In the Land of Refuge

Continued Agitation of Itihád Islámí Society

Notwithstanding the oath taken by the ‘ulamá to leave the Bahá’ís alone, the Itihád Islámí did not desist from its activities [against the Bahá’í Faith] and never missed an opportunity to insult or injure the believers. In this regard, one of the merchants of the bazaar, Hájí Muhammad-Ismá‘il Kázirúní, was most active and in every way possible sought to harm the Cause. He was particularly antagonistic toward the Bahá’í firesides led by Mírzá Munír Nabílzádeh³⁶⁴ where this devoted and enthusiastic teacher spoke. The news of these meetings and the zeal of Nabílzádih constantly induced the members of the Itihád Islámí to protestation and machination. Led by Kázirúní, they endeavored to raise a popular revolt in the bazaar against the believers.

In those days a group of ardent Bahá’í young men, such as ‘Abdu’l-Husayn Satarí, ‘Abdu’lláh Madara’í, Sulaymán Shakíbá,³⁶⁵ Fathu’lláh Afnán, Nusratu’lláh Badrí-Afnán, Siyyid Abú’l-Qásim Páyandih, and a few others would gather every night at the Khál A‘zam’s house, one of the Bahá’í endowments. Previously, they had served for many years in the South Persian Regiment and as such were well familiar with the use of weapons. They spent their time planning armed attacks on various groups of opponents of the Faith. Repeatedly, Mírzá Munír admonished them as to the folly of their designs, noting that were they actually to implement their plans, this could bring complete ruin upon the Bahá’ís of Shíráz and could potentially endanger the entire Bahá’í community of Iran. Though these young men were generally not impressed by Nabílzádih’s appeal for pacifism, he had, however, managed to exact a promise that they would consult the Spiritual Assembly before taking any steps.

Áqá Mírzá Munír related to the author [i.e., A.Q. Afnán] the following:

Realizing the gravity of the situation, I went to the Spiritual Assembly meeting, which was taking place in the house of Mírzá Muhammad-‘Alí Khán Dihqán, and related the story and the plan of the young men. I further left my own pistol on the table round which the Spiritual Assembly had gathered. After their deliberation, the Spiritual Assembly decided to send your father [i.e., Mírzá Habíbu’lláh] and me to the house of the Khál to find a way to disarm and disperse these believers.

About two hours into the night we arrived at the house of the martyred-uncle and with the utmost respect spoke to the honored gentlemen, “There is no question that generation after generation, Bahá’ís in every village, every town, and every corner in this land have been made the target of the most brutal tyranny and the torment of the ungodly. In addition, it is indubitable that the blood of countless martyrs and innocent men and women has reddened every inch of Iran’s soil. Nor is anyone denying the pain and the suffering that multitudes of families must endure for a great many years after they have lost their loved ones. However, were an armed aggression to be initiated by someone in Shíráz, you can rest assured that the entire country will be engulfed in a massive holocaust of Bahá’í-killing. Do you really imagine that a city or town would be left where a single believer can reside or remain standing? Nay, if this powder were lit, it would most assuredly explode in our own hands and can never be extinguished. The only way to survival for this community is to remain pacifist, as enjoined upon us by the Blessed Perfection. Otherwise, in an instant, we would be obliterated.”

For a while we spoke and reasoned in such manner, and this helped some to grow acquiescent, but a few remained wedded to their militant views. Finally, your father [i.e., Mírzá Habíbu’lláh] calmly said to them, “I have been commissioned by the Spiritual Assembly to confiscate your guns and ammunition. You have no alternative but to obey the Assembly’s wish.” All except Abú’l-Qásim Páyandih placed their guns on the table, however, he was insistent that he would not part with his weapon. Eventually, we prevailed, and he too surrendered his gun, and thereupon all dispersed. That night, all the weapons were turned over to the Spiritual Assembly.

Dissemination of the Will and Testament of ‘Abdu’l-Bahá

My father used to relate that the Master’s Will and Testament was first unveiled at a commemorative meeting that took place at the home of Mírzá Muhammad-‘Alí Khán Dihqán. My father read to the assembled friends the first half of the Will, and the second half was recited by ‘Abdu’l-Husayn Khán Dihqán, who had just arrived from Beirut. When the reading of the Text was concluded, Mírzá Muhammad-Báqir Khán prostrated himself on the ground and then raised his hands in thankfulness to ‘Abdu’l-Bahá, saying, “Shoghi Effendi is related to the Twin Holy Trees and is of the Holy Lineage. We all bow in obedience before him; we all render thanks unto him; we all show humility before him; we all believe and rely on him; and we all stand assured and confident because of him. We verily testify that ‘Abdu’l-Bahá is the all-knowing protector of this community, and none was nearer to Him or loved more dearly by Him than Shoghi Effendi. Before the sovereign will of Shoghi Effendi we prostrate ourselves in submissiveness.”

This expression of humility and obedience by Dihqán, coupled with his act of prostration in thankfulness, had a profound effect on the friends, and tears of joy and happiness were shed on that day. That day, once more Bahá’u’lláh worked His miracle, and our sorrow for the loss of ‘Abdu’l-Bahá was transmuted into joy of bliss, celebrating the person of Shoghi Effendi.

Unanimously, the gathering decided to write a letter to the presence of the beloved Guardian expressing the community’s servitude unto his threshold.

Bahá’í Martyrdom in Jahrum

The improprieties in the election of the Iranian Majlis Shawrá Millí [national consultative parliament] caused political upheaval in Jahrum, which precipitated serious divisions between the two opposing factions in the year 1305 Sh³⁶⁶ [1926]. One of the factions consisted of the followers of [Ismá‘il Khán] Sawlatu’d-Dawlih, the chief of Qashqá’í tribe, who harbored ambitions for national office.³⁶⁷ His supporters launched a massive political campaign in Jahrum that triggered a huge uproar, creating a charged atmosphere that led to conditions ripe for the persecution of Bahá’ís.

