In the Land of Refuge

April 1843 Mirzá Nabí Khán Qazvíní, the Amír-Díván

March 1844 Husayn Khán, the Nizámu’d-Dawlih

November 1848 Bahrám Mírzá, the Mu‘izzu’d-Dawlih

March 1850 Fírúz Mírzá, the Nusratu’d-Dawlih

May 1853 Tahmásp Mírzá, the Mu’ayyadu’d-Dawlih

August 1858 Sultán-Murád Mírzá, the Hisámu’d-Dawlih

September 1860 Tahmásp Mírzá, the Mu’ayyadu’d-Dawlih

May 1862 Sultán-Mas‘úd Mírzá, the Zillu’s-Sultán

June 1865 Sultán-Murád Mírzá, the Hisámu’d-Dawlih

May 1869 Sultán-Mas‘úd Mírzá, the Zillu’s-Sultán

September 1871 Muhammad-Qásim Khán Valí

April 1872 Sultán-Mas‘úd Mírzá, the Zillu’s-Sultán

March 1874 Sultán-Murád Mírzá, the Hisámu’d-Dawlih

June 1875 Yahyá Khán, the Mu‘tamidu’l-Mulk

April 1876 Farhád Mírzá, the Mu‘tamidu’d-Dawlih

22 March 1881 Sultán-Mas‘úd Mírzá, the Zillu’s-Sultán

1887 Sultán-Uvays Mírzá, the Ihtishámu’s-Saltanih

1892 Muhammad-Taqí Mírzá, the Ruknu’d-Dawlih

March 1893 Nusratu’d-Dín Mírzá, the Sáláru’s-Saltanih

September 1894 Muhammad-Taqí Mírzá, the Ruknu’d-Dawlih

1900 Malik Mansúr Mírzá, the Shu‘á‘u’s-Saltanih

March 1903 Mírzá Ahmad Khán, the ‘Alá’u’d-Dawlih

1904 Malik Mansúr Mírzá, the Shu‘á‘u’s-Saltanih

1906 Husayn-Qulí Khán, the Nizámu’s-Saltanih

1907 Ghulám-Husayn Ghaffarí, the Sáhib-Ikhtíyár

1907 Sultán-Mas‘úd Mírzá, the Zillu’s-Sultán

June 1907 Husayn-Qulí Khán, the Nizámu’s-Saltanih

November 1907 Ghulám-Husayn Ghaffarí, the Sáhib-Ikhtíyár

July 1908 Ghulám-Ridá Khán, the Ásifu’d-Dawlih

August 1909 Ja‘far-Qulí Khán, the Sahámu’d-Dawlih

The Viziers of the Province of Fárs
December 1794 Mírzá Nasru’lláh ‘Alí-Ábádí

1798 Mírzá Muhammad Khán³⁸⁹

1798 Charáqh ‘Alí Khán Navá’í

1805 Nasru’lláh Khán Qaraguzlú

1807 Muhammad-Nabíl Khán Shírází

January 1810 Mírzá Yúsuf Ashraf Mázandarání

January 1814 Mírzá Zaynu’l-‘Abidín Káshání

December 1816 Áqá Muhammad-Báqir Káshání³⁹⁰

October 1818 Hájí Mírzá Ridá-Quli Navá’í

1828 Muhammad-Zakí Khán Núrí

1828 Mírzá Muhammad-‘Alí Shírází, Mushíru’l-Mulk I³⁹¹

July 1832 Mírzá Hasan, the Nizámu’d-Dawlih

March 1834 Mírzá Muhammad-‘Alí Shírázi, the Mushíru’l-Mulk I

July 1836 Mírzá Muhammad-Taqí, the Qavámu’l-Mulk I

November 1836 Mírzá Ja‘far Mustawfi Savákúhí

October 1841 Mírzá Fadlu’lláh ‘Alí-Ábádí, the Nasiru’l-Mulk³⁹²

1844 Mírzá Muhammad-‘Alí Shírází, Mushíru’l-Mulk I³⁹³

1846 Mírzá Abú’l-Hasan Khán, the Mushíru’l-Mulk II

October 1848 Mírzá Fadlu’lláh ‘Alí-Ábádí, the Nasiru’l-Mulk

December 1849 Mírzá Abú’l-Qásim Tafríshí

May 1853 Mírzá Abú’l-Hasan Khán, the Mushíru’l-Mulk II

September 1853 Mírzá Muhammad-Taqí Áshtíyaní

1855 Mírzá Abú’l-Hasan Khán, the Mushíru’l-Mulk II

1858 Mírzá Muhammad-Husayn Hamadání

May 1860 Mírzá Abú’l-Hasan Khán, the Mushíru’l-Mulk II

March 1863 Muhammad-Násir Khán Qájár, the Zahíru’d-Dawlih

March 1864 Mírzá Muhammad Farahání, the Qavámu’l-Mulk II

September 1865 Mírzá Abú’l-Hasan Khán, the Mushíru’l-Mulk II

April 1869 Hájí Muhammad-Qulí Khán, the Ásifu’d-Dawlih

April 1871 Muhammad-Qásim Khán Valí

March 1872 Muhammad-Násir Khán Qájár, the Zahíru’d-Dawlih

May 1874 Mírzá Abú’l-Hasan Khán, the Mushíru’l-Mulk II³⁹⁴

March 1881 Mírzá Fath-‘Alí Khán Shírází, the Sábih-Díván

1885–1900 (Difficult to establish an accurate list)

