In the Land of Refuge

Bahá’í Martyrdom in Nayríz

[p. 570:1] During this period [winter of 1909], the heart-wrenching, heart-rending event of Nayríz occurred, and the details of that incident, perpetrated by Hájí Siyyid ‘Abdu’l-Husayn Lárí,³³⁴ are as follows:

With his seat of power situated in Lár—a place known particularly for its warm [and inhospitable] climate—Hájí Siyyid ‘Abdu’l-Husayn was a low-ranking, ordinary cleric. He had built a long and checkered record in deceiving people. Gradually, he expanded his circle of influence to include such regions as Bastak, Lár, Galih-Dár, Jahrum, Dáráb, and Sar-Kúh. The inhabitants of those territories had fallen under his spell to such extent that they would consider it imperative to obey his every wish, nay, would deem his commands more meritorious and obligatory than their religious duties. In such depth had his authority penetrated the hearts of the population that if he were to declare their wives forbidden unto them, the people would immediately obey and would maintain their separation. They had noised abroad many stories of miracles and prodigies about him and would say, “Áqá, spreads his prayer mat on the pool and offers his prayers standing on the water! He ascends the fence and canters upon it like a mount!” Such rubbish had become the foundation of the firm belief of that region. They would even take his ablution water for medicinal purposes, and with colossal prices barter the same with one another. All this had enabled this man to greatly expand his influence.

Persecutions in Nayríz

When the tumultuous news of Muhammad-‘Alí Sháh’s abdication and the installation of General As‘ad [Bakhtiyárí as the Prime Minister] was received, this gave Siyyid ‘Abdu’l-Husayn new ideas. Arraying a large number of armed men around him, he began to cherish designs for an [independent] sovereignty and throne. He issued commands and orders, and sent these forth for execution; summoned all the rulers and chieftains of the region, as far as Istahbánát and Nayríz, and incited them to submission and inflamed their greed; ordered a widespread jihád; seized and placed under his own rule all the government functions, such as the treasury, post office, and the police; printed stamps [under the title of “the nation of Islam”] and paper currency in his own name; he organized mercenary forces from local thugs; placed each district under the command of a savage rabble and fixed a reign of terror.³³⁵

Among this latter group numbered Shaykh Zakariyyá [of Sar-Kúh], who was assigned the command of Sar-Kúh, Ma‘ádin, and the districts of Istahbánát and Nayríz. That barbarous tyrant, together with a force in excess of a thousand strong, all thoroughly bereft of humanity and civility, moved towards Nayríz. A distance of two days’ journey from town, he wrote to the Shaykhu’l-Islám [of Nayríz], stating essentially:
His Excellency, the Ayatu’lláh Áqá Hájí Siyyid ‘Abdu’l-Husayn has currently ascended the throne, and the constitutional monarch is none other besides him. All must show submissiveness before him by considering his every command their religious obligation. As in accord with the all-sovereign wishes of the illustrious Ayatu’lláh, I have arrived in this region today, I hereby charge you that, congruent with the instructions contained in this letter, you chain and send before me all the absolutist monarchists so that I many send them under guard to the illustrious Ayatu’lláh, the Sultánu’l-Muslimín [the king of Muslims], that he may punish them in conformity with Islamic jurisprudence.

Moreover, you are to purge Nayríz of all members of the wayward and perverse Bahá’í community.

Should anything other than what is commanded in this letter occur, then stand forewarned that I will come forth to Nayríz and will show no mercy to anyone.

Signed by me, Zakariyyá Ansárí

And on the envelope he fixed his [p. 575] seal, “Nasiru’l-Islám” [the defender of Islam].

Upon receipt of this letter in Nayríz, some opted to bend before his will, while others at first remained neutral but eventually grew apprehensive of grave consequences and resolved to defend themselves [against Shaykh Zakariyyá]. As a measure of protection, the inhabitants of Nayríz commissioned a number of gunmen to the Sayf-Ábád Fort and secured and established fortifications on all the elevated spots and prepared for defense. However, the residents of Sayf-Ábád were entirely in favor of the new regime, which allowed the Shaykh [Zakariyyá] and his rabble to benefit immensely from the situation. [Noting this betrayal,] some of the Nayrízí gunmen quit their fortification, while others threw in their lot with the Shaykh and led him triumphantly to Nayríz.

At the head of a large contingent, the Shaykh arrived in Nayríz and opened his hands and gave vent to massive looting of all Muslims—even the home of the Shaykhu’l-Islám. However, as the home of the Shaykhu’l-Islám and the surrounding homes had established fortifications and turrets, he decided to select that quarter³³⁶ as his own headquarters and fortress.

