In the Land of Refuge

Events of 1880s

[p. 254:4] During this period, the promoter of the Cause of God, Hájí Mírzá Haydar-‘Alí Isfahání arrived in Shíráz.²⁰⁵ He stayed for a few months and traveled to various towns in Fárs, including Nayríz, Sarvistán, and Ábádih, and engaged in planting the seeds of faith. He succeeded in offering great services and awakening a large number of individuals [to the Cause].

Imprisonment of Four Bahá’ís from Sarvistán

In the year AH 1300 [1882], during the governorship of Sultán Husayn Mírzá, the Jalálu’d-Dawlih, and deputyship of Mírzá Fath-‘Alí Khán, the Sáhib-Díván, a disturbance took place in Sarvistán between the friends and nonbelievers [p. 255] that escalated into a serious contention. As such, a report was sent to Shíráz, and the governor-general commissioned ‘Alí Khán to proceed to Sarvistán, thoroughly investigate the matter, and report to him.

After the arrival of ‘Alí Khán, non-Bahá’ís gathered around him and recounted many absurdities. Since ‘Alí Khán was a mischievous person, he connived with them and sent a report to Shíráz to their liking. This precipitated an instruction by the authorities that the suspected persons [i.e., Bahá’ís] were to be [arrested and] sent to Shíráz. ‘Alí Khán chained the following [four Bahá’ís] and sent them from Sarvistán to Shíráz: Karbalá’í Hasan Khán; Karbalá’í [Muhammad-] Sádiq; Mashhadí Sulaymán; and Ghulám-‘Alí Khán, grandson of Karbalá’í Hasan Khán.

Upon their arrival, they were presented at the governor’s garden to the Sáhib-Díván,²⁰⁶ who after interrogation commanded their beating. The farrashes assembled the bastinado and applied it severely to Karbalá’í Hasan Khán. After him, Karbalá’í Sádiq was battered extensively, and he was followed by Mashhadí Sulaymán. When it was Ghulám-‘Alí’s turn to sustain the blows of the bastinado, that brave soul spoke critically of the authorities, “We have done no wrong. Your purpose is to harm innocent people. ‘Alí Khán has falsely reported.” Each prisoner was stricken [by bastinado] for an hour. Afterwards, they were ordered chained and fettered in a dungeon along with thieves and highway bandits. For some time, they remained thus constrained.

Being young, fearless, and filled with fervor and enthusiasm when he had converted, Ghulám-‘Alí Khán, out of devotion, valor, and bravery, had tattooed on his right arm, “The Visage of Bahá stands manifest,” and on the left arm, “And its effulgence revives me.” This was a sign by which that courageous and peerless young man was known as a Bahá’í.

One day, the Sáhib-Díván summoned Ghulám-‘Alí Khán, and in chains the prisoner was conducted before him. The minister ordered the prisoner’s shirtsleeves rolled up and then asked the captive, “What marks are these on your arms?” With utmost courage and in a thunderous voice, he replied, “This is the Name of my Beloved” and thereupon had proceeded to chant the verse. Bewildered, the Sáhib-Díván asked further, “Are you not afraid to so boldly express your conviction?” “If I was apprehensive of consequences, I would not have engraved these tattoos.” The Sáhib-Díván called in the executioner and ordered him to sever the prisoner’s ears. Afterwards, as a lesson to all, he was paraded in the bazaar and subsequently imprisoned again. For some time, he continued to remain in the Sáhib-Díván’s confinement, along with his honored grandfather, Karbalá’í Hasan Khán; his mother’s uncle, Karbalá’í Sádiq; and Mashhadí Sulaymán.

After five years, the Sáhib-Díván was dismissed from the governorship of Fárs and left Shíráz. Muhammad-Ridá Khán, the Qavámu’l-Mulk [III],²⁰⁷ implemented these believers’ release from confinement and aided their return to Sarvistán.²⁰⁸

Renewed Troubles for the Believers of Sarvistán

In AH 1305 [1887], the central government appointed the Prince Uvays Mírzá, the Ihtishám’d-Dawlih,²⁰⁹ as the governor-general of Fárs. The Prince was ceremoniously installed in office and assumed the governorship.

During these years, once more, mischief-makers caused disturbance in Sarvistán, resulting in a great clamor [against the Bahá’í Faith]. During those days, Karbalá’í Hasan Khán and Karbalá’í Sádiq were in Shíráz, and these believers were seized and imprisoned. [p. 260] Ghulám-‘Alí Khán, however, managed to effect his escape for Tihrán. The Prince had ordered his arrest, only to be told that the fugitive had fled for the capital. As such, the governor informed Kamrán Mírzá, the Náybu’s-Saltanih,²¹⁰ of the imminent arrival of a Sarvistání Bábí who bore the mark of being a Bahá’í on his arms, and urged surveillance to ensure that he did not cause any troubles while in Tihrán. Ghulám-‘Alí Khán resided in the capital for several years and passed away in that city. He was buried at the Shrine of Sháh ‘Abdu’l-A‘zím.

