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CHAPTER VIII
THE BAB'S STAY IN SHIRAZ AFTER
THE PILGRIMAGE
HE visit of the Bab to Medina marked the concluding stage of
His pilgrimage to Hijaz. From thence He returned to Jaddih, and by way of the
sea regained His native land. He landed at Bushihr nine lunar months after He
had embarked on His pilgrimage from that port. In the same khan(1)
which He had previously occupied, He received His friends and relatives, who had
come to greet and welcome Him. While still in Bushihr, He summoned Quddus to His
presence and with the utmost kindness bade him depart for Shiraz. "The days of
your companionship with Me," He told him, "are drawing to a close. The hour of
separation has struck, a separation which no reunion will follow except in the
Kingdom of God, in the presence of the King of Glory. In this world of dust, no
more than nine fleeting months of association with Me have been allotted to you.
On the shores of the Great Beyond, however, in the realm of immortality, joy of
eternal reunion awaits us. The hand of destiny will ere long plunge you into an
ocean of tribulation for His sake. I, too, will follow you; I, too, will be immersed
beneath its depths. Rejoice with exceeding gladness, for you have been chosen
as the standard-bearer of the host of affliction, and are standing in the vanguard
of the noble army that will suffer martyrdom in His name. In the streets of Shiraz,
indignities will be heaped upon you, and the severest injuries will afflict your
body. You will survive the ignominious behaviour of your foes, and will attain
the presence of Him who is the one object of our adoration and love. In His presence
you will forget all the harm and disgrace that shall have befallen you. The hosts
of the Unseen will hasten forth to assist you, and will
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proclaim to all the world
your heroism and glory. Yours will be the ineffable joy of quaffing the cup of
martyrdom for His sake. I, too, shall tread the path of sacrifice, and will join
you in the realm of eternity." The Bab then delivered into his hands a letter
He had written to Haji Mirza Siyyid Ali, His maternal uncle, in which He had informed
him of His safe return to Bushihr. He also entrusted him with a copy of the Khasa'il-i-Sab'ih,(1)
a treatise in which He had set forth the essential requirements from those who
had attained to the knowledge of the new Revelation and had recognised its claim.
As He bade Quddus His last farewell, He asked him to convey His greetings to each
of His loved ones in Shiraz.
Quddus, with feelings of unshakable
determination to carry out the expressed wishes of his Master, set out from Bushihr.
Arriving at Shiraz, he was affectionately welcomed by Haji Mirza Siyyid Ali, who
received him in his own home and eagerly enquired after the health and doings
of his beloved Kinsman. Finding him receptive to the call of the new Message,
Quddus acquainted him with the nature of the Revelation with which that Youth
had already fired his soul. The Bab's maternal uncle, as a result of the endeavours
exerted by Quddus, was the first, after the Letters of the Living, to embrace
the Cause in Shiraz. As the full significance of the new-born Faith had remained
as yet undivulged, he was unaware of the full extent of its implications and glory.
His conversation with Quddus, however, removed the veil from his eyes. So steadfast
became his faith, and so profound grew his love for the Bab, that he consecrated
his whole life to His service. With unrelaxing vigilance he arose to defend His
Cause and to shield His person. In his sustained endeavours, he scorned fatigue
and was disdainful of death. Though recognised as an outstanding figure among
the business men of that city, he never allowed material considerations to interfere
with his spiritual responsibility of safeguarding the person, and advancing the
Cause, of his beloved Kinsman. He persevered in his task until the hour when,
joining the company of the Seven Martyrs of Tihran, he, in circumstances of exceptional
heroism, laid down his life for Him.
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The next person whom Quddus met in Shiraz
was Ismu'llahu'l-Asdaq, Mulla Sadiq-i-Khurasani, to whom he entrusted the copy
of the Khasa'il-i-Sab'ih, and stressed the necessity of putting into effect immediately
all its provisions. Among its precepts was the emphatic injunction of the Bab
to every loyal believer to add the following words to the traditional formula
of the adhan:(1) "I bear witness that
He whose name is Ali-Qabl-i-Muhammad(2) is the servant of the Baqiyyatu'-
llah."(3)
Mulla Sadiq, who in those days had been extolling from the pulpit-top to large
audiences the virtues of the imams of the Faith, was so enraptured by the theme
and language of that treatise that he unhesitatingly resolved to carry out all
the observances it ordained. Driven by the impelling force inherent in that Tablet,
he, one day as he was leading his congregation in prayer in the Masjid-i-Naw,
suddenly proclaimed, as he was sounding the adhan, the additional words prescribed
by the Bab. The multitude that
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heard him was astounded by
his cry. Dismay and consternation seized the entire congregation. The distinguished
divines, who occupied the front seats and who were greatly revered for their pious
orthodoxy, raised a clamour, loudly protesting: "Woe betide us, the guardians
and protectors of the Faith of God! Behold, this man has hoisted the standard
of heresy. Down with this infamous traitor! He has spoken blasphemy. Arrest him,
for he is a disgrace to our Faith." "Who," they angrily exclaimed, "dared authorised
such grave departure from the established precepts of Islam? Who has presumed
to arrogate to himself this supreme prerogative?"
The populace re-echoed the protestations of
these divines, and arose to reinforce their clamour. The whole city had been aroused,
and public order was, as a result, seriously threatened. The governor of the province
of Fars, Husayn Khan-i-Iravani, surnamed Ajudan-Bashi, and generally designated
in those days as Sahib-Ikhtiyar,(1)
found it necessary to intervene and to enquire into the cause of this sudden commotion.
He was informed that a disciple of a young man named Siyyid-i-Bab, who had just
returned from His pilgrimage to Mecca and Medina and was now living in Bushihr,
had arrived in Shiraz and was propagating the teachings of his Master. "This disciple,"
Husayn Khan was further informed, "claims that his teacher is the author of a
new revelation and is the revealer of a book which he asserts is divinely inspired.
Mulla Sadiq-i-Khurasani has embraced that faith, and is fearlessly summoning the
multitude to the acceptance of that message. He declares its recognition to be
the first obligation of every loyal and pious follower of shi'ah Islam."
