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"The Bab in Shiraz" by Mirza Habibu'llah Afnan
Ahang Rabbani, Trans.
Mirza Habibu'llah's Account of the Bab in Shiraz: Translation and Commentary (Revised Edn. March, 2004)
Translation
First Part of Tarikh Amry Fars va Shiraz
by Mírzá Habíbu’lláh Afnán
Ahang
Rabbani[1]
Sanctified be God! The All-Glorious Providence has decreed for
the land of Sh[iraz] to be the dawning-place of light and fire. That is, before
God, the appearance of these two attributes is most prominent and most evident
in that realm. And this is because the fire of opposition broke forth brightly
in that city before it appeared in all other lands.[2]
Bahá’u’lláh
Abstract:
Siyyid `Ali-Muhammad, known to history as the Bab, was born in
1819 in Shiraz and in 1844 declared Himself the Promised One of Islam, thereby
inaugurating a new religious movement in Iran. The history of His short life,
particularly the eventful portion that occurred in the land of His birth, has
fascinated men throughout the east and the west, and has been the object of
many studies and histories.
This
monograph provides a translation of an important document written by Mirza
Habib Afnan – a relative of the Bab – and composed based on family
recollections of the early days of the Bab.
Introduction:
During the second half of 1924, on the recommendation of Mirza
Asadu’llh Fadil Mazandarani, Shoghi Effendi, the Guardian of the Baha’i Faith,
commenced the process of preserving the recollections of those who had
witnessed the early years of the Babi and Baha’i Movements. In Haifa-`Akka
area, such companions of Baha’u’llah as Aqa Husayn Ashchi or Aqa Abu’l-Qasim
Baghban were interviewed – and sometimes, as in the case of Ashchi, literally
on their deathbed – for what they remembered of the days of Baha’u’llah and
`Abdu’l-Baha.
About
the same time in Iran, Fadil Mazandarani – a deeply learned and capable
researcher – had undertaken a massive project to compose a documented history
of the Babi-Baha’i Religions, which he titled Tarikh Zuhuru’l-Haqq – an
effort that was greatly encouraged by Shoghi Effendi.[3]
For his history, Mazandarani needed detailed accounts of events and occurrences
during the first century of the Faith. Towards gathering such data and
documentations, he and others traveled extensively throughout Iran and
vicinity, and combed the Baha’i community for available information, including,
Tablets, memoirs, letters, pictures, narratives, poems, historical sites,
family trees, etc. However, Mazandarani recognized that he needed lot more
information, so he turned to Shoghi Effendi.
During
the course of the next two decades, Shoghi Effendi wrote to the Baha’is of Iran
urging them to prepare detailed histories of local communities, particularly
those that had a significant Baha’i presence from the early days. He further
called upon individual believers who had witnessed the unfolding of the Heroic
Age, 1844-1921, in the cradle of their Faith to commit to writing their
reminiscences.
In
accordance with this instruction, the Spiritual Assembly of Shiraz entrusted
the task of writing a comprehensive history of the Faith in this central region
to Mírzá Habíbu’lláh Afnán, the hereditary custodian of the House of the Bab in
Shiraz, who readily obeyed and wrote what he himself had witnessed or the
remarkable stories that he had heard from those associated with the founding of
the Babi-Baha’i Faiths. Mirza Habib notes:
In
accordance with the instructions of the beloved Guardian in his blessed and
wondrous letter, each town was to write a brief history of the development of
the Cause since the dawning of the Sun of Reality. The Spiritual Assembly [of
Shiraz] has placed this service upon this unworthy servant, Haji Mirza
Habibu’llah Afnan-i A`la’i. Even though this ephemeral servant considers
himself unprepared for this great enterprise, but in hope the divine
confirmation of the Beloved, to a prescribed degree, has committed to paper
what he has seen or heard from reliable observers so that the sanctified
command of the Guardian is fulfilled.
Fars and Shiraz:
Mirza Habib was born and raised in the city of Shiraz, in the
province of Fars. The land of Pársa – the Persis of the Greeks – is a province
that millenniums earlier had given birth to two great dynasties – the
Achaemenian in the sixth century before and the Sásánian in the third century
after Christ. These empires were administered by men of great insights and
learning, had cultivated societies, formidable armies, great visions for
humanity, and just rulers whose achievements were legendary and truly
unprecedented. Indeed, the brilliance of their triumphs was so dazzling that
the name of the region was extended to the whole of country and Persia – the
Greek form of Fars – was born. Therefore, for the Persians the name “Fars”
evokes a deep sense of pride and heritage. It calls to mind the past splendors
associated with the cradle of civilization when wise rulers from their seat in
Persepolis wielded authority over a kingdom that extended from north Africa to
China – kings that governed with such liberty and equity that the authors of
the Old Testament were prompted to speak most glowingly of their benevolence.
The
language of the nation, Farsi – the language of Fars – is the lineal descendant
of the language that Cyrus and Darius spoke, and in which the proclamations
were engraved by their command on rock-tablets in Bí-sitún and Naqsh-i Rustam,
and upon the walls and columns of Persepolis. This language stirs a profound
sense of spirituality and civility derived from the poetry of Hafiz, the voice
of the invisible, and Sa`di, the sweet-tongued poet. No Iranian writer enjoys
to this day, not only in his own country, but wherever his language is cultivated,
a wider celebrity or a greater reputation than these two poets of Shiraz.
Indeed, for the Iranians there is no Persian language other than what they have
learned from Hafiz and Sa`di, and deep in their consciousness, there are no
greater men of letter than the legacy of these two towering literary giants of
Shiraz.
Beyond the circle of Iranians, the Baha’i world community will
forever associate the name of “Shiraz” with the opening of the most glorious
epoch in its own Dispensation. For it was in Shiraz that the initial emanation
of the divine revelation for this Movement broke forth by the merchant-Prophet
of that city. He Who is acclaimed as the “Point
round Whom the realities of the Prophets and Messengers revolve,” Who
styled Himself “the Primal Point from
which have been generated all created things ... the Countenance of God Whose
splendor can never be obscured, the Light of God Who radiance can never fade,”
arose meteor-like over the horizon of Shiraz.
