August 25. On this date in 1963, the Universal House of Justice wrote all National Spiritual Assemblies "the sad fate which has overtaken the Mashriqu’l-Adhkár in ‘Ishqábád, the first Temple raised to the glory of Bahá’u’lláh. Due to its unsafe condition, resulting from earthquakes, the building has been entirely demolished and the site cleared."

 

August 25. On this date in 1963, the Universal House of Justice wrote all National Spiritual Assemblies "the sad fate which has overtaken the Mashriqu’l-Adhkár in ‘Ishqábád, the first Temple raised to the glory of Bahá’u’lláh. Due to its unsafe condition, resulting from earthquakes, the building has been entirely demolished and the site cleared."

25 August 1963

To the National Spiritual Assemblies of the Bahá’í World

Dear Bahá’í Friends,

The whole Bahá’í World will be grief-stricken at the news of the sad fate which has overtaken the Mashriqu’l-Adhkár in ‘Ishqábád, the first Temple raised to the glory of Bahá’u’lláh. Due to its unsafe condition, resulting from earthquakes, the building has been entirely demolished and the site cleared.

The building of this edifice, the only structure of its kind to be raised and completed in the lifetime of ‘Abdu’l‑Bahá, was described by the beloved Guardian as “a lasting witness to the fervor and the self-sacrifice of the Oriental believers.” This “enterprise,” the Guardian further wrote, “must rank not only as the first major undertaking launched through the concerted efforts of His followers in the Heroic Age of His Faith, but as one of the most brilliant and enduring achievements in the history of the first Bahá’í century.”

The Bahá’í center in ‘Ishqábád was founded in the days of Bahá’u’lláh. Already during His lifetime preliminary steps had been adopted by the friends of that community to build, in accordance with the provisions of the Most Holy Book, a Mashriqu’l-Adhkár.

However, the project had to be postponed until 1902, at the end of the first decade of the Ministry of ‘Abdu’l‑Bahá, when He initiated its construction, called on the friends in the East to offer their contributions towards the fulfillment of this goal, and personally encouraged and directed its development at every stage. The Báb’s cousin, the venerable Ḥájí Mírzá Muḥammad-Taqí, the Vakílu’d-Dawlih, offered his total wealth towards this meritorious enterprise, established his residence in that city, and personally supervised its construction.

The laying of the cornerstone of this edifice at a ceremony attended by the delegate of the Czar—the Governor-General of Turkistan—and the initial steps taken to raise this first House of Worship of the Bahá’í World, inspired the friends in America, who, in 1903, eager to demonstrate the quality of their faith, petitioned ‘Abdu’l‑Bahá for permission to erect the first Mashriqu’l-Adhkár of the West.

In addition to the Temple itself, two schools, one for boys and one for girls, and a pilgrim house were built. The local community, and the activities of the friends throughout the provinces of Turkistan expanded and developed in stature until 1928, when the law expropriating religious edifices was applied to this Temple. However, under the terms of two five-year leases, the Bahá’í community was permitted to continue to use the building as a house of worship. In 1938 the Temple was completely expropriated and converted into an art gallery.

In 1948 violent earthquakes shook the whole town causing devastation and ruin. The building was seriously damaged. The only section which remained relatively secure was the central rotunda. Heavy yearly rains further weakened the structure to such a degree as to endanger the safety of houses in the vicinity. It was at this point that the authorities decided to demolish the remaining edifice and clear the site.

A reliable report, recently received, indicates that had the Temple been restored to us at this point, we should have had no option but to raze the building ourselves.

Please share this news with the friends but we do not wish National Assemblies, Local Assemblies or individual believers to take any action.

With loving greetings,

[signed: The Universal House of Justice]

June 22. On this date in 1928, "Shoghi Effendi received a cable from the Ishqabad Assembly as follows: 'In accordance general agreement 1917 Soviet Government has nationalized all Temples but under special conditions has provided free rental to respective religious communities regarding Mashriqu'l-Adhkar government has provided same conditions agreement to Assembly supplicate guidance by telegram'. The Guardian took immediate action, cabling the Moscow Assembly to 'Intercede energetically authorities prevent expropriation Mashriqu'l-Adhkar. Enquire particulars Ishqabad...' and to Ishqabad to 'refer Moscow Assembly address petition authorities behalf all Bahá'ís Russia. Act firmly assure you prayers'."

June 22. On this date in 1928, "Shoghi Effendi received a cable from the Ishqabad Assembly as follows: 'In accordance general agreement 1917 Soviet Government has nationalized all Temples but under special conditions has provided free rental to respective religious communities regarding Mashriqu'l-Adhkar government has provided same conditions agreement to Assembly supplicate guidance by telegram'. The Guardian took immediate action, cabling the Moscow Assembly to 'Intercede energetically authorities prevent expropriation Mashriqu'l-Adhkar. Enquire particulars Ishqabad...' and to Ishqabad to 'refer Moscow Assembly address petition authorities behalf all Bahá'ís Russia. Act firmly assure you prayers'."

From page 312 in Amatu'l-Bahá Rúhíyyih Khánum's The Priceless Pearl, in the chapter titled The Rise of the Administrative Order...

Turning to the question of the liquidation of the Faith in Russia we must remember that one of the earliest Bahá'í communities in the world had existed there, in the Caucasus and Turkistan, from the end of the last century, where many Persians had found a welcome refuge from the persecutions to which they were so constantly subjected in their native land. They had established themselves in a number of towns, particularly in Ishqabad, were they had erected the first Temple of the entire Bahá'í world and opened schools for the Bahá'í children which remained in existence for over thirty years. Their affairs were well organized. They had, in 1928, a number of Spiritual Assemblies (including one in Moscow) and two central Assemblies had, pending the holding of proper, representative national elections, administered their affairs, appearing on lists published in the United States as the National Assemblies of Caucasus and of Turkistan. In a letter addressed in September 1927 to the Local Spiritual Assembly of Ishqabad Shoghi Effendi instructed them to gradually prepare for delegates from all Assemblies in Turkistan to meet in Ishqabad and hold the election of their National Assembly. On 22 June 1928 Shoghi Effendi received a cable from the Ishqabad Assembly as follows: "In accordance general agreement 1917 Soviet Government has nationalized all Temples but under special conditions has provided free rental to respective religious communities regarding Mashriqu'l-Adhkar government has provided same conditions agreement to Assembly supplicate guidance by telegram". The Guardian took immediate action, cabling the Moscow Assembly to "Intercede energetically authorities prevent expropriation Mashriqu'l-Adhkar. Enquire particulars Ishqabad..." and to Ishqabad to "refer Moscow Assembly address petition authorities behalf all Bahá'ís Russia. Act firmly assure you prayers".

June 6. On this date in 1939, Horace Holley, Secretary of the U.S. National Spiritual Assembly, held an interview with State Department officials on whether and why the Soviet government had appropriated the Mashriqu'l-Adhkar in Ashkhabad.

June 6. On this date in 1939, Horace Holley, Secretary of the U.S. National Spiritual Assembly, held an interview with State Department officials on whether and why the Soviet government had appropriated the Mashriqu'l-Adhkar in Ashkhabad.

