1. Mina Yazdani. `Abdu'l-Bahá and the Iranian Constitutional Revolution: Embracing Principles while Disapproving Methodologies (2014). Abdu’l-Bahá’s orientation toward the Constitutional Revolution of 1906–1911: he embraced the principles of constitutionalism while disapproving of confrontation; real social change needs to start at the moral-ethical level.
2. Julio Savi. `Abdu'l-Bahá in Egypt: September 1910 (2013). Historical and political background of Abdu'l-Bahá's various travels to Egypt, discussion of the people he met, and press coverage.
3. Ahang Rabbani, Khazeh Fananapazir. Abdu'l-Baha's First Thousand-Verse Tablet: History and Provisional Translation (2010-04). Tablet revealed in 1897 in response to events in Akka and the rebellion against Abdu'l-Bahá by his family members after the passing of Bahá'u'lláh.
4. Ahang Rabbani, comp. Abdu'l-Bahá's Year in Egypt: A Compilation of Eyewitnesses (2008). Annotated excerpts from Bahá'í News. Includes 8-page overview of Abdu'l-Bahá's visit to Egypt, his companion and diarist Ahmad Sohrab, and the trip's press coverage.
5. Ahmad Sohrab. 'Abdul Baha in Egypt: The Diary of Ahmad Sohrab (1929). A detailed record of three months of Abdu'l-Bahá's time and activities in Egypt, July-September 1913. Includes translations of his talks.
6. Lil Osborn. Alice Buckton: Baha'i Mystic (2014-07). Buckton, a central figure in the re-establishment of Glastonbury as England's spiritual centre, visited Abdul Baha in Egypt and received him at her home in Surrey, and visited the U.S. to help spread the Bahá'í movement.
7. Julio Savi, Faezeh Mardani. Ancient Poems as Means of Revelation, in an Early Tablet by Bahá'u'lláh (2018). On the importance of poetry in the history of the Faith and in its Writings, and absolute detachment as a prerequisite for attainment unto the Divine Presence. Includes translation of a Tablet by Bahá’u’lláh.
8. Christopher Buck. "And universal peace — in what Book is this written?": How and Why 'Abdu'l-Bahá Identified "New" and Distinctive Bahá'í Principles (2022-09). Reflections on ‘Abdu’l-Bahá's answer to the question "What has Bahá’u’lláh brought that we have not heard before?"
9. Meriam Wagdy Azmi. Anti-Secular Regulation of Religious Difference in Egypt, The (2021). Religious minorities lack recognition by the government. Secularism could remedy this, but some argue that it actually leads to religious tension. Egypt's problem is the way it espouses Islam and Shari'a as its identity and the basis for public order.
10. Moojan Momen. Babi and Bahá'í Religions 1844-1944: Some Contemporary Western Accounts (1981). A lengthy collection of first-hand reports and mentions of the Bábí and Bahá'í religions in contemporaneous accounts and newspapers.
11. Graham Hassall. Jonah Winters, ed. Bahá'í Communities by Country: Research Notes (2000). Brief notes on the history of Bahá'í activities and the dates of NSA formation in Africa, China, Australia, and elsewhere.
12. Graham Hassall. Bahá'í country notes: Egypt (1997). History of Bahá'ís in Egypt from 1860s to 1961 referencing early merchant settlements, Abdu'l-Bahá's visits, the Alexandria, Cairo, Port Said and national communities plus persecutions, court decisions, and the Presidential anti-Bahá'í decree 263 of 1960.
13. Rowshan Mustapha. Bahá'í Faith in Egypt, The: A Historical Survey of the First Twelve Decades (2023). Detailed chronology and lengthy chapters on Bahá'u'lláh's blessings to Egypt, Abdu'l-Bahá's travels, the origins of the Egyptian Bahá'í community, teaching plans, and growth of the administration 1911 through 1981.
14. Robert Stauffer, comp. Bahá'í Studies Bulletin: Index by volume (1998). List of articles in all issues of Bahai Studies Bulletin, 1982-1992.
15. Anonymous, comp. Bible Stories and Themes in the Bahá'í Writings and Guidance (2021). Bahá'í interpretation of Biblical stories and topics.
16. Naseem Kourosh. Cold Winter in North Africa, A: The Case of the Bahá'ís in Egypt (2012-08). Contemporary history of the Egyptian government's refusal to issue identification cards to Bahá'ís.
17. Kamran Ekbal. Colonialism, Nationalism and Jewish Immigration to Palestine: Abdu'l-Baha's Viewpoints Regarding the Middle East (2014). Abdu'l-Bahá was opposed to the cultural and political colonialism of foreign powers and their militaries. In spite of the Bahá'í principle of abstaining from politics, exceptions can be made in the face of tyranny and injustice.
18. Mohsen Enayat. Commentary on the Azhar's Statement regarding Bahá'ís and Bahá'ísm (1992). Response to an official 1986 pronouncement on the Faith by this prominent Egyptian university.
19. Moojan Momen. Covenant, The, and Covenant-breaker (1995).
20. Johanna Pink. Deriding Revealed Religions?: Bahá'ís in Egypt (2002 October). Shift in Egyptian public perception of the Bahá'í Faith from an Islamic reform movement to an independent religion.
21. Universal House of Justice. Egypt, Bahá'í Community of, and Religious Identity (2006-12-21). Message to the Bahá'ís of Egypt in the wake of a Supreme Administrative Court decision in Cairo that upheld a discriminatory government policy regarding Bahá'ís and their identification cards. In both English and Arabic.
22. Amine de Mille. Emogene Hoagg: Exemplary Pioneer (1973-10). Biography of travel-teacher and translator of the Writings into Italian.
23. Amin E. Egea. Further Comments on a Passage of the Lawh-i-Hikmat (2009). A study of Pre-Islamic sources on the relation of Greek Philosophers and Jewish sages.
24. Peter Terry. Henrietta Emogene Martin Hoagg: Short Biographical Monograph (1997). Biography of a travel-teacher, translator of the Writings into Italian, and the first pioneer to Italy. She had a great impact on her fellow believers during her lifetime, but is little-recognized today.
25. Betsy Omidvaran. 'His Eminence Mírzá ‘Abbás Effendi Has Reached the Shores of Alexandria': Abdu'l-Baha in Egypt (2004). Contacts ‘Abdu’l-Bahá had with influential people in Egypt, the impressions he made on them, and the description of his journey there as contained in Century of Light and many other Bahá'í texts and histories.
26. William F. McCants. "I Never Understood Any of This from 'Abbás Effendi": Muhammad 'Abduh's Knowledge of the Bahá'í Teachings and His Friendship with 'Abdu'l-Bahá (2004). Muhammad Abduh (1849–1905) was a journalist, revolutionary, professor, and later Grand Mufti of Egypt, who befriended and corresponded with the Master; the role of Muhammad Rashíd Ridá; Abdu’l-Bahá's 1885 letter to Abduh.
27. William P. Collins. International Bahá'í Library and the Library of Alexandria, The (1996-07). Similarities between the ancient Library of Alexandria and the contemporary Bahá'í archive.
28. Mírzá Abu’l-Fadl Gulpáygání. Juan Cole, trans. Letters and Essays, 1886-1913 (1985). Treatises of "the greatest and most learned of all Bahá'í scholars" about Alexander Tumansky; on meeting Abdu'l-Bahá; and on the meaning of angels, resurrection, civilization, tests, angels, holy spirit, and the saying "Knowledge is twenty-seven letters."
29. Abdu'l-Bahá. Light of the World: Selected Tablets of 'Abdu'l-Bahá (2021). Tablets of ‘Abdul-Bahá describing aspects of the life of Bahá’u’lláh including the tribulations He suffered, events in His homeland, the purpose and greatness of His Cause, and the nature and significance of His Covenant.
30. Ali M. Yazdi. Memories of 'Abdu'l-Bahá (1986). Recollections by a prominent Iranian-American Bahá'í.
31. Ahang Rabbani, ed, Ahang Rabbani, trans. Memories of the Báb, Bahá'u'lláh and 'Abdu'l-Bahá: Memoirs of Mírzá Habíbu'lláh Afnán (2005). Autobiography of a close confidant of the holy family. Includes appendices on Bahá'í historical places in Shiraz, the Afnán family genealogy, and excerpts from Houshmand Fatheazam’s diary
32. Muhammad. Anton Haddad, trans. Oath of the Prophet Mohammed to the Followers of the Nazarene, The (1902). Promise of fair-treatment from Muhammad to the Christians, with commentary by Imam Ali, given in the year A.H. 2 (623 A.D.), published by the Bahá'ís as a 7-page booklet.
33. Johanna Pink. Post-Quranic Religion Between Apostasy and Public Order, A: Egyptian Muftis and Courts on the Legal Status of the Baha'i Faith (2003). On how Egypt has adapted and responded to the Bahá'í Faith; legal issues for Muslim jurists and the courts; personal and employment status of Bahá'ís in Egypt; issues raised by a post-Quranic religious minority.
34. Juan Cole. Rashid Rida on the Bahá'í Faith: A Utilitarian Theory of the Spread of Religions (1983 Summer). Rida developed a theory of missionary work characterized by both modern pragmatic and traditionalist Islamic aspects: a sociology of the spread of religion in terms of organizational efficiency avoids talk of intrinsic "truth" or supernatural agency.
35. United States Department of State. Ralph D. Wagner, comp. References to the Bahá'í Faith in the U.S. State Department's Country Reports on Human Rights Practices (1991-2001). Excerpts from the State Department's annual compilation of Country Reports on Human Rights Practices on discrimination against the Bahá'í Faith and persecution of its adherents in twenty countries.
36. Dalia Maleck. Report on Citizenship Law: Egypt (2021-07). Section on the Bahá'í minority and statelessness, and al-Azhar's fatwa denouncing Egyptian Bahá'ís as apostates.
37. Bahá'í International Community. Situation of the Bahá'ís in Egypt (2007-09-24). Oral Statement of the Bahá’í International Community to the Human Rights Council (6th Session of the Human Rights Council), Geneva, Switzerland.
38. Haji Mirza Haydar-Ali. Abu'l-Qásim Faizí, trans. Stories from The Delight of Hearts: The Memoirs of Hájí Mírzá Haydar-'Alí (1980). Anecdotes and history, a personal glimpse of the Middle East in the 19th century, as told by a follower of Bahá'u'lláh and companion of Abdu'l-Bahá.
39. Christopher Buck. Symbol and Secret: Qur'an Commentary in Baha'u'llah's Kitab-i-Iqan (1995/2012/2021/2024). Comparative study of tafsir, exegesis, and theology in the Qur'an and the Kitab-i-Iqan. Includes Persian translation.
40. Universal House of Justice, Juan Cole. Tablet of The Desired One (Lawh-i-Maqsúd): Wilmette Institute faculty notes (1999).
41. Bahá'u'lláh. Nosratollah Mohammad-Hosseini, trans. Tablet to Rada'r-Rúh (1986). Raḍa’r-Rúḥ, a believer from Mashad, received this tablet shortly after Bahá'u'lláh arrived in Akka. In it, Bahá'u'lláh describes being pleased about the recent declaration of Christian doctor named Faris.
42. JoAnn M. Borovicka. Ten Plagues of the Exodus in Light of the Bahá'í Writings, The (2015). The historical accuracy of Exodus is not essential to an appreciation of it; scholarship regarding the historicity of the Exodus story in general and the ten plagues specifically; contemporary significance of the metaphor of the plagues.
43. Zia M. Bagdadi. Treasures of the East: The Life of Nine Oriental Countries (1930). Descriptions of nine "Treasures" — Egypt, Palestine, Syria, Iraq, Jijaz (Arabia), Transjordania (Arabia), Persia, India, and Turkey — by an Iraqi physician who traveled to the U.S. and was instrumental in the establishment of several Bahá'í communities.
44. Abdu'l-Bahá. Universal Education (1912). Tablet to the second international congress on moral education in The Hague.
45. Richard Hollinger. "Wonderful True Visions": Magic, Mysticism, and Millennialism in the Making of the American Bahá'í Community, 1892-1895 (2004). The early growth of the American, and especially the Chicago, communities was more gradual and eclectic than previously thought, and Kheiralla's influence was less crucial.

