# Abdu'l-Baha in Egypt: September 1910

*Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-18 — 1 clipping.*

---

> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Julio Savi, Abdu'l-Baha in Egypt: September 1910, bahai-library.com.
> ──────────────────────────────────────────────────────────────────────
> 
> ‘Abdu’l-Bahá in Egypt
> Early September 1910 – 5 December 1913
> 
> Julio Savi
> 
> Abstract
> 
> ‘Abdu’l-Bahá discontinuously sojourned in Egypt from early
> September 1910 to 5 December 1913. This paper is a concise
> study of the historical and political background of this sojourn
> and of its chronicle. Egyptian cities and towns visited by
> ‘Abdu’l-Bahá are briefly described as they were in those days.
> Members of the Holy Family who visited Him in Egypt are
> mentioned. The public opinion reaction and the press coverage
> are succinctly outlined. Several important personages and
> resident and visiting Bahá’ís who met Him are listed. A short
> comment on possible meanings of ‘Abdu’l-Bahá’s presence in
> Egypt concludes the paper.
> ‘Abdu’l-Bahá’s travel in Egypt is announced by Shoghi
> Effendi as follows:
> 
> He, quietly and without any previous warning, on a
> September afternoon, of the year 1910, the year
> following that which witnessed the downfall of Sultan
> ‘Abdu’l-Óamid and the formal entombment of the
> Báb’s remains on Mt. Carmel, sailed for Egypt ...1
> 
> Historical and political background
> This travel which ‘Abdu’l-Bahá decided to undertake to
> Egypt, Europe and North America was made possible by an
> important historical event, known as the Young Turk
> 322                                    Lights of ‘Irfán Book Fourteen
> 
> Revolution. The Ottoman Empire, whose part the Holy Land
> was in those years, had always been ruled by an authoritarian
> regime. In previous centuries this kind of government was
> normal and none paid any attention. But after the American
> Revolution (1763-1783), and especially the French Revolution
> (1789-1799), libertarian ideas made their way in the Western
> world producing the sundry insurrectional, bourgeois, liberal
> and democratic movements of the nineteenth century.
> Unavoidably the echoes of these risings also reached the
> Ottoman Empire. And thus at the beginning of the twentieth
> century an association was formed in that country known as the
> Young Turks, inspired by Mazzini’s “Young Italy (Giovane
> Italia)” (1831-1848). Historians define it as a coalition of
> groups, quite different from one another, formed by dissident,
> progressive, modernist Turkish citizens, opposed to the status
> quo, who were united by the common wish to actuate a
> constitutional reform of the Turkish absolute monarchy. In
> 1908 they arose in arms against the Sultan ‘Abdu’l-Óamíd II
> (1842-1918), who reigned from 1876 to 1909, and his despotic
> government. The first result of this military revolt was the
> restoration of the constitution, on 24 July 1908. As a
> consequence, all political and religious prisoners of the Empire
> were set free. Among them there also was ‘Abdu’l-Bahá, Who
> was thus free to leave not only ‘Akká, but also the Holy Land,
> where He had arrived in 1868.
> As to Egypt, the first country that ‘Abdu’l-Bahá visited after
> His departure from Haifa, in those days it was pervaded by
> conflicting political movements. The country was only
> nominally a part of the Ottoman Empire. In 1867 the Sultan
> ‘Abdu’l-‘Azíz recognized Egypt’s Governor, Ismáʿíl Páshá
> (1830-1895), a grandson of Mehmet Ali (1769-1849), an
> Albanian Pasha, a politician and a military leader, considered the
> founding father of modern Egypt, as Khedive. Khedive, from
> the Persian khidív or khadív, “lord, prince, sovereign,” is often
> translated “viceroy.” In 1879 Ismá'íl was deposed and his title
> passed to his son Tawfíq Páshá (1852-1892). In 1882 the British
> army occupied Egypt, but the Khedive remained on the throne
> and the country nominally remained under the Ottoman rule. At
> the beginning of the twentieth century, Great Britain struggled
> to increase its influence over the country’s affairs and more or
> ‘Abdu’l-Bahá’ in Egypt                                      323
> 
> less covertly undermined the attempts by the young Khedive,
> ‘Abbás Óilmí II (1874-1944), who assumed the throne at the
> death of his father Tawfíq Páshá in 1892, to innovate the
> Egyptian administration. At the same time, an arising and
> increasing national conscience kept alive the wish of many
> Egyptians to achieve complete freedom. And thus there was
> strife between those who saw the wellbeing of the country as an
> actuation of the Western models and those who wanted to seek
> the assistance of the tottering Ottoman Empire to achieve the
> Muslim Union, preached by the Persian (or Afghan) theologian
> Jamálu’d-Dín-i-Afghání (1838-39–1897), who came to be
> considered as the greatest Muslim reformer of the nineteenth
> century. Moreover, immediately before ‘Abdu’l-Bahá’s arrival,
> Egypt had been shaken by an umpteenth violent clash between
> Copts and Muslims.
> ‘Abdu’l-Bahá arrived in Egypt and brought a wave of
> spirituality and modernity to a country which, although it was
> the most intellectually advanced nation in the Arabic world, in
> the religious, political and literary perspectives, had
> undoubtedly much to learn from such an innovator as the
> Master.
> 
> ‘Abdu’l-Bahá’s sojourn in Egypt
> ‘Abdu’l-Bahá’s sojourn in Egypt lasted 23 months altogether,
> in three different periods. The first time He remained in the
> country eleven months, from early September 1910 to 11
> August 1911, when He took off for Marseilles on the S.S.
> Corsica. The second time He stayed on for four months, from
> early December 1911 to 25 March 1912, when He sailed via
> Naples bound to New York on the S.S. Cedric. The third and
> last time He sojourned in Egypt for seven months, from 16
> June 1913, when He arrived to Port Said from Marseilles on the
> S.S. Himalaya, to 2 December 1913, when He boarded a Lloyd
> Triestino boat bound to Haifa, where He arrived on 5
> December. Ahmad Sohrab (1893–1958), who served as ‘Abdu’l-
> Bahá’s secretary and interpreter from 1912 to 1919 and was
> excommunicated by Shoghi Effendi in 1939, has left a detailed
> account of ‘Abdu’l-Bahá’s sojourn in Egypt from 1 July to 30
> September 1913. Sohrab, whose original name was A˙mad-i-
> 324                                     Lights of ‘Irfán Book Fourteen
> 
> Ißfahání, went to America in 1901-1902, when he was very
> young, as Mírzá Abu’l-Fa∂l’s attendant. His diary, published
> under the title of Abdu’l-Bahá in Egypt, by New York’s Sears
> and London’s Rider in 1929, comprises a chronicle of ‘Abdu’l-
> Bahá’s activities during those months as well as translations of
> His Tablets and talks.
> 
> A short chronicle of ‘Abdu’l-Bahá’s sojourn
> in Egypt
> The details of the Master’s departure from Haifa are
> reported by the Bahá’í News of the Bahá’ís of the United States,
> later called Star of the West, whose first issue had appeared on
> 21 March 1910. Bahá’í News publishes a part of a letter written
> on 29 August 1910 by Sydney Sprague (1875-1943) to Isabella
> Brittingham. Sprague became a Bahá’í in Paris in 1902ca. He was
> one of the earliest Bahá’í pioneers and travel teachers, and went
> as far as India and Burma. His book A Year With the Bahais in
> India and Burma, in which he narrates his travels in the East,
> was published in London in 1908. ‘Abdu’l-Bahá called him
> Eskander. In 1910 he married a niece of ‘Abdu’l-Bahá’s wife,2
> the daughter of Mírzá Asadu’lláh-i-Ißfahání, the man who had
> been in charge of the conveyance of the remains of the Báb
> from Iran to the Holy Land, and the sister of Amín Faríd
> (1880ca.-1953), who accompanied the Master in His travels in
> the West, and was excommunicated by the Master in 1914.3
> Isabella Brittingham (1852-1924), one of the 19 Disciples of
> ‘Abdu’l-Bahá, is considered as the most eminent among the early
> American Bahá’í women.4 The letter said:
> 
> I have a very big piece of news to tell you. Abdu’l-Bahá
> has left this Holy Spot for the first time in forty-two
> years, and has gone to Egypt. Think of the vast
> significance and importance of this step! ... Everyone
> was astounded to hear of Abdu’l-Bahá’s departure, for
> no one knew until the very last minute that he had any
> idea of leaving. The afternoon of the day he left, he
> came to Mirza Assad Ullah’s home to see us and sat
> with us awhile beside a new well that has just been
> finished and said that he had come to taste the water.
> ‘Abdu’l-Bahá’ in Egypt                                           325
> 
> We did not realize that it was a good-bye visit. Then he
> took a carriage and went up the hill to the Holy Tomb
> (of the Bab). That night, as usual, the believers gathered
> before the house of Abdu’l-Bahá to receive that
> blessing, which every day is ours, of being in his
> presence, but we waited in vain, for one of the sons-in-
> law came and told us that Abdu’l-Bahá had taken the
> Khedivial steamer to Port Said.5
> 
> It seems that even the Greatest Holy Leaf, His beloved sister,
> was informed of this travel only by a Tablet He sent her while
> He already was on the steamer bound to Egypt.6
> Other details of this departure are described in another letter
> published by the Bahá’í News in December 1910. The letter is
> signed by Siyyid Asadu’lláh-i-Qumí, an old believer who, a
> resident in the Holy Land since 1886, accompanied ‘Abdu’l-
> Bahá in His travels to Europe and North America. The letter
> says:
> 
> You have asked for an account of Abdu’l-Bahá’s
> departure to the land of Egypt. Abdu’l-Bahá did not
> inform anyone that he was going to leave Haifa. The
> day he left he visited the Holy Tomb of the Báb on Mt.
> Carmel and when he came down from the mountain of
> the Lord, he went direct to the steamer. This was the
> first anyone knew about the matter. Within two days he
> summoned to his presence Mirza Noureddin7, Shougi
> Effendi, Khosro,8 and this servant. The only persons
> who accompanied Abdu’l-Bahá to Egypt were Mirza
> Moneer Zain9 and Abdul Hossein, one of the pilgrims
> who was leaving at that time. When Mirza Noureddin
> arrived in Port Said, his brother Mirza Moneer returned
> to Haifa.
> 
> For nearly one month Abdu’l-Bahá remained in Port
> Said and the friends of God came from Cairo, in turn,
> to visit him. One day he called me to accompany him
> when taking a walk in the streets of the city. He said:
> “Do you realize now the meaning of my statement when
> I was telling the friends that there was a wisdom in my
> 326                                     Lights of ‘Irfán Book Fourteen
> 
> indisposition?” I answered, “Yes, I do remember very
> well.” He continued, “Well, the wisdom was that I must
> always move according to the requirements of the
> Cause. Whatever the Cause requires for its
> promulgation, I will not delay in its accomplishment for
> one moment! Now, the Cause did require that I travel
> to these parts, and had I divulged my intention at that
> time, many difficulties would have arisen.”10
> 
> As soon as the Master left the Holy Land, Mírzá Mu˙ammad-
> `Alí (1853ca.-1937) spread the rumor that the Master had fled
> away because He feared new persecutions from the new Turkish
> government. Mírzá Mu˙ammad-`Alí immediately told it to
> ‘Akká’s Metropolitan, who was among his friends. The
> Metropolitan telegraphed to one of his men in Jaffa, who
> boarded the same steamer on which the Master was, approached
> the Master and dared to inquire about His identity directly
> from Him. The same thing happened in Port Said.
> After a one month’s sojourn in Port Said, ‘Abdu’l-Bahá again
> boarded a steamer without mentioning His intentions to
> anyone. Star of the West announced this event as follows:
> “SPECIAL. Word has been received from Port Said that Abdul
> Baha has sailed from that port on a steamer for an unknown
> destination.”11 He intended to go to Europe. But it was very
> soon evident that His health did not permit Him to undertake
> such a journey. He disembarked in Alexandria, whence He left
> only on 11 August 1911, bound to Marseilles.
