In the Land of Refuge

[p. 350:11] Subsequent to the Afnán’s return to Búshihr in AH 1313 [1895], he remained in that city for only a few days before proceeding to Shíráz. He arrived during the governorship of Muhammad-Taqí Mírzá, the Ruknu’d-Dawlih, was greeted by the friends, and settled at his residence where the believers warmly welcomed him. Having been away for several years, old friendships were revived, and the gatherings were infused with a new vigor. After a few months, Mashhadí Husayn arrived from Ábádih, and having renewed their acquaintance, at his insistence, Núri’d-Dín [and his family] left for Ábádih.²³⁵

Furúghí in Shíráz

A few months later, Áqá Mírzá Mahmúd Furúghí arrived in Shíráz by way of Búshihr.²³⁶ En route he had became a travel companion of Siyyid Muhammad A‘lamu’l-‘Ulamá, [known as] the Mujtahid Búshihrí and the Thaqatu’l-Islám, who was a brother of Áqá Najaf Isfahání,²³⁷ and [in the course of their conversations,] he grew cognizant that Furúghí was a Bahá’í. As a handsome prize, this news was brought by him to the circle of the ‘ulamá of Shíráz who were told, “A prophet of these people [Bahá’ís] has arrived in Shíráz.” He provided exact details, and each of the ‘ulamá was told of the depth of Furúghí’s knowledge and achievements, and was duly warned of his presence in the city.

Unable to contain his zeal and enthusiasm, on his arrival the celebrated Furúghí began organizing many Bahá’í gatherings. Each day, a large number of the friends would assemble in various homes [to partake of this spiritual sustenance]. Soon, reports of these activities were sent to the ‘ulamá, which prompted them to cause sedition. They immediately sent a message to the Ruknu’d-Dawlih, stating in essence, “A teacher of these people [Bahá’ís] has come to Shíráz and is deceiving the citizens [into joining the Bahá’í Faith]. He must be summarily arrested and punished as a lesson to others.” The governor-general was thus compelled into issuing orders for Furúghí’s arrest.

The news of the ‘ulamá’s schemes and the collusion of the governor reached Furúghí that day as he participated in a large Bahá’í gathering in the home of Áqá Muhammad-Hasan Khayyát [tailor]. After consultation with the friends, it was decided that, in the company of a trusted guide, Furúghí should leave Shíráz for Ábádih. For this mission, Mashhadí ‘Abbás, a keen, righteous and agile man, was chosen, and that very night they left the city.

The governor, however, learning of their exit, immediately sent several officers in their pursuit, and on the way to Zarqán he was intercepted and apprehended. Furúghí was brought back to the governor’s orchard, and the Ruknu’d-Dawlih was informed of his arrest. The governor came from the Ark to the orchard where the captive was kept. He was, however, charmed and won over by Furúghí and ordered his Tufangdár-Báshí [the chief gunner] to serve as the host for the captive.

While a guest in his home, [p. 355] Furúghí succeeded in teaching the Faith to his host, who was filled with love and admiration for the Cause. On hearing this, the Ruknu’d-Dawlih was enraged [but took no action].

One day, in the course of a conversation with Furúghí, the governor voiced an insult [to the Bahá’í Faith], which instantly caused his guest to become infuriated, rebuking him, “Know well, O governor, that I possess a mighty serpent, and should it be unleashed, it will devour you and your Ark.”²³⁸ He spoke these words with such authority that the Prince was thoroughly overcome with fear and apologized profusely, assuring him that no offense was intended. Thereupon, Furúghí begun to recite many verses of the Qur’án and the Prophet’s Traditions that further served to deepen the admiration of the governor for his eloquence and learning.

During one of my pilgrimages to the Holy Land, Furúghí was also present, and he related for me:

One day in my absence, the Prince Ruknu’d-Dawlih asked Shaykhu’r-Ra’ís if he were acquainted with me. The Shaykh denied knowing me.²³⁹ Later when the Shaykh was not present, the governor asked me if I knew Abú’l-Hasan Mírzá Shaykhu’r-Ra’ís. I replied, “Yes, I know him well.”

