Who has ever been to Haifa, in Israel, has necessarily noticed, or even visited, the Baha’i gardens ! A very official emblem of this Judeo-Arab city – the third city of Israel by its population and the home of its greatest international port –, the gardens are both a very outstanding and polysemic place. It is as much an “urban piece” progressively built over more than a century by successive excavations and earthworks of the Northern slope of the Carmel, a holy and sacred place for to the Baha’is of the world and a private green space dedicated to the city and its visitors and to “Humanity” at large. The gardens host several buildings, among which a golden-roofed superstructure where rest the remains of the Bab, the emissary prophet of the Baha’i faith. They also host the administrative buildings and the spiritual organs (The Universal House of Justice) of the Baha’is, a transnational community of five to eight million people. As such, the gardens welcome continuous flows of international pilgrims and hundreds of volunteers coming, every year, for few months and, sometimes, decades. But these gardens don’t stand alone. They are one element of a group of Baha’i places outspread in the Northern Galilee, listed as World Heritage Sites since 2008 in a sacred topography which extends from Haifa to Akko, North of which Baha’Ullah, the Baha’i Prophet is buried. This sacred topography, the article argues, seems to be developing as an archipelago of de-territorialised Baha’i islands in Israeli “waters”. The article thus questions this specific, but maybe paradigmatic, way of “making” today’s cities and territories, in the long run of centuries. It wishes to contribute to demonstrate the spatial and planning power of religion, looking at it from the perspective of the transnational mobilities it often, and here specifically, involves.