# Memories of Ashchi: Background

*Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-19 — 1 clipping.*

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Ahang Rabbani, Memories of Ashchi: Background, bahai-library.com.
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> 
> Memories of Ashchi:
> 
> Background
> 
> Ahang Rabbani
> Sen McGlinn
> 
> 1999
> 
> Note: This piece is not a unified article, but a collection of ongoing research on this topic, assembled for posting here. First is an excerpt from Balyuzi's Bahá'u'lláh: The King of Glory. Next, Rabbani provides a variety of information on Ashchi's background and place in Bahá'í history, then some translation, and finally Sen McGlinn provides more background. Parts of the original
> manuscript of Ashchi's biography of Bahá'u'lláh are also available, as well as a translation in English, A Lifetime with Bahá’u’lláh:
> Events in Baghdad, Istanbul, Edirne and ‘Akká while in the Company of Bahá’u’lláh.
> [-J.W., 1999]
> 
> Husayn-i-Ashchi, Aqa: Aqa Husayn was a native of Kashan. During the
> Bab's
> stay in Kashan, Aqa Husayn's father, Aqa Muhammad-Javad, had met Him at
> the house of his uncle, Haji Mirza Jani, and had become a believer. When
> Bahá'u'lláh was in Baghdad, Aqa Muhammad-Javad emigrated to Baghdad and
> settled there with his son. He was entrusted by Bahá'u'lláh with the
> mission of going to Tihran to ask for the hand of the daughter of His
> brother, Mirza Muhammad-Hasan, in marriage to `Abdu'l-Bahá. It was as he
> was returning from this mission that he fell ill at Kirmanshah, and he
> died as he reached Baghdad. Aqa Husayn was raised for a time in the care
> of his uncle. Ustad Isma`il, but when Bahá'u'lláh was about to leave
> Baghdad, Aqa Husayn was honoured by being accepted into His household,
> initially to serve the womenfolk and later as cook. (Ashchi means cook or
> maker of broth.) He accompanied Bahá'u'lláh at all stages of His exile
> until `Akka was reached. He was involved in the murder of the Azalis and
> served a term of imprisonment. After this he opened a small shop in
> `Akka. He lived throughout the period of `Abdu'l-Bahá's ministry and into
> that of the Guardian of the Faith, and died in AH 1446 (1927-8).
> --Bahá'u'lláh: The King of Glory, pp.
> 473-4.
> 
> Memories of Ashchi
> 
> The beloved Guardian wished for a detailed biography of Bahá'u'lláh, drawing
> from many sources, and befitting the life of the Supreme Manifestation of God,
> to be written. And while he himself provided a masterful outline of this
> noble Life in God Passes By, he commented to others that a separate volume,
> detailing many events was yet to be prepared in English. His manifold duties
> as the Guardian of the Cause of God, particularly on the eve of launching the
> Ten Year World Crusade, perhaps the single most important achievement of his
> ministry, prevented him from undertaking this project. But he told a cousin
> of his, Hasan M. Balyuzi, a Hand of the Cause and an Afnan, to research and
> write such a biography of the Blessed Perfection.
> 
> Hasan Balyuzi had already written a 130-page long essay on the life
> Bahá'u'lláh, "Bahá'u'lláh: the Word Made Flesh", when he set out to do
> research for his trilogy on the life of the Central Figures of the Cause. His
> volume on the life of the Blessed Beauty, "Bahá'u'lláh: the King of Glory",
> was published in 1980.
> 
> In order to collect his materials, Balyuzi used many sources, but the most
> important among them are:
> 
> Nabil's narrative (unpublished section)
> 
> memories of Aqa Husayn
> Ashchi
> 
> narrative of Aqa Riday-i Qannad
> 
> narrative of Mirza Habib Afnan
> 
> Of these 4 manuscripts, I am in possession of the second and the fourth items,
> and if there is sufficient interest on Talisman, would like to spend some time
> outlining them for everyone's enjoyment. And if anyone finds it boring or has
> any objection, please advise and I'll cease immediately. However, for now, I'm
> going to assume that folks on Talisman have no objection if I start a series
> on these two manuscripts.
