Haj Mihdi Arjmand
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Exported from Holy-Writings.com on 2026-06-18
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1.
Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters.
Used by permission of the curator. Original citation: Iraj Ayman, Haj Mihdi
Arjmand, bahai-library.com.
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Háj Mihdí Arjmand
Iraj Ayman

Background
One century ago Háj Mihdí Á’Rafú‘á became a legendary name
among the residents of Hamadán, southwest of Tehran and one of
the oldest Persian cities. The city was at the busy crossroad of trade
and travel within the country and between Iran and Europe. It had a
thriving economy, attracting new migrants from other parts of the
country. The city was then the home of a multi-cultural, multi-
religious community and was the scene of strong religious tensions.
An ancient Jewish shrine, tombs of Esther and Mordechai, the graves
of the leading Muslim philosopher and scientist Avicenna and the
famous and popular Persian poet Bábá Táhir ‘Uryán made the city
the desired abode of Jews, Muslims and Christians alike. Western
Christian missionaries had also been dispatched to the city to convert
people of Jewish, Armenian and Muslim backgrounds to Protestant
Christianity. As one of the earliest centres of Bahá’í teaching
activities, Hamadán also had a sizeable and growing community of
Bahá’ís of both Muslim and Jewish background. The Bahá’ís were
facing resistance and opposition from the leaders of other religious
communities—Jews, various sects of Muslims, and Christians,
including those newly converted from Judaism to Christianity.
It was in such a setting that a young Talmudist, Mi’ír Á’Rafú‘á,
who belonged to a highly respected Jewish household, accepted the
Bahá’í Faith and became a most erudite

Bahá’í teacher and polemist. His erudition in the holy scriptures of
Judaism, Christianity and Islam impressed friends and foes, both the
highly learned as well as the rank and file. Arjmand proved himself a
successful defender and leading spokesman and protagonist of the
new Faith. His humility, magnanimity and forbearance were
exemplary and deeply appreciated by everyone.
Early Years
The given name of Háj Mihdí Arjmand was Mi’ír. His parents
were Á’Rafú‘á (shortened form of Áqá Rafá’íl) and Khátún,
Á’Rafú‘á’s
second wife and sister of Hakím Áqá Ján the first Bahá’í from among
the Jewish community of Hamadán. Háj Mihdí Arjmand was born in
Hamadán in 1861 (1240 AHS), one of the two sons of Khátún. He
was known as Mihdí Á’Rafú‘á (i.e. Mihdí son of Áqá Rafú‘á).
When
identity cards began to be issued and everyone was required to
choose a surname, he chose to be named Arjmand (valued). This
choice was based on a Tablet written in his honour in which ‘Abdu’l-
Bahá, while encouraging him and praising his acceptance of the
Faith, refers to him as the valued child (Persian farzand-i arjmand)
and learned son of Abraham.
In his early years, Háj Mihdí attended the Talmud Torah
maktab (Hebrew school)1 in Hamadán and was literate only in
Hebrew. His teacher was Mullá Ibráhím, son of Mullá Ya‘qúb. Háj
Mihdí was a very intelligent and eager student. Because he
progressed quickly in his studies, his teacher became tired of having
to attend to him continuously and give him new lessons.
Embracing the Bahá’í Faith
In 1878 (1295 AHL) a learned and prominent Bahá’í teacher,
Mírzá ‘Alí-Muhammad known as Ibn-i-Asdaq,2 arrived in Hamadán.
He had come from Khurásán and was

the house guest of Áqá Mírzá Báqir and Áqá Muhammad Javád. 3
Ibn-i-Asdaq was constantly engaged in teaching the Bahá’í Faith and
meeting with seekers of truth. Hakím Áqá Ján was one of those
seekers who spent many days and nights discoursing with the famous
Bahá’í travelling teacher and was finally convinced and became a
Bal-al. He was the son of Il‘ázár Káhin (Jewish chief priest), whose
lineage went back to the prophet Aaron. Thus he was highly
respected in the Jewish community in Hamadán. Owing to his
spirituality, virtue and probity, Hakim Áqá Ján was a very popular
and trusted physician in the city. He had been attracted to the piety
of Áqá Muhammad Javád and, as a result, gradually became a Bahá’í.
Hakim Áqá Ján, in turn, became an active and erudite teacher of his
new faith and succeeded in converting a large number of the
members of the Jewish community, both male and female, to the
new religion.
Háj Mihdí, Hakim Áqá Jan’s nephew, has recorded the following
account of his conversion to the Bahá’í. Faith in the first chapter of
his book Gulshan-i-Haqáyiq (Rose Garden of Truths).
I was encouraged by Hakim Áqá Ján to investigate the new
Cause. I eagerly engaged in such investigation because my
understanding of certain verses in the Book was that God guides
the steps of the true seeker. I especially remembered such
verses as Proverbs 8:17, ‘I love them that love me; and those that
seek me early shall find me’; and Psalms 119:18, ‘Open thou
mine eyes, that I may behold wondrous things out of thy law’;
and Jeremiah 6:16 where the Lord says: ‘… ask for the old
paths, wherein [is] the good way, and walk therein, and ye shall
find rest for your souls’; and Matthew 7:7–9, ‘Ask, and it shall be
given you; seek, and ye shall find; knock, and it shall be opened
unto you: For every one that asketh receiveth; and he that
seeketh findeth; and to him that knocketh it shall be opened. Or
what man is there of you, whom if his son ask bread, will he give
him a stone?’; and in Qur’án 29:69, ‘Whoso maketh efforts for
Us, in Our Ways shall We