It so happened that on the following day, we both were in the presence of the Prince, and he remarked, “O venerable Shaykhu’r-Ra’ís, it is puzzling that you deny knowing Áqá Mírzá Mahmúd, when he states categorically that he knows you well. What is the meaning of this?” I quickly understood the wisdom exercised by the Shaykh and without a moment’s hesitation, interjected, “The esteemed Skaykhu’r-Ra’ís had stated that he does not know me because he has forgotten our previous meeting. However, if he would recall, one day we both were attending my father’s class, and in the course of conversation, the Shaykh misspoke a word that made my father angry, causing him to throw his water-pipe at him. Therefore, it stands to reason that he would not remember me.”

The Shaykh promptly realized that I had spoken in a manner to cover his mistake and replied, “Yes, of course! You must forgive my lapse of memory. You are the son of the late Shaykh Muhammad Dúgh-Ábádí.²⁴⁰ Now I remember. Your late father was a man of unsurpassed merits and knowledge, and the esteemed Furúghí is likewise truly unparalleled in erudition and scholarship. But, alas, such men are not appreciated in this country and are only known to the keenest of men.”
In all events, for a period of time, Furúghí stayed in Shíráz at the home of the Tufangdár-Báshí. Eventually, the Prince informed him one day that he was free to leave town in whatever direction he wished. Furúghí replied, “I desire to go to Tihrán by way of Ábádih. The governor offered a mount for the journey, which Furúghí politely refused. Then the Prince ordered his treasurer to give him fifty tumáns, stating, “Kindly use this money towards your journey’s expenses.” “Although I have sufficient funds for this purpose, it is unseemly to reject Your Excellency’s generosity,” and with that he took the money but immediately distributed it among the Prince’s attendants, farrashes, the cook, the Tufangdár-Báshí, and some other servants. Fifteen qarán [p. 360] was left, and he recognized, “Báshmáqchí has also sustained troubles on my behalf,” and offered him the remaining sum. The Ruknu’d-Dawlih was filled with wonder and admiration by this display of benevolence and magnanimity.

At last, he left accompanied by two of the Prince’s soldiers who were instructed to provide protection as far as Zarqán. Furúghí related for me:

These two soldiers only had a single gun between them, and en route I heard them comment to one another, “This Akhúnd is a Bábí, and it is best that we kill him from behind.” On hearing their whisper, I realized they were set on murdering me. When we reached a brook, I asked my attendant, Mashhadí ‘Abbás, to prepare tea, and I began to converse with the two soldiers. While they were busy talking, suddenly, I seized the gun, held the barrel while threatening them with its butt, saying, “If you dare, just come closer! You may think that I am just an akhúnd and that you can kill me. But you are wrong; I am a Khurásaní and can defend myself against a hundred like you!”

Realizing that I had the upper hand, the soldiers begun to apologize for their misdeed, and when we reached Zarqán and met the believers, I returned their gun and gave them a gratuity.

Mischief in Ábádih²⁴¹

After a sojourn of one night, Furúghí departed for Ábádih and arrived at the home of the Afnán.²⁴² His entry coincided with the wedding of [my eldest brother,] Áqá Siyyid Áqá<74> to the daughter Dá’yí Husayn,²⁴³ and the honored Furúghí presided over the marriage ceremony, which was carried out in accordance with Bahá’í laws. However, on hearing this news, [Mullá Muhammad-Husayn,] the Imám [Jum‘ih of Ábádih and a brother-in-law of Dá’yí Husayn,] thought he was slighted and remarked that a matrimony according to Bahá’í percepts was an insult to his office.²⁴⁴

For several days thereafter, most enjoyable and befitting [Bahá’í] gatherings and assemblies were organized in Ábádih when, suddenly, the news of Nasiri’d-Din Sháh’s assassination reached that region.²⁴⁵ Simultaneous with this, Siyyid Yahyá Khán Tafríshigar, the Hishmat-Nizám, and two regiments under his command arrived [from Tihrán] in Ábádih on their way to Shíráz. The akhúnds seized this opportunity and persuaded the Hishmat-Nizám to act against the Bahá’ís. Consenting to their request, he ordered his men to encircle the residence of the Afnán and to arrest the household, considering this seizure would yield great benefits. They intended to arrest Áqá Mírzá Áqá Núri’d-Dín Afnán; Áqá Siyyid Áqá Afnán; Áqá Mírzá Diyá’ Afnán; Furúghí; Hájí ‘Alí Khán; Dá’yí Husayn; Mírzá ‘Atau’lláh Khán Siráju’l-Hukamá [the lamp of physicians]; Áqá Mírzá Husayn; Qábil [Ábádi’i]; and some other believers.²⁴⁶

[p. 365] Fortunately, the Imám’s sister [Bíbí Bagum Ján] overheard their discussions and quickly informed her sister, the wife of Dá’yí Husayn, “[Our brother] the Imám and the Hishmat-Nizám are planning to arrest the Afnán and a number of other [Bahá’ís]. It is best for them to leave quickly and not be here when the gunmen arrive for this purpose.”

