The Family of Vahid Darabi

 

By

Ahang Rabbani[1]

 

 

Thus will thy Lord choose thee and teach thee the interpretation of stories and events and perfect His favor to thee and to thy posterity.

Qur’an 12:6

 

 

Abstract:

 

Siyyid Yahya Darabi, surnamed Vahid Akbar[2] [the great peerless one] by the Bab, was born of Siyyid Ja`far’s Yazdi wife[3] around the year 1226 A.H./1811, and was the eldest son of his renowned father.[4] Vahid became the most recognized follower of the Bab due to his considerable influence in the royal court and broad recognition throughout the country. In 1850 he led a massive Babi uprising against the combined forces of local militia and regular armies in Nayriz, where he and some five hundred Babi supporters fought bravely, but through deceit were defeated and slaughtered at the end. The following article discusses the ancestry and the family of Vahid Darabi.

 

 

A. The Ancestry:

 

In course of thirty-five generations, the lineage of Siyyid Yahya Vahid Darabi can be traced back to its progenitor, the seventh Shi`i Imam, Musa ibn Ja`far, and from there to Prophet Muhammad and the Holy Household. The most detailed genealogy of this family is provided by Siyyid Muhammad-`Ali Ruzati – one of the ablest modern Shi`i scholars in the school of Isfahan:[5]

 

 

Musa ibn Ja`far

.

.

.

  Hasan

    Muhammad Faqih

      Mihdi Mahna

        Muhammad Da`iy

          Hasan

            Muhammad Mihdi

              Husayn

                Hakim `Arif Khazr

                  Yahya

                    Hisamu’d-Din

                      Mahmud

                        Muhammad Bakhshayish

                          Nasir

                            `Allamih `Ali Majnun

                              Mahmud

                                Qasim

                                  Abu’l-Ma`aly-Muhammad

                                    Abu’l-Fadl Muhammad

                                      `Abdu’l-Karim

                                        `Abdu’llah Muhaddith (Shaykh Husayn)

                                          Ishaq-Ibrahim

                                            Siyyid Ja`far Kashfi Darabi

                                              Siyyid Yahya Darabi

 

Vahid’s great grandfather, Shaykh Husayn, of the family of al-`Usfur, was among the last of the great theologians and scholars of the Akhbari faction of Twelver Shi`i school of jurisprudence. All of Shaykh Husayn’s ancestors had lived in the province of Fars and belonged to a long line of learned divines and theologians.[6] His son and Vahid’s grandfather, Aqa Siyyid Ishaq-Ibrahim `Alavi Musavi, a renowned scholar in his own right, had moved from Darab to Istahbanat and settled his family in that vicinity.[7] Istahbanat is located between Nayriz and Darab, some thirty-six kilometer due southwest of the former.

 

 

Siyyid Ja`far Kashfi:

 

            It was in Istahbanat that Siyyid Ishaq-Ibrahim’s son, named Siyyid Ja`far, was born in the year 1189 A.H./1775[8]. Siyyid Ja`far commenced his religious training at an early age and after completing the preliminaries, moved from Fars to Najaf where he emerged as one of the best‑known esoteric scholars of his time, mastering jurisprudence, theology, philosophy, interpretation, wisdom and mysticism. From various accounts it is evident that he did not favor the innovative doctrines of the Shaykhis and during the early part of his career followed Mulla Sadra Shirazi[9] as a model for his intellectual proclivities, and was also strongly influenced by Ibn `Arabi’s mysticism. He devoted long hours to ascetic practices and meditation, and in the learned circles of `Atabat was famed as one of the greatest and most celebrated `ulama of his time. His high moral character, his righteous ways attracted to him widespread esteem among his peers and students. His peculiar interpretations earned him the title of “Kashfi”, that is, one who discovers and explains the divine secrets. This title was also because of the visions that he claimed to have of the holy figures who assisted him to discover the meaning of abstruse passages in the Qur’an and the Traditions.

