• His ambitions to lead the Bahá'í Faith caused a crisis in the American Bahá'í community. [BFA1:158–84; CB247–9, GPB259–260; 319; SBBH194, 239; AY119; WOB82-83]
• In the following months `Abdu'l-Bahá dispatched successive teachers to heal the rift:
  • Hájí `Abdu'l-Karím-i-Tihrání, who had taught Kheiralla the Faith, from c. 26 Apr to 5 Aug 1900. [BFA1:173–6; BFA2:17–29]
    See Addressess by Abdel Karim Effendi Tehrani Delivered before the New York & Chicago Assemblies translated by Anton Haddad.

    After négociations with Kheiralla failed and Kheiralla had left the community, Abdu'l-Karím stayed to explain the teachings but because of his own poor understanding of the Writings or his ability to grasp the American situation, he was unable to teach the American community very little. His talks stressed the statements about Àbdu'l-Bahá's authority and high spiritual station and he stressed the concept of the Bahá'í covenant but he spoke very little about the other teachings. When he left the American community was still confused about which of the teaching of Kheiralla were actually true.

    He did however, provide one significant contribution in the reorganization of the Chicago community. They had elected a ten-member Board of Council of men in March 1900, he encouraged them to replace it with a 19-member board of men and women which was elected in May or June of 1900. [TC157-158]

  • Hájí Hasan-i-Khurásání, from 29 Nov 1900 to Aug 1901. [BFA2:35, 389]
  • Mírzá Asadu'lláh-i-Isfahání, from 29 Nov 1900 to 12 May 1902. [BFA2:VI, 35–43ff]
  • Mírzá Abu'l-Fadl, accompanied by the young poet and diplomat, Ali-Kuli Khan, from Aug 1901 to Dec 1904. [BFA2:XV-XVI, 80–7; BW9:855–60]
• "...four chosen messengers of 'Abdu'l-Bahá who, in rapid succession, were dispatched by Him to pacify and reinvigorate that troubled community. ...were commissioned to undertake, the beginnings of that vast Administration, the corner-stone of which these messengers were instructed to lay... [WOB83-84; AY119]
• See BFA1:177–8 for lists of believers who sided with Kheiralla, left the Faith or remained loyal to `Abdu'l-Bahá.
• See SBBH1:98–101 for Kheiralla's teachings.
  • Note: GPB259 says that Kheiralla had returned from the Holy Land in December of 1899 but in fact it was in the month of May. [BFA1pxxix] iiiii

One possible trigger was the conspicuous arrival of two American women and their retinue. One of these women, Margaret Bloodgood Peeke, had altered their travel plans by adding Akka so that she could meet 'Abdu'l-Bahá. [LWS151]

Photograph of the sarcophagus in its transport crate after it reached Haifa. [Bahá'í Media Bank]

• 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

Note: Balyuzi gives the date of August 20th with giving a source. Momen says that Jamál Effendi lived out the last days in Akka. He died on 9 November 1898. He was buried in the Akka cemetery near the grave of Mírzá Músá, the brother of Bahá'u'lláh. 'Abdu'l-Bahá wrote a tablet of visitation for him and instructed that on his grave be written the following words:

Verily, Jamál ad-Dín, a traveller famous in every clime, the spreader of the fragrance of the love of God, has now become a traveller in those realms of God which are hidden from the eyes of the people of realm of veils. 1316 AH

Hájí Muhammad was set upon and killed in Hisár, Khurásán. BW18:384]

In the 48 years since His martyrdom the Remains of the Báb had been secreted from a silk factory in Tabriz to Ṭihrán, Iṣfáhán, Kirmansháh, Baghdád, Damascus, Beirut and finally to 'Akká and then to the Mountain of God. [CoF54]

He insisted that the utmost secrecy be observed. "The dangers inherent in conserving such a precious Trust were enhanced tenfold with the defection of 'Abdu'l-Bahá's brothers….Spies in the employ of these disloyal members of Bahá'u'lláh's own family could be found in the telegraph offices and ports throughout the region." [LWS147]

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

• 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.

The Treatise was the first policy statement of `Abdu'l-Bahá upon taking the reins of the leadership of the Bahá'í community. It shows His alarm at the increasing involvement of religious leaders and communities in this populist movement against the civil Iranian state and cites the way past such religious populist movements have led to foreign intervention or increased absolutism (e.g. the `Urabi Revolt in Egypt and the 1876 Constitutional Revolution in Istanbul). `Abdu'l-Bahá argues forcefully for a separation of religion and state as a basis for Bahá'í non-involvement in such anti-state violence.