That day, it so happened that Furúghí, the Afnán, and some others were the guests of Hájí ‘Alí Khán. At once, Dá’yí Husayn’s wife informed the Afnán of the mischief that was brewing.

The soldiers came to Dá’yí Husayn’s home and failing to find the believers, were led by the rabble to Hájí ‘Alí Khán’s residence. On gaining their destination, without any warning, two of the men entered the dwelling where they found the honored gentlemen [Bahá’ís] gathered around a table in the midst of garden and Furúghí, with his striking figure and enchanting voice, occupied in chanting the Holy Verses. The soldiers noted that Mullá Husayn who was a brother of the Qádí, the Afnán, Furúghí, Hájí ‘Alí Khán, and Dá’yí Husayn were present. They said to Áqá Mírzá Mahmúd [Furúghí], “Our master has summoned you.” However, Hájí ‘Alí Khán and Dá’yí Husayn advised Furúghí not to heed their request, but that instead they would go with the men to determine what was being planned. Eventually, Hájí ‘Alí Khán and Dá’yí Husayn convinced the soldiers that they would go with them instead.²⁴⁷

When they arrived at the residence of the Hishmat-Nizám, he instructed his men to detain these two and to return for the arrest of Furúghí as well. The recruits carried out this order and disrespectfully and insolently brought Furúghí before their commander. Upon arrival, Furúghí spoke softly and confidently, but as the Hishmat-Nizám was partially deaf, he did not understand his words and spoke in a harsh and impertinent tone. Noting that the Hishmat-Nizám was particularly hearing-impaired and unaware, Furúghí produced a letter in the hand of the Ruknu’d-Dawlih ordering all the officials and chieftains of the region to show utmost respect and consideration towards the person of Mírzá Mahmúd [Furúghí]. Seeing this command, the Hishmat-Nizám ordered two of his soldiers to accompany the Furúghí out of city for a distance of two days’ journey and to abandon him there. Thus, he was expelled from Ábádih, and once having reached two days’ journey north of town, the two soldiers stripped him of his possessions, including his clothing. For two days and two nights, desolate, hungry, and cold, Furúghí was stranded in the outlying mountainsides of Ábádih.

Hájí ‘Alí Khán and Dá’yí Husayn were freed after being compelled to pay a fine of one hundred and fifty tumáns.²⁴⁸ Qábil was severely beaten with sticks, incarcerated for two days and two nights, and once freed, fled to Yazd.²⁴⁹

The Imám continued to pressure the Hishmat-Nizám into further action, particularly the arrest of Áqá Mírzá Áqá and his two sons, by saying, “Áqá Mírzá Áqá is the chief of Bahá’ís and must be apprehended. [p. 370] Tomorrow, I will arrange for ‘Askar Khán Súrmuqí and his hired guns to join your soldiers in attacking the home of Dá’yí Husayn and seizing Áqá Mírzá Áqá and his sons, Áqá Siyyid Áqá and Mírzá Díyá’. Once they are arrested, you can readily reduce all the rest and win their possessions.” Exceedingly pleased with this plan and proposal, the Hishmat-Nizám left its execution to the Imám.

Three hours into that night, Bíbí Bagum Ján, the Imám’s sister, again quickly took the news to her sister, the wife of Dá’yí Husayn, “Our perfidious brother, the Imám, has plotted against Áqá Mírzá Áqá, his sons, and your husband. In secret I have come here to inform you so that tomorrow, they may not be here.” On hearing this intelligence, the wife of Dá’yí Husayn proceeded to the residence of the Afnán and informed him of the fate that awaited them. Áqá Mírzá Áqá asked where could they hide since he was not familiar with the town. She responded, “Our neighbor, Áqá Hasan, though not a Bahá’í, is a virtuous man, and his house has a turret in which you can hide for a while.” Gaining his consent, she then spoke with Áqá Hasan’s wife who also agreed to this arrangement.