Husayn Khan ordered the arrest
of both Quddus and Mulla Sadiq. The police authorities, to whom they were delivered,
were instructed to bring them handcuffed into the presence of the governor. The
police also delivered into the hands of Husayn Khan the copy of the Qayyumu'l-Asma',
which they had seized from Mulla Sadiq while he was reading aloud its passages
to an excited congregation. Quddus, owing to his youthful appearance and unconventional
dress, was at first ignored by Husayn Khan, who preferred to direct
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his remarks to his more dignified
and elderly companion. "Tell me," angrily asked the governor, as he turned to
Mulla Sadiq, "if you are aware of the opening passage of the Qayyumu'l-Asma' wherein
the Siyyid-i-Bab addresses the rulers and kings of the earth in these terms: `Divest
yourselves of the robe of sovereignty, for He who is the King in truth, hath been
made manifest! The Kingdom is God's, the Most Exalted. Thus hath the Pen of the
Most High decreed!' If this be true, it must necessarily apply to my sovereign,
Muhammad Shah, of the Qajar dynasty,(1)
whom I represent as the chief magistrate of this province. Must Muhammad Shah,
according to this behest, lay down his crown and abandon his sovereignty? Must
I, too, abdicate my power and relinquish my position?" Mulla Sadiq unhesitatingly
replied: "When once the truth of the Revelation announced by the Author of these
words shall have been definitely established, the truth of whatsoever has fallen
from His lips will likewise be vindicated. If these words be the Word of God,
the abdication of Muhammad Shah and his like can matter but little. It can in
no wise turn aside the Divine purpose, nor alter the sovereignty of the almighty
and eternal King."(2)
That cruel and impious ruler was sorely displeased
with such an answer. He reviled and cursed him, ordered his attendants to strip
him of his garments and to scourge him with a thousand lashes. He then commanded
that the beards of both Quddus and Mulla Sadiq should be burned, their noses be
pierced, that through this incision a cord should be passed, and with this halter
they should be led through the streets of the city.(3)
"It will be an object lesson to the people of Shiraz," Husayn Khan declared, "who
will know what the penalty of heresy will be." Mulla Sadiq, calm and self-possessed
and with eyes upraised to heaven, was heard reciting this prayer: "O Lord, our
God! We have indeed heard the voice of One that called. He called us to the
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Faith--`Believe ye on the
Lord your God!'--and we have believed. O God, our God! Forgive us, then, our sins,
and hide away from us our evil deeds, and cause us to die with the righteous."(1)
With magnificent fortitude both resigned themselves to their fate. Those who had
been instructed to inflict this savage punishment performed their task with alacrity
and vigour. None intervened in behalf of these sufferers, none was inclined to
plead their cause. Soon after this, they were both expelled from Shiraz. Before
their expulsion, they were warned that if they ever attempted to return to this
city, they would both be crucified. By their sufferings they earned the immortal
distinction of having been the first to be persecuted on Persian soil for the
sake of their Faith. Mulla Aliy-i-Bastami, though the first to fall a victim to
the relentless hate of the enemy, underwent his persecution in Iraq, which lay
beyond the confines of Persia. Nor did his sufferings, intense as they were, compare
with the hideousness and the barbaric cruelty which characterised the torture
inflicted upon Quddus and Mulla Sadiq.
An eye-witness of this revolting
episode, an unbeliever residing in Shiraz, related to me the following: "I was
present when Mulla Sadiq was being scourged. I watched his persecutors each in
turn apply the lash to his bleeding shoulders, and continue the strokes until
he became exhausted. No one believed that Mulla Sadiq, so advanced in age and
so frail in body, could possibly survive fifty such savage strokes. We marvelled
at his fortitude when we found that, although the number of the strokes of the
scourge he had received had already exceeded nine hundred, his face still retained
its original serenity and calm. A smile was upon his face, as he held his hand
before his mouth. He seemed utterly indifferent to the blows that were being showered
upon him. When he was being expelled from the city, I succeeded in approaching
him, and asked him why he held his hand before his mouth. I expressed surprise
at the smile upon his countenance. He emphatically replied: `The first seven strokes
were severely painful; to the rest I seemed to have grown indifferent. I was wondering
whether the strokes that followed were being actually applied to my own body.
A feeling
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of joyous exultation had
invaded my soul. I was trying to repress my feelings and to restrain my laughter.
I can now realise how the almighty Deliverer is able, in the twinkling of an eye,
to turn pain into ease, and sorrow into gladness. Immensely exalted is His power
above and beyond the idle fancy of His mortal creatures.'" Mulla Sadiq, whom I
met years after, confirmed every detail of this moving episode.
Husayn Khan's anger was not appeased by this
atrocious and most undeserved chastisement. His wanton and capricious cruelty
found further vent in the assault which he now directed against the person of
the Bab.(1) He despatched to
Bushihr a mounted escort of his own trusted guard, with emphatic instructions
to arrest the Bab and to bring Him in chains to Shiraz. The leader of that escort,
a member of the Nusayri community, better known as the sect of Aliyu'llahi, related
the following: "Having completed the third stage of our journey to Bushihr, we
encountered, in the midst of the wilderness a youth who wore a green sash and
a small turban after the manner of the siyyids who are in the trading profession.
He was on horseback, and was followed by an Ethiopian servant who was in charge
of his belongings. As we approached him, he saluted us and enquired as to our
destination. I thought it best to conceal from him the truth, and replied that
in this vicinity we had been commanded by the governor of Fars to conduct a certain
enquiry. He smilingly observed: `The governor has sent you to arrest Me. Here
am I; do with Me as you please. By
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coming out to meet you, I
have curtailed the length of your march, and have made it easier for you to find
Me.' I was startled by his remarks and marvelled at his candour and straightforwardness.