> 
> Before we delve into the subject, allow me to share an important point: I am
> a firm believer in use and distribution of primary source documents. While
> like everybody else, I greatly enjoy such secondary histories as "God Passes
> By", "Bahá'u'lláh: the King of Glory", "Dawnbreakers", etc., I particularly
> value and have an affinity for the words spoken by those blessed enough to be
> eyewitness to the events. In the past, I've briefly described some of the
> Babi narratives and hope at some point to get back to that subject and discuss
> them more fully.
> 
> I also firmly believe that often the primary source documents must be
> augmented with annotations and footnotes in order to make them useful,
> balanced and comprehensible.
> 
> ...Let me say a few words about these two narratives which we'll use to
> do our collective study:
> 
> Mirza Habib Afnan was a relative of the Bab and a son of Aqa Mirza Aqa-i
> Afnan, surnamed Nuri'd-Din. Together with his brothers (one of whom is the
> Hand of the Cause of God, Aqa Siyyid Aqa-i Afnan) and their illustrious
> father, Mirza Habib who was born and raised in the House of the Bab in Shiraz,
> visited Bahá'u'lláh in 1991-2 as a young man and stayed in Holy Land as
> Bahá'u'lláh's guest for nine months. He then moved to Egypt and established
> their commercial enterprise these. This enabled him to frequently visit the
> Master in Holy Land and indeed he is the very person to whom Abdu'l-Bahá
> entrusted the details of Covenant-breaking activities of Muhammad-Ali and
> other sons of Bahá'u'lláh.
> 
> Mirza Habib has left behind a marvelous narrative which shares some unique
> stories of the childhood of the Bab, many glimpses of Khadijih Bagum (the
> Bab's wife) who had raised Mirza Habib as her own son, and of course many
> aspects of Bahá'u'lláh's daily doings as observed Him during his nine months
> of stay in Holy Land and then concludes with a very large section of the
> events after the passing of Bahá'u'lláh (for the next 4 years). It is
> absolutely no exaggeration to say that this narrative is among the most
> important treasures of this Cause as it offers details about the events
> associated with the Heroic Age of our Cause that are truly unique.
> 
> My wife, Maryam, who is editing and preparing annotations for this narrative
> has given me permission to post extracts from this narrative. Mirza Habib's
> son, Abu'l-Qasim Afnan (my father-in law) had given a copy of this narrative
> to his cousin Jinab-i Balyuzi who not only incorporated sections in his "The
> Bab" but also devoted a whole chapter in his "Bahá'u'lláh: the King of Glory"
> to it, (starting page 403) as well as using it throughout his book. But still
> much more remains in this precious narrative seen by so few.
> 
> However chronologically it makes more sense to start with Aqa Husayn Ashchi's
> narrative first as it surveys the events from the Baghdad period forward.
> 
> Starting with the next post, we'll outline memories of Ashchi and again let's
> hope for good participation by Talismanians as we focus on the life of the
> Blessed Perfection.
> 
> With your kind permission, like to begin gaining glimpses of the events
> associated with the ministry of Bahá'u'lláh through the memories of Aqa Husayn
> Ashchi -- a narrative that in a different culture, would have perhaps been
> titled "The Gospel of Ashchi".
> 
> In early 1920's, Fadil-i Mazandarani (remember him?!) wrote to the beloved
> Guardian suggesting systematic efforts be launched to capture the recollection
> of those who were alive at the time of Bahá'u'lláh. The beloved Guardian
> wholeheartedly approved this idea and issued instructions that a number of
> faithful believers who were around at the time of Bahá'u'lláh and had
> witnessed many early episodes of the Cause to write down their recollection of
> the events. However by then most of them were in advanced age and at least
> some 30 years had passed since the time of Bahá'u'lláh. So, the Guardian had
> a number of younger believers to sit with these older ones and write down
> anything they could remember. A simple, brilliant idea, vintage Shoghi
> Effendi!
> 
> One of the early believers suggested by Fadil-i Mazandarani for such
> interviews was Aqa Husayn Ashchi who was living in the Holy Land at the time
> and about 80 years old.