 

            Through his zeal and ardent imagination, Siyyid Ja`far was carried in the later years of his career out of the ways of the orthodox Shi`is. He interpreted the hadiths differently from his colleagues and grew more mystical and esoteric over time.[10] However, the fame and prestige of Siyyid Ja`far grew principally due to him being one of the foremost political theorists of the Qajar era who provided legitimacy to the rule of sovereign who was not a descendant of Muhammad.[11] In this regard, he, and prior to him, Mirza Abu’l-Qasim Qumi, became the two jurists who wrote extensively and creatively about the separation of role of the `ulama and temporal rule of the Qajar.[12]

 

            The fame and piety of Siyyid Ja`far was in such wise that the Bab referred to him in the twenty-seventh surih of Qayyumu’l‑Asma’, His “first, greatest and mightiest books”, and exhorted him that should he embrace the new Message, he would attain great heights in this world and a splendid glory in the world to come.[13] Further, He warned him that without the inspiration and the regenerative powers of the new Revelation, his efforts would come to nigh.

 

            O Solace of Mine eyes! Say unto the renowned learned‑one, Ja`far `Alavi: If thou prostrate thyself before the Gate of God, thou will be reckoned among the bearer of truth as thou art among the favored and accepted ones in this Mother Book. I swear by thy Lord, thou canst not rend the earth asunder nor reach the mountains in high[14] without the aid of the Remembrance[15], Who is sent by the Lord of Truth as the supreme Word unto the dwellers of the earth and heavens. And if thou wert to propagate His Cause, know assuredly that We shall exalt thee over all that is in both worlds and that verily, through God’s consent, in the world beyond and in most exalted paradise thou shalt dwell with Us. God knoweth all things. Know thou verily that out of His prescribed wisdom, God hath revealed this unto thee. Therefore, be expecting the Great Truth of Our Cause and aid Our Great Remembrance Who is this Arabian Youth. Time for God’s assistance and dissemination of His Verses, is verily nigh, as anticipated in the Mother Book.[16]

 

            In His other Writings, the Bab bestowed on Siyyid Ja`far various titles, including Siyyidu’l-Mu`asir (the Contemporary Siyyid) and `Azdu’l-Muhaqqiqin (the Arms of Researchers).[17]     

 

            Siyyid Ja`far was well acquainted with the traditions anticipating the appearance of the Promised One in the year 1260 A.H./1844. Upon hearing the news of the Qa’im’s manifestation in Shiraz, Siyyid Ja`far, even though at an advanced age, set out at once to investigate, but the Bab had already left for the pilgrimage journey to the Arabia. Therefore in His pursuit, Siyyid Ja`far followed Him there and finally met Him in Macca. For some unexplained reason though he failed to embrace the new religion preferring to continue with his own practices. In regard to Siyyid Ja`far’s pilgrimage journey, Mirza Habibu’llah Afnan, relates the following in his narrative which he had heard from Haji Abu’l-Hasan who had traveled on the same steam-boat with the Bab:

 

            Once our ship had anchored at Jaddih, His Holiness [the Bab] proceeded towards Mecca. The number of pilgrims during that year was beyond adumbration and count. They included Arabs, Turks, Iranians, Kurds and Indians, totaling in excess of seventy thousands pilgrims who for the most part came from the rank of the `ulama and the learned. Many had mastered the science of divination and jafr [numerology] and had determined that in that year the Promised One would appear and that the True Claimant would openly manifest Himself in Mecca and had come to partake in such an event.

 

            Among them was the renowned Hájí Siyyid Ja`far Kashfi, who ranked as the ablest in the field of numerology and had a profound knowledge of jafr. He had closely studied such sayings as the Hadith Marvy narrated by the Immaculate One [the eighth Imam, ‘Ali ar-Rida], upon Him rest peace: “In the year Sixty, His Cause will be made manifest and His Remembrance exalted.” And the allusions of certain mystics who had openly given many signs for His appearance, much like, Shah Ni`matu’llah Vali who in his poems had clearly given the news of the Manifestation:

 

  If thou reacheth the year ghars[18], behold,

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

 

He had also written:

 

            With the passing of ghars years,

                        I see the Absent One hath appeared.

 

And also in the collection of Khajih Hafiz poetry:

 

            Behold the crest of moon in Muharram,

                        and drink from the wine cup,

            Since it’s a sign of safety and absence of harm,

                        and augurs the year of peace and love.

