In the Land of Refuge
Conversion of the Family of the Báb
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Conversion of the Family of the Báb[p. 153:7] After the martyrdom of His Holiness the Exalted One [the Báb]—may the spirit of all else be a sacrifice unto Him—and subsequent to the events and troubles of Tihrán, which surely have been recorded in the history of that city, on the fifth day of Jamádu’l-Avval AH 1269 [14 February 1853],127 the Blessed Perfection [Bahá’u’lláh]—exalted be His mention and praise—arrived at the Abode of Peace [i.e., Baghdad]. Through trusted emissaries, He commenced sending mighty Tablets to various parts and corners of Iran bearing His sacred insignia, 152, which is the number of Bahá.128 Conversion of Núri’d-Dín One such Tablet was revealed in honor of the exalted leaf [Khadíjih Bagum], the wife of His Holiness the Exalted One, in Fárs. At that time, no one in the Afnán family was among the believers, and consequently none were in the confidence of the illustrious wife [of the Báb]. As such, she began to speak and teach the present writer’s father, Áqá Mírzá Áqá Afnán,129 whom the Ancient Beauty in a splendid Tablet designated thus: “We have named thee at this moment, Núri’d-Dín [the light of Bahá’í Faith].”130 At that time Núri’d-Dín was thirteen131 years of age and was her nephew. They engaged in discussion about the Cause, and shortly thereafter he embraced the Faith. The sacred breath of the illustrious wife [of the Báb] penetrated his being in such wise that even from a young age he was consumed with profound zeal and devotion, and was uncontrollably [p. 155] propelled to teach the Faith with utmost courage and audacity. Initially, he taught [the new Theophany to] his own father, Áqá Mírzá Zaynu’l-‘Abidín, who was close to the late Áqá Mír Muhammad-Ridá, the Báb’s father, and was his paternal cousin. Having effected the spiritual conversion of his father, he turned his attention to his mother, [Zahrá Bagum], as she was a sister of the wife [Khadíjih Bagum], and she gave submission to the new religion as well. Thus his condition was eased within his immediate household. My late father forwarded supplications to the sanctified presence [of Bahá’u’lláh] in the Abode of Peace, and in response was honored with mighty Tablets in the sacred hand of ‘Abdu’l-Bahá. These Tablets are currently kept in a special container. Divine benevolence thus embraced him.132 At that time, two requests for attainment unto His sanctified presence were sent [to Bahá’u’lláh]: one from my late father, Áqá Mírzá Áqá Núri’d-Dín, and the other from his father, the late Áqá Mírzá Zaynu’l-‘Abidín. In response, two separate wondrous and hallowed Tablets in the blessed hand of ‘Abdu’l-Bahá were revealed [by Bahá’u’lláh]. In reply to the late Áqá Mírzá Zaynu’l-‘Abidín’s request, after bestowing great favors upon him, it was written, “Thou hast requested permission to attain Our presence. Before this Tablet reacheth thee, thou wilt have reached Us.”133 And in response to my late father’s missive, again after showering him with immense bounties, it was revealed in Arabic, “Thou hast requested permission to come before Us, but know that thou wilt be honored with this in the course of the next Manifestation.”134 By the time that these sacred Tablets were received, Áqá Mírzá Zaynu’l-‘Abidín had passed away, and the meaning of His sanctified Person [i.e., Bahá’u’lláh] became evident and clear, as he had reached the Beloved before the Tablet had reached him. My late father, however, would often remark that he was most puzzled by the statement, “…in the course of the next Manifestation” he would attain the presence.135