Seizure of the Ishqabad Temple: Horace Holley Interview with State Department Officials

1939-06-06

Department of State
Memorandum of Conversation

DATE: June 6, 1939
SUBJECT:	Seizure of the Ishqabad Temple: Horace Holley Interview with State Department Officials, 1939
PARTICIPANTS:	Mr. Horace Holley, Secretary of the National Committee of the Bahai Movement, 119 Waverly Place, New York City Mr. MacDaniel Mr. Page

Mr. Holley stated that it had come to the attention of the National Committee of the Bahai Movement that the Soviet authorities in Central Asia had refused to renew the lease for a Bahai Temple in Ishkabad, U.S.S.R.* (I have been unable to locate Ishkabad, but assume that it is in the proximity of the Soviet Iranian frontier.) This Temple was built about forty years ago, at which time many thousands of Persians of Russian nationality and other persons were included in the movement. In recent years, however, because of exile to Siberia and expulsion to Iran, the Bahai adherents had diminished to eighty or ninety. The Soviet authorities had also seized the records of the Temple and had taken many other steps to destroy the movement. Mr. Holley stated that one of the tenets of the movement is strict non-interference in political matters and that, therefore, he was at a loss to understand why the Soviet authorities were depriving the members of their Temple.
Mr. Holley stated that, first of all, he would like to confirm, if possible, the report regarding the Temple which had come to him from Palestine. I stated that as far as I knew the Department had no definite information regarding the matter, but that, judging from measures taken by the Soviet authorities in recent years, such as the expulsion of the Persians, Afghans, and Turks from Central Asia, and the anti-religious campaigns which were still being carried on, I would not be surprised if his information was correct. Mr. Holley asked me whether it would be possible for the Embassy in Moscow to confirm the report. I stated that it was almost impossible to obtain any information regarding conditions in Soviet Central Asia, except what was published in the Soviet press, and that I thought little would be gained by asking the Embassy for information.
Mr. Holley then stated that in 1932 the Soviet authorities had at first refused to renew the lease for the Temple, that the National Committee had appealed in writing direct to the Soviet Government, and that shortly thereafter the lease had been renewed. He said he did not know whether the appeal had any effect, as the Soviet Government had never acknowledged it. Mr. Holley stated that he would like to see the Soviet Ambassador regarding the matter, and asked me whether I thought such a course was advisable. I stated that although I, personally, did not believe that the Ambassador would be of much help, there is no reason why he should not see him. I suggested that he telephone to make an appointment.

---

* Encyclopedia Iranica notes: The temple was converted to an art gallery in 1938 and was severely damaged in an earthquake ten years later. In 1963, it was demolished by the authorities and replaced by a public park. (iranicaonline.org/articles/bahaism-vi)

April 4. On this date in 1900, Ḥájí Mírzá Muḥammad-Taqí, also known as Vakílu'd-Dawlih ("Agent of the State") the chief financier of the first Mashriqu'l-Adhkár in Ashgabat and an Afnán, set out from Yazd to the Russian Empire. He would be the first to be buried in the Haifa Bahá'í cemetery.

April 4. On this date in 1900, Ḥájí Mírzá Muḥammad-Taqí, also known as Vakílu'd-Dawlih ("Agent of the State") the chief financier of the first Mashriqu'l-Adhkár in Ashgabat and an Afnán, set out from Yazd to the Russian Empire. He would be the first to be buried in the Haifa Bahá'í cemetery.

Hájí Mírzá Muhammad-Taqí was born in 1830 in Shíráz. After completing his studies at age 15, he went to Bushehr where he succeeded the Báb in his father's firm. He was in Búshihr when the Báb returned from his Hajj pilgrimage in 1845. In about 1854, he moved to Yazd where he married Bíbí Zahrá Bagum and sometime later married a second wife who brought a daughter named Maryam Bagum to the marriage.

In Yazd, his business prospered and reached as far as Hong Kong. As a leading merchant in town, he was appointed the consular agent for Russia, a position that afforded some protection from extortion by the Iranian officials. He was given the title Vakílu'd-Dawlih [agent of the state], but 'Abdu'l-Bahá named him Vakílu'l-Haqq [agent of God]. His cheerful and generous character won the respect of many, even though he was well known as a Bahá'í. He was on good terms with all the governors of Yazd, many of whom consulted him about their affairs. The following is recorded by Muhammad-Táhir Malmírí, who was a close associate of the Vakílu'd-Dawlih:

One of the divine blessings bestowed upon the friends in Yazd was that a large number of the illustrious Afnáns of the sacred Lote-Tree lived in that city. It is beyond the ability of my pen and tongue to recount their qualities. Even though outwardly these sanctified beings did not teach the Faith to others, yet they conducted themselves in Yazd with such goodly character and impressive behavior that, truly, this ephemeral servant cannot describe their vast influence. This luminous company and divine symbol of guidance was the cause of recognition for large numbers in Yazd. High and low have testified that these blessed persons were the effulgent signs, radiant proofs, and sanctified emblems of the Cause. They were the essence of chastity, faithfulness, and wisdom; and, even though they would not openly speak of the Faith or admit affiliation with the Cause, all the inhabitants of Yazd were certain that they were among the Bahá'ís and the Afnán of the sacred and divine Tree, and none dared be presumptuous towards them.

All the Afnáns had offices in the Saray-i Khajih and controlled the city's commerce. However, they conducted themselves in such a way that learned and unlettered, peasants and noblemen, young and old would freely say, "These men are indeed heavenly angels. They are worthy of their station as descendants of the Prophet of Islam. We are not concerned with their [current] beliefs because of their holy lineage."

The honored Hájí Mírzá Hasan-'Alí, who was an uncle of the Báb, would frequently attend the mosque and offer [Muslim] prayers. His three sons, Hájí Mírzá Áqá, Hájí Siyyid Mihdí, and Hájí Siyyid Husayn, each had a magnificent office, were pillars of commerce and employed a large staff of secretaries, accountants, attendants, and others. Despite their immense wealth and attainments, they were nevertheless very lowly and humble. It was truly astonishing and bewildering.

One of them was the honored Hájí Mírzá Muhammad-Taqí, the Vakílu'd-Dawlih, the official representative of the Russian government. He had won a special medal and displayed a flag over his house. Indeed, he was more accomplished than the others. He conducted himself with such tranquility, courtesy, humility, and selflessness, and dealt with people with such compassion, love, and equity, that when he passed through the streets, all the pedestrians would pause and, with great respect, defer to him, often bowing low before him. When a dispute took place between the merchants, they invariably would consider his word the final say and deciding factor. The day that he received a large golden emblem from the Russian government, several of the principal merchants happened to be his guests in his office. For two hours he wore that emblem, but never again. In His Tablets, Bahá'u'lláh has addressed him as, "O essence of respect!" In some other Tablets, he is addressed, "O essence of meekness!"