1900 Mírzá Ibráhím Mustawfí, the Mu‘tamidu’d-Dawlih

Biographical Notes on the Governors since 1844
Mírzá Ahmad Khán, the ‘Alá’u’d-Dawlih: Born in 1866 as the second son of Muhammad-Rahím Khán, the Amír-Nizám, he commenced his service in the royal court at the age of sixteen. Four years later he had already reached the rank of Amír-Tumán (lieutenant-general) and in 1897 was first appointed governor of Zanján and later in 1903 was given the same post in Fárs. Wherever he ruled, he left his mark as a brutal and vulgar man, known particularly for his obscene expressions. He became the governor of Tihrán in 1905 and soon was at odds with the monarch, who imprisoned him and his brother. Released from prison, he was caught up in the fervor of the Constitutional Revolt, which first saw his home firebombed and at a later date, 1 December 1911, him fallen to the assassin’s bullet.
Bahrám Mírzá, the Mu‘izzu’d-Dawlih: The second son of ‘Abbás Mírzá, the Náyíbu’s-Saltanih, he was appointed governor of Kirmánsháh, Luristán, and Khúzistán in 1834. After two years, he was appointed governor of Qazvín, and in 1848 he gained the same post in Fárs, a post he held for a little more than two years. Subsequently, he returned to Tihrán and was given various posts until in 1858 when he was sent to Tabriz where he ruled for the next two years as governor. In 1865, he was placed in charge of the army’s internal affairs, and three years later became the governor of Luristán, a post he alternately held with his brother, Hamzih Mírzá, until he died on 21 October 1882.
Farhád Mírzá, the Mu‘tamidu’d-Dawlih: The fifteenth son of ‘Abbás Mírzá, the Náyíbu’s-Saltanih, he was born in April 1818. At the age of 17, his brother, Bahrám Mírzá, appointed him governor of Luristán. In the next several years, whenever Muhammad Sháh would leave the capital, Farhád Mírzá would be placed in charge of the city’s security and the protection of the throne. In September 1841 he was appointed the governor of Fárs, a post that he held for about three years, but he remained in Shíráz until 1855 in various senior positions. It is unclear why he broke rank with Násiri’d-Dín Sháh; however, for some period of time between 1855 and 1862 he lived in the British Embassy of Tihrán under political asylum. Eventually, in 1862 he was pardoned, granted the title of the Mu‘tamidu’d-Dawlih, and sent off as governor of Luristán and Khúzistán, a post he held for two years. In 1866 he became governor of Kurdistán, where he remained for the next six years. During the monarch’s sojourn in Europe, this uncle of the Sháh was brought to Tihrán to assist once more with the protection of the throne in his absence. In spring 1876, he was appointed governor of Fárs for a second tour of duty. Overall, he was a vicious ruler who often boasted that he had killed more than 600 men and severed the hands of 700 more. His only concern was to amass wealth, and this he achieved at the expense of poverty-stricken peasants. He spent portions of his lavish estate on the construction of shrines in the ‘Atabát. Several books by him have remained.
Fírúz Mírzá, the Nusratu’d-Dawlih: Born in 1817 as the sixteenth son of ‘Abbás Mírzá, the Náyíbu’s-Saltanih, he was sent by his older brother, Muhammad Sháh, to govern Fárs in February 1835 in the company of Manuchihr Khán, the Mu‘tamidu’d-Dawlih, and the British officer Sir Henry Lindsay Bethune. He gained his rule in Fárs after reducing the insurgents in the vicinity of Shíráz. Nearly two years later, he was sent to Kirmán to deal with the revolt in that region and was made governor of the province. In the spring of 1850, for the second time, he was appointed governor of Fárs, which tenure lasted some three years. Until 1867, he held various senior posts in Tabríz, Arák, and Tihrán, and in that year he was given the governorship of Khurásán—a post that he would hold sporadically for the next four years. In 1874 he was appointed war minister, in 1877 governor of the Central Provinces, and in 1880 was appointed governor of Kirmán for two years. He died in Tihrán in 1886 at the age of 70 from excessive wine consumption.
Ghulám-Husayn Ghaffarí, the Sáhib-Ikhtíyár: A son of Mírzá Háshím Khán, the Amínu’d-Dawlih, he was born in 1859, and starting in 1882 he was given various posts within the court, mostly ceremonial assignments. From 1900 to 1903, he served as the justice minister. At the beginning of the Constitutional Revolt, that is, in 1907, he was given the title of the Sáhib-Ikhtíyár³⁹⁵ and was sent as governor to Fárs, where he ruled for only three months. A few months later, he was given the same post, but again it lasted for only a short time. In the latter years of his life, he served in various posts in the cabinet and died on 29 March 1947.
Ghulám-Ridá Khán, the Ásifu’d-Dawlih: Like his father, Husayn Khán, the Nizámu’d-Dawlih, he was a high-ranking officer. Ghulám-Ridá Khán entered military service and by 1883 had been elevated to general and appointed commander of the artillery forces. In the same year he was given the governorship of Mázandarán. Five years later he was again given the same post and in 1891 was sent as governor to Khúzistán. In summer of 1897, he was appointed governor of Kirmán, a post he held for two years. Afterwards, he gained various ministry posts in Tihrán. In 1907 he became Governor of Khurásán and in response to a popular uprising against him ordered a massive massacre. In 1908 he was given the governorship of Fárs, and under his watch the uprising of Lár and the pogrom of the Bahá’ís of Nayríz took place.
Husayn Khán, the Nizámu’d-Dawlih: A native of Marghih, Husayn Khán, or more accurately, Muhammad-Husayn Khán Muqaddam, was a decorated military commander who showed great bravery during the Perso-Russian wars of 1826–28 and was elevated to the rank of the Ájúdán-Báshí (adjutant-major), and eventually became a full general. In the late 1830s he was sent as the Iranian ambassador to Istanbul and thence to Paris, and represented the Qájár throne during the coronation of Queen Victoria in England. He returned to Tihrán in December 1839 and was given the title of the Nizámu’d-Dawlih and assigned the governorship of Yazd. In 1844, he was appointed governor-general of Fárs, with the added title of Sáhib-Ikhtíyár, a post he held until 1848 when because of personal animosity between him and Mírzá Taqí Khán, the prime minister, he was dismissed from office after a massive upheaval in the city of Shíráz that resulted in many deaths. Even though he will forever be remembered as the first official who opposed and mistreated the Báb, nonetheless, fairness dictates that it be pointed out Husayn Khán ranked among the ablest administrators of his age. Wherever he ruled as a minister, he exerted efforts to better the condition of his people. He died in the year 1865.
Husayn-Qulí Khán, the Nizámu’s-Saltanih: Among the most accomplished of the Qájár rulers and known for his knowledge, wisdom, and abilities, he was born in 1832 to the family of Sharrif Khán Qazvíní. During the early phase of his career, he was an aid to the Hisámu’s-Saltanih and accompanied him to various posts. His first major assignment came in 1871 when he was appointed deputy-governor of Isfahán. Three years later, he was given the governorship of Yazd, a post he administered for a year. He then came to Tihrán and stayed until 1882 while he made a fortune through the commodities market. In 1886, he became the governor of Zanján and two years later was given the province of Khúzistán to govern. In 1893 the Prince Nusratu’d-Din Mírzá was installed as the governor of Fárs, and Husayn-Qulí Khán was sent in effect to administer the province. During this tenure, he was able to effectively curtail the power of the Qavámu’l-Mulk II, but after one and a half years was sent back to Khúzistán. He came to Tihrán in 1897 and was given the treasury ministry, and after a year he was sent to Tabríz as its governor. He was given the governorship of Fárs for yet another short period, but on 21 December 1907 he was elevated to prime minister, only to resign a few months later. He died shortly thereafter in 1908 in Tihrán. He has left a vivid autobiography, which remains unpublished.
Ja‘far-Qulí Khán, the Sahámu’d-Dawlih: A son of Hájí Qanbar Khán, the Sa‘du’d-Dawlih, he was the chief of guards for Kamrán Mírzá and in 1895 was elevated to the rank of Amír-Tumání (major general). Nine years later he was given his title and in 1909 became the governor of Fárs and proved a capable administrator. In the course of various appointments, he amassed a huge fortune that for several generations has benefited his descendants.
Malik-Mansúr Mírzá, the Shu‘á‘u’s-Saltanih: The second son of Muzaffari’d-Dín Sháh, he was twice appointed governor of Fárs, but each time he was ousted from office as a result of popular rebellions against him. In each of these incidents, even though he had amassed one of the largest fortunes in the country, he would still try to extort properties from the powerful Qavám clan of Fárs—a goal that remained largely unrealized. Through the efforts of the ‘Aynu’d-Dawlih and with British consent, he also cherished ambitions to the throne, which goal likewise remained unfulfilled. A sizeable portion of his personal fortune was lost during the Constitutional Revolt, and toward the end of his life he lived in Tihrán. Malik-Mansúr Mírzá had a potential for greatness that remained unrealized. When he was first appointed governor of Fárs, in a Tablet of ‘Abdu’l-Bahá the following was revealed in honor of Áqá Mírzá Áqá Núri’d-Dín in Shíráz:
...Your letter of 22 Safar AH 1319 [10 June 1901] was received, and its contents closely considered. You had written about the equity and justice of the victorious ruler, and this brought joy and felicity to our hearts. Of a certainty, he will be the recipient of divine confirmations and favors, and the news of his generous justice will endure for generations and ages. I beseech God to aid him by the invisible host and to enable him to befittingly serve His Majesty the King. Thanks must be rendered for this equity, and such justice must be embraced and upheld faithfully. Therefore, all the friends must readily serve and obey, much like sheep following the command of their shepherd. They must deal with matters in the utmost patience and steadfastness.³⁹⁶
Muhammad-Qásim Khán Valí: A son of Dúst-‘Alí Khán, he rose through the ranks and at last in 1852 was appointed consul-general of Iran in Tiflís. Three years later he was sent to the Iranian Embassy in St. Petersburg where he remained until 1861. A year later he was given the title of Valí and sent as governor to Gílán, remaining at this post for seven years. In 1868, he was sent to Fárs as the deputy-governor and in the fall of 1871 was made governor. He passed away on 22 March 1872 in Shíráz.
Muhammad-Taqí Mírzá, the Ruknu’d-Dawlih: Born in 1846, the fourth son of Muhammad Sháh, he was appointed Tihrán’s governor in 1856 and in 1866 given the title of the Ruknu’d-Dawlih and sent to Zanján to rule. Subsequently, in 1876 he was appointed the governor of Khurásán, a post he held for some 12 years. For the next 8 years he held various posts in Tihrán, including the court ministry. Like all other governors of the Qájár period, by giving a large sum to the Sháh, he purchased the governorship of Fárs in 1892—a post he held for only a year. He was an unusually corpulent and brutal man, corrupt to the core. He died in 1900.
Nusratu’d-Dín Mírzá, the Sáláru’s-Saltanih: The fourth son of Nasiri’d-Dín Sháh, he was born in 1882 and because of his grandfather was given the title of the Sáláru’s-Saltanih. At the age of 11 he was made governor of Fárs, but after one and a half years was sent to Khurásán where he stayed for a year. In 1903, he was made governor of Hamadán where he ruled for 2 years. No significant post was ever given to him.
Sultán-Mas‘úd Mírzá, the Zillu’s-Sultán (Shadow of the King): The fourth son of Násiri’d-Dín Sháh, Sultán-Mas‘ud Mírzá, was born in 1850. Even though his three older brothers died prior to his coming of age and although he was three years older than Muzaffari’d-Dín Mírzá, he was nevertheless excluded from the succession line, as his mother was a concubine. At the age of 11, he was appointed governor of Mázandarán, Astarábád, and the regions north. At the age of 13, he was appointed governor of Fárs where he ruled for three years, and at 17 was given the province of Isfahán. He came to Fárs again in the spring of 1869 for two years and four months, and the third time for two years starting in the spring of 1872. In the same year, he was appointed governor of Isfahán where he ruled for the next 34 years. For some ten years during this period, that is, from 1878 to 1888, he was in effect the second most powerful man in Iran, after the monarch, as his influence extended well over half the realm and covered 14 provinces in the central, southern, and western regions. His gradual demise came through the efforts of the Russians (and in opposition to British interests) who warned the monarch of the power and influence of his son. During his entire rule, like many other Qájár princes, his single objective was to line his own pockets, and he did so through great brutality. All through his career, Zillu’s-Sultán attempted to become the Crown Prince and for this purpose gained British support, but it came to naught. Bahá’u’lláh spoke of this effort, and Mírzá Habíb has recorded His utterances.³⁹⁷ After witnessing the dwindling of his vast estate, eventually in 1905 he was dismissed from his last post, the governership of Isfahán. After a short interlude in Fárs, he went on a self-imposed exile in Europe. His return to Iran was filled with perils, and he died on 1 July 1918 leaving behind an autobiography, titled, Táríkh Sargudhasht Mas‘údí [A History of Mas‘úd’s Life].
Sultán-Murád Mírzá, the Hisámu’d-Dawlih (sword of the Kingdom): The thirteenth son of ‘Abbás Mírzá, the Náyíbu’s-Saltanih, Sultán-Murád Mírzá was born in March 1818 and commenced his career by participating in the Harát campaign in 1837. His title was bestowed on him in 1850 after having reduced the insurgents in Khurásán led by Sálár where he was first appointed governor and served for the next four years. He was given the same post two years later, and this time his tenure lasted three years. During this period, he led the Iranian forces on the final Harát battle which, despite triumph on the field, was later lost under the Prime Minister, Mírzá Áqá Khán Núrí—a British citizen. This act resulted in the loss of Afghanistan to British interests.³⁹⁸ In 1858 Sultán-Murad Mírzá was recalled from his post and was given the governorship of Fárs. Two years later, for the third time he went to Khurásán and stayed for the next four years. Later he was appointed for two more tours of duty as governor of Fárs during 1865–68 and 1874–75. He passed away on 11 March 1883 when he had just assumed the governorship of Khurásán for the fifth time. He was noted for his severity and cruelty; however, this resulted in his provinces being generally stable.