 

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

 

            I myself met Hájí Siyyid Ja`far in Mecca. He saw [the Báb] with his own eyes and heard [Him proclaim His Faith] with his own ears and yet failed to recognize.

 

            Hájí Mírzá Muhammad-`Ali [Quddús], some other believers and myself were in His blessed presence [of the Báb]. After the conclusion of the pilgrim rites in the Masjidu’l-Haram, throngs of pilgrims were present and all the courtyards and rooftops were overflowed with waves of multitudes. His Holiness approached the Shrine and leaned His blessed back against the Ka`bih, holding the door-chain with His sacred Hand. With the utmost clarity and eloquence thrice He announced in a resonate voice: ‘I am the Qa’im Whose appearance you have been expecting!’

 

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

 

            Deeply excited, the pilgrims were recounting that occurrence and interpreting the meaning of it for one another. All conversations among the multitude of travelers solely surrounded this event. Indeed, the very first topic that the pilgrims wrote to their kinfolk was that, a young merchant-Siyyid, twenty-five years of age, had taken hold of the Ka`bih’s chain and with resounding voice had advanced the claim of the Qa’imiyyat.

 

            In a short time, this news was spread in all parts of the world. Those men who sought the Truth and those among them who thirsted after certitude readily uttered “Yea, yea!” and enrolled among those who believed.[19]

 

In March 1845 the Bab returned from His pilgrimage journey and initially a number of His disciples visited Him, but soon their presence attracted excessive public attention, brining with it waves of pressure. Soon this news reached Tihran and Muhammad Shah ordered Vahid Darabi to proceed to Shiraz in order to interview the Bab and to report to him the result of his investigation. Vahid immediately left for Shiraz, where he met the Bab on a number of occasions and was quickly won over to the new Movement.

 

After a stay of some three months in Shiraz, which he mostly devoted to transcribing the Writings of the Bab, Vahid was subsequently commanded to journey to Burujird in the province of Luristan and there to acquaint his father, Siyyid Ja`far, with the new Message. The Bab urged him to exercise the utmost forbearance and consideration towards him. Though the reason for this mission is not know with precision, it can be conjectured that the Bab had hoped that the conversion of such an eminent figure as Siyyid Ja`far, who had been the main intellectual stay for the Qajar, would further entice Muhammad Shah to heed His Call and perhaps even to embrace the Movement.

 

            Armed with the Bab’s command to travel the length and the breath of the realm and spread the divine fragrance, Vahid left Shiraz in the closing days of Rajab 1262 A.H.[20] for Burujird to visit his father, Siyyid Ja`far. He arrived in that city on the opening days of Sha`ban (late July), and according to Haji Mu`inu’s-Saltanih Tabrizi, spoke thusly:[21]

 

O distinguished father! As instructed by the government, I went to investigate the claim of the newly appeared Person, known as the Bab, and those `ulama and the learned that have gathered around Him. The Shah bestowed a sum towards the expenses of such a journey as well as a horse and other gifts.

 

            Upon arrival at Shiraz and attaining His presence, I saw Him to be a Youth of age twenty-five, with a brilliant and heavenly visage, much the same that has appeared in the traditions and holy texts about the promised Qa’im. He possesses extremely pleasing features, with well-proportioned faced, and showing a small birthmark, exactly as anticipated in the traditions.

 

Though He is a commoner [as opposed to rank among the `ulama] and has never studies, yet He reveals verses, commentaries, books, treatise, prayers, homilies and scientific expositions of such quality that has not been seen or heard of since the time of Adam.

 

Our illustrious Ancestor, the Seal of the Prophets [i.e. Muhammad], though numbered among the learned and well-lettered men of Arabia, yet revealed the Qur’an, piece by piece, over the space of twenty-three years. Siyyid Bab, though is Iranian and is born into that language, nevertheless is able, should He wishes, to reveal texts equaling the Qur’an in matter of only a week.