I could not explain, however, his readiness to subject himself, of his own accord,
to the severe discipline of government officials, and to risk thereby his own
life and safety. I tried to ignore him, and was preparing to leave, when he approached
me and said: `I swear by the righteousness of Him who created man, distinguished
him from among the rest of His creatures, and caused his heart to be made the
seat of His sovereignty and knowledge, that all My life I have uttered no word
but the truth, and had no other desire except the welfare and advancement of My
fellow-men. I have disdained My own ease and have avoided being the cause of pain
or sorrow to anyone. I know that you are seeking Me. I prefer to deliver Myself
into your hands, rather than subject you and your companions to unnecessary annoyance
for My sake.' These words moved me profoundly. I instinctively dismounted from
my horse, and, kissing his stirrups, addressed him in these words: `O light of
the eyes of the Prophet of God! I adjure you, by Him who has created you and endowed
you with such loftiness and power, to grant my request and to answer my prayer.
I beseech you to escape from this place and to flee from before the face of Husayn
Khan, the ruthless and despicable governor of this province. I dread his machinations
against you; I rebel at the idea of being made the instrument of his malignant
designs against so innocent and noble a descendant of the Prophet of God. My companions
are all honourable men. Their word is their bond. They will pledge themselves
not to betray your flight. I pray you, betake yourself to the city of Mashhad
in Khurasan, and avoid falling a victim to the brutality of this remorseless wolf.'
To my earnest entreaty he gave this answer: `May the Lord your God requite you
for your magnanimity and noble intention. No one knows the mystery of My Cause;
no one can fathom its secrets. Never will I turn My face away from the decree
of God. He alone is My sure Stronghold, My Stay and My Refuge. Until My last hour
is at hand, none dare assail Me, none can frustrate the plan of the Almighty.
And when
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My hour is come, how great
will be My joy to quaff the cup of martyrdom in His name! Here am I; deliver Me
into the hands of your master. Be not afraid, for no one will blame you.' I bowed
my consent and carried out his desire."
The Bab
straightway resumed His journey to Shiraz. Free and unfettered, He went before
His escort, which followed Him in an attitude of respectful devotion. By the magic
of His words, He had disarmed the hostility of His guards and transmuted their
proud arrogance into humility and love. Reaching the city, they proceeded directly
to the seat of the government. Whosoever observed the cavalcade marching through
the streets could not help but marvel at this most unusual spectacle. Immediately
Husayn Khan was informed of the arrival of the Bab, he summoned Him to his presence.
He received Him with the utmost insolence and bade Him occupy a seat facing him
in the centre of the room. He publicly rebuked Him, and in abusive language denounced
His conduct. "Do you realise," he angrily protested, "what a great mischief you
have kindled? Are you aware what a disgrace you have become to the holy Faith
of Islam and to the august person of our sovereign? Are you not the man who claims
to be the author of a new revelation which annuls the sacred precepts of the Qur'an?"
The Bab calmly replied: "`If any bad man come unto you with news, clear up the
matter at once, lest through ignorance ye harm others, and be speedily constrained
to repent of what ye have done.'"(1)
These words inflamed the wrath of Husayn Khan. "What!" he exclaimed. "Dare you
ascribe to us evil, ignorance, and folly?" Turning to his attendant, he bade him
strike the Bab in the face. So violent was the blow, that the Bab's turban fell
to the ground. Shaykh Abu-Turab, the Imam-Jum'ih of Shiraz, who was present at
that meeting and who strongly disapproved of the conduct of Husayn Khan, ordered
that the Bab's turban be replaced upon His head, and invited Him to be seated
by his side. Turning to the governor, the Imam-Jum'ih explained to him the circumstances
connected with the revelation of the verse of the Qur'an which the Bab had quoted,
and sought by this means to calm his fury. "This verse which this youth has
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quoted," he told him, "has
made a profound impression upon me. The wise course, I feel, is to enquire into
this matter with great care, and to judge him according to the precepts of the
holy Book." Husayn Khan readily consented; whereupon Shaykh Abu-Turab questioned
the Bab regarding the nature and character of His Revelation. The Bab denied the
claim of being either the representative of the promised Qa'im or the intermediary
between Him and the faithful. "We are completely satisfied," replied the Imam-Jum'ih;
"we shall request you to present yourself on Friday in the Masjid-i-Vakil, and
to proclaim publicly your denial." As Shaykh Abu-Turab arose to depart in the
hope of terminating the proceedings, Husayn Khan intervened and said: "We shall
require a person of recognised standing to give bail and surety for him, and to
pledge his word in writing that if ever in future this youth should attempt by
word or deed to prejudice the interests either of the Faith of Islam or of the
government of this land, he would straightway deliver him into our hands, and
regard himself under all circumstances responsible for his behaviour." Haji Mirza
Siyyid Ali, the Bab's maternal uncle, who was present at that meeting, consented
to act as the sponsor of his Nephew. In his own handwriting he wrote the pledge,
affixed to it his seal, confirmed it by the signature of a number of witnesses,
and delivered it to the governor; whereupon Husayn Khan ordered that the Bab be
entrusted to the care of His uncle, with the condition that at whatever time the
governor should deem it advisable, Haji Mirza Siyyid Ali would at once deliver
the Bab into his hands.
Haji Mirza Siyyid Ali, his heart filled with
gratitude to God, conducted the Bab to His home and committed Him to the loving
care of His revered mother. He rejoiced at this family reunion and was greatly
relieved by the deliverance of his dear and precious Kinsman from the grasp of
that malignant tyrant. In the quiet of His own home, the Bab led for a time a
life of undisturbed retirement. No one except His wife, His mother, and His uncles
had any intercourse with Him. Meanwhile the mischief-makers were busily pressing
Shaykh Abu-Turab to summon the Bab to the Masjid-i-Vakil and to call upon Him
to fulfil His pledge.
