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CHAPTER XVI
THE CONFERENCE OF BADASHT
OON after Tahirih had started on her journey, Baha'u'llah instructed
Aqay-i-Kalim to complete the necessary preparations for His contemplated departure
for Khurasan. He committed to his care His family and asked him to provide whatever
might be conducive to their well-being and safety.
When He arrived at Shah-Rud,
He was met by Quddus, who had left Mashhad, where he had been residing, and had
come to welcome Him as soon as he had heard of His approach. The whole province
of Khurasan was in those days in the throes of a violent agitation. The activities
which Quddus and Mulla Husayn had initiated, their zeal, their courage, their
outspoken language, had aroused the people from their lethargy, had kindled in
the hearts of some the noblest sentiments of faith and devotion, and had provoked
in the breasts of others the instincts of passionate fanaticism and malice. A
multitude of seekers constantly poured from every direction into Mashhad, eagerly
sought the residence of Mulla Husayn, and through him were ushered into the presence
of Quddus.
Their numbers soon swelled to such proportions
as to excite the apprehension of the authorities. The chief constable viewed with
concern and dismay the crowds of agitated people who streamed unceasingly into
every quarter of the holy City. In his desire to assert his rights, intimidate
Mulla Husayn, and induce him to curtail the scope of his activities, he issued
orders to arrest immediately the latter's special attendant, whose name was Hasan,
and subject him to cruel and shameful treatment. They pierced his nose, passed
a cord through the incision, and with this halter led and paraded him through
the streets.
Mulla Husayn was in the presence of Quddus
when the news of the disgraceful affliction that had befallen his servant
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reached him. Fearing lest
this sad intelligence might grieve the heart of his beloved chief, he arose and
quietly retired. His companions soon gathered round him, expressed their indignation
at this outrageous assault upon so innocent a follower of their Faith, and urged
him to avenge the insult. Mulla Husayn tried to appease their anger. "Let not,"
he pleaded, "the indignity that has befallen Hasan afflict and disturb you, for
Husayn is still with you and will safely deliver him back into your hands to-morrow."
In the face of so solemn an assurance, his
companions ventured no further remarks. Their hearts, however, burned with impatience
to redress that bitter injury. A number of them eventually decided to band themselves
together and loudly raise, through the streets of Mashhad, the cry of "Ya Sahibu'z-Zaman!"(1)
as a protest against this sudden affront to the dignity of their Faith. That cry
was the first of its kind to be raised in Khurasan in the name of the Cause of
God. The city re-echoed with the sound of those voices. The reverberations of
their shouts reached even the most outlying regions of the province, raised a
great tumult in the hearts of the people, and were the signal for the tremendous
happenings that were destined to transpire in the future.
In the midst of the confusion that ensued,
those who were holding the halter with which they dragged Hasan through the streets,
perished by the sword. The companions of Mulla Husayn conducted the released captive
into the presence of their leader and informed him of the fate that had befallen
the oppressor. "You have refused," Mulla Husayn is reported to have remarked,
"to tolerate the trials to which Hasan has been subjected; how can you reconcile
yourselves to the martyrdom of Husayn?"(2)
The city of Mashhad, which had just recovered
its peace and tranquillity after the rebellion that the Salar had provoked, was
plunged again into confusion and distress. Prince Hamzih Mirza was stationed with
his men and munitions at a distance of four farsangs(3) from the city, ready
to face whatever emergency might arise when the news of these fresh disturbances
suddenly reached him. He immediately
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despatched a detachment to
the city with instructions to obtain the assistance of the governor for the arrest
of Mulla Husayn, and to conduct him into his presence. Abdu'l-'Ali Khan-i-Maraghiyi,
the captain of the prince's artillery, immediately intervened. "I deem myself,"
he pleaded, "one among the lovers and admirers of Mulla Husayn. If you contemplate
inflicting any harm upon him, I pray you to take my life and then to proceed to
execute your design; for I cannot, so long as I live, tolerate the least disrespect
towards him."
The prince, who knew full well how much he
stood in need of that officer, was greatly embarrassed at this unexpected declaration.
