In the Land of Refuge

Chapter 8
First Bahá’í Martyrs of Shíráz in 1871

[p. 183:11] After the departure of Hájí Muhammad-Ibráhím [Muballigh] from Shíráz, the admired Nabíl Akbar, that is, Mullá Muhammad Qá’iní, arrived here. He stayed for thirteen months in Shíráz, and his residence was the home of Áqá Mírzá Áqá Afnán. During this time, he was engaged in teaching and serving [the Bahá’í Faith] and was able to convert a large number [of seekers to the Bahá’í Faith] and to renew their spirits.¹⁶²

The Intercession of the Qavámu’l-Mulk

Among the incidents that occurred during this period in Shíráz and caused disturbance for the friends was the bitter dispute and conflict between Mírzá Abú’l-Hasan Khán, the Mushíru’l-Mulk [II],¹⁶³ and Mírzá ‘Alí-Muhammad Khán, the Qavámu’l-Mulk [II].¹⁶⁴ Since the Mushíru’l-Mulk was a vizier [of the province] and the Qavámu’l-Mulk performed the offices of Kalántar [police] and Biglar-bayki [provincial mayor], the believers became pawns in their contentions.

The Mushír’s intent was to cause revolt and unrest throughout the realm, in the hope that it would engulf [his opponent] the Qavám. In whatever town he arrived, the Mushír would compile a list of the believers and [p. 185] forward it to the governor-general. Further, he would incite the ‘ulamá and urge them to perpetrate various evils. Several times, he precipitated such disturbances and injuries.

Eventually, in AH 1283 [1866], during the governorship of Sultán-Murád Mírzá, the Hisámu’s-Saltanih,¹⁶⁵ he prepared a list of the believers [in Shíráz] and provoked Shaykh Husayn Zálim, known as the Nazimu’sh-Shari‘ih, to most vigorously pursue these souls.¹⁶⁶ The persons [i.e., Bahá’ís] who, of every class, were on this list included Hájí Mírzá Siyyid Muhammad<5>, the Khál; Hájí Mírzá Muhammad-‘Alí Afnán<14>; Hájí Mírzá Buzurg Afnán<15>; Hájí Mírzá Abú’l-Qásim Afnán<11>; and Áqá Mírzá Áqá Afnán<24>. All ranked as the noblest citizens of Shíráz and were among the renowned merchants. [Other believers also on the list were] Hájí Abú’l-Hasan; Mashhadí Abú’l-Qásim Kharráz [haberdasher]; Mashhadí¹⁶⁷ Nabí Khayyát [tailor]; Mashhadí Muhammad-Ja‘far Khayyát; Áqá Mírzá Áqá Rikáb-Sáz [treadle-maker]; Karbalá’í Muhammad-Háshim Qassáb [butcher]; Áqá Mullá ‘Abdu’l-lláh Zarqání, whom the Abhá Pen had surnamed “Rafí‘ Badí‘”¹⁶⁸; Mullá ‘Abdu’lláh Biká’; and a number of others.

This list was given [by the Mushír] to the Qájár Prince Hisámu’s-Saltanih, who upon reviewing the recorded names, summoned Mírzá ‘Alí-Muhammad Khán, the Qavámu’l-Mulk, and with great vehemence, admonished him, “For several years now you have been given a position of service in the everlasting [central] government. And yet, you do not administer in the best interest of the government since the number of the traitorous elements [i.e., Bahá’ís] has grown to very many in the city! Why have you not on your own initiative reported the matter to us so that we would order their complete eradication? The first and foremost command of the everlasting government to the governors and officers is destruction of the enemies of the exalted Qájár crown and throne, and extermination of the filth of their person from the realm. Most assuredly and of a certainty, I expect these men [on the list] to be brought before me by tomorrow.”

Noting the fury of the Prince, the Qavámu’l-Mulk had remained silent for a few moments. The taciturnity of the latter added to the anger of the Prince who had spoken most abrasively to the Qavám. Eventually, the Qavámu’l-Mulk stated, “Your exalted self should enjoy a water-pipe while I explain the circumstances.” He ordered a water-pipe for the Prince whose rage subsided to some degree due to the poisonous effect of its tobacco. The Qavámu’l-Mulk then offered, “If it pleases your Excellency, I would explain in detail the character of these personages and to introduce them properly.” “Proceed without any hesitation,” the Prince replied.

The Qavámu’l-Mulk responded, “First, these people who have been enumerated on the list are not ordinary citizens. Hájí Mírzá Siyyid Muhammad, Hájí Mírzá Abú’l-Qásim, and some others are among the distinguished merchants of the city. The rest are also noble, righteous men and are among the Bazaar’s trustworthy shopkeepers. What has been reported to the exalted Navváb [Prince] may not be true about them.” “Introduce them more fully so that we would be better informed of their condition,” the Prince ordered.

The Qavám then commenced to tell of each in more detail, “Hájí Mírzá Siyyid Muhammad<5> is a merchant, and Hájí Mírzá Muhammad-‘Alí and Hájí Mírzá Buzurg are his two sons. Hájí Mírzá Abú’l-Qásim Saqá-Khánih<11> is a renowned merchant and has attained your presence on a number of occasions. During the ‘Ashurá commemorations, from the tenth of the month [of Muharram], he initiates rawdih-khání ceremonies and gives alms by which a multitude of merchants, shopkeepers, and the needy are fed. If you kindly recall, during the last ‘Ashurá, the Mushíru’l-Mulk and this servant were in your esteemed company when we went to his [Hájí Mírzá Abú’l-Qásim’s] home, and you lit a candle by the pulpit and greatly praised his efforts. You spoke at length of the elegance his house, of the gathering, of the abundance of the worshippers, and especially of the Hájí himself.¹⁶⁹ You stated, ‘In truth, this Siyyid is most distinguished, dignified, and benevolent toward the citizens.’ The Hájí insisted for you to partake of dinner, but you did not accept. Áqá Mírzá Áqá is a nephew and son-in-law of Hájí Mírzá Abú’l-Qásim. [p. 190] These are not commonplace people whom, because of certain men’s animosity, we could arrest and cause disturbance in the city. Should your good self ever decide on their apprehension, I would first resign my office as the city’s Kalántar and Biglar-bayki and would quit town before seeing such an order carried out, since I do not wish to be responsible for the events that may transpire.”

On hearing the Qavámu’l-Mulk speak thus and learning of the background of the individuals on the list, the Prince was moved deeply and in astonishment remarked, “Hide this list and do not comment regarding this matter to anyone. We no longer desire any disturbance for these merchants and Siyyids, but wish to have the others brought before us.” With considerable skill, however, the Qavámu’l-Mulk was able to persuade the Prince to forego this request and to leave the friends alone.

