In the Land of Refuge

[p. 41:10] It proceeded thus until finally the declaration of the Báb took place on the eve of Friday, the fifth day of Jamádíyu’l-Avval AH 1260 [23 May 1844], two hours and eleven minutes into the night.⁶⁰ There is a magnificent story of these wonderful events related by the wife of the Báb as follows:

The practice of His Holiness was that each day He would return home about an hour after the sunset and commence devotions, the chanting of the names of God, and writing. About three hours into the night He would have the evening meal and would retire about four hours past sunset. In the morning, He would rise one hour before the dawn and, after washing, would perform His ablutions and then proceed to the upper chambers of the House, which had been set aside as His formal guestroom and formed an outer apartment. There, He stood to recite tablets of visitation, prayers, supplications, and to repeat the names of God. When the sun had risen, Fiddih⁶¹ would fire up the samovar and prepare the tea in the chamber occupied by His mother. His Holiness would come down to that apartment and have the morning tea. After that, He would proceed to His merchant office to engage in His own business.

However, one night, unlike other nights, He came home at dusk, saying, “Tell Fiddih to prepare whatever we are having for the evening meal sooner than usual. Tonight I have a particular task to attend to.” About an hour and a half into the night, the dinner was served, and He joined us for this purpose. Afterwards, Fiddih brought water for Him to wash His blessed hands, and, as usual in the evenings, she spread our bedding and retired to her own quarters. His Holiness retired for the night.

It was not long after that I saw Him rise from the bed and leave the room, going to the outer courtyard. At first, I thought He had gone to the lavatory. When considerable time had passed and He did not return, I was seized by apprehension. I rose from my bed and left the apartment. I looked in the lavatory but did not see Him. Checking the street door, I found it locked from within. I looked in the chamber of His mother and did not find Him there either. By then I was deeply bewildered and perplexed. I walked to the western part of the house and looked up towards the upper chamber, situated on the eastern wing of the House and serving as His private quarters, and saw that it was well lighted. It seemed as if a thousand lamps illumined the room. This added to my surprise, because there were no guests to require so many lamps. Therefore, full of astonishment, I went up the steps to the room. When I entered, I found that the room was so brilliantly lit that it dazzled my eyes, although there was only a single lamp.

[p. 45] I saw His Holiness standing, facing the Qiblih; His hands raised heavenwards, intoning a prayer. As soon as my gaze fell upon His blessed Being, I beheld such majesty and resplendence as is beyond my powers to explain. Suddenly, such awe and trepidation enveloped me that I stood transfixed where I was, trembling uncontrollably like a leaf. I could neither retrace my steps nor stand. I was close to losing consciousness. All kinds of perplexities enveloped me. Suddenly He made a gesture with His blessed hand, telling me to go back. This movement of His sanctified hands released me from that state, and I returned to the apartment and bed. But I could not sleep, and I remained deeply disturbed. Every detail of the image of His blessed Person and that scene [in the upper chamber] added to my consternation. I felt like a wrongdoer who has fallen short and awaits the all-powerful sovereign to pass sentence on her. I did not sleep that night, until the mu’adhdhin’s⁶² call to morning prayers sounded from the mosque adjacent to the house.

After the adhán [call to prayer] He came downstairs. As soon as my eyes alighted on His blessed Countenance, I was seized by awe and perplexity. He no longer seemed like the Person with whom I had lived for two and a half years. I did not have the courage to utter a word. In any case, the sun was rising and I rose, carried out my ablutions, and performed the obligatory prayer.

In accordance with our daily routine, our servant, Fiddih, had prepared the samovar and tea in the room of His mother and informed us that the tea was ready. Accompanied by Him, I proceeded there. In His mother’s room, He drank some tea. Each moment added to my perplexity and conjecturing. With His blessed hand He poured a cup of tea, passed it to me, and with a heavenly smile said, “What is it that troubles you? You are distraught.” I drank the tea, which eased my perturbation and anxiety to some extent. I said, “Áqá, what exalted state was it that I witnessed in Your chamber last night?” He replied, “At what an extraordinary time you arrived! That was untimely. But it was the will of God that you should see it with your own eyes. Know and be certain that at that very moment the One Exalted God appointed Me for the guidance of these servants. I am that Promised One whose advent they have been expecting. For the past twelve hundred and sixty years they have perpetually beseeched the Almighty for His appearance. I am the one appointed for the salvation of the people.”

As soon as I heard Him speak these words, I kissed His knees and became a believer in Him. In prostration, I raised my voice in gratitude to the Lord for having enabled me to recognize Him.⁶³
It was thus that the first woman to believe in Him was the illustrious wife of the Báb, [Khadíjih Bagum], and among the men of this family [the Afnán], it was the martyred uncle, [Hájí Mírzá Siyyid ‘Alí,] and among the ‘ulamá it was Akhúnd Mullá Husayn Bushrú’í, the Bábu’l-Báb, whose story will be recounted next.

The Evidence Presented to Akhúnd Mullá Husayn in Shíráz and How He Attained [to the Bahá’í Faith]⁶⁴

After the passing of Siyyid [Kázim Rashtí], who was a harbinger of this blessed Manifestation, the Akhúnd [Mullá Husayn] was afflicted with great perturbation and restlessness. Together with a group of fellow-students, who numbered more than forty, he undertook a period of meditation. The group included Áqá Mírzá [Siyyid] Muhammad-‘Alí Barfurúshí,⁶⁵ Mullá ‘Alí Bastámí, Akhúnd Mullá ‘Abdu’l-Jalíl Khú’í, Mírzá ‘Abdu’l-Hádí, Mírzá Muhammad-Hádí, Áqá Siyyid Hasan Yazdí, Mullá Hasan Bajistání, Mullá Bashír, Mullá Báqir Turk, and Mullá Ahmad Abdal—all of them learned men who were expecting the manifestation of the Promised One. Details related to each one of them are captured in the historical narratives, and our intention is only to recount the events of Fárs.

After a period of forty days of ascetic observance in the Masjid Kufih and Masjid Sahlih, the Akhúnd [Mullá Husayn] established a pact with his companions that if any one of them should hear the Call of the Truth, he would inform the others at once. Feeling himself drawn towards Shíráz, he set out.

Because he had been acquainted with His Holiness [the Báb] during His time in the ‘Atabát, when he arrived in Shíráz he desired [p. 50] a meeting and inquired where His Holiness lived. He wished to pass the few days he would remain in Shíráz in His home. [Locating the Báb’s House], he knocked at the door, and His Holiness Himself came and opened the door. He warmly greeted and welcomed the Akhúnd, and expressed great kindness and affection. Together they proceeded to the upper room that served as the guestroom. [The Báb] said, “All day I have felt disinclined to go to the caravansary.⁶⁶ Evidently this was because of your arrival.”