Sultán-Uvays Mírzá, the Ihtishámu’s-Saltanih: The eldest son of Farhád Mírzá, the Mu‘tamidu’d-Dawlih, he was born in 1839 and married his cousin, the daughter of Sultán-Murád Mírzá, the Hisámu’s-Saltanih. In the year 1870, he was given the governorship of Hamadán under his father’s overall command. In 1873 he was given the title Ihtishámu’s-Saltanih and was part of Násiri’d-Dín Sháh’s entourage in Europe. In 1888, he was appointed governor-general of Fárs, and the title of his deceased father was bestowed upon him. After four years’ rule, he was replaced with the Ruknu’d-Dawlih and died within a year, in 1893.
Tahmásp Mírzá, the Mu’ayyadu’d-Dawlih: The second son of Muhammad-‘Alí Dawlat-Sháh, his career began in 1821 in the service of his uncle, the influential ‘Abbás Mírzá. In 1834 he was appointed governor of Káshán, a year later to the same office in Hamadán, two years later summoned to Harát, and in 1848 was given the administration of Kirmán. In May 1853 he became governor of Fárs where he ruled for nearly six years. He was given the same post again in the fall of 1860. Two years later he was called to Tihrán and then was given the post of minister in Tabríz where he remained for the next 10 years. He died in 1880. Though very egotistical, he numbered among the very few Qájár Princes who cared for learning and had adopted the sobriquet Surúr for his verses.
Yahyá Khán, the Mu‘tamidu’l-Mulk: An eventual brother-in-law of Násiri’d-Dín Sháh, he was born in 1831 and for a period was sent to Europe for his education. Upon his return in 1856, he was given a post in the Iranian embassy in St. Petersburg where he stayed for only a year. In 1858, the monarch picked him as a personal translator and sent him on a mission to the Iranian embassy in Istanbul where his brother, Mírzá Husayn Khán, served as the ambassador. He worked at various posts until his brother’s return to Iran in 1871 when Yahyá Khán was appointed governor of Luristán and Khúzistán. A short while later, however, he was summoned to Tihrán and later was given the governorship of Gílán. He was appointed governor of Fárs in the summer of 1875 where he suffered at the hand of the Mushíru’l-Mulk and resigned from the post less than a year later. Two years later he was given the administration of Mázandarán, but he returned to Tihrán about a year later and after some time became the foreign minister. He was a very ambitious man and often worked to advance the interests of the Russian government. He died on 21 January 1892.

Appendix 4
Conversion of the Great Uncle of the Báb

Hájí Mírzá Siyyid Muhammad, the eldest of the maternal uncles of the Báb and the recipient of the Kitáb-i Íqán, was born in 1798 and is commonly referred to as the Khál Akbar [the great uncle]. He was the first-born of Hájí Mírzá Muhammad-Husayn, son of Áqá Mírzá ‘Abid (known as Zaynu’l-‘Abidín),³⁹⁹ son of Áqá Mírzá Siyyid Muhammad. This family ranked among the best-known and most trustworthy merchants in the Province of Fárs. His wife, Hájíyyih Bíbí Fátimih-Sáhib, was a daughter of Hájí Muhammad-Muhsin and a member of another prominent merchant family of ‘Abdu’l-Husayní, trading in Shíráz and Búshihr, and eventually having commercial interests that extended from India to Europe.⁴⁰⁰

Khál Akbar ran the family office in Búshihr, and consequently the Báb was closely associated with him during the first four years He worked as a merchant there. During this period, Khál Akbar was concerned that the Báb’s preoccupation with religious matters would create problems and had remained skeptical of such proclivities. Later in the summer of 1844 the Báb instructed Mullá ‘Alí Bastámí—the second to believe in Him—to journey to Búshihr and to share the news of His proclamation with Hájí Mírzá Siyyid Muhammad. It appears that in the course of this visit, the uncle grew considerably in his understanding of the Báb’s claim.

A few months later, on His pilgrimage journey, the Báb stayed with the same uncle and once more, on 15 May 1845, visited him for ten days on His return as He passed through Búshihr.⁴⁰¹ It seems that by this time, the uncle had developed a deep sense of respect and devotion towards the saintly character and even the claim of his Nephew and warmly welcomed Him. It was during this visit of the Báb that the following letter was sent by the Khál Akbar to his own mother and sister—respectively, the grandmother and the mother of the Báb. The original of this letter in the hand of Hájí Mírzá Siyyid Muhammad is among the private papers of Abú’l-Qásim Afnán, and the text was printed in Khándán Afnán.⁴⁰²

O the Best of the Protectors!

To be conveyed to the illumined presence of the exalted lady, my mother, and my sister, upon them rest the contentment of God.

He is.
To your sanctified presence it is respectfully submitted that, first, may your eyes and mine, and indeed all eyes be illumined that, praise be to God, the honored Hájí [i.e., the Báb] has arrived in the utmost health and well-being, and presently I stand in His service. It is deemed prudent for Him to tarry for a while in this place before coming to you [in Shíráz]. God willing, He will return to that city soon. Your blessed self should be assured that He sent forth a letter from Muscat and a separate one that was addressed to my honored sister, though they arrived after His Own arrival. When I first opened the envelope, I did not notice that it was addressed to my dear and honored sister and only noticed that there was a short letter addressed to the sister of Áqá Mírzá Abú’l-Qásim,⁴⁰³ which was forwarded. Now that I have determined it was meant separately for my sister, it has been sent as well. Peruse them all.

All eyes be lit! In truth, His grace-bestowing Self brings light to the eyes of this world and of the next. He is the source of our pride. Praise be to God, a thousand praises be to God and His Chosen Ones! God willing, you have remained certain in His Cause and have not allowed the sayings of the people to introduce doubt or uncertainty into your hearts. Feel neither fear nor anxiety on account of what you may hear. The Lord of creation is His protector and His support.