The Imprisonment of Believers

For a while such talk subsided, until a second event occurred causing once again the fire of hostility to glow brightly. The following description of that event is based on what my father, Áqá Mírzá Áqá [Núri’d-Dín], related:

The wife of Áqá Mírzá Áqá Rikáb-Sáz¹⁷⁰ was a particularly rancorous and spiteful woman. The more that wronged-one tried to edify his wife and instill certitude in her, the less effect it had, and day-by-day she grew in enmity and hostility. He did not wish to divorce her because they had a child—a lad named Mírzá Nasru’lláh—whom he cherished fondly. No words of admonishment bore any fruits or had any effect on her. Eventually, the evildoers¹⁷¹ provoked this woman into going before Shaykh Husayn Zálim and informing him, “My husband is a Bábí, and each day congregates with other Bábís and has regular meetings. [For this reason,] I no longer wish to live in his home.”

Shaykh Husayn knew [her husband] Áqá Mírzá Áqá, as he had acted with wisdom, pretending to be among the foremost devotees of the Shaykh even to the point that at the mosque Áqá Mírzá Áqá would spread the prayer-mat for the Shaykh and wait upon him. Because of his confidence in him, at first the Shaykh refused to believe the woman and spoke most sternly, “You are a liar, as Áqá Mírzá Áqá is among my confidants.” In this manner, he sent the woman away.

Certain righteous men, who had witnessed this discussion with the Shaykh, reported the matter to that gentle soul, saying, “Be vigilant, as your wife has gone before the Shaykh registering such complaints against you. For now, the latter has admonished her and dismissed her protest. However, if you have certain Writings in your home, it is best to remove them immediately as he might follow through with an investigation.”

Áqá Mírzá Áqá had a pleasant Naskh style of calligraphy and often made copies of the Kitáb-i Íqán.¹⁷² He, however, paid no attention to their warnings, and the believers noting him to be heedless of their alerts, reported the matter to me and explained the situation. I requested Áqá Mírzá Áqá to come visit and then exhorted him to remove the Writings from his home and to deal with his wife in a way not to provoke her, as she might cause mischief.

Nevertheless, after a few days, the wife had yet again gone before the Shaykh and cried out for intervention. This time the Shaykh, however, had remained silent. The mischief-makers, who had been at the Shaykh’s lecture, had spoken supportive of that shameless woman, and she, encouraged by finding a number championing her, had exclaimed, “O honored Shaykh! How can you allow my husband to be home at this hour busy with transcribing the Bábí books?” The Shaykh had become perplexed and stated, “If it is as you describe and you speak the truth, then with my own hands I shall slay Mírzá Áqá!”

In their midst was a person who was secretly a believer. He had quickly left the gathering and reported the situation to me, [p. 195] thus, “A group of troublemakers will shortly attack the home of Áqá Mírzá Áqá and will seize him and the Writings [in his possession] and will take them to the presence of the Shaykh.” I said to Nanih Ma‘sumih, who [in former days] had been one of the Nayrízi captives and had remained behind in Shíráz working in our home, “Quickly proceed to Áqá Mírzá Áqá’s residence and inform him of the details, and bring with you any Writings he may have. It is very likely that the mob will attack his house and will confiscate the Writings for the Shaykh. Make great haste to Áqá Mírzá Áqá!”

Nanih Ma‘sumih had put on her chador and briskly made her way to the home of Áqá Mírzá Áqá and observed him to be serenely engaged in transcribing [Bahá’í Writings]. She apprised him of situation. However, in refusing her request, the latter stated, “These are just idle talks. Shaykh Husayn has the utmost confidence in me.” [Nanih Ma‘sumih] insisted, “It is far worse than you think! Rise and gather the Writings!” The honored Áqá Mírzá Áqá, however, procrastinated. Considering the urgency of the situation and Áqá Mírzá Áqá’s reluctance to heed her counsel, Nanih Ma‘sumih had seized the box of the Writings placed before her host, and hiding it under her chador, quickly walked out.

Stepping into the street, she heard the clamor of the mob approaching in haste and great fury, led by a number of the Akhúnds and the wife of that wronged-one. Hiding herself for the crowd to pass, the brave Nanih Ma‘sumih brought the box to me and informed me of the details.

Meanwhile, the crowd of myrmidons rushed into the house only to find Áqá Mírzá Áqá sitting alone, enjoying a water-pipe. The wife entered the dwelling to seize the box of the Writings for the Akhúnds to take to the Shaykh, but was unable to find it. Despite their thorough search, she and the Akhúnds found no evidence of any forbidden materials. Áqá Mírzá Áqá protested, “What is it? Why have you invaded my house?” They insisted, however, that he must go with them before the Shaykh. Astonished, he had replied, “What does our master require? I visited the venerable Shaykh this very morning.” The Akhúnd stated, “Your wife came before the honored Shaykh accusing you of being a Bábí, and indeed a transcriber of their Writings.” Since he was confident that no Writings were left in his house, Áqá Mírzá Áqá replied, “As no trace of any illicit materials are found in my home, it is most evident that my wife’s allegation is false!”

The Akhúnds admonished the woman, “Where are the materials you alleged to the honored Áqá [i.e., the Shaykh]? It is clear that you are a liar!” The woman had cried out, “By God, when I left the house this morning to attain the presence of Áqá, this apostate was engaged in transcribing. I do not lie.” The Akhúnds insisted, “If you speak the truth, then where are the Writings and the Books?” “Perhaps they have been taken by the ghosts,” said the woman, “as Mírzá Áqá controls the ghouls too!”

[Notwithstanding their lack of findings,] Áqá Mírzá Áqá was taken by the mob to Shaykh Husayn Zálim who reproached him bluntly, but that wronged-one maintained his silence. The Shaykh insisted, “Mírzá Áqá, how do you respond to your wife’s claim that you are a Bábí?” “This woman is a liar,” Mírzá Áqá replied, “as she had alleged that I was a Bábí and a transcriber of their Writings, while in spite of their thorough search, none were found in my home. Had they found any, then it would have substantiated her statement. Therefore, it is evident that she harbors false resentments and speaks disparagingly.” The Shaykh responded, “If she is a liar [p. 200] and you are not a Bábí, then you must curse them forthwith.” “I do not know them, and as such how can I curse people not known to me?” That tyrannical man [i.e., Shaykh Zálim] then named both His Holiness the Exalted One [the Báb] and the Blessed Perfection, and gave their particulars and instructed his victim to deprecate and denounce Both. On further refusing to comply with his persistently stated command, the Shaykh determined, “Indeed, it is apparent that your wife has spoken the truth.”

