In the Land of Refuge

Profile of Turmoil: Spring 1903

The Journey of Áqá Mírzá Áqá Afnán, [Surnamed] Núri’d-Dín, from Shíráz—His Second Journey to the Holy Land

[p. 409:7] In AH 1316 [1898], ‘Abdu’l-Bahá summoned the Afnán to the Holy Land. He departed from Shíráz in the company of Maryam-Sultán Bagum, Túbá Khánum, and Mírzá Díyá’u’d-Dín and arrived in the Holy Land. [p. 410] They had the bounty of dwelling for a month under the canopy of ‘Abdu’l-Bahá’s favors where each day they drank their fill from the chalice of their Beloved’s infinite munificence and partook of the honor of being in His presence.

At the conclusion of the month’s stay, congruent with ‘Abdu’l-Bahá’s command, the Afnán went to Port Said, as Hájí Mírzá Buzurg and this servant [Mírzá Habíbu’lláh] were residing in that town. My mother, sister, and brother, Hájí Mírzá Díyá’u’d-Dín, accompanied my father, the Afnán. In that town, we were engaged in commerce.

We remained in Port Said for three years when, once more in accordance with ‘Abdu’l-Bahá’s command, we returned to Fárs to serve and protect the Blessed House of the Báb. Our entire family was permitted to travel [again] to the Holy Land and to remain there for some fifteen days. After acquiring spiritual sustenance, consonant with His wish, we returned for a brief period to Port Said and thence proceeded to Shíráz.

When the friends in Shíráz were informed of the safe transfer of the Báb’s sacred remains from Tihrán to the Holy Land and their interment on Mount Carmel, the celebrated Hájí Shaykhu’r-Ra’ís penned a poem in AH 1318 [1900] which marked that blessed date and submitted it to ‘Abdu’l-Bahá’s presence.²⁶⁵ This offering won His high praise….²⁶⁶

Similarly, at the time when the arch–Covenant-breaker [Mírzá Muhammad-‘Alí] had hoisted the standard of violation, Shaykhu’r-Ra’ís composed a missive in Arabic and a poem in Persian and sent them to ‘Abdu’l-Bahá’s presence as well. These two documents are truly enchanting, and upon their consideration, one perceives the depth of certitude, faith, and purity of intent of this peerless and evanescent believer….²⁶⁷

Filled with joy and spirit, the Afnán arrived in Shíráz on 18 Sha‘bán AH 1319[30 November 1901], with this servant and my brother, Hájí Mírzá Buzurg, [and the womenfolk of our family,] in his company. We attained the presence of the friends of the Merciful, and regular weekly gatherings were organized, where all the believers would come together in the utmost enthusiasm and unity. Moreover, with great order and undiminished wisdom, the friends would visit the Blessed House of the Báb and place their brows in humility on the Threshold of that Sacred Edifice.

In the year AH 1320 [1902], while in Tihrán, the exalted Navváb [Prince] Malik Mansúr Mírzá, the Shu‘á‘u’s-Saltanih, was appointed governor-general of the province of Fárs.²⁶⁸ He arrived in Shíráz with a large retinue, entourage, and a regiment of soldiers, exhibiting princely splendor and authority.

As result of his high standing, policies, and rule, Shíráz was quiet, and freedom reigned throughout the region. Meetings and Bahá’í gatherings were [regularly] organized in the utmost radiance. Áqá Mírzá Jalál Zarqání and ‘Andalíb were steadfastly engaged in teaching the Cause. There was no hint of disturbance, and Bahá’í congregations and assemblies met routinely, particularly the meetings held in the homes of the Bashíru’s-Sultán or Áqá Mírzá ‘Alí-Ridá Khán, where the celebrated Shaykhu’r-Ra’ís would grace the assemblage with his presence and all would benefit from his vast erudition.

It went thus until towards the end of the year when certain troublemakers raised mischief and commotion, and tumult and uproar became sovereign throughout the city.

Mírzá Habíbu’lláh’s Injury

It was during this time that this servant was affected by an illness that rendered me bedridden for almost four months. Various physicians were brought in, such as Áqá Mírzá ‘Abdu’lláh Rahmat, who prescribed various odious and bitter medicines. The illness, plus separation from the Holy Land, induced an acute depression. Previously, for twelve years, I had the good fortune of being under the canopy of the Master’s love where my spirit would be rejuvenated through His unceasing favors. But now I found myself in the destitute land of Iran, firmly in the grasp of bloodthirsty wolves, suffering profoundly, and being deeply saddened and agitated because of it.