After they had exchanged the customary inquiries and pleasantries, tea was served, and the Host enjoyed it with the Akhúnd [Mullá Husayn]. After showing him the courtesies due to a guest, the Host asked about the teachings and doctrines, the station and character of Shaykh [Ahmad] and Siyyid [Kázim]. Mullá Husayn replied, “Whatever the topic under discussion, their whole focus was the Traditions and sayings based on the glad tidings of the manifestation of the Promised One.” The Báb then asked, “You, the Shaykhís, have an essential doctrine that, after the passing of the late Siyyid, there must be someone else who assumes his title. It is now five months since his death. After him, who is the leader of the cause?” “As yet,” [Mullá Husayn] replied, “we have recognized no one. After him, no successor is specified. Rather, we anticipate the Author of the Cause, Whose advent is expected by all, to appear.” “What manner of man,” He asked, “must the Author of the Cause be?” The Akhúnd pondered for a moment and then enumerated a certain number of the spiritual and physical⁶⁷ characteristics of the expected Person. “Do you observe these in Me?” As Mullá Husayn had not observed any signs of knowledge during his Host’s residence in Karbalá and knew that He had not studied with the deceased teachers, responded, “I do not see any of these qualities in you.” His Holiness did not respond to this.

After a while, [Mullá Husayn] observed several books in a small niche. Examining one of them, he found it to be a commentary on the Surih Baqara.⁶⁸ After reading a little, he saw that it was a commentary like no other. He was astonished and asked who the author might be. “A mere youthful beginner,” He answered, “who has much other knowledge and attainments, in addition to this.” Again, he asked who and where the writer was. “You see Him.” Mullá Husayn did not apprehend His meaning, “You see Him.” He read another page, where it was written, “the explanation of the essence of the essence.” Considering this an error, he stated, “It should be, ‘the explanation of the essence’” He answered, “It is, ‘the explanation of the essence of the essence.’ What can I say! The Author of this commentary writes masterfully and with utmost authority. Consider the passage attentively.” This time, the Akhúnd read more closely and realized that the phrase, “exposition of the essence of the essence,” was correct as it was written. He said, “I am tired. You read some more, and I will listen.” His Holiness read for a time, and then with the customary haughtiness of an Akhúnd, Mullá Husayn said, “It is enough. That was sufficient. Do not trouble Yourself any further.”

Mullá Husayn enjoyed lunch and then rested for a while. In the late afternoon, His Holiness had invited several merchants and Shaykhí ‘ulamá to drink tea and meet the Akhúnd. [In the course of the conversation,] it was agreed that the next morning they would all gather at Masjid Ilkhání where the Akhúnd would deliver a lecture.

The group gathered, as appointed, in the mosque. When the Akhúnd [Mullá Husayn] wanted to start his discourse, he found that in place of eloquent expression and clear explanations, he had become tongue-tied, to the extent that he lost all power of speech. Filled with amazement, he thought, “this is so contrary to custom and nature, it must have some purpose,” and he wondered “who is exercising this secret control, and what might be his object in rendering me mute and in such state of ecstasy that, in this gathering, I am like one who has been transported in spirit?” [p. 55]. Such was his powerlessness, and so strong the astonishment and emotion which took possession of him, that he was not able to speak on any topic, and he cancelled the meeting and returned to his lodgings, deeply bewildered.

The next day when he wished to deliver his lecture, he found himself even more mute and devoid of ready knowledge than the previous day. There was nothing he could do but apologize to the audience.

The same happened on the third day. On this last occasion, he departed from the mosque in a state of utmost misery and perplexity. The Exalted One, noting Mullá Husayn’s despondency, told the rest of their friends to go to their own houses, while he took Mullá Husayn, with his consent, to His own home.

When they arrived at His Sacred House, after a short rest, the Báb said, “By what proofs and signs of his station, can you recognize the Author of the Cause, and by what proof can you pass from distraction and wandering in the valley of search to recognizing the Beloved and have complete confidence in the guidance He gives?” Mullá Husayn answered, “By scientific writings and by the Exalted Point which is the well-spring and center of all the knowledge of past and future prophets and saints.” “Do you perceive these qualities in Me?” He inquired, “What if I were so endowed with such attributes?” Upon hearing this, Mullá Husayn was deeply perturbed, and said, “That You are devout, godly, and holy of life, is true; but innate knowledge and infinite wisdom are the only entry and evidence of this most exalted Station.” At this comment, His Holiness was silent for while as though in wonder, while Mullá Husayn thought to himself, “What idea can this devout and sincere Youth be harboring that He so persistently introduces this topic, although he has no education? I must at all events ask some questions of His honored Person which He has never heard discussed and cannot answer, so that He may be turned aside from His vain imaginings.”

Therefore, he presented to His Holiness a question which appeared to him very difficult to resolve, and which he had always had in mind during the lifetime of the late Siyyid [Kázim], but had never found an opportunity of propounding it in such wise as to have the difficulty removed in a satisfactory manner. Without hesitation, his Host provided a full and sufficient answer. Mullá Husayn was filled with amazement. He asked another difficult question, which his Host again answered comprehensively and conclusively. Mute with astonishment, [Mullá Husayn] reflected to himself, “Is not this Youth Who but a few days ago did not correctly read the Commentary on the Surih Baqara? How is it that He has now become the source and well-spring of all the sciences of the past?” All manners of thoughts filled his being.

All of a sudden, he observed His Holiness anew: he was sitting in a most dignified and majestic attitude, the left hand laid on the left knee and the right hand over it. He began to utter most wondrous verses containing answers to whatever question passed through Mullá Husayn’s mind, until many verses had been revealed from the Fount of Divine Revelation. During this entire period, Mullá Husayn waited anxiously for Him to conclude, so strong was the fear and awe that possessed him.

At length He ceased, and [Mullá Husayn], in the extremity of terror, rose up to flee, as some delinquent might flee from a mighty sovereign. He asked permission to take his leave, but His Holiness responded, “Remain seated! Where are you going? Anyone who beholds you in this state would think you had lost your mind.” Constrained by His bidding, he could do nothing but sit again, while His Holiness withdrew to the private section of the House.

During His absence, the Akhúnd [Mullá Husayn] was prey to most anxious thoughts. Care for worldly interests and the possibility of opposition from divers quarters, the need for caution and prudence, all passed through his mind. However, he realized that in the presence of the Lord, he could not be insincere, nor offer excuses and objections. [p. 60] He saw no way out save confession and acceptance. He was greatly perturbed, agitated, and troubled beyond all measure.

An hour later, contrary to His practice on other days, the Báb Himself brought in the tea, seated Himself near Akhúnd [Mullá Husayn], and showered him with most gracious expressions. He poured tea [for Mullá Husayn] and handed him the cup, but the honored Akhúnd, remained as one distraught and so amazed that he again asked permission to depart. “You are still in a state of extreme bewilderment,” [the Báb] informed him, “though you are not yourself aware of it. Anyone who saw you in this state, would think you were possessed.”

