In the Land of Refuge

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1^ Light is a reference to the Declaration of the Báb in Shíráz. Original Tablet in Núri’d-Dín Collection, no. 144, dated 1 Rajab, AH 1307 [21 February 1890].

2^ Shoghi Effendi himself also participated in this enterprise, first by producing an elegant edited translation of Nabíl Zarandí’s history, The Dawn-Breakers, and later by writing two monumental analytical histories of the Bábí–Bahá’í Faiths, respectively entitled God Passes By and Lawh-i Qarn [Tablet of the Century].

3^ Afnán, Táríkh Amrí Fárs va Shíráz, p. 1.

4^ Fárs is the Arabicized version of Párs. Persia and Persian both derive from Persis, the Hellenized form of the root word Párs. The Old Persian word was Pârsâ.

5^ Those interested in a more detailed discussion of the general history of Fárs and Shíráz should consult appendix 7 and the sources cited there.

6^ Shoghi Effendi, God Passes By, p. 3.

7^ The Báb, Sections from the Writings of the Báb, p. 11.

8^ INBMC (Iranian National Bahá’í Manuscript Collection) 91:6–10, no. 3, and 91:13–14, no. 4. In chapter 55 of Qayyúmu’l-Asmá’, the Báb refers to Himself as the Gate of the land of refuge (Báb-i baladu’l-amn). Verse 35 of the chapter “Pillar” (rukn) of the same book refers to Shíráz as the baladu’l-amn.

9^ Those not fully familiar with the story of the Báb may find it helpful while reading this history to refer to Nabíl’s history, presented in an edited version in The Dawn-Breakers, and to Hasan Balyúzí’s biography, The Báb. These volumes describe many of the persons and incidents mentioned in this narrative, but depict them in a wider context. For an academic treatment of the same subject, see Abbas Amanat, Resurrection and Renewal.

10^ Private communications, summer 1985.

11^ For example, Mírzá Habíbu’lláh notes that fifty-five years had elapsed since the spring of 1892 when he had met Tarazu’llah Samandari in the Holy Land, and assuming these years are reckoned in accordance with the lunar calendars, this then places the date of recomposition around 1945–46.

12^ An annotated rendering by the present translator is forthcoming.

13^ The original text of Táríkh Amrí Fárs va Shíráz has been published electronically; see .

14^ Bahá’u’lláh testifies in the Tablet of the World to “countless Tablets” having been revealed for Núri’d-Dín (see Tablets of Bahá’u’lláh, p. 84).

15^ In the Qayyúmu’l-Asmá’, Surih al-Qarabih [kinsmen], verse 14, the Báb reveals:

“Verily, We have named this Remembrance by two Names from the divine Self, after two Beloved Ones among Our servants in the heavens.”

16^ The Báb gives a slightly different genealogy in Sahífih Baynu’l-Haramayn (The Treatise Between the Two Shrines): “Say: My name is Muhammad after the word ‘Alí [i.e., ‘Alí-Muhammad]. And the name of My father, as hath been revealed in the Book of God, is Ridá after Muhammad. And the name of My grandfather in the Book of God is Ibráhím [Abraham], and his father is named Nasru’lláh as has been revealed in the Qur’án (Fathu’lláh)” (Browne Or. MSS F.7[9]). The final statement is a reference to Qur’án 61:13: “And another [favor will He bestow], which ye do love—help from God [Nasru’lláh] or a speedy victory [Fathu’lláh]; so give the glad tidings to the believers.” The same genealogy is given in the Qayyúmu’l-Asmá’, Surih al-Qaribih, verses 14–15.

17^ That is, this family traced its ancestry to Imám Husayn.

18^ Fayzí, Hadrat Nuqtih Ula, p. 64, gives his name as Zaynu’l-‘Abidín.

19^ The Báb provides the date of His birth in the Sahifih Baynu’l-Haramayn: “Say O denizens of the Concourse! Hear the command of the Remnant of God from this Servant, the Exalted, the Wise. And this Servant was born, as hath been concealed in the Book of God, on the first day of Muharram of the year twelve hundred and thirty-five.” Also, the same date can be computed precisely from His age given in His personal diary appended to the Azali publication of the Kitáb Panj Sha’n (the Book of Five Modes). Other references to His age are to be found in the Persian Bayán 2:1 and 4:11, and the Dala’il Sab‘a (the Seven Proofs).

20^ In Persian, when someone’s age is reported as, say, five years of age, it means they are in their fifth year of life. In English, during the whole of the fifth year of life, a child is said to be four years old. In general, whenever age is given in Bahá’í histories translated from the Persian, it is necessary to subtract one to get the age in the English manner of reckoning. However, in the present translation, everywhere an age is provided, the original Persian reckoning is given.