Thereupon, he proceeded to administer punishments with his own hands on the accused and afterwards wrote a report to the governor, and imprisoned that esteemed personage [Áqá Mírzá Áqá].

The following day, an enormous uproar engulfed the city, and again the Mushíru’l-Mulk prepared a long list of names, giving it to the Hisámu’s-Saltinih, claiming that they were all Bábís, deserving castigation and persecution.

The Prince summoned the Qavámu’l-Mulk, handed him the list and stated, “You are to bring these men before me.” The Qavámu’l-Mulk sensed that this time [the Navváb] was determined to see the matter through and that no intervention would help. Greatly perturbed, he instructed his farrashes and the Dárúghih to apprehend the named men.

By that afternoon, the following were arrested and brought before the Qájár Prince: Áqá Mírzá Áqá Rikáb-Sáz; Mashhadí Nabí; Mashhadí Muhammad-Ja‘far Khayyát; Hájí Abú’l-Hasan [Bazzáz]; Karbalá’í Muhammad-Háshim; Mashhadí Abú’l-Qásim Kharráz; Karbalá’í Hasan Khán Sarvistání; Áqá Mírzá Báqir; Áqá Mullá ‘Abdu’lláh, the Fádil [Zarqání]; Áqá Mullá ‘Abdu’lláh Biká’; and a number of others. These men were assembled before [the Prince] Sultán-Murád Mírzá who instructed that they be chained and fettered in the dungeon.

[With the spread of this news] a great commotion was raised throughout the city. The thugs and ribald elements were now unrestrained to speak most vehemently [against the Bahá’í Faith] and perpetrate mischief. Anyone that harbored a grievance against another used the occasion to exact his wish. No manner of antagonism was avoided.

The Release of Two Prisoners

After a few days, the Qájár Prince ordered the wronged believers brought into his presence in his palace. At first the honored Mullá ‘Abdu’lláh Fádil, [surnamed] Rafí‘-Badí‘, was brought forward. Both the Mushíru’l-Mulk and the Qavámu’l-Mulk were in attendance as well. The Mushír had a particular affinity towards Fádil and did not wish to see him entangled in difficulties. The Prince addressed the prisoner, “O Akhúnd! They say that you are a Bábí!” “What am I to say?” the honored Fádil replied, “I pray that no one suffers such a day of troubles. Everyone has competitors in his own field and domain. Even we rawdih-kháns have much rivalry among ourselves. Since my profession is rawdih-khání, many people in Fárs, particularly the affluent citizens, are fond of my services, and this has precipitated jealousy among other preachers. Second, because in the past I had quoted verses of Mawláná [Jaláli’d-Dín] Rúmí in my sermons in support of various themes, for some time they accused me of being one of the Illuminists. Moreover, since this servant associated with Hájí Áqá Muhammad and his esteemed son, Hájí ‘Ali Áqá, and they have shown kindness to me, then people have further alleged, ‘The Akhúnd is a Sufí [mystic]!’ And now they charge that I am a Bábí! This servant does not understand any of these proclivities. Of a certainty, whoever has reported on this matter to your august self is misinformed.”

Finding this an opportune moment, the Mushíru’l-Mulk interjected, “The honored Fádil, Áqá Mullá ‘Abdu’lláh, is a deeply learned and well-lettered man. He is the foremost preacher of the city and is often the first to offer homilies in the homes of the nobles [of Shíráz]. In fact, unlike the other rawdih-kháns, he attends such gatherings only with a written invitation. [p. 205] The city’s inhabitants universally testify to his trustworthiness, faith, sagacity, sincerity, piety, and detachment. In particular, he gives the closing sermons in religious ceremonies at the mosque and my Husayniyyih during the months of Muharram and Safar, and the blessed month of Ramadán.”

On hearing the Mushíru’l-Mulk intercede in such manner, the Prince paused a bit and then addressed the prisoner, “Fádil, is what they claim about you and others accurate, or is it a calumny?” Fádil replied with wisdom, “Your exalted self should know that I am a seeker. However, I have not yet determined the veracity or falsehood of this Faith and do not know of things hidden.” With this answer, the Prince was convinced and stated, “God willing, what they say about you are lies, and I hereby release you on the condition that from the depth of your heart you pray for His Majesty the King.” As such, the honored Fádil regained his freedom.

After him, Mullá ‘Abdu’lláh Biká’ was summoned, and as he was a man of weak constitution, he had conducted himself in a manner pleasing to them. He too was released. Others remained imprisoned.

Hájí Muhammad Khán Balúch

During this period, Muhammad Khán Balúch came to Shíráz. The enemies informed [the governor] that a dervish from Baluchistan sympathetic to these people [i.e., Bahá’ís] had arrived and in the streets and bazaars spoke in their praise. [The Hisámu’s-Saltanih] ordered his immediate arrest, and the officers located him in the Bazaar Kafsh-duzha [shoemakers], and after beating him harshly with their sticks, took him to the Governor’s Ark. The governor instructed him to be imprisoned and chained with the friends arrested earlier. My father, Áqá Mírzá Áqá, used to relate:

When I heard that Muhammad Khán had also been apprehended, I consulted with several of the friends and decided to take action through Hájí Mírzá ‘Abdu’lláh Khán Bályuz, [the ‘Unu’d-Dawlih,] an uncle of the Muvaqqaru’d-Dawlih. (Though not a believer, he was a virtuous man and somewhat informed of the truth of this Cause.)

I went to see him, saying, “This man is from Baluchistan and a British subject, and on the accusation of being a Bábí¹⁷³ Dervish has been imprisoned by the Hisámu’s-Saltanih. As you discharge the office of the Bályuzi, it behooves you to exert efforts towards his release. Perchance it is best to undertake this matter through Mírzá Hasan-‘Alí Khán, the Navváb, who is the British Consul General and can insist upon this man’s freedom.” Hájí Mírzá ‘Abdu’lláh Khán gave assurance that in whatever way possible he would bring about his release.

He then went to visit Mírzá Hasan-‘Alí Khán, telling him, “It has come to my attention that one of the British subjects, who came to visit [Shíráz], has been arrested as a Bábí by the Prince Hisámu’s-Saltanih. This is an insult on you as the representative of the British Empire. You must officially confront the governor and free Muhammad Khán from his prison.”