 

Similarly the homilies and prayers that the Bab reveals are quite distinct from those previously revealed by the Imams, and in many ways, are more elegant and developed. His expressions and words are not like those gone before Him, and in some important ways the treatise and expositions of the Bab, as well as His other qualities, are different than those by all the other `ulama, both of the past and the present:

 

1.        His Holiness is a commoner and has never had schooling.

 

2.        In the course of His elucidation on all topics, He expresses the essence of the truth in only a few words.

 

3.        His words and phrases are not similar to the divines and His expressions are original, innovative and unprecedented stemming from His innate knowledge and not the work of others. If He had indeed acquired His knowledge of others, of the necessity, He would use their expressions, but such has never been observed.

 

4.        When explaining a question, no matter how small the available paper, He will immediately provide a sufficient exposition on that piece of paper that will unravel the mystery. Other divines must however pen lengthy treatise in reply to similar questions.

 

 

5.        His handwriting is the essence of beauty and elegance, despite the fact that He writes extremely fast.[22]

 

6.        Of greatest importance is His mannerism and conduct, which is the very essence of goodly‑characters. He sits on His heels, with arms extended beyond the lobe of `aba, placing the right hand over the left.

 

 

7.        His food and drink is like none other and is extremely limited. For lunch, He consumes three bites and for dinner seven bites. In total, His daily food equals that of two mouthful of a regular person. He drinks tea though with great delicacy.

 

8.        His Holiness never considers the books and writings of others, though He frequently quotes from them through His innate knowledge. When writing, the pen never pauses or stops and He never forgets a matter.

 

 

9.        The manner of His meditation and worship is unlike anyone else and recalls the lengthy prayer sessions of Imams `Ali and Zaynu’l-`Abidin.[23]

 

            O kind father, such qualities, characters and signs cannot be found in ordinary men, and are limited to the Prophets and the Chosen Ones. What has been seen in Him is beyond anything any man is capable of manifesting.

 

One day when I was in His presence, I inquired, “May my life a sacrifice unto You! I do not know the science of the elixir and ask that You please inform me of it.” He responded, “My cherished hope was for you to become celestial. The science of gold-making is for the earthly bound.” “Were I to see,” I said, “and then leave it behind, is better.” He agreed and commanded me to arrange for the necessary materials. When I had them readied, he instructed, “Go into courtyard’s garden and bring with you some of the greens.” I went into the garden and noticed that some beets were planted and, therefore, I gathered some of its leaves. The Bab instructed me to boil the leaves and I did. Then He said, place the copper into the furnace and melt it, which I also did. Afterwards He instructed, “Pour some of the water from boiled leaves over the melted copper,” and when I did as bidden, the copper turned into gold. When I saw this, I threw myself at His feet and cried, “O Exalted One! The boiled leaves are bereft of such powers to produce elixir and only it was through Your might and sovereignty that such miracle can come to pass.”[24]

 

            In the course of his discussions with his father, Vahid concluded that while the former was unwilling to repudiate the truth of the Message brought him, he preferred to be left alone and be allowed to pursue his own way during the remaining days of his life.[25]

 

            In the course of his career Siyyid Ja’far lived for extensive periods of time in Yazd, Najaf, Isfahan, Tihran, and Istahbanat, and spent the last years of his life in Burujird. In each town he purchased a home and established a family, hence instituting a nucleus of a following. In total he acquired five wives who brought him fourteen children: two daughters and twelve sons.[26] Identities of his wives are not known and all that is recorded is the city where each originated. His children from various wives were:

 

            Wives                                       Children                

 

            Yazdi                                        Siyyid Yahya (Vahid)

                                                            Siyyid `Ali

                                                            Siyyid Hasan

 

            Najafi                           Siyyid Ishaq

                                                            Siyyid Sabghatu’llah

                                                            Siyyid Yaqub

 

            Istahbanati                    Siyyid Musafa

                                                            Bibi Batul

                                    Jahan Bagum

 

            Isfahani                                    Siyyid `Isa

                                                            Siyyid Sina

 

            Burujirdi                                    Siyyid Rayhanu’llah

                                                            Siyyid Ruhu’llah

                                                            Siyyid Musa

           

            Among his sons, many emerged as great scholars in their own right, and more accomplished among them were: Yahya, Sina, `Isa, Ishaq, Yaqub, Rayhanu’llah and Sabghatu’llah.