21^ His given name was Shaykh Muhammad (d. AH 1263/AD 1847), and he is also known as Shaykh Zaynu’l-‘Abidín or Shaykh Mu‘allim. The Báb mentioned him in the Arabic Bayán 6:11, “Say: O Muhammad, My teacher! Do not beat Me ere My years have gone beyond five.”

22^ A variation of the same name, Shaykhuná, is employed in Nabíl A‘zam, The Dawn-Breakers, p. 75.

23^ Named after a certain Sufi saint, Dervish Awlíyá (d. AH 1119/AD 1707), this convent is occupied by the dervishes and Sufis. Located in the Bazaar Murgh, it is situated near the house of the Báb’s maternal uncle, Hájí Mírzá Siyyid ‘Alí, and over the years it has decayed so thoroughly that no trace of it is now evident.

24^ Known also as the Bazaar Murgh [poultry market] quarter, this is one of the most prosperous and religiously significant quarters of the city and one of the five Haydarí wards of Shíráz. For further details, see Fasá’í, Fársnámih Násirí, vol. 2, pp. 27–47.

25^ Masjid Vakíl was the largest and most important of Shíráz’s mosques.

26^ Mullá Fathu’lláh and his father converted on the day the Báb proclaimed His Call in the aforementioned mosque. Both were among the martyrs at Shaykh Tabarsí, and therefore his recollection of the Báb must have been conveyed to the Afnán family at an early time.

27^ Mírzá Habíbu’lláh adds parenthetically, “And the center of this convent was inhabited, surrounded by ruins and evidence of old graves and gravestones.”

28^ A.Q. Afnán has said that on that occasion, Hájí Mírzá Siyyid ‘Alí, the Báb’s maternal uncle, went to the school (private communication, August 1993).

29^ This suggests that the Báb woke before dawn to offer His first morning prayer and, unlike most others, was not combining the first and the second Muslim obligatory prayer.

30^ A.Q. Afnán suggests that only the Báb and His maternal uncle, Hájí Mírzá Siyyid ‘Alí, were present on that occasion (private communication, August 1993).

31^ The Afnán Kabír of later years, brother-in-law of the Báb.

32^ An alternative reading of this poem is, You bring forth a prayer, and I am that Prayer.

33^ In the original, ghulám implies a slave or indentured servant.

34^ Qur’án 34:25.

35^ Nabíl A‘zam, The Dawn-Breakers, pp. 75–76, tells a similar story, though considerably different in details.

36^ Brief recollections from Áqá Muhammad Ibráhím have previously appeared in Balyúzí, The Báb, pp. 34–35.

37^ See Balyúzí, The Báb, p. 35. For similar childhood stories of the Báb, see Nabíl A‘zam, The Dawn-Breakers, pp. 75–76.

38^ The Báb in the Qayyúmu’l-Asmá’, Surih al-Sina, verse 5, addressing Himself states, “And We favored Thee during Thy Childhood with the mighty Cause of God, as it had been decreed as such in the Mother Book.” In the same Book, Surih al-Ism, verse 34, the Báb proclaims, “Verily, as a child I was aware of the truth of My own Self, and God is the Almighty, the All-knowing.”

39^ In the Qayyúmu’l-Asmá’, Surih al-Jihad, verse 39, the Báb states, “O My God, My Lord! Verily, in accordance with Thy will, My father passed away, and I do not remember Him. My Master, when he is seated with the heavenly angels, inform him of My Cause and record him in this Mighty Book.”

40^ Mírzá Habíbu’lláh added parenthetically, “Located in the mountains south of Shíráz, the shrine of Sabz-Púshán is about twelve kilometers from the city. The route to that place is most difficult, and even strong individuals are exhausted by the journey. People often visit that spot in the summer.”

41^ A.Q. Afnán suggests that based on extensive family correspondence examined by him, the Báb began to work in His uncle’s office at the age of ten, and it was at the age of fifteen—the age of maturity in Islamic law—that He moved to Búshihr (private communications, August 1992). The same information is provided by the Báb Himself in the Kitáb Fihrist, “After My childhood had passed, by the will of God, I began the occupation of commerce as this was decreed by God, and I commenced this from the age of ten.”

42^ Nicolas, Seyyed Ali Mohammad dit le Bab, p. 189, n. 131, on the authority of Hájí Mírzá Jání of Kashan, whom Nicolas assumed to be the author of the Kitáb-i Nuqtatu’l-Kaf, suggests that at the age of eighteen the Báb revealed Risálih Fiqihiyyih.