The Navváb thought about it a bit and then expressed his readiness. He met ceremoniously with the Prince [Hisámu’s-Saltanih] and said to him, “From what has been heard, you have arrested a British subject known as Muhammad Khán Balúch. In light of the alliance between our respective nations, this iniquitous deed is untimely and unwarranted. I ask you officially to either surrender him to me, [p. 210] or to stand responsible before my government.” Noting that the Navváb was speaking emphatically and in his official capacity, the governor responded, “But honored Navváb, this person is a Bábí! That is the reason for his arrest.” The Navváb replied, “It is not proven to me that he is a Bábí. And even if he is, he is not an Iranian citizen. At worse, he can be asked to quit this turbulent city and return to his own abode.” The governor persisted, “He is an Iranian.” And the Navváb responded harshly, restating his earlier position, and soon the matter had escalated between them. The Navváb held his ground and spoke most strenuously. (At that time, the Navváb in Shíráz was like the present consul and enjoyed much prestige.)

The governor-general ordered [Hájí] Muhammad Khán brought forthwith and in presence of the Navváb asked him, “Where are you from?” Hájí Muhammad Khán responded in his native dialect, “I am a Baluch.” “From which region of the Baluchistan?” the governor then inquired. [In accordance with the secret instructions he had received, Muhammad Khán] responded, “From the British Baluchistan.” The governor further stated, “Dervish, they say you are a Bábí!” “To begin with, a Dervish has no religion, whether Bábí or otherwise. I do not understand your meaning.” The Hisámu’s-Saltanih replied, “If you are not a Bábí, then you must curse Subh Azal.”¹⁷⁴ Muhammad Khán stated, “I curse subh azal, zuhr azal, and shám azal. All three be cursed! I do not know subh azal or shám abad!”¹⁷⁵

This manner of speech caused everyone to laugh extensively. Muhammad Khán was surrendered to the Navváb, and together they left the Governor’s Ark.

On regaining his freedom, [Hájí Muhammad Khán] came directly to our house where my father gave him one of his own suits and a pair of shoes, together with five tumáns cash and a backpack filled with bread, meat, tea, sugar, tobacco, and other necessities for the journey. My father further instructed his own attendant, Áqá Muhammad-‘Alí Káshání, who was one of the believers, to accompany him [Hájí Muhammad Khán] on this journey [and to protect him on the way]. Five hours into the night, both men left for Zarqan and Ábádih. In this manner he was saved from the torment of prison.¹⁷⁶


The Release of Hájí Abú’l-Hasan

The wife of Hájí Abú’l-Hasan¹⁷⁷ was a religious and pious woman and in every manner was a support to her husband. She was also related to Shaykh Abú-Turáb, the Imám-Jum‘ih, and as such, [my father] the Afnán consented that her kinsmen petition the Imám-Jum‘ih¹⁷⁸ for his intervention. Afterwards, the ladies of the household approached the Shaykh with this request, and he agreed to seek the husband’s freedom on the condition that he would quit Shíráz for a while. The ladies accepted.

Subsequently, the Shaykh met with the Hisámu’s-Saltanih and eventually persuaded the latter to release the Hájí with no further interrogations or troubles. On being released, the honored Hájí took his two esteemed sons and without a steed departed from the city in the direction of Sarvistan and Maharlu. He related to me:
Mírzá Muhammad-‘Alí Khán was older and stronger, while Mírzá Muhammad-Báqir Khán was younger and more delicate. I placed the latter on my shoulders and let his brother walk alongside me. During the day, we would hide in the mountainsides and in the caves, and at nighttime walked the wilderness. Every time I heard the footsteps of a wild animal or a person, [p. 215] my whole being would tremble with fear, as if I had met the angel of death.

It took me a while to reach Kharamih¹⁷⁹ where, with the utmost difficulty and anguish, we stayed for a few months. When the winter season arrived, I realized that tarrying in such a village with two small children and no provisions was not possible. I consulted the Good Book about staying, it came out negative; consulted about returning to Shíráz, it was affirmative. Placing my reliance in God, I therefore returned to the city.

In Shíráz, all the tumults of the past had subsided, and only the same few wronged souls [i.e., Bahá’ís] were still in prison. For two or three months, I stayed home¹⁸⁰ in isolation, but then I realized that I could not just remain in hiding. Little by little, I came out and gradually began to frequent the streets or shops inconspicuously so that people would once more become accustomed to seeing me. I would often go to the home of Imám-Jum‘ih Shaykh Abú-Turáb, and he would publicly speak of my faith, uprightness, and the excellence of my character.

Finally, I decided to open a haberdasher shop at the Bazaar Hájí—one of the bazaars of Shíráz. However, every storeowner I approached to lease a place refused me, and it was only Áqá Mírzá Áqá Afnán who, without rent, gave me a small store that he owned at the entrance of the Bazaar.¹⁸¹ Now that I had a shop, I did not have the capital for merchandise. Once more, I went to the honored Afnán and apprised him of my situation. Without a word, thought, or hesitation, he went inside the house and came out with one hundred tumáns cash as a loan. I raised my voice in gratitude to God.

Starting the following day, placing all my reliance in the Almighty Lord, I opened my shop and began selling some trifling items. The divine confirmations poured forth, and soon I was successful. However, the other shopkeepers continued to cause many disturbances.

Fate of the Other Prisoners

Karbalá’í Hasan Khán Sarvistání was previously the Kalántar of Sarvistan, one of districts under the jurisdiction of the Qavámu’l-Mulk. Through the intercession of the latter, he was eventually freed and sent home to Sarvistan.

Mírzá Báqir was imprisoned for four months. Afterwards, he was brought out, extensively and severely beaten with sticks, and then released. He departed for Kirmán and there, because of his devotion and zeal [in the Cause of God], through the machinations of Hájí Muhammad-Karím Khán, the Athym,¹⁸² he was arrested and eventually martyred. No doubt, the details will be written in the history of the Cause in Kirmán.¹⁸³

The remaining three believers, namely, Mírzá Áqá Rikáb-Sáz, Mashhadí Nabí,¹⁸⁴ and Mashhadí Muhammad-Ja‘far [Khayyát], however, continued to languish in confinement. Noting that through various means the other prisoners had been released greatly fueled the enmity and hatred of Shaykh Husayn Zálim. Therefore, he went before the Hisámu’s-Saltanih, raucously raising the cry, “Our religion and faith is lost!” and spoke vehemently [in demand of severe disposition of the three imprisoned believers]. The Prince was induced to concur with his view and summoned the three men before him. No matter how they tried to force the three to recant their faith, they remained steadfast in their convictions, nay, would grow stronger in their constancy. The Qájár Prince was most bewildered. Immediately at that session, Shaykh Zálim wrote and issued a fatwá for their martyrdom, handing it to the Qájár offspring. That very night, the three believers were strangled with ropes in their prison cells.