Mirza Habib Afnan:
It was in the House of the Báb that Mírzá Habíb Afnán
(1875-1951) was born and raised by none other than Khadijih Bagum, the widow of
the Bab. The stories that he heard from her were the bittersweet stories of the
love-intoxicated heroes who circled around the Bab in Shiraz and then at His
bidding went forth proclaiming to every town and hamlet the glad tidings of the
nearness of God. Khadijih Bagum had a particular affinity towards the young
lad’s father, Áqá Mírzá Áqá Nuri’d-Din. It had been the latter, who, at a time
when tribulations had most fiercely beset Khadijih Bagum, was promised by the
Báb to be the family member who would arise to her protection and support. This
immense love of Khadijih Bagum also readily embraced Nuri’d-Din’s children and
Mirza Habib basked in the brilliancy of her attention and affection.
As if that blessing was not enough for a lifetime, God showered
Mirza Habib with even a greater measure of His munificence when, in 1891-2 at
the age of 16 he and his family were called to the Holy Land where he spent
some nine months in the immediate proximity of Baha’u’llah in the Mansion of
Bahji, and each day were showered the the evidences of His many bounties.
Subsequently, for the next decade, from Egypt he remained in constant
communication with `Abdu’l-Baha and periodically visited Him in `Akka where as
a trusted Afnan he was privy to some of most heart-wrenching scenes of His
ministry and granted a glimpse into the most private inner workings of the
Faith. He witnessed the defection of the Aghsan, their corrupt ways, the
anguish of the Master, His efforts to conceal their perversion and their
violation, and the means by which this sad news was transmitted to the Baha’i
community.
At the turn of the century, in 1902, `Abdu’l-Baha wished for
Nuri’d-Din and his family, including his son, Mirza Habib, to return to Shiraz
to rebuild the House of the Bab which had fallen into disrepair. Shortly before
the completion of this reconstruction, Nuri’d-Din passed away and it fell on
Mirza Habib to complete the construction and to become the custodian of that
Sacred Edifice. This was the hallmark service of his life, as for the next
half-century he served with great distinction as the hereditary custodian of
the House of the Bab in Shiraz. Consequently, he stood uniquely qualified to
tell the story of the Babi and Baha’i Movements in Shiraz as well as his
recollections of the days of Baha’u’llah and `Abdu’l-Baha in the Holy Land.
Narratives of Mirza Habib
Afnan:
Mirza
Habib has penned two documents. The first narrative, entitled Khátirát-i Hayát, is the account
of Mirza Habib’s pilgrimages to the Holy Land and his decade-long stay in
Egypt. The exact date of the composition of this autobiography is not known,
but the author’s sons, Abu’l-Qasim and Hasan Afnan, indicate that it was first
composed shortly after Mirza Habib’s return to Iran.[4]
Based upon the internal evidence and family records it is known that these
notes were recopied and reorganized in the middle of 1940s.[5]
Of this narrative, the most important part is the author’s recollection of
being near Bahá’u’lláh from the middle of July 1891 until shortly after Naw-Ruz
1892, that is, a little over two months prior to the ascension of the Blessed
Perfection. The remaining portions are singularly important as they clarify
many aspects of the first decade of `Abdu’l-Baha’s ministry when the storm of
Covenant-breaking was raging mercilessly in the Holy Land.[6]
The
date of composition of the second narrative, entitled Táríkh Amry Fárs va Shíráz, is not known with any
degree of precision, although it has been estimated to be in the early to the
middle of 1930s. The original version was hand-written by Mirza Habib and the
final draft was penned by Mirza Abu’l-Hasan Ansif Nayrizi. This final copy was
edited by the author whose remarks are evident along various margins and lines
throughout the manuscript; it is this version that has been utilized for
translation.
Of
this second narrative, unquestionably the most valuable portions are those on
the life of the Bab in Shiraz – a city acclaimed by the young Prophet as the
baladu’l-amn, “the land of refuge.”[7]
Mírzá Habib did not wish to write a comprehensive history of the Bab’s life,
since he knew full well that others had already attempted such an undertaking –
men like Nabil Zarandi, surnamed Nabil-i A`zam, who was well known to Mirza
Habib. Rather his objective was to tell stories of the Bab’s sublime life that
were current among His immediate family in Shiraz, particularly reminiscences
he had heard from Khadijih Bagum.[8]
Mirza Habib was a well-educated man. He attended the same school
that the Bab had attended and received tuition from one of the ablest educators
of the city. During his youth, Baha’u’llah arranged for him to study with the
Aghsan in the Mansion of Bahji. Subsequently, he spent many years receiving
daily instructions from the celebrated Mirza Abu’l-Fadl, one of the most
erudite believers of his generation. Therefore, the style of his composition is
very learned and represents an important literary achievement in its own right.
It is hoped that in due course the original Persian of these two narratives
will also be published so that students of the Faith will become better
acquainted with his exquisite style of composition.[9]
Notes on the Present Translation:
What
is offered in this monograph represents merely a preliminary rendering of the
first 115 pages of Tarikh Amry Fars va Shiraz, where the story of the
Bab is told.[10]
In
the course of this translation, every effort has been exerted to stay as close
to the original documents as possible, to the degree that a literal rendering
has often been preferred to a more stylistic one. Footnotes have been added to
augment information, clarify obscure points, and provide a more detailed
perspective. Occasionally comments have been added to improve with the clarity
or continuity of the material. These are enclosed in square brackets, thus [].
All comments in parenthesis are by the author.
Typically
the Bab is referred in the text by such honorific titles as, “His Holiness”, or
“His blessed Person,” etc, and these have retained faithfully.
By
the time that Mírzá Habib penned these narratives, many of the principal
personalities featured had passed away and, therefore, the original text often
refers to them as “the late” or “the deceased.” These have been kept to aid
future researchers in identifying various dates.