One day after taking my medicine, I ventured to the roof of the Blessed House [of the Báb] and stood on the same side of the residence that the sacred orange tree planted by His Holiness the Exalted One [the Báb] was located. That sanctified tree was in full bloom. I stood there that perchance through the fragrance of the sacred orange tree my soul and my entire being might be revived. I stood facing the tree in the direction of the Holy Land and brought to mind a nineteen-couplet poem by Nabíl Zarandí:
I did not eat the [forbidden] wheat,²⁶⁹ O Beloved,

Then why expulsion from Thy Ridván?

If I partook some, it was out of ignorance,

I am guilty, remorseful, and repentant.

I am a fish far from water,

Consumed by Thy separation’s fire.²⁷⁰

When I had finished these lines, from the inner quarters of the house of Mírzá Áqá Mír—which along with its larger courtyard is currently part of the Blessed House of the Báb, but at that time was leased and occupied by Mírzá Ahmad Khán, the Khabíru’d-Dawlih—a brick was hurled at me, [p. 420] striking my skull over the right eye.²⁷¹ The impact was so severe that the brick broke into many pieces and I fell unconscious.

Discovered by my brothers, I was brought down to the courtyard [of the House of the Báb] with my eye swollen shut. Immediately, [my father] the Afnán informed Áqá Mírzá Husayn Jarráh-Báshí [the surgeon], a devoted Bahá’í. After examination he reported, “Currently, applying medicine is not advisable since it is not possible to determine if the eye is lost or if there is still hope of saving it.” He prescribed a mixture of almond oil and egg white to be slowly poured over the injury. Following his counsel, for three days brick remains were dislodged from my eye until after a week the swelling subsided somewhat, and I was able to open my eyelid a little, although the contours of the cornea and the eyeball were not discernible.

Áqá Mírzá Husayn came to visit and examined my condition, and, noting that I could actually distinguish between light and darkness, he became somewhat confident and pronounced, “This is nothing short of a miracle. It is only through the grace of this Sacred House that your eye has survived! Otherwise, it would have been completely and permanently impaired.” Again, he repeated, “This is an absolute miracle!”

After investigation, it was determined that the assailant was the Khabíru’d-Dawlih’s son from a Kurdish mother. He confessed to the act and said, “[Because he is a Bahá’í,] I hit him on purpose, hoping he would go blind.”

During this period, I was unable to communicate with the Holy Land for forty days. After I had recovered to some degree, I wrote Áqá Siyyid Taqí Manshádí, apologizing for delay in sending missives and explained to him that the delay was because of an injury, describing a little of what had transpired. Manshádí took my letter to the presence of ‘Abdu’l-Bahá and described what had occurred. Immediately, from the heaven of His grace and bounty, an exalted and glorious Tablet was revealed in the honor of this servant, which will befittingly adorn the pages of this history:
Shíráz. The illustrious Afnán of the sacred Lote-Tree, Áqá Mírzá Habíbu’lláh, may the Glory of God, the Most Glorious, be upon thee.
He is God.

O thou offshoot of the Tree of Reality! Thou hast been accepted at the court of the true Beloved, admitted at the threshold of the divine Physician, and become a sign of the favors of Sanctified God. This hath been achieved by virtue of your being persecuted and maltreated at the hands of the oppressors and harassed by the ignorant. A rock thrown by the foes has left a mark on thine eye and brow, but this loss is a mighty gain. Though this rock will remain a blot on the oppressors, it is evidence of the discernment and refinement of that affectionate wronged one. It has been said, “Whatever grows on earth and is verdant and alive will be stoned; haply, they may partake of its fruit.” In the Qur’ánic Dispensation it was a custom of the mu’adhdhins to cover their ears with their hands, as at the beginning of God’s Faith, when the call of the adhán was raised, the mu’adhdhin was stoned from all directions. Therefore, whoever announced the adhán would raise both hands to his ears to protect his head from the stones of ill-fated.

This hardship thou hast endured in the path of fidelity and this affliction and suffering hath been sustained because of thy love for the One Single God. Therefore, render thanks unto thy Lord, that thou didst attain unto this great favor and become aided and confirmed therein.

Convey my greetings unto thy father, the Afnán of the Sacred Tree, and likewise to all your brothers and to the blessed leaves.

Praise and salutation be upon thee.

‘A. ‘A.²⁷²

The Passing of Hájí Abú’l-Hasan in AH 1320 [1902]

[p. 425] In the year AH 1320 [1902], the passing of Hájí Abú’l-Hasan, father of Áqá Mírzá Muhammad-Báqir Khán [Dihqán], occurred. During the early part of this history, and then later, his loving mention was made extensively, and the excellence of his character, the depth of his devotion, and the troubles he sustained were noted. Now I wish to record the incident and injury that led to his passing, as an example of devotion unto all.