Muhammad-Qásim Khán Baydá’yí

Another incident that occurred during AH 1305 [1887] in the course of the governorship of Uvays Mírzá, the Ihtishámu’d-Dawlih, was as follows.²¹¹

Muhammad-Qásim Khán Baydá’yí was among the affluent and prosperous landlords of the city. He had accepted the governorship of various important locations in Fárs and for a few years had been the mayor of Bihbahán. In that year [1887] he was removed from office there and came to Shíráz.

One day, the Prince paid him a visit and was received with considerable pomp and ceremony. [Muhammad-Qásim Khán] had procured a precious golden water-pipe while in Bihbahán, and as means of offering the ultimate compliment to his honored guest, he had his attendants prepare the pipe for the Prince and had it brought in for his enjoyment. The Prince [Ihtishámu’d-Dawlih] had greatly praised his host’s water-pipe, its manufacture, and its crown.

Upon the conclusion of the gathering and his departure, [Muhammad-] Qásim Khán had placed that water-pipe and some gold coins in a box and sent them after the Prince as a gift to him. This act of generosity greatly impressed the governor, and from then on he always sought an occasion to repay this kindness. It was not long after that the situation of the books, Tablets, and Writings occurred, and that incident is as follows.

By reason of his devotion and affection for the Cause, Muhammad-Qásim Khán always preferred to employ servants and maidservants who were his confidants and had an affinity [for the Bahá’í Faith]. There was a certain Hájí Murshid and his wife, who both claimed allegiance to the Cause. Because of this, Muhammad-Qásim Khán and his wife, who was a most devoted and enkindled believer as well, had the greatest confidence and trust in this man and woman, to the point that the complete authority and control of their vault was entrusted to Hájí Murshid’s wife, who knew all the details of their precious possessions. The wife of [Muhammad-Qásim] Khán was ailing, paralyzed, and bedridden.

One day, the wife of Hájí Murshid, intending to steal some of her mistress’ possessions, went into the vault, opened the box containing some of her clothing, and noticed that there were two smaller boxes within. She picked up both boxes and concealed them in the kitchen. At nighttime, when all the servants and the members of the household had retired for the evening and quiet had enveloped the house, she opened the two boxes. She noticed one box contained ornaments, jewels, and gold articles. The other box, she noted, contained books, papers, and writings. The maidservant hid the box of the jewels in the stove and cast the other box from the kitchen’s chimney into the street. This latter box contained treatises and sacred writings, and also included the copy of a missive to the Holy Land that the entire family numbering forty or fifty men and women had signed.

On her way to mosque early next morning, the daughter [p. 265] of Mírzá Muhammad-Ridá Mustawfí, who was a very temperamental and acrimonious woman, noticed the box behind the home of Muhammad-Qásim Khán. Having taken the box home, she noticed that it was filled with Bahá’í writings and materials. She also found the supplication [to the Holy Land] and was thrilled by discovering in such a document the perfect means for causing mischief. After considering the contents, she took the box and its contents to an ostentatiously pedantic mujtahid known as Siyyid ‘Alí-Akbar Fál-Asírí,²¹² who was regarded as a senseless Siyyid.

Upon perusal of the documents, the Siyyid realized that he had arrived at a means for great mischief and hence immediately raised the cry, “Our religion is lost!” He proceeded to the Masjid Vakíl, where he stirred up the people, exclaiming, “You must forthwith attack and destroy the home of [Muhammad-] Qásim Khán, and on account of this missive they have sent to their leader [i.e., Bahá’u’lláh] kill the entire household!” The call took hold across the city.

While attending the Masjid Naw, the late Mírzá Yúsuf Khán, who was a son-in-law of [Muhammad-Qásim] Khán, heard this call and went before the Khán and apprised him of the situation. Muhammad-Qásim Khán became extremely apprehensive and immediately inspected his vault, only to discover that his two boxes were missing. He realized that it must be the work of Hájí Murshid’s wife. He summoned the woman and inquired from her in this regard. At first she denied any involvement, but after persistent questioning and threats, she confessed to having hidden the jewelry box in the oven and tossing out the box of papers through chimney into the streets.

When the late Muhammad-Qásim Khán had learned of this, he immediately set out to visit the Prince and notified him of the occurrences and the involvement of Siyyid ‘Alí-Akbar. The Prince stated, “Do not be perturbed. If you are afraid to go home, you may stay in the governor’s Ark as my guest. Leave this issue to me as I know best how to extinguish such fire and mischief.” Due to Muhammad-Qásim Khán’s previous generosity, the Prince was awaiting an opportunity to repay his kindness and now found the opportune moment.

Muhammad-Qásim Khán responded, “If you permit, I will take my leave since my wife and household look to me for support and protection, and if I do not go home, it would worry them.” The Prince gave him permission to leave and sent a few soldiers along to protect the home of the late Khán.