After having confirmed his parents, my father commenced discussion with the illustrious Khál, Hájí Mírzá Siyyid Muhammad. One day a group of the friends were in his [Núri’d-Dín’s] presence, and my brothers and this servant were in attendance as well, and he thus recalled his discussions with the honored Khál: At the beginning when I broached the subject with the illustrious Khál, he would persistently refuse, and yet I would put forth more evidences and proofs [in support of the Báb’s claim]. It proceeded in such wise for several meetings.136 One day in the course of our discussion I was strenuously enumerating proofs when, with great amazement, he exclaimed, “Áqá Mírzá Áqá, are you saying that my Nephew is the Qá’im of the House of Muhammad?” “And what if He is?” I responded. Thoroughly astounded, he rejoiced, “That would be most extraordinary,” to which I replied, “There is nothing strange about it!” [From this comment,] he became most reflective. Considering his condition, I smiled. He asked, “Why do you laugh?” At first, I refused to answer and replied, “It might not be polite on my part, and therefore it is best for me not to say.” However, he insisted, “Do not be reticent and say [what you are thinking].” “Now that you wish,” I responded, “I will share. The objection that your exalted self now raised is the very one that Abu-Lahab137 raised previously. He too declared, ‘Is it possible for my Nephew to be the Prophet of God?’ Yet it was. Therefore, you must also exert yourself and investigate this matter. Know assuredly that this Sun has risen from your house, and this Light has become manifest in your household. You should be proud! Do not be perplexed, and do not separate yourself therefrom. The Almighty is well able to have appointed your Nephew as the Qá’im of the House of Muhammad. ‘The Hand of God is free.’” Then, the honored Khál responded, “The light of mine eye! What an irrefutable answer! There is no further room for objection. What am I to do now?” I said to him, “This is what you ought to do: First, it is obligatory upon you to go on pretext of pilgrimage to the ‘Atabát and there to visit your exalted sister, (namely, the mother of His Holiness [the Báb], as after the news of the Martyrdom she proceeded to the ‘Atabát and resided there). Second, Íshán (that is, the Blessed Beauty) now resides in Baghdad, and it behooves you to journey there for a few days and to inquire of your perplexities. [p. 160] You must exert yourself and place your reliance in God. I hope that the veils will be lifted and certitude will be attained. ‘Man can have nothing but what he strives for.’”138 After hearing these remarks, he responded, “Not a bad idea. Your words have penetrated my heart.”139 He wrote his [youngest] brother, Hájí Mírzá Hasan-‘Alí, who at that time was a merchant in Yazd, “I intend to visit the ‘Atabát and meet our exalted sister. Should you wish to join in, come to Shíráz so we may journey together.” On seeing his brother’s letter, Hájí Mírzá Hasan-‘Alí wrote, “I stand ready to join you on this pilgrimage. Kindly remain in Shíráz until my arrival, and thereupon we will travel to the ‘Atabát.” Therefore, the honored Hájí Mírzá Siyyid Muhammad commenced preparation for the journey and awaited the arrival of Hájí Mírzá Hasan-‘Alí. A month later, the Hájí arrived in Shíráz, and together they set out for Búshihr and the ‘Atabát. En route, Hájí Mírzá Siyyid Muhammad did not divulge the true object of their quest to his brother and instead waited until they arrived at the Abode of Peace.140 In Baghdad, he informed Hájí Mírzá Hasan-‘Alí, “The principle objective of this journey from Shíráz was to make a religious inquiry and investigation, and only secondarily did I wish to visit our sister in the ‘Atabát. With your consent, we will tarry for a while in Baghdad and meet with His Holiness Íshán [Bahá’u’lláh], and after having completed our investigation, we will then proceed to the ‘Atabát.” Upon hearing these words, however, the honored Hájí Mírzá Hasan-‘Alí was moved with great indignation and notwithstanding Hájí Mírzá Siyyid Muhammad’s seniority, spoke harshly, “I will not stay for one moment and have no wish to hear of such discussions.” That very day, Hájí Mírzá Hasan-‘Alí departed [from Baghdad]. The esteemed Hájí Mírzá Siyyid Muhammad remained behind and tried to meet with the venerable Hájí Siyyid Javád Karbalá’í, whose good name was mentioned earlier in this history. Upon their encounter, he informed the latter, “The purpose of my journey to the Abode of Peace is to meet with His Holiness Íshán and make certain religious inquiries. As you are known to His blessed Person and attain His presence, kindly request permission and