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153
Shaykh Abu-Turab was known
to be a man of kindly disposition, and of a temperament and nature which bore
a striking resemblance to the character of the late Mirza Abu'l-Qasim, the Imam-Jum'ih
of Tihran. He was extremely reluctant to treat with contumely persons of recognised
standing, particularly if these were residents of Shiraz. Instinctively he felt
this to be his duty, observed it conscientiously, and was as a result universally
esteemed by the people of that city. He therefore sought, through evasive answers
and repeated postponements, to appease the indignation of the multitude. He found,
however, that the stirrers-up of mischief and sedition were bending every effort
further to inflame the feelings of general resentment which had seized the masses.
He at length felt compelled to address a confidential message to Haji Mirza Siyyid
Ali, requesting him to bring the Bab with him on Friday to the Masjid-i-Vakil,
that He might fulfil the pledge He had given. "My hope," he added, "is that by
the aid of God the statements of your nephew may ease the tenseness of the situation
and may lead to your tranquillity as well as to our own."
The Bab, accompanied by Haji Mirza Siyyid
Ali, arrived at the Masjid at a time when the Imam-Jum'ih had just ascended the
pulpit and was preparing to deliver his sermon. As soon as his eyes fell upon
the Bab, he publicly welcomed Him, requested Him to ascend the pulpit, and called
upon Him to address the congregation. The Bab, responding to his invitation, advanced
towards him and, standing on the first step of the staircase, prepared to address
the people. "Come up higher," interjected the Imam-Jum'ih. Complying with his
wish, the Bab ascended two more steps. As He was standing, His head hid the breast
of Shaykh Abu-Turab, who was occupying the pulpit-top. He began by prefacing His
public declaration with an introductory discourse. No sooner had He uttered the
opening words of "Praise be to God, who hath in truth created the heavens and
the earth," than a certain siyyid known as Siyyidi-Shish-Pari, whose function
was to carry the mace before the Imam-Jum'ih, insolently shouted: "Enough of this
idle chatter! Declare, now and immediately, the thing you intend to say." The
Imam-Jum'ih greatly resented the rudeness of the siyyid's
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remark. "Hold your peace,"
he rebuked him, "and be ashamed of your impertinence." He then, turning to the
Bab, asked Him to be brief, as this, he said, would allay the excitement of the
people. The Bab, as He faced the congregation, declared: "The condemnation of
God be upon him who regards me either as a representative of the Imam or the gate
thereof. The condemnation of God be also upon whosoever imputes to me the charge
of having denied the unity of God, of having repudiated the prophethood of Muhammad,
the Seal of the Prophets, of having rejected the truth of any of the messengers
of old, or of having refused to recognise the guardianship of Ali, the Commander
of the Faithful, or of any of the imams who have succeeded him." He then ascended
to the top of the staircase, embraced the Imam-Jum'ih, and, descending to the
floor of the Masjid, joined the congregation for the observance of the Friday
prayer. The Imam-Jum'ih intervened and requested Him to retire. "Your family,"
he said, "is anxiously awaiting your return. All are apprehensive lest any harm
befall you. Repair to your house and there offer your prayer; of greater merit
shall this deed be in the sight of God." Haji Mirza Siyyid Ali also was, at the
request of the Imam-Jum'ih, asked to accompany his nephew to his home. This precautionary
measure which Shaykh Abu-Turab thought it wise to observe was actuated by the
fear lest, after the dispersion of the congregation, a few of the evil-minded
among the crowd might still attempt to injure the person of the Bab or endanger
His life. But for the sagacity, the sympathy, and the careful attention which
the Imam-Jum'ih so strikingly displayed on a number of such occasions, the infuriated
mob would doubtless have been led to gratify its savage desire, and would have
committed the most abominable of excesses. He seemed to have been the instrument
of the invisible Hand appointed to protect both the person and the Mission of
that Youth.(1)
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The Bab regained His home and for some time
was able to lead, in the privacy of His house, and in close association with His
family and kinsmen, a life of comparative tranquillity. In those days He celebrated
the advent of the first Naw-Ruz since He had declared His Mission. That festival
fell, in that year, on the tenth day of the month of Rabi'u'l-Avval, 1261 A.H.(1)
A few among those who were present on that
memorable occasion in the Masjid-i-Vakil, and had listened to the statements of
the Bab, were greatly impressed by the masterly manner in which that Youth had,
by His unaided efforts, succeeded in silencing His formidable opponents. Soon
after this event, they were each led to apprehend the reality of His Mission and
to recognise its glory. Among them was Shaykh Ali Mirza, the nephew of this same
Imam-Jum'ih, a young man who had just attained the age of maturity. The seed implanted
in his heart grew and developed, until in the year 1267 A.H.(2)
he was privileged to meet Baha'u'llah in Iraq. That visit filled him with enthusiasm
and joy. Returning greatly refreshed to his native land, he resumed with redoubled
energy his labours for the Cause. From that year until the present time, he has
persevered in his task, and has achieved distinction by the uprightness of his
character and whole-hearted devotion to his government and country. Recently a
letter addressed by him to Baha'u'llah has reached the Holy Land, in which he
expresses his keen satisfaction at the progress of the Cause in Persia. "I am
mute with wonder," he writes, "when I behold the evidences of God's unconquerable
power manifested among the people of my country. In a land which has for years
so savagely persecuted the Faith, a man who for forty years has been known throughout
Persia as a Babi, has been made the sole arbitrator in a case of dispute which
involves, on the one hand, the Zillu's-Sultan, the tyrannical son of the Shah
and a sworn enemy of the Cause, and, on the other, Mirza Fath-'Ali Khan, the Sahib-i-Divan.
It has been publicly announced that whatsoever be the verdict of this Babi, the
same should be unreservedly accepted by both parties and should be unhesitatingly
enforced."
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A certain Muhammad-Karim who was among the
congregation that Friday was likewise attracted by the Bab's remarkable behaviour
on that occasion. What he saw and heard on that day brought about his immediate
conversion. Persecution drove him out of Persia to Iraq, where, in the presence
of Baha'u'llah, he continually deepened his understanding and faith. Later on
he was bidden by Him to return to Shiraz and to endeavour to the best of his ability
to propagate the Cause. There he remained and laboured to the end of his life.
Still another was Mirza Aqay-i-Rikab-Saz.