> 
> This is what Jinab-i Balyuzi says of him in the Preface to his masterpiece,
> "Bahá'u'lláh: the King of Glory", p. vii
> 
> Aqa Husayn was the son of Aqa Muhammad Javad-i Kashani, a
> Babi of early days. Orphaned, when a young boy, he was taken to Baghdad,
> where he grew up in the household of Bahá'u'lláh, eventually becoming His
> cook. For that reason he came to be known as Ashchi, (Broth-maker).
> When, in Dec 1924, Aqa Husayn-i Ashchi was at an advanced age and on his
> death-bed, Shoghi Effendi, the Guardian of the Faith, instructed Aqa
> Abdu'r-Rasul-i Mansur-i Kashani to sit by his bedside and take down all
> that the dying man could remember of the events of seven decades. It is a
> fascinating story that Ashchi had to tell; and what is particularly
> striking is the amazing rapport between the reminiscences of an elderly
> man, very soon to dies and the narrative of Aqa Riday-i
> Qannad.
> 
> A while ago, through the infinite kindness of a deeply-loved friend whom I
> will do the honor of not identifying, I came to benefit from this narrative
> (and please don't ask for copies as due to its nature, I've sworn not to
> forward to anyone.)
> 
> In 1925, after Fadil-i Mazandarani had requested a copy of this narrative from
> the Holy Land, a copy was sent to him for his research and studies and he made
> excellent use of it in his Zuhuru'l-Haqq series. He then gave the original
> copy to Iranian National Bahá'í Archives for safekeeping where in 1967
> Muhammad-Ali Malik-Khusravi transcribed a copy for Badi` Mansour, the son of
> Aqa Abdu'r-Rasul-i Mansur-i Kashani, the person who had captured these
> recollections of Aqa Husayn Ashchi.
> 
> Anyway, the present copy is 149 pages long and its in the hand of
> Malik-Khusravi. The first two pages is a letter from a certain Azizu'llah
> Bahádur dated 9 July 1925 addressed to Jinab-i Fadil-i Mazandarani. A rough
> and quick translation follows and I've added a couple of points to clarify in
> square brackets:
> 
> A while back you had recommended preparation of a history of
> the Faith and now it has been approved [by the Guardian]. [This must be a
> reference to Zuhuru'l-Haqq project.] Last year, instruction was issued
> for the late Aqa Husayn Ashchi, who was a fellow-traveler with the
> household of Bahá'u'lláh, to commit to paper any recollections of the
> events of Baghdad and travels to Istanbul, Adirinih, and the Most Great
> Prison [Akka]. Despite illness, he shared his memories with another
> believer who wrote it all down and is enclosed herewith. After your
> suggestion was received, the Guardian said although the narrative of Aqa
> Husayn is not considered part of history, it's a good idea to send you a
> copy. You may find many historical details of benefit to your history
> writing project. Therefore a copy is being sent through Mr. Davachi
> [correspondence from Haifa were conveyed through him to the friends in
> Iran]. You should also know that you're free to accept or reject any
> portion of this narrative and just because its sent from the Holy Land
> does not mean accuracy is assured. The history of the Cause must be
> prepared based on solid evidences and not unworthy matters.
> Regarding the matter of celebration of the Guardian's birth, and
> proclamation of [Abdu'l-Bahá's] Will and Testament, earlier you'd ask for
> exact dates and I don't recall if I responded or due to many distractions
> forgot about it. The Guardian does not wish for these events to be
> considered as Holy Days because if the friends are to celebrate the birth,
> announcement of the Guardianship and commemoration of the passing of
> each Guardian, then the entire year will be devoted to such events and no
> days remain for work. This clearly is against the interest of the Cause.
> He states only those Days mentioned in the Writings are considered Holy
> Days and no other is permitted to be celebrated or work be suspended.
> [closing pleasantries, including assurance of prayers.]
> Azizu'llah [Bahádur] This last paragraph actually has nothing
> to do with our discussion, but I thought to share this rough translation
> because it clearly shows the Guardian's anticipation of appointment of many
> more future Guardians. Interesting!? Also, I should explain that early
> believers expected that we each Head of the Faith after Bahá'u'lláh, then 3
> Holy Days to be observed: Birth, Assumption of Office and Passing.