1. 1798-07-01 — The start of the French invasion of Egypt. It ended in a military disaster for France, albeit a political springboard for the 29-year old future emperor but it was a cultural and scientific enterprise that played a crucial role in the development of modern Egypt. The objectives were to free Egypt from the tyranny of the Mamluk ruling warrior class and to cut off Britain's trade route to India. It was the first major incursion of a European power into a central country of the Islamic world since the Crusades.

   Although the plan to colonize Egypt failed it did inaugurate an era of intensive and prolonged rivalry between Britain and France, soon to be joined by Russia. The Age of Colonization had begun. In 1814 35% of the world was ruled by the colonial powers. By 1914 it was 85%.

   The French captured Alexandria easily and were victorious in the Battle of the Pyramids, however the British under Horatio Nelson sunk the French fleet in the Battle of the Nile in August. The British and the Ottomans laid siege to Acre in May of 1799 at the same time a plague epidemic struck the French soldiers. Napoleon fled back to dance in August of 1799 abandoning his troops to an eventual surrender in August of 1801.

   After the expulsion of Napoleon's troops from Egypt by a combined British-Ottoman operation in 1801, Egypt underwent, under Muhammad Ali Pasha (1805-48). a period of comprehensive reforms. The elimination of the Mamluk feudal lords, the confiscation of their lands and the establishment of a state-controlled monopoly of the chief products, mainly cotton, enabled the enlightened ruler to initiate an extensive program of socio-economic change. Industries flourished, military and medical academies were established, students were sent abroad to study in Paris. A modern army was built up and the Egyptian navy soon surpassed the Ottoman navy which controlled the Eastern Mediterranean. [Wikipedia; Colonialism, Nationalism and Jewish Immigration to Palestine: Abdu'l-Baha's Viewpoints Regarding the Middle East by Kamran Ekbal p26-27; Napoleon and the Scientific Expedition to Egypt]