After an hour, however, when he had regained his composure, [Mullá Husayn] was permitted to take his leave.⁶⁹

On the occasion of the next visit, [Mullá Husayn] was shown a commentary that the Báb had written on the Hadíth-i Jariyyih.⁷⁰ He read it and recalled that the late Siyyid [Kázim] had stated when he was alive that the Proof Who was to appear would compose a full explanation of this Tradition. Now Mullá Husayn saw his Promised manifest before him. Moreover, he remembered that one day, when he was alone with the late Siyyid [Kázim] in the library, in the course of conversation, he [Mullá Husayn] had asked why the Surih Yúsuf [Joseph] of the Qur’án is titled the Ahsanu’l-Qisas [the Best of Stories], to which the late Siyyid had replied that it was not then the proper occasion for explaining the reason. This incident remained concealed in his mind.

Now His Holiness said, “Mullá Husayn, do you recall inquiring once of the late Siyyid, why the Surih Yúsuf is called the Ahsanu’l-Qisas, and how he replied that the proper occasion for explaining this had not yet come? The time for this explanation has now arrived.” Then He showed [Mullá Husayn] a commentary on this Surih revealed from the Most Exalted Pen. On reading it, the eminent Akhúnd attained the shore of faith and prostrated himself in gratitude to God.⁷¹

Conversion of Mullá Sádiq Khurásání

Mullá Husayn said, “During our stay at the Masjid Kufih and Masjid Sahlih prior to dispersing [in search of the Promised Qá’im], my companions and I established a pact that whichever of us first heard the Call of Truth would inform the others. One in particular, Akhúnd Mullá Sádiq [known as] Muqaddas Khurásání, proceeded towards Isfahán and is now in that city. Please instruct me to go to Isfahán and to inform him so that he, too, may attain the station of faith.” “There is no harm in that,” the Báb replied, “however, it must be conditioned upon several things.” “Whatever is Your command,” [Mullá Husayn] responded, “I will instantly and faithfully obey.”

The Báb then revealed a detailed commentary on one of the shorter Surihs of the Qur’án and entrusted it to the honored Akhúnd Mullá Husayn, instructing him, “Take this commentary with you to Isfahán. After you have renewed your acquaintance with the Akhúnd [Mullá Sádiq Muqaddas], first ask if, during his travels, he has heard of, or met, anyone who advanced a claim to be the Promised One? Should he respond that he has neither met a claimant nor heard of such a call, ask if he himself is putting forth a claim. Should he present one, he must confirm it by means of divine verses, in the way that you have witnessed. Only if he states that he has no claim of his own are you to present him with this commentary, without identifying its Author, as he himself must discern [the Source of Revelation].”

Mullá Husayn proceeded to Isfahán in accordance with the Báb’s instructions and upon arrival, was reunited with Mullá Sádiq. “O honored Akhúnd,” he asked him, “after we separated, did you meet any claimant or hear any call?” “I have encountered no one, and heard no call,” he replied. “Do you suspect any qualities in yourself, which could serve as evidence of some exalted station?” Deeply puzzled, Mullá Sádiq rejoined, “Have you gone mad? You and I are of no account. The One who raises a call must possess innate knowledge. Have you lost your rational faculties, that you ask such a question?”

Upon being certain of Mullá Sádiq’s position, [p. 65] in accordance with the Báb’s wish, he presented the commentary to him. After reading a little of it, Mullá Sádiq seized the hem of Mullá Husayn’s garment, demanding, “Who wrote this commentary? The Author of these words is certainly the Truth. Where is He, and Who is He?” Refusing to answer his question directly, [Mullá Husayn] said “I am not permitted to say; you must discern it for yourself.” In the face of [Mullá Sádiq’s] insistence, he remained adamant.

Soon the darkness of dusk fell, and supper was served. Afterwards, the honored Mullá Husayn retired, satisfied in the knowledge that he had carried out the mission entrusted him in its totality.⁷²

The story of Mullá Sádiq and the manner of his recognition is well loved and is no doubt related thoroughly in narratives of the history of Isfahán. As such, this servant will not add to the burden of the reader.

In short, after achieving certitude, Mullá Sádiq together with several others proceeded to Shíráz so that they would attain the blessed presence [of the Báb]. Upon arrival in Shíráz, however, they learned that His Holiness had departed on His journey to Mecca.

The honored Akhúnd Mullá Sádiq and his companions began to propagate the news of the Revelation, particularly in the Masjid Báqir-Ábád. Ascending the pulpit, they would present proofs to the people. This matter was reported to the ‘ulamá, who consulted [on the matter]. By order of [the Governor] Husayn Khán, the Ajúdán-Báshí, known as Sáhib-Ikhtíyár, those illustrious personages were seized, beaten with sticks, their beards burnt, their noses pierced and a rope passed through the incision. From dawn to dusk, the executioner paraded them through the bazaar and received a sum of money from each shopkeeper and artisan.

At sunset, those oppressed ones, being extremely hungry and fatigued, and having been severely beaten and injured, were expelled from the city.⁷³

The Arrival of Quddús

The affirmation of faith of Áqá Mírzá Muhammad-‘Alí Barfurúshí, who was surnamed Quddús: He was among the ‘ulamá and learned divines famous for piety and godliness, and because of his inner spirituality and purity, no sooner had he heard this Call than he set out for Shíráz to investigate the matter.⁷⁴

Upon arrival at that city and meeting the Báb in the street, without seeking proofs or signs, nor evidence or deductions, he instantly attained complete certitude. From the moment of that meeting, he ranked among the foremost disciples, manifesting unsurpassed qualities, displaying all-embracing virtues. The details related to his glorious life, his magnificent services, and his martyrdom are described in depth in the history of the events of Fort Tabarsí and as such will not be repeated in these pages.⁷⁵

The Báb’s Blessed Journey to Mecca in Sha‘bán [AH] 1260⁷⁶

The blessed and heavenly pilgrimage group that included the Báb left for Mecca—an undertaking that completed the proof for all who dwell on earth. Among those who were in His blessed presence were the late Hájí Abú’l-Hasan, father of Áqá Mírzá Báqir Khán Dihqán, whose goodly qualities are beyond any description; Áqá Mírzá Muhammad-‘Alí, surnamed Quddús; and Hájí Mubárak, a slave with a pure nature and pleasant disposition who had been purchased by the Báb when He was a merchant in Búshihr.⁷⁷ They set out from Shíráz. That year a large contingent of the city’s inhabitants, including many of the ‘ulamá and merchants, were also travelling to Mecca.⁷⁸ Shaykh Háshim (a brother of the Imám-Jum‘ih of Shíráz, Shaykh Abú-Turáb) who was much hated and very quarrelsome, was also among this group of pilgrims.

That year, pilgrims from all corners of the world where Muslims live were proceeding towards Mecca, for according to the Islamic teachings, whenever the 10^th day of Dhi’l-Hajjih, which is the observance of the ‘Id-i Adha [the Festival of Sacrifice], falls on a Friday, that pilgrimage is called the ‘Greater Pilgrimage,’ and that is the year of the Manifestation [of the Promised One]. According to a well-known Tradition, [on such an occasion], the Qá’im will place His back against the wall in the court of the Masjidu’l-Ahrám and will openly declare His Cause.