It should be emphasized that the spoken words of the Bab quoted in these pages cannot be equated as scriptural authority with His Writings. No one took notes at the time those words were uttered, although it cannot be ruled out that some may be the very words spoken.
First
Portion of Tarikh Amry Fars va Shiraz
The Beginning of History:
The names of the paternal and maternal ancestry of the Exalted
One – may my spirit be a sacrifice unto Him – are as as follows:
The
blessed name of His Holiness the Exalted One was Mírzá `Ali-Muhammad[11],
son of Mírzá Muhammad-Rida, son of Áqá Mírzá Nasru’llah, son of Áqá Mírzá
Fathu’lláh, son of Áqá Mírzá Ibráhím.[12]
He was of the illustrious family of the Husayni Siyyids[13]
to whose nobility, integrity, trustworthiness, piety, devotion and detachment
everyone in [the province] of Fars would testify, and they stood exemplary in
integrity and purity in the whole of region. Their occupation was commerce.
The
name of mother of His Holiness was Fatimah Bagum, the daughter of the late Hájí
Mírzá Muhammad-Husayn, son of Áqá Mírzá `Abid[14],
son of Áqá Mírzá Siyyid Muhammad. This family also ranked among the
best-regarded and trustworthy merchants of Fárs.
His blessed birth took place on the first night of Muharram of
1235 [A.H.][15] in the
house belonging to His mother’s uncle, Áqá Mírzá `Ali.[16]
Reported utterance of that exalted lady, the mother of His Holiness, which were
often recounted, are as such:
From the moment of birth, it was evident
that, unlike other children, He was not rapacious in drinking milk. Commonly He
was serene and made no noise. During the twenty-four-hour period, He would
desire milk only four times and while nursing would be most gentle and no
movement was discerned from His mouth. Many of times I was disturbed why this
Child was not like others [and thought that] perchance He suffered some ailment
that prevented Him from desiring milk. Then I would console myself that if
indeed He experienced some unknown illness, He would manifest signs of
agitation and restlessness.
Unlike other children, He did not complain
nor behave in an unseemly manner during the weaning period. I was most thankful
that now that the Exalted Lord had granted me this one Child, He was gentle and
agreeable.
Moreover according to what the trustworthy
personages have reported, from the beginning of His childhood, extraordinary
and unusual character were apparent in Him which had excited the wonder and
amazement of all the relatives, friends and strangers as the Bab was unlike any
other child.
According to Mullá Fathu’lláh Maktab-dar
[the school-master], son of Mullá Mand-`Ali, when His blessed age had reached
five years old[17] He was
taken to the [Qur’anic school of] Shaykh `Abid[18],
known as Shaykh Anám[19],
located in Qahviyih Awlíyá[20],
one of the wards occupied by the mystics of Fars, on the Tayr marketplace[21],
near the house of His maternal grandfather and respected maternal uncle. Mullá
Fathu’llah Maktab-dar, son of Mulla Mand-`Ali, was the custodian of the
Masjid-i-Vakil[22] and
together with his father numbered among the early believers [in the Báb] and,
because of the persecutions and people’s harassment, became a fugitive and
traveled extensively.[23]
He related:
When they brought His Holiness to the
maktab [Qur’anic school], I worked for Shaykh Anam in the Qahviyih Awlíyá,
which is one of the mystic convents in the old neighborhood of Shiraz[24],
where the school had several rooms and a circular courtyard. The honored Shaykh
`Abid, a man of many qualities, was the schoolmaster and taught the children of
the noblemen, the affluent, the merchants and other distinguished citizens. He
was a tall, ever-dignified man who displayed a long beard. A follower of the
late Shaykh Ahmad-i-Ahsa’i and Siyyid Kazim-i-Rashti, he ranked among the
learned and the divines of Shiraz.
At that time, I served the Shaykh as the
khalifih (that is, the [school’s] principle). Those wishing for their youngster
to receive tuition from him, had to come beforehand and meet with him in
person, or to send a missive or through a distinguished intermediary apply for
attendance. This was due to the fact that the Shaykh did not accept the
children of just anyone, and particularly, because of their ill-manners and
dirty clothing, was reluctant to accept lads from the bazaari shopkeepers.
(Description
of His Blessed Condition During Childhood:)
At any event, one morning, I saw the
honored Áqá Mírzá Muhammad-Rida[25],
who had been a friend of Shaykh Anam, come to the Qahviyih [Awlíyá]. He sat
next to the Shaykh and described his situation thusly: “After forty years, the
Exalted Lord has graced me with a Child that has caused me to wonder over His
behavior.” The Shaykh asked him to explain further, but he only replied, “It is
hard to say.” [The Shaykh] insisted, to which [the father] offered: “O honored
Shaykh! Which of His amazing conditions should I recount? Of Him such peculiar
characters are manifest that excite one’s wonder. Now that He has reached the
age of five, at times He raises His hands in prayers to the threshold of
Singular God. At mid-night, He wakes and stands to offer His obligatory prayers
in midst of which He weeps. Sometimes He is sad, on other occasions He is
happy, or immersed in rapture, or preoccupied with the imaginary world. My
astonishment prevents me from describing. Were I to tell all that I have
observed from the time of His birth until the present, it would make a large
book.
“At such [young] age, He tells the doings
of the entire clan, men and women alike. For instance, some time ago, together
with His uncle, the honored Hájí Mírzá Siyyid `Ali, we were at the bathhouse of
Bazar-i-Murgh quarter.[26]
This Child was sleep between His uncle and I, when suddenly He rose and stated,
‘The roof of the Garm-khanih [steam chamber] of Mírzá Hadi’s bathhouse has just
caved and five women and one child were [killed] under the rubble.’ His uncle
said to Him, ‘Aqa, please sleep and refrain from saying such things. What
manner of talk is this!’ He responded, ‘It is what I said.’ It was not long
after that we heard commotion coming from the direction of the entrance,
telling that Mírzá Hadi’s bathhouse was wrecked and a number of women were
under the rubble. One person said twenty women [were killed], another told
thirty or forty, but then later it was determined that five women and a child
had been killed and the truth was what He had told.