2. 1819-00-00 — `Abdu'lláh Páshá became the governor of `Akká in 1819. In 1832 when the Egyptians took `Akká he surrendered and was taken to Egypt. He was freed in 1840 when the area reverted to Turkish rule. [BBD5]
3. 1831-00-00 —
   Egyptian occupation of `Akká. [BBR202; DH128; Colonialism, Nationalism and Jewish Immigration to Palestine: Abdu'l-Baha's Viewpoints Regarding the Middle East by Kamran Ekbal p3, 20]
   • 'Abdu'lláh Páshá was the governor of 'Akká from 1819 to 1831. In 1832 when the Egyptians took the city he surrendered and was taken to Egypt. He was freed in 1840 when the area reverted to Turkish rule. [BBD5]
4. 1840-00-00 — The British fleet took `Akká from the Egyptians. [BBR202]
5. 1862-00-03 — Hájí Mírzá Haydar-`Alí and six other prominent Bahá'ís were arrested in Cairo for being Bahá'ís at the instigation of the corrupt Persian consul, Mírzá Husayn Khán. They were banished to Khartoum, where Haydar-`Alí spent the next 9 years in confinement. [BBR257; BKG250; GBP178, SDH32-66]
6. 1863-08-31 —
   Bahá'u'lláh was resident in the House of Shamsí Big near the mosque of Khirqiu-i-Sharifh. During this period He revealed:
   • The Subhánika-Yá-Hú (Tablet of the Bell). [BKG206; BW14:632; RB2:18]
   • See SDH41-43 for the story of Hájí Mirzá Haydar-'Alí and the use of this tablet during his imprisonment in Egypt.
   • He also revealed the Lawh-i-'Abdu'l-'Aziz Va-Vukalá. [BW19p583]
7. 1867-09-05 —
   In this period the extent of the Faith was enlarged with expansion in the Caucasus, the establishment of the first Egyptian centre and the establishment of the Faith in Syria. [GPB176]
   • While Nabil was in Khorasan in spring 1866, at his suggestion, the greeting Alláh-u-Abhá (God is the most Glorious) was adopted by the followers of Bahá'u'lláh, replacing the old salutation of Allāho Akbar (God is the Greatest), which was common among the Bábis. This was a significant action that gave group identity to the Bahá'ís and was a sign of their independence from the Bábís and the Azális, a Bábí faction that considered Mírzá Yaḥyā Ṣobḥ-e Azál as the legitimate successor to the Báb. The greeting Alláh-u-Abhá superseded the Islamic salutation and was simultaneously adopted in Persia and Adrianople. [BKG250; GPB176, "Nabil-e aʿzam Zaranadi, Mollā Mohammad," by Vahid Rafati, Encyclopædia Iranica,]
   • The phrase 'the people of the Bayán', which now denotes the followers of Mírzá Yahyá, was discarded and is replaced by the term 'the people of Bahá'. [BKG250; GBP176]
8. 1868-05-00 —
   Bahá'u'lláh sent Nabíl-i-A`zam Zarandi to Cairo to enquire after Hájí Mírzá Haydar-`Alí. He was instructed by Bahá'u'lláh to appeal to the officials for the release of several Bahá'ís who had been imprisoned in Cairo at the instigation of their enemies. He was thrown into prison in Cairo for two months and then in the Alexandria jail for a few more months. While there he befriended a Christian cellmate, Fáris Effendi, who soon becomes a Bahá'í. [BKG248, 265–8; EB268; GPB178; "Nabil-e aʿzam Zarandi, Mollā Mohammad," by Vahid Rafati, Encyclopædia Iranica]
   See more details at 1868 May 26.
   • See BKG265–8 for an account of Nabíl's arrest and imprisonment.
   • Fáris Effendi was probably the first Christian to become a Bahá'í. [RB3:10]
     • Lawh-i-Aqdas ("Most Holy Tablet," otherwise known as "The Tablet to the Christians" late 1870s?) is thought to have been addressed to Dr Fáris Effendi but this cannot be substantiated.
9. 1868-06-07 — Nabíl had a dream in which Bahá'u'lláh appeared to him in his cell and assured him that he will have reason to rejoice within the next 81 days. [BKG267]
10. 1868-07-21 — Mírzá Abu'l-Qásim-i-Shírází was arrested in Egypt and money extorted from him. [BBR257–8; BKG243; GPB178]
11. 1868-08-23 — The steamer left Smyrna at night for Alexandria, which she reached on the morning two days later. [BKG265]
12. 1868-08-26 —
    The steamer carrying Bahá'u'lláh and His companions docked at Alexandria, early in the morning. [BKG267-2368; RB3:6]
    • The exiles changed ships, again onto an Austrian-Lloyd ship. [BKG265]
    • Several exiles went ashore to make purchases. One passed by the prison house where Nabil-i Aʿẓam had been detained. Nabíl, watching from the roof of his prison cell, recognized one of the companions of Bahá'u'lláh. [CH65, BKG265, 267; RB3:6]
    • Nabíl and Fáris Effendi, a Christian Syrian doctor who had been imprisoned for the non-payment of debt wrote and who had just recently become a Bahá'í, wrote letters to Bahá'u'lláh which were delivered by a Christian youth. The youth returned with a Tablet from Bahá'u'lláh and gifts from `Abdu'l-Bahá and Mírzá Mihdí. [BKG267–8; RB3:6–7]
    • It is believed that Faris Effendi was the first Christian to have embraced the Bahá'í Faith. Shortly after His arrival in Akka, Bahá'u'lláh wrote a tablet to Raḍa'r-Rúḥ, a believer from Mashad. In the tablet, Bahá'u'lláh told Raḍa'r-Rúḥ that, while waiting to set sail from the port in Alexandria, He was given a letter by a messenger, which was from a Christian physician known as Faris, who was imprisoned in Alexandria with Nabil-i-Azam. In this letter, Faris declared his belief in Bahá'u'lláh. Bahá'u'lláh expresses to Raḍa'r-Rúḥ how thrilled he was to receive this moving declaration from Faris. The Tablet to Rada'r-Rúh has been translated by Nosratollah Mohammadhosseini.
    • The ship bearing Bahá'u'lláh and the exiles left Alexandria for Port Said. [BKG268]
    • See the story in complete detail written by Christopher Buck serialized on Bahá'í Teachings. The first instalment is called The First Christian to Become a Baha'i.

      The second is titled Baha'u'llah's Welcome to the First Christian Baha'i.

      The third - The First Christian Baha'i, and His Letter to Baha'u'llah.

      The fourth - Baha'u'llah Replies to the First Christian Baha'i—and to All Christians.

      And the fifth and final instalment - Baha'u'llah's Most Holy Tablet—to the Christians.

    • After his release Nabil travelled to Cyprus and Beirut and then joined the Bahá'u'lláh's exiled community in Akka in late October of 1969. He spent the last two decades of his life in that area. ["Nabil-e aʿzam Zaranadi, Mollā Mohammad," by Vahid Rafati, Encyclopædia Iranica]
13. 1868-10-00 —
    Nabíl was released from prison in Egypt and departed for `Akká. [BKG290–1; RB3:57]
    • He visited Cyprus on the way. [BKG291]
14. 1869-11-17 —
    The Suez Canal was opened to navigation. At this time the canal was164km (102 miles) long and 8 metres (26 feet) deep, 72 feet wide at the bottom, and 200 to 300 feet wide at the surface. Consequently, fewer than 500 ships navigated it in its first full year of operation. Major improvements began in 1876 and by 1887 night navigation was allowed, a measure that doubled its capacity.
    • In the 1950s the waterway was substantially expanded, deepened and lengthened to accommodate the demands of shipping companies. By 1956 when Egyptian President Nasser nationalised it, the canal was 175km (109 miles long and 14 metres (46 feet) deep and could take takers with a capacity of 30,000 tonnes and a draft of up to 10.7 metres (35 feet)
    • A major expansion in 2015 increased the length to 193km (120 miles) and its depth to 24 metres (79 feet). Ships as large as 240,000 tonnes with a draft of 10 metres (66 feet) could be accommodated. Throughput was increased to 50 ships daily.
    • See 'Abdu'l-Bahá in Egypt pg96 for 'Abdu'l-Bahá's "The Spiritual Lesson Drawn from the Material Progress of Port Said and the Suez Canal".
15. 1875-11-00 — British prime minister Benjamin Disraeli borrowed 4 million pounds to acquire the Khedive ́s holding of the Suez Canal shares and secured for Britain 44% control of the Canal. At this time the traffic in the Canal was 80% British. [Wikipedia; Colonialism, Nationalism and Jewish Immigration to Palestine: Abdu'l-Baha's Viewpoints Regarding the Middle East by Kamran Ekbal p3]
16. 1879-00-02 —
    `Abdu'l-Bahá traveled to Beirut at the invitation of Midhat Páshá, the Válí of Syria. [BKG378]
    • `Abdu'l-Bahá was still officially a prisoner of the Ottoman Empire. BKG379]
    • Bahá'u'lláh revealed a Tablet marking the occasion. [BKG378–9; GPB243; TB227–8]
    • Among the important figures `Abdu'l-Bahá met in Beirut were Midhat Páshá and Shaykh Muhammad `Abduh, the future Grand Muftí of Egypt. [BKG379]
17. 1882-06-00 — Bahá'í books were published for the first time, in Bombay and Cairo by the Násirí Press. The Bombay publishing house was run by Mírzá Ibrahím (a son of Hájí Abu'l-Qásim, the brother of the wife of the Báb) [GPB195; SA250; Momen-Jamal Effendi]
18. 1882-07-11 — Egypt had mounting debts and a financial crisis which had been exacerbated by the construction of the Suez Canal and the extravagant spending of Egypt's ruling khedive, Isma'il Pasha. To finance modernization projects and the Canal, he had borrowed extensively from European powers and banks. The debt burden became unsustainable, and Egypt was on the verge of bankruptcy. in 1876 Britain and France, the major creditors, had established a Commission of the Public Debt to oversee Egypt's finances and to ensure repayment.