Anton Haddad was the first Bahá'í to arrive in the New World. [BFA1p26]

Part 1: Bahà'u'lláh's childhood and youth which spanned the year 1817 through 1844, a twenty-seven year period "Characterized by the carefree enjoyment of all the advantages conferred by high birth and riches, and by an unfailing solicitude for the interests of the poor, the sick and the downtrodden."
Part 2: From 1844 to 1853, a period "of active and exemplary discipleship" in the service of the Báb.
Part 3: The four month period of Bahà'u'lláh's imprisonment in the Síyáh Chál in 1853 "overshadowed throughout by mortal peril, embittered by agonizing sorrows, and immortalized, as it drew to a close, by the sudden eruption of the forces released by an overpowering, soul-revolutionizing Revelation."
Part 4: Bahà'u'lláh's thirty-year ministry from 1853 through to 1892, during which, as He endured three exiles, His afflictions intensified as the orb of His revelation rose to its zenith. He withstood the opposition of potentates, clergy, the corruption of officials, the cowardice and betrayal of His brother and others. All the while this contrasted sharply to the dignity, the courage and the uprightness that characterized His conduct. [GBP107]

Bahá'u'lláh passed away at Bahjí in His seventy–fifth year. [AB47; BBRXXIX, 233; BKG420; CB148; GPB221; RB4:411]

"The news of His ascension was instantly communicated to Sultán 'Abdu'l-Hamíd by 'Abdu'l-Bahá in a telegram which began with the words "the Sun of Bahá has set". [GPB222; AB47; BKG420]

• He cited these last words, two verses from the Kitáb-i-Aqdas:

  "Say: Let not your hearts be perturbed, O people, when the glory of My Presence is withdrawn, and the ocean of My utterance is stilled. In My presence amongst you there is a wisdom, and in My absence there is yet another, inscrutable to all but God, the Incomparable, the All-Knowing. Verily, We behold you from Our realm of glory, and shall aid whosoever will arise for the triumph of Our Cause with the hosts of the Concourse on high and a company of Our favoured angels."

  "Be not dismayed, O peoples of the world, when the day-star of My beauty is set, and the heaven of My tabernacle is concealed from your eyes. Arise to further My Cause, and to exalt My Word amongst men. We are with you at all times, and shall strengthen you through the power of truth. We are truly almighty. Whoso hath recognized Me will arise and serve Me with such determination that the powers of earth and heaven shall be unable to defeat his purpose." [GWB137]

• For an account by Túbá Khánum see CH105–9.
• Bahá'u'lláh had spent 23 years, 8 months and 29 (or 30) days in the Holy Land. [DH12]
• He passed away eight hours after sunset. [GPB221; UD170]
• Shortly after sunset, on the very day of His passing, Bahá'u'lláh was buried beneath the floor of the northermost room in the house adjacent to the mansion of Bahjí, the house which had served as a dwelling-place for His son-in-law, Háji Siyyid 'Ali Afnán. This became the Qiblih of the Bahá'í Faith. [AB47; BBD211; BKG427; GPB222]
• See CB149 and RB4:149 for the effect of Bahá'u'lláh's ascension on`Abdu'l-Bahá.
• See ARG71-72 for `Abdu'l-Bahá's account of His attempt to convince Mírzá Muhammad-'Alí to be faithful to the Covenant.
• See CoC132-134; AB52–3, CB148–9, 152-153 and RB4:148–9 for the theft of Bahá'u'lláh's cases containing His seals, papers and other items. See as well An Epistle to the Bahá'í World by Mirza Badi'u'llah, page 13, written during his short-life period of confession/redemption.
  • One of the documents in these cases was the original Long Obligatory Prayer that had been mentioned in the Kitab-i-Aqdas. Bahá'u'lláh had revealed the text but did not release it in order to avoid provoking conflict with Muslims. [Prayer and Worship by John Walbridge]
  • The box also contained a valuable ring and a rosary. "The ring was sold by Mírzá Muhammad-`Alí in the course of his journey in India and spent as travel money. And Mírzá Badi`u'llah wasted the rosary." [MBBA214
• See AB52–61, CB148–51 and RB4:148–54 for the Covenant-breaking activities of Bahá'u'lláh's family immediately following His death.
• For 'Abdu'l-Bahá's description of His Father see BWF220-224.
• See GPB222–3 for the mourning following the ascension of Bahá'u'lláh.
• In his book about Shoghi Effendi, Ugo Giachery recounted how that Guardian had asked him, "In the late forties" to bring to the Holy Land an alabaster sarcophagus that had been made by the believers in Rangoon, Burma. It was similar to the one they had made for the remains of the Báb. It had "reached the shores of the Mediterranean" but because of the unrest in the region, it had not been delivered.. He reported that "The sarcophagus is now in good hands waiting for the opportunity to be sent to its rightful destination." [SER117]
• See BBR234–6 for a list of Europeans who had met Bahá'u'lláh.