The following morning, their wives and families were informed of their martyrdom and allowed to come and claim the bodies. After the ritual ablutions, the three martyrs were buried in Daru’l-Salam, which is one the famous cemeteries of Shíráz.¹⁸⁵

Subsequent to these martyrdoms, the rabble continued to perpetrate untold atrocities. [p. 220] They would compose unseemly verses, and in the streets and the bazaar chant such songs. On the fortieth day of the martyrdom of those devotees of the Beloved’s Visage, all the rogue and lewd characters gathered, perpetrating every manner of insolence, brutality, and viciousness. Raising bags filled with diverse filth, refuse, sheep-skins, and dogs over their heads, they marched for four or five hours through the city, streets, and bazaars while singing and chanting slogans, and thence proceeding to the cemetery where they threw their heinous load on the graves of those fallen victims and committed yet other wicked and reprehensible acts. Truly, pen and tongue are ashamed of mentioning their deeds. Now that some fifty years¹⁸⁶ have passed since those days, on meeting one of the believers, the Shírází children still chant those contemptible verses.

It was shortly after these events that the Hisámu’s-Saltinih was dismissed from office and departed from Fárs. With his departure from the scene, much of the persecution against the Faith abated.

Subsequent to these occurrences, the wife [of Rikáb-Sáz] was overcome with regret and remorse, but of what use! Those wronged-ones had already won their glorious station, leaving behind this troubled plane for the exalted paradise, the Abhá Kingdom and the everlasting bliss, hearkening to the Tongue of Grandeur, “Blessed are they and happy is their end.” Because of their deeds, history will forever recall their bravery and signal achievement.

The wife [of Rikáb-Sáz] arranged for a large gravestone with his illustrious name and dates engraved upon it, and this was placed over his resting spot. However, the vagabonds learned of this and demolished the stone and the gravesite. Until her very last hour, she was filled with regret over her deeds and would lament bitterly. The One Compassionate God is the forgiver of the sins.¹⁸⁷

Chapter 9
The Passing of Khadíjih Bagum

[p. 222:9] During this period, various teachers of God’s Cause and diffusers of the Divine Word arrived in Fárs in service to the Faith, thereby renewing the spiritual life of many souls. Amid such teachers coming to Shíráz was Áqá Mullá Muhammad Qá’iní, [surnamed] Nabíl Akbar, who ranked among the foremost promoters of the Cause. His stay in Fárs lasted some thirteen months and produced many benefits for the province and nearby territories, resulting in the edification of a number of individuals.

Munírih Khánum’s Sojourn in Shíráz

During Shavvál of AH 1288 [December 1871], Munírih Khánum, who was traveling to the Holy Land for the purpose of her marriage to ‘Abdu’l-Bahá, arrived in Shíráz from Isfahán. [Prior to her arrival,] a letter addressed to Áqá Mírzá Áqá Afnán was sent from Isfahán by Áqá Mírzá Muhammad-Hasan, the Sultánu’sh-Shuhadá¹⁸⁸ [the King of Martyrs], indicating that in accordance with Bahá’u’lláh’s instructions, Munírih Khánum, an accomplished daughter of Áqá Mírzá Muhammad-‘Alí Nahriy, together with her brother, Áqá Siyyid Yahyá, were to proceed to the Holy Land and en route would arrive [in Shíráz] and that a residence was to be designated for their stay.

After considering the contents of this letter from Isfahán, the Afnán consulted with Khadíjih Bagum and because of its proximity to her own residence, she proposed the house of the Khál [Akbar], Hájí Mírzá Siyyid Muhammad, as the residence for the coming guests. At that time, Khadíjih Bagum lived in the house of Hájí Mírzá Siyyid ‘Alí, the Khál [A‘zam], with her maternal sister [Hájíyyih Bíbí Ján-Ján], who was the widow of the martyred-uncle, and the homes of the two uncles were adjacent to one another, connected by a common wall. Therefore, this house was designated for Munírih Khánum’s stay.

[p. 225] Munírih Khánum and her brother, Áqá Siyyid Yahyá, arrived in the month of Dhi’l-Qa‘dih [January 1872]. During their sojourn, she was a constant companion and consort of Khadíjih Bagum, and wherever they visited were in each other’s company. For a few nights, she also tarried at the residence of Áqá Mírzá Áqá Afnán. After a stay of 15 days in Shíráz, Munírih Khánum departed for Búshihr and eventually the Holy Land.¹⁸⁹

While she was in Shíráz, one day during the course of their conversations, Khadíjih Bagum stated, “Having been in the hands of diverse individuals, the Blessed House of the Báb has suffered extensively and stands in ruin. I wish for it to be renovated so that I could take my residence there. When you have attained the sacred presence [of Bahá’u’lláh], kindly implore Him that the request of this forsaken one be graced with the favor of acceptance so that I would be able to take my residence there for the protection of the House.” [Munírih Khánum] had written down her supplication and presented it to Bahá’u’lláh, Who graciously commanded Áqá Mírzá Áqá Afnán to renovate the House in whatever manner Khadíjih Bagum desired and for her residence to be transferred there afterwards.

Renovation of the House of the Báb

Subsequent to issuance of His blessed instruction, the Afnán commenced the repair work. He designated one of the believers Ustád ‘Abdu’r-Razzáq [a mason of Shíráz] as the construction supervisor and the laborers’ overseer, himself visiting the site two or three times daily. In the course of this renovation, major architectural modifications were introduced, and the design and configuration of the entire House were changed from the original layout.

This work was completed after several months. While the reconstruction was taking place, a small house adjacent on the eastern flank that belonged to a Jewish man who had recently converted to Islam was purchased at the owner’s insistence, renovated, and made part of the Blessed House of the Báb.

After completion of the renovation, Khadíjih Bagum took up residence in the Blessed House in AH 1290 [1873]. Once more the friends began to come on pilgrimage to that sacred spot and to visit that exalted leaf.

Certain sinister men reported this development to Farhád Mírzá, the Mu‘tamidu’d-Dawlih. That is, one day, several of the mischief-makers called on the Mu‘tamidu’d-Dawlih and informed him about the Blessed House. The gist of their comments was, “The House of the Siyyid-i Báb is now renovated and occupied by some of His kinsmen, and visitors from here and there frequent the House.” Mírzá Abú’l-Hasan Khán Munshí-Báshí and Mírzá Zaynu’l-‘Abidín Khán ‘Alí-Ábádí, who ranked among the most pious of men and devoted Bahá’ís, were in attendance in that meeting and heard the matter [reported to the governor].