With much embellishment and great detail, [Shaykh Zakariyyá] wrote of his victory to Sar-Kúh and Istahbánát and told them of what had transpired in exaggerated language. Overtaken by greed, the residents of those towns decided to proceed to Nayríz, knowing well that booty and spoils of pillage awaited them. After such a beginning, he commenced the murder and plundering of Bahá’í residents and ignited the fire of mischief and fueled the flames of hatred.

Meanwhile, Muhammad-Hasan Khán, the deputy-governor [of Nayríz], fled the city. On hearing reports of the events, due to his innate incompetence, Hájí Ásifu’d-Dawlih [the governor-general of Fárs] failed to intervene, thereby allowing the flames of mischief to burn brightly.

On the Shaykh’s behalf, public criers proclaimed throughout Nayríz, “Anyone submitting a captive Bahá’í, will be rewarded with a rifle. Henceforth, all Muslims are safe and secure. Our sole purpose is to slay all the Bahá’ís and none other.” On hearing this announcement, the friends of the Merciful [i.e., Bahá’ís], who had previously gathered in the Masjid Jam‘ih and had fortified that stronghold, retreated and fled.³³⁷ The vast majority of them went into the surrounding mountains and took refuge in caves.³³⁸

Bahá’í Martyrdoms

The following day, [two of the believers,] Mullá Muhammad-‘Alí and his son-in-law, Mullá Hasan, were working the farm fields of Bíd-Lang, and were found and seized by the agitators. Bound, they were taken to Shaykh Zakariyyá. “We have brought you Bahá’ís!” they joyfully announced. That murderous tyrant and merciless tormenter immediately ordered their execution by firing squad. Thus, those two wronged-ones were martyred.

This incident bolstered the people’s audacity, as they realized that in order to rescue themselves from the fury of [Shaykh] Zakariyyá and also win the blessings associated with the slaying of the Bábís—which they believed to be a meritorious deed—they needed to carry out his wish [and round up the Bahá’ís].

Next day, three more believers were taken to the Shaykh. However, he cunningly compelled them to turn over all their properties and possessions to him, and then they were released.

Hungry, thirsty, and filled with anxiety, the wretched believers who had fled from the city wandered over the mountains. After two days, the myrmidons and henchmen discovered their location and apprehended eight believers with the intention of taking them to the Shaykh. En route, the captives were subjected to all manner of mistreatment and brutality, to the point that by the time they arrived at the headquarters, no strength was left in them and blood poured from their ears and heads, and their entire bodies were covered in injuries.

Upon arrival, one of them asked for water, but instead the ruthless Shaykh ordered his immediate martyrdom by gunfire. In short, [p. 580] each of the eight was slain in a different manner.

Moreover, that day,³³⁹ ten more believers, each in a different way, perished at the hand of the rabble. Ustád ‘Alí Sabbágh [the painter] was riddled with bullets in the Chinár-Sukhtih quarters, next to the Masjid [Jum‘ih]. The remains of that wronged-one were burnt and the cinders thrown into a well. Mullá ‘Abdu’l-Majíd, a sixty-five-year-old believer who had recently become blind, was heartlessly pulled from his home and most severely beaten. They perpetrated upon that man what no pen dare describe. At last, they repeatedly shot him and burned his remains.

In total, the number of martyred believers reached nineteen,³⁴⁰ and were I to describe the details of each, much like the first Nayríz episode outlined earlier, it would become a lengthy epistle.³⁴¹ It should suffice to note that this incident was in every way more severe, more brutal, and more harrowing than the previous episodes.

For quite a while, the widowed women and orphaned children, having lost their husbands and fathers, and having witnessed their homes destroyed and all their possessions plundered, lived in such conditions that indeed will remain a grievous stain of disgrace for the world of humanity. The majority of them took refuge in the mosques or spent [the chilling nights] in the streets or in the ruins of what once were their homes, now reduced to naught but a pile of rubble. When any of them tried to take shelter in the homes of their non-Bahá’í [relatives], they were forcibly denied. Their sole consolation was that they had not been killed like their men—insults and hardships they could endure.

Refugees to Sarvistán

For two days, innocent children and unprotected women lived with no food or provisions. Meanwhile, hundreds [of Bahá’ís] fled into the wilderness, knowing well that should any of them be caught by the rabble, their lives would be in iniquitous peril. Among such desolate believers were seventy-two who retreated in the direction of Sarvistán. What these refugees endured is most heart-wrenching and on par with the martyrdom of the other captives among their co-religionists.