assuredly guide him. For verily God is with those who do right.’
I also realized that blindly imitating our forefathers and their
prejudices misleads the people and causes depravity. Thus I did
my best to differentiate between truth and falsehood, using my
reason as well as my knowledge and I supplicated God to guide
me. I especially tried to gather together all that I could find in
the holy scriptures of the signs and proofs for the validity of the
claim of the true messengers of God. I found that all of those
proofs and signs perfectly matched this Most Great
Manifestation and I embraced His Faith. 4
Arjmand was the recipient of a special Tablet from Bahá’u’lláh
in which He expresses His delight in Háj Mihdí’s recognition of the
Manifestation of God and praises him for overcoming the prevailing
prejudices and veils. He then bids him to rise to the service of His
Cause. This Tablet ends with a special prayer revealed for Háj Mihdí
to recite.
Háj Mihdí learned how to be a goldsmith from his father and
engaged in that as his profession. He was a man of means and had a
good name in the community. However, he became so engrossed in
teaching the Bahá’í Faith that he later left his profession and devoted
all his time and energy to teaching and propagating the religion and
training Bahá’í teachers.
His erudition and character
After becoming a Bahá’í and attending Bahá’í gatherings, Háj
Mihdí felt severely handicapped because of his illiteracy in Persian
and Arabic. Consequently he started to study Persian and soon
mastered it. He then realized that the Bahá’í scriptures are in both
Persian and Arabic. Therefore he also studied Arabic and mastered
that language too. As he knew Hebrew, mastering Arabic was not a
difficult task for him. He soon became quite learned not only in
Bahá’í literature but also Quranic and Islamic studies. He had

learned the scriptures by heart and during his debates he could easily
recite proofs from the holy books of Judaism, Christianity and Islam.
Bahá’ís in Hamadán used to say that Háj Mihdí always carried three
books in his pocket: the Torah, the Gospel and the Qur’án. If an
enquirer asked him where in our Book such a verse is written, he
would take out one of these books from his pocket and show the
verses he was reciting. His mastery of the Bible was so great that
once during a debate in. Hamadán with Dr Holmes, an American
missionary, the latter turned to Háj Mihdí in amazement and said,
‘You are so knowledgeable and well-versed in the Holy Book, it is as
if you had revealed it yourself!’
Músá Amánat has related that one night Háj Mihdí was engaged
in a lengthy discussion about the Faith with a Jew from Kurdistan.
The latter was highly prejudiced but quite knowledgeable in the
Torah and its commentaries. He advanced that the Báb, as a ‘nabí
(prophet), should have overpowered His enemies and prevented His
own execution by them. Háj Mihdí in reply mentioned the
tribulations and sufferings of the biblical prophets. He especially
mentioned the slaying of the prophet Zechariah in the Holy Temple
in Jerusalem. The Kurdistání Jew denied the occurrence of such an
event. Háj Mihdí emphatically and repeatedly invited him to accept
what he said. Finally he asked Amánat to fetch the Torah. Háj Mihdí
took the hook and, without hesitation and without looking at the
table of contents, opened the hook to the very page that he wanted to
show. He then read the verse referring to the slaying of the prophet.
The seeker was amazed and swore that he had read the Torah many
times but had not noticed that point.
Músá Amánat, who met Háj Mihdí for the first time in 1925 in
Hamadán, relates the following about Háj Mihdí’s insight into the
Bible:
Once Háj Mihdí, referring to a Tablet of ‘Abdu’l-Bahá in his
honour, told me, ‘I had read and studied biblical texts many
times but it was when I was honoured by a Tablet

from ‘Abdu’l-Bahá appreciating my humble services and
praising my endeavours in teaching the Faith, adding that God
willing I might discover the secrets of the words of the prophets,
the prophecies mentioned in the Book, and might explain them
for seekers, that I found a new insight into the scriptures, an
insight which I did not have prior to that time.’ Háj Mihdí then
recited the Tablet from memory.
In addition to the Jewish and Christian scriptures, Háj Mihdí
had a profound knowledge of their laws, history and traditions to the
extent that high-ranking Jewish and Christian scholars were unable
to win debates with him on religious subjects. He was known to be
an unequalled master at demonstrating the truth of Islam and the
Bahá’í Faith to both Jews and Christians, even the very
knowledgeable among them.
Those who were contemporary to Háj Mihdí have recorded their
admiration of his character and his way of life. His dress, while
modest, was always very clean. He was calm and dignified. He had
magnanimity and a sense of sacrifice. Well-known and prominent
Bahá’ís such as Ishráq-Khávarí,5 ‘Azízu’lláh Sulaymání, Músá
Amánat, Háfizu’s-Sihhih, Fádil-i Mázandarání and Fádil-i Shírází
have testified to the exemplary character of Háj Mihdí and to his
profound knowledge of the scripture. Fádil-i Mázandarání, himself a
renowned teacher of the Bahá’í Faith, said Háj Mihdí was
unparalleled when debating on the basis of biblical texts.
Sulaymání in Masábíh-i-Hidáyat quotes the following account
found in the daily memoirs of Háj Mihdí Akhaván-i-Safá, a
prominent Bahá’í teacher:
A Bahá’í goldsmith by the name of Áqá Rafá’íl (surnamed
Umídvarán) had developed a difference with Háj Mihdí and was
defaming and casting aspersions upon him. The Spiritual
Assembly decided to ask Áqá Rafá’íl to pledge not to continue
such behaviour. Furthermore, it was decided that if he repeated
his behaviour, he should pay a fine

of nine túmáns6 to the Spiritual Assembly’s fund and be
punished according to the wish of Háj Mihdí. The assembly also
decided that some of its members should take Áqá Rafá’íl to Háj
Mihdí’s home and try to mediate and ameliorate the relations
between them by asking Háj Mihdí to forgive and forget Áqá
Rafá’íl’s unseemly behaviour. That evening Áqá Mírzá Yúsif and
I went to Háj Mihdí’s home. Our conversation with Háj Mihdí,
however, gave us the impression that he would never forgive
Áqá Rafá’íl. At the suggestion of Háj Mihdí, we accompanied
him the same evening to the home of Áqá Rafá’íl. Much to our
surprise, in that meeting, Háj Mihdí apologized to Áqá Rafá’íl
and demonstrated a deep and impressive humility and
magnanimity. We were very happy indeed that our mission was
accomplished in the best possible way. The next morning Áqá
Rafá’íl came to me asking my advice on how he could ever
compensate the magnanimity that Háj Mihdí had demonstrated.
He said he was so ashamed of what he had done to Háj Mihdí
that he did not know how to ask his forgiveness. This behaviour
of Háj Mihdí was a great lesson to many friends and favourably
influenced their conduct.7
Músá Amánat has quoted the following account from a letter
written by Dr Habíb’u’lláh Thábití:
Rabqá, a female maternal cousin of Háj Mihdí and the wife of
Áqá Sulaymán, the goldsmith, passed away in her youth while
she had very small children. The Jews in Hamadán prevented
her body from being buried in the Jewish cemetery. With the
help of Muslims, they began to make life difficult for Áqá
Sulaymán and finally managed to put him in gaol and cause the
arrest of a number of Bahá’ís who had come for the funeral of
Rabqá. The Bahá’ís had to pay 300 túmáns in order to be
released. However Áqá Sulaymán was kept in gaol and was
severely tortured and bastinadoed so that his feet were
lacerated. Háj Mihdí rushed to the rescue of Áqá Sulaymán and
said to the officials, ‘Why are you torturing a young man who
has lost his wife and whose small children are left unattended
and

