To note that Tunisia and Chad
were under French occupation. Hence the supply convoy of the French Army starting from
Tunis.
In the early morning after the third night in the desert overcast with a tapestry of
diamond stars we arrive in Sabha.
Moḥsen was asleep in an open room in a newly constructed flat building. He was the
only person around. I called him to wake up. He turned and looked at me and went back to
sleep. I had to call him again to convince him that I was truly there.
I returned to Tripoli by plane. There was no airport nor customs nor police. The Tunis
Air plane transformed into an army soldier’s transfer plane had two long benches on each
side with no belts. For a flight attendant there was a French military person who spent all
the time with the pilot in the cockpit.
The plane took off leaving a storm of dust and turned around and I could see what
Sabha looked like as well as the sand runway of an airport. That was not bad.
But then the plane went round again and I could see the same panorama from the
opposite windows. I thought that was funny: is there something wrong? My fears were
confirmed when the plane took a dive down to earth. I thought, that’s it for me, I shall be a
martyr!
The plane steadied and returned to climbing and I could see the few individuals who
saw the plane take off waving good-by to the pilot. The whole operation was for the pilot
to say good-by to the ground persons.
I felt my heart start beating again.
That was my first and last trip to Sabha.

Shoghi Riaz Rohani 28
Muḥammad Muṣṭafá had arrived in Benghazi and left on his way to the Spanish Sahara
a few days into September 1953 when the Public Works Department I worked for, assigned
me to the town of El-Marj, 100 km east of Benghazi on the highway connecting Benghazi
with the Egyptian frontier. This was to be for a limited period of about three months, to
undertake a particular task. I, therefore, transferred to El-Marj, staying at the Government
rest house, fully content that I had seen my father happily on his way to his pioneering post.
El-Marj, like all towns and villages in Libya at the time, could not be called a town. There
was practically no tarmac surfaced roads and no facilities or even a café, and very few
individuals to associate with. My pastime was to take walks along the highway. Traffic was
rare and the passing of a car or truck on the highway was a curiosity and a diversion from
monotony.
One day in October a truck came trotting along from the east towards Benghazi and, as
usual, I stopped to see the truck go by and maybe even exchange a hand wave with the
travellers. The passenger next to the driver looked at me and I thought the face was familiar
although it was covered with a large fashion sunglasses and a woollen headdress. But the
passenger recognized me and asked the driver to stop and came over to me. There was
Shoghi Riaz Rohani dressed up as though he was going to the Himalaya rather than facing
the climate of North Africa. Of course, we were very happy to see each other.
- God bless you Riaz, where are you going dressed up like that?
- To the Spanish Sahara…
- To the Spanish Sahara? My father is already on his way to the Spanish Sahara! (Wrongly
thinking that one pioneer was all that was necessary for a goal territory)
-I am going to the Spanish Sahara… (He said in what I felt was a defiant tone!)
-Well, my dear Riaz, the road is all yours, you only have 6000 kms plus ahead… My
prayers!
At that point, Riaz had already made 2000 kms on rail and road!
We talked a few minutes and then he resumed his journey. Of all the young Bahá'ís I
knew in Alexandria, Riaz was the last one I thought would pioneer to such a desolate area
like the Spanish Sahara. He was some 7 years older than I am, and I saw him always very
well dressed, owning a number of suits, shirts, while the rest of us were content with much
less. He sported a pointed chin beard as seen on philosophers and artists. He had some
capability in music and painting. I never thought he would give up all this easily.
Yet here was a typical case of what sacrifice could mean. Riaz eventually became a
Knight of Bahá’u’lláh for the Canary Islands, arduously for years trying to go into the
Spanish Sahara but his efforts were not rewarded. He rendered, however, wonderful services
in Morocco and later in France and at an advanced age for some months in Cyprus.