"I too have met Mulla Husayn," was his reply as he tried to remove the apprehension
of Abdu'l-'Ali Khan. "I too cherish the utmost devotion to him. By summoning him
to my camp, I am hoping to restrict the scope of the mischief which has been kindled
and to safeguard his person." The prince then addressed in his own handwriting
a letter to Mulla Husayn in which he urged the extreme desirability of his transferring
his residence for a few days to his headquarters, and assured him of his sincere
desire to shield him from the attacks of his infuriated opponents. He gave orders
that his own highly ornamented tent be pitched in the vicinity of his camp and
be reserved for the reception of his expected guest.
On the receipt of this communication,
Mulla Husayn presented it to Quddus, who advised him to respond to the invitation
of the prince. "No harm can befall you," Quddus assured him. "As to me, I shall
this very night set out in the company of Mirza Muhammad-'Aliy-i-Qazvini, one
of the Letters of the Living, for Mazindaran. Please God, you too, later on, at
the head of a large company of the faithful and preceded by the `Black Standards,'
will depart from Mashhad and join me. We shall meet at whatever place the Almighty
will have decreed."
Mulla Husayn joyously responded. He threw
himself at the feet of Quddus and assured him of his firm determination to discharge
with fidelity the obligations which he had imposed upon him. Quddus lovingly took
him in his arms and, kissing his eyes and his forehead, committed him to the
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Almighty's unfailing protection.
Early that same afternoon, Mulla Husayn mounted his steed and rode out with dignity
and calm to the encampment of Prince Hamzih Mirza, and was ceremoniously conducted
by Abdu'l-'Ali Khan, who, together with a number of officers, had been appointed
by the prince to go out and welcome him, to the tent that had been specially erected
for his use.
That very night, Quddus summoned to his presence
Mirza Muhammad-Baqir-i-Qa'ini, who had built the Babiyyih, together with a number
of the most prominent among his companions, and enjoined upon them to bear unquestioned
allegiance to Mulla Husayn and to obey implicitly whatever he might wish them
to do. "Tempestuous are the storms which lie ahead of us," he told them. "The
days of stress and violent commotion are fast approaching. Cleave to him, for
in obedience to his command lies your salvation."
With these words, Quddus bade farewell to
his companions and, accompanied by Mirza Muhammad-'Aliy-i-Qazvini, departed from
Mashhad. A few days later, he encountered Mirza Sulayman-i-Nuri, who informed
him of the circumstances attending the deliverance of Tahirih from her confinement
in Qazvin, of her journey in the direction of Khurasan, and of Baha'u'llah's subsequent
departure from the capital. Mirza Sulayman, as well as Mirza Muhammad-Ali,
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remained in the company of
Quddus until their arrival at Badasht. They reached that hamlet at the hour of
dawn and found there assembled a large gathering of people whom they recognised
as their fellow-believers. They decided, however, to resume their journey, and
proceeded directly to Shah-Rud. As they were approaching that village, Mirza Sulayman,
who was following at a distance behind them, encountered Muhammad-i-Hana-Sab,
who was on his way to Badasht. In answer to his enquiry as to the object of that
gathering, Mirza Sulayman was informed that Baha'u'llah and Tahirih had, a few
days before, left Shah-Rud for that hamlet; that a large number of believers had
already arrived from Isfahan, Qazvin, and other towns of Persia, and were waiting
to accompany Baha'u'llah on His intended journey to Khurasan. "Tell Mulla Ahmad-i-Ibdal,
who is now in Badasht," Mirza Sulayman remarked, "that this very morning a light
has shone upon you, the radiance of which you have failed to recognise."(1)
No sooner had Baha'u'llah
been informed by Muhammad-i-Hana-Sab of the arrival of Quddus at Shah-Rud than
He decided to join him. Attended by Mulla Muhammad-i-Mu'allim-i-Nuri, He set out
on horseback that same evening for that village, and had returned with Quddus
to Badasht the next morning at the hour of sunrise.