> Abdu'l-Bahá's Birth was of course celebrated on the same Day as the Bab's
> Declaration and the Day of Covenant was the symbolic representation of His
> assumption of Office (similar to "Declaration" Days) and of course His passing
> was observed (though work was not suspended). So, much the same way, the
> friends during the early days of Shoghi Effendi thought that his birth,
> assumption of office and passing must also be marked by observances -- and
> that's what he prohibited.
> 
> Other thoughts on the above letter:
> 
> 1. I don't know Ashchi's exact date of passing (if anyone does, please
> enlighten), but from the above its clear that it occurred during the first
> half of 1925.
> 
> 2. When the Guardian refers to Ashchi's recollections not to part of history,
> I read as the Guardian's desire for history to be written in full details,
> placing many events in their proper perspective and no simply based on any one
> person's recollection. Clearly, Ashchi's recollections are most vital in
> assembling such a history -- as Fadil used them in his Zuhuru'l-Haqq and
> Balyuzi in his "Bahá'u'lláh: the King of Glory".
> 
> I want to emphasize that I like to approach this thread not so much as a
> series of postings where one (I, in this case) posts and others passively
> print them and are done with, but rather as an opportunity to collectively
> deepen on many aspects of the life of Bahá'u'lláh.
> 
> In addition, presently, steps are being taken to have this narrative readied
> for eventual publication, but as you will note once we get in the text it
> needs a great deal of annotation in form of extracts and information gleaned
> from God Passes By (GPB) and Bahá'u'lláh: the King of Glory (BKG), as well as
> other sources, to provide a balanced perspective.
> 
> I'll post a section of the narrative and then will pause and let
> others contribute on "search topics".
> 
> Incidentally, one of Talismanians has brought to my attention that in 1920's
> the beloved Guardian took steps to have this narrative translated and prepared
> for possible publication. If anyone has any details, please share.
> 
> Here is an outline (not a translation) of Ashchi's memories:
> 
> In the Name of God, the Most Holy, the Most
> Great, Exalted and Glorified.
> After praise and laudation of the divine and glorified Lord [Bahá'u'lláh],
> exaltation of the Bab, humility before the threshold of Abdu'l-Bahá,
> obedience to the Centre of the Covenant, and servitude before the offshoot
> of the Twin Holy Trees, the chosen branch and the Guardian of the Cause of
> God, Shoghi Effendi Rabbani, may my spirit be a sacrifice for his
> favours, on 20th of December 1924, this ephemeral servant, Abdu'r-Rasul Ibn
> Khalil Mansur-i Kashani, was instructed by the Guardian to interview Aqa
> Husayn Ashchi and ask him questions about the travels of the Ancient Beauty
> from Baghdad until the end of His Life and other events associated with that
> period and ministry of Abdu'l-Bahá. The Guardian's instructions were to
> gather information on each of these episodes, from the time of departure of
> the Blessed Perfection from Baghdad through Akka period and to present him
> with a written document. Therefore, I informed Aqa Husayn Ashchi of this
> directive and in utmost obedience he accepted and confident of divine
> confirmation undertook to narrate this history. Whatever is written is from
> the lips of Aqa Husayn Ashchi Ibn Muhammad Javad-i Kashani [who was on his
> deathbed and as such unable to undertake the actual writings himself].