> A few details of this departure are recorded in the same letter
> written by Siyyid Asadu’lláh-i-Qumí and published by the Bahá’í
> News:
> 
> The day that he left for Alexandria he did not mention
> the matter to anyone; nor did this servant know the
> time of his departure. However, when I heard that he
> had left, I hurried to the steamer and there met him
> with two pilgrims from Ishqabad. He said: “Tell the
> friends, how, under severe circumstances of bodily
> weakness, I have accepted the hardships of traveling to
> promote the Word of God, to spread the Cause of God
> and to diffuse the Fragrances of God! I have left behind
> ‘Abdu’l-Bahá’ in Egypt                                            327
> 
> friends, relatives and home for the sake of the Cause!”
> By this he meant that the believers of God must follow
> in his footsteps and illumine the East and the West with
> the lights of knowledge, peace and brotherhood.12
> 
> When ‘Abdu’l-Bahá disembarked in Alexandria, He
> discovered that the climate was suitable for His health and
> therefore He stopped there. After all those years of
> imprisonment in an insalubrious place, His health was quite
> poor. And thus He did what He Himself recommends to the
> Bahá’ís:
> 
> ... man must become evanescent in God. Must forget
> his own selfish conditions that he may thus arise to the
> station of sacrifice. It should be to such a degree that if
> he sleep, it should not be for pleasure, but to rest the
> body in order to do better, to speak better, to explain
> more beautifully, to serve the servants of God and to
> prove the truths.13
> 
> He put His body at rest, so that He could muster His
> strength in view of the long travels He intended to undertake.
> And thus it happened that the Egyptian city became His
> headquarters during His prolonged sojourn in Egypt. In those
> three years He repeatedly went back to that city, whose climate
> enabled Him to regain the required energy, for facing His later
> journeys, especially His long travel to North America.
> Ali M. Yazdi (1899-1978), a believer born in Egypt who went
> to the United States in 1921, who witnessed the Master’s arrival
> in Alexandria in October 1910, describes this event in a book,
> Blessings Beyond Measure, posthumously published by his wife
> in 1988, as follows:
> 
> A crowd gathered in front of the Hotel Victoria for
> His arrival. Suddenly there was a hush, a stillness, and I
> knew that He had come. I looked. There He was! Then
> He walked through the crowd — slowly, majestically,
> smiling radiantly as He greeted the bowed heads on each
> side. I could only get a vague impression of Him, as I
> could not get near Him. The sound of the wind and the
> 328                                      Lights of ‘Irfán Book Fourteen
> 
> surf from the nearby shore drowned out His voice so
> that I could hardly hear Him. Nevertheless, I went away
> happy.
> 
> A few days later a villa was rented for Him and His
> family not far from the Hotel Victoria. It was in the
> best residential section, next to the beautiful
> Mediterranean and the beaches. Like all the villas in that
> area, it had a garden with flowers and flowering shrubs.
> It was there that ‘Abdu’l-Bahá chose to receive a great
> variety of notables, public figures, clerics, aristocrats,
> and writers — as well as poor and despairing people.14
> 
> A detailed chronicle of those days, during which ‘Abdu’l-Bahá
> so frequently came and went, would take too long. We will
> describe only a few episodes.
> Hasan M. Balyuzi (1908-1980), a biographer of ‘Abdu’l-Bahá,
> reports a fact that reveals the Master’s care in His relations with
> the Muslims. Balyuzi remarks that
> 
> ‘Abdu’l-Bahá’s sojourn in Alexandria coincided with the
> Muslim lunar month of Mu˙arram. This is the month
> that witnessed the martyrdom of Óusayn, the grandson
> of the Prophet Mu˙ammad and the third apostolic
> Imam of His Faith, together with many others of the
> House of the Prophet. That tragedy occurred on the
> tenth day of Mu˙arram, 61 A.H., which corresponded
> to October 10th A.D. 680. The Shí’ah world has
> mourned his martyrdom ever since.15
> 
> During that month Shi’ites arrange gatherings                     to
> commemorate the sad event. Balyuzi narrates that
> 
> Persians of Alexandria invited ‘Abdu’l-Bahá to their
> meeting. He went and was received with every mark of
> respect. He gave a robe to the reciter of the heart-
> rending story of Karbilá, rewarding him richly for his
> talent and devotion. He also left money with the hosts
> to hold a commemorative meeting on His behalf and to
> feed the poor.16
> ‘Abdu’l-Bahá’ in Egypt                                            329
> 
> In those days, the organizers of the First Universal Race
> Congress, which was held in London on 26-29 July 1911 and was
> attended by more than 2000 people, invited ‘Abdu’l-Bahá to
> deliver a speech during the Congress. On 29 May 1911 He
> answered that His present circumstances prevented Him from
> attending.17 At the beginning of May ‘Abdu’l-Bahá moved to
> Cairo and settled in Zaytun, a district of the city. Balyuzi
> informs us that during that sojourn, beside meeting several
> important personages, on a Friday He visited the Shrine of
> Siyyidah Zaynab, sometimes considered as Imam Óusayn’s
> sister, and recited there the Friday prayer.18 The Star of the
> West issue of 8 September 1911 records:
> 
> Abdul Baha, after staying nearly three months in Cairo
> during which time he was interviewed by many
> prominent people returned again to Ramleh, the
> delightful suburb of Alexandria, on July 22nd. He was
> accompanied by Mirza Assadullah, Mirza Moneer,
> Mirza Mahmoud and Aga Khosro.19
> 
> The same issue of Star of the West also published an article
> by Louis G. Gregory (1874-1951), which briefly describes
> Gregory’s sojourn in Ramleh between 10 April and 4 May 1911.
> Gregory also wrote a more detailed account of his pilgrimage in
> a book entitled A Heavenly Vista: The Pilgrimage, published in
> Washington in 1911. The article published by Star of the West
> says:
> 
> I am asked by the STAR OF THE WEST for
> impressions gathered during a recent pilgrimage to
> Abdu’l Baha at Ramleh and the Holy City. Now I can
> respond but briefly; but later I hope that a full account
> may be given to the friends of the Cause of all the
> valuable lessons received from the Perfect Man.
> 
> It is the will of Abdul Baha that all the friends should be
> united and happy in the light of the Kingdom. On one
> occasion BAHAOLLAH said, “My Presence is happiness
> and peace. Hell is the hearts of those who deny and
> oppose.” Today the happiness and peace of the Glory of
> God (BAHÁ’U’LLÁH) are reflected in the clear Mirror
> 330                                      Lights of ‘Irfán Book Fourteen
> 
> of Abdul Baha. Thus by meeting him one meets all the
> Prophets and Manifestations of cycles and ages past. It
> is difficult for one to realize at the time, or for a long
> time afterwards, the true honor of such a meeting. To
> one who realizes even faintly who this Servant of God is
> and what powers he represents, such a meeting is high
> above all the honors of earth. But no soul can give
> adequate testimony of what Abdul Baha may be to any
> other soul. With mental and spiritual horizon more or
> less limited, each pilgrim discerns according to his
> capacity the Majesty and Power that radiate from the
> Center of God’s Covenant.
> 
> At Ramleh Abbas Effendi20 might at times be seen
> walking about the streets. Ofttimes he would ride upon
> the electric tramway, making change and paying his fare
> in the most democratic fashion. His reception room
> was open to believers and non believers alike. Upon a
> visit to some unfortunates one day I asked if they knew
> him. “O yes,” they responded, “he has been in this
> house.” Thus in one way or another thousands of
> Persians had opportunity to see ABBAS Effendi; but
> among these how few perceived Abdul Baha Viewed
> with the outer eye, he scored about the medium height,
> with symmetrical features. His lineaments indicate
> meekness and gentleness, as well as power and strength.
> His color is about that of parchment. His hands are
> shapely, with the nails well manicured. His forehead is
> high and well rounded. His nose is slightly aquiline; his
> eyes light blue and penetrating; his hair is silvery, and
> long enough to touch the shoulders; his beard is white.
> His dress was the Oriental robes, graceful in their
> simplicity. On his head rested a light tar bush,
> surrounded by a white, turban. His voice is powerful,
> but capable of producing infinite pathos and
> tenderness. His carriage is erect and altogether so
> majestic and beautiful that it is passing strange that
> anyone seeing him would not be moved to say: “This
> truly is the King.”
> ‘Abdu’l-Bahá’ in Egypt                                         331
> 
> On the rational plane his wisdom is incomparable.
> During the time of my visit persons of culture were
> present from different parts of the world. But people
> of acquired learning are but as children to Abdul Baha.
> They were reverent in their attitude toward him ....21
> 
> Another pen portrait of the Master in those days was written
> by Ali M. Yazdi, who at that time was eleven years old. He
> remembers that ‘Abdu’l-Bahá’s voice was “very resonant, very
> beautiful.” Then he adds:
> 
> He was straight as an arrow. His head was thrown back.
> His silver-gray hair fell in waves to His shoulders. His
> beard was white. His eyes were keen; His forehead,
> broad. He wore a white turban around an ivory felt
> cap. He looked at everyone, smiled and welcomed all
> with “Khushámadíd. Khushámadíd” (“Welcome. Wel-
> come”) ... When ‘Abdu’l-Bahá spoke to me, I would
> look into His eyes — blue, smiling, and full of love.22
> 
> On 11 August 1911, ‘Abdu’l-Bahá boarded the S.S. Corsica
> bound to Marseilles. He went back to Egypt in early December
> 1911. Of this second sojourn of the Master in Egypt Balyuzi
> only wrote: “‘Abdu’l-Bahá wintered in Egypt.”23 Neither does
> Star of the West, a rich source of information on the Master’s
> travels, report news about ‘Abdu’l-Bahá’s sojourn in Egypt in
> those months. On 9 April 1912 it simply writes:
> 
> A report that Abdu’l-Bahá and suite sailed from
> Alexandria, Egypt, March 25th on the White Star Line
> S. S. “Cedric” due to arrive in New York City, April
> 10th, has been confirmed.24
> 
> Only in 1918 Star of the West informs us that ‘Abdu’l-Bahá
> celebrated Naw-Rúz 1912 at the Victoria Hotel with a dinner
> attended by 85 friends. He delivered a speech on the meaning of
> Naw Rúz published by the American journal.25
> ‘Abdu’l-Bahá’s departure for America on 25 March 1912 is
> described by both Ali M. Yazdi and Mahmúd-i-Zarqání
> (1875ca.-1924), a Persian Bahá’í, a chronicler of ‘Abdu’l-Bahá’s
> travels in the West. In his youth Ma˙múd travelled and taught
> 332                                     Lights of ‘Irfán Book Fourteen
> 
> the Faith throughout Iran. In 1903 he went to India, where he
> sojourned for many years. Later on he went in pilgrimage to
> Haifa, where he remained for a certain time and transcribed
> many Tablets. From Haifa He accompanied the Master to
> Europe and America. Yazdi writes:
> 
> Again ‘Abdu’l-Bahá left us, this time for America. I will
> never forget the scene of His departure, as He came out
> of the house and turned to wave His last farewell to His
> disconsolate family looking down from the veranda
> above. They were greatly concerned about His safety
> and well-being. He was sixty-eight years old. He had
> suffered many hardships and gone through severe trials.
> He had been in prison for forty years of His life. And
> now He was undertaking a journey to a far-off country
> utterly different from any to which He was
> accustomed.