'Abdu'l-Bahá put Hájí Mírzá Muhammad-Taqí in charge of building the Mashriqu'l-Adhkár in Ashgabat. Hájí Mírzá Muhammad-Taqí closed his business in Yazd and set out on April 4, 1900 for Russia. When he arrived in Mashhad en route, the authorities and prominent citizens warmly welcomed him. In their company, he went on pilgrimage to the shrine of the eighth Imám. For some time, people came to visit him, and this aroused the jealousy of the divines. They schemed to prevent him from entering the shrine for a second visit. However, on the appointed day, the custodian of the shrine, Nasiru'l-Mulk Shírází, was also going for a visit. He was an old friend of the Vakílu'd-Dawlih, and, when he saw his friend, he deferred to him and showed him great consideration. Through this incident, not only were the opponents frustrated but also was the Nasiru'l-Mulk able to renew his friendship. Over the course of several meetings with the Vakílu'd-Dawlih, he became a believer. When the Vakílu'd-Dawlih arrived in 'Ishqábád, he supervised the construction of the Mashriqu'l-Adhkár, using the plans and instructions sent by 'Abdu'l-Bahá and paying much of the cost himself. By 1906, the building was almost complete.

In mid-1900, 'Abdu'l-Bahá wrote to him confidentially about the troubles that surrounded Him in the Holy Land and instructed him to form the Universal House of Justice in the event of His slaying:

As to 'Abdu'l-Bahá, He is now in very great danger, beset by countless grave perils. Therefore, you must arise with the greatest strength and steadfastness and gather the Afnán of the divine Lote-Tree together. By this is meant that you must unite them in spirit and purpose, and let them join in harmony and concord with the Hands of the Cause, so that the Universal House of Justice may be formed as far as this is practicable and the provisions of the Will and Testament can be implemented when this is necessary. It is incumbent upon the Afnán of the holy Tree to stand in the forefront and to shield and protect the mighty stronghold of the Cause of God. In this way, they will become the recipients of such favors as will benefit the station that has been graciously conferred upon them.

Some time later, Vakílu'd-Dawlih settled in Haifa. 'Abdu'l-Bahá remembered him as "an uncommonly happy man" and ranked him as one of the 24 elders mentioned in the Book of Revelation. He died in Haifa on August 30, 1911 at the age of 81 and was the first to be buried in the Haifa Bahá'í cemetery. 'Abdu'l-Bahá revealed two Tablets of Visitation in his honor

February 7. On this date in 1916, the Star of the West published a letter by Charles Mason Remey describing "the great Mashrak-el-Azkar of the east," in Ashgabat.

February 7. On this date in 1916, the Star of the West published a letter by Charles Mason Remey describing "the great Mashrak-el-Azkar of the east," in Ashgabat.

Mashrak-el-Azkar:
Descriptive of the Bahá'í temple

by Charles Mason Remey

Chicago: Baha'i Publishing Society, 1917

1) Introduction:
Letter published in Star of the West 6:18, February 7, 1916, pp. 153-155.

The Mashrak-el-Azkar of Ishkabad By Charles Mason Remey

Washington, D. C.,
October 12, 1908.
To the House of Spirituality of Bahais,
Chicago, Ill.Brothers in the service of Abha:-As you have arisen for the construction of the first Mashrak-el-Azkar in America, and, as I have recently visited Ishkabad and seen there the great Mashrak-el-Azkar of the east, of which we in the west have heard so much, I take it upon myself to write to you a description of this edifice, hoping to share with you the great blessing of meeting with the friends in those parts and of beholding this Temple which is a testimony of their sacrifice and unity.As you know, Ishkabad is in Russian Turkestan, just north of the Elbruz mountains, which separate the desert plain of western Turkestan, on the north, from Persia on the south. The city itself lies on the plain a short distance from the mountains, which here are quite rugged and rocky. The town is quite modern in aspect, being laid off with gardens and broad streets, which meet at right angles. Rows of trees along the sidewalks remind one of a western city, while the buildings and the waterways, which flank the streets and are fed with water coming from the nearby mountains, are strikingly oriental.I could hardly believe that this city had sprung up almost entirely during the past half-century. It was but a huddle of mud huts, when Baha'o'llah first directed some of his followers to settle there. Now this is replaced by a large and prosperous city of buildings of brick and stone.The Mashrak-el-Azkar stands in the center of the city, surrounded by a large garden, which is bounded by four streets. It rises high above the surrounding buildings and trees, its dome being visible for miles, as the traveler approaches the city over the plain. The building in plan is a regular polygon of nine sides. One large doorway and portico, flanked by turrets, facing the direction of the Holy City (Akka), forms the principal motive of the facade, while the dome dominates the whole composition.The walls of the Temple are of brick covered with a firm and hard stucco, [p. 154] which in that climate resists quite well the action of the elements, while the floors are concrete supported by iron or steel beams.In plan the building is composed of three sections: the central rotunda, the aisle or ambulatory which surrounds it, and the loggia which surrounds the entire building.The interior of the rotunda is five stories in height. The first or main floor story consists of nine arches, supported by piers, which separate the ambulatory from the rotunda proper. The second story consists of a similar treatment of arches and piers and balustrades, which separate the triforium gallery (which is directly above the ambulatory) from the wall of the rotunda. The third story is decorated with nine flank arcades, between which is a shield upon which is inscribed, in Persian characters, "Ya Baha-el-Abha." The fourth story contains nine large windows, while the wall of the fifth story, which is not as high as the others, is pierced by eighteen bull's-eye windows. Above, there is the dome which is hemispherical in shape. The rotunda from the floor to the top of the dome is elaborately decorated with fret work and other designs, all in relief. We were told that the ultimate aim was that color and gilding should be added to this interior decoration.The inner dome is of iron or steel and concrete, while the outer dome or roof is entirely of metal-the intention is that this shall be gilded.The main portico of the temple is two stories in the clear, while the loggias, which surround the building, are on two floors, the lower being on the main floor level, while the upper one is on the level of the triforium gallery. This upper loggia is reached by two stair-cases, one to the right and one to the left of the main entrance, and the gallery is entered from the loggia.On the main floor the principal entrance is through the large doorway, but there are also several inner doors, which connect the ambulatory with the loggia. An abundance of light is admitted through the windows in the upper part of the rotunda, as well as through the windows of the upper gallery and ambulatory, which open upon the loggias.The Persian style of architecture has been used in treating the details and decorations of the buildings. At present the stucco work is not quite completed. The interior of the rotunda is finished, but the decoration of the loggias and gallery and ambulatory is only done in part. However, the work is continuing and it will not be long before all will be complete.From what I saw and heard in Ishkabad, I found that those believers who superintended the building of the Temple were competent business men and that, although they had undertaken a large enterprise, every possible economy was made, yet at the same time no expense seemed to be spared when necessary for the beauty and solidity of the building.The layout of the garden is not yet complete. Nine avenues of approach lead to the Temple. The main avenue of the nine, leading to the entrance portico, will be entered from the street by a monumental gateway. Last July they were completing the plans for this principal gateway of the grounds.At the four corners of the garden are four buildings. One is a school. One is a house, where traveling Bahais are entertained. One is to be used as a hospital, and the other is for workmen, storage, etc. Much of the property in the immediate vicinity of this enclosure belongs to Bahais, so the Mashrak-el-Azkar is the center of the community materially, as well as spiritually.That which impressed me more than all else, as I stood before this Mashrak-el-Azkar, was the fact that the Bahai of the east had all worked with one accord and had given freely toward its erection. The Temple in America can be accomplished only as we give up self and unite in this service. The beloved in the east made their offerings and left them with all personal desires upon the altar of sacrifice. Now we in this country must do likewise. We need something more than money for the Temple. It must be built of the material of sacrifice and cemented together by the spirit of unity.In the building of the Temple, every one must lay before God his material offering together with his ideas, desires and aspirations - give them to the Lord completely, and then, as we come together to construct the material building, we will find that we have ample means for the work in hand.Each one of us has sufficient means, both material and spiritual, for the work which God has given us to perform. We need not trouble thinking that we may not have enough means, but we should seek to apply to the best advantage the means which God has given us.