Some of the escapees located one another in the vicinity of Istahbánát and together proceeded towards the Rúníz village,³⁴² which belonged to Áqá Mírzá Áqá Afnán and whose inhabitants were Bahá’ís. The village Dhábit [chief], Mír Muhammad-Hasan Nayrízí, was appointed by the Afnán and for several days saw to the comfort of the refugees.

Suddenly, word reached them from Qaytás Khán, one of the influential men of Fasá, “I am commissioned on behalf of Shaykh Zakariyyá to come to the village of Rúníz, seizing [fugitive] Bahá’ís, to send them forthwith before the Shaykh. As such, should any such person be at the village, you must see to their immediate exit so that you and I may not suffer problems and difficulties.” Apprehensive of the potential consequences, Mír Muhammad-Hasan, who for years had worked for the Afnán and served as the village chief, informed the hunted believers, “Qaytás Khán is a ruthless man and most likely would cause harassment. I suggest you prepare for departure towards Sarvistán.” The Bahá’ís [not wishing to bring difficulty on their host,] consented.

Even though their feet were severely injured from having sprinted [for many days] in the mountains and the wilderness, they recognized they had no choice but to flee yet again. [p. 585] As such, forced by circumstances, with bleeding feet, they took to the desert.

They decided not to use the main road, as it might be frequented by ‘Arab tribes and their cattle, and might cause them further trials. Led by a guide, they left in the direction of Kharman-Kúh. Still in the morning hours, however, the guide lost his way, and, deeply perplexed and confounded, they knew not in which direction to proceed. On their way, they passed through areas where snowfall had accumulated in excess of ten meters, and they had to make their way deep in ice and snow. Despite all the adversities that had befallen them, constant expressions of gratitude to the court of their Beloved streamed forth from their lips. In that wretched state, in utmost humility and entreaty, they would raise their voices in prayer to the Threshold of their compassionate God.

By noontime, due to extreme fatigue, none among them could take another step. They had no food or provisions, except a small quantity of flour. Using the brushwood in the wild, a fire was made and some snowflakes melted over a piece of clothing, and with that, dough was prepared which allowed them to make a few pieces of bread. Though there was so very little, bread was eaten, and then they proceeded on their way yet again.

By dusk, the way [to Sarvistán] was found, and by darkness the village of ‘Alí-Ábád was reached. However, fearing the assailants, they decided to press on, and by mid-night they reached the forest in the vicinity of Sarvistán. [In the darkness,] they lost their way once more and failed to reach their destination that night. Fire was made, and they circled around it—some fell unconscious, while others remained awake due to the piercing cold.

At break of dawn, they rose and recommenced their agonizing, tortuous march. The vast majority of their group were so bitterly tired, injured, and starved that they could hardly take steps. Most had to satisfy their profound hunger with only leaves and wild bracken.

By noontime, their goal was within a half farsang of the village, and yet they were so extremely tired and famished that they could not travel this short distance. All fell to the ground unconscious, preferring death to such misery. Two among them, being younger and stronger than their peers, rose and, placing their trust in God, proceeded towards Sarvistán where their Bahá’í brethren resided.

During those days, the teachers of the Cause of God, Áqá Mírzá ‘Alí-Akbar [Rafsinjání] and Áqá Mírzá Tarázu’lláh [Samandarí] were in Sarvistán, and the friends were filled with joy and ecstasy. However, when an ‘Arab messenger arrived from the [Rúníz] village belonging to the Afnán and informed them of what had transpired, their delight turned to bitter sorrow. Quickly they exerted themselves to gather all the necessary provisions so that upon the arrival of their wronged brethren, they might be welcomed befittingly. It was then that the two young refugees arrived and informed them of the occurrences and the condition of the remaining party.

Immediately, food and carriages were gathered and a large contingent of the friends taken to the spot where the persecuted believers had fallen unconscious. Seeing them in that state and at the door of death, the Sarvistánís cried bitterly over the afflictions and hardships that these devoted souls had endured. They were all fed and brought to Sarvistán.

I wish to note for the reader that from the dawn of the Faith until the present, [p. 590] the Bahá’ís and the Muslims of Sarvistán have lived together like brothers and in the utmost fraternity have associated with one another.³⁴³ No enmity or animosity, which has typically prevailed in other regions, is observed among these people, and for the most part, they are blood-relatives of each other. Therefore, on hearing of the arrival of the wounded and piteous Nayrízí Bahá’ís, the Muslims caused no harm or agony, nor did they proffer an insult. Indeed, very many of them came to welcome the new arrivals and dealt with them with the utmost consideration and hospitality. Seeing the unity, the generosity, and the brotherhood that existed among the Bahá’ís, filled these Muslim neighbors with admiration.