have no one to take care of them? Let him go and attend to his
children.’ His plea was not accepted until he volunteered to take
the place of Áqá Sulaymán in gaol for four months.
Unfortunately by the time Áqá Sulaymán was released and could
attend to his children, his infant daughter had already passed
away.
This is another example of Háj Mihdí’s readiness to sacrifice for
the sake of the Bahá’í Faith and to help others.
Pilgrimage and Travels
In 1908 (1326 AHL) ‘Abdu’l-Bahá granted permission for a group
of Bahá’ís from Hamadán to come on pilgrimage, among them Háj
Mihdí. The group remained in the Holy Land for a period of about
three weeks. When Háj Mihdí returned to Iran, he went to Rasht
where he stayed, at the request of the Bahá’ís, to teach the Bahá’í
Faith, especially to prominent persons in the city. Since Jews, like
Muslims, used to call a person who had performed a pilgrimage
(visiting Jerusalem according to the religious rites) a Hájí, meaning a
person who has performed Háj (pilgrimage), it was at this time that
Áqá Mihdí ibn-i-Áqá Rafú‘á became known as Hájí Mihdí and was so
called from then on.
In addition to his uninterrupted and untiring teaching activities
in Hamadán, Háj Mihdí undertook a number of trips for the purpose
of propagating the Bahá’í Faith. The first was in 1907 (1325 AHL) to
Kirmánsháh, where he stayed for four months. Another trip was to
Shiraz in 1936 (1315 AHS) at the request of the Spiritual Assembly of
the Bahá’ís of Tehran. The success of his teaching activities in Shiraz
brought the opposition of Muslim clergy who appealed to the
governor for the expulsion of Háj Mihdí. At first the governor was
not willing to do the bidding of the mullás but finally he summoned
Háj Mihdí and forced him to make a pledge to leave the town within
three days.

Teaching the Bahá’í Faith
Háj Mihdí served as a member of the Spiritual Assembly of the
Bahá’ís of Hamadán for many years. In addition to conducting many
classes for those enquiring about the Bahá’í Faith, he initiated special
classes in Hamadán for training teachers of the Faith. Some other
learned Bahá’ís in Hamadán followed his example and started
similar classes. ‘Abdul-Baba, in a Tablet addressed to Mírzá Mihdí
Akhávan-i-Safá and Mírzá Samímí-Qamsarí, praises the service
rendered by Háj Mihdí and calls it the establishment of a magnificent
structure and the preparation for the expansion of the ‘straight way’. 8
The acme of Háj Mihdí’s teaching feats was his success in
teaching the Bahá’í Faith to Sadru’s-Sudúr, a very prominent
religious leader and Islamic scholar in Hamadán who was known
throughout the country. Sadru’s-Sudúr later became a leading
teacher of the Bahá’í Faith and the renowned founder of teacher
training classes in Iran. He was repeatedly eulogized and highly
praised by ‘Abdu’l-Bahá.9
One day in 1897 (1276 AHS) Hakím Múshih Hay’ím, a Jew who
was Sadr’s family physician, was visiting him in his home. Sadr
invited his physician to become a Muslim. Hakim told him, ‘This
new group, the Bahá’ís, claim that the Promised One (Qá’im) has
come. I am busy investigating this matter. If you can refute this
claim in a way that convinces me, I will become a Muslim.’ Sadr
accepted this challenge. The Bahá’ís arranged a meeting at FA
Mihdí’s home and asked him to lead the debate. Háj Mihdí
presented proof for the validity of the claims of Moses, Jesus,
Muhammad and Bahá’u’lláh by reciting the first few verses of
chapter 33 of Deuteronomy.10 Sadr was very impressed and asked
his host whether, since he was about to make a trip to Tehran, he
would kindly introduce him to one of the Bahá’ís in Tehran so that he
could follow the debate there. He was given the name and address of
a Bahá’í in

Tehran. After contacting and meeting with the Hands of the Cause of
God and other Bahá’í teachers, he became a Bahá’í. Hájí Yuhanná
Khán Háfizí has recorded the account of a meeting in Tehran in
which some very prominent Bahá’ís such as Fádil-i-Shírází11 were
present together with Háj Mihdí. Sadr gave an account of his
investigations into the Bahá’í Faith. Then he turned to Háj Mihdí
and said, ‘You were the one who originally caused me to become a
Bahá’í.
In 1888 (1267 AHS) Háj Mihdí began a successful project
teaching the Bahá’í Faith in the village of Bahár, near Hamadán. The
first Bahá’í of Bahár was Shaykh Ahmad Khán, who became a Bahá’í
in that year. He had first learned about the Bahá’í Faith from
Muhammad Shír-‘Alí Zanjání and was taught the Faith by Háj Mihdí.
Shaykh Ahmad Khán himself became an ardent teacher of the Bahá’í
Faith and brought some others into the Faith.
The teaching of Ridá-Qulí Khán (entitled Sarvar-i-Shuhadá or
Leader of Martyrs) was another example of Háj Mihdí’s teaching
feats. In 1897 (1276 AHS) Mírzá Ridá-Qulí Khán, who was from the
village of Khánbághí, came to Hamadán to purchase certain items.
One night he was the guest of Ustád Muhammad ‘Alí Khayyátbáshí
(master tailor); Mírzá Yúsif Saráju’l-Hukamá, the eldest son-in-law
of Háfizu’s-Sihhih, was also there. They did not talk about the Bahá’í
Faith before bedtime. Mírzá Yúsif used to talk in his sleep in a very
clear way. That night while he was asleep, he began to talk about the
Bahá’í Faith as if debating with someone. This awakened other
guests. They turned the light on and found him sound asleep. While
continuing to sleep he started chanting in his melodious voice one of
the Tablets of Bahá’u’lláh addressed to a physician, followed by some
of the poems of Bahá’u’lláh. Ridá-Qulí Khán awakened him and
asked him what he was talking about. He found the words unique
and marvellous. Mírzá Yúsif Khán did not give him a clear answer
but later on informed the Bahá’ís. After two nights the Bahá’ís