In those days Mírzá Lutf-‘Alí Khán, the Mudyru’d-Dawlih, was the governor of Jahrum, while Akbar Mírzá, the Sarimu’d-Dawlih, was the governor-general of Fárs and Amír-Lashkar Mahmúd Ayram held the post of military commander of Fárs. The followers of the Sawlatu’d-Dawlih in Jahrum were such individuals as Siyyid ‘Alí [Píshnámz],³⁶⁸ Karbalá’í Siyyid Habíb Jahrumí, Siyyid ‘Alí Mu‘izz, and his brother Siyyid Muhammad-Sadr Qadr-Qadr. To divert attention from their fraud, they started an intense, brutal persecution of the friends, and in the process eight Bahá’ís were martyred.³⁶⁹ These innocent souls were slain in the most barbaric manner imaginable through stabbing, beating, and stoning.³⁷⁰

A written report of the parlous incident was sent to the Sarimu’d-Dawlih and his military commander, General Mahmúd Ayram. Tihrán was also made fully aware of these details and a report presented to Reza Sháh, the new sovereign, who ordered an immediate thorough investigation. From Shíráz, Major General Sultán Sayfu’lláh Himat was charged to proceed to Jahrum to carry out the monarch’s directive and to prosecute the offending individuals.

Over the years on many occasions, the present author has heard Major General Himat describe his efforts in these words:
After the governor communicated the orders to me, thirty soldiers were placed at my disposal for this mission. When we arrived in Jahrum, I immediately moved to arrest several of the Bahá’ís, thereby winning the confidence of the local Muslims. I then began my investigation and after two days discovered the identity of the criminal elements who had committed these reprehensible offenses. Instantly, orders were issued for their arrest, and every day they were publicly subjected to bastinado. I also immediately freed the Bahá’í prisoners and offered them my deepest apologies. A message was sent to Siyyid Muhammad that should he interfere in my affairs, he too would be arrested and publicly chastised. In this manner, the upheaval in Jahrum abated.
Because of the intense persecution of the believers and the martyrdom of Bahá’ís in that city, the Spiritual Assembly of Jahrum was dissolved. However, in the same year, a communication was received from the beloved Guardian who showered his loving benevolence on the much-wronged believers of Jahrum and encouraged them to remain undaunted and to resume their activities. He further instructed the Spiritual Assembly of Shíráz to assist in the reconstitution of the Jahrum Spiritual Assembly. For this purpose, the Spiritual Assembly asked my father to proceed to Jahrum and prepare the community for the re-election of the Spiritual Assembly. Toward the latter part of Bahman [circa mid-February 1927] my father went to Jahrum, and during the forty days of his stay, Bahá’í activities were re-initiated, the Spiritual Assembly was formed, and various committees re-appointed.

The fire of this ordeal, though most painful and intense, served to galvanize the believers into one unified whole and propelled them forward as no other force could.

Hasan Balyúzí in Shíráz

In the summer of 1309 Sh [1930], my deeply loved cousin [later, Hand of the Cause] Hasan Múvaqqar Balyúzí, arrived in Shíráz from Beirut for the purpose of visiting his family. Greatly excited at the prospect, the Bahá’í Youth Committee warmly welcomed him and invited him to speak at a gathering of the friends on the next Friday night. The main themes of his presentation were to be: the diffusion of the Cause in the West, the tidings from the Holy Land, and the Beirut students’ visit to the presence of the beloved Guardian. The Youth Committee capitalized on this opportunity and invited the whole community, young and old alike, to this historic gathering.

In those days all Bahá’í activities were conducted in Hájí Mírzá Siyyid ‘Alí, the Khál A‘zam’s house, which was designated by ‘Abdu’l-Bahá as a Mashriqu’l-Adhkár. The honored Fádil Yazdí and Fádil Tihrání both resided there as well, and thus the comings and goings to the building never ceased. This house was in the vicinity of Sháh-Chiráq and Masjid Naw, as well as being in the proximity of another Bahá’í Holy Place, that is, the house where the Báb was born. After the passing of the wife of the martyred-uncle, the heir had illegitimately confiscated this residence and later had sold it to Siyyid Muhammad Qálí-Furúsh [the carpet-seller], who numbered among the most virulent enemies of the Faith. During the spring and summer months when Bahá’í meetings such as Feasts, deepening seminars, and character-training classes were held in the courtyard, Siyyid Muhammad would eavesdrop from the rooftop and learn the identity of the participants.

For that occasion, the carpet-seller had invited a group of the opponents of the Bahá’í Faith to his house. The meeting at the Khál A‘zam’s house started with the chanting of an opening prayer after which the chairman introduced Mr. Balyúzí, and the latter came to the podium. However, before he could commence speaking, a large rock was hurled from the rooftop, striking and breaking the lamp that had been placed on the podium. Naturally, the meeting disbanded. At that moment foes quickly descended from the roof and were joined by some other thugs who had been expecting the signal and had been waiting in the street, and together they attacked the friends. The believers also rushed forth in their own defense, and a fierce commotion ensued. The long corridor³⁷¹ of the building became the scene of a very intense battle, and several of the friends suffered serious injuries. However, soon the friends managed to overpower their foes and disarm the attackers. The young among the Bahá’ís lost no time in using the same clubs and sticks against the instigators.³⁷²

The friends immediately informed Lutfu’lláh Khán Munajjim, who was a very influential man and had a senior position in the police department.³⁷³ He quickly went to the magistrate’s headquarters and spoke threateningly to the chief of police, the Diyá’u’s-Sultán, inducing the latter into action. In no time, he came to us in the company of several gendarmes, and they arrested all the attackers, whether injured or not. On the following day, Munajjim filed official charges of disturbance of the peace and assault with intent to kill against the entire group of the enemies, and their file was sent to the judiciary.

The transgressors were detained for several more days until the court was ready to hear their case and try them for the crimes committed. Of course, by then the entire city was astir with the news, and all sorts of rumors were circulating among the people. What was most evident was that the entire town was put on notice that if they inequitably dealt with Bahá’ís, or any other group, then the full force of the law would deal with the offenders.

In preparation for the court trial, a deposition was organized in the Central Judiciary Building where the highest echelon of the provincial government were in attendance, men like the governor-general of Fárs, Akbar Mírzá, the Sarimu’d-Dawlih; the military commander, General Ayram; the chief magistrate; the State’s public defender, Sarábandí; and heads of various departments. Munajjim was also invited to represent the interests of the Faith and to speak on behalf of Bahá’ís.

At the start of the deliberations, Munajjim spoke strenuously, stating the need to punish the offenders to the full extent of the law so that people would thoroughly realize that during the reign of Reza Sháh Pahlaví it was the law that ruled and the tyranny of the mullás was at long last a nightmare of the past. He spoke most effectively of the dark cloud of injustice that for so many centuries enveloped the horizon of Iran in the name of the Shi‘ite ecclesiastics and ijtihád. Moreover, he spoke of the need to set an example so that a heedless population would be awakened to the civil liberties guaranteed under the law for each person and the right of Bahá’ís to assemble unmolested.