> 
> But ‘Abdu’l-Bahá had made up His mind. And when He
> made up His mind, nothing could change Him. He
> strode out of the garden gate without looking back. He
> walked for several blocks near the shore to take the
> electric train to Alexandria, where He would board the
> ship that was to take Him to New York. He was
> followed by about thirty believers who walked silently
> behind Him. I was one of them.26
> 
> Elsewhere Yazdi mentions the S.S. Cedric, on which the
> Master embarked bound to the United States: “It was a
> beautiful ship, one of two that plied regularly between
> Alexandria and New York, stopping only at Naples.27 Of His
> departure from the port of Alexandria, Ma˙múd-i-Zarqání
> writes:
> 
> The ship left the port of Alexandria with a burst of
> steam and great fanfare. ‘Abdu’l-Bahá’s companions
> numbered six: Shoghi Effendi, Siyyid Asadu’lláh-i-
> Qumí, Dr Amínu’lláh Faríd,28 Mírzá Munír-i-Zayn, Áqá
> Khusraw and this servant.29
> ‘Abdu’l-Bahá’ in Egypt                                               333
> 
> Ma˙múd tells that the Master was sad, because He had just
> received the news that His third daughter, Rú˙á Khánum, was
> seriously sick. He also tells that the physician on the ship was an
> Italian and misidentified them as Turks. The doctor immediately
> gave them trouble because of the health of Khusraw’s eyes. He
> said that they were affected by trachoma. In Naples other
> Italian doctors confirmed his diagnosis and said that the eyes of
> Shoghi Effendi and Mírzá Munír-i-Zayn also were affected by
> the same disease and that the American authorities would have
> never permitted them to enter the U.S.A. Therefore the Master,
> given also the fact that the same Dr Faríd agreed with the Italian
> doctors, asked the three to disembark at Naples and to go back
> to the Holy Land. Yazdi remembers that in Ramleh Shoghi
> Effendi had been “in seventh heaven. He had heard so much
> about America, and he longed to be with the Master as He
> traveled throughout North America and gave the Message. He
> looked forward with great anticipation to the experience ... He
> was extremely happy.”30 Rú˙íyyih Rabbani (1910-2000), the wife
> of the Guardian, says about this episode of the life of her
> husband:
> 
> One can well imagine what heart-break this brought to a
> boy of fifteen, setting out on the first great adventure
> of his life, how much more to Shoghi Effendi, so
> attached to his grandfather, so excited over the trip on
> a big boat, the great journey to the West in a day when
> such long voyages were relatively rate and eventful! He
> always remembered this episode with sadness, but in a
> touching spirit of submissiveness to the constant blows
> he received all his life. It is easy to say it was the Will of
> God — but who knows how often the next step, planned
> by God, is diverted into another, less perfect path, by
> the evil plotting of men? There is no doubt the Master
> was greatly grieved by this event, but had to keep His
> own counsel, lest the secret of Shoghi Effendi’s future
> be prematurely revealed and worse befall him through
> the malice and envy of others.31
> 
> The story of this travel in North-America and later in Europe is
> not our concern. In July 1913 Ahmad Sohrab, who came back
> 334                                     Lights of ‘Irfán Book Fourteen
> 
> from the United States together with ‘Abdu’l-Bahá, wrote to
> Star of the West:
> 
> On 17 June 1913 ‘Abdu’l-Bahá arrived at Port Said
> aboard the steamship Himalaya. From there he sent a
> telegram instructing many pilgrims to come to Port
> Said. As there was not enough room to receive them in
> the hotel in which he was staying, a tent was erected on
> the roof for the purpose.32
> 
> He was accompanied by Siyyid Asadu’lláh-i-Qumí, Mírzá `Alí-
> Akbar-i-Nakhjavání, Mírzá Ma˙mud-i-Zarqání and Ahmad
> Sohrab.33
> ‘Abdu’l-Bahá remained in Port Said from 17 June to 11 July
> 1913. He left the town because of its heat and humidity and
> went to Ismailia, where He stayed in the hotel of a certain Mr.
> J. Bosta. His health did not improve. Therefore on 17 July He
> went to Alexandria. Here He stayed for two weeks in Hotel
> Victoria in Ramleh. Then He rented a villa close to Mazlúm
> Páshá Station. Ahmad Sohrab describes a number of details of
> that sojourn. On 13 August he describes one of the most
> common occupations of ‘Abdu’l-Bahá, writing Tablets to
> believers and non-believers:
> 
> When I returned from Alexandria in the afternoon I
> was told that the Master had asked for me. I went
> immediately to the garden. Seeing me standing near the
> door, he permitted me to enter and to take a seat. He
> was walking in the avenue fronting a most charming
> rose-garden, and dictating Tablets to Mirza Moneer.
> Shohgi [sic] Effendi was there also. For nearly three
> hours, the limpid stream of revelation flowed to irrigate
> the parched ground of hearts in distant climes! Just as
> the sun was sinking behind the western horizon, he
> revealed a most touching prayer. His voice was like the
> music of the spheres, now chanting in a clear rich voice,
> now in a low, sweet undertone. The effect made us
> forgetful of everything. The dusk of the evening, the
> murmur of the breeze through the roses and trees, the
> unbroken calmness of the atmosphere, the spiritual
> ‘Abdu’l-Bahá’ in Egypt                                          335
> 
> beauty of the presence of the Master, and then as we
> looked up, the twinkling stars all combined to weave
> around our hearts a garland of spiritual enchantment!
> We were in reality worshiping the glorious King of
> Kings in the holiest moment of our lives! The prayer
> was a supplication to the throne of the Almighty for the
> purification of souls and the spiritualization of hearts,
> — in order that men might sing the praises of their
> Lord, and cause the ringing cries of “Ya Baha El Abha”
> to ascend from their meeting places to the Supreme
> Concourse. As we left the garden, I carried with me that
> wonderful prayer of the Beloved! On the wings of Light
> it had ascended to the throne of the Almighty and had
> been accepted by the Ruler of Mankind.34
> 
> Sohrab’s diary also illustrates other aspects of the Master’s
> daily life in those days. On 4 August Sohrab writes that early in
> the morning he “was summoned by the Beloved” together with
> other friends and thus he went to His house. When he arrived
> there
> 
> ... the door opened and we were bidden to the Master’s
> writing room. As we sat there we heard Shoghi Effendi
> chanting with pathos and sweetness. As he ended the
> prayer suddenly I heard the voice of the Master. I was
> on my feet. What marvelous depth of feeling! It causes
> the stones to dance with joy! He was teaching Shoghi
> Effendi how to chant and how to control his voice
> under various expressions ....35
> 
> On 18 September he writes:
> 
> It was a hot day, but the rose-garden is always cool, the
> fresh breeze wafting. The master asked Shoghi Effendi
> to bring him a bottle of Evian water. Meanwhile an
> Arab, who is a laborer, came in and saluted him. The
> Arab told a long story, illustrating it with poems, about
> the source of the Nile, that it is in paradise and flows
> from under a throne — a pretty legend. Then a few men
> came in to see the Master. He spoke to them in detail
> on trustworthiness, and told them three stories about
> 336                                    Lights of ‘Irfán Book Fourteen
> 
> his own life. For three hours we sat in his presence
> listening with attention to every word he said. When he
> left the rose-garden, Shoghi Effendi and I went to the
> Sidi Jaber station to welcome our dear sister, Mrs.
> Fraser. We greeted her on behalf of the Master. After
> ten minutes, she stood before him. She is going to live
> with the Holy Family, and I have no doubt that the
> Bahai world will receive a rich and valuable treasure
> when her Diary is given out.36
> 
> On 30 September 1913 Ahmad Sohrab’s diary comes to a
> conclusion. Balyuzi gives but a short description of those days.
> He informs us that the Master did not feel good in Ramleh and
> thus He moved for a few days to Abúqír. This may have
> happened in November 1913. Since His health did not improve
> and the friends in the Holy Land were begging Him to come
> back, He decided to return to Haifa.37 Star of the West does
> not give any information about the Master’s sojourn in Egypt
> in those months. Only the issue of 19 January 1914 publishes a
> letter written on 27 December 1913 by H. Imogene Hoagg
> (1869-1945), an American believer that visited several times
> Italy, to Charles Mason Remey (1874-1974).38 This letter
> describes the Master’s arrival in Haifa. Ali M. Yazdi writes that
> on 2 December 1913 ‘Abdu’l-Bahá left Alexandria and returned
> to the Holy Land.39 He arrived in Haifa on 5 December. Of His
> presence in Egypt we have no photograph. Indeed, as Balyuzi
> remarks, after the Master’s earliest photographs taken in
> Adrianople in 1867 when He was a young man, “there were none
> until He reached London in 1911.”40
> 
> Egyptian cities and towns visited by ‘Abdu’l-
> Bahá
> The first Egyptian town visited by ‘Abdu’l-Bahá was Port
> Said. He sojourned there when He arrived in the country,
> during September and October 1910. He was again in Port Said
> from 17 June 1913, when He arrived on the S.S. Himalaya back
> from His long trip in North America and Europe, to 11 July of
> the same year, when He moved to Ismailia. The place where He
> spent more time was Alexandria, precisely the suburb of
> ‘Abdu’l-Bahá’ in Egypt                                           337
> 
> Ramleh. He arrived there in October 1910 and remained until
> May 1911, when He went to Cairo. He returned on 22 July 1911
> and moved away bound to Europe on 11 August 1911. He came
> back from Europe in early December 1911 and left on 25 March
> 1912 bound to North America via Naples. Finally He sojourned
> in Ramleh from 17 July 1913 to 2 December of the same year,
> except a short period in November that He spent in Abúqír.41
> He also spent three months in Cairo, in the suburb of Zaytun,
> from May 1911 to 22 July of the same year, a week in Ismailia,
> from 11 to 17 July 1913, and a short time in Manßúra.42 Ahmad
> Sohrab has written graphic descriptions of some of the Egyptian
> towns that hosted ‘Abdu’l-Bahá.
> Port Said had become a town only after the opening of the
> Suez Canal on 17 November 1869. Sohrab writes about it:
> 
> Forty years ago there were only a handful of dingy
> hovels with half-naked Arabs. There was no trade, there
> were no houses, and no communication existed with the
> outside world. Almost all the area on which the present
> up-to-date city with its 60,000 busy inhabitants is built,
> is land reclaimed from the sea. When the Suez Canal
> joined the two mighty oceans together, Port Said
> became an international port, and from that date the
> magical     progress     of    the     city   continued
> uninterruptedly.
> 
> In 1910, when ‘Abdu’l-Bahá arrived there, Port Said was an
> international center, inhabited not only by Egyptians, but also
> by Europeans of different nationalities. Sohrab describes a feast
> for the French Day of Independence:
> 
> The European part of Port Said is decorated with
> thousands of Japanese lanterns, the French flag is seen
> everywhere, and everybody seems to enter into the
> spirit of celebration on this National Feast of the
> Republic of France. After sunset the principal avenues,
> the French Consulate, the Banks, firms and buildings
> are lighted up by electricity. The street in which the
> Eastern Exchange, Continental and Casino Palace
> Hotels are built, is a riot of music promenaders, Arabs,
> 338                                        Lights of ‘Irfán Book Fourteen
> 
> Greeks, Italians, English, German, and French.
> Everybody is out to have a good time and to see the
> sights. The avenue from one end to the other is wired,
> and a roof is constructed of Japanese lanterns. The
> trees also bear such luminous fruits.44
> 
> Sohrab also describes a Catholic procession in the town:
> 
> To-day the French inhabitants had a gorgeous religious
> procession which started from their church. All the
> streets through which it passed were adorned with flags,
> bunting and Japanese lanterns. The priests were dressed
> in their pompous surplices of red, gold and silver. There
> were long lines of young girls dressed as angels, also a
> company of choir boys. The procession was brought to
> an end by a large statue of the Virgin Mary, holding the
> child, Jesus, in her arms. Of course thousands of Arabs
> left their work to gaze at this very spectacular sight of
> what they called “idol worship,” and not understanding
> the sacredness of these symbols, they poked fun and
> laughed in their sleeves. How sad is the ignorance of
> humanity!45
> 
> As to Alexandria, Sohrab writes:
> 
> Alexandria to all intents and purposes is like a
> progressive American city. Its tall buildings, its large
> department stores, its clean avenues, its double-decked
> electric cars, its delightful parks, its electrically lighted
> boulevards and streets, its fine promenades around the
> seaport, are all signs of a wonderful prosperous spirit.