Afterward, the Prince sent a message to the Siyyid stating, “I have heard that you have come upon some writings and documents from this wayward group [i.e., Bahá’ís]. Please come and bring with you all these writings for my inspection. Together, I as the governor, and you as the guide on religious matters, we can best decide how to conduct the affairs in the most beneficial manner to the luminous religion [of Islam].”

The Siyyid was most pleased with this message, thinking that he could now do as he pleased through the powers of the office of the governor. He placed all the writings, including the list of believers and the missive [to Bahá’u’lláh], back into the box and took it to the Prince [the Ihtishámu’d-Dawlih].

[In their meeting,] the Prince extended the Siyyid immense courtesy, well beyond the cleric’s rank, which greatly pleased the visitor and increased his confidence. This interview lasted more than three hours, in the course of which the Siyyid spoke at length—all drivel—while the Prince pretended to be listening most attentively and to be in agreement. When the hour for obligatory prayer arrived, the Siyyid asked for permission to take his leave. [p. 270] The Prince granted him leave with a request for a prayer. The Siyyid was about to take the box when the host stated with utmost politeness, “It would be best if you left the box with me as a trust, that I may study the papers more intently this evening. Come again tomorrow, and together we will decide how best to administer a due punishment upon this wayward people [i.e., Bahá’ís], as their possessions and lives are fair game: their possessions belong to the state, and their blood belongs to the people.” The Siyyid was elated with this comment, and responded, “I obey whatever command Your Excellency decrees. I leave this box with you in trust and ask that no one else interfere with its contents.” The Prince agreed, and the guest took his leave.

Upon his departure, the Prince sent word to the Khán to come see him. When he arrived, he heard the details of what had transpired. The Prince handed him the box, declaring, “Carefully consider the contents, and if you believe some items may have been left with the Siyyid let me know, that by some means those can be retrieved from him as well.” The late Khán had previously prepared a list of the box’s contents and left it in the box. Using this list, he was able to determine that all the papers remained undisturbed. The Prince remarked, “Take the box, and do not worry any more. I will answer the Siyyid. Should a representative of the Siyyid come to you, without any fears, sternly rebuke him. Have no misgivings!” Expressing his profound gratitude and thanks, the late Khán took his leave and once arrived home informed the household of the occurrences and the wise manner in which the Prince had interceded on his behalf. Everyone was most joyous.

The next day, relying on his previous day’s discussions with the governor, Siyyid [Fál-Asírí] sent a harshly worded message to [Muhammad-Qásim] Khán, essentially, “You are wayward and disdained. Your documents are with me. You have two choices. One is for you to fill your boots with sand, rope them around your neck, barefooted and with one hand holding the sanctified Qur’án and with the other holding a sword, come this very afternoon to the Masjid Vakíl to repent and recant, that I might pardon and forgive your sins. Should you fail to do so, I will issue appropriate fatwá against you instructing that your home be demolished and your blood, as well as those whose names appear on the list, be shed.”

When this message was given to the Khán, he remained quiet, in some perplexity. The late Mírzá Yúsuf Khán advised, “Uncle, why do you not respond to the Siyyid?” “What am I to say?” inquired the Khán. “Allow me to respond in your place,” said the nephew. He then summoned the messenger and stated, “Convey to your master that his message for the Khán is like the message of Ibn Ziyád [for Imám Husayn]. When you have reached the stature of Ibn Ziyád, then we will do as bidden, wear our boots around our necks and, holding the Qur’án and a sword, come in repentance. However, neither are you Ibn Ziyád, nor are we [Imám] Husayn. Do what you can, and we will reciprocate!”

When this retort reached the Siyyid, it mortified him, and he immediately sought an audience with the Prince [Ihtishámu’d-Dawlih] but was not received on an excuse. The following day, the Siyyid went for an audience again, but the Prince did not meet him and instead his farrashes stated [p. 275], “His Excellency is ill.” When he returned the third day, he was told that the governor had gone hunting. He submitted a missive, only for it to remain unanswered. The Siyyid then realized that the Prince was making excuses and was not of the same mind. He was outraged!

On the fifth day, the Prince met with him. At first, the Prince spoke softly with the Siyyid, who asked for the return of his trust. “I have not completed my study of the box’s contents,” the Prince responded, “and a few more days of reading are required. I will then decide on the appropriate disposition of this case.” “The religious ruling on this matter resides with me,” the Siyyid stated, “and there is no doubt left in me that [Muhammad-] Qásim Khán is a Bábí, as all these books and writings are theirs. The life and possessions of these people [i.e., Bahá’ís] are permissible to us.” The Prince retorted, “Why do you speak such things? If such books were found in any house, would they prove the owner a Bábí and his property and blood forfeited?” “If he were not a Bábí,” the Siyyid responded, “then the books of this wayward sect would not be found in his house.”