At that time, journey by sea was most difficult and disagreeable, as steam vessels did not operate in the Persian Gulf. It was necessary to go by sailing ship, which made the voyage to Jaddih by sea a minimum of three or four months. [p. 70] One day the late Hájí Abú’l-Hasan [who had been a travel companion of the Báb] described his pilgrimage journey to this servant, saying:

During the time I was in the presence of His Holiness aboard the ship, there was a large group of pilgrims, who for the most part were hostile [towards the Báb]. Among them was Shaykh Abú-Háshim who molested [Him] both verbally and physically, and would cause great discomfort for His Holiness. The affront and nuisance he caused reached such a degree that on several occasions the captain of the ship came and reprimanded him not to torment the innocent Siyyid [i.e., the Báb]. However, he did not change his behavior.

One day he started an argument with the captain and uttered such unseemly words that the latter became so aggravated that he instructed his sailors to seize the Shaykh and throw him in the sea. Greatly perturbed and enraged, the captain himself stood nearby, and the sailors hastened to bring the Shaykh to throw him in the sea. At that instant, His Holiness arrived and interceded. The captain did not accept [His intercession] and commanded loudly, “Throw this accursed one into the sea!”

Seeing that they were about to throw the Shaykh in the sea, His Holiness threw Himself on the Shaykh and embraced him firmly, and pleaded with the captain to forgive the Shaykh’s offences one more time, on His account. Deeply moved by the benevolence and the generosity manifested by His Holiness, the captain accepted His intercession. Then he said, “Master, this accursed one has wronged you more than anyone else, so You should be even more eager than others to see him perish. Why did You stop us?” “Such people only harm themselves,” the Báb said, “we should look upon their deeds with sin-covering eyes.” The meekness exhibited by His sacred Self and His intercession on behalf of the Shaykh caused a change of heart among many passengers, and they no longer displayed enmity and hatred, instead becoming repentant and remorseful.

Once our ship had arrived at Jaddih, His Holiness proceeded towards Mecca. That year, there were innumerable pilgrims. Roughly speaking, the Arab, Turkish, Iranian, Kurdish, and Indian pilgrims, together totaling in excess of seventy thousand, for the most part came from the ranks of the ‘ulamá and the learned. Many had mastered the science of divination and jafr [numerology] and had determined that in that year, the True Summoner would openly issue his summons in Mecca, and they had come to witness the event.

Among them was the renowned Hájí Siyyid Ja‘far Kashfí,⁷⁹ who ranked as the ablest in the field of numerology and who had a profound knowledge of jafr. He had studied the Hadíth-i Marvy narrated by the Immaculate One [the eighth Imám, ‘Alí ar-Ridá], upon Him rest peace: “In the year Sixty, His Cause will be made manifest and His Remembrance exalted,” and the allusions of certain mystics who had openly given many signs for His appearance, such as Sháh Ni‘matu’lláh Valí, who in his poems had clearly given the news of the Manifestation:
If thou reachest the year of planting ghars,⁸⁰ behold,

the renewal of the sovereign, realm, nation, and faith.

And again:
With the passing of ghars years,

I see the Absent One has appeared.

And also in the collection of poetry by Khajih Háfiz:
Behold the crest of the moon in Muharram,

and drink from the wine cup,

Since this is a sign of safety and absence of harm,

and augurs the year of peace and love.

He [i.e., Siyyid Ja‘far] had studied these according to the science of numerology and had consulted an expert in divination: “As this is the year ‘sixty,’ will the Qá’im appear in Mecca?” To which he had received an affirmative response. He had then asked, “If I go [on pilgrimage], will I attain the presence of the Qá’im?” And again he had received a positive response. The Siyyid had then asked if he was destined to become a follower of the Qá’im, to which the expert responded: “You will not become a believer.”

I myself met Hájí Siyyid Ja‘far in Mecca. He saw [the Báb] with his own eyes and heard [Him proclaim His Faith] with his own ears but did not become a believer.

Hájí Mírzá Muhammad-‘Alí [Quddús], some other believers, and I were in His blessed presence [of the Báb]. After the conclusion of the pilgrimage rites [p. 75] throngs of pilgrims were present in the Masjidu’l-Haram, and all the courtyards and rooftops overflowed with waves of people. His Holiness approached the Shrine and leaned His blessed back against the Ka‘bih, holding the door-chain with His sacred Hand. With the utmost clarity and eloquence He announced three times loudly: “I am the Qá’im Whose appearance you have been expecting!”

It was a true wonder that despite of the massive multitude and the noise, as soon as the Báb begun to speak a complete silence overcame that whole area in such wise that if a bird were to flap its wings, everybody would hear. Once complete silence was established over everyone, He uttered the same blessed proclamation three times, with the utmost distinctness, so that all the pilgrims could hear.

The pilgrims were recounting and translating the Báb’s words for one another. All conversations among the multitude concerned only this event. Indeed, the very first topic that the pilgrims of every land wrote about to their kinfolk was that a young merchant and Siyyid, twenty-five years of age, had taken hold of the Ka‘bih’s chain and with resounding voice had advanced the claim of the Qá’imiyyat.

In a short time, this news was spread in all parts of the world. Those who sought the Truth and whose souls were prepared to attain any degree of certitude responded, “We hear and obey!”⁸¹ and made haste on the pathway of Faith.

The news of this event was noised abroad in Shíráz. Prior to the voyage to Mecca not all of the city’s inhabitants were aware of this Call. Some had heard it and recognized its truth, while others had not heard the claim, and yet others were saying, “These words are imputed to Him, and there is no truth in them.” After the news of Mecca had reached Shíráz and His exact utterances were written and disseminated, the whole of the people were now aware and fully informed, and no room remained for doubt and vacillation for anyone.⁸²

Chapter 4
Return of the Báb to Shíráz

Return from Búshihr

[p. 77:6] The time was nigh for the arrival of His Holiness in Shíráz.⁸³ Shaykh Abú-Háshim, [brother of Imám-Jum‘ih,] wrote a most provocative account to Shíráz, promoting mischief and raising the cry, “Our religion is lost!” A great excitement was caused when his letter reached Shíráz. A contingent of the ‘ulamá, such as Shaykh Husayn Zalim [the tyrant], known as the Názimu’sh-Shari‘ah; Akhúnd Mullá Muhammad-‘Alí Mahallátí; Shaykh Mahdí Kajawví; and a score of others went before Husayn Khán, who was at that time the governor-general of Shíráz. They complained, “The Siyyid Who publicly claimed [the station of] the Qá’imiyyat and the Bábiyyat⁸⁴ in Mecca will shortly arrive [in Shíráz], and you must join with the adherents of Islam in quenching this fire and silencing this Call, so it is kept under control.” Husayn Khán gave in to the flattery of the clerics. When the Báb arrived at Búshihr, Husayn Khán sent a mounted escort of several men to Búshihr to arrest His Holiness and to return Him to Shíráz.