    In 1879 Britain and France agree to take joint control of Egypt's administration, know as "Dual Control" with Britain often controlling the more influential positions. This measure was taken partially our of fear that there would be a complete collapse of Egypt's government and financial system. This imposition dual control faced opposition from many Egyptians who perceived it as foreign interference in their country's affairs. This period contributed to the rise of nationalist sentiments in Egypt and calls for greater Egyptian autonomy and independence from foreign control.

    Dual control lasted until 1882 when British forces effectively took control of Egypt during the Urabi Revolt, further solidifying British dominance in the country. Egypt was technically still part of the Ottoman Empire at this time, but in reality, it became a British protectorate, leading to a prolonged period of British influence over Egyptian affairs. [Wikipedia]

19. 1882-07-11 — The British navy bombarded Alexandria, beginning or provoking fires that destroyed the city and forced a mass exodus of its population to the interior. In August-September the British invaded the country, restored Khedive Tawfiq to his throne, arrested Urabi, the Muslim modernist Muhammad 'Abduh, and other constitutionalists, and imposed a "veiled protectorate" on the country that differed only in name from direct colonial rule. The official British sources attempted to suggest that they had saved Egypt from a military junta allied to Islamic fanaticism, but more impartial observers have characterized the British invasion as the quashing of a grassroots democratic movement by an imperial power in the service of the European bond market. [BFA15, Wilmette Institute faculty notes]
20. 1882-07-11 — Bahá'u'lláh's Tablet of Maqsud was revealed following the invasion of Egypt by the French and British forces. In this Tablet He strongly denounced European imperialism and proposed an international peace conference to be attended by the world's major heads of state in response to this situation.
21. 1890-00-04 —
    Ibrahim George Kheiralla (Khayru'lláh) became a Bahá'í in Cairo under the tutelage of `Abdu'l-Karím-i-Tihrání. [BFA1:19]
    • It was probable that he was the first Bahá'í from Syrian Christian background. [BFA19]
    • See BFA1:175 for pictures.
22. 1892-06-19 —
    Anton Haddad departed Cairo en route to the United States. [An Outline of the Bahá'í Movement in the United States: A sketch of its promulgator [Ibrahim Kheiralla] and why afterwards denied his Master, Abbas Effendi by Anton Haddad]
    • He was probably the first Bahá'í to reach American soil. [BFA1:26]
    • He produced some of the earliest Bahá'í material to be published in English, including translations of the Writings including the Kitáb-i-Aqdas which was unpublished. He reportedly did not remain a member of the Bahá'í community but returned to Lebanon and became a Protestant minister. He passed away in 'Ayn-Zhalta in 1924. [Bahaipedia]
23. 1894-00-03 —
    `Abdu'l-Bahá sent Mírzá Abú'l-Fadl to Cairo. The Master instructed the prominent Bahá'ís not to associate openly with him so that he would not attract undue attention and notice. He moved to an apartment with two furnished rooms, situated above the business of an Afnan in Saray-i-Jawahiri. He began teaching philosophy and logic at Al-Azhar University and meeting and associating with the learned and accomplished men of his time. He organized and taught classes in various branches of knowledge and philosophy. He was "outed" as a Bahá'í went he arose to defend the community in the aftermath of the assassination of the Shah in April of 1896. [Memories of the Báb, Bahá'u'lláh and `Abdu'l-Bahá By Mírzá Habíbu'lláh Afnán p58-59; 65]
    • He published the first series of Bahá'í books in Egypt, including the first compilation of `Abdu'l-Bahá's Tablets, which the Master entitled Makatib-i-`Abdu'l- Bahá.
    • See as well'Abdu'l-Baha's First Thousand-Verse Tablet: History and Provisional Translation by Ahang Rabbani Khazeh Fananapazir pg 107-108.
24. 1894-00-04 —
    From the day of Bahá'u'lláh's ascension Bahiyyih Khánum had grown so thin and feeble and was in such a weakened condition from the anguish of her mourning that she was close to breakdown. `Abdu'l-Bahá sent her to Egypt in the care of Hasan-i-Khúrásání. She returned not long after the assassination of the Shah in April 1896. [Memories of the Báb, Bahá'u'lláh and 'Abdu'l-Bahá: Memoirs of Mírzá Habíbu'lláh Afnán edited and translated by Ahang Rabbani. p61]
    • See BKC14-15 for the Tablet He revealed for her on that occasion.
25. 1897-03-26 —
    From the time of the passing of Bahá'u'lláh, Abdu'l-Bahá endured significant family opposition to His authority and position as the Centre of the Covenant. For several years He had worked to contain the news of these defections and to prevent any word of them from reaching other Bahá'í communities. By 1896-7 the Bahá'ís of Egypt had heard enough of the details that when Mirza Habibu'llah Afnan was going on a pilgrimage, they asked him to learn as much as he could. To his great shock, the Afnan soon apprised that indeed Abdu'l-Bahá's brothers and the majority of his family had arisen against him in rebellion. They accused Him of claiming to be a manifestation Himself and for the mistreatment of the break-away part of the family. As instructed by 'Abdul-Bahá, he, on his return to Egypt, informed the Bahá'í community of the situation. Mirza Abu'l-Fadl found this hard to accept in view of Bahá'u'lláh instructions regarding the treatment of the Holy Family after His passing. Therefore, he wrote to Abdu'l-Bahá to confirm the truth of this news and received in response a lengthy tablet that has been called The First Thousand-Verse Tablet. ['Abdu'l-Baha's First Thousand-Verse Tablet: History and Provisional Translation by Ahang Rabbani and Khazeh Fananapazir]

    In the Tablet He described how He had suffered from the activities of both "the waverers and the rebellious" from among the family and associates. They had deployed others to undermine the authority of 'Abdu'l-Bahá in Persia (where Jamál-i- Burújirdí was foremost among the Covenant-breakers.) and in other lands and even used the name of steadfast believers to disseminate their messages to undermine His authority. Up until this time 'Abdu'l-Bahá had spent considerable effort in trying to contain the news of their activities and had amassed considerable debt in trying to appease their demands.

    To compound 'Abdu'l-Bahá's woes and difficulties, in addition to opposition from within the Faith, the Azalis were active, particularly in Persia. Opposition also came from the Ottoman government in Istanbul, the local authorities and from the Islam and possibly the Christian communities in Akka. iiiii