“In another instance, a while ago He
informed us, ‘Last night, I dreamt that a large balance was suspended in
mid-air in the vast space. His Holiness Imam Ja`far-i-Sadiq was positioned on
one of the plates and because of His weight, the plate was resting on ground
while the other plate was suspended in the air. An invisible Hand lifted Me and
placed Me on the empty plate. My plate was now heavier than the other and I
came to the ground and the first plate went into the air.’ I said to Him,
‘Child, please do not speak in such wise.’
“What should I say! There are so many
astonishing stories about Him that I cannot say. At one time, Áqá Mírzá Siyyid
Hasan[27]
suggested that perhaps this Child was under the spell of witches or sorcerers
and said that we should take Him to those knowledgeable in such matters and
request protection prayers for Him. Even though I did not believe Him suffering
from such things, because of his [Siyyid Hasan’s] comment, I brought Áqá
Muhammad-Hasan, the Munajjim [astronomer], to the house and described for him
the details. He made some calculations, said that no harm had come to Him by
way of sorcerers or witches, and then asked for His birth-date. Thereupon, he
wrote certain prayers and charms, and recited some other verses and having
learned of His birth-date, he left. After the departure of Áqá Muhammad-Hasan,
the Child tore up the talismans and its instruction sheets and said to me, ‘As
the mystic has versified, ‘You bring forth a gazelle, and I am that Musk-deer.’[28]’
“In short, it is some time that I am
consumed with the difficulties of this Child and do not know which of His
conditions I should describe for you. It is now time for His education, and I
wish for Him to receive His tuition and religious training from you.”
I was most astounded by the descriptions of
the honored Mírzá [Muhammad-Rida] and the Shaykh was astonished as well. It was
decided that at an agreeable time on [the following] Thursday the Child would
be brought to the maktab.
On the promised morning, the Child arrived
followed by a servant[29]
carrying a small [copper] tray filled with sweetmeats and a small copy of the
Qur’an which typically was used by the [seminarian] students in Shiraz. Because
of Áqá Mírzá Muhammad-Rida’s descriptions about Him, the Shaykh, several of the
students, who had reached the age of maturity, and myself were thoroughly enthralled
in watching Him. He came in, greeted, and sat before Shaykh Anám. Soon
thereafter, His maternal uncle, the honored Hájí Mírzá Siyyid `Ali, arrived as
well and sat next to the Shaykh. After exchange of formal pleasantries, the
Shaykh took the Qur’an from the tray of sweetmeats, opened it and said [to the
young Pupil], “Come Aqa, read.” He smiled and said, “As you please.” As
customarily, the Shaykh read to Him, “Say, ‘He is the Deliverer, the
All-Knowing.’[30]“ His
Holiness remained silent. The Shaykh repeated, but He kept His quiet, and then
[after a pause] asked, “Who is ‘He’?” The Shaykh responded, “‘He’ is God. You
are still a child, and what concern of Yours is the meaning of ‘He’?” The Pupil
responded, “I am the Deliverer, the All-Knowing!” The Shaykh was deeply enraged
and picked up his stick and said to Him, “Do not utter such things here!” His
Holiness commenced reading and His maternal uncle smiled and ordered certain
arrangements and then left.[31]
The late Áqá Muhammad Ibrahim-i-Isma`il
Baig, who was a well-known and respected merchant, related:
I was twelve years old at that time and on
that day, Siyyid-i-Báb came and sat two-legged and with courtesy between me and
Áqá Mírzá Muhammad-Riday-i-Mustawfi who was about the same age as I. His head
was bowed over the primer, but He did not utter a word, so I asked, “Why like
other children, are You not reading [aloud]?” He made no reply, however two
other lads sitting near us were heard reading poems from Hafiz and came upon
this verse:
From the pinnacle of Heaven they call out
unto thee,
I know not why art thee entrapped here?
He turned quickly to me and said, “That is
your answer.” I replied, “Well done.”[32]
Similarly,
it is related:
As Shaykh Anám was a learned man and a
follower of Shaykh Ahmad [Ahsa’i], each morning he conducted a seminary session
in Qahviyih Awlíyá where several of his [theological] students would come and
engage him in discussions. One day a scientific topic was being discussed and
after considerable debate remain unresolved since it was particularly complex.
The Shaykh stated, “Tonight I will study the [authoritative] books on this
topic and tomorrow will present a solution and complete our discourse. At this
point, the exchange was concluded.
Suddenly the young Pupil [who had been
listening] raised His blessed head and with sound reasoning, irrefutable proof
and scientific evidence propounded the answer which they sought and removed all
complexities. They were wonder-struck and amazed. The [seminarian] students informed
their teacher that they had no recollection of ever having discussed that topic
so that this Child would have parrot-wise memorized it and now repeated it for
them. They expressed their bewilderment, and the Shaykh responded that he too
was filled with awe, and asked Him where He had gained this knowledge. The
Pupil smiled and offered this couplet from Hafiz:
Should
the grace of the Holy Spirit once again
deign to assist,
Others
will also do what Christ could perform.[33]
At all events, during those tender years
many such manifestations of extraordinary and innate qualities were observed in
Him and are testified by both friends and foes, remaining beyond my abilities
to describe.[34]
At the age of nine, His illustrious father,
Áqá Mír[zá] Muhammad-Rida, passed away[35]
and from then He was raised in the bosom of His honored maternal uncle, Hájí
Mírzá Siyyid `Ali. With his own eyes, the late uncle had witnessed such
remarkable and astonishing feats by Him, that when He declared His Cause,
without the need for any proof or evidence, Hájí Mírzá Siyyid `Alí readily and
unhesitatingly accepted His claim, believed in Him and sacrificed his life and
possessions in the path of the Beloved of the world.