I have no other matter to present before you. With infinite longing, I stand eager to serve Him. I beseech your prayers. Peace, tranquility, and the blessings of God rest upon you all. My children convey their warm greetings and state, “May your eyes be brightened by His arrival.” The mother of the lights of mine eye⁴⁰⁴ also joins in conveying her greetings and further adds her good wishes and informs my honored sister, “I am unable to be there to tell the mother of Áqá Mírzá Abú’l-Qásim<11>, ‘Praise be to God that she has a Son-in-law [i.e., the Báb] Who is peerless in the world, and all the inhabitants of earth must obey His command.’”

From the above letter, it is quite clear that the uncle believed in the Cause (ámr) of his Nephew and further encouraged his mother and sister—the mother of the Báb—to remain firm in their belief in the Báb as well. Therefore, it seems reasonable to surmise that by this stage at least some members of the Báb’s family had given their allegiance to Him and recognized Him as the author of a “Cause.”

About the same time that the above letter was penned, the uncle of the Báb sent another dispatch to his second brother, Hájí Mírzá Siyyid ‘Alí<7>, known as Khál A‘zam (the most-great uncle).⁴⁰⁵ From the content of this communication, it is quite evident that the Báb had already stirred a considerable commotion through His claim and that many, including some among His immediate family, were exerting efforts to discourage Him from continuing to advance those claims. However, it also provides further evidence that the Khál Akbar was by then a devoted believer in the Báb. The original of this letter, in the hand of the great-uncle, is also kept in the private library of Abú’l-Qásim Afnán, while a typed version appears in the Khándán Afnán.⁴⁰⁶ The first part of this letter deals with the family commercial business and is omitted in the translation.⁴⁰⁷
...The other matter is that a letter was received about the Cause of the honored Siyyid and my Master [i.e., the Báb], may His station be exalted by the Almighty. Mírzá Abú’l-Qásim had written in the same vein as well. Also, Hájí ‘Abdu’l-Husayn has written, though his first letter did not arrive, but the second one did, and they addressed the same matter. From what has been received, it is apparent that they have not deemed this matter [i.e., claim of the Báb] a truth and have suggested that we conceal these imaginings and prevent Hájí Mullá Muhammad⁴⁰⁸ from departing and spreading both Their claims. [Further, they have suggested that we] wait some time so that gradually these talks may be erased from people’s memory, since they fear that because of this [claim] we too might suffer injury or major losses.

My view, however, is that if we were to consider the matter from the worldly perspective, then it is indeed as they have stated. After reading these missives my Master, the honored Hájí [the Báb] became greatly depressed over the infirmity of those who had penned these [letters]. Nevertheless, He stated, “Regarding the teaching of the Cause, what Akhúnd Mullá Husayn [Bushrú’í] initially transmitted to the King, the ‘ulamá, and the people should have sufficed, and this second time was only because of Our grace, as there was no need for it. Now that such reactions have been observed and will be discerned, for [the next] five years I have forbidden unto Myself the revelation of verses, and this indeed is the most grievous punishment for such as have denied, and they will comprehend its effect only after they have been left with no recourse. After My arrival in Shíráz, as had been My practice in the past, I will remain in My House and will not associate with anyone and will not allow others to attain unto My Presence. I will have no dealings with anyone and will leave people to themselves. Meanwhile, should anyone be found who seeks the Truth and is willing to embrace it, then I shall designate one to answer his questions. Once I decline to associate with others, others will forget about Me as well. If it were not because of My esteemed mother, I would never return to Shíráz and single and alone would establish My home in this very city [i.e., Búshihr], or would go in a direction that none would know.”

If our honored mother desires to visit the sacred city of Mashhad, she can proceed with you. As such, please arrange for her journey. And by then, if the Hájí [the Báb] was to arrive [in Shíráz], they would be together for a few days, and she could go afterwards. Otherwise, may they journey in peace.

In short, these were the utterances of His honored Person. It is evident that they are based on His being downcast, though they represent His wish. God willing, once He has arrived in Shíráz, He would not associate with any other, and the same has been His practice while in this place. And should anyone ask of this matter, then answer it accordingly and state that He is the Proof, and all others must show obedience unto Him. What they do not understand of His laws, they must inquire from the one designated by Him and follow [His ordinances] as such. He Himself will not affiliate with anyone. And the reason for designating another person is that should people be found who in sincerity would recognize Him and seek to understand [His Revelation], then they can make their inquires from this designated person, as otherwise he will not associate with them either. For five years it will continue as such, until He decrees what will occur.

He [i.e., the Báb] states, “We have no concern or relation with anyone, and you are to continue with your business as before and fear no one. If you dread My coming to Shíráz, then I will not come.” His command will unfold as described above.

However, about what you had written, “These Writings are not proof,” and your inquiry as to how this servant attained certitude [in the Báb], I respond that besides these Writings, His very Person is the Proof. Consider how a Person like Him, Who has never studied, now without consulting a book or referring to any text, is able to lift the pen and reveal such mighty Verses. Is this not proof?

Further, your own self had written, and the esteemed Hájí ‘Abdu’l-Husayn wrote the same, that through ascetic practices, He [i.e., the Báb] has attained spiritual perfection. Should One be the recipient of divine favors and be blessed to receive such [heavenly] grace, then surely God will protect Him from satanic desires. His honored Person [i.e., the Báb] has written in many places, “If anyone is certain in his own ways and denies My Cause, then let him come forth and engage Me in mubahilih^.”⁴⁰⁹ I take refuge with God! How could One Who is so self-assured, be not of the truth? If you claim that He suffers from mental disturbance, I do not share your assessment, as how could it be that a person is unlettered while he is sane, but then when he is mentally disturbed he becomes so erudite?

In short, that which must have been said has been repeatedly stated. You know best how to act. Convey my greetings to our mother and sister, and kindly tell them of my condition. For me, no doubt remains. I have no reason [to deny the Báb], as consciously I see and perceive that this Cause is true. What they [i.e., mother and sister] wish to believe is up to them. Further, they should be aware that when the honored Hájí [the Báb] arrives at the city [of Shíráz], He would dismount and walk to the House. Therefore, it is best not to inform the people, that He may be left to Himself. Until now, it had been incumbent upon Him to obey their⁴¹⁰ wishes; but now it is the opposite, and they must strive to obey His every command. Under no circumstances, should they disobey Him.

I have no other matter to present you. I have written a letter for Hájí ‘Abdu’l-Husayn that you will also see, and perchance some things said here will be repeated there as well. He requested the appearance of some extraordinary event [from the Báb], such as news from the beyond. Sanctified be God! Repeatedly, we have beheld that He would take two small coins in His hand and inform us of the great beyond, and of the cherubs and angels. But if one’s heart has not attained certitude through knowledge, then of what use is conveying such stories?
From the above text, it is evident that the Báb was deeply affected by the lukewarm reception to His Call and had initially vowed to remain silent for five years and cease revealing Verses, though later in Shíráz He reversed this decision and continued to reveal many treatises, prayers, homilies, and books. Further, it can readily be surmised that the Khál Akbar counted himself among the Báb’s followers and was urging his younger brother, Hájí Mírzá Siyyid ‘Alí, also to embrace the new Message. It seems very likely that this petition some days later paved the way for the Khál A‘zam to accept Quddús and his representations, and enabled him to accept the Revelation of the Báb unreservedly.⁴¹¹

However, we must ponder the question: At this stage, what did Khál Akbar understand of the Báb’s claim and station? As noted earlier, the uncles of the Báb were merchants and enjoyed the type of education and training available to the business class of their age. For schooling, he had attended for a few years the same school in the Masjid Naw that years later the Báb would attend. This meant that he was taught a rudimentary religious education, which consisted of reading the Qur’án and a general history of Islám and its laws and basic jurisprudence. As a merchant, he was also taught accounting, elementary economics and, as any middle class citizen, was familiar with well-known collections of poetry and literature, particularly those of Háfiz and Sa‘dí. What he most certainly did not possess was the sort of rigorous seminarian education that the typical Bábí converts of the early days had mastered through devoting years of training to the acquisition of such incredibly detailed sciences. And further, it is not clear if this uncle had actually seen any of the Writings of the Báb by the time he wrote the above letters. And what had been revealed by that time were works such as the Qayyúmu’l-Asmá’ and the Commentary on the Surih of the Cow, which are filled with subtle and complex allusions to the Báb’s prophetic mission and which employ very sophisticated symbolism, in all probability, remaining beyond the ability of the Khál Akbar to discern their full significance. That is, since his knowledge and education consisted of what was common for the merchant class, what he may have seen of the Báb’s Writings would have eluded him in its full implications. Therefore, one could assert that the central claim of the Báb had remained essentially inaccessible to Hájí Mírzá Siyyid Muhammad, and as such he never realized that the Báb was advancing claims to Qá’imiyyat and Prophethood.