Seven Bahá'ís were executed on the order of the governor of Yazd, Husain Mírzá, Jalálu'd-Dín-Dawlih (the grandson of the shah and the son of Zillu's-Sultán) and at the instigation of the mujtahid, Shaykh Hasan-i-Sabzivárí. [BW18p384]

The Tablet of Glad-Tidings is a selective compendium of Bahaullah's laws and principles, sequentially presented in a series of 15 Glad-Tidings. As the Arabic term Bisharat suggests, these Glad-Tidings were a public announcement of some of the essential teachings of the new Bahá'í religion. The Glad-Tidings is the most extensive of several tablets by Bahá'u'lláh that present key teachings in a numbered structure. The Glad-Tidings may, in part, be regarded as serially articulated world reforms intermixed with religious reforms emanating from Bahá'u'lláh in his professed role as World Reformer. The Glad-Tidings also functioned analogously (albeit anachronistically) to a press release, serving not only as a public proclamation but to rectify the inaccuracies and gross misrepresentations that had previously circulated in print. Intended for widespread translation and publication, the Glad-Tidings was sent to scholars notably Russian orientalist, Baron Viktor Rosen (1849-1908) and Cambridge orientalist, Edward Granville Browne (1862-1926) and possibly pre-revolutionary Russian statesmen as well. As a Proclamatory Aqdas, the Tablet of Glad-Tidings was part of a much broader proclamation by Bahaullah, who proclaimed his mission to the political and religious leaders of the world.

It is an historical account written by 'Abdu'l-Bahá around 1886 and first published anonymously in Persian in 1890. This English translation was prepared by Professor Edward G. Browne.

"Lawḥ-i-Burhán" (Tablet of the Proof) in which the acts perpetrated by Shaykh Muḥammad-Báqir, surnamed " Dhi'b" (Wolf), and Mír Muḥammad-Ḥusayn, the Imám-Jum'ih of Iṣfahán, surnamed "Raqshá" (She-Serpent), are severely condemned; or to the Lawḥ-i-Karmil (Tablet of Carmel) in which the Author significantly makes mention of "the City of God that hath descended from heaven," and prophesies that "erelong will God sail His Ark" upon that mountain, and "will manifest the people of Bahá." Finally, mention must be made of His Epistle to Shaykh Muḥammad-Taqí, surnamed "Ibn-i-Dhi'b" (Son of the Wolf), the last outstanding Tablet revealed by the pen of Bahá'u'lláh, in which He calls upon that rapacious priest to repent of his acts, quotes some of the most characteristic and celebrated passages of His own writings, and adduces proofs establishing the validity of His Cause." [GPB219]

Mírzá Mahmúd-i-Furúghí was arrested in Furúghí and sent to Mashhad. From there he was sent to Kalát-i-Nadírí where he was imprisoned for two years. [BW18:384]

In Mashhad a mob set out to kill Mírzá Husayn-i-Bajistání, but failing to find him they looted his shop. [BW18:384]

"In the city of 'Ishqábád the newly established Shí'ah community, envious of the rising prestige of the followers of Bahá'u'lláh who were living in their midst, instigated two ruffians to assault the seventy-year old Hájí Muhammad-Ridáy-i-Isfáhání, whom, in broad day and in the midst of the bazaar, they stabbed in no less than thirty-two places, exposing his liver, lacerating his stomach and tearing open his breast. A military court dispatched by the Czar to 'Ishqábád established, after prolonged investigation, the guilt of the Shí'ahs, sentencing two to death and banishing six others - a sentence which neither Násir'd-Dín Sháh, nor the 'ulamás of Tihrán, of Mashad and of Tabríz, who were appealed to, could mitigate, but which the representatives of the aggrieved community, through their magnanimous intercession which greatly surprised the Russian authorities, succeeded in having commuted to a lighter punishment." [GPB202-203]

As usury was forbidden under Islam, the traditional money lenders in Iran were the Jewish sarrafs, who continued to dominate the field after the establishment of the Imperial Bank due to greater loan flexibility and cultural ties. At the time the only form of money in circulation was gold and silver coins.