ask for an appointment [that I may gain His presence].” In light of their long friendship and association, the honored Hájí Siyyid Javád, who was at that time a believer and confirmed, was deeply moved with the Khál’s stated purpose and expressed his profound joy and felicitation over this matter. Thereupon, he attained the presence of the Blessed Beauty and stated, “The honored Hájí Mírzá Siyyid Muhammad, the second Khál of His Holiness the Exalted One [the Báb]—may the spirit of all else be a sacrifice unto Him—has come from Shíráz to the Abode of Peace and wishes to gain the bliss of Your presence. Would permission be granted?” Out of divine favor and grace, [Bahá’u’lláh] expressed His joy and fixed the hour of the meeting and granted permission. At the appointed time, together with Hájí Siyyid Javád, he [the uncle of the Báb] attained His presence and was surrounded with His immense blessing, at which time he shared his understanding regarding the issue of the appearance of the Qá’im, the prophecies [associated with this event], and certain other matters that expressed his deeply held convictions. In response, some of these difficulties were addressed [by Bahá’u’lláh], but then, as a grace upon all, He said, “Commit to paper all that you have in mind about such propositions so that sufficient and convincing response will be written as well.” On hearing this, the honored Khál was exceedingly happy because of His benevolence and that very night wrote in detail the complex questions he had in mind regarding the appearance and the proofs of the promised Qá’im and presented these queries.141 In response, the sacred Kitáb-i Íqán was revealed in the honor of the Khál and bestowed upon him, and at that time was known as [p. 165] the [Risalih-i] Khálawiyyih [i.e., The Treatise for the Uncle].142 That very copy of the Kitáb-i Íqán was seen by this servant in the possession of the illustrious Khál’s daughter, namely, the mother of the late Hájí Mírzá ‘Alí<54>. The entire Book, from the beginning to the end, is in the blessed hand of ‘Abdu’l-Bahá—may the spirit of both worlds be a sacrifice unto His being—and only in a few margins had the Blessed Beauty—exalted be His mention—added comments or made alterations in His own blessed Hand. At present, following her passing, that sacred copy is in the trust of the daughter<114> of the late Hájí Mírzá ‘Alí, the wife of the late Hájí Mírzá Husayn-‘Alí Yazdí, known as ‘Umummí.143 In all events, subsequent to beholding the text of the Kitáb-i [Íqán] which resolved his questions, he became a believer and attained certitude, and then proceeded to the ‘Atabát whence, after having met with his sister who was the mother of His Holiness, he returned to Shíráz. Khál’s Return to Shíráz The friends came to meet the illustrious Khál and to receive spiritual sustenance from him. The late Áqá Mírzá Áqá Afnán related: Upon attaining the presence of the Khál, with the greatest affection he welcomed me and expressed his immense gratitude by saying, “My son! Although age-wise you are considered as my own child, yet spiritually you rank as my father. For had it not been for your insistence and exertions in convincing me to undertake this journey, I would have never gone to the Abode of Peace and would have failed in attaining the station of certitude, which is the utmost desire of them that seek nearness to God.” He then prayed for me from the depths of his heart. I asked, “Kindly grant me permission to speak also with your honored sons [so they too might find their way to the Faith of the Báb].” “Yea, speak with them at once,” he exclaimed, “and endeavor that they too may be confirmed in their belief and not remain deprived and without benefit.” With the Khál’s acquiescence, he spoke with [his three sons], Hájí Mírzá Muhammad-‘Alí<14>, Hájí Mírzá Muhammad-Taqí<13>, and Hájí Mírzá Buzurg<15>, and within a short time and through the divine confirmations they all embraced the Cause and attained the shore of certitude. However, they kept [their newfound religion] a complete secret and acted with great wisdom, not even telling their households about their conversion. The number of believers at that time was very few, but