    • Sometime later, in 1315 AH (which commenced on 2 June 1897), a similar tablet of the same name was composed by 'Abdu'l-Bahá for Mirza Jalíl Khu'í, a coppersmith who lived in the province of Adhirbayjan. He had been influenced by Jamál-i- Burújirdí and had been appointed as his agent in that country. Khu'í had also received correspondence from Muhammad-'Alí. The tablet was read to Khu'i but a copy not given to him at 'Abdu'l-Bahá's instruction. Scholars have labelled this as the Second Thousand-Verse Tablet. [Tablet of Splendors (Lawh-i-Ishráqát): Tablet study outline; CoBp148-9, 157, 158, 229]
    • See how this Tablet became the source of the undoing of Mírzá Muhammad-Ali and Majdu'd-Dín in their plot to deceive the governor of Syria in Damascus, Názim Páshá, into believing that 'Abdu'l-Bahá was planning an insurrection. [CoB226-230]
26. 1898-10-00 — During this period, `Abdu'l-Bahá issued instructions that, under no circumstances, was the Cause of God to be proclaimed or propagated in Egypt. The pilgrims who came through Port Said on a monthly basis were told when they arrived not to teach the Cause and, if they were asked about the Faith, not to offer a response. Ibrahim Effendi, who served in the Egyptian Custom Office as an inspector, noticed the coming and going of pilgrims from Persia and pressed for an explanation. One of the pilgrims, a renowned Bahá'í teacher from a Zoroastrian background named Jinab-i-Nush, unaware of the injunction, began to teach him. Mirza Áqá reported the incident to 'Abdu'l-Bahá and He welcomed the new believer with a Tablet. Ibrahim Effendi became an intrepid teacher of the Faith.
27. 1898-12-10 —
    The first Western pilgrims arrived in `Akká. [AB68; BBD13; BBRXXX; DH214; GPB257; SCU13; Bahá'í Teachings]
    • See MBBA146-152 for a description of how arrangements were made to accommodate the Western visitors in a relatively new city with no hotels and few houses. The city was built to accommodate the construction of the Suez Canal which had been completed in 1869. Other sources indicate that the pilgrims were accommodated in Cairo.
    • 'Abdu'l-Bahá expressed His appreciation to Mírzá Áqá Nuri'd-Din for his service in accommodating the Western pilgrims. His Tablet seems to indicate that he was kept in place for that purpose. [MBBA152]
    • They divided themselves into three parties, using Cairo as a staging post. [AB68; BFA1:143; SBBH1:93]
    • See AB68–72; BFA2:9; DH61; GPB257, 259 for those included in the pilgrimage group.
    • Included were Mrs Hearst's nieces, a few American friends and, joining in London, Mrs Mary Thornburgh-Cropper and her mother. [SCU13. CH234-236; LDNW15]
    • In Paris the group was joined by two nieces of Mrs Hearst, Mrs Thornburgh, her daughter Miriam Thornburgh-Cropper and May Bolles. [AB68]
    • LDNW15 says that Ella Goodall and Nell Hillyer and May Bolles joined the party in Paris.
    • There were further additions in Egypt. [AB68]
    • See BFA1:143–4 for those included in the first group.
    • Among the group was Robert Turner, the first member of the Black race to become a Bahá'í. For 35 years, Turner faithfully served as butler to Phoebe Apperson Hearst and Senator George Hearst, parents of newspaper magnate William Randolph Hearst. [AB72; BBD227; BFA1:139; GPB259]
    • `Abdu'l-Bahá received the pilgrims in the House of `Abdu'lláh Páshá. [BBD13, 108; DH61]
    • See AB68–71; BW16:104–5; CH235–6 and GPB257–9 for the pilgrims' responses to the pilgrimage.
    • Edward Getsinger made a recording of `Abdu'l-Bahá chanting a prayer. [BFA1:160]
    • Getsinger also took photographs that he later tinted and published as an album. [LDNW16]
    • On the 18th of January, 1899, Lua received her first Tablet from 'Abdu'l-Bahá, in fact, it was the first Tablet addressed to a North American believer. [LGHC23]
    • See TF31-52 for details of Lua Getsinger's pilgrim experience and TF44-46 for 'Abdu'l-Bahá's parting remarks to the pilgrims.
    • The Getsingers returned from the pilgrimage with an Arabic copy of the Kitáb-i-Aqdas which was later translated by Anton Haddad. They departed on the 23rd of March, 1899. [BFA2:11; LGHC30]
    • See Star of the West, vol. VII, No. 4 or "Lua Getsinger - Herald of the Covenant" By Amine DeMille for a description of how 'Abdu'l-Bahá gave Lua the power to speak eloquently. [LDNW15] iiiii
28. 1901-08-20 —
    Sultán `Abdu'l-Hamíd re-imposed the restrictions confining `Abdu'l-Bahá and His brothers within the walls of `Akká. [AB94; CB226–7; DH67–8; GBP264]
    • This was the result of mischief stirred up by Mírzá Muhammad-`Alí. [AB92–5; CB227; GBP264]
    • See as well An Epistle to the Bahá'í World by Mirza Badi'u'llah, page 18.
    • `Abdu'l-Bahá was subjected to long interviews and detailed questioning. [AB95; GPB2645]
    • For the continued mischief and false allegations of the Covenant-breakers see CB227–30 and GBP265–7.
    • `Abdu'l-Bahá suspended the visits of the pilgrims for a time. [GBP267]
    • He directed that all the Bahá'í writings in the possession of His family and secretaries be transferred to Egypt and has His mail redirected through an agent in Egypt. [GBP267]
    • For the work of `Abdu'l-Bahá whilst in confinement 1901–8 see CB231–44 and GBP267–9.
29. 1903-03-00 —
    Myron H. Phelps completed his work, Life and Teachings of Abbas Effendi, when in Cairo in March 1903. The book was published by The Knickerbocker Press in New York in 1903 and in London by G.P. Putnam's Sons in 1912.
    • A review says: "Phelps spent a lengthy period with 'Abdu'l-Bahá in 'Akká in 1902 and left this full account of 'Abdu'l-Bahá and His family. Inaccurate in many particulars but valuable for its contemporary atmosphere. [Collins7.2118-7.2119]
30. 1903-03-21 — The passing of Gabriel Sacy, (b. Alexandria c. 1860) a Syrian Christian who had become a Bahá'í after contacting Mírzá Ábu'l-Faḍl and others in Cairo. He was the author of Du Règne de Lieu et de l'Agneau conn sour le nom de Babysme: se trove chez l'Auteur au Caire. It was printed privately in Cairo and dated June 12, 1902. [Materials for the Study of the Bábí Religion compiled by E G Browne p185; ABF135]

    Also written by him was a booklet called Proofs that was published in Arabic in Cairo in 1902. It is believed to be the first book published in Arabic about the Faith although unpublished manuscript written in Arabic were circulated in Russia and the UK prior to this time. [A posting by Rowshan Mustapha 17 February 2024 on the tk list]

    L'implantation de la foi baha'ie en France et impact de la venue de Abdu'l Baha à Paris au début du XXème siècle Mémoire D.E.S. de Natalia Behnam includes him among the first Bahá'ís in France. iiiii

    Àbdu'l-Bahá is reported to have said of him:

    His value will be known in the future. He enkindled for you a lamp which shall never be extinguished. He laid for you a foundation which shall not be destroyed throughout centuries and cycles. He planted for you a tree whose root is firm in the ground, whose branches have ascended to heaven and its fruits are shared by all throughout all the seasons. Mr De Sacy was in reality a divine man. In Syria there was no one like him. He was like a torch. He was the essence of sanctity. Whenever a person looked into his face, if he was unhappy, he wold be made happy. [ABF355-356]
31. 1903-05-00 —
    Russian poet Isabella Grinevskaya wrote the play "Báb" which was performed in St. Petersburg in 1904 and again in 1914 and once again in 1917. It was translated into French and Tatar (and later into German by Friedrich Fiedler) and lauded by Leo Tolstoy and other reviewers at the time. It is reported to have been Tolstoy's first knowledge of the Faith.
    • In 1910-11 she spent two weeks in Ramleh as a guest of `Abdu'l-Bahá and after she returned to Russia she had several letters and Tablets from Him.
    • Immediately upon her return from Egypt in January of 1911 she began work on the book "A Journey in the Countries of the Sun", an account of her visit with 'Abdu'l-Bahá. This work was not completed until 1914 because in the summer of 1912 she made a trip to Paris to work with the French translator of "Báb", Madame Halperin, and when she returned to Leningrad she began work on the drama entitled Bahá'u'lláh. It was published in Leningrad in 1912 but was never performed. "Journey", a book of some 550 pages did not get published because of the disruption caused by the advent of the war. See BW6p707-712 for the article "Russia's Cultural Contribution to the Bahá'i Faith" by Martha Root.
    • For a photo see BW6p709 or here.
    • Also see Notes on the Bábí and Bahá'í Religions in Russia and its territories by Graham Hassall.
    • Isabella Grinevskaya (the pen name of Beyle (Berta) Friedberg), born in Grodno in 1864, died in Istanbul in 1944. [Revolvy] In His message to Isabella Grinevskaya, 'Abdu'l-Bahá praised her efforts to stage theatrical performances about the Báb and Bahá'u'lláh but cautioned her that people's attention at that moment was focused on "war and revolution." However, He added, "the time for staging it will come" and it will "have a considerable impact" in Europe.

      Ms. Grinevskaya's play about the Báb was first staged in St. Petersburg in January 1904. Mr. Tolstoy read the play and wrote Ms. Grinevskaya to praise her and share his sympathy with the Baha'í teachings, according to an article by Martha Root in the 1934-1936 edition of The Bahá'í World.