> 
> When this servant (Aqa Husayn Ashchi) attained the presence of the divine
> Countenance (Bahá'u'lláh), I was about 13 years of age. Previously I had
> lived in Kashan where we had suffered much by the virtue of being a Babi and
> since my father traveled extensively on behalf of Bahá'u'lláh, together with
> my mother and sister we moved to Tihran where my maternal uncles lived,
> one of them being Ustad Isma'il, the builder. We stayed in Tihran for a
> while with the intention of moving to Baghdad. From the beginning,
> however, Aqa Mirza Rida-Quliy-i Nuri, one of the brothers of the Blessed
> Beauty, discouraged us to depart saying that any day our father, Aqa
> Muhammad Javad, will arrive from Baghdad and will bring a scarf and a ring
> for a blessed undertaking. Sure enough, shortly my father arrived bearing a
> scarf and a ring as a gift of the Ancient Beauty for the hand of a
> daughter of the late Aqa Mirza Muhammad-Husayn, upon him the glory of God, a
> brother of the Ancient Beauty. This daughter was known as Sharh-Banu Khanum
> and was intended for the Master, the most Mighty Branch. Since by that
> time, Aqa Mirza Muhammad-Husayn had passed away, his brother, Aqa
> Rida-Quli, looked after the affairs of his household. On the question of
> matrimony, this brother [being the girl's legal guardian] was at first
> agreeable, but soon changed his mind. He would complain that: "if I was
> to send the girl [to Baghdad], and the noblemen of the Shah's Court as the
> ministers inquired of me, how am I to respond?" Therefore he declined
> the offer of matrimony between the Master and Sharh-Banu Khanum. My
> father exerted much effort in this regard and had many discussions with Aqa
> Mirza Rida-Quli, but to no avail. He remarked to my father: "You [being a
> known Babi] visit me too often and this will reflect negatively on me." To
> which my father responded: "If two or three like you were found among
> the Holy Family, surely the Cause of God would come to nigh." One of his
> complains was how to answer the Prime Minister [on the girl's marriage to
> Abdu'l-Bahá]. However, secretly, he was planning to give her hand in
> marriage to a son of this Prime Minister. At any rate, after losing
> all hope, my father left Tihran for Baghdad. However, deeply grieved for
> what had transpired [and his failure to fulfill Bahá'u'lláh's wishes], along
> the journey he fell ill in Kirmanshah. We waited for a few days there
> hoping for his recovery, but the illness continued and in such state took
> him to Baghdad. Our journeyman was one famous Mir Muhammad-i Shirazi, who
> during the days of Primal Point, was urged to serve the faithful. At the
> conclusion of our journey, a few steeds and some money was given to him.
> Spiritually he was firm and steadfast, but occasionally he vacillated.
> Later from Baghdad he accompanied the Blessed Beauty to Istanbul and when He
> moved to Edirnih, Aqa Mir Muhammad remained in Istanbul engaged in
> certain occupation. And later when the events associate with Mishkin-Qalam
> occurred, six of the believers were imprisoned: Mishkin-Qalam; Sayyah
> Effendi; Aqa Abdu'l-Ghaffar-i Isfahani, known as Kaj-kulah (skewed hat);
> Aqa Muhammad-Baqir Qahvihchi, the servant of Bahá'u'lláh; Ustad
> Muhammad-Ali Salmani (the barber); Aqa Jamshid Bukhara'i. These six were
> in the Ottoman jail until the blessed journey [of Bahá'u'lláh and the Holy
> Family] from Edirnih to Akka occurred. At that time, four of them were sent
> to Glibuli [sp?, Cypress] so they won't join the Blessed Beauty. Ustad
> Muhammad-Ali Salmani and Aqa Jamshid Bukhara'i were sent to Iran and it was
> never determined why such a decision. Aqa Mir Muhammad, the
> journeyman, ascertained that indeed the four of them had arrived at Glibuli,
> but couldn't find anything on the location of the other two [i.e. Salmani
> and Bukhara'i]. As such, greatly agitated and in the state of utmost
> indignation, he went to the Exalted Court (Ottoman seat) and roared like a
> lion, shouting: "The prisoners were six in number and now only four have
> arrived at Glibuli. Where are the other two? And if you don't tell me
> their whereabouts, I will burn down Istanbul." Such he continued shouting
> for a while that the officials, seeing he is old and simple, were moved
> and informed him that indeed they were sent back to Iran and urged him to
> cable Iran and ensure their safety to satisfy himself. Officials also
> confirmed that four of the believers were sent to Cypress.
> Ahang
> speaking: This an outline of the first 5 pages of this 149 page narrative.
> 
> In the above section, a number of research questions can be identified which
> requires input from Talismanians by posting info from GPB, BKG or other
> sources.
> 
> 1. Any biographical data on:
> 
> Abdu'r-Rasul; Ibn Khalil Mansur-i Kashani; Aqa Husayn Ashchi
> Muhammad-Javad-i Khashani (Ashchi's father); Ustad Isma'il, the
> builder, (Ashchi's uncle); Aqa Mirza Rida-Quli (brother of Bahá'u'lláh);
> Aqa Mirza Muhammad-Hasan (brother of Bahá'u'lláh); Sharh-Banu
> Khanum Mir Muhammad-i Shirazi; the six believers imprisoned in
> Istanbul
> 
> 2. Year when the marriage arrangement between Sharh-Banu and Abdu'l-Bahá
> was being planned.