This assertion is further supported by the following two important documents written by his son that clearly demonstrate they generally thought the Báb to simply be a saintly figure, perhaps the gate to the Hidden Imám, but no more. It should be reemphasized that this gross misunderstanding stemmed from the inaccessibility of the Qayyúmu’l-Asmá’, for therein the Báb had definitely advanced a claim to Manifestationhood, but in a language only decipherable to those with substantial training and Shaykhí background.

Hájí Mírzá Siyyid Muhammad’s eldest son, the renowned Hájí Mírzá Muhammad-Taqí, titled the Vakílu’d-Dawlih, was born in 1830 and by this time, 1845, had joined his father in Búshihr and was engaged in his trading business, having occupied the same office as the Báb had used previously. He has penned several important narratives, the first to be presented in this study was composed in July 1906, and a typed version appeared in Khándán Afnán:⁴¹²

J–2 AH 1324 [July 1906]

The honored and revered Áqá Mírzá ‘Alí-Akbar Rafsinjání, who numbers among the foremost teachers of the Cause, has come to ‘Ishqábád accompanied by Áqá Mírzá Tarázu’lláh Qazvíní, son of the illustrious Samandar, for the purpose of the Faith’s propagation. The former has asked that I write for him what I recall of the dawning of the Manifestation of the Báb and those kinsmen who have joined the Cause of the Ancient Beauty and have been named, the Afnán. Although because of the passage of time, diminished memory, and advanced age, not all the details are recalled, however, in order to fulfill his wish, the following is noted:

What this servant remembers of the said events is that prior to His declaration, the deeds, the manner, and the company of His Holiness differed from those of other people. In the proximity of Shíráz’s Masjid Naw, Masjid Fath, and the Jewish neighborhood, His exalted mother, who was an aunt of this servant, resided in the Blessed House on the Shamshírgarhá Street—a House that is now the celestial Ka‘aba of the Supreme Concourse. Her sole offspring was that Sanctified Effulgence [i.e., the Báb] Whose father, Áqá Mírzá Muhammad-Ridá, had passed away during His childhood.

This servant was a mere child when I attained His blessed presence, and a little of that time is recalled though other details have been forgotten. I remember that on Sundays I would go into the presence of my exalted aunt. It was in AH 1260 [1844], but I cannot be certain which month, that one morning I attained the presence of the Báb. He was occupied with revealing prayers. Melon was placed before Him, and with the tip of a knife, He graciously offered me a piece. I ate it. He handed me a page with a prayer, and after I had read it, He asked, “What manner of supplication do you consider this?” I was familiar with the Sahifih-i Sadjadiyyih, recited each day of week and therefore replied, “It is similar to the prayer of Sahifih.”⁴¹³

I remember at that time the majority of mystics and ascetics of Shíráz were anticipating the nearness of the Manifestation (Zuhúr). However, He had appeared, but was concealed from all, except the believers and devotees from the Shaykhí faction who upon the passing of the late Hájí Siyyid Kázim had gone in search of Him. It was noised abroad that a certain Person had appeared claiming to be the representative of the Imám (Náyíb Imám), and His command forbidding the use of water-pipes was circulating among the populace. This servant asked Him [i.e., the Báb], “Is this true?” He made reply, “Yes, it is indeed so, and the use of water-pipes is forbidden.”

A few days later, He departed for Mecca and left us forthwith. My late father was in Búshihr. In Búshihr, the Báb had decided on the conversion of Shaykh Hasan of the family of ‘Asfúr, the Imám-Jum‘ih of that city. Shaykh Hasan had neither accepted nor rejected His claim.⁴¹⁴

He departed on a sailing ship and along the way would reveal verses and homilies. In Muscat, He gained the allegiance of that city’s Imám and revealed homilies.

Some two months after His departure, this servant left for Búshihr as well and was living with my late father when, some time later, the Báb returned from His hajj journey. In Shíráz His news was spreading exceedingly fast, but in accordance with His instructions, His blessed name was not known. The mu’adhdhins who ranked as His believers, were instructed to change the adhán formula into, “I testify that ‘Alí [i.e., the Báb] is a servant of Baqiyyatu’lláh, as recorded in the perspicuous Book.”⁴¹⁵ Because of this, the ‘ulamá had issued a fatwá condemning the Author of this command and had beaten and expelled from the city the prayer leaders, namely, the late Mullá Muhammad-Sádiq [Khurásání] and Mullá Muhammad-‘Alí [Quddús], may my spirit be a sacrifice unto them both.

The news of His return from Mecca reached Shíráz, and the authorities sent ten soldiers to arrest His Holiness. The period of His stay in Búshihr was ten or twelve days, and my late father and this servant would regularly attain unto His presence. One afternoon He said to my father, “Arrange for a steed, since I must journey [to Shíráz].” My father pleaded with Him to stay longer, but it was to no avail. My late father arranged for a mount, and He left. En route, from Burázján He arrived at [the village of] Dalakí where the soldiers charged with His arrest passed Him by. His Holiness sent His servant, Mubárak, to their chief, and he was brought before the Báb. The Latter had told him, “Why are you going to Búshihr? State your purpose so that your troubles may be lessened.” He had stated their charge and was told, “The Person whom you seek is none other than Me.” And together they had left for Shíráz, and were I to tell of the events of the city, it would require a mighty book, which is beyond the abilities of this servant.

And now I will outline the kinsmen of the Báb. There is a small Tablet in Yazd where the Báb has revealed, “After this Manifestation, all things perished, except those who were exalted.” In that same Tablet it is recorded, “We have accepted the kinsmen among the Letters of the Exalted,⁴¹⁶ not because they were worthy in themselves, rather, because of Our love and affinity towards them.” And the Ancient Beauty has titled the kinsmen of the Báb as Afnán, and at that time they included the illustrious grandmother of the Báb who was residing in Karbalá, together with His exalted mother. And His honored wife [Khadíjih Bagum] and her three distinguished bothers: Hájí Muhammad-Mihdí, surnamed Hijáb; Hájí Mírzá Abú’l-Qásim<11>, the grandfather of Áqá Siyyid Hádí<96>; Hájí Mírzá Siyyid Hasan<10>, the father of Mírzá Muhsin<29>; and Hájí [Siyyid Mírzá<25>], who were all related through marriage to the Báb, but who were also related through their paternal families. Also my father was alive, and his children included: Hájí Mírzá Muhammad-‘Alí<14>; Hájí Mírzá Buzurg<15>; this servant [Vakílu’d-Dawlih]<13>; and my two sisters, [Bíbí Ján Bagum<16> and Khadíjih-Sultán Bagum<17>]. Also among the family were my uncle, the late Hájí Mírzá Siyyid ‘Alí<7>, who was martyred in Tihrán, and his son, Hájí Mírzá Javád<23>, who died at an early age. The late Hájí Mírzá Hasan-‘Alí<6> was in Yazd, and his children included four sons and one daughter who is the mother of my children. The sister of the Báb’s wife [Zahrá Bagum<8>] was married to the late Mírzá Zaynu’l-‘Abidín, and the late Áqá Mírzá Áqá<24> was their son. Also a couple may be included from the paternal family of His Holiness, such as, Mírzá Muhammad-Husayn, His maternal cousin, who may have some surviving children, and the other is the late Mírzá ‘Alí-Akbar, who was martyred in Baghdad.

There are several important points in the above document that should be emphasized:

• 
  Abrogation of the use of water-pipes: Within the Shi‘ite system of jurisprudence, it is solely the mujtahid who is authorized to pronounce on matters of personal law, and all others must refer to such accredited clerics. Clearly, the Báb was not certified as a mujtahid, and therefore the fact that He had forbidden the use of such a commonly practiced habit as the water-pipe, illustrates that He was assuming the right of legislation. In an important way this pronouncement, which is tantamount to innovation in matters of Islamic jurisprudence, signal led the abrogation of the Shi’ite system of laws.
  