Late one afternoon, His Holiness was standing on an elevation by the village of Dálakí,⁸⁵ a distance of two days’ journey to Búshihr, when the troops passed through that location. His Holiness instructed Hájí Mubárak, “Go quickly and ask the soldiers where they are going and what their mission is.” In accordance with His command, Hájí Mubárak approached the soldiers and asked where they were going. The soldiers, being argumentative, said, “Where we are going and what we are doing is none of your business, black man!” Hájí Mubárak returned to His presence and informed Him, “The horsemen refused to say what their mission is.” The Báb said, “Go and tell them to come to Me.” Hájí Mubárak went to the soldiers and said, “My Master asked that you should be so kind as to come, so that we can make your acquaintance.”

A certain Aslán Khán, who was older and wiser than the rest, came back with Hájí Mubárak and attained His blessed presence. He was asked, “Where are you going and what mission have you been given?” The soldier again refused to divulge their orders. The Báb said, “No reason to conceal it: your mission is to take the Siyyid-i Báb to Shíráz. [p. 80] Do not trouble yourselves. I stand ready. If you went on to Búshihr according to your orders and passed this village by, you would not accomplish your mission.” The official looked closely at His Countenance and noted all the signs that he had been given in Shíráz to identify Him and realized that this was the Siyyid in person. He returned to his companions and reported what had transpired, which caused them all to exclaim with wonder, “If a man is sought by the government or the people, it is only natural for him to flee the officers sent to take him under guard from one place to another. How is it then that with the utmost courage and firmness this Personage has come forward, informing us that He is undoubtedly the object of our quest? Of a certainty He must be of the true!”

The valor of the Báb awakened the consciousness of the men. They attained His blessed presence, and His Holiness showered upon them His immense kindness and benevolence. He instructed Hájí Mubárak to serve them the supper he had prepared, as these men had been traveling and were hungry and tired. Hájí Mubárak served the same quantity of food that he had prepared for two persons and brought it. The men saw that there was very little food and that it would not even suffice one of them, but they sat to dine and ate their fill. This experience deepened their wonder. In the course of the journey they witnessed many such miracles.⁸⁶

With the utmost respect and dignity, the men accompanied His Holiness to Shíráz and told their friends and acquaintances of what they had observed and of the grandeur and majesty of the Báb.

Return of the Exalted One from Mecca to Shíráz in AH 1261 [1845]

In all events, after the true ‘ulamá, who were the heralds of the Manifestation, had raised the news of the Cause throughout the realm and it had been particularly widely reported in Shíráz, His Holiness returned from Mecca in AH 1261. When He proclaimed His Cause publicly in Mecca, the news spread even further than before. This is reported in all the histories of the Cause and will be recounted briefly here as well.

In short, His Holiness arrived in Shíráz in the company of the guards. They proceeded directly to the governor’s office and reported their arrival. They recounted all that had occurred—how they had met Him at the first staging-post at Dálakí and what they had seen with their own eyes along the way—to the Nizamu’d-Dawlih. Husayn Khán ordered that His Holiness should be detained. This news spread fast. Some ignorant people with a reputation for knowledge were present and began to torment and mock [the Báb]. They attributed to Him what was applicable to themselves. Shaykh Husayn Zálim tormented His Holiness with his own hand.

When the maternal uncle [of the Báb] and the revered mother of His Holiness were informed of these events, they were deeply perturbed. The latter went to her brother, Hájí Mírzá Siyyid ‘Alí, and began to lament and bewail [over the condition of her Son].

The Báb’s maternal uncle departed for the governor’s office. On meeting Husayn Khán, he said, “It is reported that His Holiness has returned from the exalted city of Mecca, and His mother and other members of His family have been awaiting His arrival. Why have you detained Him? Is He not a descendant of the Prophet of God? Is there no shame before His illustrious Ancestor?” Noting the forceful manner in which the uncle defended Him, Husayn Khán replied, “If you will mediate and serve as a guarantor that He will not go to meet with anyone, that no one will be admitted to Him, and that He will not write anything or share His writing with anyone, I will release Him.”

Because the illustrious uncle, Hájí Mírzá Siyyid ‘Alí, was respected by the merchants and associated with reputable people, he responded, “I associate with men from all strata of society, and His Holiness is my Nephew [p. 85] and has returned from Mecca. Naturally, the people want to see Him. How can I give my word, when He has come from Mecca, to say that He may not see people?” Faced with irrefutable logic, Husayn Khán responded, “For three days, people may come and go, but on the fourth day, you are to close the door to all and allow no one to visit your house.” Having given his surety on these terms, the uncle brought His Holiness home with him.

[Upon the Báb’s arrival home], His mother and His blessed wife, along with other friends and relatives, attained His honored presence, and for three days all the believers and friends delighted in this union and benefited from its immeasurable spiritual bestowal. Divine verses were sent down like a continuous rain: all were recorded in His own blessed Hand on large sheets of cashmere paper and bestowed upon the visitors.

On completion of the three days, all access was denied to the friends, and no one was permitted to attain the presence [of the Báb]. However, even if the Sun of Reality is covered by a sullen cloud of formal restrictions, its radiance and effulgence shines ever more apparent. Consequently, although to all appearances the believers were denied access [to the Báb], they still continued to submit to Him their questions and difficulties, and to receive replies, for it is incumbent on the generous to answer him who asks, especially when the questions refer to religious matters, and the demands are for guidance and direction in the path of salvation. The result was that many people, including people from the surrounding areas, came to inquire into the matter, submitted their questions, and received full and satisfactory answers, each according to his own capacity, so that they too were led to believe.⁸⁷

Arrival of Vahíd Dárábí

One of those who attained the presence [of the Báb] in Shíráz was the honored Áqá Siyyid Yahyá Dárábí. His story is wonderful and amazing: he was the illustrious son of Hájí Siyyid Ja‘far Kashfí, who has been mentioned in the recollections of Hájí Abú’l-Hasan, in the section pertaining to Mecca.

[Siyyid Yahyá Dárábí] was eminent among the mujtahids and students of truth, gifted with supernatural faculties and an exalted spiritual station, unrivalled in debate and investigation, no less than for his austerity and piety. At that time he was in Tihrán. The late Muhammad Sháh Qájár trusted him profoundly, to the extent that he would not take any action or assign any task contrary to the permission and the fatwa of Siyyid Yahyá. When the news of this Cause reached the monarch’s ears, he summoned the honored Áqá Siyyid Yahyá and said, “According to the information received at our court, a certain Personage in Fárs has advanced a claim to the stations of Qá’imiyyat and Bábiyyat. As you enjoy our utmost confidence, you must proceed at once to Fárs, and fully investigate a matter of such universal purport. Send word to our court regarding the truth or falsity of these claims, so that we may know our civil and religious duties. You must depart with all haste, and write a prompt report on this issue for us.” He provided for his expenses, ordered that he be provided with a horse, and sent him on his way to Shíráz.