He became so enamoured of the Bab on that day that no persecution, however severe
and prolonged, was able either to shake his convictions or to obscure the radiance
of his love. He, too, attained the presence of Baha'u'llah in Iraq. In answer
to the questions which he asked regarding the interpretation of the Disconnected
Letters of the Qur'an and the meaning of the Verse of Nur, he was favoured with
an expressly written Tablet revealed by the pen of Baha'u'llah. In His path he
eventually suffered martyrdom.
Among them also was Mirza Rahim-i-Khabbaz,
who distinguished himself by his fearlessness and fiery ardour. He relaxed not
in his efforts until the hour of his death.
Haji Abu'l-Hasan-i-Bazzaz, who, as a fellow-traveller
of the Bab during His pilgrimage to Hijaz, had but dimly recognised the overpowering
majesty of His Mission, was, on that memorable Friday, profoundly shaken and completely
transformed. He bore the Bab such love that tears of an overpowering devotion
continually flowed from his eyes. All who knew him admired the uprightness of
his conduct and praised his benevolence and candour. He, as well as his two sons,
has proved by his deeds the tenacity of his faith, and has won the esteem of his
fellow-believers.
And yet another of those who felt the fascination
of the Bab on that day was the late Haji Muhammad-Bisat, a man well-versed in
the metaphysical teachings of Islam and a great admirer of both Shaykh Ahmad and
Siyyid Kazim. He was of a kindly disposition and was gifted with a keen sense
of humour. He had won the friendship of the Imam-Jum'ih,
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was intimately associated
with him, and was a faithful attendant at the Friday congregational prayer.
The Naw-Ruz of that year,
which heralded the advent of a new springtime, was also symbolic of that spiritual
rebirth, the first stirring of which could already be discerned throughout the
length and breadth of the land. A number of the most eminent and learned among
the people of that country emerged from the wintry desolation of heedlessness,
and were quickened by the reviving breath of the new-born Revelation. The seeds
which the Hand of Omnipotence had implanted in their hearts germinated into blossoms
of the purest and loveliest fragrance.(1)
As the breeze of His loving-kindness and tender mercy wafted over these blossoms,
the penetrating power of their perfume spread far and wide over the face of all
that land. It diffused itself even beyond the confines of Persia. It reached Karbila
and reanimated the souls of those who were waiting in expectation for the return
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of the Bab to their city.
Soon after Naw-Ruz, an epistle reached them by way of Basrih, in which the Bab,
who had intended to return from Hijaz to Persia by way of Karbila, informed them
of the change in His plan and of His consequent inability to fulfil His promise.
He directed them to proceed to Isfahan and remain there until the receipt of further
instructions. "Should it be deemed advisable," He added, "We shall request you
to proceed to Shiraz; if not, tarry in Isfahan until such time as God may make
known to you His will and guidance."
The receipt of this unexpected intelligence
created a considerable stir among those who had been eagerly awaiting the arrival
of the Bab at Karbila. It agitated their minds and tested their loyalty. "What
of His promise to us?" whispered a few of the discontented among them. "Does He
regard the breaking of His pledge as the interposition of the will of God?" The
others, unlike those waverers, became more steadfast in their faith and clung
with added determination to the Cause. Faithful to their Master, they joyously
responded to His invitation, ignoring entirely the criticisms and protestations
of those who had faltered in their faith.
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They set out for Isfahan,
determined to abide by whatsoever might be the will and desire of their Beloved.
They were joined by a few of their companions, who, though gravely shaken in their
belief, concealed their feelings. Mirza Muhammad-'Aliy-i-Nahri, whose daughter
was subsequently joined in wedlock with the Most Great Branch, and Mirza Hadi,
the brother of Mirza Muhammad-'Ali, both residents of Isfahan, were among those
companions whose vision of the glory and sublimity of the Faith the expressed
misgivings of the evil whisperers had failed to obscure. Among them, too, was
a certain Muhammad-i-Hana-Sab, also a resident of Isfahan, who is now serving
in the home of Baha'u'llah. A number of these staunch companions of the Bab participated
in the great struggle of Shaykh Tabarsi and miraculously escaped the tragic fate
of their fallen brethren.
On their way to Isfahan they
met, in the city of Kangavar, Mulla Husayn with his brother and nephew, who were
his companions on his previous visit to Shiraz, and who were proceeding to Karbila.
They were greatly delighted by this unexpected encounter, and requested Mulla
Husayn to prolong his stay in Kangavar, with which request he readily complied.
Mulla Husayn, who, while in that city, led the companions of the Bab in the Friday
congregational prayer, was held in such esteem and reverence by his fellow-disciples
that a number of those present, who later on, in Shiraz, revealed their disloyalty
to the Faith, were moved with envy. Among them were Mulla Javad-i-Baraghani and
Mulla Abdu'l-'Aliy-i-Harati, both of whom feigned submission to the Revelation
of the Bab in the hope of satisfying their ambition for leadership. They both
strove secretly to undermine the enviable position achieved by Mulla Husayn. Through
their hints and insinuations, they persistently endeavoured to challenge his authority
and disgrace his name.
I have heard Mirza Ahmad-i-Katib, better known
in those days as Mulla Abdu'l-Karim, who had been the travelling companion of
Mulla Javad from Qazvin, relate the following: " Mulla Javad often alluded in
his conversation with me to Mulla Husayn. His repeated and disparaging remarks,
couched in artful language, impelled me to cease my association with him. Every
time I determined to sever my
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intercourse with Mulla Javad,
I was prevented by Mulla Husayn, who, discovering my intention, counselled me
to exercise forbearance towards him. Mulla Husayn's association with the loyal
companions of the Bab greatly added to their zeal and enthusiasm. They were edified
by his example and were lost in admiration for the brilliant qualities of mind
and heart which distinguished so eminent a fellow-disciple."