The Hájí had a particular affinity towards [my father] the Afnán and twice weekly, that is, on Mondays and Fridays, would come visit the Blessed House of the Báb and meet the Afnán. At that time, the Hájí was more than ninety years of age.

One day, his journey passed by the vicinity of the home of Siyyid ‘Alí-Akbar Fál-Asírí, whose malicious deeds were mentioned in the course of the martyrdom of the illustrious Murtidá and the incident of Muhammad-Qásim Khán, and are recorded in the pages of history. The henchmen under the command of the Siyyid saw the Hájí [Abú’l-Hasan] and, after having severely abused that bright and spiritually resplendent old man, took him to the Siyyid’s home. On being informed, that unenlightened Siyyid came forth to the front-court of his dwelling and with his cane brutally injured the victim. [As a result,] the Hájí became unconscious and was thrown into the streets by the same coarse mercenaries. Several farrashes of the Qavámu’l-Mulk happened upon the Hájí and, recognizing him, carried this old man to the home of Áqá Mírzá Muhammad-‘Alí Khán and left after receiving a gratuity. The household immediately informed Áqá Mírzá Muhammad-Báqir Khán [Dihqán], who came and attended to his injured father.

From that date, his son prevented him from leaving the residence, and within a few months, on Jamádiyu’l-Avval of AH 1320 [August 1902], he passed away and was buried in Háfiziyyih.

Withdrawal of Shu‘á‘u’s-Saltanih

In the same year, another incident occurred that caused general commotion and resulted in insult to Hájí Shaykhu’r-Ra’ís in the name of the Cause and this community, and the details are these:

A year into the governorship of Prince Malik Mansúr Mírzá, the Shu‘á‘u’s-Saltanih, in Shíráz, while affairs were unfolding most harmoniously, certain insidious elements were eager to find an excuse to instigate trouble and gradually began provocations.²⁷³ The citizens were divided into two factions: a large contingent who, in support of the Prince, assembled at the telegraph office, and a second group, led by Muhammad-Ridá Khán, the Qavámu’l-Mulk, centered in Masjid Naw and [Masjid] Sháh-Chiráq, intent on mischief. Hájí Shaykhu’r-Ra’ís, for reasons of certain central authorities’ consideration, and also by virtue of his kinship, championed the Prince. The much-respected Shaykh Yahyá, the Imám-Jum‘ih, together with a number of the seminarians, nobles, merchants, and shopkeepers congregated in the telegraph office and raising tents and shelters, camped in that location. The other ‘ulamá, such as, Áqá Mírzá Ibráhím Mahallátí, and certain others, followed the Qavám and made Masjid Naw their place of assembly.

This incident was a perfect excuse for nefarious constituents to fuel the fire of uproar and enmity and to poison people’s thoughts [against the Bahá’í Faith], and this they particularly achieved through the sermons that Shaykhu’r-Ra’ís had delivered, the texts of which were transcribed and disseminated broadly. They contrived a plot to noise abroad that “Hájí Shaykhu’r-Ra’ís is a Bábí, aiming to corrupt the masses and lead them away from the straight path into waywardness and ignorance!”

Using a large sum made available by [p. 430] Muhammad-Ridá Khán, the Qavámu’l-Mulk, and the religious rulings of Áqá Mírzá Ibráhím Mahallátí and other ‘ulamá, as well as the influence of the merchants and the rabble, they encouraged and provoked the people. Each day, gangs of youth, vulgar characters, and rabble carrying sticks, clubs, pistols, and guns would roam the bazaars and streets, and forcibly close any shop that was opened. They constantly incited all citizens to tumult and would not shy away from using unseemly language and insult to achieve their means. In addition, a group of Ághivlí and Bayát²⁷⁴ womenfolk armed with sticks marched every day through the city and shouted obscenities against Hájí Shaykhu’r-Ra’ís and the Prince, and would curse and insult them on allegation of being Bábís. They also would clamor and shout out slogans, impelling and demanding the injury and slaying of all Bahá’ís!

This tumult continued for nearly four months, during which time all the Bahá’ís lost hope of life and possessions. At the beginning of the month of Safar AH 1321 [circa 29 April 1903], a telegraph announcing the dismissal of the Prince from the office was received from Tihrán. Disappointed with the turn of events, the Prince decided it best to conceal the news, since it would be a grievous stain on his prestige, and instead ordered the cannons fired [as a sign of celebration], proclaiming that Tihrán’s telegraph promoted him to a new appointment as an independent governor. Upon hearing the roar of the cannons, the opposition that had gathered in the Masjid Naw fled, while the ‘ulamá concealed themselves under their ‘abás and went into hiding in their own homes. None was left in the Masjid Naw and Sháh-Chiráq. Later that night, after it was determined that the adversary had vacated its position, the Prince, in the company of Shaykhu’r-Ra’ís and his household and staff, departed for Tihrán.