Upon arrival at Shíráz he met with the honored Hájí Siyyid Javád Karbalá’í, who was a scholar of divinity and wise in the wisdom of the eternal. The two had been friends and associates in the ‘Atabát. Through him, [Siyyid Yahyá] met with several other [Bábí] ‘ulamá and prominent believers and, having explained the purpose of his investigation, requested a meeting [with the Báb]. However, the summons was delayed because of various obstacles. He spent the interval in examining some of the revealed verses. Finding in them no ground for objection or denial, he said in confidence to the honored Hájí Siyyid Javád, “These luminous words and verses bear witness to the truth of the claim and leave no room for doubt; yet were I permitted to behold some miracle or sign beyond this, I would gain a fuller certitude and assurance.” [p. 90] That illustrious person answered, “If we were to ask that Perfect Reality for wonders and miracles, we would be like those who have seen a thousand marvels more wonderful than the fabled cleaving of the moon, but are so befuddled that they continue to seek light from a candle or lantern in the full blaze of the radiant sun.”

In short, Áqá Siyyid Yahyá prepared a petition, requesting that a commentary on the blessed Surih of Kawthar be revealed for his edification. One night, about four hours after sunset, he himself took this supplication to the Blessed House of the Báb and attained His presence, presenting his request. [The Báb] instructed him to return at dawn to receive the response to his request.

In the early dawn, as bidden, [Siyyid Yahyá] again attained His presence and was given the response in the form of an unrivaled commentary on the Surih of Kawthar extending to nearly five thousand written verses.⁸⁸ He returned with it to his own home. Then, astonished by the number and quality of its luminous verses, on meeting the honored Siyyid Javád Karbalá’í, he remarked, “I have beheld a marvel a hundredthousandfold beyond what I have [previously] witnessed, for, with all my learning and scholarship, I spent nine whole days in writing one single page of questions containing not more than twelve lines. At four hours into the night, I presented them myself, and at dawn, I received such a response! I am astonished that these luminous verses, of such eloquence and clarity of style, should be revealed and written down during five or six hours of the latter part of the night, which is the time for His rest and sleeping.”

As soon as Áqá Siyyid Yahyá had studied that most precious proof, he prostrated himself in adoration, and attained certitude. After a sojourn of some little while, during which the honor of an interview was accorded him, he received permission to set out for Yazd, by way of Bávanát and Marvast [Marv-Dasht], to proclaim the blessed Cause and to teach the Faith there. The details of the occurrences in Yazd will certainly be documented in the histories of that city. God willing, his return from Yazd and the events of Nayríz will be narrated at the proper place in this book.

The Báb’s Public Announcement at Masjid Vakíl

In all events, the enmity of enemies was now manifest in the utmost degree, and they exerted many efforts to prevent the friends from attaining the presence [of the Báb] and meeting with His Person. However, the devotion of the believers and the grandeur of the Cause withstood their onslaught, and the friends’ visits to His sacred presence increased considerably in accordance with the verse, “Verily the devils inspire their friends.”⁸⁹ The honored opponents reported the events to Husayn Khán [who issued an order for the arrest of the Báb], and on the eve of 21 Ramadán [11 September 1846], over the neighbor’s wall, the guards entered the House of His Holiness.

‘Abdu’l-Hamíd Khán, the Dárúghih, who was charged with carrying out this order, arrived with several of his farrashes and noted that His Holiness was alone in the dwelling. Deeply embarrassed, ‘Abdu’l-Hamíd Khán submitted, “Certain reports reached us that a crowd had gathered at this location, and therefore we came to investigate. However, since it is evident that no one is here, we take our leave.” He then asked for a gratuity, to which [the Báb] responded, “There is nothing here.” Insisting on receiving a prize, ‘Abdu’l-Hamíd Khán seized the imported cashmere shawl that the Báb was wearing around His waist and sliced it in the middle, taking half with him.

The Dárúghih thereupon went before Husayn Khán, telling the latter that none were in the Báb’s House save He. However, the mischievous elements, led by the ‘ulamá, continued to instigate sedition, and as such Husayn Khán, the governor, sent his men to summon His Holiness with His maternal uncle to the governor’s office. There, Husayn Khán rebuked the illustrious uncle, roaring, “You guaranteed that none would be associating [with the Báb], but you have acted against your own written statement. Consequently, you must be punished.” He then turned to the farrashes and spoke harshly and contemptuously with them as well and instructed that sticks⁹⁰ be brought. The illustrious uncle, who was a greatly respected Siyyid and [p. 95] more than sixty years of age, was struck with sticks most severely, and the Báb was struck in the face as well. Afterwards, a sum of money was extracted from the victims, and [as the uncle was unable to walk] the farrashes carried him over their shoulders to his house where he remained injured in bed for a period of time.

His Holiness was subject to brutal treatment and imprisoned in the house of ‘Abdu’l-Hamíd Khán. For a while it passed thus. Once again, the ‘ulamá assembled and went before Husayn Khán demanding that he must follow through and force the Siyyid-i Báb to be summoned and compelled to recant His claim.

One afternoon all the ‘ulamá gathered in the Government House, that is, the governor’s office, and consulted on the situation and unanimously decided that His Holiness must be brought to Masjid Vakíl where all of the city’s inhabitants, including such ranks as the ‘ulamá, the merchants, the shopkeepers, and others would be present, and in that assemblage He must be forced to withdraw His claim.

My brother, Hájí Mírzá Buzurg, and I were present once when the late Hájí Mírzá Muhammad-Sádiq Mu‘allim [teacher], who was a most respected man and had witnessed the event of Masjid Vakíl, related briefly that episode for the late ‘Andalíb. The details are as such:

I was about twenty-five years old and had reached the age of being able to discern truth from falsehood. It was noised throughout the city that, on the request of the ‘ulamá, the authorities were inviting all inhabitants of Shíráz from every strata to gather in the Masjid Vakíl where the Siyyid-i Báb would renounce His claims. I went to the mosque as well and exerted particular effort to find a spot near [the pulpit] where I could behold Him and clearly hear His utterances and speech. From the morning of that day, rank upon rank of onlookers arrived at the mosque, and by three o’clock in the afternoon the entire courtyard, the cloisters, the roofs, and even the minarets of the mosque were thronged with people. The governor, the ‘ulamá, the merchants, and other dignitaries entered and sat in the cloisters, near the stone pulpit. (This is a pulpit carved out of one piece of marble and has fourteen steps.)

I was sitting near the pulpit when a commotion was raised in the courtyard: “He is coming!” He entered through the cloister’s entrance accompanied by ten farrashes and ‘Abdu’l-Hamíd Khán, the Dárúghih, and drew near the pulpit. The Báb was wearing a turban and an ‘abá and walked with such dignity, might, grandeur, and magnificence that it is truly indescribable. Such a multitude of people in attendance meant nothing to Him, and He heeded them not in the least.