Four hours into the night, these two believers came to the residence of Áqá Mírzá Áqá Afnán and informed him of what had transpired in the meeting with the Prince, adding their recommendation, “It would be best if for some time the Holy Mother¹⁹⁰ [i.e., Khadíjih Bagum] did not reside in the House, allowing such talk to subside.”

The following morning, the Afnán gained the presence of Khadíjih Bagum and informed her of the details, as conveyed by the Munshí-Báshí and Áqá Mírzá Zaynu’l-‘Abidín Khán, suggesting that it would be better if for several months she did not live there. At first, she had sobbed bitterly; but eventually she consented to move her residence, not to the house that she previously lived in, but to the home of her nephew, Áqá Mírzá Áqá Afnán. That very day, together with her maidservant, Fiddih, she transferred her residence to the home of my late father and lived there for five and a half months.

When various machinations were alleviated, Khadíjih Bagum returned to the House of the Báb, but [p. 230] lived there with the utmost wisdom. She never used the main entrance of the House, and all the comings and goings were through the entrance of the newly acquired house.¹⁹¹

Dahají in Shíráz

During this period, Hájí Siyyid ‘Alí-Akbar Dahají arrived in Shíráz and commenced teaching and proclaiming the Cause. In accordance with the instructions of the Blessed Perfection, he was also engaged in transcribing a protection prayer revealed by the Exalted Pen of the Primal Point. Copies were made for each of the friends for a contribution of an Ashrafí.¹⁹² My father acquired a copy for each one of us, and the copies are currently available.

Departure of the Afnán from Shíráz

The news of the martyrdom of Áqá Mírzá Muhammad-Husayn, the Mahbúbu’sh-Shuhadá, and Áqá Mírzá Muhammad-Hasan, the Sultánu’sh-Shuhadá, in Isfahán in AH 1296 [1879], soon reached Shíráz. At that time, Farhád Mírzá, the Mu‘tamidu’d-Dawlih, was the governor-general, and this Qájár Prince was extremely antagonistic [towards the Cause]. There was great commotion in Shíráz, and merchants and shopkeepers in the customs, the commercial offices, and the bazaar spoke ceaselessly of the events of Isfahán. The elders [of the community] were particularly apprehensive, since it was only recently that the episode of the Three Martyrs had occurred in Shíráz.

The elders were enveloped in fear. Hájí Mírzá Muhammad-‘Alí, Hájí Mírzá Buzurg, Áqá Siyyid Muhammad-Husayn, Áqá Mírzá Abú’l-Hasan, Áqá Shaykh ‘Alí Mírzá, and a number of other friends gathered and consulted on the situation. They concluded that Áqá Mírzá Áqá [Núri’d-Dín] was most renowned [as a Bahá’í], and should atrocities be plotted against the community, they would of a certainty be directed at him. They said, “None of us are known [as Bahá’ís] among the people. From the very beginning, because of his devotion, zeal, and associations, Áqá Mírzá Áqá is known [as a Bahá’í,] and should troubles now be directed against him, others would suffer as well.” Each of them spoke in similar manner, until they unanimously resolved that it was best for Áqá Mírzá Áqá Afnán not to remain in Shíráz and through Búshihr to depart forthwith for Bombay.

Afterwards, in its entirety, this consultative body came to the residence of the Afnán and informed him of their decision that in light of the turmoil, upheavals, and chaos in Shíráz and all the talk current among the people, it was more prudent for him to arrange his affairs and depart immediately for Búshihr.¹⁹³ Though Áqá Mírzá Áqá had offered many arguments, the elders did not accept them so that, on account of their insistence and within twenty-four hours, he left for Búshihr with his personal attendant, and then for Bombay [India].¹⁹⁴

With his departure, inactivity and dormancy fell for a while upon the province of Fárs. [Bahá’í] meetings were infrequent, and the friends would rarely gather. Even such devoted believers as Áqá Mullá ‘Abdu’lláh Fádil, [surnamed] Rafí‘-Badí‘, Áqá Mírzá ‘Abdu’l-Karím, and some others would comment, “With the departure of Áqá Mírzá Áqá Afnán, the light of Fárs has become eclipsed. We did not appreciate all his merits. The worth of each thing becomes apparent in its absence.”

For a while it went thus, until once again the Exalted and Glorious God sent forth such devoted personages as Hájí Mírzá Ghulám-Husayn, Áqá Mírzá Siyyid ‘Alí, and Áqá Mírzá Muhammad-Báqir Khán. Through these sacred and enkindled figures, and their zeal and energy, life was renewed in Fárs, and all were rejuvenated. It was during this time that the divinely learned and spiritually awakened Hájí Mírzá Haydar-‘Alí arrived in Shíráz [p. 235], and the friends commenced holding many gathering to benefit from his wondrous presence, and a new fervor and spirit was breathed into all.

The Final Years of Khadíjih Bagum, Her Illness and Passing

After the departure of the Báb from Shíráz and the subsequent news of the martyrdom of His Holiness, His mother together with her own mother, in the company of her brother, Hájí Mírzá Siyyid Muhammad, left for the ‘Atabát where she remained the rest of her days. During this time, Khadíjih Bagum was alone in Shíráz, consumed by her inner agitation over the fate of her exalted Husband. Day and night she burnt like a candle, her sorrow and despondency knowing no end and her anguish being bottomless. With each fleeting day, she grew increasingly afflicted, depressed, and ill.

The Blessed Beauty’s residence at the Abode of Peace [Baghdad] and the arrival of His many Tablets, however, instilled an everlasting spirit and eternal life into her. Once more, as result of Bahá’u’lláh’s infinite loving-kindness, she was filled with zeal and strength and decided to journey to His blessed presence. Out of concern for his sister, Hájí Mírzá Abú’l-Qásim<11> prevented her from this journey though. She, however, continued longing and hoping that means would be arranged for her to attain the bounty of presence. Not long thereafter, news was received that the Blessed Beauty had been further exiled, first to Istanbul and then Edirnih, and as such her hopes for visiting Him and beholding His Countenance were thoroughly shattered. Her sole consolation was now the Tablets that bore the loving expressions of her kind Lord.¹⁹⁵