Faithfully, your brother in the service of Abdul-Baha,
Charles Mason Remey.

January 1. On this date in 1929, Shoghi Effendi wrote a letter, later included in his seminal book "Bahá’í Administration," telling the Bahá’ís in the Soviet Union to "unreservedly" submit to "state orders... suspending all meetings, commemoration gatherings and festivals, suppressing the committees of all Bahá’í local and national Spiritual Assemblies, prohibiting the raising of funds and the transmission of financial contributions to any center within or without Soviet jurisdiction, requiring the right of full and frequent inspection of the deliberations, decisions, plans and action of the Bahá’í Assemblies, dissolving young men’s clubs and children’s organizations, imposing a strict censorship on all correspondence to and from Bahá’í Assemblies, directing a minute investigation of Assemblies’ papers and documents, suspending all Bahá’í periodicals, bulletins and magazines, and requiring the deportation of leading personalities in the Cause whether as public teachers and speakers or officers of Bahá’í Assemblies..."

 

January 1. On this date in 1929, Shoghi Effendi wrote a letter, later included in his seminal book "Bahá’í Administration," telling the Bahá’ís in the Soviet Union to "unreservedly" submit to "state orders... suspending all meetings, commemoration gatherings and festivals, suppressing the committees of all Bahá’í local and national Spiritual Assemblies, prohibiting the raising of funds and the transmission of financial contributions to any center within or without Soviet jurisdiction, requiring the right of full and frequent inspection of the deliberations, decisions, plans and action of the Bahá’í Assemblies, dissolving young men’s clubs and children’s organizations, imposing a strict censorship on all correspondence to and from Bahá’í Assemblies, directing a minute investigation of Assemblies’ papers and documents, suspending all Bahá’í periodicals, bulletins and magazines, and requiring the deportation of leading personalities in the Cause whether as public teachers and speakers or officers of Bahá’í Assemblies..."

Bahá'i writings clearly forbid disobedience to one's government unless it involves the renunciation of faith. For example, Soviet policies targeted Bahá’í institutions and administrative structures. On January 1, 1929, Shoghi Effendi wrote a letter, later included in his seminal book Bahá’í Administration with sections titled "Persecutions in Russia" and "Guiding Principle of Conduct". Shoghi Effendi stated...

the varied and numerous Bahá’í institutions established in the past by heroic pioneers of the Faith have been brought into direct and sudden contact with the internal convulsions necessitated by the establishment and maintenance of an order so fundamentally at variance with Russia’s previous regime. The avowed purpose and action of the responsible heads of the Union of Soviet Socialist Republics who, within their recognized and legitimate rights, have emphatically proclaimed and vigorously pursued their policy of uncompromising opposition to all forms of organized religious propaganda, have by their very nature created for those whose primary obligation is to labor unremittingly for the spread of the Bahá’í Faith a state of affairs that is highly unfortunate and perplexing...
our Bahá’í brethren in those provinces have had to endure the rigid application of the principles already enunciated by the state authorities and universally enforced with regard to all other religious communities under their sway. Faithful to their policy of expropriating in the interests of the State all edifices and monuments of a religious character, they have a few months ago approached the Bahá’í representatives in Turkistan, and after protracted negotiations with them, decided to claim and enforce their right of ownership and control of that most cherished and universally prized Bahá’í possession, the Mashriqu’l-Adhkár of Ishqábád...
To these measures which the State, in the free exercise of its legitimate rights, has chosen to enforce, and with which the Bahá’ís, as befits their position as loyal and law-abiding citizens, have complied, others have followed which though of a different character are none the less grievously affecting our beloved Cause. In Baku, the seat of the Soviet Republic of Caucasus, as well as in Ganjih and other neighboring towns, state orders, orally and in writing, have been officially communicated to the Bahá’í Assemblies and individual believers, suspending all meetings, commemoration gatherings and festivals, suppressing the committees of all Bahá’í local and national Spiritual Assemblies, prohibiting the raising of funds and the transmission of financial contributions to any center within or without Soviet jurisdiction, requiring the right of full and frequent inspection of the deliberations, decisions, plans and action of the Bahá’í Assemblies, dissolving young men’s clubs and children’s organizations, imposing a strict censorship on all correspondence to and from Bahá’í Assemblies, directing a minute investigation of Assemblies’ papers and documents, suspending all Bahá’í periodicals, bulletins and magazines, and requiring the deportation of leading personalities in the Cause whether as public teachers and speakers or officers of Bahá’í Assemblies...
To all these the followers of the Faith of Bahá’u’lláh have with feelings of burning agony and heroic fortitude unanimously and unreservedly submitted, ever mindful of the guiding principles of Bahá’í conduct that in connection with their administrative activities, no matter how grievously interference with them might affect the course of the extension of the Movement, and the suspension of which does not constitute in itself a departure from the principle of loyalty to their Faith, the considered judgment and authoritative decrees issued by their responsible rulers must, if they be faithful to Bahá’u’lláh’s and ‘Abdu’l-Bahá’s express injunctions, be thoroughly respected and loyally obeyed...
Clinging with immovable resolution to the inviolable verities of their cherished Faith, our sorely-tried brethren in Caucasus and Turkistan have none the less, as befits law-abiding Bahá’í citizens resolved, after having exhausted every legitimate means for the alleviation of the restrictions imposed upon them, to definitely uphold and conscientiously carry out the considered judgment of their recognized government.

December 14. On this date in 1933, Shoghi Effendi listed the three "chief objectives of Abdu'l-Bahá's ministry, it should be pointed out that the first was the establishment of the Cause in America. The erection of the Bahá'í Temple in Ishqabad and the building on Mt. Carmel of a mausoleum marking the resting-place of the Bab were the two remaining ones."

December 14. On this date in 1933, Shoghi Effendi listed the three "chief objectives of Abdu'l-Bahá's ministry, it should be pointed out that the first was the establishment of the Cause in America. The erection of the Bahá'í Temple in Ishqabad and the building on Mt. Carmel of a mausoleum marking the resting-place of the Bab were the two remaining ones."

1616. Chief Objectives of Abdu'l-Bahá's Ministry
"As to the three aims which Shoghi Effendi has stated in his 'America and the Most Great Peace' to have been the chief objectives of Abdu'l-Bahá's ministry, it should be pointed out that the first was the establishment of the Cause in America. The erection of the Bahá'í Temple in Ishqabad and the building on Mt. Carmel of a mausoleum marking the resting-place of the Bab were the two remaining ones."
(From a letter written on behalf of the Guardian to the National Spiritual Assembly of the United States and Canada, December 14, 1933: Bahá'í News, No. 51, February 1934, p. 5)

October 12. On this date in 1908, Charles Mason Remey wrote a letter, later published in the Star of the West, describing "the great Mashrak-el-Azkar of the east," in Ashgabat.