The following afternoon, on learning that the Prince was dismissed from the office and had quit the city, peace and tranquility became the norm. The Qavámu’l-Mulk let it be known, “Our purpose was to effect the impeachment of the Prince and the ousting of Shaykhu’r-Ra’ís, and none other. No one is permitted to accuse others of being a ‘Bábí’ or to issue an insult!”

From Tihrán, the Prince Muhammad-Husayn Mírzá, the Mu’ayyadu’s-Saltanih, who was the head of the telegraph office [and a Bahá’í], was appointed the city’s mayor, with Mírzá Ahmad Khán, the ‘Alá’u’d-Dawlih, as the governor-general.

The Governorship of ‘Alá’u’d-Dawlih

In the year AH 1321 [1903], the uproar of Isfahán and the incident of the Russian Consulate took place, which soon engulfed Yazd, and the details surely must have been recorded in the history of Isfahán and Yazd.²⁷⁵ The fury of that episode was also felt in Fárs. At that time, Mírzá Ahmad Khán, the ‘Alá’u’d-Dawlih, was the governor-general.

[Ahmad Khán] was a powerful regent, and under his command order once again ruled throughout Fárs, as everyone was particularly apprehensive of his wrath. The governor himself would personally deliberate on all the affairs of the province.²⁷⁶

When the news of the occurrences of Isfahán and Yazd reached Shíráz, the governor increased his vigilance to ensure that similar acts were not perpetrated in his realm. In this regard, he had the confidence and support of: Muhammad-Ridá Khán, the Qavámu’l-Mulk; Habíbu’lláh Khán Bíglar-Baykí; Prince Muhammad-Husayn Mírzá, the Mu’ayyadu’s-Saltanih; Ja‘far-Qulí Khán, the Amír-Panjih [commander] of the Farídání regiment, [known as the Mu‘azamu’d-Dawlih]; and Colonel Ahmad-Qulí Khán. These men were aligned with the governor in ensuring that no protest would be aired.²⁷⁷

In the midst of this, reports of the events of Zarqán were received. That is, Akhúnd Mullá ‘Alí-Akbar Zarqání had provoked the populace of that town to attack and severely injure Ustád Ahmad Malikí-Dúz [the shoemaker] and to persecute other believers. When this news reached Shíráz, Áqá Mírzá Jalál Zarqání, son of Mullá ‘Abdu’lláh Biká’, who was previously mentioned in these pages, decided to protect the Cause. In consultation with ‘Andalíb and certain others, they wrote a petition to the governor-general beseeching equity, [p. 435] complaining of the sufferings and anguish of Bahá’ís at the hand of unjust people.

This appeal was written without the Afnán’s knowledge and given to Áqá ‘Alí-Akbar Khádim²⁷⁸ [the attendant] to present to the governor. In the morning, the governor was at the Khúrshíd palace, and a number of the ‘ulamá, merchants, dignitaries, and shopkeepers of Shíráz were present as well. Áqá ‘Alí-Akbar presented the envelope [containing the supplication] directly to the ‘Alá’u’d-Dawlih, who handed it to his confidant and private secretary, Áqá Mírzá Qásim Khán, the Ásifu’l-Mulk, who was a brother of Mírzá Husayn Khán, the Mu‘tami’d-Díván,²⁷⁹ and instructed him, “Read the letter and to inform us of the details, so we may address the concern of the petitioner.”

After reading the content, the Ásifu’l-Mulk was bewildered and decided it best to conceal the matter and therefore placed the missive back in the envelope, stating, “I will apprise Your Excellency later of this letter.” Growing impatient, the ‘Alá’u’d-Dawlih said stridently, “What is in the plaintiff’s letter and concern?” “It is a missive from the Bahá’ís,” replied the Ásifu’l-Mulk and then proceeded to briefly outline the content. The ‘Alá’u’d-Dawlih became cognizant of the nature of the complaint and wrote on the margin of the letter that it should be referred to Muhammad-Ridá Khán, the Qavámu’l-Mulk. Further, he told Áqá ‘Alí-Akbar that the Qavámu’l-Mulk would inform him of the decision.

Immediately, the governor summoned the Qavámu’l-Mulk and stated, “If you know certain of these people [Bahá’ís], admonish them that now is not the time to raise such issues. Prudence is necessary, not open assertion of the rights for Bahá’ís!” In response, the Qavámu’l-Mulk expressed his readiness to undertake the mission and subsequently returned to his duties.