In the year AH 1298 [1881], Siyyid ‘Alí¹⁹⁶ came from Yazd to Shíráz and attained the presence of Khadíjih Bagum. He stayed for several months and often, day and night, would come visit Khadíjih Bagum. In the course of his conversations, he expressed his desire to visit the Holy Land and implored her to intercede on his behalf so that one of the exalted leaves [of Bahá’u’lláh] would join him in matrimony. In response, Khadíjih Bagum stated, “I will make this request, and of a certainty my supplication will find acceptance in His sacred presence. However, you must promise that when the appointed time has arrived, you will come from Yazd to Shíráz and take me with you to the Holy Land.” Siyyid ‘Alí placed both hands on his eyes, stating, “As a humble servant, I am at your service.” Assured of his solemn promise, she penned a supplication requesting and imploring marriage [between Siyyid ‘Alí and one of Bahá’u’lláh’s daughters] and sent the envelope to Áqá Mírzá Áqá Afnán in Bombay. In turn, my father forwarded her missive along with his own supplication to the Holy Land.¹⁹⁷

Meanwhile, Siyyid ‘Alí returned to Yazd awaiting the news from the Holy Land. When the missive [from Khadíjih Bagum] was presented into the sanctified presence of Bahá’u’lláh, her request was favored with approval. When this glad tiding from the Holy Land was received, Khadíjih Bagum conveyed it to Yazd, adding:
Praise be to God that the request of this desolate one was graced with approval. Now I have nothing further to do in Shíráz and have made the necessary preparations for the journey awaiting your arrival. Of a certainty, you must leave at once and come to Shíráz so that we can journey together.
Day and night, she was beaming with joy and exhilaration. When the friends would attain her presence, the sole subject of her discourse was her forthcoming journey. She had seen [p. 240] to all the necessary arrangements expecting the arrival of a letter from Yazd and the news of the family members coming to Shíráz. Indeed she was counting every fleeting hour. With the delivery of every post, she would quickly dispatch her servant to check to see if a communication had been received from Yazd.

Meanwhile, Siyyid ‘Alí, his parents, brothers, and sister departed from Yazd and through ‘Ishqábád and Istanbul proceeded [to the Holy Land]. He wrote her:

Since we were traveling as a group, wisdom dictated that we do not journey through Shíráz. Therefore, we voyaged by way of ‘Ishqábád. After attaining His sacred presence and fulfilling my objective, I will return to Shíráz and accompany you to the Holy Land.
On seeing this letter from Yazd and beholding its message—which was indeed the angel of death, slaying the spirit of that devotee of the Beloved—Khadíjih Bagum cried out loud and sobbed and moaned bitterly, speaking expressions of disappointment and distress. For some two hours she cried and lamented unceasingly.¹⁹⁸ That very day, she contracted a fever, which made her bedridden for five and a half months and eventually led to her passing on 2 Dhi’l-Hajjih AH 1299 [15 October 1882],¹⁹⁹ when that leaf of paradise ascended from this world of dust, and her triumphant spirit soared to the Supreme Concourse and Abhá Paradise, relieved of its separation and rejoicing in everlasting union.

Burial of Khadíjih Bagum

It was five hours into the night that her remains were conducted out of the Blessed House and after ritual washing and shrouding, her earthly remains were interred....²⁰⁰

In honor of that ever-present spirit, the Blessed Perfection revealed a Visitation Tablet that tells of her condition.²⁰¹ Only one verse of that Tablet of Visitation will be cited at this point to illustrate the depth of her yearning and despondency: “We testify that in thee two signs were conjoined and evident: the verse of reunion gave thee life, whereas the verse of separation caused thee to expire.”

The period of residence of Khadíjih Bagum in the Blessed House was nine years prior to her ascension.

The text of her Visitation Tablet will be quoted in its entirety for the reader to gain insight into the exalted station of faith and certitude that she attained:
In the Name of our Lord, the Ancient, the Comforter, the Consoler, the Exalted, the Most High.

Truly My Pen groans, and My Tablet weeps inasmuch as the lamentations of the faithful ones have ascended, and the tears of the denizens of the Supreme Paradise pour down. Methinks happiness hath closed its gates, the very limbs of joy have trembled, the heavens are shut out from their downpour, the sun of cheerfulness hath been eclipsed, the stars have ceased to give their light, the breezes of tranquility have ceased to blow, and the garden is henceforth bereft of breezes. The edifices of love have had their lights extinguished, and the sacred earth hath ceased to yield forth shoots, the seas have stilled their waves, the birds their warbling and their song, the rivers stayed their rippling running waters, and the heaven of exposition its disclosures and its utterances. While in this condition I set down the mention of this great calamity that has transpired in the kingdom of creation, behold, I heard a voice calling out:

O servant in attendance! What is it that hath made you so sorrowful and taken from your hands the reins of choice? Hath the world been darkened before all its peoples? Have the trees become uprooted? Have the foundations trembled, and doth the edifice itself shake? Have the mountains crumbled into dust? Have all the banners been subverted? Have the standards been torn down? Did the leaves fall? Did the twigs [the Afnáns] plunge into sorrow? Have all the hosts become defeated, and did all the boats shipwreck? Did the Mirror of Knowledge fail in its reflection? Hath the Hand of mercy abandoned all creation? Did the Pen stay its motion? Hath utterance itself been muted and lost its ornaments? Did the outpouring stop? Did the Builder come to regret having first built? Hath the Divine Spread been rolled up? Wherefore do I behold you immersed in an ocean of sorrow?

[p. 245] Now thy sad lamentations rise, and again thy tears descend. Where is the canopy of glory? Where the Tabernacle of happiness? Where the Tent of joy, the shelter of cheerfulness? Where is thy smiling face? Where the ornament of thy name, the servant? Where are thy determination and thy strength in transcribing that which the All-Merciful hath revealed for all existence? It is as if I beheld before me thy face become sallow, thy frame wasting, thy strength melting. I beseech the One Who aided thee and Who made thee cognizant and adorned thee with the ornament of acceptance and made thee stand before His countenance, and Who made thee hearken unto His melodies and His utterances, and caused to appear from thee that through which the breezes of life were wafted, that thou disclose the matter.

I made reply: Doest thou not know what hath come to pass by virtue of the decree of our Lord, the King of Kings? I was bedecked in happiness as I was hearkening unto the Speaker of Sinai. Methinks I was pacing the meadows of joy and soaring in the atmosphere of felicity, and thus did I enter the presence of God, the One True King. Upon entering His presence, the Supreme Horizon, the Sublime Spot, I beheld the signs of sadness in the Face of our Lord the Most Glorious. Then did the Countenance of the Creator of the heavens turn to me and declare, exalted be His station:

Didst thou not hear, O servant of God that which the irrevocable decree hath ordained? The Most Sublime Fruit hath fallen from the Divine Lote-Tree. She was indeed the Remnant of the Beloved of the World in the Kingdom of His creation.