Heart-breaking it was sometimes

Muftaḥ29 the house helper: One day a Libyan knocked at my door. A tall man, probably
in his early 30s. He appeared to be very poor and looked very tired. He asked if he could
work. I asked him to come in and finally he came every day just to do a bit of cleaning the

This story is not of historical value. I added it to amuse the reader.
Not the real name.
floor, the patio and kitchen etc. He was no professional at all, but that was all I needed. No
Libyan girl or women was allowed to go out of home, let alone work for a stranger who is
single with other singles in the house.
Muftaḥ continued for some three or four weeks and then suddenly stopped. That was no
surprise for me. Such unforeseen attitudes were common.
Three or four weeks later, Muftaḥ appeared at my door. He simply said, “I am hungry”
Of course I gave him food and after he rested a while he left. I gave him some money.
Today, 70 + years later, my heart still aches as I remember Muftaḥ and the thousands of
Muftaḥs at the time who were there.

The poor and haggard couple:

On the first morning in my trip to from Tripoli to Sabha, the sun had risen and it had
become warm in the truck cab. We were in the desert, nothing in view but sand and pebbles
and small rock. A slowing down of the truck from its already slow movement, woke me up
from a snooze. There in front of the truck coming from the right across the trail of the truck
were a couple. They looked poor and haggard, their clothes barely covering their frail and
skinny bodies. They had lost many of their teeth. They had waved the truck to stop. All they
asked for was “water”. Just looking at them broke my heart and as the story sank in my
conscience I felt even worse. Here we are in a desert with nothing in the horizon but sand
and gravel and a trace of a trail. And here are a couple of human beings asking for some
water to drink.
Here again, the 70 + years have not erased my heart aching every time I remember that
scene.

The Egyptian Magazines

In 1972 Ulfet and I visited the friends in Egypt by car for the first time. Between the end
of 1970 and the end of 1984, we visited Egypt regularly at the rate of two or three visits per
year mainly by air, but with four visits by car. The car allows us to visit the friends in Libya
and also to take books to the friends in Egypt. The Egyptian airport custom authorities search
the luggage of travellers like us thoroughly and Bahá'í books or literature would be the cause
of trouble. The Egyptian customs at the frontier with Libya do not care so much. But the
Libyans do and they search the luggage of travellers both in the car and in the luggage
compartment in the rear. But, I noticed from many trips between Tunis and Tripoli by car,
the Libyan customs do not look at what is on the back window, which is on the shelf between
the back seats and the back window. We, therefore would pack the rear rack, so to say,
haphazardly with books and papers of all sorts and nobody cares for them through the two
frontiers: Tunisia/Libya and Libya/Egypt.
During that trip this time I took 12 weekly magazines of Akhbar Al Yom because the
edition had a three page report on the subject of the figure 19 in the Qurán. A certain Rashad
Khelifa, an Egyptian Engineer in the States had discovered wonderful values of 19 and
multiples of 19 in the Qurán. I intended to give these magazines to the friends in Tunisia to
help conversation with non Bahá'ís. The 12 editions were spread on the rear window in a
disorderly manner as usual.
Well we crossed the Egyptian frontier control and happily the Libyan control and the
magazines were there. 50 metres later, we were waved to stop by a young Libyan customs
officer. He looked at us and into the back and asked to see one of the magazines. Relations
were not good between Libya and Egypt at the time and I could expect the worse. The young
officer flipped slowly the pages, too slow for my rising heart beats and said, “Can I keep this
magazine?” Of course I give my whole hearted consent and we were waved to go with the
broad smile of the Officer.
Sometime later, maybe 300 kilometres later I was on a stretch of the road that was straight
and desolate with no cars in either direction or inhabitants in view. Suddenly a motorcycles
officer appeared and waved us to stop. He asked for our passports, looked in the car and
spotted the magazines. This was no young officer this time. He put his hand inside the car
and pulled one magazine out and started to slowly flip the pages. Of course I explained the
subject of the figure 19 and the Qurán hoping to sooth his humour in case he intends to cause
us problems. After a minute or two that seemed much longer, the officer asked, “Can I keep
this magazine?” With a deep breath I said he was welcome and we were on our way again.
After we left, it dawned on me that the Libyan Government had decreed the interdiction
of any publications from Egypt, which are very appreciated by the people of Libya who do
not have any national periodicals or magazines of interest compared to the ones the ones of
Egypt.
To make sure the remaining magazines get to Tunisia safely, I hid them in the boot of the
car and got through with the 10 remaining editions for the friends in Tunisia.

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متن دومی را برای خواندن به‌صورت موازی انتخاب کنید — یک ترجمه، یا هر متن دیگری.