In his presentation, Sarábandí responded by completely agreeing with every point raised by the prosecution. However, he appealed on humanitarian grounds, stating, “These offenders, though unquestionably guilty of the heinous act with which they are charged, nevertheless, have families for whom they must provide. If they were sent to prison, then surely their wives and children would suffer greatly as well and remain in dire need of their daily bread. In fact, as these men have been jailed during the past few days, their families are already perturbed and experiencing many difficulties. I am certain that the honored Munajjim wishes not to see innocent children suffer and prefers forgiveness to vengeance. As such, as the public defender for the province, I ask forgiveness for the transgressions committed and the dropping of the charges. My clients will not only pay for all the damages but also provide the court with a written guarantee that they will never again commit such deeds. I beg of you to let them go free and close this case.”

As a gesture of Bahá’í magnanimity, Munajjim consented for the charges to be dismissed, which greatly heightened the prestige of the Faith in the eyes of the public and won the esteem and admiration of the assembled high-ranking officials.

In short, although that night Balyúzí was not able to deliver his speech, a most favorable situation was created for the Cause; as well, Siyyid Qálí-Furúsh and his accomplices were prevented from ever causing troubles in regard to the Mashruqu’l-Adhkár.

Endowments of the House of the Báb

In the year 1315 Sh [1936], Hájí Siyyid Muhammad<46>, a son of the Vakílu’d-Dawlih, donated part of his estate in Tihrán [in the Shimrán district] for the purpose of renovating the Blessed House of the Báb. He transferred the legal deeds of these properties, recorded as worth 500,000 tumáns,³⁷⁴ to the beloved Guardian. Because of the unusual nature of this contribution, the details were reported to Reza Sháh Pahlaví who was told, “The recipient of this sum is not a resident of Iran, and the actual value of the properties is far beyond what has been recorded in the deed.” The monarch ordered a thorough investigation.

It is unknown to me how the police grew cognizant of this situation, but as a result, Siyyid Muhammad was summoned for the investigation and questioned regarding the transaction. Without stipulating any reference to the House of the Báb or to Shoghi Effendi, he had replied, “For many years I have had commercial dealings in Shíráz with a close relative, Áqá Mírzá Hádí.³⁷⁵ I had purchased these properties with his money and, now that he is in the evening of his life, wish to reimburse the sum so I will not be under the weight of such obligations.”

Despite his testimony, the police had mentioned in their report to the Sháh that this contribution was to establish a very sizeable religious endowment associated with the House of the Báb. Through this report, the matter had become even more serious, and the governor-general of Fárs, the Prince Dawlatsháhí, was instructed to visit the House of the Báb for a thorough determination and to report his findings directly to the royal court. As such, Dawlatsháhí, the police commissioner, as well as Lutfi-‘Alí Mu‘adil, the provincial deputy to the national parliament, came to the House of the Báb and were welcomed by my father [Mírzá Habíbu’lláh]. These distinguished guests were received in the same room designated for the arrival and welcome of the pilgrims. After the customary pleasantries, with the utmost respect the visiting gentlemen requested the privilege of viewing the House of the Siyyid-i-Báb. My father led them on a tour of the House.

After having expressed their appreciation for the remarkable air of spirituality and beauty that surrounded every aspect of that House, they asked, “Where are the endowment properties associated with this House?” “In the Bahá’í Faith,” my father had replied, “There is no such thing as endowments for Holy Places. The general funds of the Cause pay for the maintenance and upkeep of all such properties throughout the world.” They further queried, “It has recently come to our attention that one of your relatives has endowed some of his properties in Tihrán specifically for this House.” Not knowing anything about this contribution, my father expressed his lack of knowledge.

“Are you acquainted with Hájí Mírzá Muhammad in Tihrán?” they asked. My father responded, “Yes, indeed. He is a close relative and one of distinguished members of the Afnán family.” The governor stated, “This individual has donated a considerable amount of land in Tihrán in the name of Shoghi Effendi, the Head of the Bahá’ís.” Unaware of any such thing, my father was inspired to reply, “I have not been told of this, nor has he written me about it. However, I have frequently heard him say that he owed money to Áqá Siyyid [Muhammad-] Husayn<37> and Áqá Mírzá Hádí<96> from the time that they had business dealings in Shíráz and that he wished to repay his debt. Therefore, it seems likely that he was merely repaying his debt.”

The visitor continued to inquire further about the history of the House of the Báb, the number of pilgrims, and other similar matters. My father had replied, “This was the residence of the Siyyid-i-Báb and is considered by Bahá’ís the holiest site in the whole of Iran. I, being a blood relation of the Báb, have been the hereditary-custodian of this Edifice since the passing of my father. Bahá’ís from different parts of Iran and the rest of the world come for visitation to this House and are welcomed and given the same reception that you enjoyed today.”

The governor further asked, “How do you manage to meet the required expenses associated with welcoming visitors and maintaining the House?” “From the return on the business interests and the properties that I have inherited from my mother’s family, I am able to meet such obligations. The details of my personal estate are well-known to the honored Mu‘adil.” At that point Mu‘adil had spoken extensively, extolling the sagacity, the trustworthiness, and the nobility of the Afnán family, and on this note the meeting had concluded.

Upon their departure, my father had immediately communicated the gist of the interview to Siyyid Muhammad in Tihrán so that in the event that he was also questioned, their answers would be consistent. In a response cable, Hájí Mírzá Muhammad, after expressing immense affection and humility, had said that he, too, had replied in the same manner and that both were guided by Bahá’u’lláh in this regard.

Since the governor’s report contained the same exact details that were said by Siyyid Muhammad, Reza Sháh did not pursue the matter any further, and the whole incident quieted down.

The Centenary Celebration of the Báb’s Declaration

The year 1323 Sh [1944] corresponded with the centennial celebration of the Declaration of the Báb, and the beloved Guardian wished to mark the event most appropriately throughout the world. For the West, he had labored hard for many years to produce a befitting gift in the form of God Passes By. For the East, however, it needed to be accompanied with a different form of commemorative observance. Shoghi Effendi had instructed the delegates to the national Bahá’í convention to gather in Shíráz and hold a befitting celebration on 23 May 1944 under the shadow of the House of the Báb. He had further stated that should unforeseen circumstances prevent their gathering in the Blessed House, then some other location in Shíráz or its vicinity was to be used for the occasion.