Mulla Husayn decided to join
the company of his friends and to proceed with them to Isfahan. Travelling alone,
at about a farsakh's(1)
distance in advance of his companions, he, as soon as he paused at nightfall to
offer his prayer, would be overtaken by them and would, in their company, complete
his devotions. He would be the first to resume the journey, and would again be
joined by that devoted band at the hour of dawn, when he once more would break
his march to offer his prayer. Only when pressed by his friends would he consent
to observe the congregational form of worship. On such occasions he would sometimes
follow the lead of one of his companions. Such was the devotion which he had kindled
in those hearts that a number of his fellow-travellers would dismount from their
steeds and, offering them to those who were journeying on foot, would themselves
follow him, utterly indifferent to the strain and fatigues of the march.
As they approached the outskirts
of Isfahan, Mulla Husayn, fearing that the sudden entry of so large a group of
people might excite the curiosity and suspicion of its inhabitants, advised those
who were travelling with him to disperse and to enter the gates in small and inconspicuous
numbers. A few days after their arrival, there reached them the news that Shiraz
was in a state of violent agitation, that all manner of intercourse with the Bab
had been forbidden, and that their projected visit to that city would be fraught
with the gravest danger. Mulla Husayn, quite undaunted by this sudden intelligence,
decided to proceed to Shiraz. He acquainted only a few of his trusted companions
with his intention. Discarding his robes and turban, and wearing the jubbih (2)
and kulah of the people of Khurasan, he, disguising himself as a horseman of Hizarih
and Quchan and accompanied by his brother and nephew, set out at an unexpected
hour for the
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city of his Beloved. As he
approached its gate, he instructed his brother to proceed in the dead of night
to the house of the Bab's maternal uncle and to request him to inform the Bab
of his arrival. Mulla Husayn received, the next day, the welcome news that Haji
Mirza Siyyid Ali was expecting him an hour after sunset outside the gate of the
city. Mulla Husayn met him at the appointed hour and was conducted to his home.
Several times at night did the Bab honour that house with His presence, and continue
in close association with Mulla Husayn until the break of day. Soon after this,
He gave permission to His companions who had gathered in Isfahan, to leave gradually
for Shiraz, and there to wait until it should be feasible for Him to meet them.
He cautioned them to exercise the utmost vigilance, instructed them to enter,
a few at a time, the gate of the city, and bade them disperse, immediately upon
their arrival, into such quarters as were reserved for travellers, and accept
whatever employment they could find.
The first group to reach the
city and meet the Bab, a few days after the arrival of Mulla Husayn, consisted
of Mirza Muhammad-'Aliy-i-Nahri, Mirza Hadi, his brother; Mulla Abdu'l-Karim-i-Qazvini,
Mulla Javad-i-Baraghani, Mulla Abdu'l-'Aliy-i-Harati, and Mirza Ibrahim-i-Shirazi.
In the course of their association with Him, the last three of the group gradually
betrayed their blindness of heart and demonstrated the baseness of their character.
The manifold evidences of the Bab's increasing favour towards Mulla Husayn aroused
their anger and excited the smouldering fire of their jealousy. In their impotent
rage, they resorted to the abject weapons of fraud and of calumny. Unable at first
to manifest openly their hostility to Mulla Husayn, they sought by every crafty
device to beguile the minds and damp the affections of his devoted admirers. Their
unseemly behaviour alienated the sympathy of the believers and precipitated their
separation from the company of the faithful. Expelled by their very acts from
the bosom of the Faith, they leagued themselves with its avowed enemies and proclaimed
their utter rejection of its claims and principles. So great was the mischief
which they stirred up among the people of that city that they were eventually
expelled by the civil authorities,
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who alike despised and feared
their plottings. The Bab has in a Tablet, in which He expatiates upon their machinations
and misdeeds, compared them to the calf of the Samiri, the calf that had neither
voice nor soul, which was both the abject handiwork and the object of the adoration
of a wayward people. "May Thy condemnation, O God!" He wrote, with reference to
Mulla Javad and Mulla Abdu'l-'Ali, "rest upon the Jibt and Taghut,(1)
the twin idols of this perverse people." All three subsequently proceeded to Kirman
and joined forces with Haji Mirza Muhammad Karim Khan, whose designs they furthered
and the vehemence of whose denunciations they strove to reinforce.
One night after their expulsion
from Shiraz, the Bab, who was visiting the home of Haji Mirza Siyyid Ali, where
He had summoned to meet Him Mirza Muhammad-'Aliy-i-Nahri, Mirza Hadi, and Mulla
Abdu'l-Karim-i-Qazvini, turned suddenly to the last-named and said: " Abdu'l-Karim,
are you seeking the Manifestation?" These words, uttered with calm and extreme
gentleness, had a startling effect upon him. He paled at this sudden interrogation
and burst into tears. He threw himself at the feet of the Bab in a state of profound
agitation. The Bab took him lovingly in His arms, kissed his forehead, and invited
him to be seated by His side. In a tone of tender affection, He succeeded in appeasing
the tumult of his heart.
As soon as they had regained their home, Mirza
Muhammad-'Ali and his brother enquired of Mulla Abdu'l-Karim the reason for the
violent perturbation which had suddenly seized him. "Hear me," he answered; "I
will relate to you the tale of a strange experience, a tale which I have shared
with no one until now. When I attained the age of maturity, I felt, while I lived
in Qazvin, a profound yearning to unravel the mystery of God and to apprehend
the nature of His saints and prophets. Nothing short of the acquisition of learning,
I realised, could enable me to achieve my goal. I succeeded in obtaining the consent
of my father and uncles to the abandonment of my business, and plunged immediately
into study and research. I occupied a room in one of the madrisihs of Qazvin,
and concentrated my efforts on the
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acquisition of every available
branch of human learning. I often discussed the knowledge which I acquired with
my fellow-disciples, and sought by this means to enrich my experience. At night,
I would retire to my home, and, in the seclusion of my library, would devote many
an hour to undisturbed study. I was so immersed in my labours that I grew indifferent
to both sleep and hunger. Within two years I had resolved to master the intricacies
of Muslim jurisprudence and theology. I was a faithful attendant at the lectures
given by Mulla Abdu'l-Karim-i-Iravani, who, in those days, ranked as the most
outstanding divine of Qazvin. I greatly admired his vast erudition, his piety
and virtue. Every night during the period that I was his disciple, I devoted my
time to the writing of a treatise which I submitted to him and which he revised
with care and interest. He seemed to be greatly pleased with my progress, and
often extolled my high attainments. One day, in the presence of his assembled
disciples, he declared: `The learned and sagacious Mulla Abdu'l-Karim has qualified
himself to expound authoritatively the sacred Scriptures of Islam. He no longer
needs to attend either my classes or those of my equals. I shall, please God,
celebrate his elevation to the rank of a mujtahid on the morning of the coming
Friday, and will deliver his certificate to him after the congregational prayer.'