> As I passed along the streets it seemed as though I was
> walking on an avenue in New York, and I wondered at
> the magical transformations which had taken place since
> this city was burned to the ground during the Arabi
> [sic] revolution thirty-one years ago. The inhabitants of
> all nations, Greeks, Italians, French, Jews, English,
> Arabs, Persians, live here and associate with one another
> in perfect harmony.46
> ‘Abdu’l-Bahá’ in Egypt                                           339
> 
> As a matter of fact ‘Abdu’l-Bahá sojourned in Ramleh, about
> which Sohrab writes:
> 
> Ramleh is a modern Egyptian town with all the
> conveniences of western civilization. It is a summer
> resort for the most important European officials in the
> service of the Egyptian Government, and also for the
> native Pashas. There are lovely parks, all kinds of hotels
> and splendid houses. We have a nice furnished
> apartment about two hundred yards from the residence
> of the Beloved.47
> 
> When ‘Abdu’l-Bahá arrived in Alexandria, He stayed at the
> New Victoria Hotel (later Summer Palace Hotel). Sohrab
> describes it as follows:
> 
> From my room I see the great clock of the New Victoria
> Hotel, wherein the Beloved stayed from time to time.
> The manager with much pride shows to the guests the
> various rooms occupied by the Master. He knows
> something about the Cause, and recognizes the great
> honor and blessing bestowed upon him and his hotel.
> When the Master was here the last time, he gave two
> large feasts just before his departure for America.
> There are a few other hotels and houses in which the
> Beloved has lived periodically. The homes of the Pashas
> are really wonderful specimens of the best Renaissance
> architecture. They very much resemble the houses and
> villas I have seen at Nice. Wonderful palaces, furnished
> with a taste truly magnificent, and are enclosed within
> gardens, the beauty and charm of which rival the fairy-
> lands of the artists and the poets. These “villas” are
> surrounded by walls from two to four yards high. The
> principal avenues are macadamized and clean and the
> narrow streets are also very much like the garden paths
> of Nice. As one walks through them the perfume of the
> flowers is inhaled, the branches of the trees overhanging
> the walls give a cool, inviting shade and the climbing
> vines add to the charming verdancy. A man passing
> through the streets and observing the houses, sees all
> the windows tightly shut. The stranger may think that
> 340                                     Lights of ‘Irfán Book Fourteen
> 
> they are not inhabited, but on inquiring about this
> custom of closing the windows, he is politely informed
> that as the owner is Mohammedan, the blinds are
> drawn, so that no foreign eyes may gaze upon the dark
> beauties of the women.48
> 
> ‘Abdu’l-Bahá also lived for three months, from May to 22
> July 1911, in Cairo, in the district of Zaytun, recently become
> famous for supposed Marian apparitions. Those apparitions of
> lights were reportedly seen by thousands of people and
> photographed.
> In Ismailia the Master stayed from 11 to 17 July 1913, to
> avoid the humid heat of Port Said. Sohrab describes it as
> follows:
> 
> There is a beautiful large park, lovely buildings, clean
> avenues and many electric lights. I was quite surprised
> at the size of the park with its big pine trees and
> flowers. We saw also the native quarter. The goats, the
> hens, the donkeys and the other animals live in the same
> room with the Arabs, making a peaceful family.49
> 
> As to Abúqír, a village on the Mediterranean Sea about 20
> miles north-east of Alessandria, Europeans remember it for the
> battle fought and won by Napoleon I in 1799 against the
> Ottoman army. The Master stayed there only a few days. As to
> Manßúra, it is a town located in the Nile delta region, on the
> eastern bank of Damietta branch. Its name means the
> victorious, in remembrance of a victory achieved by the
> Egyptians against King Louis IX of France in 1249 during the
> Seventh Crusade. Óájí Mírzá Óaydar-`Alí (1830ca.-1920),
> known as the Angel of Carmel, who during his travels to teach
> the Faith had spent ten years in the terrible prisons of Sudan,
> lived there for many years since the time when Bahá’u’lláh was
> confined in Adrianople (he may have gone there in 1866).
> Sohrab’s diary that ends on 20 September 1913 does not
> mention either Abúqír or Manßúra.
> ‘Abdu’l-Bahá’ in Egypt                                        341
> 
> The Holy Family
> Members of the Holy Family visited a few times their
> Beloved during His stay in Egypt. As has been said, the Master
> called Shoghi Effendi in September 1910. Then Shoghi Effendi
> returned to the Holy Land to attend his school. In April 1911,
> Shoghi Effendi was once more with his Grandfather, in Ramleh.
> We learn this detail from Gregory, who writes in his diary:
> “Before entering we met Shoghi and Rouhi, two beautiful boys,
> the grandsons of ‘Abdu’l-Bahá. These children of the Holy
> household show great affection for pilgrims.”50 Shoghi Effendi
> also was with ‘Abdu’l-Bahá in March 1912 when He embarked
> on S.S. Cedric bound to America and remained on board with
> Him as far as Naples. On 1 August 1913 Sohrab writes:
> 
> the Greatest Holy Leaf, Abdul Baha’s sister, his
> daughter,51 Shoghi Effendi, and five or six others ...
> arrived from Haifa. The Beloved came to see us, sat for
> one hour, drank a cup of coffee, and then left us to
> return to his house to see the newcomers ...52
> 
> ‘Abdu’l-Bahá had sent the Greatest Holy Leaf to Egypt in
> 1892 after Bahá’u’lláh’s ascension, together with His eldest
> daughter, Îíyá Khánum (d.1951), so that she could recover,
> after the severe blow of her Father’s loss. In that period she was
> a guest of Óájí Mírzá Óasan-i-Khurásání. During the Master’s
> absence from Haifa she administered the affairs of the Cause in
> the Holy Land. Shoghi Effendi writes in this regard:
> 
> And when, in pursuance of God’s inscrutable Wisdom,
> the ban on ‘Abdu’l-Bahá’s confinement was lifted and
> the Plan which He, in the darkest hours of His
> confinement, had conceived materialized, He with
> unhesitating confidence, invested His trusted and
> honoured sister with the responsibility of attending to
> the multitudinous details arising out of His protracted
> absence from the Holy Land.53
> 
> Elsewhere he more concisely writes:
> 342                                    Lights of ‘Irfán Book Fourteen
> 
> At the time of His absence in the western world, she
> was His competent deputy, His representative and
> vicegerent, with none to equal her.54
> 
> The Master’s daughters also visited their Father during His
> sojourn in Egypt. For example, on 24 July 1913 Sohrab informs
> us that ˇúbá Khánum (1880ca.-1959), the Master’s second
> daughter, was in Ramleh with her Father55 and on 19 July 1913
> he writes that Rú˙á Khánum, His third daughter, was coming to
> Egypt.56 On 5 September Sohrab writes:
> 
> Yesterday the Master’s daughter57 left for Cairo with
> Basheer,58 for a short stay. To-day Shoghi Effendi
> joined his mother with Haji Niaz.59 In the afternoon
> four Bahais arrived from Cairo.60
> 
> Baharieh Rouhani Ma’ani, a biographer of the women of the
> Holy Family, hypothesizes that Munírih Khánum (1847-1938),
> ‘Abdu’l-Bahá’s wife, also was among the members of the
> family61 who, in Rú˙íyyih Rabbani’s words,
> 
> hastened to His presence there [in Egypt], among them
> Shoghi Effendi, who joined Him about six weeks after
> His arrival ... arriving in the company of the Greatest
> Holy Leaf and others on 1 August in Ramleh, where
> ‘Abdu’l-Bahá had once again rented a villa.62
> 
> Like her sister in law, Munírih Khánum also had already been in
> Egypt for health reasons, first in 1898ca. and then at the
> beginning of the twentieth century.63 Finally, members of His
> family were with Him in Ramleh when He left for New York.64
> Although this person is not a member of the Holy Family, we
> mention here the meeting between the Master and one of His
> cousins on His Father’s side. On 1 July 1913 Sohrab writes:
> 
> To-day two pilgrims arrived, Mirza Fazlollah, the son
> of the oldest brother of Baha-Ullah from Persia, and a
> young Bahai from Damascus. Upon hearing of the
> arrival of the son of his uncle, Abdul Baha called him
> into his presence and showered much love upon him. I
> was not there to witness the scene and to hear his
> ‘Abdu’l-Bahá’ in Egypt                                           343
> 
> words. But Ali Akbar [Nakhjavání] told me that the
> Master spoke about his childhood days. Things that I
> should like to have heard.65
> 
> The public opinion
> When ‘Abdu’l-Bahá arrived in Egypt, Egyptians knew very
> little about Him and the Bahá’í Faith. They knew only what had
> been reported by such authoritative, but prejudiced, sources, as
> officers of the Iranian government, which had banished
> Bahá’u’lláh from His own country, or Ottoman officers, who
> had condemned Bahá’u’lláh to a perpetual exile in the prison-
> city of ‘Akká. As a matter of fact, Egyptians had heard only
> calumnies about the Faith. As soon as ‘Abdu’l-Bahá arrived in
> Egypt, He was immediately able to prove that those rumors
> were wrong. Indeed, such was His personal charm, that He won
> the esteem and friendship of all the major personages of the
> country, whom He repeatedly met during mutual cordial visits.
> He met “clerics, aristocrats, administrators, parliamentarians,
> men of letters, journalists and publicists, Arabs, Turks and
> Persians, who sought His presence. The poor and the deprived
> also had access to Him and went away happy.”66 During His stay
> in Egypt ‘Abdu’l-Bahá received many guests, but He never
> delivered a public talk. However, as a blog on His travels in the
> West remarks, “the little the Egyptian press published about
> Him or about His talks given in other countries was ... rich
> enough to be considered by historians and writers as a public
> proclamation of the Bahá’í Faith, which in those days was
> referred to also as the Bábí Faith.”67
> Siyyid Asadu’lláh wrote to Star of the West in this regard:
> 
> Also, distinguished editors of Arabic and Persian
> newspapers, such as Moaid [Mu’ayyad] and Tchehre
> Nema [Chihrih Nama], have talked with him and
> afterward wrote and published columns of praise and
> commendation on his Teachings and greatness. Thus the
> newspapers have given great publicity to the
> Movement. In regard to the Moaid [Mu’ayyad] article,
> Abdul Baha says: “A clipping from the newspaper of
> Moaid [Mu’ayyad], which is the first newspaper of
> 344                                    Lights of ‘Irfán Book Fourteen
> 
> Egypt and its editor well known throughout the world
> for his learning, is enclosed. Formerly, this person,
> through the instigation of some influential resident
> Persians, wrote many articles against this Cause and
> called the Bahais infidels. But when Abdul Baha arrived
> in this country, with one interview he was completely
> changed and contradicted all his former articles with
> this one. This is the type of the just man!”