He said to the ‘ulamá and the governor, “What is your purpose in summoning Me to this place?” They responded, “The intention is that You should ascend this pulpit and repudiate Your false claim so that this fury and excitement may subside.” [The Báb] did not respond and ascended the pulpit where He stood on the third step. With great vehemence, Shaykh Husayn Zálim said, “Ascend to the top of the pulpit so everyone can see You and hear Your voice.” His Holiness ascended to the top of the pulpit and sat there. Suddenly, an absolute silence prevailed and not a whisper could be heard from the people, and it seemed as if not a soul was in that mosque. Everyone was listening most attentively.

At first, with utmost majesty and sovereignty, He commenced recitation of an exquisite Arabic homily with absolute eloquence and clarity that lasted some half an hour. The entire concourse of people, high and low, learned and illiterate alike were in total rapture and listened with great fascination. People’s silence, caused agitation in Shaykh Husayn who said to the governor, “Have you summoned the Siyyid in the presence of these people to establish the validity of His Cause or to recant His false claim? He is casting a spell on the assemblage with His enchanting speech. Instruct Him to say what He was intended to say. What drivel is He uttering?” Husayn Khán, the Sáhib-Ikhtíyár, said [to the Báb], “Siyyid, state what they [i.e., the ‘ulamá] have told you to affirm, [p. 100] what is this idle chatter?” His Holiness remained silent for a moment and then uttered, “O People, know this well and be informed. I say unto you what My Grandfather, the Messenger of God, spoke twelve hundred and sixty years ago, and I do not speak what He spoke not. ‘What Muhammad made lawful remains lawful unto the Day of Resurrection, and what He forbade remains forbidden unto the Day of Resurrection.’ In accordance with this Hadíth-i Marví from the Immaculate One, ‘Verily, the Qá’im will usher forth the Day of Resurrection.’”

Having recited this Tradition, He then descended the pulpit. Many of those who had previously harbored enmity or malice, once having beheld Him, were guided aright and repudiated their ways.

Shaykh Husayn Zálim, out of sheer hostility, raised his walking-stick to strike His Holiness in the head, when the late Mírzá Abú’l-Hasan Khán, the Mushíru’l-Mulk, who was a young man in those days, readily brought forward his shoulder to ward off the attack, and it was his shoulder that sustained the hit. Afterwards, Husyan Khán instructed that His Holiness once again be imprisoned in the home of ‘Abdu’l-Hamíd Khán.

In short, the aforementioned Hájí [Mu‘allim], though not a believer but an admirer [of the Báb], related this story to the late ‘Andalíb. His purpose was that [the Báb] on that occasion affirmed the truth of His Cause and completed His proof before the concourse of people.⁹¹

Fatwá Against the Báb

After His Holiness returned from the mosque and was placed under house-arrest at the home of ‘Abdu’l-Hamíd Khán, the entire body of the ‘ulamá assembled and fixed their seal on a fatwá decreeing the death of His Holiness. Among those present who signed the document was Shaykh Husayn Zálim, known as the Nazimu’sh-Shari‘ih, who was the source of all sedition and the prime instigator of mischief. Others were Shaykh Abú-Háshim, Shaykh Asadu’lláh, Shaykh Mihdí Kujúry, Mullá Muhammad-‘Alí Mahallátí, and those like them. They wrote whatsoever they wished and signed that paper.

That congregation then proceeded to the home of the late Shaykh Abú-Turáb,⁹² the Imám-Jum‘ih, who, despite their insistence and every effort, had refused to attend their assemblage. Attaining the presence of the Shaykh, they acquainted him with their purpose and presented the document, requesting him to fix his seal on the paper as well so that the matter of the Siyyid be concluded [and the Báb be slain]. Upon perusing the fatwa and considering its content, the Shaykh, profoundly moved with indignation, threw the paper to the ground and cried, “Have you lost your faculties! Never will I sign such a paper, as I have no misgivings whatsoever regarding the nobility, chastity, integrity, sagacity, piety, and virtue of this Siyyid! In this Youth, I behold the ultimate manifestation of Islamic and human attributes, as well as evidence of the highest expressions of wisdom and rational reasoning. I see two possibilities: Either He speaks truthfully, or He is, as you allege, a liar. If He speaks genuinely, then I would be remiss to issue a fatwa against an honest and trustworthy person. And should He, as you aver, be a liar and a perjurer, which of us standing here can claim to have spoken only the truth in our lives? Therefore, arise and leave this place, and do not conceive such empty imaginings.” No matter how they pleaded, the late Shaykh Abú-Turáb, may his station be exalted, refused to ratify the document with his seal, and through this refusal, their efforts came to naught, their purpose was frustrated, and their wish remained unfulfilled.

Departure for Isfahán

In short, at this time, for the warning and awakening of the neglectful and the ignorant, the Ocean of Divine Wrath stirred forth, and a grievous cholera epidemic fell upon Iran and raged with especial fury over Shíráz. Great multitudes from all ranks, including nobles, peasants, learned, illiterate, ministers, and subjects made haste to escape from this evident calamity. The first to retreat was Husayn Khán, the governor, and then others followed from all ranks of society.

A large number died. It chanced that the two young sons of ‘Abdu’l-Hamíd Khán, the Dárúghih, fell ill of the cholera and came nigh to death’s door. Their mother, deeply agitated, spoke harshly to her husband, ‘Abdu’l-Hamíd Khán, saying, “Their illness is because of your evil doings towards this wronged Siyyid [p. 105] Who has been unjustly imprisoned here. Through such negligence, you will bring ruin upon yourself and the whole household. Let this innocent Siyyid leave.” ‘Abdu’l-Hamíd Khán besought the Báb, earnestly stating, “Depart for wherever Your holy inclinations may lead You.” [The Báb] responded, “Husayn Khán has fled from the city in the face of divine chastisement; however, when he returns, you will be responsible [for My whereabouts].” “It is I,” ‘Abdu’l-Hamíd Khán pleaded, “who must remain answerable to Husayn Khán as, because of my misdeeds, my sons are now near death. After them, I wish not to live any longer in this world.” He cried bitterly for the fate that had befallen him and beseeched the intercession of His Holiness, Who prayed and responded by handing him a sweet pomegranate and stating, “Have your sons eat from this fruit.” After the lads had partaken of the pomegranate and full recovery was theirs, ‘Abdu’l-Hamíd Khán, having witnessed the occurrence of this miracle, implored Him, “Do not tarry, even for one hour, in this dwelling, I will not prevent Your departure in whatever direction You will. And furthermore, I stand ready to offer whatever service that Your Holiness may require.”

[The Báb] retired to His house, and there the family and kinsmen came to visit Him. Later, in the company of Áqá Muhammad-Husayn Ardistání, who was reckoned among the believers and among His close companions, [the Báb] proceeded for the city of Isfahán.⁹³ The events occurring in that land are indeed beyond all description and assuredly have been recorded in the narratives pertaining to that city. For our purposes, only the following note regarding the incidents of Isfahán should suffice.