 

            Siyyid Ja`far was renowned throughout the Qajar realm and passed away a year after the martyrdom of his son, Vahid, in 1267 A.H./1851 in Burujird. The year of his passing is marked by the numerical value of: Ghab‑i Najmu’l‑`Ala (disappeared the exalted star). A shrine was erected over his resting place, adjacent to the Shrine of the two sisters of Imam Rida.[27]

           

 

Writings of Siyyid Ja`far Kashfi:

 

            A number of important works have remained from Siyyid Ja`far and because of their significance and continual influence on the Shi`i political and mystical thoughts will be briefly outlined below:

 

1. Al-Shariffiyh (Baladu’l-Amin): Composed after returning from pilgrimage in 1211 A.H./1796 and a mixture of both prose and verse, this highly abstract and theoretical treatise is divided into ten chapters on themes of Greek logic, rational reasoning and the foundations of the science of jurisprudence.

 

2. Nukhbatu’l-`uqul: Composed in 1212 A.H./1798 in Najaf, a brief exposition on the foundations of judicial reasoning, it is divided into five sections: forbidden and permitted matters; general verses specific rulings, and abrogation and their origin; traditions; reason; and rational deduction. The epilogue is devoted to ijtihad and emulation.

 

3. Barq va Sharq: An extant copy is available in the hand of the author, composed in 1224 A.H./1808 while in Najaf. This book is an exposition on several Islamic traditions which Siyyid Ja`far had styled “Barq” (lightening) and his own elucidation as “Sharq” (literary, east, represents the dawn of the sun of truth).

 

4. Raqqu’l-Manshur fi’l Ithbat-i Ma`rij-i Nabiyan Mansur: Composed in 1231 A.H./1815 while residing in Najaf, this treatise seeks to establish the authenticity of the night journey of Prophet Muhammad through rational and deductive reasoning. The only extant copy of this work in the hand of its author is preserved in the religious library of Qum.

 

5. Tuhfatu’l-Muluk (Gift of Kings): Written in Persian at the request of Muhammad-Taqi Mirza, the Hisamu’s-Saltanih, titled Shahan-shah, in the year 1233 A.H.[28]/1817, covers discussion of mental faculty under three sections: the reality of human intellectual faculty; the relationship of human intellect with lower kingdoms; and benefits and attributes of human intellect. This book has received considerable attention and has been reprinted at least three times, in addition to having in circulation many copies in the hand of various scribes. One of the poets, Haji Muhmud Burujirdi, has extensively versed in praise of this book and its author.[29] As noted earlier, Mirza Abu’l-Hasan Qumi and Siyyid Ja`far developed a theory of the Qajar state as having two wings: the civil governance and the religious learning. The sovereign in his own sphere of civil rulership and military action, and the clergy in their sphere of interpreting and implementing the sacred law, each represented as aspect of authority that had once been conjoined in the Imam.[30]

 

6. Mizanu’l-Muluk: The most influential treatise of Siyyid Ja`far, composed in Persian in 1246 A.H./1831 at the request of Muhammad-Taqi Mirza, the Hisamu’s-Saltanih, is devoted to various themes related to the statesmanship and leadership under ten chapters: justice; the succession (caliphate); sovereignty; treatment of citizens by monarchs; conducts of the ministers and the intellectuals; responsibilities of the wealthy, the nobles and the government; duties of the merchants and the businessmen; and the charitable obligations of the industrialists and the men of religion.[31]

 

7. Shahab-i Qamus: Written during 1255-58 A.H./1842, the contents are not known to the present writer.

 

8. Kifayatu’l-Iytam: A three-volume exposition on deductive jurisprudence, written in Persian at the request of the Burujird’s governor, the Hisamu’s-Saltanih, in the year 1259 A.H./1843. The introduction speaks to the spiritual orphanage (Iytam), meaning the separation of the body of Shi`i from the Household of the Prophet while the remainder of the volume one is on worship. Volume two is on things forbidden, business transactions, and duties of a believer. Volume three is devoted to matters of inheritance, personal laws, and politics.