Certain insidious and evil-minded persons in that gathering had learned that the Bahá’ís had submitted such a petition to the governor and as such launched tumult in the streets, neighborhoods, mosques, and other places of gathering. They commenced insult and slander [against the Bahá’í Faith] and spread the details of the occurrences of Isfahán and Yazd throughout the city. Additionally, they sent a missive to the governor, and using the Bahá’í petition and the freedom of the believers as an excuse, they raised the cry of “Our religion is lost!” All of this resulted in an unruly uproar; tumult reigned throughout Shíráz; and deplorable events were expected.

Meeting with the Qavámu’l-Mulk

On the evening of 4 Rabí‘u’l-Avval [31 May 1903], the Qavámu’l-Mulk sent word through his attendant, ‘Abbás Khán, a deeply devoted and enkindled Bahá’í youth and known as such to his master, the Qavám. That night, about one hour after dusk, ‘Abbás Khán came to the House of the Báb and informed Áqá Mírzá Áqá Afnán, “I bear the greetings and the best wishes of my master [the Qavámu’l-Mulk]. He asked me to inform you, ‘Today at the Governor’s Ark a common person²⁸⁰ submitted a petition to the governor in the name and over the signature of Bahá’ís, requesting freedom [for the Bahá’í Faith]. The governor turned the matter over to me, and at your convenience, I wish to meet for an hour with you at my residence in the city.’”

The Afnán replied to the message, “I am completely unfamiliar with this event and do not think Bahá’ís would have sent such a petition or made such a request at a time when turmoil has engulfed the city. Perchance, the author intends to cause mischief. Kindly inform his honor the Qavámu’l-Mulk and state that I am bed-ridden and unable to attend his presence.²⁸¹ However, my son, Mírzá Habíbu’lláh, will attend on my [p. 440] behalf, and you may disclose your wishes to him.”

‘Abbás Khán informed the Qavám, who designated the following evening for this meeting, and we were informed of this appointment two hours later by the same messenger.

The following evening, 5 Rabí‘u’l-Avval [1 June 1903], about an hour after the sunset, this servant went to the specified address, an orchard belonging to the Qavám, and found him alone, pacing and waiting for me. I met ‘Abbás Khán, who took me to the Qavámu’l-Mulk. After an exchange of pleasantries and inquiring after my father’s health, he said:

“I am well acquainted with [your brother,] Áqá Mírzá Jalál Khán [who is the director of the post office in Ábádih], but I have never met you before. Have you not been in Shíráz?”

“No, I have not been here long.”

“Where have you been?” he inquired.

“For nearly eleven years, I have been in foreign lands, living in working as a merchant in Egypt and Port Said.”

“Did you go to Syria?”²⁸² he asked, and I answered affirmatively.

“Did you attain the presence of Bahá’u’lláh?” he further queried. I answered positively.

“Tell me about your journey to the presence of Bahá’u’lláh,” he asked.

I remembered what the Blessed Beauty had spoken in Haifa about Yazd, and those utterances had been meant for this very evening and for the Qavám’s benefit.²⁸³ Therefore, I began by telling him [of my journey to ‘Akká], “During Safar AH 1308 [September 1890], our family left Shíráz and arrived at Port Said where my father resided. My family then left that city on the 8 Dhi’l-Hajjih [15 July 1891] and arrived at Haifa on the 10^th of the same month. It was then summer, and the Blessed Perfection was in Haifa. In that journey we remained for nine months in His presence, a portion in Haifa and the rest in ‘Akká. I remember distinctly that the Blessed Beauty was in Haifa when the news of events in Yazd arrived, to the effect that Sultán Husayn Mírzá, the Jalálu’d-Dawlih, the governor-general of Yazd, had martyred seven believers in the most gruesome manner and that the citizens of that town had celebrated for three consecutive days while the atrocities of that iniquitous governor reached their highest. The details of this incident were reported in great detail to Bahá’u’lláh. When this news was brought before Him, profound sorrow overcame the Blessed Perfection. For some time, whenever the friends would attain His sanctified presence, His utterances solely concerned the cruelties and brutalities of the Qájár against this much-wronged community [Bahá’ís]. I remember especially that one night my brothers and I were summoned into His presence, and for some two hours this bliss lasted. The Tongue of Grandeur spoke thus:
The Jalálu’d-Dawlih has done what has caused the eyes of the denizens of the Supreme Concourse to shed tears of blood. Do you perceive the reason for his doings? The motive is that Mas‘úd Mírzá, the Zillu’s-Sultán, wrote Us a letter in his own handwriting, and gave it to Hájí Mírzá [Muhammad-] ‘Alí Sayyah to bring. Among the things he requested of Us was to aid him with the Bábís to destroy his Sháh-Bábá.²⁸⁴ “Should You do this,” he wrote, “I will give You liberty, I will give You authority, I will support You, I will make amends for past atrocities.” This Wronged-One wrote him, “Discard such thoughts. Praying for the Sháh [p. 445] is obligatory for you, all Iranians, and Us. We do not desire liberty, nor rule. Were We after leadership, what authority could have been better than occupying the post of minister in Tihrán? For the sake of God, We have arisen to improve the morals of a number of people, wronged in this world. Never again write in this vein to Us. Never again put such requests to this Wronged-One.” Having despaired of such subversive imaginings, he has now arisen against the friends and harms them thus. But the tale of the wayward is not worth repeating. Ere long, however, he will become that “which he was a thing not worthy of remembrance.”²⁸⁵ You will see the name of the Qájár obliterated, and no trace of them or their rule will remain.