• 
  The second point has to do with the station of the Báb and how it was understood by the generality of people at that time. Even though the claim of the Báb to the station of Manifestionhood in such early Writings as the Qayyúmu’l-Asmá’ is explicit and is beyond dispute, yet as noted earlier, such statements could initially be deciphered only by those sufficiently trained. In this light it is of interest to note that the Vakílu’d-Dawlih reports that the Báb at that time was known as the Representative of the Imám—which indicates that through wisdom He was not divulging the full implications of His station.
  
• 
  As noted earlier, this narrative clearly confirms that the Khál Akbar was in Búshihr at the time of the Báb’s return from hajj, which provides further support to the fact that the Khál’s second letter was written from that city.
  

The original of the following letter was in the hand of its author, Hájí Muhammad-Taqí, and a typed version was reproduced in Khándán Afnán:⁴¹⁷

1–5–2⁴¹⁸
In the Name of God, the Glorious, the Most Glorious, the Most Exalted.
At this time when I reside in ‘Ishqábád and it is the Christian year of 1905, I have penned the following brief synopsis of my life, perchance some kind soul might remember me with a prayer or beseech forgiveness for my shortcomings.

In accordance with what my late father had written on the back of the Kitáb-i Haliyatu’l-Mutaqiyyin, my birth took place on AH 1246 [1830]. The home and residence of my late father, Hájí Mírzá Siyyid Muhammad, son of Hájí Mírzá Muhammad-Husayn Tájjir [the merchant], was in Shíráz, between Masjid Naw and Sháh-Chiráq. My father’s occupation was trading with Búshihr, and at times, he would go and stay there for three or four years, or perhaps longer, and then return to Shíráz. The people of Búshihr spoke of the piety and detachment of my father and grandfather, Hájí Mírzá Muhammad-Husayn, and even attributed the occurrence of certain miracles to them. Our daily bread was earned through commerce between Búshihr and Shíráz.

I dimly remember my grandfather. He had three sons: My late father; the late Hájí Mírzá Siyyid ‘Alí<7>, the martyr; and the late Hájí Mírzá Hasan-‘Alí<6>, who married in Yazd and settled there. He also had a daughter<4> who, after the passing of her mother—particularly frail during her final years—settled in the ‘Atabát. This honored aunt, who was the mother of the Báb—may my spirit be a sacrifice unto Him—went to the ‘Atabát and remained there until her passing.

My late father had three sons and two daughters. One was my late brother, Hájí Mírzá Muhammad-‘Alí<14>, who was a merchant in China and who on his return became ill in India and passed away there. His remains were transferred from Bombay to Madá’in and buried near the shrine of the Persian Salmán. The story of his passing and the bringing of his remains require a book of its own, but there is no time for it now.⁴¹⁹ My younger brother<15>, the late Hájí Mírzá Buzurg, had a heart attack in Shíráz and passed away. My older sister passed away in Yazd, while the younger one expired in Shíráz. My late father passed away in Shíráz.

After the dawning of the effulgence of the Báb, that is, the appearance of the promised Qá’im, He was sent to Tabríz, Chihríq, and Máh-Kú. The honored and much-loved Hájí Siyyid ‘Alí<7> decided to attain His presence and as such left Shíráz for Yazd and then Tihrán, so that in whatever way possible he would be able to reach the august presence of the Exalted One. It was during this time, however, that the upheaval of Mázandarán was occurring; and wherever they found a Bábí, they would martyr him, and this personage was also caught in Tihrán and numbered among the Seven Martyrs. There were a number of well-known merchants present at that incident and were ready to pay a ransom to secure his release, but he had said, “Do not waste your money as I have come for the purpose of martyrdom.”

On two occasions, the late Hájí Mírzá Muhammad-‘Alí<14> traveled to China, and on the first journey returned by way of ‘Akká, where he attained the presence of the Ancient Beauty and was the recipient of His infinite favors. Afterwards, he came to ‘Ishqábád.

Early in my life, this servant left Shíráz for Yazd where I married and established my home. In the course of the fifth year of my stay in Yazd, I left in the name of a hajj journey to the House of God [in Mecca]. My late brother came and joined me in this journey, and then we went to the ‘Atabát where we achieved the principal purpose of this journey and gained admittance into the presence of the Ancient Beauty in Baghdad. On this pilgrimage, we were accompanied by Hájí Siyyid Mihdí<20>, a son of the late Hájí Mírzá Hasan-‘Alí. After we took our leave, we returned to Shíráz and went before our late father, and subsequently each returned to his own abode. That is, this servant returned to Yazd and continued with my trade, and my brothers resided in Shíráz. Upon the return of Hájí Mírzá Muhammad-‘Alí from his first journey to China and his arrival at ‘Ishqábád, this servant wrote him and asked that he purchase some properties in that city. He acquired several pieces of land, houses, and shops, and wrote and sent the details to the presence of the Ancient Beauty. He instructed that the land known as A‘zam be designated as the site for the Mashriqu’l-Adhkár. During His lifetime, some of this edifice was raised. After His ascension, repeatedly the believers in ‘Ishqábád appealed to Him Whom God hath purposed⁴²⁰ to build a Mashriqu’l-Adhkár. He did not accept their petition. Out of divine favor and grace, He instructed this servant to leave Yazd for ‘Ishqábád and to complete most befittingly the building raised partially in the land known as A‘zam. He enjoined that no expense, whether contributed by others or myself, be spared in this undertaking.

My brother had only one child, and that was Áqá Mírzá Áqá<53> who currently resides in Shíráz. After the ground was broken on the A‘zam land, with the permission of Áqá Mírzá Áqá, the rest of the properties purchased by my brother for the Temple were sold, and this totaled about 30,000 gold coins. The remaining cost was provided either by ‘Abdu’l-Bahá or at His bidding by believers of various cities who contributed toward this construction.

In the presence of the [military] governor of Transcaspia, [General D. I.] Subotich, and the concourse of believers, the cornerstone was laid in Rajab AH 1320 [October 1902] The design for this nine-sided edifice was provided by the Master, and the entire construction was done in stone and cement. Much metal was used in all the pillars, the domes, and the walls. During these days (Rabí‘u’th-Thani and Jamádíu’l-Avval of AH 1324 [June–July 1906]), the dome made from Russian iron has been installed. I cherish the hope that through the confirmations of the Master, the remaining detailed work will also be completed.

The above words were written previously and now, that is, Ramadán of AH 1324 [November 1906], praised be God, the construction has been completed, and we are engaged in painting the interior of the dome. About half has been painted and, God willing, the rest will be finished soon.

In a Tablet to Hájí Mírzá Mahmúd<45>, ‘Abdu’l-Bahá’s blessed will has decreed that after completion of the dome, in the utmost joy and tranquility, this servant proceed to the Holy Land and leave the remaining details to my son, Hájí Mírzá Mahmúd. I plan to depart on Saturday, 1 Shavvál AH 1325 [7 November 1907] for the Holy Land. Until that time, I will keep the account of all expenditures, and afterwards Hájí Mírzá Mahmúd will record the same. On Friday the 8^th, I plan to leave by way of Batum. I pray that, as a token of divine grace, no harm befalls and I be enabled to circumambulate the celestial Ka‘aba and to behold ‘Abdu’l-Bahá.⁴²¹
Based on the internal evidence, the following narrative of the Vakílu’d-Dawlih was penned some time after the one quoted above, possibly in 1907, and the typed text appears in Khándán Afnán:⁴²²
1–5–2
I confess my inability to thank the Almighty for His ever-present favors! The illustrious Mírzá ‘Alí-Akbar [Rafsinjání] has recently come to ‘Ishqábád for the purpose of the propagation and spread of the Cause of God and has asked this feeble servant to record all that may be recalled of the days of the Primal Point and to present the same to him. Although due to infirmity and being seventy-nine years of age, memory is no longer precise, yet in order to obey his wish, I pen the following brief account.

I remember that in the years twelve hundred fifty-nine until [twelve hundred] sixty [1843–44], many ascetics and holy men were anticipating the Manifestation (Zuhúr). [For instance] someone unknown prior to the year sixty had inscribed on the pulpit of the Masjid Jámi‘ that within three years the Qá’im will appear. And also my esteemed uncle, the martyred Hájí Mírzá Siyyid ‘Alí, who attained the supreme station of sacrifice in Tihrán, quit his trading some four years prior to the advent of the year sixty and secluded himself expecting the Manifestation.⁴²³ Upon the Appearance, he readily accepted, but I was in Búshihr and did not witness the great sufferings that were perpetrated against him by the governor-general of Fárs.