> 
> There is no doubt that this trip is fraught with
> wonderful results for the Cause and many people will
> become awakened. In one of these interviews Abdul
> Baha stated he may go to Cairo and pass the remainder
> of the winter in that city. The Egyptian winter weather
> is ideal, temperate and agrees with him. Since he has
> arrived in Egypt his health is much improved, and
> should he decide to go to America it will not be before
> the springtime. 68
> 
> Century of Light remarks:
> 
> To some extent the way had no doubt been paved by
> warm admiration for the Master on the part of Shaykh
> Mu˙ammad ‘Abduh, who had met Him on several
> occasions in Beirut and who subsequently became Mufti
> of Egypt and a leading figure at Al-Azhar University.69
> 
> Mu˙ammad Abdúh (1849-1905) was an Islamic liberal
> reformer and teacher, initially the editor of the official gazette
> of the Egyptian government, Al Waqa’i’ Al Misríyya (Egyptian
> facts), which was founded in 1828, the first Egyptian
> newspaper. Exiled from Egypt in 1882, when he went back to
> his country, he was a teacher in the ancient al-Azhar University,
> founded in 970ca. which took its name, “the luminous,” from a
> title of Fatima, Mu˙ammad’s daughter, called az-zahra, the
> brilliant. He also was Great Mufti of Egypt, the second highest
> religious position in the country. He is remembered as one of
> the greatest Egyptian thinkers and reformers. In the 1880s while
> he was in exile in Beirut he met ‘Abdu’l-Bahá and was influenced
> by His words, coming to think that Bahá’u’lláh’s teachings
> could save Egyptian society from the ills by which it was
> ‘Abdu’l-Bahá’ in Egypt                                         345
> 
> afflicted. Therefore he attempted a reform of the Shari’ah, but
> his plans were frustrated by the opposition of the
> conservatives.70
> 
> The press coverage
> As soon as ‘Abdu’l-Bahá arrived in Egypt, the main
> newspapers of the country immediately began to publish articles
> on His visit. On 19 September 1910, Al-Ahram (The pyramids),
> founded in 1875, then pro-French and today the most popular
> Egyptian newspaper, published the news of the unexpected visit
> to the country of the “leader of the Bábí Faith.” The article said:
> 
> Abbas Effendi left His residence in the city of ‘Akká a
> few days ago for Port Said, an event that has
> precipitated His Persian followers residing in Egypt to
> hasten to that city to be blessed by visiting Him. This
> surprise visit has given rise to speculation and
> controversial claims between His opponents and
> supporters about its motive. The former have alleged
> He left ‘Akká out of fear of what may come upon Him
> from the new constitutional Turkish regime. His
> followers, strongly deny these uncorroborated
> allegations. In fact, He came to Egypt for health
> reasons because the air of Egypt is indicated as a cure
> for His asthmatic attacks caused by His long
> incarceration.71
> 
> Despite this article, a few unfriendly personages questioned
> the opportunity of the visit of ‘Abdu’l-Bahá in Egypt. After
> about a month, on 16 October, the editor of Al-Mu’ayyad (“the
> victorious” or “the supporter”), a nationalist newspaper,
> founded in 1889, very popular in those years, answered their
> questions. This editor was the skillful Shaykh `Alí Yusif, who
> had previously criticized the Bahá’ís and their faith, suggesting
> to take firm measures against them. He met the Master in
> Ramleh and after that meeting he wrote: “His Eminence Mirza
> ‘Abbas Effendi, the learned and erudite Head of the Bahá’ís in
> ‘Akká and the Centre of authority for Bahá’ís throughout the
> world, has reached the shores of Alexandria.”72 At first, related
> 346                                     Lights of ‘Irfán Book Fourteen
> 
> the writer, ‘Abdu’l-Bahá stayed in the Victoria Hotel, but after
> a few days moved to a rented house. Then he went on to
> explain:
> 
> He is a venerable person, dignified, possessed of
> profound knowledge, deeply versed in theology, master
> of the history of Islam, and of its denominations and
> developments ... whosoever has consorted with Him has
> seen in Him a man exceedingly well-informed, Whose
> speech is captivating, Who attracts minds and souls,
> dedicated to belief in the oneness of mankind ... His
> teaching and guidance revolve round the axis of
> relinquishing prejudices: religious, racial, patriotic.73
> 
> Shaykh Yusif said that he twice went to see ‘Abdu’l-Bahá, and
> during those interviews learned that His coming had absolutely
> no political motive, for “he ‘does not interfere in political
> matters;’ His ‘stay in Egypt is for health reasons.’” The news
> report concluded with a warm reiteration of welcome to the
> learned and wise Visitor, and wished Him a happy stay and
> recovery of good health.74
> Al-Muqa††am, a pro-British newspaper founded in 1888
> which took its name from a chain of hills south-east of Cairo,
> and which in those years was the most eminent among the
> Egyptian newspapers, published on 28 November 1910 an
> appreciative report. The nationalist semiweekly Wadía’n-Níl
> (the Valley of the Nile), founded in 1867 and sometimes
> considered as the first private newspaper in Egypt, did the same
> and published many praises of the Master. Even the Persian
> illustrated weekly journal Chihrih-Nama, published in Egypt
> between 1904 and 1950, praised Him. Balyuzi writes in this
> regard:
> 
> Its editor, Mirza ‘Abdu’l-Mu˙ammad-i-Írání, the
> Mu’addibu’s-Sul†án [the Preceptor of the Sovereign],
> had in the past, in common with many of his
> countrymen resident in Egypt, displayed feelings far
> from friendly. Now he reported ‘Abdu’l-Bahá’s travels
> with respect and admiration.75
> ‘Abdu’l-Bahá’ in Egypt                                            347
> 
> On 19 January 1911 Al-Ahram spoke once more about the
> Master. It wrote:
> 
> His reverence Abbas Effendi, the head of the Bábí
> Faith, is still visiting and being visited, with much
> veneration, by senior officials and high ranking
> individuals. He is the son of Bahá’u’lláh, and His
> successor, and a descendant of a noble Persian lineage.
> Kindness and love to all regardless of social rank or
> religious affiliation are His distinguishing attributes for
> He looks at the unifying force latent in the humanity of
> all people and not at their diverse beliefs or worldly
> conditions.76
> 
> Balyuzi mentions a last article on the Master of the Egyptian
> Gazette of 27 June 1913, entitled “‘Abdul Baha in Egypt.
> Wonderful Scenes in Port Said. Eastern Bahais Assembled in
> Force.”77 The article also said: “At Port Said the pilgrims have
> erected a huge tent on the roof of a native hotel and there they
> gather and sing with touching devotion.”78
> 
> Personages
> Of the many personages that attained the presence of
> ‘Abdu’l-Bahá in Egypt, only the most important will be
> mentioned. Easterners will be listed as first. In 1910-1911 in
> Alexandria an old enemy of the Faith, Mírzá Mu˙ammad-Mihdí
> Khán, the Za’imu’d-Dawlih [Chief of the State], a Persian
> politician who had published in 1903 a critical history of the
> Bábí Movement, called repeatedly on ‘Abdu’l-Bahá and showed
> great reverence towards Him. In Cairo, Shaykh Mu˙ammad
> Bakhit, the Mufti of Egypt, and Shaykh Mu˙ammad Rishád, the
> Imam of the Khedive, visited Him and He returned their visit.
> In Cairo He met Jurji (Giorgio) Zaydan (1861-1914), an eminent
> Lebanese, Christian writer, the editor of the journal Dar al-Hilal
> (The Crescent), later transformed into a publishing house that
> still exists today. Zaydan was proud of his Arabic background
> and wrote a book entitled The Flying Mameluch, a popular work
> of Arabic history.
> 348                                      Lights of ‘Irfán Book Fourteen
> 
> The most important meeting in Cairo was that with the
> Khedive, ‘Abbás Óilmí II (1874-1944), who showed a special
> reverence towards the Master. Balyuzi says that the two
> personages met twice. The organizer of those meetings was
> ‘Uthmán Páshá Murta∂á, the Khedive’s chamberlain, and
> Balyuzi remarks that he
> 
> was devoted to ‘Abdu’l-Bahá ... A Tablet which
> ‘Abdu’l-Bahá addressed to ‘Uthmán Páshá in October
> 1919 (five years after ‘Abbás Óilmí was deposed) is
> indicative of the stature of the man: he is called ‘Amír-
> al-wafa’ — the Prince of Fidelity.79
> 
> The Master met once more the Khedive in Ramleh in 1913. On
> 15 August 1913 Ahmad Sohrab writes in this regard:
> 
> During our absence in the afternoon, Osman Pasha, one
> of the Ministers of the Khedive, called on the Master
> conveying the loving greetings of the Ruler of Egypt
> and his longing to meet him. The date was then fixed
> for the afternoon of August 17th. His Highness the
> Khedive is now staying in Alexandria. His summer
> resort is near Ramleh. He lives in one of his palaces
> fronting the sea called Raas-ottin [Ras at-Tín]. The
> Khedive is friendly to the Bahai Movement and has
> special regard for the Master. It may be that history will
> record that he is one of the few Oriental Rulers who has
> received Abdul Baha with due honor.80
> 
> On 17 August he records:
> 
> This was an important date in the Bahai calendar
> because Abdul Baha and the ruler of Egypt met each
> other for the second or third time. Beyond this bare
> announcement I have no other information. The Master
> may give us, later, an account of the meeting, and thus
> in our imagination we may construct a picture, or he
> may not divulge any of the details. None of the
> believers were with him. For the present it is enough to
> know that on this day, between three and six p.m., the
> ‘Abdu’l-Bahá’ in Egypt                                         349
> 
> sovereign of Egypt had the honor and privilege of
> talking with Abdul Baha.81
> 
> On 4 September 1913 ‘Abdu’l-Bahá had a visit from Prince
> Mu˙ammad `Alí, (1875-1955), the Khedive’s brother and the
> heir to the throne. The Prince had already attained the presence
> of the Master, first in Egypt in 1912, then in New York on 22
> July 1912,82 then again in Paris in 1913 and finally during the
> Master’s travel to Egypt the Prince was with Him for four days,
> on 12-16 June 1913. He admired so much ‘Abdu’l-Bahá that he
> considered Him as “the most important man in our century.”83
> And he loved Him so much that he called Him “‘Abbás Bábá’
> which in Arabic means ‘Abbás Father or Father ‘Abbás.”84
> Sohrab describes their meeting in Ramleh as follows:
> 
> In the afternoon Prince Mohamad Ali, the brother of
> the Khedive, called on Abdul Baha. The Prince arrived
> in his automobile at the door of our house, and hearing
> that the Master lived close by in another one, said that
> he would walk to it. Mirza Moneer was about to go on
> ahead to notify Abdul Baha, when he appeared in his
> long, loose, cream-colored coat from the other side of
> the street. Thus, in the middle of the road, the Master
> and the Prince met, each offering to the other
> courtesies designated for the most distinguished men.