It was then the beginning of summer. Upon
His arrival, Baha'u'llah rented three gardens, one of which He assigned exclusively
to the use of Quddus, another He set apart for Tahirih and her attendant, and
reserved the third for Himself.
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Those who had gathered in
Badasht were eighty-one in number, all of whom, from the time of their arrival
to the day of their dispersion, were the guests of Baha'u'llah. Every
day, He revealed a Tablet which Mirza Sulayman-i-Nuri chanted in the presence
of the assembled believers. Upon each He bestowed a new name. He Himself was henceforth
designated by the name of Baha; upon the Last Letter of the Living was conferred
the appellation of Quddus, and to Qurratu'l-'Ayn was given the title of Tahirih.
To each of those who had convened at Badasht a special Tablet was subsequently
revealed by the Bab, each of whom He addressed by the name recently conferred
upon him. When, at a later time, a number of the more rigid and conservative among
her fellow-disciples chose to accuse Tahirih of indiscreetly rejecting the time-honoured
traditions of the past, the Bab, to whom these complaints had been addressed,
replied in the following terms: "What am I to say regarding her whom the Tongue
of Power of Glory has named Tahirih [the Pure One]?"
Each day of that memorable gathering witnessed
the abrogation of a new law and the repudiation of a long-established tradition.
The veils that guarded the sanctity of the ordinances of Islam were sternly rent
asunder, and the idols that had so long claimed the adoration of their blind worshippers
were rudely demolished. No one knew, however, the Source whence these bold and
defiant innovations proceeded, no one suspected the Hand which steadily and unerringly
steered their course. Even the identity of Him who had bestowed a new name upon
each of those who had congregated in that hamlet remained unknown to those who
had received them. Each conjectured according to his own degree of understanding.
Few, if any, dimly surmised that Baha'u'llah was the Author of the far-reaching
changes which were being so fearlessly introduced.
Shaykh Abu-Turab, one of
the best-informed as to the nature of the developments in Badasht, is reported
to have related the following incident: "Illness, one day, confined Baha'u'llah
to His bed. Quddus, as soon as he heard of His indisposition, hastened to visit
Him. He seated himself, when ushered into His presence, on the right hand of
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Baha'u'llah. The rest of
the companions were gradually admitted to His presence, and grouped themselves
around Him. No sooner had they assembled than Muhammad-Hasan-i-Qazvini, the messenger
of Tahirih, upon whom the name of Fata'l-Qazvini had been newly conferred, suddenly
came in and conveyed to Quddus a pressing invitation from Tahirih to visit her
in her own garden. `I have severed myself entirely from her,' he boldly and decisively
replied. `I refuse to meet her.'(1)
The messenger retired immediately, and soon returned, reiterating the same message
and appealing to him to heed her urgent call. `She insists on your visit,' were
his words. `If you persist in your refusal, she herself will come to you.' Perceiving
his unyielding attitude, the messenger unsheathed his sword, laid it at the feet
of Quddus, and said: `I refuse to go without you. Either choose to accompany me
to the presence of Tahirih or cut off my head with this sword.' `I have already
declared my intention not to visit Tahirih,' Quddus angrily retorted. `I am willing
to comply with the alternative which you have chosen to put before me.'
"Muhammad-Hasan, who had seated himself at
the feet of Quddus, had stretched forth his neck to receive the fatal blow, when
suddenly the figure of Tahirih, adorned and unveiled, appeared before the eyes
of the assembled companions. Consternation immediately seized the entire gathering.(2)
All stood aghast before this sudden and most unexpected
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apparition. To behold her
face unveiled was to them inconceivable. Even to gaze at her shadow was a thing
which they deemed improper, inasmuch as they regarded her as the very incarnation
of Fatimih,(1) the noblest
emblem of chastity in their eyes.