I swear by God, My Aim and the Aim of all things, when I saw the sorrow of the King of eternity I was overtaken by such a state that my spirit well nigh left me. Were it not for His protection and providence, I would have passed into the realm of non-existence. Then the Countenance of God turned unto me and said:

O servant of God! The calamities of the People of Bahá are renewed as set down by the Supreme Pen, inasmuch as the established decree has come to pass on the Greatest Holy Leaf. Verily, she is indeed that Fruit at the mention of whose name the fragrance of Her Beloved is wafted, He through Whose Name the heavens are uplifted and by Whom the heavens are adorned with the Sun, Its effulgence, and Its rays. Verily, her name in its essence as well as outwardly calls to the remembrance of the people the Days of Her Beloved and the Beloved of all things. She is indeed the leaf that clung unto the Lote-Tree beyond which there is no passing. She attained the meeting with the Lord of mankind. She precedes the entire world in this except such as God hath willed, the Lord of the Throne above and of earth below.

Upon hearing this, sorrow overwhelmed me. My heart melted, my skin crept in grief, my limbs trembled, and my lamentations and wailings rose high until I returned to my abode and dwelling. I found it to be the house of sorrows, and I became occupied in transcribing that which the All-Merciful God hath revealed. After a few minutes passed, I was once more present before His Countenance by virtue of His sovereign command over all things. Then the Point of adoration of all existence seen and unseen turned to me and declared, exalted be His majesty, and sublime are His words:

Bring thou pen and ink that I may make mention of the remnant of the Primal Point, she who sacrificed herself with love and devotion so that my loved ones from lands and cities may visit her and recite in her memory these words.

These are His words, exalted and sanctified be He!
He is the Consoler, the Sorrowful!

O Pen! In truth a most mighty calamity and a great tragedy hath befallen Thee, by reason of which the Supreme Concourse and the denizens of the All Highest Realm are wailing. On this account sorrows have become so great that they have touched the hem of the All-Merciful.

Blessed is he who hath determined to visit her in her life and after her ascension, and great is the blessedness of that handmaiden who hath sought her resting place and through her sought nearness unto God.

The glory that shines from My Luminous Countenance and the light that is manifest from the heaven of My Name, the All-Glorious, rest upon thee, O thou who art the fruit of the Sadratu’l-Muntahá, and the Holy Luminous Leaf upon that Tree, and the consort of the One through Whose Appearance the Kingdom of eternity, and all created things, were wreathed in smiles. We testify that thou art the first leaf to have attained the chalice of reunion in the Day of the Covenant and the last fruit to surrender her soul in separation. Thou art the one whose heart melted, whose mind burnt, and whose limbs were dismembered by virtue of thy remoteness from that Station which God hath made the Dawning Place of His Verses, the Dayspring of His clear testimonies, the Manifestation of His Names, the Source of His Commandments, and the Seat of His Throne.

[p. 250] O thou who art My leaf and the sweet fragrance of the garden of My good pleasure! Thou art with the Supreme Companion, and the Wronged One makes mention of thee in His Prison in ‘Akká. Thou art the one who recognized the sweet savors of the raiment of the All-Merciful before the world came into being. Thou didst arrive before His Presence, and didst attain reunion with Him, and didst drink of the wine of certitude from the hands of His bounty.

We testify that in thee two signs were conjoined and evident: the verse of reunion gave thee life, whereas the verse of separation caused thee to expire. How many the nights in which thy cries and wailings were lifted up in the love of God and thy tears were shed in the mention of His Name, the All-Glorious! Verily, He was with thee and would observe thy enkindlement, thy attraction, thy zeal and fervor, and would hear the lamentation of thy heart and the wailing of thy soul. O thou the fruit of My tree! Because of thy calamity, a sea of grief was set in motion, and the breezes of forgiveness wafted.

I bear witness that on the night thou didst ascend to the Abhá Horizon and to the Sublime Companion, and on the day that followed, God hath forgiven every man or woman who passed away, as a token of honor unto thee and as a bounty for thee, except them that denied God and that which God revealed openly. Thus does God vouchsafe unto thee this supreme grace, this foreordained, this most ancient station. Great is the blessedness of them that visit thee, that seek thy nearness, that circle round thee, and great the blessedness of them that through thee have besought God in the past and will do so in the future.

Thou art that one on account of whose calamity the maidens of paradise wept and the leaves of the Tree of Revelation were seared yellow. Thou art she who, upon hearing the call from the Tongue of the Sovereign of the Kingdom of Names, didst accept Him, and this attraction enkindled thee to such an extent that all control well nigh escaped thy hands.

O thou My leaf! O thou who hast flown in the atmosphere of My love! O thou who hast turned unto My Countenance, who hast spoken forth My praise! We have revealed for thee a remembrance whose traces will not be erased by the passing of the centuries and the rolling of the ages. We have immortalized thy memory through Our supreme Pen in the Crimson Tablet, whose content none knoweth except God, the Creator of all things. We have, moreover, made mention of thee in this Tablet in such wise that the near ones may remember thee and the believers in the divine unity may turn toward thy resting place.

Blessed art thou. All happiness be thine, and all happiness be his, who comes before thy grave and recites that which the All-Bountiful hath revealed in this day of the Return.²⁰²

The Custodianship of the House of the Báb

In accordance with the Blessed Perfection’s instructions, subsequent to the passing of Khadíjih Bagum, her sister took up residence in the Blessed House of the Báb. That is, Bahá’u’lláh was asked about the protection and maintenance of the Blessed House, and in a Tablet addressed to Áqá Mírzá Áqá Afnán it was revealed:

The custodianship of the House hath been granted to the exalted leaf, the mother of that illustrious personage [Núri’d-Dín].

Thus spoke the Tongue of Grandeur at this moment: O My Afnán! My glory and My favor rest upon thee. The exalted noblewoman, mother of thy honored self, is worthy of residence in that House. Custodianship of the House hath therefore been granted and bestowed upon her, and after her, to her progeny, as they are the remembrance of God and of her throughout centuries and ages.²⁰³

Consonant with Bahá’u’lláh’s hallowed instruction, the illustrious sister [of Khadíjih Bagum], that is, the mother of Áqá Mírzá Áqá Afnán, took up residence in the Blessed House and became the custodian and protector of that Sacred Edifice. In the year AH 1302 [1884], instructions were issued from the heaven of Bahá’u’lláh’s Grace and Mercy, and fixed by His seal, for the custodianship of the Blessed House of the Báb to be entrusted to the sister [Zahrá Bagum] and her descendants. The original of this command, together with other Tablets revealed from the Pen of the Center of Covenant about the custodianship of the Blessed House, is now in the files of the custodians of that Threshold.²⁰⁴

Chapter 10