Thrilled at the prospect, the National Spiritual Assembly of the Bahá’ís of Iran decided to keep the matter confidential, lest it attract the attention of foes and provoke them into mischief. Therefore, the delegates [to the national convention] were not informed until fifteen days before the event and were instructed to be in Shíráz on the appointed day without disclosing their destination to anyone.

It was about this time that Dr. Dhabíhu’lláh Qurbán had been expelled from the community, and the National Spiritual Assembly was somewhat concerned that certain difficulties would be provoked from that quarter.³⁷⁶ At the same time they had received a cable from the Guardian, which read, “Keep an eye on Shíráz Assembly.”

Later, it became apparent that the Guardian was referring to the dangerous presence of ‘Abdu’lláh Mustaqimí on the Spiritual Assembly, since through various avenues of deceit this man strove to create differences among the believers and to engender pessimism. He even went so far as to accuse various prominent believers of the most unseemly deeds. Another who was under the direct influence of Mustaqimí was Captain Thábit-Rásikh—eventually both were expelled from the community.

In order to make arrangements for the forthcoming celebration and also to monitor the work of the Spiritual Assembly, [the later Hands of the Cause] Áqá Mírzá Vallíu’lláh Varqá and Colonel Jalál Kházi‘ arrived in Shíráz about a month prior to the festivities. In the course of their consultation with the Spiritual Assembly, they were careful not to divulge anything about the centenary celebrations. The honored Varqá, however, confidentially acquainted my father with Shoghi Effendi’s wish about this celebration and emphasized to him the need for absolute secrecy.

My father asked the women of his household to make large quantities of every possible kind of homemade sweetmeats, and when they asked about the intended purpose of these preparations, he only vaguely replied, “Since there will be a celebration in Tihrán, I plan to take sweets as my offering.”

A week before the centenary celebrations, the honored Varqá informed the Spiritual Assembly of the Guardian’s directive and the arrival of delegates to Shíráz. The Spiritual Assembly immediately started to arrange living quarters for the anticipated guests, and the homes of the friends throughout Shíráz were readied. Further, in order not to draw attention to the event, all Bahá’í activities at the Hadíratu’l-Quds were suspended, and the pilgrims’ visits to the House of the Báb were cancelled.

The Shíráz Spiritual Assembly gave the overall responsibility for the arrangements to Áqá Mírzá Fadlu’lláh Hakím-Banán, who in turn selected a few members of the Youth Committee to aid him. His wonderful efforts for the success of this celebration were very much appreciated by everyone, and many other families assisted in various ways with all the details.

At last, on that sacred and holy night, the National Spiritual Assembly as well as ninety-three delegates to the national convention gathered in the hallowed vicinity of the Blessed House. The courtyards and the chambers of the House were illumined with so many lamps that the brightness and luster of that glorious night dazzled the eyes.

At the beginning of the celebration, the entire congregation stood in attention while four specially appointed believers, that is, Vallíu’lláh Varqá, Dr. Yunis Khán Afrúkhtih, Núri’d-Dín Khán Fath-A‘zam,³⁷⁷ and my father, went inside to spread the pure-silk carpet that was gifted for that occasion by the beloved Guardian. This carpet was spread in the upper chamber of the House of the Báb, the very spot where a hundred years earlier the Báb had illumined the world with His Manifestation.

A few minutes before the hour of the Declaration, the honored Varqá announced, “Mírzá Habíbu’lláh Afnán, as Custodian of the House of the Báb, will lead the assembled friends on a pilgrimage through the Sanctified House. We will follow his example, reverently visiting and paying homage to the spot where His Holiness the Primal Point was seated at the hour of His Declaration. Afterwards, with the utmost humility and serenity we will exit the House. At that time, the honored Mírzá Habíb Afnán will chant Bahá’u’lláh’s Surih Hajj revealed in honor of this House, and then the Guardian’s Lawh-i Qarn³⁷⁸ will be recited.”

After the visit to the House was completed, the secretary of the National Spiritual Assembly, ‘Alí-Akbar Furútan, recited the letter of the Guardian in its entirety. This luminous and heavenly celebration continued until the early hours of the morning, and at the end all partook of breakfast in the courtyard of the house adjacent to the House of the Báb. Thus, the most glorious and magnificent celebration in the history of the Cause in Iran concluded in an atmosphere of the utmost joy and felicity.

The following day a group of delegates returned to their homes, while the remaining, who numbered about forty or fifty, stayed a week later until the commemoration of Bahá’u’lláh’s Ascension. These friends were able to once more visit the Sacred House of the Báb.

It should be noted that the necessary preparations for this splendid celebration took place with so much wisdom that no trouble whatsoever occurred, and even the town’s police remained totally unaware of this celebration. In conjunction with the centenary celebrations, Áqá Mírzá Fadlu’lláh Hakím-Banán gave a wonderful feast at his home where the delegates and some of the local friends, altogether about three hundred souls, were entertained.³⁷⁹

The Renewal of Difficulties in Shíráz

During the years 1310 to 1320 Sh [1931–41], which corresponded to the reign of Reza Sháh, no incidents against the Faith took place in Shíráz. Most meetings and large gatherings, especially the Ridván festivities, were celebrated in the public orchards and parks, which were protected by the police.

However, a few years after the abdication of Reza Sháh, in the opening days of 1324 Sh [spring 1945], Siyyid Núri’d-Dín rose in influence and gathered the people of Shíráz around him. His initial target was the House of the Báb, and he targeted it by focusing on the neighboring mosque.³⁸⁰ He would ascend the pulpits and vociferously proclaim, “O my brothers! There exists a small, broken mosque in the Shimshírgarhá Street, near the House of the Bábís. Against the wish of those who desire naught but the destruction and obliteration of our holy places, we must arise to repair this Masjid. We must build for it a befitting pulpit and choose a worthy píshnamáz [prayer guide] to lead the congregation in their obligatory prayers and organize prayer vigils.” In such fashion, he would go on for some time and speak of the significance of rebuilding the mosque next to the House of the Báb.

His sermons succeeded in winning support for his designs, and several from among his congregation proclaimed their readiness for the task and within a few days repaired and prepared the mosque. For the inauguration, Siyyid Núri’d-Dín was the honored guest, and as sign of respect, his followers carpeted the streets along his path and with much ostentation and pageantry brought him to the Masjid. He began his sermons by taking exception to Bahá’ís and praised God that once more the forsaken mosque had flourished and the call of God was raised within that building.