43^ A similar translation appears in Balyúzí, The Báb, pp. 39–40.

44^ The Báb indicates He was in Búshihr for five years; see Selections from the Writings of the Báb, pp. 180–81.

45^ The ‘Atabát is a general term referring to the region where Najaf, Karbalá, Kázimayn, and Sámarrá are located. The first of the two cities hold within them the Shrines of Imám ‘Alí and Imám Husayn, respectively. Kázimayn is famous because the Shrines of the seventh and the ninth Imáms are located there. Sámarrá is where the Shrines of the tenth and the eleventh Imáms, ‘Alí an-Naqi and Hasan al-‘Askarí, are situated.

46^ Mírzá Abú’l-Fadl, Táríkh Zuhúr Díyánt Hadrat Báb va Hadrat Bahá’u’lláh, gives the date of Báb’s departure as 1 Rabí‘u’l-Avval AH 1257 [23 April 1841].

47^ A.Q. Afnán suggests that it was the younger uncle, Hájí Mírzá Siyyid ‘Alí, who went on Búshihr. (Private communications, Nov. 1992).

48^ For a brief description of the Báb’s stay in Búshihr, see Nabíl A‘zam, The Dawn-Breakers, pp. 77–80.

49^ A reference to Imám Husayn.

50^ Mullá Husayn is referred to as ‘Akhúnd’, meaning a lower-level divine who serves the people, somewhat analogous to a parish priest or a teacher of divinity at a school. The term has become pejorative in modern times but has been retained in several places in the present translation in the interest of authenticity. In a few places though it has been replaced with ‘Mullá Husayn’ to clarify the meaning.

51^ For a description of a similar observation by Shaykh Hasan Zunúzí, see Nabíl A‘zam, The Dawn-Breakers, p. 30.

52^ That is, a direct descendant of the Prophet Muhammad.

53^ See Nabíl A‘zam, The Dawn-Breakers, p. 27, where Nabíl outlines slightly different recollections of that day from Shaykh Hasan Zunúzí.

54^ The following is noted in Fayzí, Khándán Afnán, pp. 132–33, on the authority of Mázandarání, Táríkh Zuhúru’l-Haqq, volume 3:

Because of the insistence of the mother of the Báb and other kinsmen as well as his own profound desire, Hájí Mír[zá] Siyyid ‘Alí, the Khál, had come to Karbalá. One day the Báb met Mullá Sádiq [Khurásání] in the courtyard of the Shrine of Imám Husayn. The Báb said to him, “My uncle has recently arrived from Shíráz, and if you wish to meet him, come to our abode.” The Akhúnd expressed his deep interest and with thanks assured Him he would come. That very afternoon he went to the home of the Báb where a great many of the ‘ulamá, merchants, and other dignitaries were present, with the Khál sitting and conversing with the guests, and the Báb serving tea and sherbet. Mullá Sádiq spoke of the Báb’s peerless qualities and His exalted character. In response, the Khál said, “Even though our entire family is well known in Shíráz and its vicinity for our pious nature and goodly characters, yet this Youth shines like a most brilliant candle in our midst, and it is most evident that He is cut from a different cloth. Our one wish is for Him to undertake study of divers sciences so it would bring added honor to us. However, He refuses.” Mullá Sádiq responded, “If you do not take Him with you to Shíráz, I will see to it that He is engaged in studying.” Thrilled at the prospect, the Khál stated, “Even though it is very agonizing for His mother and other kinsmen to be far from Him, yet because of your assurance, I will return by myself to Shíráz.” A few days later, the Khál returned to his native city and left the Báb in Karbalá. However, it was not long thereafter that He, too, returned to Shíráz.

55^ As customary on such occasions, the wedding consisted of two separate celebrations, one for the men and the other for the women. The men gathered in the house of the Báb’s uncle, Hájí Mírzá Siyyid ‘Alí, while the women gathered in the residence of Khadíjih Bagum’s father, which house was next door. The wedding was conducted by Shaykh Abú-Turáb, the Imám-Jum‘ih (A.Q. Afnán, private communications, August 1992).

56^ A copy of the Báb’s marriage certificate provides the same date, see Balyúzí, The Báb page opposite 80, and Fayzí, Khándán Afnán, pp. 158–61. The Báb refers to His wedding as follows: “O concourse of Light! Hear My call from the point of Fire in this ocean of snow-white water on this crimson earth. Verily, I am God, besides Whom there is no other God. On the exalted throne a beloved noble woman, bearing the same name [Khadíjih] as the beloved of the First Friend [the Prophet Muhammad], was wedded to this Great Remembrance; and verily, I caused the angels of Heaven and the denizens of Paradise, on the day of the Covenant, to bear witness, in truth, to God’s Remembrance” (The Báb, Qayyúmu’l-Asma’, Surih of Qarábat [The Chapter of Kinship], quoted in Fayzí, Khándán Afnán, pp. 7–8).