> 3. Details about imprison of 6 believes in
> Istanbul and their eventual fate.
> 
> From Sen Mcglinn
> 
> Subject: Ashchi backgrounder
> 
> Thanks for more of Ashchi, Ahang. Here is some homework from me
> 
> Re Shahr-Banu, the daughter of the late Aqa Mirza Muhammad-Husayn, who was
> intended for `Abdu'l-Bahá, there is a cross-reference in Munirih Khanum,
> Memoirs and Letters, [Kalimat] p 24f, where Sayyid Mihdi Dahiji is reported as
> saying: ...One day when the Blessed Beauty was in the outer
> rooms of the house, as he paced about he said, "Aqa Sayyid Mihdi, last
> night I had a strange dream. I dreamt that the face of the beautiful
> girl in Tehran, whose hand in marriage we have asked from our brother
> Mirza Hasan for the Most Great Branch, gradually became darkened
> and indistinct. At the same time, another girl appeared with a luminous
> face and a luminous heart. I have chosen here for the Most Great
> Branch." A footnote there refers to the obstruction of this match by Aqa Mirza
> Rida-Quliy-i Nuri, with a reference to Bahá'u'lláh: The King of Glory, pp
> 342-44 (which I don't have). Would somebody like to check King of Glory and
> see how it matches with the passage below?
> 
> Bahá'u'lláh refers to this proposed match briefly, and blames the obstruction
> on one of his sisters, not on Aqa Mirza Rida-Quliy-i Nuri:
> 
> However, Our late brother Mirza Muhammad-Hasan's
> daughter - upon him be the glory of God and His peace and His mercy -
> who had been betrothed to the Most Great Branch (Abdu'l-Bahá) was taken
> by the sister of this Wronged One from Nur to her own house, and from
> there sent unto another place. Some of Our companions and friends in
> various places complained against this, as it was a very grievous act,
> and was disapproved by all the loved ones of God. How strange that Our
> sister should have taken her to her own house, and then arranged for
> her to be sent elsewhere! In spite of this, this Wronged One remained,
> and still remaineth, calm and silent. (Epistle to the Son of the Wolf,
> page 170)
> 
> Rida-Quli is referred to by Bahá'u'lláh in at least one place
> 
> Subsequent to Our separation in the Land of Ta (Tihran),
> We ceased to meet Mirza Rida-Quli, Our brother, and no special news
> reached Us concerning her. In the early days we all lived in one house,
> which later on was sold at auction, for a negligible sum, and the two
> brothers, Farman-Farma and Hisamu's-Saltanih, purchased it and
> divided it between themselves. After this occurred, We separated from
> Our brother. He established his residence close to the entrance of
> Masjid-i-Shah, whilst We lived near the Gate of Shimiran. (Epistle to
> the Son of the Wolf, pages 169-170)
> 
> It is not clear to me whether this is estrangement or simply setting up
> separate households. Shoghi Effendi refers to this brother being in the
> Siyah-Chal:
> 
> In the village of Takur, at the bidding of the Shah, the
> property of the inhabitants was pillaged, Haji Mirza Rida-Quli, a
> half-brother of Bahá'u'lláh, was arrested, conducted to the capital and
> thrown into the Siyah-Chal, where he remained for a month, ... (God
> Passes By, page 199)
> 
> and one wonders how he came to released so rapidly.
> 
> Ustad Isma'il: there's a chapter on him in Memorials of the Faithful, pages
> 29-32, according to which he became known throughout Tihran as a pillar of the
> Bahá'ís. It became dangerous, and he departed for Iraq, where he lived in
> poverty.
> 
> "He had recently taken a bride, and loved her beyond
> measure. Her mother arrived, and by subterfuge, obtained his permission
> to conduct the daughter back to Tihran, supposedly for a visit. As soon
> as she reached Kirmanshah, she went to the mujtahid, and told him that
> because her son-in-law had abandoned his religion, her daughter
> could not remain his lawful wife. The mujtahid arranged a divorce, and
> wedded the girl to another man. When word of this reached Baghdad,
> Isma'il, steadfast as ever, only laughed. "God be praised!" he said.