My late paternal grandmother, [Zahra
Bagum], who was a paternal cousin of the Báb’s mother, related that without the
means of another person she had heard the illustrious uncle [Hájí Mírzá Siyyid
`Alí] discussing [the claim of the Báb] with his younger brother, Hájí Mírzá
Hasan-`Alí, and the latter was resisting the argument saying, “Brother, what
ideas are these that you have come to now? You have departed from our ancestral
religion and follow our Nephew!” The eminent martyred-uncle responded, “You
should know well that Exalted God has completed the proof unto me: That which I
saw with my own eyes since His childhood, and I have come to behold with the
essence of certitude after His adulthood. There is no room for doubt for
anyone, especially for me.” He then continued, “Have you forgotten our journey
to Sabz-Pushan[36] when He was
a child aged nine years old? There was a group of us and He came along as well.
When we arrived, being completely exhausted, we performed our ablutions,
offered our late afternoon and the evening obligatory prayers, paid our homage
of visitation, ate dinner and went to bed. It was not long after, at midnight
that I awoke and noticed that He was not in bed. Deeply perturbed, I was
overtaken with such anxieties that perhaps He had fallen from the mountain.
Finally, after searching extensively, I heard a voice raised in praise and
glorification of the Lord coming from the lower extremities [of the mountain].
When I followed the melody of that chant, I found the Child, singularly
standing in consummate rapture voicing prayers and supplications to One Who
transcend all mention, in the middle of that vast field and at that late hour
of the night. My beloved brother, I ask: After observing such things, is there
any room for doubt? With a knowledge born out of certainty, with truth that
stands most manifest, and with my own unimpeachable observations, it is
thoroughly evident that the Promised One whom we had anticipated has now
appeared after twelve hundred and sixty years. The proof has been completed.
Whosoever denies these revealed verses, each page of which stands equal to the
whole of the Qur’an, must surely be among the most inequitable.”
In short, our late
grandmother often recounted this story and description for us.
[Commerce:]
When His blessed Person had reached the age
of fifteen[37], the Bab
joined His celebrated uncle, [Hájí Mírzá Siyyid `Ali], in commerce. He remained
for a short while in Shiraz and then moved to the port city of Bushihr. Once in
the new town, He established an office in the Mínandí caravansary. Although it
was before His declaration, great many signs of divinity and wondrous verses
were revealed through His pen that would attract the envy and the jealousy of
men of learning.[38]
One day in Egypt during the time when the
illustrious [Mírzá] Abu’l-Fadl was occupied with writing the Kitáb-i-Fará’íd, we came to talk about
the early years of the Báb – may my spirit be a sacrifice unto Him – prior to
His declaration, and the period when He was engaged in trading. Mírzá
Abu’l-Fadl related the following to me:
I myself
heard the late Hájí Siyyid Javád known as Karbalá’í relate that:
“When His
Holiness [the Báb] was engaged as a merchant in Bushihr, because of my
friendship and close association with the maternal uncles of the Báb, I used to
stay with them whenever I visited either Shiraz or Bushihr. One day the late
Hájí Mírzá Siyyid Muhammad, a maternal uncle [of the Bab] came to me with a
request, ‘Give some good counsel to my Nephew. Tell Him not to write or utter
certain things that can only provoke the jealousy of certain people. These
people cannot tolerate seeing a young merchant of little schooling shows such
erudition and, therefore, become envious and resentful.’ Hájí Mírzá Muhammad
was very insistent that I should counsel the Báb [to desist from such
activities]. I had, however, replied with these lines of verse:
“The
fair of face cannot endureth being veiled,
Shut
him in and out of eyelet will he show his visage.
“and
added: ‘We are earthbound and He is celestial. Our counsel is of no use to
Him.’”[39]
In Bushihr He was engaged for six years[40]
in commerce and associated with all strata of society, including the `ulama,
the merchants, and the shopkeepers, and dealt with all in such wise that in
every respect they were most pleased and grateful. In all gatherings, men spoke
and praised His splendid qualities.
On one of my [pilgrimage] journeys that I
was in the sacred presence of `Abdu’l-Baha, one day in course of a
conversation, He spoke of the time and commercial activities of the Exalted One
– may my spirit be a sacrifice unto Him. He stated:
During His stay in Bushihr, His Holiness
the Exalted One fashioned wondrous things and thoroughly demolished the
foundation of people’s corrupt practices. The merchants of Bushihr had a custom
that after a deal was consummated they would renege and barter for a lower
price. Some of them came to His Holiness, negotiated purchase of Prussian
[blue] dye, and bought a very large quantity of the material. After they had
reached agreement and moved the lots of Prussian blue to their own office, they
returned to renege and bargain. His Holiness did not accept and said, “We had a
deal, signed papers, and it is done. I will not give a discount and will not
renegotiate.” They insisted. He replied, “What I said is final.” However, they
stated, “It is the custom of the country.” He responded, “Many of these
practices are wrong and soon shall be changed.” No matter how much they
insisted, He would not accept, and at last He said, “If you think you have
purchased it too expensively, then return the merchandise as I will not
barter.” Once again they said, “It is the custom of this land.” He replied, “I
wish to put an end to this custom.” They submitted, “It would be a source of
disrepute for a merchant to return the commodities that he has purchased and
moved to his shop.” “It is your choice,” the Báb told them, “accept the terms
and refrain from re-negotiation.” Insistently, they said, “But this is the
custom of the realm.” Yet again, He reminded them, “I will end this custom.”
Eventually, the Báb ordered the merchandise
brought back to His shop and did not yield to their bartering efforts, and
changed many of the unseemly practices of the wholesalers in Bushihr.
Soon thereafter, one of His maternal uncles
arrived at Bushihr and the same merchants, who had failed to persuade the Báb
to bargain, came to see the uncle and complained about His behavior, saying,
“He has ruined our reputation. We had a deal on dyes, however, as customary, we
reneged on our word in hope of renegotiations, but to no avail. He arranged for
the goods to be brought back to His shop. This is a great insult to us as
merchants. You should counsel Him not to repeat such offenses.”