invited Ridá-Qulí Khán to the home of Háfizu’s-Sibbih and asked Háj
Mihdí to be present as well.
Háj Mihdí and Ridá-Qulí Khán discussed the Bahá’í Faith for six
hours. Ridá-Qulí Khán was convinced and related to those present
the episode of Mirth Yúsif Khán’s talking in his sleep. He asked for a
book to study before going to bed. They gave him the Kitáb-i-Íqán.
He could not go to sleep that night and concentrated on reading it.
He became a steadfast Bahá’í and eventually a well-known martyr of
the Faith.
Owing to his unique mastery of these holy scriptures, Arjmand
was usually asked to represent the Bahá’í community in various
public encounters. Músá Amánat has recorded an interesting
encounter between Háj Mihdí and Protestant missionaries in
Hamadán. He writes that one night during a very cold and bitter
winter, some of the members of the Jewish community who had
debated with the Bahá’ís and had not been able to refute the proofs
they presented, invited them to Dr Allen’s home. Dr Allen was the
leader of the Christian Protestant missionaries who had been sent to
Hamadán to convert Jews and, if possible, Muslims to Christianity.
That night a number of American Christians, Jews, Armenians and
Bahá’ís (including Músá Amánat) were present. Representing the
Bahá’ís were Háj Mihdí and Ishráq-Khávarí. Ishráq-Khávarí spoke
first, giving an excellent talk. Suddenly, one of the Armenians
present in the room protested, saying, ‘What are these verses and
complicated matters you are presenting? We cannot understand
their meanings and we do not believe in such verses.’ Ishráq-Khávarí
decided to stop speaking and remain silent.
Then Háj Mihdí proposed that if those gathered wanted to come
to a conclusion, it would be better to appoint one spokesman and the
Bahá’ís would do the same. The others should remain as an audience
to witness the discussion. Everybody accepted this procedure. The
Christians intro-

duced Dr Daniel Khán Irshádí. The Bahá’ís chose Háj Mihdí. From
then on the debate centred on the content of the Bible. The Christian
strongly argued that the words of the Gospels have no metaphorical
meaning and that the prophecies should be fulfilled in a
straightforward and literal manner. Háj Mihdí tried hard to
convince them that the prophecies were allegorical and had inner
meanings. Finally Háj Mihdí asked Dr Daniel Irshádí, ‘Do you have
faith in Jesus Christ?’ Dr Daniel: ‘Yes, may my life be a sacrifice to
Him.’ (It should be noted that Dr Daniel Irshádí was a true believer
in Christ and he said this in all sincerity.) Háj Mihdí: ‘As you have
such an unshakable belief in Christ, please consider Matthew 17:20
which says, “verily I say unto you, If ye have faith as a grain of
mustard seed, ye shall say unto this mountain, Remove hence to
yonder place; and it shall remove; and nothing shall be impossible
unto you.” Have you read this verse?’ Dr Daniel: ‘Yes, it is true.’
And he started to recite this verse by heart. Háj Mihdí: ‘I am very
happy that you have such a strong faith. I dispense with the
mountain. Please say to this sugar bowl which is here on the table in
front of me to be moved to the table near yourself.’ Obviously the
sugar bowl did not move! There was a tumult in the room. Háj
Mihdí: ‘You see that the apparent meaning of the words are not
intended. They indicate inner and deeper meanings. Thus we realize
that the prophecies in the Bible have inner spiritual meanings that
are different from their apparent material connotations.’
This discourse made the Bahá’ís extremely happy. They left the
meeting in triumphant mood.
Tribulations and Sufferings
One day in 1891, when ‘Izzu’d-Dawlih12 was the governor of
Hamadán, Háj Mihdí, accompanied by some of the

Bahá’ís, set out to climb to the summit of Mount Alvand as
recreation. The Jewish clergy found it an opportunity to do some
harm to the Bahá’ís. They petitioned the governor that the Bahá’ís
were going to desecrate the summit of Alvand, which is a sacred and
blessed spot for Muslims. The governor ordered the arrest of Háj
Mihdí and his companions, had them punished and put in gaol for
some days. Háj Mihdí had to pay a fine to be released.
On another occasion in 1898, when A‘dudu’d-Dawlih13 was
governor of Hamadán, the Jewish mullás slandered Háj Mihdí to an
official who was the agent for minorities. They caused this agent to
be so angered that he summoned Háj Mihdí to the government office
and ordered that his head be shaved as punishment. For some time
afterwards Háj Mihdí had to wear a long hat of lamb skin to protect
his head from the cold weather of Hamadán and to conceal what had
happened to him. Since the hat was too loose for his head, it covered
his forehead and made him look rather funny. As a result the
children in the street used to mock him.
In 1907 (1283 AHS) the governor of Hamadán was Sálaru’s-
Saltanih,14 son of Násiri’d-Dín Sháh. He had a close confidant,
Sayyid Muhsin Mahallátí entitled Sadru’l-Ashráf, who was an ill-
natured and very wicked man. Hájí Mírzá Mihdí Mujtahid, one of
the leading mullás, colluded with this Sayyid to create problems for
the Bahá’ís. Their plan was to accuse Bahá’ís of wanting to build a
temple for themselves and then forcing the Bahá’ís to pay a
considerable bribe to them to prevent the inevitable uproar. In order
to achieve their end, they caused the arrest of four well-known
Bahá’ís: Háj Mihdí Arjmand, Hájí Sulaymán the physician, Dá’í
(Uncle) Rúbín and Hájí Músá Mubín. The governor dealt with the
arrested Bahá’ís in a harsh manner and ordered that they remain
gaol overnight and be expelled from the city the next morning.
The relatives of those arrested sought to find out what had
happened to their dear ones. Náyib Ismá’íl, one of the