"Quietly, silently, and with the utmost dignity,
Tahirih stepped forward and, advancing towards Quddus, seated herself on his right-hand
side. Her unruffled serenity sharply contrasted with the affrighted countenances
of those who were gazing upon her face. Fear, anger, and bewilderment stirred
the depths of their souls. That sudden revelation seemed to have stunned their
faculties. Abdu'l-Khaliq-i-Isfahani was so gravely shaken that he cut his throat
with his own hands. Covered with blood and shrieking with excitement, he fled
away from the face of Tahirih. A few, following his example, abandoned their companions
and forsook their Faith. A number were seen standing speechless before her, confounded
with wonder. Quddus, meanwhile, had remained seated in his place, holding the
unsheathed sword in his hand, his face betraying a feeling of inexpressible anger.
It seemed as if he were waiting for the moment when he could strike his fatal
blow at Tahirih.
"His threatening attitude failed, however,
to move her. Her countenance displayed that same dignity and confidence which
she had evinced at the first moment of her appearance before the assembled believers.
A feeling of joy and triumph had now illumined her face. She rose from her seat
and, undeterred by the tumult that she had raised in the hearts of her companions,
began to address the remnant of that assembly. Without the least premeditation,
and in language which bore a striking resemblance to that of the Qur'an, she delivered
her appeal with matchless eloquence and profound fervour. She concluded her address
with this verse of the Qur'an: `Verily, amid gardens and rivers shall the pious
dwell in the seat of truth, in the presence of the potent King.' As she uttered
these words, she cast a furtive glance towards both Baha'u'llah and Quddus in
such a manner that those who were watching her were unable to tell to which of
the two she was alluding. Immediately
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after, she declared: `I am
the Word which the Qa'im is to utter, the Word which shall put to flight the chiefs
and nobles of the earth!'(1)
"She then turned her face towards Quddus and
rebuked him for having failed to perform in Khurasan those things which she deemed
essential to the welfare of the Faith. `I am free to follow the promptings of
my own conscience,' retorted Quddus. `I am not subject to the will and pleasure
of my fellow-disciples.' Turning away her eyes from him, Tahirih invited those
who were present to celebrate befittingly this great occasion. `This day is the
day of festivity and universal rejoicing,' she added, `the day on which the fetters
of the past are burst asunder. Let those who have shared in this great achievement
arise and embrace each other.'"
That memorable day and those which immediately
followed it witnessed the most revolutionary changes in the life and habits of
the assembled followers of the Bab. Their manner of worship underwent a sudden
and fundamental transformation. The prayers and ceremonials by which those devout
worshippers had been disciplined were irrevocably
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discarded. A great confusion,
however, prevailed among those who had so zealously arisen to advocate these reforms.
A few condemned so radical a change as being the essence of heresy, and refused
to annul what they regarded as the inviolable precepts of Islam. Some regarded
Tahirih as the sole judge in such matters and the only person qualified to claim
implicit obedience from the faithful. Others who denounced her behaviour held
to Quddus, whom they regarded as the sole representative of the Bab, the only
one who had the right to pronounce upon such weighty matters. Still others who
recognised the authority of both Tahirih and Quddus viewed the whole episode as
a God-sent test designed to separate the true from the false and distinguish the
faithful from the disloyal.
Tahirih herself ventured
on a few occasions to repudiate the authority of Quddus. "I deem him," she is
reported to have declared, "a pupil whom the Bab has sent me to edify and instruct.
I regard him in no other light." Quddus did not fail, on his part, to denounce
Tahirih as "the author of heresy," and stigmatised those who advocated her views
as "the victims of error." This state of tension persisted for a few days until
Baha'u'llah intervened and, in His masterly manner, effected a complete reconciliation
between them. He healed the wounds which that sharp controversy had caused, and
directed the efforts of both along the path of constructive service.(1)
The object of that memorable gathering had
been attained.(2) The clarion-call
of the new Order had been sounded.
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The obsolete conventions
which had fettered the consciences of men were boldly challenged and fearlessly
swept away. The way was clear for the proclamation of the laws and precepts that
were destined to usher in the new Dispensation. The remnant of the companions
who had gathered in Badasht accordingly decided to depart for Mazindaran. Quddus
and Tahirih seated themselves in the same howdah(1) which had been prepared
for their journey by Baha'u'llah. On their way, Tahirih each day composed an ode
which she instructed those who accompanied her to chant as they followed her howdah.