Consider this: In one single city and at the same location, two persons dwell. One takes the path of waywardness, while the other acts with equity. One becomes the Mushír, and the other becomes the Qavám. From the dawn of the Cause in Shíráz, the Mushír has had the temerity to arise against the Faith. Ere long, that name will be eradicated from the realm of Fárs. In contrast, from the beginning of the Dispensation, the Qavám Dynasty has caused no harm, nay, they have always supported the friends and at all times have rendered assistance.²⁸⁶

I then related, “When Bahá’u’lláh spoke these words, He also prayed for you and asked for divine confirmations on your behalf.”

On hearing this, Muhammad-Ridá Khán grew exceedingly happy and with tremendous excitement, three times asked, “He prayed for us?”

“Yes, the One True God does not forget the deeds of anyone. God does not veil them. He conceals sins, but reveals our good and virtuous doings.”

Afterwards, the Qavámu’l-Mulk asked, “Are you aware of what has transpired in Isfahán and the tumult that rages in Shíráz? What sort of loutish person would send such a petition? And who would authorize such a deed? Now is not the time for such actions. I have exerted myself to prevent mischief over this and hope to be completely successful. I have always tried to vindicate the Bahá’ís and provide every support. In the case of the Murtidá Sarvistání, I intensely tried to ensure the safety of that innocent youth. But in the incident of the crazed Siyyid [Fál-Asírí], I was not able to remedy the situation, and what transpired took place. Now you must admonish [the Bahá’ís] to most stringently observe wisdom. It is best for the more prominent among them to remain at home for a while until these troubles have dwindled.”

I responded, “Of a certainty, your will and counsel will be firmly adhered to. Hopefully God will protect, and Your Excellency will also prevent the rabble from mischief-making. Surely, you have been informed that this blessed Cause has spread overseas. Though the foes exerted to harm the body of the Faith in Iran and persecuted its members, the One exalted God has propagated His Faith throughout Europe and the continent of the Americas. Currently, it is spreading most rapidly in the United States, and indeed the verse “And thou see the people enter God’s Religion in troops,”²⁸⁷ has been realized there.

“In America?” he inquired being most puzzled.

“Indeed, in America. I have a number of pictures of the American believers.”

“I wish to see them,” he stated.

“Through ‘Abbás Khán I will send them to your presence.”

“I will be very grateful,” he said.

“The sacred blood of believers was shed in Iran, and its effect stands manifest in America. The Blessed Perfection told us, ‘Do not be sad over the martyrdom of believers in Iran. The sacred tree of the Cause of God is watered by the blood of the martyrs. A tree, unless watered, does not grow and bear fruit.’”

In all, our discussions lasted some two hours. Afterward, I asked permission to take my leave, and in bidding me farewell, he said, “Kindly convey my warmest greetings [p. 450] to your father. I was deeply pleased by meeting you tonight and thrilled to hear of the tidings spoken about us by Bahá’u’lláh. On occasion, I will come and meet with you. Please be sure to send the pictures of the American Bahá’ís for me to see.”

When I arrived home, I briefed my father on what had been discussed and through ‘Abbás Khán sent the Qavám the pictures of the American believers that I had brought with me from the Holy Land.

Instigation of the ‘Ulamá

The day following, however, the residents of Shíráz began a massive altercation that included shutting all the shops in the bazaar for an extensive march, with accompanying shouted insults and curses through the streets, neighborhoods, and mosques.²⁸⁸ Muhammad-Ridá Khán, the Qavámu’l-Mulk, and his eldest son, Habíbu’lláh Khán, who at the time held the offices of Kalántar and Bíglar-Baykí, and the [Qavám’s] younger son, Mírzá Muhammad-‘Alí Khán, the Nasru’d-Dawlih,²⁸⁹ summoned all the chieftains and strongly admonished them, “The administration will not tolerate mischief, and none among the vulgar and unruly citizens is allowed to cause harm to the Bahá’ís.”