 

9. Sina-Barq fi Sharhu’l-Baziq Min’l Sharq: This book is composed in Arabic and is a detailed esoteric exposition on the inner meaning of the Rajabiyyih Prayer[32] and in the course of so doing, speaks to the reality of the lives and deeds of the fourteen immaculate Figures of the Islamic Dispensation, namely, Muhammad, Fatimih, and the twelve Imams. This work is among the late compositions of Siyyid Ja`far and according to one account it was penned in Yazd in 1253 A.H./1837, while Aqa Buzurg maintains that it was completed in 1261 A.H./1845 while in Burujird. The actual date of its composition is of interest, as the Bab has referred to this book in at least two instances, the following being an extract from His Sahifih-i Sharh-i D`ua:

 

            I have read ‘Sina‑Barq’ [Brilliant Lightening] of Ja`far Alavi and beheld secrets of its verses. He verily hath known naught but his own self and expressed naught but his servitude. What he hath written in form of the commentary of the prayer revealed by the source of Holiness regarding the Family of God [Muhammad’s descendents], upon Them be peace, do not fully describe Them. In the presence of God, such comments are not worthy of Them as he [Siyyid Ja`far] has only expounded his own servitude. He hath not enunciated the Holy Family except through the splendor of Their divinity, as no one knoweth this Family and none among the servants may explain Their character, as they in their best prayers can only express the divine unity.[33]

 

            In another Tablet, the Bab has written the following about the same book, which indicates how pleased He was with its composition and content:

 

            The fragrance of the mysteries enunciated in the essence of the writings of the contemporary Siyyid [Ja`far Kashfi `Alavi], the arm of scholars, in his ‘Sina-Barq’, has reached Me and it will envelope both the west and the east. May God grant him blessings for what he has written regarding exposition of ‘bismillah’ [in the Name of God]. Though written in allegorical language and hidden beneath veils of allusions as a measure of protection for those beholding it, the essence of truth is expressed in eloquent tongue and effulgent light. May God shower upon him His great blessings. Praise be to God, the Lord of the Worlds.[34]

 

10. Ijabatu’l-Mudhtarrin: The present writer is unfamiliar with this text.

 

11. Al-jusvatu’l fi’l-Kalam: The present writer is unfamiliar with this text.

 

12. Al-Shumus va al-`Ukus: A treatise on the station of the Immaculate Fourteen and their sanctity above all earthly trappings.

 

13. Sidu’l-Bahr: A book on the structure of Shi`i jurisprudence and justification for derived judgments based on reasoning of jurists. This work emerged as one of the fundamental textbooks for the Usuli School of jurisprudence.

 

14. On the Science of Grammar: Arabic versified composition.

 

15. Jam`u’l-Shattat al-Mutifariqih fi’l Jama`atu’l-Muhaqqih al-Mutihaqqih: The present writer is unfamiliar with this text.

 

16. Poem in response to Ibn Hajr: In refuting the existence of the Promised Qa’im, Ibn Hajr `Asqillani (d. 582 A.H./1186), had composed a poem and in response, Siyyid Ja`far versed a most innovative poem establishing the truth of the Qa’imiyyat.

 

17. Ratbu’l-Yabs fi’l Jama`u’l-Mutikhalif al-Muti`akis: The present writer is unfamiliar with this text.

 

 

B. Progenies of Vahid Darabi:

 

            Not very much is known of the fate of the two wives of Vahid, though it is known that the first marriage took place in Yazd, which resulted in a daughter and three sons, and the second marriage was in Nayriz and brought forth a son. 

 

B.1. Tuba Khanum:

 

            Vahid’s daughter, Tuba Khanum, was not with him during the Nayriz upheaval as she and her younger brother were left behind in Yazd with their mother. However, it is evident that Vahid was concerned about her future and shortly before his own martyrdom, arranged for her marriage to a nephew of the governor and the son of Muhammad-Baqir Khan, namely, Mirza Muhammad-Ja`far Khan (d. 1316 A.H./1898).[35]

 

            The marriage certificate for this event was prepared in Vahid’s own hand some ten days prior to his martyrdom, and years later recovered from Fath-`Ali Khan, the son of Haji Zaynu’l-`Abidin Khan, the governor of Nayriz. This certificate is of particular importance as it represents to our knowledge the only one prepared in accordance with the Bayanic instructions (such as fixing the dowry at one vahid of pure gold[36]), indicating Vahid’s effort to institutionalize the laws and ordinances of the Bab. Subsequent to Vahid’s execution and the ensuing massacre of the believers, there was no time for Tuba to come to Nayriz and Muhammad-Ja`far Khan was forced to flee quickly and hence the marriage was never consummated.