servants of Sadru’l-Ashráf, informed them that the way to obtain the
release of the arrested men was to meet with Sadru’l-Ashráf. They
arranged for the arrested Bahá’ís to meet with Sadru’l-Ashráf the
same night. He told them that the only solution was to submit a sum
of one thousand túmáns to the governor as a gift. Then it would be
possible to arrange their release. He also added that the other
condition was to pay him a gift of 200 túmáns as his commission. In
short he asked for 1200 túmáns.          The friends rejected this
proposition on the ground that they had not committed any crime
requiring such a fine, Sadru’l-Ashráf was angered by the attitude of
the Bahá’ís and ordered the arrested men to be put into stocks and
fetters and gaoled with murderers and highwaymen under appalling
conditions.
The Bahá’ís finally had to pay a fine of 250 humans to the
governor for the release of the prisoners. On their release the
prisoners sought asylum in the telegraph office and sent a telegraph
to Muzaffaru’d-Dín Sháh, petitioning against the action of the
governor. They remained there for 19 days. Eventually came the
decree of the Shah requiring that the injustices done to the four
Bahá’ís be compensated properly. The government returned the
money to the Bahá’ís and let them go free.
In 1908 (1287 AHS) the Bahá’ís in Hamadán established a
Bahá’í school for children called Madrisih-yi Ta’yíd.15 For about two
years the school was left in peace by the towns-people. Then in 1911
(1389 AHS), the Jewish community felt that it needed to build a new
public bath in addition to the one it already had. It had an annual
income of 2,000 túmáns from its bath and butcher’s shop and paid
500 túmáns of this to the government, using the rest for its own
school, the Alliance School.. The leaders of the Jewish community
decided to invite the Bahá’ís to become partners in the new venture
and to make a donation towards its cost. The Bahá’ís took this
proposal to the Spiritual Assembly. The Assembly decided that
Bahá’ís could only

participate in the project if the Jewish community allocated a certain
amount of the income from the bath to the Ta’yíd School.
On the appointed date, the Bahá’ís (including Háj Mihdí) and
some of the leaders of the Jewish community gathered together at
the Alliance School. Háj Mihdí was the spokesman for the Bahá’ís.
As the Jewish leaders wanted the Bahá’ís to give financial support to
their project but receive no share of the income for their own school,
the meeting could not agree on the proposed arrangement. This
provoked the Jews to increase their opposition to the Bahá’ís.
During Muzaffaru’l-Mulk’s16 governorship of Hamadán, the
Jews told the management of the Alliance School that the Bahá’ís
were belittling the school, the principal and its teachers. As the
result, two French ladies who were teaching there petitioned the
governor. The governor ordered that the sign of the Ta’yíd school be
removed and a new sign erected saying that owing to disrespectful
acts against the Alliance school, the Ta’yíd school was closed for ten
days. He then expelled Háj Mihdí and two other Bahá’ís from
Hamadán and sent them to Tehran. After six months of efforts in
Tehran, they convinced the central government to dismiss the
governor of Hamadán and allow them to return to their homes.
On another occasion, the Christians in Hamadán persuaded the
manager of the telegraph office to commission a few people to go as
telegraph office employees to the home of Háj Mihdí and beat him.
Háj Mihdí was so injured that he had to remain in bed for ten days.
Activities in Tehran
In 1933 (1312 AHS) Háj Mihdí had to leave Hamadán owing to
the increasing pressure on him from the clergy of all three main
religions in the town, Muslims, Christians and Jews. He settled in
Tehran for the rest of his life.

While Háj Mihdí was living in Tehran during these latter years
of his life, he continued his teaching activities, conducting meetings
to teach the Bahá’í Faith twice a week. These were organized in the
Udlaján district of Tehran, where the majority of the Jewish
community resided. Háj Mihdí, who was then an old man and very
frail, would walk through the streets at night to the meeting place.
The district was known for its very narrow lanes, full of turns and
twists. It was very difficult to walk these lanes, particularly in winter
when they were muddy and slippery and unlit at night. In spite of
such difficulties, Háj Mihdí continued this practice for seven years, to
the last days of his life.
Following the advice in a Tablet from ‘Abdu’l-Bahá which
encouraged him to do his utmost to bring the children of Israel into
the fold of the Bahá’í community, Háj Mihdí managed to teach the
Bahá’í Faith to a large number Jews in Hamadán, Shiraz,
Kirmánsháhán, Kurdistan and Tehran, including most of his own
relatives. Some of them became prominent Bahá’ís themselves, such
as Áqá Mírzá Áqá Ján, a physician who was Háj Mihdí’s nephew.
Áqá Mírzá Áqá Ján became a very active and successful teacher of the
Bahá’í Faith and received three Tablets from ‘Abdu’l-Bahá.
In his notes Músá Amánat has described an incident that took
place in Tehran at the home of Mr ‘Azízu’lláh ‘Azízí. Mr ‘Azízí
also
recorded it in his memoirs.17 ‘Azízu’lláh ‘Azízí’s home was
located in
the Jewish district in Tehran. Once a very important fireside
meeting was held there at which a number of prominent and learned
Bahá’í teachers were present, including Hand of the Cause Adíb-i-
Iláhí, Mírzá Khalíl Arjumand, Háj Áqá Muhammad ‘Aláqband-Yazdí
(surnamed Fá’iz),18 Áqá Sayyid Hasan Háshimízádih (surnamed
Mottavajih),19 Hand of the Cause Háj Mullá ‘Alí Akbar Shahmírzádí,
Hand of the Cause Ibn-i-Asdaq, Jináb-i Rahím Mullá Bákháj, Hand
of the Cause Ibn-i-Abhar and Háj Mihdí Arjmand. On the Jewish
side were present such prominent persons as Mullá Rahím Múrih,