The Prince considered the time propitious to rebut, “Siyyid, what do you think! Do you think the affairs of government are left to men like you, to do as you please and allege all manner of unseemly slanders on distinguished people? I too keep copies of the Zoroastrian books, and the Old and New Testaments at home. Should it then be said that the Prince is a Zoroastrian, a Jew, or a Christian? What rubbish do you speak? Even if [Muhammad-] Qásim Khán did own diverse books, he cannot be accused of certain transgressions!” The Siyyid then realized he had miscalculated and that the Prince was furious. As he no longer had any evidence in hand, he collected himself and kept his peace.

The Prince then ordered a water-pipe be brought in for the Siyyid and also his own golden water-pipe be prepared too. As they drank coffee, the Prince stated, “Siyyid, I swear on the royal robe, should you transgress your bounds and become the author of mischief, I will expel you from the city.” In such wise, he dismissed the Siyyid from his presence.

The Siyyid remained home for a few days nursing his wounded pride and then emerged, never again speaking of this incident. The matter died down. The Prince met with Muhammad-Qásim Khán and thanked him again.

Imprisonment of Sarvistání Believers

After a few months, a second occurrence transpired that involved the late Karbalá’í Hasan Khán, Karbalá’í Sádiq, the illustrious Áqá Murtidá Sarvistání, and Mashhadí Shukru’lláh Nahhás [the coppersmith]. The details are as follows.

In the year AH 1305 [1887], during the governorship of [Sultán] Uvays Mírzá, the Ihtishámu’d-Dawlih, having been frustrated with the outcome of the mischief he attempted on Muhammad-Qásim Khán, Siyyid ‘Alí-Akbar [Fál-Asírí] had waxed in enmity, animosity, and hatred [towards the Bahá’í Faith]. Each day he sought an opportunity to perpetrate trouble and interference.

The celebrated Murtidá was a painter by profession and before his conversion to the Cause had been a venerated enemy of the Faith to the point that all the believers in Sarvistán had been particularly apprehensive and cautious of him. However, after he had come to believe, his condition had transformed so thoroughly that he was enkindled and filled with ardor, and without any consideration or fear, he would audaciously proclaim the Faith. His wife was a paternal cousin of Siyyid ‘Alí, the Mushíru’s-Sádát, who was an opprobrious and conniving man, deeply antagonistic towards the Cause. This uncle went before Siyyid ‘Alí-Akbar [Fál-Asírí] and informed him, “Murtidá has become a Bábí. His wife is my paternal cousin, and I do not wish for this perversion to stain our family’s good name. You must remedy this apostasy.”

Siyyid ‘Alí-Akbar [Fál-Asírí] [p. 280] sent his men²¹³ to seize that wronged one from his shop, which entailed much beating along the way. The Siyyid said to him, “Are you a Bábí?” “I am a painter,” was the response, “and it is you who claim that I am a Bábí.” “If you are not a Bábí, then you must imprecate [this Movement],” commanded the Siyyid. “I will not curse those I do not know,” firmly responded [Murtidá].

The crazed Siyyid commanded further beating and severe punishment of his victim. Afterwards, pending the issuance of a religious ruling and fatwá against him, Murtidá was sent before the Prince Uvays Mírzá on the charge that he was a Bábí, deserving incarceration. The Prince in turn instructed Muhammad-Ridá Khán, the Qavámu’l-Mulk [II], to imprison him in his cellar. After Áqá Murtidá was confined, Siyyid ‘Alí, the Mushíru’s-Sádát, forced the wife of that wronged one to be brought to his own house and be joined to him in wedlock without a divorce [from her legal husband].

Soon thereafter, through the instigation of Siyyid ‘Alí, Karbalá’í Hasan Khán and Karbalá’í Sádiq were also seized and beaten by Siyyid ‘Alí-Akbar [Fál-Asírí]. Subsequently, they were sent before the Prince, who ordered them yet again struck severely with sticks and then imprisoned. A few days later, Mashhadí Shukru’lláh Nahhás was captured and added to the rank of prisoners.

It was in those times that the Prince was dismissed from office, but the victims continued to remain confined. Muhammad-Ridá Khán, the Qavámu’l-Mulk, had a particular affinity towards Murtidá and did not wish to see him harmed. On several occasions he had ordered the prisoner brought before him, admonishing him, “All you must do is to state that you are not a Bábí, and then I will reward you handsomely and will in fact place twenty horsemen under your command. I will give you the job of Kalántar of Sarvistán.” To this offer, Murtidá would reply, “I will not barter eternal happiness for ephemeral considerations, nor everlasting sovereignty for the fleeting days of this life.” No matter what he offered, it had no effect on the young believer. Eventually, having failed to induce him [to recant his allegiance, the Qavám] freed him from prison.