Mountain and valley re-echoed the shouts with which that enthusiastic band, as
they journeyed to Mazindaran, hailed the extinction of the old, and the birth
of the new Day.
Baha'u'llah's sojourn in Badasht lasted two
and twenty days. In the course of their journey to Mazindaran, a few of the followers
of the Bab sought to abuse the liberty which the repudiation of the laws and sanctions
of an outgrown Faith had conferred upon them. They viewed the unprecedented action
of Tahirih in discarding the veil as a signal to transgress the bounds of moderation
and to gratify their selfish desires. The excesses in which a few indulged provoked
the wrath of the Almighty and caused their immediate dispersion. In the village
of Niyala, they were grievously tested and suffered severe injuries at the hands
of their enemies. This scattering extinguished the mischief which a few of the
irresponsible among the adherents of the Faith had sought to kindle, and preserved
untarnished its honour and dignity.
I have heard Baha'u'llah Himself describe
that incident:
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"We were all gathered in the
village of Niyala and were resting at the foot of a mountain, when, at the hour
of dawn, we were suddenly awakened by the stones which the people of the neighbourhood
were hurling upon us from the top of the mountain. The fierceness of their attack
induced our companions to flee in terror and consternation. I clothed Quddus in
my own garments and despatched him to a place of safety, where I intended to join
him. When I arrived, I found that he had gone. None of our companions had remained
in Niyala except Tahirih and a young man from Shiraz, Mirza Abdu'llah. The violence
with which we were assailed had brought desolation into our camp. I found no one
into whose custody I could deliver Tahirih except that young man, who displayed
on that occasion a courage and determination that were truly surprising. Sword
in hand, undaunted by the savage assault of the inhabitants of the village, who
had rushed to plunder our property, he sprang forward to stay the hand of the
assailants. Though himself wounded in several parts of his body, he risked his
life to protect our property. I bade him desist from his act. When the tumult
had subsided, I approached a number of the inhabitants of the village and was
able to convince them of the cruelty and shamefulness of their behaviour. I subsequently
succeeded in restoring a part of our plundered property."
Baha'u'llah, accompanied by Tahirih and her
attendant, proceeded to Nur. He appointed Shaykh Abu-Turab to watch over her and
ensure her protection and safety. Meanwhile the mischief-makers were endeavouring
to kindle the anger of Muhammad Shah against Baha'u'llah, and, by representing
Him as the prime mover of the disturbances of Shah-Rud and Mazindaran, succeeded
eventually in inducing the sovereign to have Him arrested. "I have hitherto,"
the Shah is reported to have angrily remarked, "refused to countenance whatever
has been said against him. My indulgence has been actuated by my recognition of
the services rendered to my country by his father. This time, however, I am determined
to put him to death."
He accordingly commanded one of his officers
in Tihran to instruct his son who was residing in Mazindaran to arrest
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Baha'u'llah and to conduct
Him to the capital. The son of this officer received the communication on the
very day preceding the reception which he had prepared to offer to Baha'u'llah,
to whom he was devotedly attached. He was greatly distressed and did not divulge
the news to anyone. Baha'u'llah, however, perceived his sadness and advised him
to put his trust in God. The next day, as He was being accompanied by His friend
to his home, they encountered a horseman who was coming from the direction of
Tihran. "Muhammad Shah is dead!" that friend exclaimed in the Mazindarani dialect,
as he hastened to rejoin Him after a brief conversation with the messenger. He
drew out the imperial summons and showed it to Him. The document had lost its
efficacy. That night was spent in the company of his guest in an atmosphere of
undisturbed calm and gladness.
Quddus had in the meantime fallen into the
hands of his opponents, and was confined in Sari in the home of Mirza Muhammad-Taqi,
the leading mujtahid of that town. The rest of his companions, after their dispersal
in Niyala, had scattered in different directions, each carrying with him to his
fellow-believers the news of the momentous happenings of Badasht.