In short, as result of the opening of the mosque, traffic in the Shimshírgarhá Street increased considerably. Gradually, the visits of Bahá’ís to the House of the Báb became a topic of constant discussion not only at this mosque but also in Sháh-Chiráq, Masjid Vakíl, and other locations. Of course the flow of Bahá’í pilgrims, particularly during such sacred seasons as Ridván or Naw-Rúz, even when undertaken with great wisdom, drew great notice in the neighborhood and provoked much hostility. Siyyid Núri’d-Dín interpreted continual visits to the House of the Báb as an effort to undermine his own authority and, therefore, set out to incite the people of Shíráz and other towns against the Bahá’ís. In particular, the friends in Sarvistán, Nayríz, Jahrum, and Ábádih were placed under great pressures during this period.

The reopening of the mosque and the increased focus on the House of the Báb multiplied my father’s worries by many fold. Led by Ridázádih, a son-in-law of Siyyid Núri’d-Dín, most nights the crowds of so-called worshipers would pass through the street and loudly protest under various pretexts. These comings and goings were particularly intensified during the months of Muharram, Safar, Sha‘bán, and Ramadán, as well as on all occasions associated with the Prophet Muhammad and the Holy Imáms. On these nights, whatever the weather, my father would go onto the roof of the house adjacent to the Blessed House, overlooking the street. He would sit guarding the perimeter, peering through holes of the fence, watching their activities until the last person had left the mosque and the door was locked. Only then would he consider it safe to come inside.

Another incident that took place in the year 1326 Sh [1947] was the following: One day Brigadier General Qavámí, the Furúghu’l-Mulk, who was the police commissioner and a close friend of my father, informed him, “It has come to my attention that Siyyid Núri’d-Dín and his followers are [secretly] planning to commit arson at the House of the Báb. Of course, I will assign security officers to patrol Shimshírgarhá Street round the clock, but for a while you must observe the utmost wisdom in your dealings lest troubles be created.”

That very afternoon, multitudes of our adversaries began to frequent the [Shamshírgarhá] Street. They carried with them such provisions as straw, kerosene, gasoline, and gunpowder, and stockpiled them inside the mosque. Deeply perturbed over the fate that awaited the Blessed House, my father secluded himself in the upper chamber of the House and unceasingly would chant [Bahá’u’lláh’s] Salát Hájjat,³⁸¹ [the Báb’s] Du‘á Tavassul, and other protection prayers.

On the same street lived a policeman who was very close to Siyyid Núri’d-Dín and who was related to the custodian of the mosque as well. At times he would visit my father and would boast about the plans and the popularity of the Siyyid. That day it so happened that about one hour before dusk he came for one of these occasional visits. In addition, by chance, Ustád Áqá Ján Muqanní [the well-digger] and several of his crew were present concluding some business account. Moreover, a few Bahá’í youth from Sarvistán were also there for the purpose of pilgrimage to the House of the Báb, and all had gathered in the courtyard. Resting against the wall was my father’s hunting gun and some boxes of bullets. When the policeman came inside, my father called to him and with the utmost severity said to him, “Go and tell that frivolous Siyyid that if he or others are foolish enough to step into this street this night, his life will be in great peril. These men and another fifty armed Bahá’ís, who are waiting nearby, are determined to protect this House with their very lives. Should the crazed Siyyid take one step into this neighborhood, then blood will be spilled, and his will be the first. Tonight is the night that we intend revenge for all the harm that you people have perpetrated and a lifetime of transgression that we have endured. He should be advised not to act in such a way as would cause a great bloodbath on this very street.”

Having never heard my father speak in such vehement fashion, the guardsman withdrew in haste and proceeded directly to inform the Siyyid of my father’s message. He had not only added much of his own embellishments but also reported that he had witnessed a number of eager Bahá’ís arrayed for this purpose, with guns and munitions at their side. These exaggerated reports served to frighten the Siyyid who at once instructed his followers to cancel their plans and not to be seen in our district. Further, that very night he sent several of his men to remove the provisions for arson from the mosque. No incident took place that night, and for quite some time the Siyyid and his men posed no threat to the House of the Báb or to the believers.

The day after this event, the Furúghu’l-Mulk telephoned my father and in the course of expressing his elation for the way that affairs had unfolded, remarked, “I am puzzled as to what caused the Siyyid to change his mind and not attack your House.” My father made reply, “The Siyyid’s goal is to serve himself; however, mine is to serve God. Consequently, with every breath I am guided, while he is left to his own devices. The divine confirmations can reduce mountains and still every storm. But in fact, it is not we who are guided, rather we are unworthy instruments for His all-encompassing Will.”

The Passing of Mírzá Habíbu’lláh Afnán

Near the end of his life, my father developed acute asthma, coupled with a heart problem, and consequently needed to rest more often. However, not once did he fall short in his duties and responsibilities as the custodian of the Blessed House and continued unabated to serve as before, and he was always present at the meetings of the Spiritual Assembly and other gatherings. Every day before dawn, he would be ready to welcome and receive the pilgrims to the sacred threshold of the House of the Báb, and he would exert much care ensuring that each visitor had a most spiritual and uplifting experience and thoroughly appreciated this divine benediction. For each group that visited, with greatest care and reverence he would prepare the Sacred Writings and Holy Relics associated with such visits, and afterwards would gather them with his own hands and place them in their special container. His insistence on continuing with the daily routines as before severely worsened his condition and finally placed him at death’s door.

In short, after several heart attacks, in the month of Mihr of the year 1330 Sh [September 1951] he was bedridden. His physician, Dr. Mu‘tamid, a most competent man who had been trained in Paris and who specialized in heart conditions, was able to make him more comfortable during his last days. My father finally passed from this nether world for the eternal abode on 30 Ázar 1330 Sh [22 December 1951] at the age of seventy-four. The telegram of the beloved Guardian on this occasion was our sole consolation and greatly calmed the heart and soul of every member of his family.

Appendix 2
Bahá’í Historical Places in Shíráz³⁸²


1. The House of the Báb

In the Writings of the Báb, His Blessed House has been given unique and everlasting favors. Such blessings are found in: the Qayyumu’l-Asma’, chapter Rukn (pillar), 35–38; the Persian Bayán 4:16–18; the Arabic Bayán 4:16–19; Tablet to Khál Akbar at the time of the Báb’s departure from Shíráz for Isfahán (generally understood to be His Will and Testament); and the Kitáb Panj Sha’n, chapter 1.