After the entrance of this group, gradually twelve more arrived in Sarvistán. They too had endured greatest hardship and misfortunes en route, and were severely beaten and injured by the ‘Arabs of the desert. The believers in Sarvistán received them with open arms as well, and saw to their needs and comfort.

Return of Order

Having noted the extensive harassment, disarray, molestation, and abuse brought about by Siyyid ‘Abdu’l-Husayn and Shaykh Zakariyyá, eventually Hájí Ásifu’d-Dawlih [the governor-general] ordered [Mírzá Muhammad-‘Alí Khán,] the Nasru’d-Dawlih, to establish order in the region and in the border towns. The latter organized a large contingent, armed with artillery, moved on Galih-Dár, Bastak, Lár, Dáráb, Istahbánát, Sar-Kúh, and Nayríz.

Proceeding with all due speed, Mírzá Muhammad-‘Alí Khán, the Nasru’d-Dawlih, first arrived at Sarvistán and was briefed by the Nayrízí Bahá’ís of the atrocities that had recently occurred. On hearing their report and seeing their wretched condition, he was deeply moved and lamented over what had befallen them. With much benevolence, he assured them, “God willing, I will remedy the situation.”

In the company of the refugees, he then directed his camp towards Fasá³⁴⁴ and asked the believers, “Upon our arrival at Nayríz, do not demand the return of such of your possessions as you see in others’ hands. Wait until the tumult and uproar has subsided, at which time it will all be redressed.” Thus the believers once again regained Nayríz and with great wisdom and tact dealt with the citizens. Soon the troubles were diminished.

Having heard that Shíráz had sent armed forces against him, by the time the opposing camp had reached Dáráb, Shaykh Zakariyyá had retreated to Sar-Kúh. God willing, in due course, I intend to describe more fully the events of Siyyid ‘Abdu’l-Husayn and Shaykh Zakariyyá.³⁴⁵

Each week, a detailed report of Nayríz incidents and the sufferings of the friends of God was both cabled and mailed to ‘Abdu’l-Bahá’s presence, which resulted in about fifty Tablets being revealed and sent from the Holy Land. In addition, from the Holy Land, He bestowed a sum for the relief of the Nayrízí believers. The Spiritual Assembly also wrote to various parts of Iran and informed the Spiritual Assemblies in every town and hamlet of the details. From every corner of the country, contributions began to flow [for the Bahá’ís of Nayríz], and the Spiritual Assembly would distribute these among the Bahá’í families and the remnants of the martyrs in proportion to their losses.

Gradually, the believers commenced their earlier professions and, through God’s favors their businesses became even more prosperous than before, and the divine friends were more successful than at any time previously, which served as a lesson for non-Bahá’ís, although they did not become repentant.

Praised be God at present, the Bahá’ís of Nayríz live [p. 595] in utmost comfort, and their homes and orchards are more marvelous than ever before, nay, it truly bears no comparison to the past.

Chapter 17
Political Reforms and Upheavals of 1909–10

Dismissal of the Ásifu’d-Dawlih

[p. 595:3] On hearing of the occurrences in Nayríz, the general disturbances in Fárs, and the ineptness of the Ásifu’d-Dawlih, the authorities in Tihrán decided to discharge Ásifu’d-Dawlih from office and appoint a competent, law-abiding person as the governor-general of Fárs. Therefore, they telegraphed the dismissal of Hájí Ásifu’d-Dawlih, with the additional instruction for him to quickly depart for the capital, entrusting the affairs of Fárs to Habíbu’lláh Khán, the Qavámu’l-Mulk [III, who became the acting governor-general].

Bahá’ís in the Administration of the Sahámu’d-Dawlih

After several months, Ja‘far-Qulí Khán, the Sahámu’d-Dawlih, was appointed to the governorship of Fárs and on the 1 Sha‘bán AH 1327 [18 August 1909], accompanied by only seven others, arrived at Shíráz. As he was an accomplished administrator, upon arrival he rolled up the remnant of the absolutists’ regime and allowed the constitutional monarchists to flourish. He announced that whoever volunteered [as a civil servant], would be hired with sufficient salaries. Many people from diverse strata accepted, and among those registering were a number of believers, either known or unidentified [as Bahá’ís]. Included in this group was the late Hájí Mírzá Muhammad-Sádiq Khabbáz [the baker] who was particularly well known as a Bahá’í, and indeed his fame was on all tongues. Other believers were less known or were unidentified [as Bahá’ís]. With no exception, all were accepted for service.