Nevertheless, for three days the bazaars were closed and the ‘ulamá and the rabble busy provoking malice and mischief. During this time, the ‘Alá’u’d-Dawlih, Muhammad-Ridá Khán Qavámu’l-Mulk, Muhammad-Husayn Mírzá Mu’ayyadu’s-Saltanih, Ja‘far-Qulí Khán Amír-Panjih, and Habíbu’lláh Khán Bíglar-Baykí, were in private conference in the governor’s office about ways to restrain the rabble and bring peace to the city. They decided that it was best for several of the more prominent [Bahá’ís] to remain at home and not to attend their shops in the bazaar. Mírzá Muhammad-Ja‘far Khán, who numbered among the faithful, sincere believers and who was a private secretary to Habíbu’lláh Khán [the Qavámu’l-Mulk III], was instructed to inform these Bahá’ís. A list of believers was prepared and included: this servant; my brother, Hájí Mírzá Buzurg; ‘Andalíb; Mírzá Abú’l-Qásim Sá‘at-Sáz [the watchmaker]; Mírzá Yúsuf Naqqásh [the painter]; Mírzá ‘Abdu’l-Husayn Naqqásh, known as Thábit [the steadfast]; Mírzá Jalál Zarqání; and Áqá ‘Alí-Akbar Khádim [the attendant].

This list was brought by Mírzá Muhammad-Ja‘far Khán to my father with the request, “In the course of our consultation, it was deemed advisable for these gentlemen to remain at home until the pandemonium and riots have alleviated.” The Afnán responded, “Please do as they have suggested.” Thereupon, Mírzá Muhammad-Ja‘far Khán proceeded to the homes of the Bahá’ís on the list and informed each of this decision by the governor and the Qavámu’l-Mulk. Mírzá Abú’l-Qásim, Mírzá Yúsuf Naqqásh, and Mírzá ‘Abdu’l-Husayn Thábit each had a shop by the entrance to the Shrine of Siyyid Mír Ahmad Sháh-Chiráq and immediately closed their shops and remained at home. Áqá Mírzá Jalál, who was the author of the original petition and hence the instigator of the uproar, proceeded forthwith towards Tihrán. Áqá ‘Alí-Akbar Khádim shed his clothes in favor of the dervish’s garb and proceeded to Ábádih. ‘Andalíb remained home. My brothers, Hájí Mírzá Buzurg and Hájí Mírzá Díyá’, and I remained secluded at the Blessed House of the Báb.

The fifth day of demonstrations was a Thursday [4 June 1903], and it was noised throughout the city that the celebrated ‘ulamá had issued a fatwá that on the following day, Friday, all swords would be reddened by the blood of Bahá’ís. This fact was reported to the governor-general, the ‘Alá’u’d-Dawlih, who immediately summoned the Qavámu’l-Mulk, the Prince Mu’ayyadu’s-Saltanih and Ja‘far Khán Amír-Panjih and asked them for suggestions on ways to remedy the situation.²⁹⁰ The Qavámu’l-Mulk stated, [p. 455] “We must ask the Imám-Jum‘ih to come quickly and to promise that he will calm and quiet the people. Further, we must see to it that the other ‘ulamá receive a sum of money as a prize for the cessation of disturbances and in order to buy their peace.”

Intervention of the Imám-Jum‘ih

Finding this suggestion agreeable, the ‘Alá’u’d-Dawlih asked Hájí Shaykh Yahyá, the Imám-Jum‘ih, to be brought to his office. The latter was a particularly virtuous and well-intending person, always supporting the believers and the Cause, and never perpetrating harm or disrespect. Upon his arrival, the governor and the Qavámu’l-Mulk briefed him on their predicament and asked his assistance in alleviating the troubles and commotion. The Imám-Jum‘ih promised that on the following day, [Friday,] he would admonish the citizens, calm the situation, and ensure that by Saturday all the shops were opened and the tumult subsided. They also decided to send a sum of money to the influential figures²⁹¹ in order to persuade them to cooperate.²⁹²

Friday morning, the public criers of the Imám-Jum‘ih proclaimed throughout the city that four hours before dusk all citizens of every rank were to gather at the Masjid Vakíl in order to hear his sermon. People thought that this was the awaited hour when the Imám intended to announce his fatwá [against the Bahá’ís].²⁹³ This news quickly circled through the city.