In 1890 a similar Russian bank known as the Loan and Discount Bank of Persia was founded. The Anglo-Russian Convention of 1907 split Iran into a Russian and British sphere of influence. It assigned to the Russian Loan and Discount Bank the revenues from the amortization of Persian debts in northern Iran, and the same for the British Imperial Bank in southern Iran.

Bank Melli, an Iranian-controlled central bank, was established in 1928. [Colonialism, Nationalism and Jewish Immigration to Palestine: Abdu'l-Baha's Viewpoints Regarding the Middle East by Kamran Ekbal p3; Wikipedia]

Note that The Bahá'í Encyclopedia Project dates his passing 1874-1875.

She said that when Husayn passed away, Bahá'u'lláh wrote the following:

"The knowledge of the reason why your sweet baby has been called back is in the mind of God, and will be manifested in His own time. To the prophets of God the present and the future are as one." [CH90]

Included in the Tablet of Ishraqát is a quotation from a Tablet Bahá'u'lláh had earlier revealed in honour of Haji Muhammad-Ibrahim concerning some of the Islamic prophecies about the Day of God. He explains to Jalil-i-Khu'i that

These are verses We sent down previously, and We have sent them unto thee, that thou mayest be acquainted with what their lying tongues have spoken, when God came unto them with might and sovereignty. [TB117-120]

The passage on Trustworthiness in the Tablet of Ishraqát is also found in the Tablet of Tarazat and in a Tablet addressed to Haji Mirza Buzurg-i-Afnan (and perhaps in other Tablets as well). [TBp121-122] This is the passage in which Bahá'u'lláh states:

One day of days We repaired unto Our Green Island.

In a Tablet addressed to Haji Amin, Bahá'u'lláh indicates that a "Tablet of Trustworthiness" had been revealed in A.H. 1296 (around 1879). [RoB4p16-17] The date of the revelation of the Tablet of Tarazat was Dhi'l-Hajjih 1305 (approximately 1888). - Bahá'u'lláh responds to Jalil-i-Khu'i's question concerning "interest and profit on gold and silver" by quoting from a Tablet that had been previously revealed in honour of Zaynu'l-Muqarrabin.[TB132-133] In a commentary on the Tablet written on behalf of the Universal House of Justice it was written, "We have not, so far, been able to determine the date on which this Tablet was revealed." [Ishraqát, Tablet of, Date of Revelation]

Four Bahá'ís were arrested in Sarvistán, Fárs, and sent to Shíráz where they are bastinadoed. [BW18:383]

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]

In 1862 he had been appointed physician to the diplomatic delegation sent to Persia to establish relations between the newly created Kingdom of Italy and the Persian government. There in Tabriz, Lessona met Daud Khan, who told him about the new Revelation. He met often with Gobineau, who had then become the French Ambassador to Persia and the two became lifelong friends. Most of Lessona's information on the Bábi Faith came from these two sources, especially the latter. He found it difficult to get any first-hand information about the Babis, but did recognize, in 1962, that the successor to the Báb was living in Baghdad.

Lessona organized two-part conference on the Bábi movement that was held in December of 1880. The following year he published the proceedings of the conference in a small monograph called I Bábi. It was the first Italian historical testimony on the Bábí - Bahá'í Faith. [Bahá'í Tributes; Bahá'í Teachings; BW12p900]

Originally, Fáṭimih Bagum did not accept her Son's cause unlike her brother, however she kept an open mind. She was devastated on hearing the news of the treatment of her Son, and after His martyrdom her family kept it a secret from her for nearly a whole year. After hearing the news, the distraught Fáṭimih Bagum moved to Karbilá with her closest companions in December of 1851. She did not become a believer until some time later when Bahá'u'lláh instructed two of His faithful followers, Hájí Siyyid Javád-i-Karbilá'í and the wife of Hájí 'Abdu'l-Majíd-i-Shírázi to instruct her in the principles of the Faith

At about this time, there erupted in Iran a general persecution of the Baha'is that affected most of the country, in particular Tehran, Yazd, Isfahan, Sabzivar, Fars and Rasht. With the approval of Bahá'u'lláh the Bahá'ís began to settle in Ishqabad.