32. 1910-08-29 —
    `Abdu'l-Bahá departed for Egypt on board the steamer Kosseur London accompanied by two attendants, Mírzá Munír-i-Zayn and 'Abdu'l-Husayn. Upon arrival he telegrammed the Bahá'í in Haifa that he was in Egypt. Shoghi Effendi was asked to come two days later. [AB133-168; ABF5; BBRXXX; GPB280; AB134-135; Bahá'í News #12 16Oct1910 pg206; the Message from the Universal House of Justice dated August 29, 2010]
    • See letter from Sydney Sprague to Isabella Brittingham which indicates that He left sometime before this date.
    • GPB280 and AY84 say He departed in September.
    • After one month in Port Said He embarked for Marseille but turned back to Alexandria owing to His health. In a letter to Munírih Khánum He stated that His intention was to proceed to America or South Africa. [GPB280, ABF5]
    • He stayed for a few days in the Victoria Hotel but then moved to a rented house in Ramleh, a suburb of Alexandria, where He stayed for about one year. [GPB280, AB136; Memories of 'Abdu'l-Bahá by Ali M Yazdi (1899-1978) who was a child at the time.]
    • Early in May of 1911 he moved to Cairo and took up residence in nearby Zaytún. [AB138]
    • It was during this period that a sudden change occurred. A journalist who had previously been hostile towards Him took a new tone. [AB136]
    • The Russian poet Isabel Grinevsky, the Oriental Secretary of the British Agency, Ronald Storrs, Lord Kitchener, George Zaydán, eminent writer and celebrated editor as well as clerics, aristocrats, administrators, parliamentarians, men of letters, journalists and publicists, Arabs, Turks and Persians all sought out His company and met with Him. This period could be considered the first public proclamation of the Faith. [MRHK348, AB136-139; CH226]
    • See AB138-139 for a description of His triumphs during this period.
33. 1910-11-00 — Wellesley Tudor Pole met 'Abdu'l-Bahá in Alexandria. An interview with him appeared in Christian Commonwealth (1910 28 Dec), "A Wonderful Movement in The East" (reproduced in SoW Vol 1 Issue 18 p1-4. [SYH6]
34. 1911-04-09 —
    Louis Gregory visited Ramleh where 'Abdu'l-Bahá was staying in preparation for His first visit to Europe. During their first conversation 'Abdu'l-Bahá immediately cut "to the substance of the issue." "What of the conflict between the white and colored races?" he asked. "Work for unity and harmony between the races," 'Abdu'l-Bahá told him. "The colored people must attend all the unity meetings. There must be no distinctions." [239Days Day 12; SoW Vol 2 No 10 September 8 1911 p5; SYH6]
    • On pilgrimage at the same time were Neville Meakin and another British Bahá'í, Louise Mathew. On the 16th of April the three set sail for Haifa. [SYH3-8]
    • After visiting the Holy sites Louis returned to Cairo and to 'Abdu'l-Bahá who asked him to visit Stuttgart, Paris and London before returning to America. [SYH12-13]
35. 1911-08-09 —
    When 'Abdu'l-Bahá was about to depart on his first voyage to the West, He wrote to Albert Smiley, host of the annual Lake Mohonk Conference on International Arbitration. On the 22nd of August, 1911 while in Thonon-les-Bains, France, He wrote to H.C. Phillips, secretary of the Mohonk arbitration institution. These letters were unique because He usually didn't initiate correspondence. He was, undoubtedly, making arrangements to speak at their annual conference as Ali Kuli Khan had recently done.
    • The letter. [SoW Vol 2 No 15 December 12, 1911 p3]
    • While crossing the Atlantic on the S.S. Cedric He told a newspaperman, "I am going to America at the invitation of the Peace Congresses of that place, as the fundamental principles of our Cause are universal peace, the oneness of the world of humanity and the equality of the rights of men..." When the ship docked in New York and the plank was lowered, the press clambered aboard to interview him and he told them, "Our object is... the unity of mankind... I have come to America to see the advocates of universal peace..." [Who Will Bell the Cat: The Story of 'Abdu'l-Bahá's Visit to Lake Mohonk by Janet Ruhe-Schoen]
    • These meetings at Lake Mohonk were instrumental in the creation of the Permanent Court of Arbitration in The Hague, Netherlands. [Wikipedia]
36. 1911-08-11 —
    The beginning of `Abdu'l-Bahá's first Western tour [AB139]
    • `Abdu'l-Bahá departed from Egypt with a party of four on the S. S. Corsica for Marseilles, Thonon-les-Bains and London. [AB139; GPB280; SBR22, SoW Vol 2 no.10 8 September, 1911 p7]
    • Subsequent research has shown that the ship was not the S.S. Corsica as stated in GPB280 but rather the L'Orenoque. See 'Abdu'l-Bahá in Paris page 6 note 47.
    • See BW1:130 for a list of cities He visited between 1911 and 1913.
    • It is believed that funds for 'Abdu'l-Bahá's teaching journeys to the West were provided by an oil-rich believer in Baku, Áqa Músá Naqiof (alternate spelling Musa Naghiyev)(yet another alternate spelling Báqirof) (1849-1919). [AY11; ABF295note684]
      • For more on Musa Naghiyev see Wikipedia and The Baha'is of the Caucasus: From Russian Tolerance to Soviet Repression {2/3}.
37. 1911-12-07 —
    'Abdu'l-Bahá departed Marseilles for Egypt on board Le Portugal. It travelled to Beirut via Alexandria and Port Said and reached Alexandria on the 12th of December. [ABF255-256; AB167; GPB280; SBR25]
    • Letter from Ahmad Sohrab. [SoW Vol 2 No 16 December 31, 1911 p9]
38. 1911-12-12 — 'Abdu'l-Bahá arrived in Egypt for His second stay in the country. This sojourn lasts 3 months and 14 days.
39. 1912-03-20 — 'Abdu'l-Bahá gave a talk on the festival of Naw-Rúz at the Hotel Victoria in Ramleh, a suburb of Alexandria. This translation was released by the Research Department in 2016. In His talk 'Abdu'l-Bahá spoke about the importance of the day for the Persian people and for mankind in general. ['Abdu'l-Bahá's Talks]
40. 1912-03-25 — 'Abdu'l-Bahá ended His second stay in Egypt which lasted 3 months and 14 days.
41. 1912-03-25 —
    `Abdu'l-Bahá's second Western tour

    'Abdul'-Bahá and His party embarked from Alexandria on the White Star Line Liner RMS Cedric for New York via Naples. They departed Naples on the 30th of March and made a call at Gibraltar. Three of His party were forced to leave the ship for supposed "medical' reasons. Among them was His grandson, Shoghi Effendi. [AB171; GPB281; ABF274; ABTM50-52; SYH50-51]

    • Boarding in Naples to join Him on the Atlantic crossing were Louisa Mathew and the Woodcock family, Percy, Aloysia and their daughter, May as well as Mr and Mrs Austin from Denver, Colorado. [SYH49, 52; ABPp18n.96]
42. 1912-08-22 — The International Moral Education Congress was an international academic conference held in Europe six times between 1908 and 1934. It convened because of an interest in moral education by many countries beginning a decade before the inaugural event.

    The Second Congress was held at The Hague, August 22–27, 1912. Twenty-three countries sent official government delegates. Over 1,000 members were officially enrolled for the congress. Over 200 papers of some 2,000 words each were contributed and appeared in the five published volumes of more than 1,200 pages. [Wikipedia]

    From Alexandria, Egypt, 'Abdu'l-Bahá sent a paper called Universal Education.

43. 1913-04-18 —
    `Abdu'l-Bahá left Budapest and travelled to Vienna by rail, reaching the city in the evening and taking residence in the Grand Hotel.