October 12. On this date in 1908, Charles Mason Remey wrote a letter, later published in the Star of the West, describing "the great Mashrak-el-Azkar of the east," in Ashgabat.

Mashrak-el-Azkar:
Descriptive of the Bahai temple

by Charles Mason Remey

Chicago: Baha'i Publishing Society, 1917

1) Introduction:
Letter published in Star of the West 6:18, February 7, 1916, pp. 153-155.

The Mashrak-el-Azkar of Ishkabad

By Charles Mason Remey

Washington, D. C.,
October 12, 1908.
To the House of Spirituality of Bahais,
Chicago, Ill.

Brothers in the service of Abha:-

As you have arisen for the construction of the first Mashrak-el-Azkar in America, and, as I have recently visited Ishkabad and seen there the great Mashrak-el-Azkar of the east, of which we in the west have heard so much, I take it upon myself to write to you a description of this edifice, hoping to share with you the great blessing of meeting with the friends in those parts and of beholding this Temple which is a testimony of their sacrifice and unity.

As you know, Ishkabad is in Russian Turkestan, just north of the Elbruz mountains, which separate the desert plain of western Turkestan, on the north, from Persia on the south. The city itself lies on the plain a short distance from the mountains, which here are quite rugged and rocky. The town is quite modern in aspect, being laid off with gardens and broad streets, which meet at right angles. Rows of trees along the sidewalks remind one of a western city, while the buildings and the waterways, which flank the streets and are fed with water coming from the nearby mountains, are strikingly oriental.

I could hardly believe that this city had sprung up almost entirely during the past half-century. It was but a huddle of mud huts, when Baha'o'llah first directed some of his followers to settle there. Now this is replaced by a large and prosperous city of buildings of brick and stone.

The Mashrak-el-Azkar stands in the center of the city, surrounded by a large garden, which is bounded by four streets. It rises high above the surrounding buildings and trees, its dome being visible for miles, as the traveler approaches the city over the plain. The building in plan is a regular polygon of nine sides. One large doorway and portico, flanked by turrets, facing the direction of the Holy City (Akka), forms the principal motive of the facade, while the dome dominates the whole composition.

The walls of the Temple are of brick covered with a firm and hard stucco, [p. 154] which in that climate resists quite well the action of the elements, while the floors are concrete supported by iron or steel beams.

In plan the building is composed of three sections: the central rotunda, the aisle or ambulatory which surrounds it, and the loggia which surrounds the entire building.

The interior of the rotunda is five stories in height. The first or main floor story consists of nine arches, supported by piers, which separate the ambulatory from the rotunda proper. The second story consists of a similar treatment of arches and piers and balustrades, which separate the triforium gallery (which is directly above the ambulatory) from the wall of the rotunda. The third story is decorated with nine flank arcades, between which is a shield upon which is inscribed, in Persian characters, "Ya Baha-el-Abha." The fourth story contains nine large windows, while the wall of the fifth story, which is not as high as the others, is pierced by eighteen bull's-eye windows.

Above, there is the dome which is hemispherical in shape. The rotunda from the floor to the top of the dome is elaborately decorated with fret work and other designs, all in relief. We were told that the ultimate aim was that color and gilding should be added to this interior decoration.

The inner dome is of iron or steel and concrete, while the outer dome or roof is entirely of metal-the intention is that this shall be gilded.

The main portico of the temple is two stories in the clear, while the loggias, which surround the building, are on two floors, the lower being on the main floor level, while the upper one is on the level of the triforium gallery. This upper loggia is reached by two stair-cases, one to the right and one to the left of the main entrance, and the gallery is entered from the loggia.

On the main floor the principal entrance is through the large doorway, but there are also several inner doors, which connect the ambulatory with the loggia. An abundance of light is admitted through the windows in the upper part of the rotunda, as well as through the windows of the upper gallery and ambulatory, which open upon the loggias.

The Persian style of architecture has been used in treating the details and decorations of the buildings. At present the stucco work is not quite completed. The interior of the rotunda is finished, but the decoration of the loggias and gallery and ambulatory is only done in part. However, the work is continuing and it will not be long before all will be complete.

From what I saw and heard in Ishkabad, I found that those believers who superintended the building of the Temple were competent business men and that, although they had undertaken a large enterprise, every possible economy was made, yet at the same time no expense seemed to be spared when necessary for the beauty and solidity of the building.

The layout of the garden is not yet complete. Nine avenues of approach lead to the Temple. The main avenue of the nine, leading to the entrance portico, will be entered from the street by a monumental gateway. Last July they were completing the plans for this principal gateway of the grounds.

At the four corners of the garden are four buildings. One is a school. One is a house, where traveling Bahais are entertained. One is to be used as a hospital, and the other is for workmen, storage, etc. Much of the property in the immediate vicinity of this enclosure belongs to Bahais, so the Mashrak-el-Azkar is the center of the community materially, as well as spiritually.

That which impressed me more than all else, as I stood before this Mashrak-el-Azkar, was the fact that the Bahai of the east had all worked with one accord and had given freely toward its erection. The Temple in America can be accomplished only as we give up self and unite in this service. The beloved in the east made their offerings and left them with all personal desires upon the altar of sacrifice. Now we in this country must do likewise. We need something more than money for the Temple. It must be built of the material of sacrifice and cemented together by the spirit of unity.

In the building of the Temple, every one must lay before God his material offering together with his ideas, desires and aspirations - give them to the Lord completely, and then, as we come together to construct the material building, we will find that we have ample means for the work in hand.

Each one of us has sufficient means, both material and spiritual, for the work which God has given us to perform. We need not trouble thinking that we may not have enough means, but we should seek to apply to the best advantage the means which God has given us.

Faithfully, your brother in the service of Abdul-Baha,
Charles Mason Remey.

August 30. On this date in 1911, Ḥájí Mírzá Muḥammad-Taqí, also known as Vakílu'd-Dawlih ("Agent of the State") the chief financier of the first Mashriqu'l-Adhkár in Ashgabat and an Afnán, died in Haifa. He was the first to be buried in the Haifa Bahá'í cemetery.

August 30. On this date in 1911, Ḥájí Mírzá Muḥammad-Taqí, also known as Vakílu'd-Dawlih ("Agent of the State") the chief financier of the first Mashriqu'l-Adhkár in Ashgabat and an Afnán, died in Haifa. He was the first to be buried in the Haifa Bahá'í cemetery.

Hájí Mírzá Muhammad-Taqí was born in 1830 in Shíráz. After completing his studies at age 15, he went to Bushehr where he succeeded the Báb in his father's firm. He was in Búshihr when the Báb returned from his Hajj pilgrimage in 1845. In about 1854, he moved to Yazd where he married Bíbí Zahrá Bagum and sometime later married a second wife who brought a daughter named Maryam Bagum to the marriage.