In the year sixty, it was noised throughout Shíráz that a beloved Siyyid had advanced the claim to be the Representative of the [hidden] Qá’im (Náyíb Qá’im). However, His blessed Name was not known.

I remember that on Sundays I would attain the presence of my illustrious aunt, the mother of His Holiness. During such visits I gained admittance unto His presence as well. One Sunday during the month of Rajab, or perhaps it was Sha‘bán [July–August 1844], I attained such a blessing, and He was sitting in the courtyard of the House. After I received permission to sit, I noticed that melon was being served. With the tip of a knife, He offered me a piece. The Báb was occupied in writing certain verses and prayers. He showed me a page upon which a prayer for the days of the week was revealed, and instructed me to read it. After I had recited it, He asked, “What manner of prayer do you perceive this to be?” I replied, “It is similar to the Sahifih-i Sadjadiyyih,” a prayer that was well known to me.

It was rumored that the Representative of the Imám (Náyíb Imám) had forbidden the use of water pipes. Therefore, I asked if indeed this was true. He replied, “Yes, that is correct.”

That week, or perhaps the next, He departed for pilgrimage (hajj) to Mecca, and left by way of Búshihr. Two or three months later, in accordance with my father’s wishes who was in Búshihr, I too left for that city. While in Búshihr, we heard that Shíráz was filled with commotion as two disciples of the late Hájí Siyyid Kázim [Ráshtí] who were the Imám-Jum‘ih and the mu’adhdhin, had added this verse to the call for prayer: “I testify that ‘Alí is the servant of Baqiyatu’lláh as has been sent down from the hidden Tablet.” The divines of the city heard of this incident and gathered to issue a ruling against these two Imám-Jum‘ihs, namely, the honored [Mullá Sádiq] Muqaddas and the honored Mullá Muhammad-‘Alí [Quddús]. These two esteemed personages were seized by the authorities and subjected to punishment, including burning of their beards and expulsion from the city.

The officials were eager to seize the Representative of the Imám (i.e., the Báb). When He returned from Mecca, I was in Búshihr. Day and night I would attain His august presence. All His time was devoted to the revelation of verses and prayers. One night it was the opportune moment for me to fervently and tearfully beseech Him to pray on my behalf that I would have a good end. He responded, “Your end is good.”

During this period of stay in Búshihr, my late father related two or three miracles from Him. During the days prior to His declaration, when He was engaged in trading in Búshihr, He would frequently come to the home of my late father and would shower him with His favors.

His condition was most different from that of others. I do not recall His smiling. I do not recall His exact utterances that I might record the same. In one of His Tablets, it is revealed, “All things will perish, except those that turned [in this Direction].” And He also stated, “Our kinsmen have been reckoned among the Letters of the Exalted. But not because they were deserving, nay, because of Our love for them.” In the course of the next Manifestation, this matter was inquired of His [i.e., Bahá’u’lláh’s] presence. He responded, “By ‘Afnán’, it is meant the kinsmen of the Primal Point, may the spirit of all be a sacrifice unto Him.”

The family members at the time when the [above-mentioned] blessed Tablet was revealed consisted of: my late father and his children; the late Hájí Mírzá Siyyid ‘Alí, who was martyred in Tihrán, and had a son who has passed away; the late Hájí Mírzá Hasan-‘Alí and his children; the late Hájí Mírzá Abú’l-Qásim<11> and his two sisters and children; the late Mírzá Siyyid Hasan<10> and some of his children; the late Áqá Mírzá Zaynu’l-‘Abidín and his son<24>; the late Mírzá Muhammad-Husayn, who came to Yazd and passed away there; and the late Mírzá ‘Alí-Akbar who was martyred in Baghdad. Him Whom God has purposed [i.e., ‘Abdu’l-Bahá] has numbered some of the descendants as Afnán as well, though this is solely a divine grace and favor.

When Hájí Mírzá Siyyid Muhammad returned to Shíráz, he fell under the suspicion attached to all the members of the Báb’s family, despite his protestations of orthodoxy. In fact, some time prior to his return, and shortly after the departure of the Báb for Isfahán, the family felt the threat of the vengeful governor and was compelled to destroy a large quantity of the Báb’s Writings.⁴²⁴ The repressive environment only became more restrictive and arduous with the passage of time. However, the real difficulty must have remained trying to determine the exact nature of the Báb’s newly founded religion. It is very likely that the uncle of the Báb was never fully apprised that the Báb claimed a direct Mission from God and the abrogation of Islamic percepts. What is clear though is that in the late 1860s, through the urging of his kinsman Núri’d-Dín, he decided to attain the presence of Bahá’u’lláh in Baghdad and ask his questions.⁴²⁵

In a Tablet dated 27 Muharram AH 1306 [3 October 1888] revealed in honor of Áqá Mírzá ‘Abdu’l-Hamíd Shírází, Bahá’u’lláh recounts the visit of the uncle of the Báb:

The Kitáb-i Íqán was revealed in ‘Iraq especially for the honored Afnán, the illustrious Khál Akbar, upon him rest all My Glory. The details are thus: After he had attained the ‘Atabát and completed his pilgrimage, he arrived in Baghdad. The exalted Hájí Siyyid Javád, upon him be the Glory of God, came into Our presence and said, “Two of the uncles of the Báb, may the spirit of all be a sacrifice unto Him, currently have arrived in this city and soon will depart for Shíráz.” We inquired, “Hast thou spoken with them about this Cause?” And he responded negatively. Upon hearing this response, We were saddened and said unto him, “Go and convey the greetings of this Wronged-One to them and say further, ‘Though We have not previously cherished meeting with others, We do desire meeting with you.’”

The illustrious Javád completed the entrusted mission and that afternoon returned forthwith with the celebrated Khál Akbar, who was able to attain Our presence. We said unto him, “It is hard for this Wronged-One to see that thou and the other members of the Afnán family have remained deprived of the Sacred Tree that hath appeared and flourished amongst you.” He responded, “There are certain considerations that have prevented us from such acceptance.” We made reply, “What are those things that have caused you to hold back from the Exalted Horizon and the recognition of the Sacred Tree? Present your questions.”

The following day he returned, and single and alone We met with him in the inner quarters of the House, and at that time he spoke those questions that had held him back from recognition. In Our presence, answers were revealed from the heaven of the Divine Will. That beloved and other friends of course know such details.

On another day he came into Our presence and said, “Ill-fated is the one who would peruse this Book, and yet fail in his belief.”⁴²⁶