Mullá Ibráhím Rínú, Mullá Ya‘qúb Babá’í and his brother Ilí
Sáfán,
Mullá Il‘ázár Rahím and Mullá Dániyál (father of ‘Azíz’u’lláh
‘Azízí).
The meeting was arranged to discourse with the rabbis and Jewish
scholars.
After some lengthy exchanges without any conclusion, Háj
Mihdí proposed to continue the discussion under three conditions:
first, that each side appoint a representative and the debate be left to
those two; second, that whatever was said by each party be written
down so there would be no doubt about it, while the transcript could
be used in the future by other interested parties; and third, that after
the end of the discourse, all the pages of the written records be
signed and endorsed by the two representatives. This proposal was
accepted by both sides. Mullá Rahím Bákháj was appointed as the
recording secretary.
Háj Mihdí then began to pose questions. For each answer given
by the Jewish party he asked that the answer be written down and
signed. Finally the Jewish party gave in and said, ‘Leave us alone.
We will not bother you. Please do not bother us. We cannot leave
our ancestral belief at this advanced age.’ The meeting continued
until the next morning and resulted in ‘Azíz’u’lláh ‘Azízí
becoming a
Bahá’í and opening his house for Bahá’í meetings.
Háj Mihdí Arjmand’s Family
Háj Mihdí married Távús Khánum in Hamadán. In 1933 (1312
AHS) he settled in Tehran, where he passed away on 25 November
1941 (4 Azar 1320 AHS) at the advanced age of 80. He was survived
by three children: two daughters, Díná surnamed Badí‘ih Navídí,
and Amih surnamed Lamí‘ih Saná’í (Ridvání), and one son,
Habíbu’lláh Arjmand. Habíbu’lláh’s children—Húshang Arjmand,
Parí Mahbúbiyán, Mahín Bannáyán, Mahbúbih Arjmand, Rawyá
Mítháqí and Suhráb Arjmand—founded the Háj Mehdi Arjmand
Memorial Fund for Bahá’í scriptural studies in 1992.

Works of Háj Mihdí Arjmand
Háj Mihdí, although an ardent and highly talented scholar in
religious studies and a prominent polemist and debater with
exceptional skills, was neither keen nor at ease in writing. His well-
known book The Rose Garden of Truth (Gulshan-i-Haqáyiq), which
won a very special commendation from ‘Abdu’l-Bahá, is an apologia
for the Bahá’í Faith based on his answers and arguments to the
questions raised in a series of debates with Dr Holmes, a missionary
physician sent to Hamadán to provide medical services and teach
Christianity. Háj Mihdí writes in the introduction to the book that
since his answers received very wide publicity among the populace
and were widely circulated, he decided to put them in writing to
protect them from distortion, errors and falsifications.
According to an account written by Hájí Yuhanná Khán
Háfizu’s-Sihhih, surnamed Háfizí in 1897 (1315 AHL), Hájí Hakím
Dáwud, brother of Hájí Hakím Hárún, who had just returned from a
pilgrimage to the Holy Land, was invited by Dr Holmes to become a
Christian. In response, Hájí Dáwud told him, ‘You are facing two
pretenders or claimants, namely Islam and the Bahá’í Faith.’ Dr
Holmes replied, ‘I have conversed with the Bahá’ís in Tabriz and
have noticed that their claims do not agree with the content of the
Bible; however I am ready to discuss the matter once again with
them.’ Hájí Dáwud consulted some other Bahá’ís and they decided to
arrange such a meeting with both Háj Mihdí and Hájí Sulaymán
Ilyáhú (Nahávandí) in attendance. This meeting took place at Háj
Mihdí’s home on a Saturday. Two students from the American
school in Hamadán, Áqá Mírzá Músá and Áqá Mírzá Dániyál, acted
as interpreters. The debate between the two sides took the form of
quoting chapter and verses from the Bible. Dr Holmes became very
interested in the depth of Háj Mihdí’s knowledge of the Bible and
invited those present to gather at his home the following Saturday in
order to continue the

debate. These weekly meetings on Saturdays, alternating between
the homes of Háj Mihdí and Dr Holmes, continued for about a year
and a half. Finally Dr Holmes, who found himself unable to present
convincing answers to the points raised by Háj Mihdí, asked to be
excused from continuing the debate. However Dr Holmes developed
an understanding of and a favourable attitude towards the Bahá’í
Faith. Later, Háj Mihdí, assisted by two other prominent Bahá’í
teachers, Mírzá Mahmúd Zarqání20 and Shaykh Muhsin Dabír-
Mu’ayyid Na‘ímí,21 transformed Háj Mihdí’s presentations in those
debates into the book Gulshan-i-Haqáyiq.
At the end of the book Háj Mihdí noted that he finished writing
it in Hamadán in 1916 (1335 AHL), which is 20 years after the debates
with Dr Holmes. Ishráq-Khávarí’s history of the Bahá’í Faith in
Hamadán records that Mírzá Mahmúd Zarqání had been in
Hamadán and had assisted Háj Mihdí in the preparation of this
book. During the years of the Second World War, Háj Mihdí, who
was then living in Tehran, benefited from the assistance of Ali
Nakhjavani in the preparation of the manuscript for its first
publication in Tehran in 1945. The Gulshan-i-Haqáyiq was printed
for the second time in 1982 in the United States by Kalimát Press.
In addition to the introduction and an epilogue, the book has 34
chapters divided into four parts and is 302 pages long. The
introduction is devoted to the background of the book. The epilogue
is on the station of ‘Abdu’l-Bahá. This chapter is in answer to Dr
Holmes’s question on the claim of ‘Abdu’l-Bahá and includes an
explanation of the covenant in the Bahá’í Faith and the prophecies of
the scriptures related to the station of ‘Abdu’l-Bahá.
The first part of the book has five chapters. Chapter one is the
account of the conversion of the author to the Bahá’í Faith. The
other chapters are on the people’s blind imitation of their clergy, the
religious leaders’ ignorance of the