Upon arrival in the city of Isfahán, the late Manuchihr Khán, the Mu‘tamidu’d-Dawlih,⁹⁴ exalted be his station, came into the presence [of the Báb] and immediately became a most ardent admirer. His Holiness described some of the tyranny and injuries that He had previously endured at the hand of Husayn Khán, adding, “When We departed from Shíráz, cholera raged over the province of Fárs, and Husayn Khán escaped with all deliberate speed from the city. I was made captive at the home of ‘Abdu’l-Hamíd Khán, but because of the epidemic and the fact that his own sons fell victims to the illness, he released this Wronged-One and of necessity asked that I leave. In so doing, he remarked, ‘Upon Husayn Khán’s return, I will personally shoulder the responsibility.’ Surely, after the pandemic of cholera has been eradicated and quiet has once again become the city’s norm, Husayn Khán will return and will inquire after Me. As he is a wicked and ill-natured man, upon discovering that I no longer reside within His grasp, he will injure my kinsmen and family. My purpose is to ask your Excellency to petition Husayn Khán that he may not disturb [My family].” As soon as this request was made by his distinguished Guest, the late Mu‘tamidu’d-Dawlih wrote a detailed letter to the governor-general of Fárs, with words to the effect that “the Siyyid-i Báb is a guest in my abode in Isfahán, and I stand as His protector. Should the government summon Him [to Tihrán for further inquiry], I will personally deliver Him. You have no cause to harass His family or inflict disturbance upon them.” This letter was sent to Shíráz with a special envoy.

When the epidemic subsided to a prescribed degree, the people who had fled the city returned forthwith, including Husayn Khán who [as anticipated by the Báb] immediately inquired from ‘Abdu’l-Hamíd Khán the whereabouts of His Holiness. The latter responded, “As the epidemic raged uncontrollably throughout the land and my wife and sons had fallen victim to the illness as well, I could no longer properly minister His affairs and as such asked Him to retire to His own dwelling.” Deeply angered by the turn of events, Husayn Khán instructed ‘Abdu’l-Hamíd Khán to proceed at once in company of ten farrashes and search the home of His Holiness or wherever else He might be and bring Him forthwith to the government-house.

Persecution of the Báb’s Family

As instructed, they proceeded immediately to the House of His Holiness and, not finding Him there, proceeded to the home of His illustrious uncle, [Hájí Mírzá Siyyid ‘Alí,] but were unable to locate the latter at home either. [p. 110] They then proceeded to the residence of the late Hájí Mírzá Abú’l-Qásim. The latter was a paternal cousin of the Báb’s mother and a brother of the honored wife of the Báb, [Khadíjih Bagum,] and at the time was the renowned standard-bearer of the family. My maternal grandmother [Zahrá Bagum], who was the sister of the Báb’s wife, related:
My late brother, that is, Hájí Mírzá Abú’l-Qásim, was home suffering from cholera and resting in bed due to weakness caused by the illness, when some time before noon, there was a violent knock on our door. The entire household was deeply disturbed. Fírúz, our black, house-born servant, went to inquire who it was when suddenly and without warning, ‘Abdu’l-Hamíd Khán, the Dárúghih, in the company of a number of farrashes and some other lewd characters entered our home and filled the courtyard. A most disturbing uproar ensued as they hurriedly searched the house for any trace of His Holiness and disappointed [in their inability to locate the Báb,] came to the room where my late brother was resting in bed due to his illness. The farrashes placed him on their shoulders and took him before Husayn Khán, the Sáhib-Ikhtíyár.

Profoundly infuriated, the latter inquired callously, “Where lies the Siyyid-i Báb?” “I have been afflicted with cholera,” my brother replied, “and still suffer from the illness. As such, I do not know His whereabouts, nor do I have any news of Him.” Husayn Khán dealt with him most harshly and severely and finally he was granted fifteen days to either present His Holiness or to pay a fine of fifteen-hundred tumáns.⁹⁵ Reluctantly, he accepted. Then the governor asked for a guarantor, and Hájí Muhammad-Sádiq Isfahání, who ranked among the best known and most respected of the merchants and who was a very close friend of the honored Hájí, stood in this capacity. After a surety was extracted, the Hájí was dismissed and returned home.

After the lapse of the agreed upon days, farrashes were sent to summon the Hájí [Abú’l-Qásim] to the governor’s office and to present him before Husayn Khán. The latter, once again, spoke most sternly demanding either the delivery of His Holiness or the sum of fifteen-hundred tumáns. The more the Hájí implored for mercy and the more he swore that he was bereft of any news from Him, the angrier the governor grew. Finally, [unable to withstand the governor’s admonishments,] the Hájí fell to the ground unconscious, and it was at that moment that the special envoy sent from Isfahán bearing the letter of the late Mu‘tamiu’d-Dawlih arrived and the envelope displaying the seal of Manuchihr Khán presented to Husayn Khán.

Upon considering its content, [Husayn Khán] realized that he could no longer cause trouble or remonstrate, but he nevertheless extracted fifteen-hundred tumáns from him before allowing the late Hájí to leave.

He further issued a command that hereafter should any piece of paper be found in that city bearing the handwriting of His Holiness or a verse revealed by Him, he would demolish that house.

Husayn Khán rounded up all the believers and devotees of His Holiness, and, after administering severe beatings with sticks and causing them much injury, he extracted from the victims whatever sum they could muster.

Husayn Khán was an ill-natured, wicked man, and His Holiness the Exalted One has described his evil doings in the Khutbih-i Qahriyyih addressed to Hájí Mírzá Aqásí, and the reader may refer to that Tablet.⁹⁶ From his contemptible, base, and malicious deeds, it can readily be discerned how truly evil and corrupt a person Husayn Khán was.

The Fate of the Báb’s Writings

In short, my late maternal grandmother would continue relating:

After the governor’s order was noised in the city, whoever had received such Writings [revealed by the Báb] would bring them in bundles and deposit the packs in a long vestibule in the house of Hájí Mírzá Abú’l-Qásim. One side of the courtyard was filled with such Writings stacked high, all penned on large exquisite cashmere papers in the hand of His Holiness. Were even a page of those precious Writings available today, it would surely be worth an immense fortune. Those papers all contained innumerable commentaries, prayers, homilies, and scientific treaties on diverse themes. The illustrious uncle⁹⁷ of the Báb was asked in what manner were we to dispose of those Writings, and he had made reply, “These are all the Words of God and as such cannot be treated disrespectfully. Wash the papers and throw the water in the well of the courtyard.”

[p. 115] We placed four large washtubs on the ground of the courtyard, and the four of us, that is, the mother [of the Báb], Khadíjih Bagum, the wife of Hájí Mírzá Abú’l-Qásim,⁹⁸ and I began to place stacks of these papers in the tubs and washed them much like cloths are washed by hand. Page by page, the ink was washed away from all the sheets, and the water and the papers thrown down the well.⁹⁹

Chapter 5