the power of faith had permeated their being in such wise that they would not weary of one another. They were all focused on the Abode of Peace. Through trusted messengers they would send their missives into the presence of Bahá’u’lláh, referred to in those days as “Íshán” [lit., They]. Eventually, the appointed hour for His Manifestation arrived, and the world was renewed with a fresh spirit and life. The promise of His Holiness the Exalted One [the Báb]—may the spirit of all that dwell on earth be a sacrifice unto His pure blood—now stood fulfilled. Unveiled and manifest, the Sun of Reality shone forth with the utmost brilliance and was declared universally on the fifteenth of Dhi’l-Qa‘dih AH 1279 [4 May 1863].144 After a stay of twelve days at the Garden of Najib-Pasha, [Bahá’u’lláh] proceeded for Istanbul.145 Arrival of Nabíl Zarandí In accordance with His sanctified instructions, the late Mullá Muhammad Zarandí, surnamed by the Blessed Tongue as Nabíl A‘zam, was charged with proclaiming the new Cause throughout Iran.146 He proceeded from the Abode of Peace and via Búshihr arrived in Shíráz147 and established his residence in the house of the late Afnán, namely, Áqá Mírzá Áqá Núri’d-Dín.148 The friends were informed, and as the intoxicated moth that circles the candle in adoration, they gathered around him. At first, Nabíl spoke with great wisdom. My late father related: One morning, the honored Nabíl said to me, “Bid the entire body of believers gather at a suitable location and bring with them whatever Writings they possess. You bring all the Writings in your tenure as well, as I wish to segregate them. I have a particular charge that I must announce and desire to leave Shíráz shortly, as I must travel for other territories.” Congruent with Nabíl’s request, I informed the friends to assemble in the home of the late Áqá Mírzá ‘Abdu’l-Karím149 and emphasized especially that they bring with them all the Writings and Tablets that were in their possession. [p. 170] At the appointed hour, the friends congregated, bringing the Tablets and Writings. After partaking of tea, the venerable Nabíl gathered all the Writings and read each with great care. All the papers and Tablets were separated into three stacks and set apart from each other. Nabíl then announced, “The first group are the Tablets of His Holiness the Exalted One [the Báb]—may the spirit of all else be a sacrifice unto Him.” He placed these on the floor and picked up another batch, saying, “These are the Writings of ‘Him Whom God shall make manifest’—may His mention be exalted—the very Person whose Advent was promised by His Holiness the Exalted One to the concourse of the Bayán, making the acceptance or rejection of all that He had revealed dependent upon His good pleasure. With greatest clarity, He established a Covenant, declaring, ‘O people of the Bayán! Be vigilant, for the appearance of Him Whom God shall manifest is nigh. Beware lest the Bayán and all that is therein may shut you out from His Manifestation.’ ‘The Bayán is but a leaf before Him. Were He to deign accept it, it would be of His grace. And were He to reject it, it would be but a sign of His justice.’ In another passage, the time of His blessed appearance was fixed with precision, ‘In the year nine ye will attain unto all good.’150 ‘He will proclaim His Cause and invite all the people and the followers of the Bayán to the ridván of the His divine recognition. Whosoever accepts Him, is reckoned among the dwellers of paradise. And whosoever rejects Him, is of the people of hellfire and by fire they shall perish.’ This third group are the polemic papers151 and are unworthy of consideration.” He then picked up the third group of papers and threw them into the stove where a fire was burning. [Upon this pronouncement,] a tumult was stirred among the friends. For instance, greatly agitated, the honored Khál, Hájí Mírzá Siyyid Muhammad, vociferously protested, “What manner of scheme is this? What sort of talks are these? Do you take faith to be like a weed; you cut it in daytime, and it grows again during the night?” In similar manner, many objected [to what Nabíl had advanced]. It was then that I [intervened and] spoke calmly to the Khál, stating, “Of a certainty, we must investigate and determine the actual truth of the situation. A mighty claim such as this must surely be true, for none save the True One has the temerity to advance such an assertion. Consider the time when His Holiness the Exalted One—glorified be His mention—was in Shíráz and proclaimed His divine mission. Was He not the Truth, and was He not sent by the One Exalted God to guide mankind? How was it, then, that everyone rejected Him, vast multitudes rose in opposition to Him, and in fact you were denying Him until you investigated, determined the truth of His claim, and drank from the chalice of assurance? Further, you hastened to the Abode of Peace and there met His Holiness Íshán [i.e., Bahá’u’lláh], partook of the vast ocean of His understanding, and the sublime Book of Khálwiyyih was revealed specifically in honor of your good self. While in that city, did you meet any person [worthy of such august claim] other than Íshán? Of a certainty, He alone is the essence of Truth. ‘Beyond Truth, there is naught but waywardness.’”152 After hearing such reasoning, the illustrious Khál grew reflective and responded, “We must thoroughly investigate this matter, as religion is not a trivial matter.” In this way, on that day, the dispute among the believers was reduced, and the esteemed Nabíl was able to proceed towards Isfahán.
My father further related: There was a certain Shaykh Muhammad Yazdí in Shíráz who was a believer in His Holiness the Exalted One [the Báb] and prior to the Declaration of the Blessed Beauty would always say, “The Promised One of the Bayán, namely, ‘Him Whom God shall manifest,’ can be none other than Bahá’u’lláh.” The believers were particularly disturbed with such talk [p. 175] and were determined to harm him in some way. Often, they would come to me, complaining, “Please allow us to injure Shaykh Muhammad, as it is now only the beginning of the Dispensation, and he is raising matters that will cause differences. Indeed, he is planting seeds of division and rancor.” I would admonish them to calmness and respond, “It is best for you not to heed such comments and to leave him to himself. No one, as yet, has advanced a claim, and Shaykh Muhammad is welcome to speak as he wishes.” In short, I would endeavor to find ways to quiet the friends. It went thus until the honored Nabíl arrived and announced the Cause [of Bahá’u’lláh], and all the believers readily accepted and embraced the straight path, except for the aforementioned Shaykh Muhammad who raised the standard of hesitation. With great energy he would resist this announcement and say, “There is no truth to such a claim. The promise of the Bayán remains unfilled, and we must await the coming of year ‘Ghíyáth’ and the ‘Mustagháth.’154 The Bayánic Era has not concluded, and the Bayánic laws have not been promulgated or implemented. Therefore, how could they be abrogated [so swiftly]?” This manner of talk was particularly disagreeable and offensive to the friends, and they unanimously resolved to slay Shaykh Muhammad and destroy him altogether. They came to me and asked for permission, “Prior to [Bahá’u’lláh’s] Declaration, this man would maintain that the Promised One was none other than ‘Íshán’, and when, because of such remarks, we proposed to injure him, you prevented us. Now that Truth is manifest and the promise of the Bayán stands fulfilled, this evildoer is denying Him and wishes to provoke division amongst us and to become a barrier in the path of God. We are determined to slay him and only wish to receive your permission.” “You know best yourself,” I replied, “that of certainty one who repudiates the Truth must be chastised.” The friends were particularly happy with this response and left determined to carry out that very night their plan by visiting and slaying that “denier of God” for his views. However, Shaykh Muhammad became aware of their design and immediately took flight from Shíráz.155 In what direction he went, we never learned.156 Praise be unto God that the worthless seeds of Yammutí157 never took root in Shíráz, and the whole of province of Fárs remained cleansed and pure of the