57^ Thus named since the tomb of Bíbí Dukhtarán is located there. For further details, consult Fasa’i, Fársnámih Násirí, vol. 2, p. 1131.

58^ The following passage from The Báb, Qayyúmu’l-Asmá’, Surih Qarábih, is addressed to Khadíjih Bagum (cited in Balyúzí, Khadíjih Bagum, pp. 8–9, edited slightly below): “O well-beloved! Prize thou highly the grace of the Great Remembrance for it cometh from God, the Loved One. Thou shalt not be a woman like unto others, if thou obeyest God in the Cause of Truth, the Most Great Truth. Know thou the great bounty conferred upon thee by the Ancient of Days, and take pride in being the consort of the Well-Beloved, Who is loved by God, the Most Great. Sufficient unto thee is this glory, which cometh unto thee from God, the All-Wise, the All-Praised. Be patient in all that God hath ordained concerning the Báb and His family. Verily, thy son, Ahmad, is with Fátimih [the Prophet Muhammad’s daughter], the Sublime, in the sanctified Paradise.” Also, see Balyúzí, Khadíjih Bagum, p. 9, for another mention by the Báb of his son Ahmad, in Suratu’l-‘Abd of the Qayyúmu’l-Asmá’.

59^ See Nabíl A‘zam, The Dawn-Breakers, pp. 76–77, for a brief reference to this incident and a purported prayer by the Báb marking the passing of His son.

60^ The exact time and date of the Báb’s declaration is given in the Persian Bayán 2:7.

61^ Mírzá Habíbu’lláh adds parenthetically: Fiddih and Mubárak were two Black servants purchased in Búshihr during His days of commerce.

62^ Each mosque has one or more mu’adhdhin who announce the time for the obligatory worship (salát).

63^ See Balyúzí, Khadíjih Bagum, pp. 10–13, for a different rendering. In Kitáb Fihrist, the Báb states that the first descent of Spirit on Him was on 15th of the third month of AH 1260 [3 April 1844]. From this it is possible to infer that the event described by Khadíjih Bagum occurred on that date.

64^ The section pertaining to Mullá Husayn correlates closely with the narrative of Siyyid Husayn Hamadání (see Táríkh-i Jadíd, pp. 35–39), which is purported to be based on recollections of Mírzá ‘Abdu’l-Wahháb Khurásání from utterances of Mullá Husayn and captured in the history of Hájí Mírzá Jání of Káshán. The present translator has not been able to determine if a copy of Mírzá Jání’s valuable history was in the possession of the early Afnán family. However, it is known that Mírzá Jání’s original text, which is about 80 or pages long, is extant and is in the possession of a non-Bahá’í in Tihrán. Although he did not allow his precious manuscript to be copied, because of his longstanding friendship with Fádil Mázandarání he permitted the latter to examine this document, and he certified its authenticity. See Nabíl A‘zam, The Dawn-Breakers, pp. 52–66, for Nabíl’s moving, though very different, description of the Báb’s declaration.

65^ Quddús had returned to his native town some months prior to Siyyid Kázim’s passing; see Mázandarání, Táríkh Zuhúru’l-Haqq, vol. 3, pp. 405–7.

66^ Mírzá Habíbu’lláh adds parenthetically: The Báb’s place of business was at the custom building, known as the caravansary.

67^ The original Arabic phrase literally means “theoretical and practical.”

68^ See, Lawson, “The Qur’án Commentary of Sayyid ‘Alí Muhammad, the Báb.” For copies of manuscripts see, MacEoin, The Sources for Early Bábí Doctrine and History.

69^ The date of the Báb’s Declaration is fixed in the Persian Bayán 6:13 and 2:7, “And from the moment when the Tree of the Bayán appeared until it disappeared is the Resurrection of the Apostle of God, as is divinely foretold in the Qur’án; the beginning of which was when two hours and eleven minutes had passed on the eve of the fifth of Jamádíyu’l-Avval, AH 1260 [22 May 1844], which is the year of 1270 of the Declaration of the Mission of Muhammad” (translation in Selections from the Writings of the Báb, p. 107). In a Tablet in honor of Mírzá Qábil of Ábádih, ‘Abdu’l-Bahá specifies this date as Kamál (8^th) of Azamat; see Ishráq-Khávarí, Gangínih Hudúd va Ahkám, p. 426.