The Passing of Hájí Mírzá Abú’l-Qásim

[Hájí Mírzá Abú’l-Qásim], the brother of Khadíjih Bagum and my maternal grandfather, whose manifold services and many sufferings have already been told, ascended to his immortal abode on Monday, 2 Rabí‘u’l-Avval AH 1305 [18 November 1887].²¹⁴ His sanctified remains were interred at a resting place…next to the tomb of his esteemed sister, Khadíjih Bagum.

Two months later, as part of a Tablet addressed to Áqá Siyyid Muhammad-Husayn Afnán<37>, a Tablet of Visitation was revealed in his honor from the heaven of the will of the Lord of Creation, the Blessed Perfection, which is included in these pages that readers may be more fully informed of the afflictions sustained by this renowned personage.²¹⁵
Sh[íráz]. The honored Afnán and Afnán, upon both rest the Glory of God.
He speaketh forth from His Supreme Horizon!
This is a Book revealed by this Wronged-One that all may draw nigh unto God, the Help in Peril, the Self-Subsisting.

Verily, there hath appeared that which was treasured in the knowledge of God and lay hidden from eyes and hearts. In truth the Day of Promise is come, but the people have denied the Proof of God and His Testimony, inasmuch as they have followed every heedless and ungodly one. They have cast the Book of God behind their backs and perpetrated what hath made the near-ones to groan. They committed that which they were forbidden in the Book of God and abandoned that which they were commanded to observe. They are indeed of them that broke all Covenants and Promises.

Say: O peoples of the earth! Fear ye God and follow not the embodiments of vain imaginings and fancies. Behold ye! It is the Sun that speaketh forth before you and is inviting you unto His Praiseworthy Station. Fear ye God, and do not deny Him Whose Appearance [p. 285] from all eternity all the Books of God have celebrated, and Whose Praise all the Messengers have voiced.

O Husayn! The Wronged-One of the world calleth to thee from His prison and consoles thee in that which hath befallen thee. Verily, thy Lord is the Most Patient, and He bids thee to observe patience and forbearance. This is His commandment, in the past and in the future. Hearken unto the call that is raised from the prison of ‘Akká. Verily, He speaketh forth under all conditions, proclaiming, verily, there is none other God but He, the Sovereign of the seen and the unseen. Nothing escapeth His knowledge. He doeth as He willeth, and He commandeth as He pleaseth, and He is the Almighty, the All-Powerful, the All-Loving.

Beware lest the world’s vicissitudes cause thee to be despondent on account of the misgivings of them that have denied the Book of God and His Manifestation, or cause thy footsteps to slip, for they are truly of the ignorant. Take hold the Book of God with the strength which cometh from Him. Verily, He commandeth thee to uphold righteousness and piety, and He is the Single, the One, the All-Loving, the Well-Beloved. Verily, He hath appeared, and He hath made manifest that which draweth people unto the straight and far-stretching path. Arise to serve the Cause of God and make mention of Him with wisdom and utterance, in such wise that all hearts and minds become attracted. Beware lest the clamor of the servants or the veils of them that have disbelieved in the witness of God and His testimony shut thee out as by a veil.

Say: I swear by God, all veils have been torn asunder and the All-Bountiful hath come in the Day of His return, bringing a Cause that armies and hosts cannot withstand. Say: This is the Day which you were promised in the Books of past Dispensations and whose glad tidings you were given by Muhammad the Messenger of God, in His words: “On the Day that all men shall arise for God, the Lord of the Kingdom.”

Verily, We have revealed the verses and disclosed the clear signs, but the people for the most part understand not. This is the Day in which man must go forward, but the majority of the people have turned away. They have cast aside God, and chosen to follow their vain desires instead. Are they not of the ignorant? They have denied the Grace of God after its revelation; they have forsaken His sign after its descent. Unto this testifieth the Tongue of Grandeur in the Supreme Horizon, yet mankind for the most part does not seek to hearken. By the righteousness of God! Were they to heed, they would hasten to a station wherein all the atoms do proclaim: “Verily, the Day of Promise hath come, and the Promised One is here.”

Verily, My supreme pen wishes to make mention of the Afnán who hath ascended to the Supreme Friend as decreed by God’s irrevocable decree. We testify that he hearkened to the call that was lifted betwixt earth and heaven. He attained unto that to which have attained God’s servants on whom grace hath been vouchsafed. He hath recognized the oneness of God and His singleness, and hath acknowledged that which the Tongue of Grandeur hath uttered in His sublime station. Verily, God hath purified him at the moment of his ascension, and God hath forgiven him as a token of His Grace. He hath ordained for him in the Supreme Paradise a station such as minds and fancies cannot comprehend.

Blessed art thou, O Afnán, for that which hath befallen thee in the early days. Verily, thy Lord is the true One, the Knower of things unseen. Verily, He hath witnessed that which hath befallen thee and hath protected thee by His sovereign might until the pledge was fulfilled and that which was in the Preserved Tablet came to pass.