At dawn, the Afnán along with Áqá Siyyid Áqá, Áqá ‘Abdul-Hamíd [Gandum-Pákkun], and Dá’yí Husayn took refuge in the above-mentioned turret, but the Afnán’s wife [Maryam-Sultán Bagum], and his daughter [Tubá Khánum] and Dá’yí Husayn’s wife stayed behind, bewildered and perplexed as to what awaited them.

The Ordeals of the Afnán Women

At the next daybreak, on the instructions of the Hishmat-Nizám, the soldiers led by ‘Askar Khán and his gunmen proceeded to the house of Dá’yí Husayn. They loudly knocked on the door. ‘Abdu’l-Hamíd’s wife who lived next door and on elevated ground, was able to see into the street and recognize the gunmen. She quickly informed the household of Dá’yí Husayn. ‘Askar Khán and the soldiers encircled the house and continued knocking, but when the ladies did not open the door, they entered from the neighbor’s adjoining rooftops. Overcome with fear, the younger lad of the Afnán, Áqá Mírzá Díyá’, who had not accompanied his father, rushed to the rooftop. Áqá Hasan’s wife noticed him, called him down, and had him concealed in the basement along with Áqá Mírzá Husayn Khán.

Upon entrance into the residence, on the pretense of searching for the men, the soldiers and ‘Askar Khán plundered the home and took all they could while they spoke every manner of abuse. They searched every room for the men and took all the furnishings. Fearing the gunmen who had overtaken the house, the Afnán’s wife and daughter placed chadors over their heads, covered their faces, and content with the will of God, sat on a platform and busied themselves with reciting prayers for deliverance. My mother related to me:
[p. 375] We were intensely immersed in our imploration and had remained so quiet that the soldiers and the rabble thought that we were actually men hiding under the cover of chadors. After the militia and ‘Askar Khán’s gunmen entered the house, the people of Ábádih, men and women alike, rushed inside as well, and it was only after repeated and forceful protestations by Dá’yí Husayn’s household that the commander of the soldiers instructed his men to shut and bolt the main doorway and prevent any further unauthorized entrance or exit.

Before they could shut the door, however, a thirteen-year-old black maidservant of Dá’yí Husayn, ran inside the house. As she was being chased by the gunmen who were intent on injuring her, she took refuge next to the Afnán’s daughter who was sitting next to her mother. The commander of the soldiers ordered his men to beat the young girl so they could learn from her the whereabouts of the fugitives. As enjoined, the rogues proceeded to beat the child, whose name was Shírín, with clubs and the butt of their guns while barking orders that she must confess the hiding place of the Bahá’í men. During a moment of relief, she threw herself on the knees of the Afnán’s daughter [Tubá], who, no longer able to endure this grotesque scene of injustice and unable to contain her indignation over the assailants’ brutality, shouted back, “Why do you beat this wretched child and make her suffer so? If you are charged to take our lives, then shoot us and be done! What simpleton fools are you to imagine that the men would divulge to us their hiding place?! Shame on you! Pity on you! Leave this child be!”

On hearing the Afnán’s daughter speak so forcibly, the soldiers withdrew and informed their commander that the two under the chador were womenfolk and decided it was best to leave the house.
‘Askar Khán returned to the Imám and reported, “Our search of the residence failed to discover the [Bahá’í] men, and brutalizing their women produced no result either. What do you suggest?” The Imám stated, “The sole remedy is to capture, torture, and torment the wife and daughter of Áqá Mírzá Áqá who would then tell us the men’s whereabouts. If you do not do so, then our purpose will not be achieved.”

After they had resolved to carry out this plan, once more, the Imám’s sister overheard their conversation and proceeded to the house of Dá’yí Husayn to warn her sister of the impending fate awaiting her guests.