In Yazd, his business prospered and reached as far as Hong Kong. As a leading merchant in town, he was appointed the consular agent for Russia, a position that afforded some protection from extortion by the Iranian officials. He was given the title Vakílu'd-Dawlih [agent of the state], but 'Abdu'l-Bahá named him Vakílu'l-Haqq [agent of God]. His cheerful and generous character won the respect of many, even though he was well known as a Bahá'í. He was on good terms with all the governors of Yazd, many of whom consulted him about their affairs. The following is recorded by Muhammad-Táhir Malmírí, who was a close associate of the Vakílu'd-Dawlih:

One of the divine blessings bestowed upon the friends in Yazd was that a large number of the illustrious Afnáns of the sacred Lote-Tree lived in that city. It is beyond the ability of my pen and tongue to recount their qualities. Even though outwardly these sanctified beings did not teach the Faith to others, yet they conducted themselves in Yazd with such goodly character and impressive behavior that, truly, this ephemeral servant cannot describe their vast influence. This luminous company and divine symbol of guidance was the cause of recognition for large numbers in Yazd. High and low have testified that these blessed persons were the effulgent signs, radiant proofs, and sanctified emblems of the Cause. They were the essence of chastity, faithfulness, and wisdom; and, even though they would not openly speak of the Faith or admit affiliation with the Cause, all the inhabitants of Yazd were certain that they were among the Bahá'ís and the Afnán of the sacred and divine Tree, and none dared be presumptuous towards them.

All the Afnáns had offices in the Saray-i Khajih and controlled the city's commerce. However, they conducted themselves in such a way that learned and unlettered, peasants and noblemen, young and old would freely say, "These men are indeed heavenly angels. They are worthy of their station as descendants of the Prophet of Islam. We are not concerned with their [current] beliefs because of their holy lineage."

The honored Hájí Mírzá Hasan-'Alí, who was an uncle of the Báb, would frequently attend the mosque and offer [Muslim] prayers. His three sons, Hájí Mírzá Áqá, Hájí Siyyid Mihdí, and Hájí Siyyid Husayn, each had a magnificent office, were pillars of commerce and employed a large staff of secretaries, accountants, attendants, and others. Despite their immense wealth and attainments, they were nevertheless very lowly and humble. It was truly astonishing and bewildering.

One of them was the honored Hájí Mírzá Muhammad-Taqí, the Vakílu'd-Dawlih, the official representative of the Russian government. He had won a special medal and displayed a flag over his house. Indeed, he was more accomplished than the others. He conducted himself with such tranquility, courtesy, humility, and selflessness, and dealt with people with such compassion, love, and equity, that when he passed through the streets, all the pedestrians would pause and, with great respect, defer to him, often bowing low before him. When a dispute took place between the merchants, they invariably would consider his word the final say and deciding factor. The day that he received a large golden emblem from the Russian government, several of the principal merchants happened to be his guests in his office. For two hours he wore that emblem, but never again. In His Tablets, Bahá'u'lláh has addressed him as, "O essence of respect!" In some other Tablets, he is addressed, "O essence of meekness!"

'Abdu'l-Bahá put Hájí Mírzá Muhammad-Taqí in charge of building the Mashriqu'l-Adhkár in Ashgabat. Hájí Mírzá Muhammad-Taqí closed his business in Yazd and set out on April 4, 1900 for Russia. When he arrived in Mashhad en route, the authorities and prominent citizens warmly welcomed him. In their company, he went on pilgrimage to the shrine of the eighth Imám. For some time, people came to visit him, and this aroused the jealousy of the divines. They schemed to prevent him from entering the shrine for a second visit. However, on the appointed day, the custodian of the shrine, Nasiru'l-Mulk Shírází, was also going for a visit. He was an old friend of the Vakílu'd-Dawlih, and, when he saw his friend, he deferred to him and showed him great consideration. Through this incident, not only were the opponents frustrated but also was the Nasiru'l-Mulk able to renew his friendship. Over the course of several meetings with the Vakílu'd-Dawlih, he became a believer. When the Vakílu'd-Dawlih arrived in 'Ishqábád, he supervised the construction of the Mashriqu'l-Adhkár, using the plans and instructions sent by 'Abdu'l-Bahá and paying much of the cost himself. By 1906, the building was almost complete.

In mid-1900, 'Abdu'l-Bahá wrote to him confidentially about the troubles that surrounded Him in the Holy Land and instructed him to form the Universal House of Justice in the event of His slaying:

As to 'Abdu'l-Bahá, He is now in very great danger, beset by countless grave perils. Therefore, you must arise with the greatest strength and steadfastness and gather the Afnán of the divine Lote-Tree together. By this is meant that you must unite them in spirit and purpose, and let them join in harmony and concord with the Hands of the Cause, so that the Universal House of Justice may be formed as far as this is practicable and the provisions of the Will and Testament can be implemented when this is necessary. It is incumbent upon the Afnán of the holy Tree to stand in the forefront and to shield and protect the mighty stronghold of the Cause of God. In this way, they will become the recipients of such favors as will benefit the station that has been graciously conferred upon them.

Some time later, Vakílu'd-Dawlih settled in Haifa. 'Abdu'l-Bahá remembered him as "an uncommonly happy man" and ranked him as one of the 24 elders mentioned in the Book of Revelation. He died in Haifa on August 30, 1911 at the age of 81 and was the first to be buried in the Haifa Bahá'í cemetery. 'Abdu'l-Bahá revealed two Tablets of Visitation in his honor.

August 25. On this date in 1963, the Universal House of Justice wrote all National Spiritual Assemblies "the sad fate which has overtaken the Mashriqu’l-Adhkár in ‘Ishqábád, the first Temple raised to the glory of Bahá’u’lláh. Due to its unsafe condition, resulting from earthquakes, the building has been entirely demolished and the site cleared."

August 25. On this date in 1963, the Universal House of Justice wrote all National Spiritual Assemblies "the sad fate which has overtaken the Mashriqu’l-Adhkár in ‘Ishqábád, the first Temple raised to the glory of Bahá’u’lláh. Due to its unsafe condition, resulting from earthquakes, the building has been entirely demolished and the site cleared."

25 August 1963

To the National Spiritual Assemblies of the Bahá’í World

Dear Bahá’í Friends,

The whole Bahá’í World will be grief-stricken at the news of the sad fate which has overtaken the Mashriqu’l-Adhkár in ‘Ishqábád, the first Temple raised to the glory of Bahá’u’lláh. Due to its unsafe condition, resulting from earthquakes, the building has been entirely demolished and the site cleared.

The building of this edifice, the only structure of its kind to be raised and completed in the lifetime of ‘Abdu’l‑Bahá, was described by the beloved Guardian as “a lasting witness to the fervor and the self-sacrifice of the Oriental believers.” This “enterprise,” the Guardian further wrote, “must rank not only as the first major undertaking launched through the concerted efforts of His followers in the Heroic Age of His Faith, but as one of the most brilliant and enduring achievements in the history of the first Bahá’í century.”

The Bahá’í center in ‘Ishqábád was founded in the days of Bahá’u’lláh. Already during His lifetime preliminary steps had been adopted by the friends of that community to build, in accordance with the provisions of the Most Holy Book, a Mashriqu’l-Adhkár.