By the appointed hour, the entire courtyard, the cloisters, the roofs, and even the minarets of the mosque were thronged with onlookers, and the ‘Alá’u’d-Dawlih, the Qavámu’l-Mulk and other officials were in attendance as well. The Imám-Jum‘ih, being more than eighty years of age and rather frail, arrived carried on the shoulders of his servant. On beholding him, in unison the crowd raised its voice in greeting. People were giving the glad tidings to each other that the Imám was about to issue his ruling and conclude the affair.²⁹⁴ He ascended the pulpit and delivered an eloquent homily. Thereafter, he began his sermon, flavored with his customary sweet stories and humorous anecdotes that only he could deliver. Having completely won over the attention of his audience, in his most gentle tone he addressed the city’s inhabitants:

O ye people! You are all well aware that I stand eighty years of age and that I associate with all the residents of this town and know each and every person from every corner and class. You also recognize that you all are truly like my own brothers and children. I will not permit, and surely you will not consent either, that certain malefactors accuse you, or some of you, in various ways and issue slanders about you. Recall to mind that the Apostle of God, Muhammad ibn ‘Abdu’lláh, peace be upon Him, has admonished His sacred community in the Qur’án, “Say not to anyone who offers you a salutation: ‘Thou art none of a believer!’”²⁹⁵ Moreover, the Immaculate Imám [‘Alí] has stated, “We are to consider the evident aspect of things.”²⁹⁶ Therefore, according to the text of the Sacred Qur’án and the Tradition of the Holy Imám, we are forbidden from pronouncing others as unbelievers or labeling them non-Muslim.

Having established this, I now ask you [p. 460] to repeat after me, and I promise you that if you were to do so, the everlasting paradise would be yours. Shout out three times, “In Shíráz, God willing, there are no Bábís!” By my life, shout it in unison and repeat thrice, “There are no Bábís!”

After he had extracted this declaration from the people, he said, “Today is Friday, and it is a good hour. Let us all go to the bazaar and open our shops. And from tomorrow, Saturday, everyone must commence his business.”²⁹⁷

It was two hours until sunset when people left the mosque and happily proceeded to open all shops and begin their commerce.

A number of Bahá’ís, who were not known as such, had been attending the sermon at the Masjid [Vakíl] and at once came to the Blessed House of the Báb to inform us that the Imám-Jum‘ih had wisely alleviated the disturbance and had calmed the storm. May God exalt his station in the Great Beyond.

The following day, Saturday, all the merchants and the shopkeepers resumed their business, and it seemed as if none of these events had ever taken place in Shíráz.

That evening, the Imám-Jum‘ih instructed one of his confidants, a most virtuous man named Áqá Mírzá Muhammad-Husayn ‘Arifu’sh-Sharí‘ih, to ask Mírzá Abú’l-Qásim [Sá‘at-Sáz] to go see him. When the latter came before the Imám, he was told, “Mírzá, it is best if you did not dwell in Shíráz for a few days.” He responded, “But I have no place to go.” The Imám-Jum‘ih replied, “I will arrange all details and ensure that they see to your comfort for some time.” Thereupon, he wrote to the Kad-Khudá [village chief] of Husayn-Ábád Bízyyán where the Imám owned orchards located two farsangs²⁹⁸ from the city. Further, he provided Mírzá [Abú’l-Qásim] with sufficient funds.

After a month, however, the henchmen discovered his whereabouts and said to the Imám, “Mírzá Abú’l-Qásim has taken refuge in your property in Husayn-Ábád.” Recognizing that these people were intent on mischief, [the Imám] sent a message for Áqá Mírzá Abú’l-Qásim to return to Shíráz, and upon coming into the presence of the Imám-Jum‘ih, he was showered with utmost kindness and generosity. Further, he was told by the Imám, “You must remain at home for a while longer and not attend your store, as the rabble in the Sháh-Chiráq area where your shop is located are preparing for mischief. I have also asked Mírzá Yúsuf and Mírzá ‘Abdu’l-Husayn to remain at home as well.” Mírzá Abú’l-Qásim responded, “But your honor must realize that I need to earn a living to support my family.” “The Almighty God will provide,” the Imám-Jum‘ih remarked, “and for as long as you tarry at home, I will instruct my own bakery to give you fifteen man²⁹⁹ of bread each month. Further, I will ask the notables to bring their watches for you to repair. Therefore, you can stay at home and earn a living.” Mírzá Abú’l-Qásim expressed his gratitude and at the time of departure was given the first month’s stipend in advance. This generous offering of the Imám continued for three years.³⁰⁰

After this period elapsed, other Bahá’ís made an effort and rented one of the shops belonging to the Mudabbiru’s-Saltanih situated near the Government House for Mírzá Abú’l-Qásim and provided some furniture where he commenced a watch-repair business. Praise be to God, his trade expanded, and soon he was most prosperous.³⁰¹

Áqá Mírzá Yúsuf Naqqásh and Áqá Mírzá ‘Abdu’l-Husayn Thábit, both painters, were also asked to stay at home, allowing the troubles to subside. A few years later, both passed away to the Abhá Kingdom. My brother, Hájí Mírzá Buzurg, and I, however, freely went about our business activities and were also busy with Bahá’ís services. The city was now in peace, and there were no more disturbances.

Chapter 14