true meaning of their own scripture, the necessity of the change of
the previous religions’ secondary laws, ordinances and teachings by
the new religion, and the seeming contradictions among the
scriptures. The second part of the book presents proofs of the truth
of Manifestations of God and their divine influence. The nine
chapters of this part are devoted to explaining the nature, station and
proofs of the Manifestations of God and to refuting false prophets.
The third part of the book is on the station and claim of Bahá’u’lláh
as well as relevant proofs and prophecies. The nine chapters of the
fourth part are related to scriptural prophecies on the day of God and
fulfilment of prophecies of the Torah regarding the coming of Christ
and Muhammad.
The work is actually a source book of prophecies and other
relevant verses of the Bible and Qur’án on the proof of the divine
messengers, their stations and their contribution to progressive
revelation, it is full of quotations of verses from these scriptures. It
should be added that, according to ‘Azízu’lláh Sulaymání, 22 Háj
Mihdí’s personal interpretation of some verses of the Bible found in
his book differs from the interpretation of the same verses provided
in the Bahá’í scripture.
When news of the composition of this book reached ‘Abdu’l-
Bahá, He addressed a Tablet to Háj Mihdí saying, ‘Though this
magnificent book has not yet reached here, but since that excellent
book is the rose garden of truths and meanings and includes the
prophecies of the divine messengers, its heavenly fragrance has
already been smelled. This treatise is a confirmation and this book is
an accomplishment materialized by the Glorious Lord.’ 23 The book’s
title comes from this Tablet.
Háj Mihdí, following the same general theme found in The Rose
Garden of Truths, wrote a few other treatises that are as yet
unpublished.   The following are the ones known to exist in
manuscript form:24

1.   Sharh-i-Bi‘that-i-Nabí: The public declaration of a prophet, and
prophecies in the scriptures and their fulfilment in the
manifestation of Bahá’u’lláh.
2.   Refutation of the claim of some of the Jewish scholars who
considered Joshua son of Nun as the Promised One of the Torah
with the same station of prophethood as Moses.
3.   An apologia interpreting the resurrection of the dead.
4.   An apologia on the return of the Israelites from the sea of Egypt
during the second emancipation.
Bibliography
‘Abdu’l-Bahá. Eleven Tablets addressed to Háj Mihdí Arjmand and his
relatives. Unpublished.
Amanat, Músá. Khánivádih-yi Háj Mihdí Arjmand. A biography of Háj
Mihdí Arjmand and his family including photocopies of a number of
Tablets addressed to him as well as his family tree prepared by Dr
Habíb’u’lláh Thábití. The text of a talk given at the first
Majma‘-i-‘Irfán
(‘Irfán Colloquium), Green Acre Bahá’í School, November 1994.
Unpublished.
Arjmand, Háj. Gulshan-i-Haqáyiq (Rose Garden of Truths). Los Angeles:
Kalimát Press, 1982.
‘Azízí, ‘Azízu’lláh. Táj-i-Vahháj (Brilliant Crown). New Delhi:
Mir’át
Publications, 1994.
Bahá’u’lláh. Two Tablets, one addressed to Háj Mihdí and the other to
Áqá
Shaykh Muhammad. Unpublished.
Balyuzi, Hasan M. Eminent Bahá’ís in the Time of Bahá’u’lláh.
Oxford:
George Ronald, 1985.
Bámdád, Mihdí. Sharh-i-Hál-i-Rijál-i-Írán, 3rd printing. 5 vols.
Tehran:
Zavvár, 1363/1985.
Fádil-i-Mázandarání, Mírzá Asadu’lláh. Zuhúru’l-Haq, vol. 8,
Tehran:
Bahá’í Publishing Trust, 1974; and vol. 6, unpublished manuscript.
Háfizí, Hájí Yuhanná Khán. An unpublished manuscript of memoirs and
historical notes, including stories about Háj Mihdí Arjmand in
Hamadán.

Ishráq-Khávarí, ‘Abdu’l-Hamíd. Táríkh-i Hamadán. [Bahá’í]
History of
Hamadán. An unpublished manuscript in the form of annual recording
of events.
Rastigár, Nasr’u’lláh. Táríkh-i Hadrat-i Sadru’s-Sudúr. Biography
of
Sadru’s-Sudúr. Tehran: Bahá’í Publishing Trust, 1947.
Sulaymání, ‘Azíz’u’lláh. Masábíh-i-Hidáyat (Lamps of Guidance),
vol. 4.
Tehran: Bahá’í Publishing Trust, 1968.

Notes
1.   The old-style one-room schools in Iran were called maktab. At
these, all the students would sit on the floor in the one room.
The students were accepted throughout the year and each one
would start his individualized studies on his arrival. Each
student at the completion of an assignment would ask the
teacher to monitor his performance, and if acceptable, was given
a new lesson to prepare. Thus each student moved forward
according to his personal aptitude and motivation.
2.   Mírzá ‘Alí-Muhammad, known as Ibn-i-Asdaq, one of the four
Hands of the Cause of God appointed by Bahá’u’lláh. See
Balyuzi, Eminent Bahá’ís, pp. 171–6.
3.   Áqá Muhammad Báqir and Áqá Muhammad Javád were two
brothers from Naráq and belonged to a well-to-do merchant
family. Their home in Naráq was next to the residence of Hájí
Kamálu’d-Dín Naráqí. Áqá Muhammad Javád had noticed
certain comings and goings at his neighbour’s house that Hájí
Kamálu’d-Dín tried to conceal. He began to investigate this
situation. Thus he started to talk with Hájí Kamálu’d-Dín and
finally became a Bahá’í. Then, without informing his father, he
went to Hamadán where he learned that Bahá’u’lláh was in
Baghdad. He was eager to proceed to Baghdad and receive the
honour of visiting Bahá’u’lláh. He asked for money from his
father and travelled to Baghdad, staying there for three years.
Then he returned to Hamadán and settled. He taught the Faith
to his brother, Áqá Muhammad Javád. The two brothers had a
trading company in Hamadán and were active in teaching the
Bahá’í Faith and serving the Bahá’í community.
4.   Arjmand, Gulshan-i-Haqáyiq, pp. 4–6.