The maternal uncle approached the Báb
advising Him, “Why do You not yield to people’s wishes and disrupt the customs
of the realm.” He told him, “Even presently should they wish to barter after
our transaction is completed, I will not accept their appeal and will never
yield.”
That was a very blissful day. The beloved
Master – may the spirit of both worlds be a sacrifice unto Him – smiled
unceasingly and repeated several times, “Prior to His declaration, His Holiness
the Exalted One informed that He would change many of the precedents.”
After six years of residence in Bushihr,
the Báb wrote several times to His uncles, “I plan to visit `Atabat and one of
you should come to Bushihr and take over the business so I can commence my
journey to Atabat.” Each time, however, they postponed their promise and heed
not His wish. When the time for His departure from that city had arrived, He
settled all His transactions, prepared a detailed account, sealed the books and
left them in the office. He then sealed the entrance to the office and
entrusted the key to the custodian of that building with the instructions that
whichever of His maternal uncles should arrive first from Shiraz, he is to gain
admission. Thereupon, He wrote to Shiraz “Though I wrote you repeatedly asking
that one of you come to Bushihr as I have a journey to `Atabat in mind, you have
not heeded this request. I have sealed the shop’s door, therefore, and
entrusted the key to the custodian and have left for `Atabat.”[41]
And after six years of stay in Bushihr, His sacred person left for `Atabat.
Once His blessed letter was received in Shiraz,
His [eldest] maternal uncle, Hájí Mírzá Siyyid Muhammad, became deeply worried
and perturbed, complaining, “What manner of conduct was this?! Our good name in
the commercial community will be ruined and the chain of business transactions
will be broken! Who will settle the accounts with our clients?” To this, the
illustrious uncle, Hájí Mírzá Siyyid `Ali, responded, “Rest assured! I know
Him, and our Nephew does not commit wrong acts. I am certain that He has
arranged all the affairs of the people prior to departure.”
The illustrious uncle, Hájí Mírzá Siyyid
Muhammad[42],
immediately left for Bushihr and upon arrival, secured the key to their office,
noted the care with which the door was sealed, entered therein and began a
careful examination of the books. He found all the accounts most satisfactory
and accurate. Relieved, he wrote to his brothers expressing praise and
gratitude for the excellent manner in which their Nephew had conducted their
business transactions.[43]
[In the `Atabat:]
His Holiness arrived at `Atabat. The story
of His blessed stay in the `Atabat[44]
is very extensive and it will be related here briefly, as our purpose is to
events of Fars.
One day the honored Mullá Husayn, who at
that time was engaged in studies in `Atabat under the tutelage of the late
Siyyid [Kazim-i-Rashti], saw the Báb while He was standing in prayer at the
sanctuary of the Prince of Martyrs [i.e. Imam Husayn]. Bewildered by the
condition of this young Siyyid, aged no more than twenty-two, offering His
supplications with such intense humility and rapture that until that day had
not been observed among any of the `ulama, the mystics or the pilgrims to that
sacred Shrine, Mullá Husayn, filled with admiration and praise, approached His
Holiness and greeted Him warmly. However, wrapped in devotions, His Holiness
did not reply. Mullá Husayn moved to the back and waited there. Having
completed His prayers at the inner sanctuary, the Báb came out to the
courtyard, and to Mullá Husayn’s utter astonishment, commenced further
meditation on that location.
Once more, Mullá Husayn came nigh and
offered salutations. Being occupied with His prayers, the Báb did not respond,
which further deepened the Akhund’s wonder.
When the Báb had completed paying homage
[to the fallen Imam], He moved outside from the courtyard where Mullá Husayn
awaited Him and the Akhund stepped forward and greeted Him yet again. The Báb
acknowledged him in turn and apologized, “Twice you were kind to offer welcome,
but absorbed in My devotionals and concentrated singularly on the exalted
Shrine of the Imam – upon Him be peace – I did not respond and hence I
apologize. Whosoever attains a Sacred Ground must become oblivious of the world
and all therein.”[45]
Hearing such a speech only served to
enhance the amazement of the Akhund as he had never thought that a young
merchant could manifest such extraordinary depth of humility, reverence, piety
and veneration. Therefore, he extensively expressed the depth of his gratitude
and thanks, and eagerly asked, “My Master, where is Your abode so that I may
attain Your august presence?” The Báb informed him. [Mullá Husayn] then stated,
“The honored Siyyid [Kazim-i-Rashti] holds a prayer vigils at his own home
every Friday morning and should You decide to attend, it would greatly honor
the assemblage, and we would be profoundly appreciative.” [The Báb] responded,
“There is no harm in that,” and promised to attend the session.
The honored Akhund reported with great care
the details of what had transpired to the honored Siyyid [Kazim] who had smiled
and recited this verse of poetry:
That which my heart desired,
was hidden behind veils,
but now is manifest.
During the last two or three years of his
classes, the late Haji Siyyid Kazim-i-Rashti, exalted be his station, had
devoted his sermons and lectures to describing evidences of the manifestation
of the Promised Proof and the signs and characters of the Author of the Cause.
Many a time he would tell [his students that the promised Qa’im] must be young,
not influenced by the learning of others, and must be [a progeny] of the
Bani-Hashim[46].
On the morning of the appointed Friday,
[the Báb] arrived at the residence of the Siyyid where the latter was occupied
with preaching on the pulpit and the house was filled to capacity with
worshippers. Finding no seat available, the Báb sat close to the threshold.
Upon beholding His countenance, the late Siyyid discontinued his address and
held his peace, which served to heighten the astonishment of the listeners.
After some quarter of an hour, he resumed an oration regarding the signs of the
manifestation of the Promised One and by uttering, “Lo, His Will is manifest as
the sun,” he concluded his arguments and descended the pulpit.[47]
It was at this moment that with the utmost reverence Akhund Mullá Husayn
approached the Báb and led Him to a seat next to the Siyyid’s.