    Abdu'l-Bahá is reported to have said: "the freedom of Europeans, that an individual is free to do whatsoever he desires as long as he does not harm any other person," and says "In the religion of God, there is no freedom of action. Man cannot transgress the law of God, even if no harm is done to others. For the purpose of the law of God is education, for others and for oneself. In the sight of God, to harm oneself is the same as to harm someone else, and both are blameworthy." [Message 9 May 2014]

    • It is estimated that some 30 people accepted the Faith during His visit. [AB388, SBBR14p120]
    • In 'Abdu'l-Bahá in Egypt p80 it is reported that a bust of 'Abdu'l-Bahá was made during His time in Vienna. Two copies were received in Port Said via Stuttgart on the 18th of July, 1913, one intended for Ahmad Sohrab and the other for Mírzá Mahmúd-i-Zarqání.
    • Also see Martha Root: Herald of the Kingdom by Kay Zinky pp361-374 for "Àbdu-l-Bahá's Visit to Budapest".
44. 1913-06-13 —
    `Abdu'l-Bahá left Marseilles on the S. S. Himalaya for Port Said. Sailing with Him were: Mirza Ali-/akbar Nakhjavani, Mirza Ahmad Sohrab, SIyyid Asadu'llah-i-Qumi and Mahmud Zarqani. [AB395; ABF667-669]
    • He sent a telegram to Haifa instructing the many pilgrims awaiting His return to come to Port Said. Because of the great numbers who came, there wasn't sufficient hotel accommodations and a large tent was erected on the roof in which to hold meetings. [SoW Vol 4 No 7 p121]
45. 1913-06-16 —
    'Abdul-Baha began His third stay in Egypt which lasted 5 months and 16 days.
    • At some time during His stay in Egypt 'Abdu'l-Bahá met with Sir Ronald Storrs who presented Him to Lord Kitchener. [BW10p192,194]
    • 'Abdu'l-Bahá presented him with a specimen of writing by Mishkín-Qalam and His own Persian pen box. [CH226]
46. 1913-06-23 — 'Abdu'l-Bahá gave a talk in Port Sa'íd, Egypt, in which He mentioned a certain cardinal that He had encountered while in the United States and who had made several remarks against Him. In the talk 'Abdu'l-Bahá described the "display" of the Cardinal who had come on behalf of the Pope to dedicate the Cathedral of the Immaculate Conception in Denver, Colorado, and compared it with the "display" of Christ on the cross.

    See Talk 23 June 1913 for a provisional translation of the talk by Adib Masumian. As mentioned in the footnotes the unnamed man was Cardinal John Murphy Farley of New York.

47. 1913-06-30 — Immediately upon return from the latest trip to the West, Mírzá Mahmúd-i-Zarqání began to document 'Abdu'l-Bahá's most recent travels. The work took three parts: 1. His addresses, 2. the diary and 3. the translations of the articles that appeared in newspapers and magazines. ['Abdu'l-Bahá in Egypt p5]
48. 1913-07-10 — `Abdu'l-Bahá went to Ismá`ílíyyah, where the weather is less humid. He took up short-term residence at the Hotel Vaseteef. [AB399–400; 'Abdu'l-Bahá in Egypt p51]
49. 1913-07-17 — `Abdu'l-Bahá traveled to Ramleh. It was hoped that the drier climate would be more salubrious than the humidity of Port Said and Ismá`ílíyyah for He was still not well. He and his attendants stayed at the Victoria Hotel initially. The remainder of His party that had remained in Port Said joined Him on the 24th of July and His daughter Touba Khanum with her son Rouhi arrived from Haifa.
    At this time Ramleh was a modern Egyptian town with all the conveniences of western civilization. It was a summer resort for the most important European officials in the service of the Egyptian government and also for the native Pashas. [AB400; 'Abdu'l-Bahá in Egypt p80]

    Note: Memories of 'Abdu'l-Bahá by Ali M Yazdi says that He returned to Ramleh on the 3rd of July.

50. 1913-07-23 — Lua Getsinger arrived at Port Said and was given permission to join 'Abdu'l-Bahá the following day. [LGHC188; AB400]
51. 1913-08-01 —
    With his final year of high school over, Shoghi Effendi hastened from Beirut to Ramleh to join the Master. He, the Greatest Holy Leaf and the eldest daughter of `Abdu'l-Bahá arrived in Egypt. [PG9 AB401]
    • During this period Tammaddun'ul-Mulk (who had been in London during `Abdu'l-Bahá first visit) attempted to divide the Bahá'ís of Tehran and Dr Amínu'llah Farid's increasingly erratic behaviour brought Him much suffering and sorrow. [AB402]
52. 1913-08-19 — 'Abdu'l-Bahá took the decision to send Lua Getsinger to India. His words to her were published SoW Vol 4 No 12 p208. [LGHC189]
53. 1913-08-28 — 'Abdu'l-Bahá revealed a tablet to an unnamed woman saying that only two things were not open to women, front-line military duties and service on the Universal House of Justice. He promised equality to men and "as regards tenderness of heart and abundance of mercy and sympathy" superiority. [PT182-184]
54. 1913-10-00 — Shoghi Effendi returned to Beirut and the Syrian Protestant College to start his college education in an Arts program. [PG9]
55. 1913-12-00 —
    "Tamaddunu'l-Mulk (Mírzá 'Abdu'l-Husayn Khán Qalátí Shirází) caused mischief amongst the friends and perpetrated such disunity that the foundation of the divine Faith was nearly destroyed. On numerous occasions, he repented. And yet, after each contrition, he would cause further mischief. Eventually, I telegraphed that Tamaddun is expelled and association with him is not permissible." [Tablet Concerning Covenant-Breakers: Excerpt by Abdu'l-Bahá translated by Ahang Rabbani]
    • In this Tablet 'Abdu'l-Bahá warned against association with Covenant-breakers because its harm will injure the Cause of God and will enable them to penetrate the community and to completely uproot the Faith from within. Association with Covenant-breakers is the same as a person nurturing a snake in his shirt or giving a home to a scorpion in his sleeve.
    • See The Early Years of the British Bahá'í Community (1898-1911) p126-128.
56. 1913-12-02 — `Abdu'l-Bahá boarded a Lloyd Triestino boat (then called Lloyd Austriaco) bound for Haifa with stops at Port Said and Jaffa. [AB402]

    "Having raised the warning and urged the world to work for peace, 'Abdu'l-Bahá returned on 5 December 1913 to Haifa, then part of the Ottoman Empire. Aware of the coming war, He took steps to protect the Bahá'í community under His stewardship and to avert a famine in the region. One of His first decisions upon returning to the Holy Land was to send home all the Bahá'ís who were visiting from abroad." [BWNS1297]