> "Nothing is left me on this pathway. I have lost everything,
> including my bride. I have been able to give Him all I possessed."
> 
> When Bahá'u'lláh departed from Baghdad, and traveled to Rumelia,
> the friends remained behind. The inhabitants of Baghdad then rose up
> against those helpless believers, sending them away as captives to
> Mosul. Ustad was old and feeble, but he left on foot, with no
> provisions for his journey, crossed over mountains and deserts, valleys
> and hills, and in the end arrived at the Most Great Prison. ...
> By stealth, he approached the Fortress and went in, but he was
> exhausted, spent. He remained for some days, and came into the presence
> of Bahá'u'lláh, after which he was directed to look for a lodging in
> Haifa. He got himself to Haifa, but he found no haven there, no nest or
> hole, no water, no grain of corn. Finally he made his home in a
> cave outside the town. He acquired a little tray and on this he set out
> rings of earthenware, and some thimbles, pins and other trinkets. Every
> day, from morning till noon, he peddled these, ... Then he would go
> home to the cave and content himself with a piece of bread. He was
> always voicing his thanks, always saying, "Praise be to God that I have
> attained such favor and grace; that I have been separated from friend
> and stranger alike, and have taken refuge in this cave. Now I am of
> those who gave their all, to buy the Divine Joseph in the market place.
> What bounty could be any greater than this!" Such was
> his condition, when he died. Many and many a time, Bahá'u'lláh was
> heard to express His satisfaction with Ustad Isma'il. Blessings hemmed
> him round, and the eye of God was on him. Salutations be unto him, and
> praise. Upon him be the glory of the All-Glorious.
> 
> There is a briefer account in God Passes By, pages 187-188, which appears to
> collapse some details:
> 
> Another pilgrim, Ustad Isma'il-i-Kashi, arriving from
> Mosul, posted himself on the far side of the moat, and, gazing for
> hours, in rapt adoration, at the window of his Beloved, failed in the
> end, owing to the feebleness of his sight, to discern His face, and had
> to turn back to the cave which served as his dwelling-place on Mt.
> Carmel - an episode that moved to tears the Holy Family who had
> been anxiously watching from afar the frustration of his hopes.
> 
> Here he comes from Mosul, but 'turns back' to his cave, which may be a sign
> that two different narratives have been combined. And on this occassion does
> not attain the presence, although `Abdu'l-Bahá says he did.
> 
> You asked also about Mir Muhammad-i Shirazi. I found him in this not
> unimportant bit part:
> 
> He [Bahá'u'lláh] transferred His residence to the house of
> Izzat Aqa, in which He continued to live until His departure from
> Adrianople. It was in this house, in the month of Jamadiyu'l-Avval 1284
> A.H. (Sept. 1867) that an event of the utmost significance occurred, ...
> A certain Mir Muhammad, a Babi of Shiraz, greatly resenting alike
> the claims and the cowardly seclusion of Mirza Yahya, succeeded in
> forcing Siyyid Muhammad to induce him to meet Bahá'u'lláh face to face,
> so that a discrimination might be publicly effected between the true and
> the false. Foolishly assuming that his illustrious Brother would
> never countenance such a proposition, Mirza Yahya appointed the mosque
> of Sultan Salim as the place for their encounter. No sooner had
> Bahá'u'lláh been informed of this arrangement than He set forth, on
> foot, in the heat of midday, and accompanied by this same Mir
> Muhammad, for the afore-mentioned mosque, which was situated in a
> distant part of the city, reciting, as He walked, through the streets
> and markets, verses, in a voice and in a manner that greatly astonished
> those who saw and heard Him. ... Mir Muhammad, who had been sent
> ahead to announce Bahá'u'lláh's arrival, soon returned, and informed Him
> that he who had challenged His authority wished, owing to
> unforeseen circumstances, to postpone for a day or two the interview.
> (God Passes By, pages 168-169)
> 
> METADATA
> 
> Views14296 views since posted 1999; last edit 2025-04-05 15:09 UTC;
> 
> previous at archive.org.../rabbani_mcglinn_memories_ashchi;
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> — *Memories of Ashchi: Background (Used by permission of the curator)*