> Every one looking at this strange scene wondered, while
> trying to imagine what had brought a royal Prince of
> Egypt to the Threshold of Abbas Effendi. The Master
> was walking ahead and the Prince a few feet behind, and
> while they were talking in the most animated manner,
> they disappeared from our view.85
> 
> Ahmad Sohrab also describes the Egyptian Páshás’ admiration
> for the Master, though words uttered by one of them:
> 
> We have produced in the Orient a man such as Abbas
> Effendi, who alone visited Europe and America, and
> who through the sheer force of his personality and the
> wonderful soundness and brilliancy of his philosophy,
> captivated the pulpits and platforms, revolutionized the
> current of western thoughts, opened before your faces
> 350                                     Lights of ‘Irfán Book Fourteen
> 
> vistas of glorious ideals, and drew to his audiences
> thousands of men and women who were deeply
> attracted to his humane and divine wisdom, while the
> Press of the West from one end to another had but one
> tongue by which to praise his many virtues and to
> elucidate his system of religion and philosophy. Yes, we
> are proud of him. We honor him because he comes
> from the heart of the Orient. He represents us, he
> utters our ideals and longings. You have never sent us a
> man who could travel in the Orient and deliver lectures
> as Abbas Effendi has done in the West.86
> 
> In Egypt the Master also received Khájih Óasan Nizamí
> (1879-1955), an Indian scholar and mystic of the Chistí Sufi
> order, a prolific writer, an upholder of Islam in India, who later
> translated the Seven Valleys into Urdu.87 Finally, ‘Abdu’l-Bahá
> met in Ramleh the well-known Egyptian writer ‘Abbás Ma˙múd
> Al-‘Aqqad (1889-1964), the author of about a hundred books of
> philosophy, religion and poetry, famous for his flourished
> prose. In the years 1980s the Egyptian television produced a TV
> series on his life, titled The Giant. ‘Aqqad has left a description
> of that meeting titled “An hour with ‘Abdu’l-Bahá.”88 Last but
> not least, Sohrab’s diary records on 24 September 1913:
> 
> Yesterday the new Persian Consul General arrived from
> Constantinople and the Master sent all the students to
> welcome him at the steamer and to-day, with Mirza Ali
> Akbar [Nakhjavání], he went to Alexandria to pay him
> a visit, in the hotel where he is staying for a few days
> before his departure for Jadda. In the course of
> conversation Abdul Baha pointed out to the Consul
> General the impartial attitude of the Bahais in recent
> developments in Persia and how they are the lovers of
> Peace and progress. The mission of the Bahai Cause is
> universal and not local; its principles are for all
> humanity; its objects are world-wide. The Bahais are the
> army of spiritual and intellectual advancements. Then
> he spoke a few words about the promotion of the Cause
> in America and Europe. The Consul General became
> very attracted, and made an engagement to come next
> day and call on the Master.89
> ‘Abdu’l-Bahá’ in Egypt                                        351
> 
> As to the Westerners, we remember the English Wellesley
> Tudor Pole (1884-1968) who visited the Master in Ramleh in the
> second half of November 1910. Tudor Pole is remembered as a
> writer, a philosopher, a mystic and a life-long lover of religious
> experiences, mystic visions and spiritualism. He also is
> remembered because, along with Winston Churchill, he was the
> deviser of the silent minute, which the people of Britain
> observed during the Second World War (1939-1945) every
> evening at 9 pm. After that meeting he accepted the Faith, but
> later on became estranged from it, when Shoghi Effendi began
> to build its Administrative Order. During the First World War
> Tudor Pole was a major of the British army. He learnt of the
> perils hanging over the Master because of the hate of the
> Turkish commander, Jamál Páshá, and urged the British military
> authority to protect Him. In December 1910 he published his
> interview with the Master on the journal Christian
> Commonwealth (28 December 1910), later reprinted by Star of
> the West.90 Star of the West also published a part of a letter
> describing Tudor Pole’s meeting with ‘Abdu’l-Bahá:
> 
> You may be interested in hearing of my recent visit to
> Abdu’l-Bahá at Ramleh, near Alexandria. I spent nine
> days at Alexandria and Cairo during the second half of
> November, 1910. Abdu’l-Bahá’s health had very greatly
> improved since his arrival from Port Said. He was
> looking strong and vigorous in every way. He spoke
> much of the work in America, to which he undoubtedly
> is giving considerable thought. He also spoke a good
> deal about the work that is going forward in different
> European centres as well as in London, and he expects
> great things from England during the coming year ... A
> Bahai paper is to be read at the Universal Races
> Congress in London next July.91
> 
> In Cairo ‘Abdu’l-Bahá met Ronald Storrs, in those days
> Oriental Secretary of the British Agency and later knighted.
> Storr had known ‘Abdu’l-Bahá in 1909 in the Holy Land. Now
> in Egypt, in his own words, he “had the honour of looking after
> him and of presenting him to Lord Kitchener.”92 Lord Horatio
> Herbert Kitchener (1850-1916), was the British Agent and
> Consul-General (de facto administrator) in Egypt. In 1898 he
> 352                                   Lights of ‘Irfán Book Fourteen
> 
> had conquered Sudan and therefore he was known as Lord
> Kitchener of Khartoum. Sir Storrs writes that Lord Kitchener
> “was deeply impressed by his personality, as who could fail to
> be?”93
> Sometimes between 1910 and 1913 the Russian playwright
> Isabella Grinevskaya (1864-1944) attained the presence of
> ‘Abdu’l-Bahá. After that meeting, Grinevskaya accepted the
> Faith, to which she remained faithful for the rest of her life,
> keeping in touch with Eastern and Western Bahá’ís. She is
> remembered for the many books she published, in which she
> described the life of the Jews of the middle class and especially
> the situation of young intellectual Jew women. She wrote a play
> titled The Báb, which was performed in St. Petersburg in 1904
> and in 1916-1917. The play was translated into French and
> praised by Tolstoy. She also wrote an essay about her meeting
> with the Master and a poem and play titled Bahá’u’lláh. This
> play was never performed.
> ‘Abdu’l-Bahá’s presence was also attained by Rustum
> Vambery, the son of the famous Arminius, the Jew Hungarian
> intellectual (ca. 1832-1913) whom the Master met in Budapest
> on 12 April 1912.94 Arminius Vambery was a traveler, an
> orientalist and a polyglot. A number of scholars maintain that
> the personage of Professor Van Helsing in Bram Stoker’s novel
> Dracula (1897) was inspired by Vámbéry. As a matter of fact,
> Chapter 23 of the novel mentions a “friend Arminius of Buda-
> Pesth.”
> 
> Resident and visiting Bahá’ís
> Among the many Bahá’ís who lived in Egypt in those days the
> chronicles mention especially Mírzá Óasan Khurasání of
> Alexandria, who in 1892 had the honor of hosting Bahíyyih
> Khánum and Mohammed Yazdi (1848-1933), whom Gregory
> describes as “an oriental gentleman of pleasing manners and
> placid countenance.”95 The Bahá’í historian Graham Hassall also
> mentions Óájí Mírzá Óaydar-`Alí.96 Among the Bahá’ís in Egypt
> during the Master’s visits there also was a very distinguished
> personage, Mírzá Abu’l-Fadl-i-Gulpáygání (1844-1914), known
> for his broad culture and his deep studies of the Bahá’í Faith,
> ‘Abdu’l-Bahá’ in Egypt                                       353
> 
> one of the 19 Apostles of Bahá’u’lláh. He went to Cairo in July
> 1895, and was a lecturer of al-Azhar University. Between 1901
> and 1904 he traveled through Europa and North America, to
> strengthen the new Bahá’ís. When the Master went to Egypt, the
> Master often invited him at his presence. Ahmad Sohrab
> repeatedly describes their meetings. Isabel Fraser also describes
> his presence in Ramleh, where the Master had asked him to come
> to enjoy his company.97
> The chronicles also mention Shaykh Faraju’lláh Zakí al-Kurdí,
> a Kurdish Bahá’í who lived in Cairo. He is the author of the
> well-known compilation of prayers by Bahá’u’lláh in Persian and
> Arabic, beside the Persian Hidden Words, Ad’iyih-’i Óa∂rat-i
> Ma˙búb (Prayers of the Beloved). He also published the Kitáb-i-
> Íqán, three volumes of Tablets by ‘Abdu’l-Bahá, a collection of
> talks delivered by ‘Abdu’l-Bahá in Europe and America and
> other important Bahá’í texts. He translated into Arabic the
> Tablet of Ishráqát and submitted his translation to the Master.
> Shoghi Effendi writes in this regard:
> 
> So great is the importance and so supreme is the
> authority of these assemblies that once ‘Abdu’l-Bahá
> after having himself and in his own handwriting
> corrected the translation made into Arabic of the
> Ishraqat (the Effulgences) by Sheikh Faraj, a Kurdish
> friend from Cairo, directed him in a Tablet to submit
> the above-named translation to the Spiritual Assembly
> of Cairo, that he may seek from them before
> publication their approval and consent.98
> 
> As to Westerners, as has been said, Louis Gregory, an
> American negro who had accepted the faith in 1909 and the first
> Hand of the Cause of his race, was invited by ‘Abdu’l-Bahá and
> stayed in Ramleh from 10 April to 4 May 1911. In his diary of
> this pilgrimage he describes the house of the Master as “a
> modest but comfortable-appearing house with a front garden.”
> He lists the persons who were present during his first meeting
> with ‘Abdu’l-Bahá: “Tamaddun ul Molk and Nouraddin Zaine,
> Persians, and Nevill G. Meakin and Miss Louisa A. M. Mathew
> (afterwards Mrs. Louis G. Gregory), English.” In this booklet he
> describes again the Person of the Master:
> 354                                     Lights of ‘Irfán Book Fourteen
> 
> ‘Abdu’l-Bahá appeared about the medium height, with a
> strong frame and symmetrical features. His face is
> deeply furrowed and His color about that of
> parchment. His carriage is erect and His entire form
> strikingly majestic and beautiful. His hands and nails
> are shapely and pure. His silver hair is long enough to
> touch the shoulders. The beard is snow white, the eyes
> light blue and penetrating, the nose slightly aquiline.
> The voice is powerful, but capable of infinite pathos,
> tenderness and sympathy. His dress was that of the
> Oriental gentleman of the highest classes, simple and
> neat and very graceful. The color of His apparel was
> light, the outer robe being made of alpaca. On His head
> rested a light fez, surrounded by a white turban. The
> meekness of the servant, the majesty of the king, are in
> His brow and form.
> 
> As to Louisa Matthew (1866-1956), she was an English
> believer of a well-to-do family, graduated from Cambridge. She
> had gone to Paris to continue her musical studies and there
> accepted the Faith in the early twentieth century. ‘Abdu’l-Bahá
> introduced Louis G. Gregory to her in Ramleh in April 1911. On
> 27 September 1912 He Himself married the two. It was a happy
> marriage, but filled with difficulties because of their different
> races. The two told that, during their travels, they were often
> obliged to stay at different hotels. Louisa devotedly served the
> Faith for all her life especially in Central Europe (Sofia,
> Bulgaria).
> In those years also Edith MacKaye de Bons (1878-1959) lived
> in Egypt. This American lady went to Paris to study voice.
> There she met May Bolles Maxwell (1870-1940). Their meeting
> took place on 1899 Christmas Day and Edith became the first
> person who was brought to the Faith by May Bolles in the
> French capital. Edith later moved to Sion, Switzerland, because
> she had married Dr Joseph de Bons (1871–1959), a local dentist.
> The de Bons lived in Egypt for a few years and in 1911 they had
> the honor of attaining the presence of ‘Abdu’l-Bahá. Ahmad
> Sohrab writes in his diary of 29 July 1913:
> ‘Abdu’l-Bahá’ in Egypt                                           355
> 
> In the afternoon I called on the Beloved and in his
> presence found DeBons, a French Bahai dentist
> practicing in Cairo — now on his way to Switzerland to
> meet his wife. Abdul Baha is going to take him for a
> drive through Nozha Park, which is the National Park of
> Alexandria. I have heard much praise of it, but have not
> yet been there. They say it rivals any park in Europe or
> America. For nearly two hours Abdul Baha entertained
> the doctor driving through the park and speaking to
> him about his spiritual experiences in America.99
> 
> Sohrab’s diary also informs us of the arrival of other
> believers come to Egypt to see ‘Abdu’l-Bahá. On 13 July 1913
> Sohrab mentions Mrs. Jean Stannard, an English believer and a
> travel teacher, who in 1921 translated the Hidden Words into
> English, a translation highly appreciated by Shoghi Effendi. In
> 1925 she founded in Geneva the International Bahá’í Bureau,
> later managed by Imogene Hoagg. The Bahá’í International
> Community writes in this regard:
> 
> The International Bahá’í Bureau served as a gathering
> place for Bahá’ís traveling to Geneva for the activities
> of the League of Nations and of other international
> organizations, and published an international magazine.100
> 
> In 1929 the International Bahá’í Bureau was recognized by
> the League of Nations. Sohrab writes about Mrs. Stannard:
> 
> Mrs. J. Stannard, an English Bahai, is back in Port Said
> and may stay with us for several days. I had a most
> pleasant conversation with her about the progress of
> the Cause in Germany and England. The Master may
> send her to India. She is a very active and energetic
> worker and no doubt will be able to spread the Bahai
> movement very effectively.101
> 
> On 24 July 1913 Lua Getsinger (1871-1916), the Herald of
> the Covenant and one of the 19 Disciples of ‘Abdu’l-Bahá,
> arrived in Egypt.102 Sohrab writes in this regard:
> 356                                     Lights of ‘Irfán Book Fourteen
> 
> This morning the Beloved sent for me. He was feeling
> well. Mrs. Getsinger was called into the room and the
> plan of her journey to India discussed. Since her arrival
> she has been living with Abdul Baha’s family which is
> presided over by the Greatest Holy Leaf!103
> 
> Sohrab informs us that the Master did not want Lua to go to
> India alone and thus summoned Mrs. Isabel Fraser Chamberlain
> (1871-1939), the compiler of a collection of talks delivered by
> ‘Abdu’l-Bahá in Europe, known as Abdu’l-Bahá on Divine
> Philosophy, published in 1917 in Boston by the publisher The
> Tudor Press. Sohrab’s diary of 18 September 1913 records:
> 
> In the afternoon Abdul Baha passed by, followed by
> Shoghi Effendi. He called for me and I walked behind
> him in the rose-garden. A telegram sent to Port Said
> from the Master to Ahmad Yazdi: “Send Mrs. Fraser to
> Ramleh,” brought back the answer that she had left at
> one o’clock. He told me to go with Shoghi Effendi to
> the station and bring her home. We were expecting her
> for a few days. I was delighted to hear the news.104
> 
> In the same day Sohrab writes he went and fetch her at the
> station together with Shoghi Effendi.