However, the project had to be postponed until 1902, at the end of the first decade of the Ministry of ‘Abdu’l‑Bahá, when He initiated its construction, called on the friends in the East to offer their contributions towards the fulfillment of this goal, and personally encouraged and directed its development at every stage. The Báb’s cousin, the venerable Ḥájí Mírzá Muḥammad-Taqí, the Vakílu’d-Dawlih, offered his total wealth towards this meritorious enterprise, established his residence in that city, and personally supervised its construction.

The laying of the cornerstone of this edifice at a ceremony attended by the delegate of the Czar—the Governor-General of Turkistan—and the initial steps taken to raise this first House of Worship of the Bahá’í World, inspired the friends in America, who, in 1903, eager to demonstrate the quality of their faith, petitioned ‘Abdu’l‑Bahá for permission to erect the first Mashriqu’l-Adhkár of the West.

In addition to the Temple itself, two schools, one for boys and one for girls, and a pilgrim house were built. The local community, and the activities of the friends throughout the provinces of Turkistan expanded and developed in stature until 1928, when the law expropriating religious edifices was applied to this Temple. However, under the terms of two five-year leases, the Bahá’í community was permitted to continue to use the building as a house of worship. In 1938 the Temple was completely expropriated and converted into an art gallery.

In 1948 violent earthquakes shook the whole town causing devastation and ruin. The building was seriously damaged. The only section which remained relatively secure was the central rotunda. Heavy yearly rains further weakened the structure to such a degree as to endanger the safety of houses in the vicinity. It was at this point that the authorities decided to demolish the remaining edifice and clear the site.

A reliable report, recently received, indicates that had the Temple been restored to us at this point, we should have had no option but to raze the building ourselves.

Please share this news with the friends but we do not wish National Assemblies, Local Assemblies or individual believers to take any action.

With loving greetings,

[signed: The Universal House of Justice]

June 6. On this date in 1939, Horace Holley, Secretary of the U.S. National Spiritual Assembly, held an interview with State Department officials on whether and why the Soviet government had appropriated the Mashriqu'l-Adhkar in Ashkhabad.

June 6. On this date in 1939, Horace Holley, Secretary of the U.S. National Spiritual Assembly, held an interview with State Department officials on whether and why the Soviet government had appropriated the Mashriqu'l-Adhkar in Ashkhabad.

Seizure of the Ishqabad Temple: Horace Holley Interview with State Department Officials

1939-06-06

Department of State
Memorandum of Conversation

DATE: June 6, 1939
SUBJECT:	Seizure of the Ishqabad Temple: Horace Holley Interview with State Department Officials, 1939
PARTICIPANTS:	Mr. Horace Holley, Secretary of the National Committee of the Bahai Movement, 119 Waverly Place, New York City Mr. MacDaniel Mr. Page

Mr. Holley stated that it had come to the attention of the National Committee of the Bahai Movement that the Soviet authorities in Central Asia had refused to renew the lease for a Bahai Temple in Ishkabad, U.S.S.R.* (I have been unable to locate Ishkabad, but assume that it is in the proximity of the Soviet Iranian frontier.) This Temple was built about forty years ago, at which time many thousands of Persians of Russian nationality and other persons were included in the movement. In recent years, however, because of exile to Siberia and expulsion to Iran, the Bahai adherents had diminished to eighty or ninety. The Soviet authorities had also seized the records of the Temple and had taken many other steps to destroy the movement. Mr. Holley stated that one of the tenets of the movement is strict non-interference in political matters and that, therefore, he was at a loss to understand why the Soviet authorities were depriving the members of their Temple.
Mr. Holley stated that, first of all, he would like to confirm, if possible, the report regarding the Temple which had come to him from Palestine. I stated that as far as I knew the Department had no definite information regarding the matter, but that, judging from measures taken by the Soviet authorities in recent years, such as the expulsion of the Persians, Afghans, and Turks from Central Asia, and the anti-religious campaigns which were still being carried on, I would not be surprised if his information was correct. Mr. Holley asked me whether it would be possible for the Embassy in Moscow to confirm the report. I stated that it was almost impossible to obtain any information regarding conditions in Soviet Central Asia, except what was published in the Soviet press, and that I thought little would be gained by asking the Embassy for information.
Mr. Holley then stated that in 1932 the Soviet authorities had at first refused to renew the lease for the Temple, that the National Committee had appealed in writing direct to the Soviet Government, and that shortly thereafter the lease had been renewed. He said he did not know whether the appeal had any effect, as the Soviet Government had never acknowledged it. Mr. Holley stated that he would like to see the Soviet Ambassador regarding the matter, and asked me whether I thought such a course was advisable. I stated that although I, personally, did not believe that the Ambassador would be of much help, there is no reason why he should not see him. I suggested that he telephone to make an appointment.

---

* Encyclopedia Iranica notes: The temple was converted to an art gallery in 1938 and was severely damaged in an earthquake ten years later. In 1963, it was demolished by the authorities and replaced by a public park. (iranicaonline.org/articles/bahaism-vi)

February 7. On this date in 1916, the "Star of the West" published a letter by Charles Mason Remey describing "the great Mashrak-el-Azkar of the east," in Ashgabat.

February 7. On this date in 1916, the Star of the West published a letter by Charles Mason Remey describing "the great Mashrak-el-Azkar of the east," in Ashgabat.

1) Introduction:
Letter published in Star of the West 6:18, February 7, 1916, pp. 153-155.