However, on reaching the house, she discovered the entrance was locked and soldiers were guarding the residence. Undaunted and after much pleading and beseeching, they let the brave lady in. She briefed her sister of the situation, stating, “The soldiers were preventing me from entering here, and I had to endure a thousand forms of hardship and difficulties in order to gain admittance and share the news with you, that you might plan for your own situation and that of the ladies in whatever manner you deem appropriate. Dá’yí Husayn’s wife was perplexed as to how to inform the two ladies. Finally, they both went forward and told [p. 380] the wife and daughter of the Afnán [i.e., Maryam-Sultán Bagum and Tubá] of what awaited them and advised them immediate escape. In response they said, “We are strangers in this town and do not know our way.” They were told, “You must think of a safe place and leave forthwith for it, as the rabble plan injury and abuse towards you.” The Afnán’s wife stated, “Even if we wanted to flee, doors are locked and the roof guarded by soldiers! No path is left for us to take our flight.”

Finding all avenues closed to them, at this hour of great peril they turned in prayer to the Holy Land and fervently supplicated assistance, “O Blessed Beauty! When we were in your sanctified presence, on many an occasion You told us, ‘We are with you at all times and under all conditions will, Myself, protect My Afnán.’ The time has come for You to look upon us with favor and mercy. We fear not death or bondage, but we implore You not decree for women like us humiliation and assault at the hands of relentless men!” As they prayed, the soldiers continued looting and plundering the rooms and the houses.

Being deeply frightened, Dá’yí Husayn’s twelve-year-old son, Áqá Jalál, was hiding behind a tall shelf. In their hasty search, the soldiers were using bayonets to search behind the shelf when one of them struck the child and split his stomach open.²⁵⁰ Blood began to gush forth, and they mercilessly brought that child and threw him in the middle of the courtyard. Blood was covering the ground, and his mother and sisters became extremely distraught, wailing loudly and profusely. Seeing the situation, the commander of the armed men sent one of his men to summon a physician by the name of Fúj, so he would sew the injury.

When the doctor arrived, he said [to the sobbing mother], “I will charge fifty²⁵¹ tumáns in advance to stitch his stomach.” The wretched mother cried out, “But I have no cash at home. Please treat his cut, and meanwhile I will raise the money.” The doctor, however, stated, “Until my fee is paid in full, I will not tend to the wound.” Suddenly, the desolate mother remembered an exquisite cashmere shawl [that the soldiers had not managed to find and loot] and gave that to him. [Having been paid in kind,] the doctor thereupon attended the wound and stitched the cut.

Having heard all the commotion as well as the wailing and the sobbing of the mother, the neighborhood’s womenfolk came into the house and gathered in the courtyard. In the midst of her own agonies, Dá’yí Husayn’s wife, however, had the presence of mind to see a perfect opportunity for the wife and the daughter of the Afnán to escape. She told them, “This is a good break to change your chadors and leave among the many women gathered here. No one will recognize you.” [The Afnán’s wife] inquired, “Where are we to go?” “With my maidservant,” she answered, “you can go to the home of Dá’yí Husayn’s second wife.” “If it is a safe place,” she said, “then we will go.” “There is no other choice,” was the response. Quickly she asked them to replace their chadors for older ones common among the villagers and to change their shoes for local wear.

Meanwhile, she appealed to the commander of the soldiers to evacuate the house of the neighborhood’s women so that she could look after her injured son. The commander, having pity on the woman, ordered his men accordingly. As all the women were leaving, the Afnán’s wife and daughter, together with a trusted maidservant [named Tájí], escaped, and thus the invisible hand of the Providence delivered them from the clutches of bloodthirsty wolves. As bidden by Dá’yí Husayn’s wife, they proceeded in haste to the home of the second wife of Dá’yí Husayn—a non-Bahá’í woman.

In the intervening time, after they had helped the [p. 385] injured lad and emptied the house of the neighborhood’s women, unable to find the Afnán women, the soldiers returned to the Imám informing him of the day’s events and the escape of the Shirází women. The Imám instructed them, “Dusk is upon us, and therefore it is best for the soldiers to leave the home [of Dá’yí Husayn] and to resume the search in the morning.”

Upon arrival at the home of the Dá’yí Husayn’s second wife, the women were informed by their hostess, “Since I fear the soldiers’ reprisals and destruction, I can only provide shelter for you until tomorrow morning. Two hours before sunlight, you are to leave this home.” “We are strangers in this land,” they replied, “and do not know where to go. However, we also do not wish to bring any discomfort, or worse yet, danger, upon you. God will assuredly watch over all of us. We only ask that you direct us to a place of safety.” “I do not know where you can go. Go anywhere you please,” was the response of their hostess. The guests were particularly infuriated by this reaction.