> On 22 September Sohrab announced the arrival of Dr.
> Edward Getsinger (1866-1935), Lua Getsinger’s husband, one of
> the first pilgrims in December 1898, a faithful servant of the
> Cause, who published the first collection of Bahá’u’lláh’s
> Writings in English. Sohrab records many anecdotes of the
> meeting of the Master with the Bahá’ís who hastened to Egypt
> to see Him. We like to conclude this short note on those visits
> of devoted pilgrims with a detail from Sohrab’s diary:
> 
> One of the pilgrims — El Yahou, an old man — had
> brought with him from Cairo a bouquet of fragrant
> white flowers and six white fezes for the Master. He
> stayed with us last night and kept our party in a good
> humor until very late. In the morning he wanted the
> flowers and fezes to be taken to the Master, which I did
> with great pleasure. I knocked at the door, and the
> ‘Abdu’l-Bahá’ in Egypt                                          357
> 
> beloved opened it. He took the bundle out of my hand
> and told me that he would send for him in a few
> minutes.105
> 
> Meanings of ‘Abdu’l-Bahá’s presence in Egypt
> ‘Abdu’l-Bahá may have chosen Egypt as the headquarters of
> His travels in the West first of all because it was near enough to
> the Holy Land to enable Him to see what the Covenant-Breakers
> would do in His absence and, in case of extreme necessity, to
> quickly go back home. In the meantime, the climate of Egypt,
> much healthier than that of ‘Akká and Haifa, would have
> alleviated the consequences of the numerous afflictions that
> troubled His body, as for example His asthmatic attacks.
> Moreover in Egypt there was a flourishing Bahá’í community
> and the relations between that community and the Bahá’í
> community in the Holy Land had always been very close.
> The consequences of His presence in Egypt have been very
> important. First of all, ‘Abdu’l-Bahá could personally deny,
> through His wisdom and the mysterious charm emanating for
> His Person, all the calumnies on the Bahá’í community and on
> Himself, which external and internal enemies of the Faith had
> spread through the country. The importance of the Master’s
> sojourn in Egypt is explained by Century of Light as follows:
> 
> An aspect of the Egyptian sojourn that deserves special
> attention was the opportunity it provided for the first
> public proclamation of the Faith’s message. The
> relatively cosmopolitan and liberal atmosphere
> prevailing in Cairo and Alexandria at the time opened a
> way for frank and searching discussions between the
> Master and prominent figures in the intellectual world
> of Sunni Islam. These included clerics, parliamentarians,
> administrators and aristocrats. Further, editors and
> journalists    from      influential     Arabic-language
> newspapers, whose information about the Cause had
> been coloured by prejudiced reports emanating from
> Persia and Constantinople, now had an opportunity to
> learn the facts of the situation for themselves.
> Publications that had been openly hostile changed their
> 358                                       Lights of ‘Irfán Book Fourteen
> 
> tone. The editors of one such newspaper opened an
> article on the Master’s arrival by referring to “His
> Eminence Mírzá ‘Abbás Effendi, the learned and
> erudite Head of the Bahá’ís in ‘Akká and the Centre of
> authority for Bahá’ís throughout the world” and
> expressing appreciation of His visit to Alexandria. This
> and other articles paid particular tribute to ‘Abdu’l-
> Bahá’s understanding of Islam and to the principles of
> unity and religious tolerance that lay at the heart of His
> teachings.106
> 
> Last but not least, ‘Abdu’l-Bahá met many important Western
> personages, who later spoke about Him to their relatives and
> friends in Europe, both through letters and personally during
> their visit to their countries. Century of Light writes in this
> regard:
> 
> Despite the Master’s ill health that had caused it, the
> Egyptian interlude proved to be a great blessing.
> Western diplomats and officials were able to observe at
> first-hand the extraordinary success of ‘Abdu’l-Bahá’s
> interaction with leading figures in a region of the Near
> East that was of lively interest in European circles.
> Accordingly, by the time the Master embarked for
> Marseilles on 11 August 1911, His fame had preceded
> Him.107
> 
> The Universal House of Justice summarizes the main aspects
> of the presence of the Master in Egypt and in the West in the
> triennium 1910-1913 as follows:
> 
> Uncompromising in defence of the truth, yet infinitely
> gentle in manner, He brought the universal divine
> principles to bear on the exigencies of the age. To all
> without distinction — officials, scientists, workers,
> children, parents, exiles, activists, clerics, sceptics — He
> imparted love, wisdom, comfort, whatever the
> particular need. While elevating their souls, He
> challenged their assumptions, reoriented their
> perspectives, expanded their consciousness, and focused
> their energies. He demonstrated by word and deed such
> ‘Abdu’l-Bahá’ in Egypt                                              359
> 
> compassion and generosity that hearts were utterly
> transformed. No one was turned away.108
> 
> B IBLIOGRAPHY
> 
> “‘Abbás Mahmúd Al-’Aqqad visits ‘Abdu’l-Bahá,” in Enayat, The Far-
> Stretching River, http://www.farstretchingriver.com/en
> /centenary/abbas-al-aqqad’s-visit-to-`abdu’l-baha/
> “Abdu’l-Bahá in Egypt,” Star of the West, vol. 1, no.12 (16 October
> 1910), p.1; Star of the West, vol. 1, no.15 (12 December 1912),
> pp.2-3.
> “The Apostles of Bahá’u’lláh. “Pillars of the Faith,”” The Bahá’í
> World, vol. 3 (1928-1930), pp.80-1.
> Asadu’lláh-i-Qumí, Siyyid. “Abdu’l-Bahá in Egypt,” Star of the West,
> vol. 1, n.15 (12 December 1912), pp.2-3.
> Bahá’í International Community. “1926. International Bahá’í Bureau,”
> bic.org/time-line/international_bahai_bureau_ibb_was_established.
> “bahaitravelswest. #9 — 100 Years Ago — ‘Abdu’l-Bahá remains in
> Ramleh, Egypt,” http://bahaitravelswest.wordpress.com/page/3/,
> in Enayat, The Far-Stretching River.
> The Bahá’í World, vol. 3 (1928-1930). New York: Bahá’í Publishing
> Committee, 1930. Vol. 4 (1930-1932). Wilmette, Illinois: Bahá’í
> Publishing Trust, 1933. Vol. 19 (1983-1986). Bahá’í World Centre,
> Haifa, 1994.
> Bahíyyih Khánum. The Greatest Holy Leaf. A Compilation from
> Bahá’í sacred texts and writings of the Guardian of the Faith and
> Bahíyyih Khánum’s own letters made by The Research Department
> at the Bahá’í World Centre. Haifa: Bahá’í World Centre, 1982
> Balyuzi, Hasan M. ‘Abdu’l-Bahá. The Centre of the Covenant of
> Bahá’u’lláh. London: George Ronald, 1971.
> Blomfield, Lady (Sara Louise). The Chosen Highway. London: Bahá’í
> Publishing Trust, 1940. Rpt. Oxford: George Ronald, 2007.
> “The Centenary of the Arrival of ‘Abdu’l-Bahá in Egypt (continued),”
> Enayat, The Far-Stretching River,
> http://www.farstretchingriver.com/en/735-2/#hide.
> Century of Light. Commissioned by The Universal House of Justice.
> Haifa: Bahá’í World Centre, 2001.
> 360                                       Lights of ‘Irfán Book Fourteen
> 
> “The Disciples of ‘Abdu’l-Bahá. “Heralds of the Covenant,”” Bahá’í
> World, vol. III (1928-1930) pp.84-5.
> Enayat, Moshan and Felicity. The Far-Stretching River,
> http://bahaitravelswest.wordpress.com/page/3/.
> “The Feast of Naurooz (New Day),” Star of the West, vol. 9, no.1 (21
> March 1918), pp.8-9.
> Fraser, Isabel. “A Glimpse of Mirza Abul-Fazl at Ramleh,” Star of the
> West, vol. 4, no.19 (2 March 1914), pp.316-7.
> Gail, Marzieh. Summon up Remembrance. Oxford: George Ronald,
> 1987.
> Gregory, Louis G. A Heavenly Vista: The Pilgrimage. R. L. Pendleton,
> Washington, 1911. “A Heavenly Vista,” http://bahai-
> library.com/gregory_heavenly_vista.
> ———. “Impressions of Abdu’l-Bahá while at Ramleh. By Mr. Louis G.
> Gregory,” Star of the West, 2:9 (8 September 1911), pp.5-6.
> “Mirza Haji Niaz,” Star of the West, vol. 10, no.19 (2 March 1920),
> p.351.
> Hassall, Graham. “Bahá’í country notes: Egypt,” http://bahai-
> library.com/hassall_notes_egypt.
> Hoagg, H. Imogene. “Abdu’l-Bahá’s return to the Holy Land. Letter
> received by Charles Mason Remey,” Star of the West, vol. 4, no.17
> (19 January 1914), pp. 288, 290.
> Holley, Horace. “Current Bahá’í Activities in the East and West.
> Australasia and the Far East,” Bahá’í World, vol. 4 (1930-32),
> pp.83-93.
> Mahmúd-i-Zarqání. Ma˙múd’s Diary: The Diary of Mírzá Mahmúd-i-
> Zarqání Chronicling ‘Abdu’l-Bahá’s Journey to America by
> ‘Abdu’l-Bahá and Mírzá Mahmúd-i-Zarqání. Translated by Mohi
> Sobhani. Edited by Shirley Macias. Oxford: George Ronald, 1998.
> “News Items,” Star of the West, vol. 2, no. 9 (8 September 1911),
> pp.7, 9.
> “News Notes,” Star of the West, vol. 1, no.10 (8 September 1910)
> pp.9-10.
> “News Notes,” Star of the West, vol. 4, no.7 (13 July 1913), p.121.
> Rabbani, Ru˙íyyih. — The Priceless Pearl. London: Bahá’í Publishing
> Trust, 1969.
> ‘Abdu’l-Bahá’ in Egypt                                               361
> 
> Root, Martha L. “A Great Prince Speaks of ‘Abdu’l Baha,” Star of the
> West, vol. 20, no.10 (January 1930), pp.301-5.
> ———. “A Visit to Rustum Vambery,” Star of the West, vol. 19, no.11
> (February 1929), pp.330-1.
> Rouhani Ma’ani, Baharieh. Leaves of the Twin Divine Trees: An In-
> depth Study of the Lives of Women Closely Related to the Báb and
> Bahá’u’lláh. Oxford: George Ronald, 2008.
> Oliver Scharbrodt, Islam and the Bahá’í Faith: A Comparative Study
> of Muhammad ‘Abduh and ‘Abdu’l-Bahá ‘Abbas. Routledge,
> London and New York, 2008.
> Sohrab, Ahmad. Abdu’l-Bahá in Egypt. New York: Sears, and London:
> Rider, 1929.