In time, it is expected that the House of the Báb will have certain dependencies. These are called for in the following Tablet of ‘Abdu’l-Bahá to the Spiritual Assembly of the Bahá’ís of Shíráz:
To the members of the Spiritual Assembly, upon them rest the Glory of God, the Most Glorious.
He is God.
O servants of the Abhá Beauty! Your missive arrived, and its contents were made manifest. Similarly, your letter to the illustrious Afnán of the Lote-Tree, upon him rest the Glory of God, the Most Glorious, was received, as well as his response to your Assembly, which were most carefully perused, and I regret the delay in responding.

Through the confirmations of the Ancient Beauty, may My spirit be a sacrifice unto His friends, the Sacred House has been rescued from ruins and, through all available means, was rebuilt in the manner of former times. Through the assistance of the Greatest Name, various dependencies of that Mighty House, such as a hospital, an orphanage, a home for the elderly, and others will be constructed and completed in time….³⁸³

During the early part of this century [the twentieth century], the residence next to the House of the Báb was also purchased and made part of the Blessed House. Three of ‘Abdu’l-Bahá’s Tablets providing detailed instructions in this regard are most noteworthy and should be mentioned at this juncture:
He is the Most Glorious.
O ye illustrious Afnán! A few months ago, a prayer was revealed beseeching protection and divine favors for all the Afnán of the sanctified Tree and praising the qualities of the offshoots of the sacred Tree, but news of its arrival hath not been received. Nor hath there been any news of receipt of one thousand tumáns sent for the purchase of the adjacent home. Inform on what ye have done regarding that house and how much hath been received through [Hájí] Amín. But do so urgently. If you do not have time to write, then ask someone else to report on your behalf. It hath been a while since any news or communication from the Afnán of Shíráz hath been received.

I am encompassed by assaulting multitudes of mischief, difficulties, and calumnies, and because I must write to the whole world, not a moment is left to me. Notwithstanding, I write in my own hand that ye may realize how profoundly I care about this important undertaking. The object is, God willing, that the house adjacent to that Sanctified Court will be purchased, that none might be permitted to verbally or physically become presumptuous towards it. This house will be like a fortified foundation and a secure and permanent perimeter.

Through the protection and favors of the Blessed Beauty, we remain steadfast and determined, and beseech mighty confirmations and great blessings for the illustrious Afnán of the sacred Lote-Tree. Upon them all rest the Glory of God, the Most Glorious.

‘Abdu’l-Bahá ‘Abbás.³⁸⁴

The second Tablet of ‘Abdu’l-Bahá about the purchase of the adjacent house follows:
He is the Most Glorious.
O firm offshoots of the sacred Lote-Tree! Your latest letter indicated that the promised house was purchased on 22 Ramadán [9 June 1920] for twenty-six hundred tumáns cash and a one hundred and seventy-five tumáns mortgage. That is, for a total of twenty-seven hundred and seventy-five tumáns. Through whatever means possible, God willing, the final seven hundred and seventy-five tumáns will be raised and forwarded to you. Prepare an exact financial ledger of this transaction so that records may be kept.

Regarding the property title: twice we purchased the House of Baghdad, and yet have lost it in both instances. Once it was purchased in the name of Áqá Siyyid Ahmad and another time by Hájí Husayn, and every time, after their passing, the House was lost to us. Therefore, you must act in such wise that no difficulty would be encountered in the future.

Upon ye rest the Glory of God, the Most Glorious.

26 Dhi’l-Hajjih 1339 AH [10 September 1920], Haifa, ‘Abdu’l-Bahá ‘Abbás.³⁸⁵

The third Tablet of ‘Abdu’l-Bahá states:

Shíráz. The illustrious Afnán of the sacred Lote-Tree, the honored Áqá Mírzá Buzurg, upon him rest the Glory of God.

He is the Most Glorious.
O thou offshoot of the divine Lote-Tree! Thy letter dated 20 Muharram AH 1339 [4 October 1920] was received, and its contents caused the utmost joy and felicity on account of the news of the prescribed House. Praised be God that efforts were exerted and that house became part of the estate of the Blessed House [of the Báb]. In these days, ‘Abdu’l-Bahá’s joy concerns things as pertain to the Exalted One, the Primal Point, may my spirit be sacrificed for Him, or to the blessed Threshold of Bahá’u’lláh, may my spirit be a sacrifice for His servants.

Glorify thy God and thank Him for having favored thee with such bounty and allowed thee to render such service! Two thousand tumáns were sent through the honored Amín, and praised be God it hath arrived. Through the divine benevolence, I cherish the hope that thou wilt be rendered successful in all thine undertakings. The account that thou didst send was clear and accurate.

‘Abdu’l-Bahá ‘Abbás, 20 Rabí‘u’th-Thání AH 1339 [1 January 1921] Haifa.³⁸⁶

2. Birthplace of the Báb

This house was situated between the residences of Hájí Mírzá Siyyid Muhammad, known as the Khál Akbar, and that of Hájí Mírzá Siyyid ‘Alí, surnamed the Khál A‘zam. The illustrious Báb was born in the upper chamber of the house, a room situated in the northwestern corner of the building.³⁸⁷

In the original design, the western flank of the house consisted of the main entrance, which opened onto the street behind the house; three rooms and two corridors on the lower floor; and two rooms on the second floor. The central room on the lower floor was called “ursí” and had five doors and a ceiling as high as the entire building. This room was situated in the center of the building, and two rather large corridors connected to either side of it. In addition, another room opened onto each of the corridors and had an entrance on the opposite side as well. At the end of each corridor, two spiral staircases connected the lower floor to the upper one and opened onto what was known as two-Gúshvarih [shape of two symmetrical earrings]. The rooms on the upper floor were situated over the chambers below.

Originally, this house was a property of Áqá Mírzá ‘Alí<3>, the son of Áqá Mírzá ‘Abid. With his passing, it came into the possession of his four children, each having an equal share. When the business activities of the older son of Áqá Mírzá ‘Alí (namely, Hájí Mírzá Abú’l-Qásim<11>) flourished, he bought a few contiguous, smaller buildings situated in the Maydán Sháh quarter of Shíráz. He decided to demolish these and build a new, much larger, luxurious home in their place and to move his family there from the Bazaar Murgh quarter. His brother, Hájí Mírzá Siyyid Hasan<10>, was a young man and moved to Yazd at about that time. He had no interest in his inherited share of the ancestral home. Zahrá Bagum, the older daughter of Áqá Mírzá ‘Alí, lived with her husband, Áqá Mírzá Zaynu’l-‘Abidín. Moreover, the youngest child, Khadíjih Bagum, the wife of the Báb, resided in the Blessed House. Therefore, this left vacant the house where the Báb was born, and, as such, it was leased to Hájí Muhammad Mihdí Hijjáb, the maternal half-brother of these four siblings.