Three hours into the night, the daughter of Dá’yí Husayn, who was the wife of Áqá Siyyid Áqá<74>, arrived with her maidservant and the three-year-old son of Mírzá Jalál<75>, the second son of Áqá Mírzá Áqá Afnán. This child had accompanied them from Shíráz and was extremely attached to his grandmother and paternal aunt and upon seeing them, began to cry, “Dear aunt! Since I did not see you when you left, I thought the soldiers had taken you.” After much effort, eventually they were able to calm the child. The four women and the child were wondering where to go next when their hostess came and pressed them to leave by saying, “Have you thought about what you will do? Before tomorrow’s sunrise, you must leave my house.” Dá’yí Husayn’s daughter asked, “Wife of my father! You insist on our leaving, but where should we go?” She responded, “I do not know. Go wherever. I will not allow good Muslims to fall into trouble over the fate of you Bábís!”

Sent by Dá’yí Husayn’s [Bahá’í] wife to inquire after them, at last Tájí arrived and upon asking of their condition was told by the Afnán’s wife, “The lady of the house has told us to leave two hours before sunrise. We do not know what we must do.” Seeing their wretched condition, that trustworthy maidservant [i.e., Tájí] had promised that by the will of God, she would find them a place of safety. She left and returned after two hours informing them that she had secured the home of one of the farmers for their stay. She pledged to come again two hours before dawn to accompany them there, and with that, she returned home and informed the wife of Dá’yí [Husayn].

Consequently, in the middle of the dark night, dressed in their old chadors and shoes and without informing the house-owner, they left for their newly located haven. The appointed house was at the end of an orchard on the outskirts of the village. This house had an upper chamber, with a single entrance, where grapes were dried to make raisins. [p. 390] Such oven-like rooms have low ceilings, are kept extremely dark, have no air circulation, and are most unpleasant. In this room, they were to remain with a three-year-old boy who did not comprehend the gravity of the situation. Once more, Tájí impressed upon them not to make any noise lest they be heard by the neighbors. Locking the door from the outside, she left them to await their destiny. My mother related:
The room was so dark that we were unable to see one another and could not calm the child who was terrified of the darkness and wanted to scream. He kept asking us to let him go out to play as he would on other days. When he saw the door locked, he grew more in agitation. All we could do was to tell him, “Please lower your voice. If the gunmen hear us, they will come, seize us, and take us away.” With this, he would be sufficiently frightened to remain quiet for a little while. However, after a short time, once more, he would plead with us to open the door just so he could see some light, promising that as soon as the soldiers appeared, he would close it again.
Indeed, it is heartrending to imagine the plight of those women and the depth of the poor child’s fear, coupled with not even knowing what may have befallen their innocent men! If one could envision such a scene and if one were endowed with a measure of fairness, one would be filled with remorse over their condition. “The curse of God be upon the wrong-doers.”²⁵²

Hiding some bread, cheese, and a jug of water under her chador, by lunchtime the trusted maidservant, Tájí, returned and was able to alleviate their anxiety over the fate of their men by informing them that they had taken refuge in the mountain caves with some other Bahá’ís and thankfully were safe and well. God willing, I will tell the story of this mountain journey of the Bahá’í men at a later occasion.

Yet again she left, locking the door from the outside and taking the key with her, and the women had to contend with the darkness and the heat of the attic, and a frightened child, though they were relieved over the fate of the men.

Tájí returned an hour after dusk and opened the door, saying, “With the cover of darkness, it is now safe for you to come out to sit on the rooftop and breathe some fresh air.” As they sat on the roof, the farmer came by and greeted them warmly, stating, “From morning until now, I have been most apprehensive—almost at death’s door—fearing that someone would discover your presence on this property. It would be best for you to leave tonight for another location, as it is unsafe to remain here.”

Once more, the women were bewildered as to where they might take refuge. Despite all the hardship it presented, they had been satisfied with this dark and suffocating attic, but even this was now being denied them. The wife of the Afnán prayed and thought hard what to do, and eventually it occurred to her that perchance Áqá Mírzá ‘Ata’u’lláh Khán, the Siráju’l-Hukamá, would provide a sanctuary for a few days until it became clear what the Almighty had decreed for them.