> “Special,” Star of the West, vol. 3, no.2 (9 April 1912), p.8.
> Sprague, Sydney. A Year With the Bahais in India and Burma. London:
> Priory Press, 1908.
> Star of the West. The first Bahá’í magazine in the Western world,
> published from 1910 to 1935. Issues 1910 to 1924, RP 8 vols.
> Oxford: George Ronald, 1978.
> Tudor-Pole, Wellesley. “Extracts from Letter from Mr. Wellesley
> Tudor Pole,” Star of the West, vol. 1, no. 18 (7 February 1911),
> pp.5-6
> ———. “The First Universal Races Congress,” Star of the West, vol. 2,
> no. 8 (10 August 1911), pp.3-4.
> ———. (Tudor-Pole), “A Wonderful Movement In The East. A Visit To
> Abdul Baha At Alexandria,” Star of the West, vol. 1, 18 (7
> February 1911), pp.1-4.
> The Universal House of Justice. Ri∂ván 2011. To the Bahá’ís of the
> World.
> Yazdi, Ali M. Blessings Beyond Measure. Recollections of ‘Abdu’l-
> Bahá and Shoghi Effendi. Wilmette, Illinois: Bahá’í Publishing
> Trust, 1988.
> ———. “Memories of Shoghi Effendi. Adapted from an Oral Account
> of `Alí M. Yazdí,” Bahá’í World, vol. 19 (1983-1986), pp.756-9.
> 362                                            Lights of ‘Irfán Book Fourteen
> 
> N OTES
> Shoghi Effendi, God Passes By, p. 280, chap.19, para. 6.
> See “News Notes,” Star of the West, vol. 1, no.10 (8 September 1910) p.9.
> See Star of the West, vol. 5, no.15 (12 December 1914), p.237.
> See “The Disciples of ‘Abdu’l-Bahá. ‘Heralds of the Covenant’,” Bahá’í
> World, vol. 3 (1928-1930), pp.84-5.
> “Abdul-Bahá in Egypt,” Star of the West, 1:12 (16 October 1910), p.1.
> Quoted in Bahíyyih Khánum, p.13.
> Mírzá Núri’d-Dín-i-Zayn, the son of Zaynu’l-Muqarrabín, one of the
> nineteen Apostles of Bahá’u’lláh, the person who asked the questions of
> “Questions and Answers” of the Kitáb-i-Aqdas. See “The Apostles of
> Bahá’u’lláh. ‘Pillars of the Faith’,” The Bahá’í World, vol. 3 (1928-1930),
> pp.80-1.
> Khusraw, the attendant of ‘Abdu’l-Bahá, coming from Burma.
> Mírzá Munír-i-Zayn, the son of Zaynu’l-Muqarrabín.
> “Abdul-Bahá in Egypt,” Star of the West, vol. 1, no.15 (12 December
> 1912), p.2.
> “Abdul-Bahá in Egypt,” Star of the West, vol. 1, no.12 (16 October 1910),
> p.1.
> “Abdul-Bahá in Egypt,” Star of the West, vol. 1, n.15 (12 December 1912),
> pp.2-3.
> ‘Abdu’l-Bahá, Tablets, vol. 2, p.460.
> Yazdi, Blessings, p.16.
> Balyuzi, ‘Abdu’l-Bahá, p.137.
> Balyuzi, ‘Abdu’l-Bahá, p.137.
> See Tudor-Pole, “The First Universal Races Congress,” Star of the West,
> vol. 2, no. 8 (10 August 1911), pp.3-4.
> See Balyuzi, ‘Abdu’l-Bahá, p.138.
> “News Items,” Star of the West, vol. 2, no. 9 (8 September 1911), p.7.
> ‘Abdu’l-Bahá was also known under this name.
> “Impressions of Abdul-Bahá while at Ramleh. By Mr. Louis G. Gregory,”
> Star of the West, vol. 2, no.9 (8 September 1911), p.5.
> Yazdi, Blessings, pp.18, 20.
> Balyuzi, ‘Abdu’l-Bahá, p.171.
> “Special,” Star of the West, vol. 3, no.2 (9 April 1912), p.8.
> See “The Feast of Naurooz (New Day),” Star of the West, vol. 9, no.1 (21
> March 1918), pp.8-9.
> ‘Abdu’l-Bahá’ in Egypt                                                   363
> 
> Yazdi, Blessings, pp.20, 22.
> Yazdi, “Memories of Shoghi Effendi,” Bahá’í World, vol. 19 (1983-1986),
> p.756.
> A nephew of ‘Abdu’l-Bahá’s wife.
> Zarqání, Ma˙múd’s Diary, p.13.
> Yazdi, Blessings, pp.51-2, 53.
> Rabbani, The Priceless Pearl, p.19.
> Sohrab, quoted in “News Notes,” Star of the West, vol. 4, no.7 (13 July
> 1913), p.121.
> See Balyuzi, ‘Abdu’l-Bahá, p.395.
> Sohrab, Abdul-Bahá in Egypt, pp.187-8.
> Sohrab, ‘Abdu’l-Bahá in Egypt, p.152.
> Sohrab, ‘Abdu’l-Bahá in Egypt, p.330.
> See Balyuzi, ‘Abdu-Bahá, p.402.
> Hoagg, “Abdul-Bahá’s return to the Holy Land,” Star of the West, vol. 4,
> no.17 (19 January 1914), pp.288, 290.
> See Yazdi, “Memories of Shoghi Effendi,” Bahá’í World, vol. 19 (1983-
> 1986), p.756.
> Balyuzi, ‘Abdu’l-Bahá, p.xii.
> See Shoghi Effendi, God Passes By, p.281, chap. 19, para.6.
> See “The Centenary of the Arrival of ‘Abdu’l-Bahá in Egypt (continued).”
> Sohrab, ‘Abdu’l-Bahá in Egypt, p.96.
> Sohrab, ‘Abdu’l-Bahá in Egypt, pp.62-3.
> Sohrab, ‘Abdu’l-Bahá in Egypt, pp.88-9.
> Sohrab, ‘Abdu’l-Bahá in Egypt, pp.109-10.
> Sohrab, ‘Abdu’l-Bahá in Egypt, pp.106-7.
> Sohrab, ‘Abdu’l-Bahá in Egypt, pp.165-6.
> Sohrab, ‘Abdu’l-Bahá in Egypt, p.80.
> Gregory, A Heavenly Vista, bahai-library.com/gregory_heavenly_vista.
> His eldest daughter Zíyá Khánum.
> Sohrab, Abdul-Bahá in Egypt, p.141.
> Shoghi Effendi, Bahá’í Administration, p.192.
> Quoted in Bahiyyih Khánum, p.28.
> See Sohrab, Abdul-Bahá in Egypt, p.107.
> See Sohrab, Abdul-Bahá in Egypt, p.85.
> Seemingly the first daughter of the Master, Ḍíyá Khánum, the mother of
> Shoghi Effendi]
> A Bahá’í who in 1913 was with the Master in Ramleh. See Sohrab, Abdul-
> Bahá in Egypt, pp.189, 195, 282. He could be the same Bashír, the
> 364                                           Lights of ‘Irfán Book Fourteen
> 
> Master’s steward, mentioned by Marzieh Gail (1908-1993) in Summon,
> p.237ff.
> An old Persian believer of the times of Bahá’u’lláh who in those days lived
> in Cairo and who passed away in a very advanced age on 5 December 1919.
> See “Mirza Haji Niaz,” Star of the West, vol. 10, no.19 (2 March 1920),
> p.351.
> Sohrab, Abdul-Bahá in Egypt, p.283.
> See Rouhani Ma’ani, Leaves, p.346.
> Rabbaní, Priceless Pearl, p.21.
> See Rouhani Ma’ani, Leaves, pp.336-8.
> See Yazdi, Blessings, pp. 20, 22.
> Sohrab, Abdul-Bahá in Egypt, pp.6-7.
> Balyuzi, ‘Abdu’l-Bahá, p.139.
> Quoted in “bahaitravelswest. #9 — 100 Years Ago — ‘Abdu’l-Bahá remains
> in Ramleh, Egypt.”
> “Abdul-Bahá in Egypt,” Star of the West, vol. 1, n.15 (12 December 1912),
> pp.2-3.
> Century of Light, p.14, cap.2, par. 16.
> See Scharbrodt, Islam and the Baha’i Faith.
> Quoted in “bahaitravelswest. #9 — 100 Years Ago — ‘Abdu’l-Bahá remains
> in Ramleh, Egypt.”
> Quoted in Balyuzi, ‘Abdu’l-Bahá, p.136.
> Balyuzi, ‘Abdu’l-Bahá, pp.136-7.
> See “bahaitravelswest. #9 — 100 Years Ago — ‘Abdu’l-Bahá remains in
> Ramleh, Egypt.”
> Balyuzi, ‘Abdu’l-Bahá, p.137.
> Quoted in “The Centenary of the Arrival of ‘Abdu’l-Bahá in Egypt
> (continued).”
> Quoted in Balyuzi, ‘Abdu’l-Bahá, p.398.
> Balyuzi, ‘Abdu’l-Bahá, p. 5.
> Balyuzi, ‘Abdu’l-Bahá, p.401.
> Sohrab, Abdul-Bahá in Egypt, pp.195-6.
> Sohrab, Abdul-Bahá in Egypt, p.201.
> See Balyuzi, ‘Abdu’l-Bahá, p.230.
> Quoted in Root, “A Great Prince Speaks of ‘Abdu’l Baha,” Star of the
> West, vol. 20, no.10 (January 1930), p.301.
> Ibidem.
> Sohrab, Abdul-Bahá in Egypt, p.276.
> Sohrab, Abdul-Bahá in Egypt, p.167.
> ‘Abdu’l-Bahá’ in Egypt                                                  365
> 
> See Holley, “Current Bahá’í Activities in the East and West. Australasia
> and the Far East,” Bahá’í World, vol. 4 (1930-32), p.89.
> See “‘Abbás Mahmúd Al-’Aqqad visits ‘Abdu’l-Bahá,” The Far-Stretching
> River.
> Sohrab, Abdul-Bahá in Egypt, pp.354-5.
> See (Tudor-Pole), “A Wonderful Movement In The East. A Visit To Abdul
> Baha At Alexandria,” Star of the West, 1:18 (7 February 1911), pp.1-4.
> “Extracts from Letter from Mr. Wellesley Tudor Pole,” Star of the West,
> vol. 1, no.18 (7 February 1911), pp.5-6.
> Quoted in Blomfield, The Chosen Highway, p.227.
> Ibidem.
> See Root, “A Visit to Rustum Vambery,” Star of the West, vol. 19, no.11
> (February 1929), p.330.
> Gregory, “A Heavenly Vista.”
> See “Baha’i country notes: Egypt.”
> See “A Glimpse of Mirza Abul-Fazl at Ramleh,” Star of the West, vol. 4,
> no.19 (2 March 1914), pp.316-7.
> Shoghi Effendi, Bahá’í Administration, p.23.
> Sohrab, Abdul-Bahá in Egypt, p.126.
> “1926. International Bahá’í Bureau.”
> Sohrab, Abdul-Bahá in Egypt, p.62.
> See “The Disciples of ‘Abdu’l-Bahá. ‘Heralds of the Covenant’,” The
> Bahá’í World, vol. 3 (1928-1930), pp.84-5.
> Sohrab, Abdul-Bahá in Egypt, p.182.
> Sohrab, Abdul-Bahá in Egypt, pp.329-30.
> Sohrab, Abdul-Bahá in Egypt, p.198.
> Century of Light, pp.14-15, cap.2, par. 16-18.
> Century of Light, pp.14-15, cap.2, par. 16-18.
> Ri∂ván 2011, to the Bahá’ís of the World.
>
> — *Abdu'l-Baha in Egypt: September 1910 (Used by permission of the curator)*