Very quickly, in the [Governor’s] Ark, which was one of the buildings from the era of the late Karím Khán Zand, various functions for a city-government were firmly established. One section of the building was set aside for the [civil] courts [and the judicial system]; another for the police; another for the municipality; and another for the military. The central building was designated for the provincial offices. The work of the government began to unfold in an orderly fashion and in accord with the established laws, which everyone was obliged to follow. All petitions were reviewed [by the governor-general] and if deemed to be a legal issue, submitted to the judiciary for processing. The governor, however, closely scrutinized all operations, and if an agency was about to act with inequity and carry out an unjust decision, they were punished according to the percepts of the law. All levels of the administration were most cognizant of the need for careful expenditure of funds and had discarded the old practice of bribery and gifts. He also effectively reorganized the armed services.

The governor was particularly close to the two sons of the late Qavámu’l-Mulk— Habíbu’lláh Khán, the Qavámu’l-Mulk [III],³⁴⁶ and Mírzá Muhammad-‘Alí Khán, the Nasru’d-Dawlih—and showed them much attention and consideration. He entrusted the former with the police and security forces,³⁴⁷ while Mírzá Muhammad-‘Alí, the Nasru’d-Dawlih, was prized and placed in charge of the military forces, with the title of Amír-Tumání.³⁴⁸ The governor personally supervised the payment of monthly salaries to military personnel and ensured that payment was delivered properly on the first of each month.

The justice of the governor became renowned throughout the province of Fárs. In accordance with both religious law as well as civil ordinances, each crime or treachery had a specific code of punishment. Those having committed unseemly acts, after having their guilt proven, and upon the ruling of the court, would be forced to wear a colorful, paper hat, with bells hanging on the sides, and in such a [humiliating] condition, they would be lashed publicly. In one instance, a woman had committed thievery and after the court had pronounced against her, in accord with the quranic law, “As to the thief, male or female, cut off his or her hands,”³⁴⁹ [p. 600] four of her left fingers were severed on the public square. Such incidents served to ensure complete order throughout the region, and none dared being presumptuous towards others.

Opposition to the Sahámu’d-Dawlih

Affairs progressed splendidly for six months, and all segments of society enjoyed tranquility and comfort. This peace and quiet, however, provoked certain mischievous elements³⁵⁰ to precipitate difficulties. From the beginning of the month of Dhi’l-Hijjih [December 1909], crowds of worshipers began to march in the streets.³⁵¹

On 1 Muharram AH 1328 [13 January 1910], ta‘ziyyih commemorations were launched, and troubles were afoot. The rabble began provocation, and the wanton women and lewd youngsters joined in the incitement. They marched in the streets and the bazaar and in the name of mourning [for the Imám Husayn] would level insults and slanders. The esteemed divines organized many congregations in various homes and placed certain ignoramuses in charge of each, tasked with directly or through allusions criticizing the administration’s reforms. Their intent was to underscore their opposition by insinuating that the governor [and his administration] had acted against the religious precepts and that the newly established government offices were incompatible with Islamic teachings and its sacred jurisprudence. They exerted themselves in demonstrating that indeed the real purpose of these civil improvements lay elsewhere and was inspired by other designs.³⁵²

They further insisted that matters of law must be decided in the religious courts by the illustrious divines, not by the existing judicial system. Moreover, the opposition maintained, “The officials of the administration are members of the wayward and perverse community [i.e., the Bahá’ís], and the governor has appointed Bábís to all such ranks. Such a government is harmful to the province of Fárs and must immediately and completely be aborted. Further, why do we need modernized police? Security must be maintained as before through Kalántars and Bíglar-Baykís, and administered by the Dárúghihs and the local Kad-Khudás!”

[Mírzá Habíbu’lláh’s narrative ends at this point.]




Shiraz 1910

Appendices
Materials for the Study of

the Bahá’í Community of Shíráz

Note: As explained in the Foreword, in order to provide a fuller perspective on many individuals and events described by Mírzá Habíbu’lláh Afnán in his narrative, a series of appendices are presented in the following pages. In the course of preparation of these supplementary materials, it was occasionally necessary to cite texts from the Writings of the Founders of the Bábí and Bahá’í Faiths. All renderings of the Sacred Writings from Persian and Arabic, unless otherwise specified, are by the present translator. If an authorized source is not cited, then the renderings should be considered as falling in the class of provisional translations intended to convey the essence of these communications. Such summary renderings are not to be confused with full authorized translation of the Bahá’í Holy Texts, which will be disseminated in due time by the Bahá’í World Centre. Inclusion of such summary provisional translations in the present monograph is merely to assist students of history and has no other application.

Appendix 1