Hájí Hijjáb died in AH 1304 [1887]. As a favor to his nephews, Hájí Mírzá Abú’l-Qásim left this house to the children of the deceased. A year later, Hájí Mírzá himself passed away and was soon followed by two of his sons. His second oldest son, Áqá Mírzá Abu’l-Hasan<38>, left Shíráz for ‘Ishqábád and Samarqand, where he spent most of his life, and eventually went to Haifa where he passed away in 1921. As such, the only legal and rightful heir of this house was Áqá Siyyid Muhammad-Husayn Afnán<37>, but he was unable to counter the claims of Hijjáb’s family and lost his claim to the property.

Eventually, these occupants sold the house to a carpet-seller who was among the most determined enemies of the Bahá’í Faith.³⁸⁸ His occupancy of the house, so close to the houses of the two uncles, caused many difficulties. Ultimately, the municipality demolished the eastern section of this house because it was in the path of Sháh-Chiráq Street. At that time, the Spiritual Assembly tried hard to buy the house, but even then, out of spite for the Bahá’í Faith, the owner did not agree to sell. He donated it to the Mihdiyyih and placed a sign [of the Mihdiyyih] on the house. Finally, during the expansion of the Sháh-Chiráq Circle, the entire building was demolished.

3. House of the Khál A‘zam

‘Abdu’l-Bahá named this house a Mashriqu’l-Adhkár. It ranks among the most sacred Bahá’í places in Shíráz, claiming a singular spiritual station. After the passing of His father, the Báb moved His residence to this house, where He lived until the age of fifteen. After His return from Mecca, He was subjected to harm and torment by the Sáhib-Ikhtíyár, the governor of Fárs, and to subsequent imprisonment. He was freed only after the Imám-Jum‘ih intervened and the Khál A‘zam offered a surety. Further, it was agreed that the Báb would stay in the house of the Khál and not associate with those who sought His audience. These sanctions proved effective, and with the passage of time, a measure of tranquility was realized. Eventually, favorable conditions allowed for regular meetings between the Báb and His followers in this very house. It was here that such disciples as Mullá Husayn, Siyyid Husayn Yazdí, Mullá ‘Abdu’l-Karím Qazvíní, Mullá Shaykh ‘Alí ‘Azím, and other learned Bábís such as Siyyid Javád Karbalá’í were admitted to the sanctified presence of the Báb. It was also here that the celebrated Vahíd Dárábí attained the Báb’s luminous audience and the Commentary on the Surih of Kawthar revealed for him, enabling him to drink his fill from the chalice of certitude.

After the Báb’s mother departed for Karbalá, Khadíjih Bagum left the House of the Báb and took up residence here. She stayed for many years and was able to welcome and entertain such honored guests as Munírih Khánum [‘Abdu’l-Bahá’s future wife]. After the martyrdom of the Khál A‘zam, this house was left in the custody of his wife [Hájíyyih Bíbí Ján-Ján] and his son, Mírzá Javád<23>. After them, two-thirds of the property was claimed by non-Bahá’í heirs, who decided to sell their portion in AH 1327 [1909]. Áqá Siyyid Muhammad-Husayn Afnán<37> communicated this news to the Holy Land. Consequently, ‘Abdu’l-Bahá instructed the Múvaqqari’d-Dawlih<99> to purchase these shares in the name of the Bahá’í community. He carried out the Master’s instructions through Hájí ‘Abdu’r-Rahmán Kumpání, and the house came into the Bahá’í Faith’s possession. In a Tablet addressed to Áqá Siyyid Muhammad-Husayn Afnán, the beloved ‘Abdu’l-Bahá states:
Thou hadst written regarding the house that was the dwelling of the illustrious branch of the sacred Tree, the martyred uncle, Áqá Siyyid ‘Alí—may My spirit be a sacrifice unto him. That house was the residence of the Holy Dove and situated next to the House of the luminary of the Supreme Concourse, the Primal Point—may My spirit, My essence, and My whole being be a sacrifice unto Him. Therefore, that house is considered among the Holy Places, deserving utmost attention and consideration.

Convey My warmest greetings to the honored celestial twig, Mírzá ‘Alí-Muhammad Khán [the Múvaqqari’d-Dawlih] and inform him on my behalf, “O wondrous branch! With utmost attention and determination, exert thyself in securing that sacred house from the hands of the nonbelievers and turn it into a Mashriqu’l-Adhkár. However, if this would incite uproar among the rabble, then it is sufficient to have the sacred house in our possession and to quietly organize meetings where the friends, in the morning and at dusk, can offer prayers and meditations. Through the blessing of this magnificent deed, the hearts will turn to the Merciful Lord, exultation will be raised, rapture will surround all, the fire of God’s love will glow brilliantly, and unsurpassed excitement will envelop the friends. In other lands, the Mashriqu’l-Adhkár hath precipitated outpourings of divine favors, caused the hearts to overflow with immense joy and felicity, and hath bestowed divine radiance on all souls. In Shíráz, however, utmost wisdom and prudence must be observed so that nonbelievers may not become informed. Even among the friends it should be called a spiritual gathering. Otherwise, the unworthy will plot sedition [to destroy it] and provoke fear in the hearts….”

After a while, the house became the gathering point of the teachers and promoters of the Bahá’í Faith, and general meetings, Holy Day celebrations, deepening classes, and institutes were held there. Moreover, it sheltered the friends who visited from other cities. As such, this house became known as the center of the Bahá’í activities of Shíráz and attracted the attention of foes.

In 1324 Sh [1945], the Shíráz municipality ordered that Lutf-‘Alí Khán Zand Street be extended to the vicinity of Sháh-Chiráq. In the process, they had to demolish all the buildings in their path. This house was one of those properties, and four-fifths of it was demolished during the roadwork. However, at that time, the remaining one-fifth of the house was left untouched. This consisted of the western section, which included the room where the Letters of the Living would gather, the sleeping quarters of the Khál, and the storage room next to it. Also, the lower floor and the tunnel that led from the house of the uncle to the house of Áqá Mírzá ‘Alí—that is, the house where the Báb was born and reared—remained standing. On the instructions of the Spiritual Assembly of the Bahá’ís of Shíráz, a wall was constructed in front of this remaining section and a custodian appointed to look after it.