57. 1914-01-21 —
    Mírzá Abu'l-Fadl-i-Gulpáygání, Apostle of Bahá'u'lláh, passed away in Cairo. [AB404; BBD67]
    ... learned apologist . .. (one of the) successive messengers despatched by 'Abdu'l-Bahá (who) succeeded in rapidly dispelling the doubts, and in deepening the understanding of the believers, in holding the community together, and in forming the nucleus of those administrative insitutions which, two decades later, were to be formally inaugurated through the explicit provisions of'Abdu'l-Bahá'ís Will and Testament. Shoghi Effendi
    • He became a believer in 1876. [RoB3p91-107]
    • He was named as an Apostle of Bahá'u'lláh.
    • For biographical information see EM263–5; SDH113; RoB3p433-441; SBNB208-225
    • See BW17p625 for Highlights in the life of Mírzá Abu'l-Fadl based on an article by R Mehrabkani
    • His resting place is now next to that of Lua Getsinger in the Bahá'í cemetery in Cairo. [BW9p87]
    • His numerous works include Fará'id (The Peerless Gems) 1898; The Brilliant Proof; 1912; Bahá'í Proofs, 1902; and Al-Duraru'l-Bahíyih (The Shining Pearls, published in English as Miracles and Metaphors), 1900. [BBD7]
    • Find a grave.
    • See AY103, Star of the West, vol. IV, no. 19, pp. 316–7 and Bahá'í Proofs p17-18 for the story of how Ameen Fareed entered and secretly remained in Mírzá's house, between the time of Mírzá's death and his burial, and removed precious manuscripts which, slightly changed, he would spread among the believers in an attempt to undermine their unity at a later time.
    • 'Abdu'l-Bahá spoke of Mírzá Abu'l-Fadl in His home in Haifa on 21 and 22 January, 1914 as reported in SoW Vol 9 No 3 April 28, 1918.
    • Among his works are:
      • Borhān-e lāmeʿ, translated and published as The Brilliant Proof (1912),
      • al-Ḥojaj al-bahīya, translated and published as Miracles and Metaphors (1981).
      • A selection of his shorter works, entitled Letters and Essays (1985), is also available in English.
      • His other works such as al-Farāʾed, Šarḥ-e Āyāt-e Mowarraḵa, Kašf al-ḡeṭāʾ, and a few collections of his shorter works exist in Arabic and Persian.
    • See the Wikipedia page for links to his works.
    • See Bahá'í Library for a list of works by or about him.
    • 1915-01-00 — Lua Getsinger arrived in Haifa and remained there as a guest of the Holy Family for seven months. This was her last visit. When news came of the possibility of America declaring war, and a United States gunboat came to the very port of Haifa, 'Abdu'l-Bahá told her that now was the time to leave and take news to the friends in Egypt, Europe and America who had been cut off from correspondence with the Holy Land during the war. "It is a long time that they are without any word," He said, "and I desire to send you to them, after which you are to go and teach." [Star of the West, vol. VI, No. 12, p. 90]
    • 1915-09-00 — Lua Getsinger arrived in Port Said tired and exhausted. Leaving Port Said, Lua sailed to Cairo expecting to depart shortly for America, but was taken ill and was forced once more to take to her bed. She was cared for most tenderly in the home of her Bahá'í host, Mirza Taki Esphaim and his family, but her weakness lingered on through the winter. Lua went about with heroic will giving the Bahá'í teachings, her work being chiefly among the young men, as they are the only ones among the Egyptians who knew English.
      In the early spring, she moved to Shoubra, a suburb of Cairo to the home of a believer who greatly desired that she should remain with his wife and family for the sake of her uplifting influence. It was here that she spent her last days. [SoW vol. VI, No. 12, p. 89-90; SoW vol. VII, No. 19; BW8p642-643]
    • 1916-05-02 —
      Louisa Aurora "Lua" Moore Getsinger, (b. 1 November, 1872 in Hume, Allegany County, New York) Disciple of `Abdu'l-Bahá, "Mother teacher of the West" died of heart failure in Cairo. [BBD87; Find a grave; Bahaipedia; GPB257]
      • 'Abdu'l-Bahá's appointmented of Lua as "Herald of the Covenant" in the June 19, 1912. [LGHC157]
      • For an her obituary see [SoW Vol 7 No 4 May 17, 1916 p29-30].
      • She was buried in the Protestant Cemetery in Cairo. In 1939 a court ruling enabled the Bahá'ís to reinter her in the first Bahá'í cemetery established in Cairo, El Qahira, Egypt. Her grave was now beside that of Mírzá Abu'l-Fadl. [GPB344]
        • For a photo of the reinterment see BW9p87.
      • See Lua Getsinger: Herald of the Covenant by Amine DeMille. [USBN No489 December 1971 p1-5]
      • See also Sears and Quigley, The Flame.
      • See as well Lua Getsinger: Herald of the Covenant by Velda Piff Metelmann.
      • For a brief biography see 239Days as well as The Shining Lamp and Beyond Foreignness. iiiii
    • 1919-04-00 — The Egyptian Revolution of 1919: From 1883 to 1914, the successive Khedives of Egypt and Sudan, under the Ottoman Sultan, remained the official ruler of Egypt and Sudan, but ultimate power was exercised by the British Consul-General. During the reign of Muhammad Ali (1805 - 1848), the man considered as the founder of modern Egypt, (and a dynasty of Khedives that lasted until the end of the first World War), the foundations were laid for the modernization of Egypt. Pan-Arabism and Pan-Islam were the leading ideologies of the period as well as the principle of self-determination and independence from foreign rule. A request was made for independence, Egyptian representation was made at the Paris Peace Conference that resulted in the leader of the nationalist forces being exiled to Malta. (It should be noted that during WW I Egypt was under martial law administered by the British.) [Wikipedia; Colonialism, Nationalism and Jewish Immigration to Palestine: Abdu'l-Baha's Viewpoints Regarding the Middle East by Kamran Ekbal p3]
    • 1921-11-31 —
      Mírzá Muhammad-`Alí published far and wide that he was the successor to `Abdu'l-Bahá. [CB277]
      • The Egyptian Bahá'ís responded to this by publishing a refutation of his claims. [CB276; SW12, 19:294-5]
    • 1921-12-29 —
      Shoghi Effendi arrived in the Holy Land from England by train from Egypt. [GBF14; PP42]
      • An envelope addressed to him from 'Abdu'l-Bahá was waiting for him. It contained the Will and Testament. [Ruhi8.2p2; PP42]
      • He was so worn and grief-stricken that he had to be assisted up the stairs and was confined to bed for a number of days. [CB285]
    • 1924-04-21 —
      The formation of the National Spiritual Assembly of the Bahá'ís of Egypt. It was the first national body in Africa. [BBRSM121; GPB333]
      • It was actually formed in December of 1924 but is listed under this date for uniformity.
      • It was incorporated in 1934, but only as the National Spiritual Assembly of Egypt, and the incorporation document was not amended to include Sudan until 1949. [Baha'i News No 321 November 1957 p4]
      • This community became part of the Regional Spiritual Assembly of the Bahá'ís of North East Africa in 1956.
    • 1925-05-10 —
      A Muslim Court in Egypt pronounced the Faith to be an independent religion. [BBRSM173; BW2:31;BW3:49]
      • For text of the judgement see BW3:48–50.
      • This was 'the first charter of liberty emancipating the Bahá'í Faith from the fetters of orthodox Islam'. [BA100-1, 120-123; BW3:110–11; GPBXII, 302, 365; CB306; PP319–20; UD65 WOB99, LoF57, SETPE1p102-104]

        "an attack which, viewed in the perspective of history, will be acclaimed by future generations as a landmark not only in the Formative Period of the Faith but in the history of the first Bahá'í century. Indeed, the sequel to this assault may be said to have opened a new chapter in the evolution of the Faith itself, an evolution which, carrying it through the successive stages of repression, of emancipation, of recognition as an independent Revelation, and as a state religion, must lead to the establishment of the Bahá'í state and culminate in the emergence of the Bahá'í World Commonwealth. [GPB364]

      • Subsequent to the court's decision...

        "the presentation of a petition addressed by the national elected representatives of that community to the Egyptian Prime Minister, the Minister of the Interior and the Minister of Justice (supported by a similar communication addressed by the American National Spiritual Assembly to the Egyptian Government, see BW4p166), enclosing a copy of the judgment of the Court, and of their national Bahá'í constitution and by-laws, requesting them to recognize their Assembly as a body qualified to exercise the functions of an independent court and empowered to apply, in all matters affecting their personal status, the laws and ordinances revealed by the Author of their Faith--these stand out as the initial consequences of a historic pronouncement that must eventually lead to the establishment of that Faith on a basis of absolute equality with its sister religions in that land." [GPB367]

        "it became a lever which the Egyptian Bahá'í community, followed later by its sister-communities, readily utilized for the purpose of asserting the independence of its Faith and of seeking for it the recognition of its government. Translated into several languages, circulated among Bahá'í communities in East and West, it gradually paved the way for the initiation of negotiations between the elected representatives of these communities and the civil authorities in Egypt, in the Holy Land, in Persia and even in the United States of America, for the purpose of securing the official recognition by these authorities of the Faith as an independent religion. " [GPB366]

Background Information

"It was in the village of Kawmu's-Sa`áyidih, in the district of Beba, of the province of Beni Suef in Upper Egypt, that, as a result of the religious fanaticism which the formation of a Bahá'í assembly had kindled in the breast of the headman of that village, and of the grave accusations made by him to both the District Police Officer and the Governor of the province--accusations which aroused the Muhammadans to such a pitch of excitement as to cause them to perpetrate shameful acts against their victims--that action was initiated by the notary of the village, in his capacity as a religious plaintiff authorized by the Ministry of Justice, against three Bahá'í residents of that village, demanding that their Muslim wives be divorced from them on the grounds that their husbands had abandoned Islám after their legal marriage as Muslims." [GPB364-365]

1. 2004-04-19 — The passing of Mr Aziz Ismayn Yazdi (b. Alexandria, Egypt in 1909) in Vancouver, Canada at the age of 94. Aziz Yazdi lived in Egypt, Syria, Iran, Iraq, Great Britain, Uganda, Kenya, Israel, and finally Canada. In 1968 he was appointed to the Continental Board of Counsellors in Central and East Africa and was an inaugural member of the International Teaching Centre in Haifa. [BWNS297, BW'03-'04pg239]

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