5.  A prominent Bahá’í scholar, teacher and writer who wrote many
books on the Bahá’í Faith, some of which were published. For
his autobiography see Yádigár, a compilation of the texts of the
talks given by ‘Abdu’l-Hamid Ishráq Khávarí, edited by Mansúr
Ruhániyán, 1st ed., no publisher or place of publication, 1989;
2nd ed. Persian Institute of Bahá’í Studies, Dundas, Ontario,
Canada, 1994. See pp. 7–19.
6. A túmán is a unit of the money in Iran. At that time it was equal
to several dollars.
7. Sulaymání, Masábíh-i-Hidáyat, vol. 4, p. 447.
8. In one of the many Tablets in honour of Sadru’s-Sudúr, ‘Abdu’l-
Bahá says: ‘Indeed the most essential thing in this day is to
instruct the friends in teaching the Cause.’
9. Sadru’s-Sudúr’s given name was Sayyid Ahmad. He was the son
of an influential mullá known as Sadru’l-‘Ulamá (the leader of
the clergy) and had acquired Islamic knowledge, studying under
leading Shí’í religious scholars and leaders in Isfahan, Najaf and
Karbala. One of his students, Nasru’lláh Rastigár, who himself
became a famous Bahá’í teacher, is the author of the biography
of Sadr and has related in his book some events in the life of Háj
Mihdí which are summarized in the following paragraphs.
10. ‘And this [is] the blessing wherewith Moses the man of God
blessed the children of Israel before his death. And he said, The
Lord came from Sinai, and rose up from Seir unto them; he
shined forth from mount Párán, and he came with ten
thousands of saints, from his right hand [went] a fiery law for
them.’
11. Fádil-i-Shírází was a prominent Bahá’í mystic, scholar and
teacher. He is famous for his readiness to challenge the
opponents with Mubáhilih (mutual imprecation).                (See
Sulaymání, Masábih-Hidáyat, vol. I for a biography.)
12. ‘Abdu’s-Samad Mírzá entitled ‘Izzu’d-Dawlih was the third son
of Muhammad Sháh Qájár and younger brother of Nâsiru’d-Dín
Sháh. He was an educated person, fluent in French and English.
He lived a long life and was appointed to many important
positions during the reign of three successive kings. He was
three times appointed governor of Hamadán. This incident
occurred during the third period of his governorship in
Hamadán in 1888–92.

For a biography and photograph refer to Mihdí Bámdád, Sharh-
i- Hál-i- Rijál-i- Írán, vol. 2, pp. 268-70.
13. Sultán-Ahmad Mírzá entitled A‘dudu’d-Dawlih, 48th son of
Fath-‘Alí
Sháh, was appointed Governor of Hamadán in place of his brother,
Jahásúz Mírzá, in 1894. See Bámdád, Sharh-i- Hál-i- Rijál-i- Írán,
vol.
5, p. 55.
14. Nusratu’d-Dín Mírzá, fourth son of Násiru’d-Dín Sháh, entitled
Sáláru’s-Saltanih, was appointed governor of Hamadán at the age of 22.
See Bámdád, Sharh-i- Hál-i- Rijál-i- Írán, vol. 5, pp. 315-17 for his
biography and photographs.
15. Ta’yíd means ‘confirmation’.
16. Háj Mírzá Muhsin Khán entitled Muzaffaru’l-Mulk. His sister was one
of the wives of Zillu’s-Sultán, son of Násiru’d-Dín Sháh, thus he was
appointed by his brother-in-law as Deputy Governor in some of the
provinces under the general governorship of Zillu’s-Sultán. See
Bámdád, Sharh-i- Hál-i- Rijál-i- Írán, vol. 3, pp. 212–14.
17. ‘Azízí, Táj-i-Vahháj, pp. 139–51.
18. Háj Muhammad ‘Aláqband-i Yazdí surnamed Fá’iz, a well-known
Bahá’í teacher and author of two manuscripts, Madfanu’sh-Shuhadá
(the burial places of the Martyrs) and Madfanu’l-Ahibbá (the burial
places of the Friends—i.e. the Bahá’ís).
19. Sayyid Hasan Háshimízádih, one of the students of Sadru’s-Sudúr, was
a well-known Islamic scholar and Bahá’í travelling teacher. As a
Bahá’í
youth, he initiated an activity for character development in Bahá’í
children that later developed into a system used throughout Iran for the
Bahá’í education for children. This initiative received the high
commendation and encouragement of ‘Abdu’l-Bahá.
20. Mírzá Mahmud Zarqání, a prominent Bahá’í teacher and writer, was
one of the members of ‘Abdu’l-Bahá’s retinue during His tour of the
West, acting as His secretary and diarist. He also acted as secretary to
Shoghi Effendi during the early years of the Guardianship.
21. Muhsin Dabír-i-Mu’ayyad was a Bahá’í teacher and scholar in Islamic
studies and the son-in-law of Mírzá Na‘ím, a famous Bahá’í poet and
teacher during the ministry of ‘Abdu’l-Bahá.

22. ‘Azíz’u’lláh Sulaymání was a Bahá’í scholar, teacher and
author. His
masterpiece is Masábíh-i-Hidáyat (Lamps of Guidance), a nine-
volume biographical account of 95 prominent teachers of the Bahá’í
Faith in Iran. It was published by the Bahá’í Publishing Trust in Iran.
23. This is an approximate English rendering of the original text.
24. From the text of Músá Amánat’s talk at the first Majma’-i-Irfán
(Irfán Colloquium) at Green Acre Bahá’í School, November 1994.
    — Haj Mihdi Arjmand (Used by permission of the curator)