In 1348 Sh [1969], the rest of the house—mentioned in the Báb’s Will and Testament—and the house of the Khál Akbar were demolished at the instigation of Sharíffi, the custodian of Sháh-Chiráq, with the approval of the Sháh. The land was added to the Sháh-Chiráq Circle.
4. The office of the uncle of the Báb in the Saráy Gumrukí has remained to the present day and stands in the same form and shape as it did during his time.
5. The house of Mírzá Zaynu’l-‘Abidín is currently in the hands of non-Bahá’ís, though it has been preserved unchanged.
6. Bazaar Vakíl, Masjid Vakíl, and the stone pulpit ascended by the Báb have all endured to the present day.
7. ‘Imárat Khurshíd, where Husayn Khán interrogated the Báb, was destroyed in the process of building Zand Avenue.
8. Kázirun Gate has changed. The section that stood at the time of the Báb has now become part of the street and is surrounded by other buildings.
9. The school attended by the Báb was in Qahviyih Awlíyá. It has changed considerably and is not used very often.
10. Hammam Bazaar Murgh, used by the family of the Báb and His Holiness, no longer exists.

Appendix 3
The Governors of Fárs

This appendix contains tables for the rulers of the Qájár and Pahlaví Dynasties, the Qájár prime ministers, the governors of Fárs and their viziers. It also provides brief biographical notes on the governor-generals of the province during the Qájár era—indeed an anthology of nepotism and corruption. For a more detailed description of their rule, the following sources may prove beneficial: Mihdí Bámdád, Sharh Hál Rijál Iran, 6 volumes; Mírzá Hasan Fasá’í, Fársnámih Násirí, volume 1; Vaqáyí‘ Itifáqiyyih, edited by Sa‘idí Sirjaní; and in the English language, Heribert Busse, History of Persia Under Qajar Rule; and Abbas Amanat, The Pivot of the Universe.

Monarchs of the Qájár Dynasty
1. Áqá Muhammad Sháh

Crowned spring 1796

Murdered 17 June 1797

2. Fath-‘Alí Sháh

Crowned 21 March 1798

Died 23 October 1834

3. Muhammad Sháh

Crowned in Tabríz on 9 September 1834

Died 4 September 1848

4. Násiri’d-Dín Sháh

Crowned in Tabríz on 12 September 1848 and in Tihrán on 19 October 1848

Assassinated 1 May 1896

5. Muzaffari’d-Dín Sháh

Crowned 8 June 1896

Died 8 January 1907

6. Muhammad-‘Alí Sháh

Crowned 19 January 1909

Abdicated 16 July 1909

7. Ahmad Sháh

Crowned 18 July 1909

Deposed 31 October 1925

Monarchs of Pahlaví Dynasty
1. Reza Sháh

Crowned 13 December 1925

Abdicated 16 September 1941

2. Muhammad-Reza Sháh

Crowned 16 September 1941

Departed Iran 16 January 1979

Prime Ministers during Qájár Rule
Hájí Ibráhím Khán, the I‘timádu’d-Dawlih

Appointed January 1795

Deposed 15 April 1801

Mírzá Shafi‘ Mázandarání

Died 1819

Hájí Muhammad-Husayn Khán, the Nizámu’d-Dawlih

Died 19 October 1823

‘Abdu’lláh Khán, the Amínu’d-Dawlih, (son of the preceding)

Until 1824

Alláh Yár Khán Qájár, the Ásifu’d-Dawlih

Until March 1828

‘Abdu’lláh Khán, the Amínu’d-Dawlih, second term

Until October 1834

Mírzá Abú’l-Qásim, the Qá’im-Maqám

Executed 26 June 1835

Hájí Mírzá ‘Abbás Irvání, known as Hájí Mírzá Aqásí

Until 1848

Mírzá Taqí Khán Farahání, the Amír-Nizám

Appointed 19 October 1848

Mírzá Áqá Khán Núrí, the I‘timádu’d-Dawlih

Appointed 13 November 1851

Dismissed 30 August 1858

Between 1858 and 1871, Násiri’d-Dín Sháh ruled through a council of six ministers, except for a short period, 1864–66, when Mírzá Muhammad Khán, the Sipahsálár A‘zam, was Prime Minister.

Hájí Mírzá Husayn Khán, the Sipahsálár A‘zam

Appointed 13 November 1871

Dismissed September 1873

Mírzá Fath-‘Alí Khán Shírázi, the Sáhib-Díván

Appointed September 1873

Reassigned as the Governor of Fárs on 22 March 1882

No one served formally as Prime Minister until the summer 1884.

Mírzá Yúsuf, the Mustawfiyu’l-Mamálik

Appointed 23 June 1884

Mírzá ‘Alí-Asghar Khán, the Amínu’s-Sultán

Appointed 1886

Until June 1897

Mírzá ‘Alí Khán, the Amínu’d-Dawlih

Appointed June 1897

Until June 1898

Mírzá ‘Alí-Asghar Khán, the Amínu’s-Sultan

Appointed 3 July 1898

Sultán-Majíd Mírzá, the ‘Aynu’d-Dawlih

Appointed 24 January 1904

Mírzá Nasru’lláh Khán, the Mushíru’d-Dawlih

Appointed 30 July 1906

Mírzá ‘Alí-Asghar Khán, the Amínu’s-Sultan

Appointed 26 April 1907

Murdered 31 August 1907

Abú’l-Qásim Khán, the Nasíru’l-Mulk

Appointed October 1907

Husayn-Qulí Khán, the Nizámu’s-Saltanih

Appointed 20 December 1907

Until the abdication of Muhammad-‘Alí Sháh in July 1909, several served as Prime Ministers and were rapidly replaced.

Muhammad-Valí Khán, the Sipahdár A‘zam

Appointed 17 August 1909

The Governor-Generals of the Province of Fárs
1791 Hájí Ibráhím Khán, the I‘timadu’d-Dawlih

December 1794 Fath-‘Alí Mírzá (later Fath-‘Alí Sháh)

1798 Muhammad-‘Alí Mírzá

1798 Husayn-Qulí Khán

1798 Muhammad-‘Alí Khán Qájár

29 March 1835 Husayn-‘Alí Mírzá, the Farmán-Farmá I

February 1835 Fírúz Mírzá, the Nusratu’d-Dawlih

November 1836 Farydún Mírzá, the Farmán-Farmá II

October 1840 Mírzá Nabí Khán Qazviní

August 1841 Nasru’lláh Khán Qájár, the Sáhib-Ikhtíyár

September 1841 Farhád Mírzá, the Mu‘tamidu’d-Dawlih