filth of mischievous and unholy men.158 Conversion of the Remaining Kinsmen After the departure of the honored Nabíl, Áqá Mírzá Áqá Afnán endeavored to teach and proclaim the blessed Cause, and was successful in confirming a number of seekers. During this period, he taught his maternal cousins, Áqá Siyyid Muhammad-Husayn and Áqá [Siyyid] Mírzá Abú’l-Hasan, the sons of the illustrious Afnán, the late Hájí Mírzá Abú’l-Qásim<11>. He would take them with him to various meetings and exert much effort in renewing their spirit. Some days ago, this servant was in the presence of my distinguished maternal uncle, Áqá Siyyid Muhammad-Husayn<37>, and asked him concerning the way he had found the Faith:
After some time, the honored Hájí Muhammad-Ibráhím Yazdí, the Muballigh,159 arrived in Shíráz from Yazd. Your father took advantage of the opportunity and aligned the venerable Muballigh in this purpose with himself, and together they endeavored to teach and edify us. Out of the divine grace and through the confirmations from on High, we were able to recognize the Truth and embraced the Faith as believers. In like manner the whole of the Afnán family in Shíráz accepted the Faith. Blessings be upon them and may their end be well! My late father would relate: “During the time that the honored Hájí Muhammad-Ibráhím tarried in Shíráz and taught the Faith, a large number were confirmed, including the whole of the Khayyát [tailor] family who were originally from Kazirun. The total number of believers at that time, both male and female, was more than fifty or sixty souls. They were all firm in their convictions, [p. 180] filled with zeal and did not waste a single moment, but ceaselessly proclaimed [the Bahá’í Faith] to everyone.”160 In this regard Áqá Mírzá Áqá Afnán, who would also assist them with financial support, encouraged them. All meetings and gatherings were held in the residence of the esteemed Afnán. In short, after his sojourn in Shíráz, the honored Muballigh returned to Yazd. The reason for his departure was that his stay in Shíráz became broadly known, and the meddlesome characters were informed, resulting in the ‘ulamá pursuing the matter. Troubles seemed imminent, and it was therefore decided best for him to quit the city. My late father would relate:
Upon arrival in Yazd, in accordance with my request, he commenced discussions with the Afnán, that is, Hájí Mírzá Hasan-‘Alí, Hájí Mírzá Siyyid Hasan, [surnamed] Afnán Kabír, and their sons.161 As the scions were young and less fanatical, they hastened to embrace the Faith. However, despite of the Muballigh’s efforts, Hájí Mírzá Hasan-‘Alí refused to recognize at that time and stated, “I will accept only if Áqá Mírzá Siyyid Hasan, who is our superior in the realm of divine knowledge, would also assent and recognize.” That is, he allowed the honored Áqá Mírzá Siyyid Hasan to become his spiritual lens and conditioned his acceptance upon the latter’s. After the greatest of efforts and troubles, finally Áqá Mírzá Siyyid Hasan accepted the Faith, and immediately thereafter, the honored Khál, Hájí Mírzá Hasan-‘Alí, embraced the Cause as well.
During the time that I tarried in Cairo, Egypt, one day the illustrious Mírzá Abú’l-Fadl—may my spirit be a ransom unto him—asked me, “Has the whole of the Afnán clan embraced the Faith, or have some remained as deniers?” “All have become believers,” I replied, “even their progeny and issue.” He remarked: My purpose in asking this question was that while in Tihrán, during my visits with the honored Hájí Siyyid Javád Karbalá’í, he related, “At the beginning of the Manifestation of the Exalted One—may my spirit be a sacrifice unto Him—I besought His permission to speak about His appearance with His family. He prevented me saying, ‘Soon, the whole family will become believers, and not one among them will remain in doubt.’” Now I wish to know if indeed the entire family has recognized the Faith. I confirmed that indeed, according to His blessed expectations, all the family had embraced [the Bahá’í Faith], even their descendants. Mírzá Abú’l-Fadl was exceedingly pleased. Yüklə 1,93 Mb. Dostları ilə paylaş:
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