As such, once more Tájí was sent on this errand, and [p. 395] she briefed the wife of Áqá Mírzá ‘Ata’u’lláh Khán of the situation. In turn, she conveyed the details to the Siráju’l-Hukamá and asked, “The Afnán’s wife has conveyed a message wishing to take refuge here. How am I to respond?” “Of course, they may!” stated the Siráju’l-Hukamá, “Reply at once that they are most welcome. My house is like their very own. Here they will be safe, and no harm will come to them, as the people of Ábádih desperately need my [medical] services and will show no disrespect toward my guests.”

Hearing this reply through the same trusted maidservant, dressed in the old chadors again, the ladies set out for the home of the Siráju’l-Hukamá where they were received with the utmost affection and made comfortable at long last. When they inquired after the [Bahá’í refugee] men, their host described their situation thus:
After they had spent the day in Áqá Hasan’s turret, some of the friends from Dirghúk [village] led by ‘Abbás Khán armed themselves and came to Áqá Hasan’s residence about seven at night. They attained the presence of the Afnán and informed him, “Your stay in this house is no longer advisable. We will escort you to the hill-country where no one can interfere with us or cause harm.” Consenting to their plan and placing their reliance in God, Áqá Mírzá Áqá, his two sons, Áqá Siyyid Áqá and Áqá Mírzá Díyá’, as well as Dá’yí Husayn and Áqá Mírzá Husayn Khán, proceeded with ‘Abbás Khán and other armed believers to the mountainous region of Dirghúk. Once other Bahá’ís, such as Hájí ‘Alí Khán, learned of their whereabouts, they also joined them in this new location.²⁵³

Áqá Mírzá ‘Abbás Qábil was seized on that very first day and severely beaten with sticks. He was released after two days and two nights of imprisonment, whereupon he fled to Yazd. However, the friends from the surrounding regions of Ábádih are all armed, standing guard around the mountain. They have pleaded with the Afnán [Núri’d-Dín], “Kindly allow us to go into Ábádih and deal with the Imám as we should and punish him and his men as they deserve.” Notwithstanding, Áqá Mírzá Áqá has prevented them, enjoining on the believers to manifest kindness, saying, “Do not permit the least unlawful act to occur. Bahá’u’lláh has charity to all. Whatever the foes may do, we must do the opposite: when they injure us, we must give them remedy; when they feed us bitter draught, we must offer them sweet honey. They are unaware; they are ignorant; they are heedless; they are unable to distinguish good from error. You must fix your gaze upon the exhortations of the Blessed Beauty. Even a small conflict authored by you will enable them to regard you as the source of all ills. Never, never, occasion a wrong, as it will ruin the efforts of all these years.”²⁵⁴ Through such appeals, he has managed to calm [p. 400] and still their rage.

Furúghí’s Fate

After Mírzá Mahmúd Furúghí was compelled to leave Ábádih, the soldiers accompanying him robbed him of all his clothing and possessions, left him stranded two stations outside the town, and triumphantly returned. Furúghí wandered in the wilderness and the mountains for two days and two nights—unclad and hungry—until finally with the greatest difficulty he found his way back to Ábádih. At nighttime he arrived in town and proceeded directly to the home of Hájí ‘Alí Khán, where he discovered the front gate locked and, therefore, with enormous struggle managed to gain entrance through a brook that ran through the property’s wall. Thoroughly drenched in mud and dirt, he came inside and was met by the widow of Hájí Muhammad-Ismá‘íl Dhabíh²⁵⁵ and her daughter who was the wife of Hájí ‘Alí Khán. They immediately took him inside, provided him with a change of clothing, and washed and dried his garments while he ate. He then inquired after the Afnán, Hájí ‘Alí Khán, and the rest of the friends and upon hearing of their whereabouts insisted in joining them that very night in the mountains. Subsequently, led by a trusted attendant, he set out for the mountain locations where the Bahá’ís had gathered. The Afnán used to relate:

We were all exceedingly elated with the arrival of the much-esteemed Furúghí and circled lovingly around him. For us, it was as if the mountain had turned into the throne of sovereignty and the air now had the savor of the everlasting paradise. Such depth of ethereal spirituality stirred within us that indeed it is indescribable. For a whole day and night we were in his presence in the mountains. In the course of our consultations, however, we decided that it was best for Furúghí to proceed to Yazd. Therefore, I purchased for him one of Áqá Husayn Dirghúkí’s horses and arranged for other provisions for his journey. He left in the company of an able servant.²⁵⁶

Subsequently, we consulted and agreed that staying indefinitely in the mountains would not serve any purpose and that a potent remedy was needed. As such, we decided unanimously to cable the details to the office of the Prime Minister in Tihrán as well as the Ruknu’d-Dawlih in Shíráz. The text of these cablegrams were prepared and dispatched to Ábádih where the Bahá’í womenfolk of Ábádih, Dirghúk, and Himat-Ábád were asked to proceed collectively to the Telegraph Office to dispatch these cables.

About three hundred Bahá’í ladies assembled at the Telegraph Office and presented the cable to the Zál Khán Shírází, who was the head of the Telegraph Office and was a particularly evil and vicious man, and also a devoted ally and collaborator of the Imám and the Hishmat-Nizám.²⁵⁷ He had taken the telegram and collected the corresponding fee, but had actually refused to transmit the cable. Instead, he had sent a vituperative report against the believers, filled with falsities.

Realizing Zál Khán’s nefarious intentions, the womenfolk informed us in the mountain strongholds. I said to the believers, “Now that Ábádih is proving a disappointment, we will try through Yazd.” I wrote a detailed account of the happenings to Hájí Mírzá Muhammad-Taqí Afnán, the Vakílu’d-Dawlih, in Yazd [p. 405], requesting his immediate assistance in transmitting this report, and immediately dispatched it with a special messenger. In this letter, it was explained that numerous attempts had been made to cable Tihrán and Shíráz, but Zál Khán had prevented their issue and instead had transmitted false reports.

Upon the arrival of our account in Yazd, Hájí Vakílu’d-Dawlih informed the Prime Minister in Tihrán, who in turn cabled the Ruknu’d-Dawlih in Shíráz with instructions to instantly summon the Hishmat [-Nizám] and his men to Shíráz and to prevent the rabble from mischief.²⁵⁸ The Ruknu’d-Dawlih complied fully with these instructions and commanded the Hishmat to proceed to Shíráz. With his departure, the Imám [Jum‘ih] had no other accomplices, and once more peace and tranquility returned to the town of Ábádih.
Once the believers in the mountain shelter were informed of the restoration of order in the city, the Afnán, Dá’yí Husayn, and Hájí ‘Alí Khán returned to Ábádih and reclaimed their homes, while Áqá Mírzá Husayn Khán, ‘Abbás Khán, and some others continued to remain in the mountains. The Afnán proceeded directly to the residence of the Siráju’l-Hukamá, where other members of his family were tarrying, and after expressing their deep gratitude to their host for his hospitality, they regained their own dwelling.

About the same time, on his way from Tihrán to his newly appointed office in Búshihr, the esteemed Prince [Hájí Abú’l-Nasír Mírzá] Hisámu’s-Saltanih²⁵⁹ [II], a son of Sultán-Murád Mírzá, the Hisámu’s-Saltanih [I], came to Ábádih.²⁶⁰ Upon arrival, because of their previous friendship and association, he went to the residence of Áqá Mírzá Husayn Khán, known as Báqh Kuláh-Farangí²⁶¹ [the European-hat orchard], a most pleasant and verdant orchard. Upon hearing of his whereabouts and the reason for his sojourn to the mountains, the Prince sent word that he should return to Ábádih. Áqá Mírzá Husayn Khán, therefore, returned and described for the Prince all the brutalities of the Hishmat-Nizám, the atrocities and savageries of the Imám, the Qádí, and Zál Khán of the Telegraph Office. Moved deeply on hearing these details, the Prince immediately cabled the Office of the Prime Minister in Tihrán, requesting measures to be taken in order to restore security to Fárs—a request that was granted immediately.²⁶²

As such, the troubles in Ábádih were concluded, and peace was restored once more. After a few more months’ stay, the Afnán went to Yazd to complete some business transactions with Hájí Mírzá Áqá Afnán.²⁶³ Some time later, he returned to Shíráz.²⁶⁴

Chapter 13