Were I to describe the events associated
with the sojourn of the Báb at `Atabat and all the wondrous occurrences that
transpired in that land and the evident tidings and manifest prophecies
imparted by the late Siyyid, of a certainty, it would be a voluminous
compilation which would be beyond our purpose, which is to outline the events
of Fars.
[Return from the `Atabat:]
After six months had passed of His blessed
stayed in `Atabat, profoundly longing to once again behold the Face of her only
Offspring, His mother earnestly petitioned her brother, the honored Hájí Mírzá
Siyyid `Ali, to proceed for `Atabat and to bring His Holiness to Shiraz – a matter
that she greatly insisted upon. Deeply devoted to his sister and Nephew, the
illustrious uncle readily accepted this mission and proceeded at once to the
`Atabat.
After attaining the presence of His
Holiness, he stated, “I have come to accompany Your return to Shiraz.” The Báb
refused. No matter how fervently the uncle pleaded, the Báb rejected his
insistence and would reply, “I have in mind to remain for a while longer in the
`Atabat.”
Propelled by the fact that his sister
expected the arrival of the Báb in Shiraz, the uncle refused to cease his
efforts to urge His return and through a message, sent in care of the honored
Hájí Siyyid Javad-i-Karbala’i, appealed to the honored Siyyid [Kazim] to
convince Him to return to Shiraz.
The illustrious uncle himself one day
proceeded to the residence of the Siyyid [Kazim] and explained the situation
thusly: “My Nephew had lived in Bushihr for six years prior to coming to the
`Atabat. His mother has no other child besides Him, and deeply longs to once
again behold Him and to arrange for His matrimony. My entreaties [for His
return to Shiraz] have not met with His good pleasure and, therefore, I beg of
you to speak with Him, inviting Him to accompany me to Shiraz.” At first, the
Siyyid replied, “Why are you forcing the issue? Allow us the benefit of His
presence for a while longer.” The illustrious uncle responded, “As His mother
is anticipating His arrival and her approval is important as well, kindly make
presentation to Him for returning to Shiraz.”[48]
Eventually, the Siyyid asked the Báb, “If
it pleases You, return to Shiraz.” Because of his appeal, His Holiness assented
to accompany His uncle to Shiraz and arrived there [shortly thereafter].
[Marriage:]
For several months [the Báb] remained in
Shiraz and visited with His mother and kinsmen when once again He began
speaking of returning to `Atabat. Hearing that His Holiness entertained such
considerations caused His mother to grow deeply anxious and with great urgency
she spoke with her brother, Hájí Mírzá Siyyid `Ali, about entering Him into
wedlock. [For this purpose,] the illustrious Khadijih-Sultan Bagum, daughter of
the late Áqá Mírzá `Alí and a paternal cousin of the Báb’s mother, was chosen
and arrangements for the marriage ceremony was organized. The wedding[49]
took place on Friday, the eighteenth of Rajab 1258 A.H.[50]
in presence of an assemblage of the merchants, the noblemen and the `ulama of
Fars.[51]
And Since the date of His Manifestation was
nigh, He did not travel in any direction, and was constantly engaged in
revealing verses in Arabic and expositions on [divine] sciences.
[Ahmad,
the Bab’s son:]
After a year, that is in 1259 A.H. [1843],
God granted Him a son, but he was stillborn. Before his birth, the Báb had
prophesied, “The child is a boy named Ahmad, but it is not his destiny to
live.” This child was buried in the Bíbí Dukhtarán cemetery of Shiraz.[52]
My paternal grandmother, [Zahra Bagum], who was the sister of Khadijih Bagum,
related for me the details surrounding the child’s birth:
The accouchement of the child was most
difficult to the point that several times we lost all hope for the mother’s
recovery. During the final surge of the labor pain, the mother of the Báb
proceeded into His presence where He asked of her, “Has she delivered?” to
which she responded negatively. The Báb then took a small mirror besides His
blessed Person, penned a prayer in form of a talisman on the face of the
mirror, and instructed His mother to take it to His wife and hold it before her
face. As bidden, she took the mirror and held it before [Khadijih Bagum] and as
her gaze fell upon that mirror [and its inscriptions], instantly the child was
delivered and the mother regained her well-being, but the child was deceased.[53]
The Báb’s mother then returned into His
presence and remonstrated her Son, “As You evidently possessed such
[preternatural] abilities, why did You not perform this act sooner and preserve
the life of the child?” He smiled and replied, “It is not My destiny to leave
any progeny.” His mother was infuriated with this comment, but said no more.[54]
The
illustrious wife of the Báb recounted for me:
One night I dreamt that a fearsome male lion
was roaming the courtyard of our house with my hands around the neck of the
lion. The beast dragged me twice round the whole perimeter of the courtyard,
and once round half of it. I then woke up and was profoundly alarmed and
trembled with fright. His Holiness asked of me the cause of my agitation, to
which I related the dream. His comment was: “You awoke too soon, as [your dream
portends that] our life together will not last more than two-and-a-half years.”
And what He said, transpired.
[The Burning Bush:]
It proceeded thusly until the declaration
of the Báb occurred on the eve of Friday, the fifth day of Jamádíyu’l-Avval,
1260 A.H.[55], two hours
and eleven minutes into the night.[56]
That too has a wondrous and magnificent description that was related to me by
the wife of the Báb in such words:
The practice of His Holiness was that each
day He would return home about an hour after the sunset and commence His
devotionals, prayers and His writings. About three hours into the night He
would have the evening meal and retire about four hours past the sunset. In the
morning, He would awake one hour before the dawn and after washing, would
perform His ablutions and then proceed to the upper chambers of the House where
it served as His outer formal guestroom. There, He stood to recital of
visitation tablets, prayers, supplications, and repetition of verses. When the
sun had risen, in the chamber occupied by His mother, Faddih[57]
would fire up the samovar and prepare the tea. His Holiness would come down to
that apartment and have the morning tea. After that, He would proceed to
undertake His commercial activities and other personal business.