O Abú’l-Qásim! Upon thee be the glory of God and the glory of the chosen ones and the glory of them that circle round the Throne in the dawn-tide and in the night-season. May the first wave that billows from the ocean of grace be upon thee, on the part of God, the Sovereign of eternity. O thou that hast taken hold of the cord of His grace in the Days of God, the Lord of the Kingdom. May God’s grace, exalted be He, descend upon thee at all times, as a bounty on His part, and may He ordain for thee that which may be the solace of all eyes. Thus doth the Tongue of this Wronged-One speak in this dark night at the bidding of God, the King of all existence. Verily, we are God’s, and unto Him shall we return.²¹⁶

We have turned from the Arabic tongue to the Persian that all may understand the divine purpose and attain to it.

O Afnán, be not sorrowful on account of that which hath befallen thee. This world of being at all times shows men its pages and testifies in the loudest of tones to its impermanence, an admonishment to the peoples of the world. Blessed are the ears that have succeeded in paying heed unto this call, for were man to truly observe the changes and chances of this world, he would consider himself seated upon the throne of tranquillity. He would turn away from mortality to immortality. He would turn from the great humiliation unto the most great honor. The world and all that is therein would be powerless to affect such a person. Praise be to God that there hath been ordained for thee that which hath neither peer nor equal. The holy tree, the Sadra of God hath called thee Afnán. This is a great bounty, a high station. Protect this station through the power of His name the Almighty, the One. [p. 290] Thy highest station is the station of promulgation and teaching of the Cause of God.

This Wronged-One hath from the earliest of days made mention of the Afnán. All Books testify to this matter, and all the Tablets bear witness. Ponder the great afflictions that have befallen Me, the sorrows that have descended upon Me, the Wronged-One of the world. From the first days, I have arisen before the face of men, be they rulers or divines, and for the sake of the one God without veil or covering have I invited them to the Supreme Horizon. My purpose in this hath been to elevate the Word of God, and My intention in calling them hath been to draw all beings nigh unto Him Who is the possessor of the seen and the unseen. It is evident and clear to the possessors of discernment and to them whose eyes are fixed upon the Most Great Vision, that I have sought no advantage for Myself in any matter whatsoever. To this testify My deeds among the people of the world and the manner in which I raised the call of God before all the nations. And when the effulgence of the light of the Sun of Truth was manifested from the heaven of this Manifestation, all the parties rose up in denials and objections, and perpetrated that which no one knoweth except God.

Praise be to God, there hath befallen Us from the people of Bayán that which the Pen is unable to describe. Some among the people of the Bayán have objected because of the mention of Godhood and Lordship. Say: O people of the Bayán! I swear by the righteousness of the All-Merciful, I have no purpose in the mention of aught, save to draw the servants near to God and make them turn to God, the Sovereign of the Day of Return. This Servant hath always loved silence, for the ears that are worthy of hearing this call are few and far between. To this testify all people of fairness and discernment. But His Holiness the Herald, the Primal Point, in the beginning of the Bayán saith: “He is the One Who speaketh under all conditions saying, ‘Verily, I am God; there is none other God but Me, the Lord of all things, and all things other than Me are My creation. O my creation, worship ye Me!’”

And also in reply to one of the Letters of the Living, making mention of Him Whom God shall make manifest, He saith, “I am the first to believe in Him.” Repeatedly, He [the Báb] hath made mention of these utterances. I swear by the Sun of Truth, were it not for His sanctified mention, this Wronged-One would have chosen silence except in order to disclose it to those that are prepared for it.

Praise be to God! The knowledge of the people of the Bayán appeareth to be lower than the knowledge of the followers of Islam, for the people of Islam accepted the utterance of “Verily, I am God!” from the Tree of Sinai; whereas, this people are not prepared to accept this same utterance from the Tree of Existence, from the Lord of the Seen and the Unseen. The people who cast doubts in such manner, their intentions are obvious and apparent in the sight of God, but He is the Concealer, the Patient, the Gracious, and the Most Generous.

Say: Nothing is hid from His knowledge; naught is there to weaken Him. He beholdeth, beareth witness, and He is the All-Hearing, the All-Seeing.

O Afnán, We beseech God, exalted be He, to aid thee and to assist thee and to ordain for thee that which causeth the hearts to be gladdened and the eyes to be solaced. In ending this Tablet we counsel thee to adhere unto that which will elevate thee and uplift thy station, and this is the exercise of consultation. If thou shouldst consult with the other Afnán, upon Him be My Glory, My Grace and Bounty, this is well beloved and accepted in the sight of God, and, verily, God shall settle thine affairs, cause thee to be near to Him, and lay bare before thee what lies hidden from all eyes.