"No sooner had Mulla Abdu'l-Karim spoken these
words and departed than his disciples came forward and heartily congratulated
me on my accomplishments. I returned, greatly elated, to my home. Upon my arrival
I discovered that both my father and my elder uncle, Haji Husayn-'Ali, both of
whom were greatly esteemed throughout Qazvin, were preparing a feast in my honour,
with which they intended to celebrate the completion of my studies. I requested
them to postpone the invitation they had extended to the notables of Qazvin until
further notice from me. They gladly consented, believing that in my eagerness
for such a festival I would not unduly postpone it. That night I repaired to my
library and, in the privacy of my cell, pondered the following thoughts in my
heart: Had you not fondly imagined, I said to myself, that only the sanctified
in spirit could ever hope to attain the station of an authoritative expounder
of the
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sacred Scriptures of Islam?
Was it not your belief that whoso attained this station would be immune from error?
Are you not already accounted among those who enjoy that rank? Has not Qazvin's
most distinguished divine recognised and declared you to be such? Be fair. Do
you in your own heart regard yourself as having attained that state of purity
and sublime detachment which you, in days past, considered the requisites for
one who aspires to reach that exalted position? Think you yourself to be free
from every taint of selfish desire? As I sat musing, a feeling of my own unworthiness
gradually overpowered me. I recognised myself as still a victim of cares and perplexities,
of temptations and doubts. I was oppressed by such thoughts as to how I should
conduct my classes, how to lead my congregation in prayer, how to enforce the
laws and precepts of the Faith. I felt continually anxious as to how I should
discharge my duties, how to ensure the superiority of my achievements over those
who had preceded me. I was overcome with such a sense of humiliation that I felt
impelled to seek forgiveness from God. Your aim in acquiring all this learning,
I thought to myself, has been to unravel the mystery of God and to attain the
state of certitude. Be fair. Are you sure of your own interpretation of the Qur'an?
Are you certain that the laws which you promulgate reflect the will of God? The
consciousness of error suddenly dawned upon me. I realised for the first time
how the rust of learning had corroded my soul and had obscured my vision. I lamented
my past, and deplored the futility of my endeavours. I knew that the people of
my own rank were subject to the same afflictions. As soon as they had acquired
this so-called learning, they would claim to be the exponents of the law of Islam
and would arrogate to themselves the exclusive privilege of pronouncing upon its
doctrine.
"I remained absorbed in my thoughts until
dawn. That night I neither ate nor slept. At times I would commune with God: `Thou
seest me, O my Lord, and Thou beholdest my plight. Thou knowest that I cherish
no other desire except Thy holy will and pleasure. I am lost in bewilderment at
the thought of the multitude of sects into which Thy holy Faith hath fallen. I
am deeply perplexed when I behold the
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schisms that have torn the
religions of the past. Wilt Thou guide me in my perplexities, and relieve me of
my doubts? Whither am I to turn for consolation and guidance?' I wept so bitterly
that night that I seemed to have lost consciousness. There suddenly came to me
the vision of a great gathering of people, the expression of whose shining faces
greatly impressed me. A noble figure, attired in the garb of a siyyid, occupied
a seat on the pulpit facing the congregation. He was expounding the meaning of
this sacred verse of the Qur'an: `Whoso maketh efforts for Us, in Our ways will
We guide them.' I was fascinated by his face. I arose, advanced towards him, and
was on the point of throwing myself at his feet when that vision suddenly vanished.
My heart was flooded with light. My joy was indescribable.
"I immediately decided to consult Haji Allah-Vardi,
father of Muhammad-Javad-i-Farhadi, a man known throughout Qazvin for his deep
spiritual insight. When I related to him my vision, he smiled and with extraordinary
precision described to me the distinguishing features of the siyyid who had appeared
to me. `That noble figure,' he added, `was none other than Haji Siyyid Kazim-i-Rashti,
who is now in Karbila and who may be seen expounding every day to his disciples
the sacred teachings of Islam. Those who listen to his discourse are refreshed
and edified by his utterance. I can never describe the impression which his words
exert upon his hearers.' I joyously arose and, expressing to him my feelings of
profound appreciation, retired to my home and started forthwith on my journey
to Karbila. My old fellow-disciples came and entreated me either to call in person
on the learned Mulla Abdu'l-Karim, who had expressed a desire to meet me, or to
allow him to come to my house. `I feel the impulse,' I replied, `to visit the
shrine of the Imam Husayn at Karbila. I have vowed to start immediately on that
pilgrimage. I cannot postpone my departure. I will, if possible, visit him for
a few moments when I start to leave the city. If I cannot, I would beg him to
excuse me and to pray in my behalf that I may be guided on the straight path.'
"I confidentially acquainted my relatives
with the nature of my vision and its interpretation. I informed them of my projected
visit to Karbila. My words to them that very day
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instilled the love of Siyyid
Kazim in their hearts. They felt greatly drawn to Haji Allah-Vardi, freely associated
with him, and became his fervent admirers.
"My brother, Abdu'l-Hamid [who later quaffed
the cup of martyrdom in Tihran], accompanied me on my journey to Karbila. There
I met Siyyid Kazim and was amazed to hear him discourse to his assembled disciples
under exactly the same circumstances as he had appeared to me in my vision. I
was astounded when I discovered, upon my arrival, that he was expounding the meaning
of the same verse which he, when he appeared to me, was explaining to his disciples.