As part of his efforts in the 1950s and 1960s to organize and classify the Afnán family papers, Abú’l-Qásim Afnán located the actual two sheets of paper penned by the uncle of the Báb and presented to Bahá’u’lláh. A facsimile of this document was given to Muhammad-‘Alí Fayzí who published the same in Khándán Afnán, pages 41ff. The following is a translation of the questions of the Khál Akbar, which occasioned the revelation of the Kitáb-i Íqán:⁴²⁷
One: What previously was believed is that the promised resurrection will take place in another world. The raising of the dead, the Bridge, the reckoning of the deeds of all creatures, and the reward or punishment of those deeds will take place in that world. However, [the Bábís claim that] it is all in this world, and it has taken place. Moreover, the days of the advent of every Manifestation of the True One constitute that same Day of Resurrection for the period preceding it. In this new Revelation, there has been no punishment for man’s deeds. Nay, the insurgence and corruption of the people of tyranny and oppression have increased, even if the real meaning of reward and punishment is nearness or remoteness from the Divine Court. This subject is the same, regardless of which world it occurs in. The People of Truth in this world, since they exist in God’s good pleasure, are in a state of fortune; but they are outwardly caught in the grip of the people of oppression and are persecuted by them. The people of oppression, although they are tormented by being far from the threshold of God, are outwardly in state of comfort and by reason of their ignorance are unaware of that torment. If the requital for men’s deeds and the promised reward and punishment be as described above, and there be no other world than this one, where will the oppressed seek vengeance from the one who oppressed him, and where will the people of punishment receive their justice? This is naught but a denial of the promised resurrection. I have not fathomed this subject fully, yet it is among the most important of matters to understand.
Two: From the inception of Islam until now, it has been a belief of all the followers of the Shi‘i religion—a matter that no one has ever denied or even doubted, and concerning which Traditions, prayers, and Tablets of Visitation have been revealed by the Imáms—that the Twelfth Imám was born from the womb of His glorious mother and that He was outwardly alive in this world and shall remain alive in it until He reappears. This is something that cannot be denied. Yet, what we have now witnessed does not conform to this. I seek elucidation of this claim so that I may, God willing, attain complete certainty, nay, to the essence of certitude.
Three: The appearance of this new Cause is not in conformity or agreement with what has been understood from the history and Traditions of the past, nor with what all men have believed. We cannot reject all the Traditions of the past, nor interpret away what the Imáms have said, nor will men’s hearts believe such a thing. The manner and custom of the sanctified Imáms is to guide and give directions to men. To interpret their words in such a way as to say they did not intend the outward meaning is without foundation, for it will not prove the cause of men’s guidance, rather it will cause them bewilderment. In some cases, a Tradition has come down that is not to be taken literally; but to interpret all the Traditions other than by their outward meaning is in contradiction to the way in which the Imáms guided mankind. I would ask You to favor me with a clear explanation of this topic, in such a manner that it will create certainty in men’s hearts, that no one will be able to open up a path of doubt.
Four: According to those Traditions that have come down to us from the sanctified Imáms concerning the time of the appearance of the Qá’im, such as: “An enemy will raise an army in Syria and will battle Him at a place whose name They have specified as being between Syria and Mecca”; “The land shall be divided in two”; “An army of eight hundred thousand shall descend all together upon the land, except for two men, who shall remain behind”; “They shall go to the army of the Qá’im and give him tidings”; “Then He [the Qá’im] shall rule and shall make Kufa His capital”; “The size of His army shall be so great that they will demolish the mosque of Kufa and shall build a new one with one thousand doors”; etc. There are many such accounts in the reliable books of Traditions. Yet, not one of these things has happened. I beseech You to provide a full explanation of this matter, that it may be a cause of certainty for my heart, and, God willing, lead me to perfect faith.
We are fortunate that a letter from the uncle addressed to his son, the Vakílu’d-Dawlih, and written only a few days after the revelation of the Kitáb-i Íqán, has survived. This letter is dated 17 January 1861, and based on its date we can place the time of revelation of the Kitáb-i Íqán in early January 1861.⁴²⁸
O the best of the Protectors!
To the city of Yazd, Saráy Khán, to be presented to my esteemed son, Hájí Mírzá Muhammad-Taqí, the Shírází merchant, may he be ever-prosperous!
Loving light of mine eye, more precious to me than my soul, may God continue to enrich your life! I hope that you have lived under the care of the Almighty God and have been protected from all ills and wickedness, and have been auspicious in all your endeavors. If you wonder over our state, praise be to God and to His chosen Ones, on the night of the first of Rajab [12 January 1861] we attained the threshold of the Shrines of the twin Imáms at Kázimayin, upon them be a thousand, thousand salutations and blessings. Your place was indeed empty. On your behalf, we offered pilgrimage and prayers. God willing, the day after next, that is, on the seventh of the month, we will depart this location.

We had a joyful journey en route, and snow did not fall during our travels, except for one night, and it rained for two days. However, we were indoors, and the cold was not intolerable and caused no harm.

Praised be God, for what I have to write to you is that we attained unto the presence of His Holiness Bahá, upon Him be God’s peace. Your place was indeed empty. He showered us with the utmost affection and kindness, and asked that we stay for the night, and we remained in His presence. The evident truth is that to be deprived of the blessing of His presence is a mighty and evident loss. May God bestow His grace upon us so that we might everlastingly attain unto the blessing of His presence.

Kindly convey our greetings to the exalted Hájí Muhammad-Ibráhím;⁴²⁹ his place is indeed empty. Also convey our best wishes to all the honored friends. Peace be upon you!

5 Rajab AH 1277 [17 January 1861]

The Kitáb-i Íqán, revealed in space of two days and nights by Bahá’u’lláh, was initially known as the Risálih-i Khálawiyyih [The Treatise for the Uncle], but was later changed by Bahá’u’lláh to its present title. The very copy of the Kitáb-i Íqán given to the uncle was in the hand of ‘Abdu’l-Bahá, and only in a few margins had Bahá’u’lláh added comments or made alterations in His own hand. The Afnán family presented that copy to Shoghi Effendi, and it is now displayed at the Bahá’í International Archives Building in Haifa.⁴³⁰

In summation, it seems reasonable, therefore, to conclude that the purpose of the Kitáb-i Íqán was not to convert the uncle of the Báb, as he was already a believer. Rather, its goal was to disclose the full station of the young Prophet to the uncle and to enable him to see in the Báb the same power and majesty as manifested by all the Prophets of old.

Subsequent to his meeting with Bahá’u’lláh, the uncle of the Báb proceeded to the ‘Atabát and, after having met with his sister, returned to Shíráz. There the believers came to meet him and to inquire of what had transpired in Baghdad. Upon meeting with Núri’d-Dín, the Khál Akbar asked the former to also enlighten his sons as to the true station of the Báb as an independent Manifestation of God. Eventually, in the fall of 1866, Nabíl A‘zam was instructed to proclaim the new Cause of Bahá’u’lláh throughout the length and breadth of Iran. His arrival precipitated the conversion of the Khál Akbar and the remaining members of the Afnán family in Shíráz to the Bahá’í Faith.⁴³¹

The last question that remains to be answered is: In addition to the family’s claim as reported above, is there any evidence from the Khál himself to suggest that he actually believed in Bahá’u’lláh? And if so, did he recognize in Him the Promised One of the Bayánic Dispensation? To answer these questions, we can do no better than to turn to the words of the uncle of the Báb in his own final will and testament:⁴³²
In the Name of God, the Glorious, the Most Glorious.
These few words are written as my will in the middle of Dhi’l-Qa‘dih AH 1291 [Circa 24 December 1874].
First, I testify to the oneness and singleness of God. He is sanctified and supreme from having a partner. I further testify that the exalted and hallowed Person Who declared Himself in AH 1260 [1844] is indeed in the truth and manifested the glory and ascendancy of the Almighty God. Whatsoever He decreed in His religion and all that He revealed of the divine spiritual stations, are all the manifest truth, and whosoever obeyed Him is among those that were saved, and those that opposed Him indeed rank as ones who have perished. Today, the one true religion of God is that which His Holiness [the Báb] ordained. And further, today, the author of the Dispensation and the succor of this luminous community is the exalted and elevated Bahá, may my spirit and the spirit of the world be a sacrifice unto Him. His Manifestation is the same as the Báb’s Manifestation. Obedience unto Him, is obedience unto God, and opposing Him, is opposing God.

Immersed in an ocean of sin, because of the infirmities of self, this servant concealed his convictions from all, even from his children and kinsmen. But now I have committed them to paper so that after my passing they become aware and strive to perceive the matter. God willing, they too will number among those who believed.

I ask those who may come upon these pages, whether of my children or kinsmen, or of others, that after my passing, in accordance with the laws of the Bayán, they prepare me for burial by washing and wrapping [my body] in cloth. And if I was in Shíráz, to bury my remains there….And should those who claim to be Muslim, but in truth have not benefited from Islam, prevent you from my burial in a Muslim cemetery, then it matters not and bury me anywhere that is possible, whether inside or outside the city. And should I pass away somewhere other than in Shíráz, then wherever I have expired, bury me at that spot.

Of earthly possessions, let it be known that I have none that would require disposition through a will. For some time now I have been meeting my expenses through the support of my children. I do not possess anything myself. I owe a sum equivalent to seven hundred and fifty tumáns that I cannot repay. However, my sons are aware of the details, and if they are able to meet this obligation to the creditor, then I pray that the Lord of creation will recompense them through His benevolence. And if they are not able to do so, then they know best.

At the time of the writing of these pages, God is aware that if I were to list the furniture of the house and other possessions, it would add to about forty tumáns, nay, thirty. This residence was paid in full at first, but gradually a third of it has been mortgaged to Hájí Mírzá Muhammad-‘Alí. Let this be known to all. Peace.

There are some monies owed me, but these remain beyond collection. The borrowers, much like myself, do not have the funds to repay me. And should they be able to repay, of a certainty, my creditors must be paid first. However, even if all the debts were paid in full, they would still not meet the amount that I owe.

The great-uncle of the Báb passed away in Shíráz in 1876. Bahá’u’lláh revealed a Tablet of Visitation in his honor, which forever will immortalize his radiant memory.⁴³³