Praise be to God the Lord of all the worlds. On behalf of this Wronged-One extend My greetings unto all thy relations. May the Glory that shineth from the heaven of My Mercy rest upon the Afnán who have not broken My Covenant and Testament, and who have observed what they have been commanded in My Book. The Cause belongeth unto God, the Omnipotent, the Triumphant, the All-Powerful.²¹⁷

Arrival of Áqá Mírzá Ashraf, [nom de plume] ‘Andalíb in Shíráz in AH 1306 [1888]

After having endured great sufferings, afflictions, and tribulations in the path of the Cause, and having sustained the anguish of imprisonment, first in Lahiján and later in Tihrán, ‘Andalíb was at last freed from the clutches of the enemies and decided to come to Fárs and arrived in Shíráz. He situated his residence in that city and arose to promote and teach the Word of God. He traveled extensively throughout the region, in the vicinity of Shíráz and various districts of Fárs, including Ábádih, Nayríz, Marvdasht, Sarvistán, and other places, and planted seeds [of the Beloved’s message] in the heart of a number of seekers, reinvigorating the spirit of a host of others. Eventually, he returned to Shíráz and married [p. 295] the daughter of Hájí Abú’l-Qásim Kuláh-Dúz [the hat-maker], who ranked among the constant and steadfast believers.

In the year AH 1309 [1891] ‘Andalíb, in the company of that illumined sage Hájí Abú’l-Hasan [Bazzáz], the father of Áqá Mírzá Muhammad-Báqir Khán [Dihqán]—whose excellent mention was made previously in several places in this history—journeyed to the Holy Land to attain the sacred presence [of Bahá’u’lláh]. In the month of Sha‘bán [1 March–29 March 1892], he arrived in ‘Akká where he tarried for some two months and where this servant met him and the aforementioned Hájí. While they sojourned in the Holy Land, the most great calamity of the Ascension of the Blessed Perfection occurred.²¹⁸ Afterward, in accordance with the instructions of ‘Abdu’l-Bahá, he returned to Shíráz and until his very last moment was engaged in teaching and propagating the divine message in Fárs. His passing will be related later in these pages.

Martyrdom of Two Believers

In the year AH 1307 [1889], Hájí Siyyid ‘Alí-Akbar [Fál-Asírí] issued a fatwá for the slaying of Karbalá’í Hasan Khán and gave it to the Prince Uvays Mírzá. That very night, that wronged one was poisoned and martyred. The following day, without the ritual ablutions or the shrouding of the dead, and still in the same clothes that he wore [in the prison], he was buried next to the Masjid Hájí ‘Abbás, outside of the city limits. Despite all the obstacles and dangers, that night the Sarvistání believers located his grave and exhumed his remains, wrapped it in fabric, and moved it to Sarvistan where it was interred in a most verdant orchard owned by the Khán himself.

This deed of the Sarvistání believers was most pleasing in the presence of Bahá’u’lláh, and in a Tablet revealed by the Tongue of Merciful extolling their great virtues, He likened them to “angelic couriers.” He also revealed a Tablet of Visitation for the martyred believer, in the course of which it is revealed, “Verily, their Lord blest them in this transferal. He is the Gracious, the Protector, the Shelter, the Defender, and the Vindicator.”

Four months after [the slaying of] Karbalá’í Hasan Khán, the martyrdom of Karbalá’í Sádiq took place. He too was buried outside of city, but in an unknown spot.²¹⁹

The Passing of Zahrá Bagum

In the year AH 1307 [1889], the passing of the holy leaf Zahrá Sultán Bagum, the sister of Khadíjih Bagum, took place. From the beginning of her life in the Cause she sustained great sufferings and immense hardships, one hour of which none other could have withstood, so vehement were they in their intensity. What manifold angst she endured at enemies’ hand and what adversities she bore from unrelenting foes! For years she longed to see her only child, [Núri’d-Dín], and not a night passed that she did not shed bitter tears over her separation, nor was there a day that she was not moved to weep over what had befallen her.²²⁰ Her sole consolation was the favors of the Blessed Beauty as communicated through His trusted courier, Shaykh Salmán. In accordance with the wishes of the Blessed Perfection, after the passing of Khadíjih Bagum, that exalted noblewoman resided in the Blessed House of the Báb for some seven years, until her benevolent soul took its flight to the Abhá Kingdom and the exalted paradise on Wednesday, 15 of Safar [11 October 1889].

Her sacred remains were carried in circumambulation of the House of the Báb and then interred next to her sister’s….A Tablet [of Bahá’u’lláh] revealed in honor of the sacred leaf, Maryam-Sultán<36>, the wife of Áqá Mírzá Áqá Afnán, bears eloquent witness to the faith and certitude of that brilliant lamp of fidelity and that essence of constancy. That Tablet of Visitation is quoted in its entirety in these pages that the reader may discern her spiritual attainments:
[p. 300] The Leaf, wife of the Afnán, upon her rest the Glory of God, the Most Glorious.
He is the Consoler, the Comforter, the Beloved, the Most Generous.
O ye Leaves of My Divine Lote-Tree! Upon ye be the Glory of God, the Lord of both worlds.