In about 1884, the first four Baha'is to settle permanently in Ashkhabad arrived there. Two of these arrived from Sabzivar, Aqa 'Abdu'r-Rasul Yazdi and Aqa Muhammad Rida Arbab Isfahani. On 3 April 1884, two other Bahá'ís arrived, Ustad `Ali Akbar and Ustad Muhammad Rida, both builders from Yazd. [The Baha'i Community Of Ashkhabad; Its Social Basis And Importance In Baha'i History by Mojan Momen p281-282]

The Bahá'í community of Ishqabad, because of the continuous influx of pioneers from Iran (most from Yazd), soon grew to the point of saturation resulting in the friends choosing to pioneer to other parts of Turkestan. They first settled in larger cities, such as Marv, Chardzhou, Bukhara, Samarkand, Tashkent and later when to smaller places. Soon there were Bahá'ís all over Turkestand, from Tashkent to the far corners of the Caspian Sea [YS pg.xvi]

For the story of Mullá ‘Alí Ján and his wife ‘Alavíyyih Khánum and their work in the village of Máhfurúzak of Mazandaran province see Bahá'í Chronicles and Alavíyyih Khánum and Mullá 'Alí by Mehraeen Mottahedin-Mavaddat and Moojan Momen.

Their school was a precursor for the Tabbiyat School system that started in Tehran in 1898 and operated until 1934. These schools were distinctive for their approach, integrating moral and academic education while emphasizing the principle of equality between women and men. Dr. Yazdani noted various examples of how these schools were progressive in their approaches: “Physical punishment in schools… was ordinary at that time, …but Bahá’í schools did not do that. And then, co-ed schools were almost non-existent. For some time, wherever possible, they were co-ed schools.”

‘Abdul-Bahá was directly involved in the promotion of agricultural activity in Iran. The efforts drew inspiration from the Bahá’í teachings, which emphasize the role of the farmer as “the first active agent in human society.” He encouraged the Bahá’ís of Iran to begin cultivating tea, so that the country would not need to rely so heavily on imported tea. “He very clearly wanted the Bahá’ís of Iran to do their best for the betterment of the country in every aspect,” she noted.

Noteworthy also are the innovative efforts of the Bahá’ís related to public health matters and hygiene initiatives. These endeavours not only attended to the immediate material needs of individuals, but introduced ideas that were novel at that time, such as installing showers in traditional Iranian bath houses. Previously, these places had been sources of infection and disease, because the water would not be changed frequently. In contrast to other bath houses, the new, clean bath houses founded by Bahá’ís were open to everyone, irrespective of denomination—an initiative that benefitted all members of society. Other examples of the provision of health services were the Sehat Hospital and the Misaghieh Hospital, both established in Tehran.

The principle of the equality of women and men has challenged prevailing social norms. She gave an example of the capability of women in both private and public spheres. “From very early on, Bahá’ís have applied the principle of the equality of rights for men and women to their private, social, and administrative lives. The rights that women have, for example, in marriage, are all based on the equality of women and men.”

Another contribution of the Bahá’í community was to introduce the practice of consultation and collective decision-making. In spite of the difficulties for the Bahá'ís in modern day Iran due to the relentless persecution, they continue to serve the needs of their society with constructive resilience, a term often used by the Universal House of Justice to describe stalwart spirit of the Bahá'ís of Iran in the face of the unjust situation. [BWNS1756]

Note: The date of Bahá'u'lláh's first arrival at the Mansion of Bahji is given as September 1879 in Bahá'u'lláh: The King of Glory, p. 362. However, in a Tablet dated 11 Rabí`u'l-Avval 1298 A.H. [11 February 1881], Bahá'u'lláh tells Núri'd- Dín that it had been only a month since He arrived at the Mansion; see Núri'd- Dín's Collection, p. 43. [Memories of the Báb, Bahá'u'lláh and `Abdu'l-Bahá by Mírzá Habíbu'lláh Afnán p32]