As I sat and listened to him, I was greatly impressed by the force of his argument
and the profundity of his thoughts. He graciously received me and showed me the
utmost kindness. My brother and I both felt an inner joy we had never before experienced.
At the hour of dawn we would hasten to his home, and would accompany him on his
visit to the shrine of the Imam Husayn.
"I spent the entire winter in close companionship
with him. During the whole of that period, I faithfully attended his classes.
Every time I listened to his speech, I heard him describe a particular aspect
of the manifestation of the promised Qa'im. This theme constituted the sole subject
of his discourses. Whichever verse or tradition he happened to be expounding,
he would invariably conclude his commentary on it with a particular reference
to the advent of the promised Revelation. `The promised One,' he would openly
and repeatedly declare, lives in the midst of this people. The appointed time
for His appearance is fast approaching. Prepare the way for Him, and purify yourselves
so that you may recognise His beauty. Not until I depart from this world will
the day-star of His countenance be revealed. It behoves you after my departure
to arise and seek Him. You should not rest for one moment until you find Him.'
"After the celebration of Naw-Ruz, Siyyid
Kazim bade me depart from Karbila. `Rest assured, O Abdu'l-Karim,' he told me
as he bade me farewell, `you are of those who, in the Day of His Revelation, will
arise for the triumph of His Cause. You will, I hope, remember me on that blessed
Day.' I besought him to allow me to remain in Karbila, pleading
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that my return to Qazvin
would arouse the enmity of the mullas of that city. `Let your trust be wholly
in God,' was his reply. `Ignore entirely their machinations. Engage in trade,
and rest assured that their protestations will never succeed in harming you.'
I followed his advice, and together with my brother set out for Qazvin.
"Immediately upon my arrival, I undertook
to carry out the counsel of Siyyid Kazim. With the instructions he had given me,
I was able to silence every malicious opposer. I devoted my days to the transaction
of my business; at night I would regain my home and, in the quiet of my chamber,
would consecrate my time to meditation and prayer. With tearful eyes I would commune
with God and would beseech Him, saying: `Thou hast, by the mouth of Thine inspired
servant, promised that I shall attain unto Thy Day, and shall behold Thy Revelation.
Thou hast, through him, assured me that I shall be among those who will arise
for the triumph of Thy Cause. How long wilt Thou withhold from me Thy promise?
When will the hand of Thy loving-kindness unlock to me the door of Thy grace,
and confer upon me Thy everlasting bounty?' Every night I would renew this prayer
and would continue in my supplications until the break of day.
"One night, on the eve of the day of Arafih,
in the year 1255 A.H.(1) I
was so wrapt in prayer that I seemed to have fallen into a trance. There appeared
before me a bird, white as the snow, which hovered above my head and alighted
upon the twig of a tree beside me. In accents of indescribable sweetness, that
bird voiced these words: `Are you seeking the Manifestation, O Abdu'l-Karim? Lo,
the year '60.' Immediately after, the bird flew away and vanished. The mystery
of those words greatly agitated me. The memory of the beauty of that vision lingered
long in my mind. I seemed to have tasted all the delights of Paradise. My joy
was irrepressible.
"The mystic message of that bird had penetrated
my soul and was continually on my lips. I revolved it constantly in my mind. I
shared it with no one, fearing lest its sweetness forsake me. A few years later,
the Call from Shiraz reached my ears. The day I heard it, I hastened to that city.
On
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my way I met, in Tihran,
Mulla Muhammad-i-Mu'allim, who acquainted me with the nature of this Call, and
informed me that those who had acknowledged it had gathered in Karbila and were
awaiting the return of their Leader from Hijaz. I immediately departed for that
city. From Hamadan, Mulla Javad-i-Baraghani, to my great distress, accompanied
me to Karbila, where I was privileged to meet you as well as the rest of the believers.
I continued to treasure within my heart the strange message conveyed to me by
that bird. When I subsequently attained the presence of the Bab and heard from
His lips those same words, spoken in the same tone and language as I had heard
them, I realised their significance. I was so overwhelmed by their power and glory
that I instinctively fell at His feet and magnified His name."
In the early days of the year 1265 A.H.,(1)
I set out, at the age of eighteen, from my native village of Zarand for Qum, where
I chanced to meet Siyyid Isma'il-i-Zavari'i, surnamed Dhabih, who later on, while
in Baghdad, offered up his life as a sacrifice in the path of Baha'u'llah. Through
him I was led to recognise the new Revelation. He was then preparing to leave
for Mazindaran and had determined to join the heroic defenders of the fort of
Shaykh Tabarsi. He had intended to take me with him, together with Mirza Fathu'llah-i-Hakkak,
a lad of my age, who was a resident of Qum. As circumstances interfered with his
plan, he promised before his departure that he would communicate with us from
Tihran and would ask us to join him. In the course of his conversation with Mirza
Fathu'llah and me, he related to us the account of Mulla Abdu'l-Karim's marvellous
experience. I was seized with an ardent desire to meet him. When I subsequently
arrived at Tihran and met Siyyid Isma'il in the Madrisiy-i-Daru'sh-Shafay-i-Masjid-i-Shah,
I was introduced by him to this same Mulla Abdu'l-Karim, who was then living in
that same madrisih. In those days we were informed that the struggle of Shaykh
Tabarsi had come to an end, and that those companions of the Bab who had gathered
in Tihran and were contemplating joining their brethren had each returned to his
own province unable to achieve his goal. Mulla Abdu'l-Karim remained in the
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capital, where he devoted
his time to transcribing the Persian Bayan. My close association with him at that
time served to deepen my love and admiration for him. I still feel, after the
lapse of eight and thirty years since our first interview in Tihran, the warmth
of his friendship and the fervour of his faith. My feelings of affectionate regard
for him prompted me to dwell at length upon the circumstances of his early life,
culminating in what may be regarded as the turning point of his whole career.
May it in turn serve to awaken the reader to the glory of this momentous Revelation.