O ye fruits of My Tree of Bounty! Upon ye rest the Light of God, the Luminous, the Radiant, the Effulgent!

O ye remnants of My Afnán. The Sadratu’l-Muntahá in the Supreme Horizon makes mention of you and desires to console His Leaves, His Afnán, His Branches, and His fruits, in that which hath befallen them by virtue of God’s irrevocable decree and His destiny, inscribed by His All-Powerful, His Wondrous Pen.

I swear by the righteousness of God! Thine afflictions and all that hath befallen thee grieved Me, and grieved them that circle round Me and hold fast unto the cord of My generosity and My mercy that hath surrounded all who are in the heavens and on earth. Unceasingly, mention is being made of thee in this Holy and transcendent spot, and the eyes of loving-kindness are turned in thy direction. Even though a great calamity hath descended upon thee, yet, since its origin and end are from God and unto God, no harm attacheth thereto. We beseech the One True God that He may transform the fire of grief into the light of joy and that He may sanctify the garment of detachment and trust in God from the dust of worldly vicissitudes and the smoke of the vain imaginings of the peoples of the world. What befell thee in the path of God were the greatest afflictions of the world. How many the nights and days that thou wert saddened by the cruelties of the people! And among the most great sufferings is the separation that hath transpired and come between Us. Know thou of a certainty that a station is ordained for thee that, were its glory to be disclosed to an extent less than the needle’s eye, all would abandon that which they possess for that which is with God and would circle round the Throne.

The oppressors and the wayward of the world, following their fancy, are engaged in destroying the Faith of God, but all that hath come to pass hath led to the glorification of the Cause. The powers of the world are impotent to weaken His might, nor can His strength be affected by the fabrications of the people. From the inception of the Cause till now, We have aided the Cause with Our Pen, until it hath become the cause of astonishment and wonder for all the peoples.

The Words of the Exalted Ones are revealed in both the eloquent Arabic language and the luminous Persian tongue. Their recitation is beloved, and it is the source of consolation for hearts and souls. At this moment We purposed to make mention of My Exalted Leaf amongst God’s handmaidens with a mention that will attract the hearts of the Concourse on High and the exalted Paradise in such wise that its fragrance would endure as long as His Most Beauteous Names and His exalted Attributes.

The First Light that hath shone from the horizon of the loving providence of the Lord of mankind, and the First Word that the Tongue of Grandeur hath spoken, and the First Fragrance wafting from the Garment of My Most Great Name amongst mankind, rest upon thee O thou dayspring of fidelity, who hast been mentioned by the Tongue of Abhá in the Prison City of ‘Akká.

I bear witness that thou didst hearken unto the summons from the earliest of days and that thou didst turn unto God, the Lord of all mankind, and didst seize the cup of divine knowledge and didst drink of what was proffered therein by the hands of bounty and grace. Thou art the one whom neither the cavils of the enemy nor the doubts of the wicked were able to hold back. Thou didst abandon thy people and didst turn to God, the Lord of the throne above and of earth below, and the Sovereign of the Beginning and the End.

May the first light dawning and shining from the horizon of God’s bounty rest upon thee O thou luminous Leaf. I testify that thou didst turn thy face [unto Him] and didst confess what was spoken by the Tongue of Grandeur in the Kingdom of creation, and didst pour from His Choice Sealed Wine in His Name, the Self-Subsisting, and didst quaff therefrom before God’s handmaidens and His Leaves. Thou art the one who was not impeded by the hosts of the divines and their disturbances, nor by the bellowing of the wicked and the cruel, and their vain doubts. Thou didst tear the veils asunder in the name of thy Lord, the All-Bountiful and didst confess the all-subduing Word of God and didst adhere to it in these days wherein the handmaidens have abandoned it, and all the men forsaken it, except him whom God, the Lord of the exalted Throne, hath willed.

Blessed art thou O my handmaiden! And blessed too are whoever hath sought thy grave and hath visited thy resting-place and hath striven after nearness unto God, [p. 305] and hath made mention of that which the Supreme Pen hath mentioned of thy afflictions and calamities.

Sanctified art Thou, O my God, and the Lord of the earth below and the Kingdom above, and the Sovereign of grandeur and dominion. I beseech Thee by the Branches of the Tree of Thy Singleness, and by Thy Chosen Ones who were so ignited with the fire of Thy love that they forsook their wealth and souls in Thy path, that Thou mayest pardon me and them that believe in Thee and in Thy signs. O my Lord! I beseech Thee by Thy sovereignty which hath encompassed all existence, and by Thy mercy which hath preceded the seen and unseen, that Thou mayest fulfill my needs and ordain for me that which will draw me nigh unto Thee and that it may be a light before my face in every world of Thy worlds. Verily, Thou art the Omnipotent, the Ever Bounteous, the All-Forgiving, the Merciful.²²¹

Chapter 11