 

            Upon hearing the news of events in Nayriz, the fate of her father and his brutal slaying, Tuba Khanum was immersed in depth of depression and grief. She spent her days in Yazd looking after the needs of her mother where the family resided under the protective shadow of their uncle. However, after a while, due to sever pressures of their enemies, she left for Tihran, where she initially lived with her aunt. Eventually she married Mirza Nasru’llah Khan Kashi, an administrator for Fath-`Ali Khan Shirazi, the Sahib-Divan. All through her life, she served the Faith in a most exemplary manner and was a worthy remnant of that illustrious father.

 

 

Marriage certificate of Vahid’s daughter:

 

            According to Lama`atu’l-Anvar 1:100 Vahid penned this certificate a few days prior to his martyrdom.

 

            On the upper right-hand corner the seal of two parties is fixed and evident: the first belonged to Vahid whose seal, “Yahya Musavi”, is seen under his name, “Yayha”. On the second line, under groom’s name, Ja`far, the following is written:

 

            God is the Creator of earth, the Lord of heaven and the Master of both worlds. I give consent for the sake of God, the Lord of earth, the Lord of heaven and the Lord of both worlds.

 

            Under this verse, the seal of the groom, “`Abdahu’r-Raji Muhammad-Ja`far” [the prayful servant, Muhammad-Ja`far] is seen. On the margin, two individuals have signed as witnesses. In the upper left corner, it is written:

 

            In the Name of God, the Exalted, the Mighty.

 

            The Lord testifies that there is no God but Him. To Him belong Creation and Command.[37] He gives life and takes it away; causes death and resurrection. He is living and everlasting. In His Hand is the kingdom of all things. By His command, He creates what He wills. He is powerful over all things. 

 

The text of the certificate reads as follows:

 

            God has decreed marriage between Tuba, the daughter of his servant, Yahya, having dedicated herself to service of God, the Lord of earth and heavens, and the Lord of all the worlds, and His servant, Muhammad-Ja`far, the son of the late, wrongly-murdered Muhammad-Baqir, who hath consecrated himself to the service of God, the Lord of earth and heavens, and the Lord of all the worlds.

 

            He [i.e. the groom] consented to this marriage for the sake of God, Who is the Lord of earth and heavens and the Lord of all the worlds.

 

            God hath decreed for her dowry to be nineteen mithgal of pure gold and it is upon his servant to offer this amount which is a bounty from the paradise, and a heavenly instrument in bringing their union. This marriage will eventuate through the leave of God and His Chosen Ones and in accordance with laws delineated by the Guardian and the Proof [i.e. the Bab], Who is the Lord of the Age, upon Him, His father and followers be peace. Blessings rest upon the absent leaf whom through God’s grace, will consent to whatever is her predestination.

 

            Say: God is the Truth, else besides Him are His creations and pray unto Him. Say: God is our Lord, else besides Him are His servants and prostrate before Him.

 

            [Written] in the month of Sha`ban of the sixth year of the Manifestation of Truth[38].

 

            It should be noted that since this document bears a date in the hand of Vahid, it is of enormous help in bracketing the date of the Babi uprising in Nayriz.

 

 

B.2. Siyyid Ahmad:

 

            Vahid’s eldest son[39] lived in Yazd and completed his religious studies in that city. Afterwards, he commenced his career in the legal office of Haji Mulla Baqir Ardikani[40] as the custodian of documents and married his paternal cousin, a daughter of Siyyid Hasan. He was a consecrated believer who served the Cause diligently and faithfully and withstood much harassment through his devotion. His knowledge of the history of the Faith was particularly exceptional. Toward the latter days of his life, Aqa Siyyid Ahmad traveled to Isfahan to visit his two uncles, Siyyid `Isa and Siyyid Sina, where he passed away and is now buried. His only child, a daughter, passed away in Yazd at a relatively young age with no issue.

 

 

B.3.  Siyyid Muhammad:

 

            Vahid’s second son was Siyyid Muhammad[41], known as Iminu’t