The Mashrak-el-Azkar of Ishkabad By Charles Mason Remey

Washington, D. C.,
October 12, 1908.
To the House of Spirituality of Bahais,
Chicago, Ill.Brothers in the service of Abha:-As you have arisen for the construction of the first Mashrak-el-Azkar in America, and, as I have recently visited Ishkabad and seen there the great Mashrak-el-Azkar of the east, of which we in the west have heard so much, I take it upon myself to write to you a description of this edifice, hoping to share with you the great blessing of meeting with the friends in those parts and of beholding this Temple which is a testimony of their sacrifice and unity.As you know, Ishkabad is in Russian Turkestan, just north of the Elbruz mountains, which separate the desert plain of western Turkestan, on the north, from Persia on the south. The city itself lies on the plain a short distance from the mountains, which here are quite rugged and rocky. The town is quite modern in aspect, being laid off with gardens and broad streets, which meet at right angles. Rows of trees along the sidewalks remind one of a western city, while the buildings and the waterways, which flank the streets and are fed with water coming from the nearby mountains, are strikingly oriental.I could hardly believe that this city had sprung up almost entirely during the past half-century. It was but a huddle of mud huts, when Baha'o'llah first directed some of his followers to settle there. Now this is replaced by a large and prosperous city of buildings of brick and stone.The Mashrak-el-Azkar stands in the center of the city, surrounded by a large garden, which is bounded by four streets. It rises high above the surrounding buildings and trees, its dome being visible for miles, as the traveler approaches the city over the plain. The building in plan is a regular polygon of nine sides. One large doorway and portico, flanked by turrets, facing the direction of the Holy City (Akka), forms the principal motive of the facade, while the dome dominates the whole composition.The walls of the Temple are of brick covered with a firm and hard stucco, [p. 154] which in that climate resists quite well the action of the elements, while the floors are concrete supported by iron or steel beams.In plan the building is composed of three sections: the central rotunda, the aisle or ambulatory which surrounds it, and the loggia which surrounds the entire building.The interior of the rotunda is five stories in height. The first or main floor story consists of nine arches, supported by piers, which separate the ambulatory from the rotunda proper. The second story consists of a similar treatment of arches and piers and balustrades, which separate the triforium gallery (which is directly above the ambulatory) from the wall of the rotunda. The third story is decorated with nine flank arcades, between which is a shield upon which is inscribed, in Persian characters, "Ya Baha-el-Abha." The fourth story contains nine large windows, while the wall of the fifth story, which is not as high as the others, is pierced by eighteen bull's-eye windows. Above, there is the dome which is hemispherical in shape. The rotunda from the floor to the top of the dome is elaborately decorated with fret work and other designs, all in relief. We were told that the ultimate aim was that color and gilding should be added to this interior decoration.The inner dome is of iron or steel and concrete, while the outer dome or roof is entirely of metal-the intention is that this shall be gilded.The main portico of the temple is two stories in the clear, while the loggias, which surround the building, are on two floors, the lower being on the main floor level, while the upper one is on the level of the triforium gallery. This upper loggia is reached by two stair-cases, one to the right and one to the left of the main entrance, and the gallery is entered from the loggia.On the main floor the principal entrance is through the large doorway, but there are also several inner doors, which connect the ambulatory with the loggia. An abundance of light is admitted through the windows in the upper part of the rotunda, as well as through the windows of the upper gallery and ambulatory, which open upon the loggias.The Persian style of architecture has been used in treating the details and decorations of the buildings. At present the stucco work is not quite completed. The interior of the rotunda is finished, but the decoration of the loggias and gallery and ambulatory is only done in part. However, the work is continuing and it will not be long before all will be complete.From what I saw and heard in Ishkabad, I found that those believers who superintended the building of the Temple were competent business men and that, although they had undertaken a large enterprise, every possible economy was made, yet at the same time no expense seemed to be spared when necessary for the beauty and solidity of the building.The layout of the garden is not yet complete. Nine avenues of approach lead to the Temple. The main avenue of the nine, leading to the entrance portico, will be entered from the street by a monumental gateway. Last July they were completing the plans for this principal gateway of the grounds.At the four corners of the garden are four buildings. One is a school. One is a house, where traveling Bahais are entertained. One is to be used as a hospital, and the other is for workmen, storage, etc. Much of the property in the immediate vicinity of this enclosure belongs to Bahais, so the Mashrak-el-Azkar is the center of the community materially, as well as spiritually.That which impressed me more than all else, as I stood before this Mashrak-el-Azkar, was the fact that the Bahai of the east had all worked with one accord and had given freely toward its erection. The Temple in America can be accomplished only as we give up self and unite in this service. The beloved in the east made their offerings and left them with all personal desires upon the altar of sacrifice. Now we in this country must do likewise. We need something more than money for the Temple. It must be built of the material of sacrifice and cemented together by the spirit of unity.In the building of the Temple, every one must lay before God his material offering together with his ideas, desires and aspirations - give them to the Lord completely, and then, as we come together to construct the material building, we will find that we have ample means for the work in hand.Each one of us has sufficient means, both material and spiritual, for the work which God has given us to perform. We need not trouble thinking that we may not have enough means, but we should seek to apply to the best advantage the means which God has given us.

Faithfully, your brother in the service of Abdul-Baha,
Charles Mason Remey.

August 25. On this date in 1963, the Universal House of Justice wrote all National Spiritual Assemblies "the sad fate which has overtaken the Mashriqu’l-Adhkár in ‘Ishqábád, the first Temple raised to the glory of Bahá’u’lláh. Due to its unsafe condition, resulting from earthquakes, the building has been entirely demolished and the site cleared."

August 25. On this date in 1963, the Universal House of Justice wrote all National Spiritual Assemblies "the sad fate which has overtaken the Mashriqu’l-Adhkár in ‘Ishqábád, the first Temple raised to the glory of Bahá’u’lláh. Due to its unsafe condition, resulting from earthquakes, the building has been entirely demolished and the site cleared."

25 August 1963
To the National Spiritual Assemblies of the Bahá’í World
Dear Bahá’í Friends,
The whole Bahá’í World will be grief-stricken at the news of the sad fate which has overtaken the Mashriqu’l-Adhkár in ‘Ishqábád, the first Temple raised to the glory of Bahá’u’lláh. Due to its unsafe condition, resulting from earthquakes, the building has been entirely demolished and the site cleared.
The building of this edifice, the only structure of its kind to be raised and completed in the lifetime of ‘Abdu’l‑Bahá, was described by the beloved Guardian as “a lasting witness to the fervor and the self-sacrifice of the Oriental believers.” This “enterprise,” the Guardian further wrote, “must rank not only as the first major undertaking launched through the concerted efforts of His followers in the Heroic Age of His Faith, but as one of the most brilliant and enduring achievements in the history of the first Bahá’í century.”
The Bahá’í center in ‘Ishqábád was founded in the days of Bahá’u’lláh. Already during His lifetime preliminary steps had been adopted by the friends of that community to build, in accordance with the provisions of the Most Holy Book, a Mashriqu’l-Adhkár.
However, the project had to be postponed until 1902, at the end of the first decade of the Ministry of ‘Abdu’l‑Bahá, when He initiated its construction, called on the friends in the East to offer their contributions towards the fulfillment of this goal, and personally encouraged and directed its development at every stage. The Báb’s cousin, the venerable Ḥájí Mírzá Muḥammad-Taqí, the Vakílu’d-Dawlih, offered his total wealth towards this meritorious enterprise, established his residence in that city, and personally supervised its construction.
The laying of the cornerstone of this edifice at a ceremony attended by the delegate of the Czar—the Governor-General of Turkistan—and the initial steps taken to raise this first House of Worship of the Bahá’í World, inspired the friends in America, who, in 1903, eager to demonstrate the quality of their faith, petitioned ‘Abdu’l‑Bahá for permission to erect the first Mashriqu’l-Adhkár of the West.
In addition to the Temple itself, two schools, one for boys and one for girls, and a pilgrim house were built. The local community, and the activities of the friends throughout the provinces of Turkistan expanded and developed in stature until 1928, when the law expropriating religious edifices was applied to this Temple. However, under the terms of two five-year leases, the Bahá’í community was permitted to continue to use the building as a house of worship. In 1938 the Temple was completely expropriated and converted into an art gallery.
In 1948 violent earthquakes shook the whole town causing devastation and ruin. The building was seriously damaged. The only section which remained relatively secure was the central rotunda. Heavy yearly rains further weakened the structure to such a degree as to endanger the safety of houses in the vicinity. It was at this point that the authorities decided to demolish the remaining edifice and clear the site.
A reliable report, recently received, indicates that had the Temple been restored to us at this point, we should have had no option but to raze the building ourselves.
Please share this news with the friends but we do not wish National Assemblies, Local Assemblies or individual believers to take any action.
With loving greetings,
[signed: The Universal House of Justice]