However, one night, unlike other nights, He
came home at dusk [earlier than customary], stating, “Inform Fiddih to prepare
whatever we have for the evening meal sooner than usual as tonight I have a
particular task to attend to.” About an hour and a half into the night, the
dinner was served and He joined others for this purpose. Afterwards, Fiddih
brought water for Him to wash His blessed hands and, as other evenings, she
spread our night bedding and left for her own quarter. His Holiness came to bed
and retired for the night.
It was not long after that I saw Him rise
from the bed and leave the room towards the outer courtyard. At first, I
thought He had gone to visit the facilities, but when His absence prolonged and
He did not return, I became concerned. I rose from my bed and went out to look
for Him, but He was nowhere to be found. Trying the street door I found it
locked from within. I checked the chamber of His mother and did not find Him
there either. By then I was deeply bewildered and perplexed. I walked to the
western side of the courtyard, looked up towards the upper chamber, situated on
the eastern direction of the House and serving as His private quarters, and saw
that it was well lighted. It seemed as if a thousand lamps illumined the room.
This added to my surprise, because we had no guests that required such
profusion of lights. Therefore, with astonishment, I went up the steps of the
chamber. When I entered, I noticed although only one light was in the room, it
was so brilliantly lit that overwhelmed me.
There I saw His Holiness standing, faced
the Qiblih; His hands raised heaven-wards, intoning a prayer. As soon as my
gaze fell upon Him, I beheld such majesty and resplendence that is beyond my
powers to explain. Suddenly, as if thunder-struck, such fear and trepidation
enveloped me that I stood transfixed where I was, trembling uncontrollably. I
could neither retrace my steps nor stand. I was near losing consciousness.
Fright and quiver had thoroughly overtaken my entire being when all of a sudden
He made a gesture with His blessed hand, telling me to go back. This movement
of His sanctified hands gave me back my courage, and I returned to my room and
bed. But I could not go to sleep and I remained deeply disturbed. Whenever I
thought of His blessed Person and that scene [in the upper chamber], it added
to my consternation. I felt like a wrongdoer who awaits the all-powerful
sovereign to pass sentence on her. Sleep was impossible that night, and then
came the dawn, and I heard the muezzin’s call to prayer from the mosque
adjacent to our house.
After the conclusion of the adhán, He came
downstairs to our room. As soon as my eyes alighted on His blessed Countenance,
I paled and shuddered [involuntarily]. He seemed no longer like the Person with
whom I had lived for two and a half years. I did not have the courage to utter
a word. Somehow the morning arrived and I rose from the bed, preformed my
ablutions and stood to prayers.
In accordance with our everyday practice,
our servant, Faddih, had taken the samovar and tea sets to the room of His
mother and informed us that tea was ready. Accompanied by Him, I went there. In
His mother’s room, He drank some tea. Each moment added to my anxiety and
perplexity. With His blessed hand He poured a cup of tea, passed it to me, and
with a heavenly smile said, “What is it that troubles you? You are agitated.” I
drank a bit of the tea, which to a prescribed degree calmed my nerves. I
stated, “Áqá, what event and condition was it last night that I beheld in Your
chamber?” He replied, “What a peculiar time you arrived. That was untimely. But
it was the will of God to see with your own eyes. Know and be certain that at
that very moment the One Exalted God appointed Me as His Manifestation to guide
these servants. I am that the same promised Person whose advent they have
expected for the past twelve hundred and sixty years and for His appearance
they perpetually beseeched the Almighty. I have been sent forth for the
salvation of the peoples.”
As soon as I heard Him speak these words, I
kissed His knees and became a believer in Him. In prostration, I raised my
voice in gratitude to Lord for having enabled me to recognize Him.[58]
It was thus that the first women to believe
in Him was the illustrious wife of the Bab, [Khadijih Bagum], and among the men
of this family [the Afnan], it was the illustrious martyred-uncle, [Hájí Mírzá
Siyyid `Ali,] and among the `ulama the illustrious Bábu’l-Báb, Akhund Mullá
Husayn-i-Bushraw’i, whose story will be recounted next.
Recognition and Meeting of Akhund Mullá
Husayn in Shiraz:[59]
After the passing of the late Siyyid
[Kazim-i-Rashti] – may his station be exalted – who was a harbinger of this
blessed Manifestation, the Akhund [Mullá Husayn] was afflicted with great
perturbation and inner agitation. Together with a group of fellow-students who
numbered over forty, he undertook a period of meditation, and this assemblage
included, Aqá Mírzá [Siyyid] Muhammad-`Aliy-i-Barfurushi[60],
Mullá `Aliy-i-Bastami, Akhund Mullá `Abdu’l-Jalil-i-Khu’i, Mírzá `Abdu’l-Hadi,
Mírzá Muhammad Hadi, the honored Áqá Siyyid Hasan-i-Yazdi, Mullá
Hasan-i-Bajistani, Mullá Bashir, Mullá Baqir-i-Turk, and Mullá Ahmad-i-Abdal,
each ranking as the most eminent of the learned and expecting the manifestation
of the Promised One. Details related to each one of them are captured in the
historical narratives as our purpose is to recount the events of Fars.
After a period of forty days of ascetic
observance in the Masjid-i-Kufih and Masjid-i-Sahlih, the honored Akhund [Mullá
Husayn] established a covenant with fellow-disciples whereby should any of them
to hear the Call of the Truth, to inform the others at once. Bidding them
farewell, he proceeded towards Shiraz.
Upon arrival at Shiraz, because he had been
acquainted with His Holiness [the Báb] during His sojourn to `Atabat, he
desired a meeting and sought out the abode of His Holiness. He wished to stay
at His house during his stay of few days in Shiraz. [Locating the Báb’s House],
he knocked at the door, and His Holiness Himself came and opened the door. He
warmly greeted and welcomed the honored Akhund, and expressed great kindness
and affection. Together they proceeded to the upper chambers that served as the
guestroom, [the Bab] stating, “All day I have felt disinclined to go to the
caravansary[61], and now I
know that it was because of your coming.”
After they had exchanged the customary inquiries and pleasantries, tea was served for the Akhund and then the Host asked of the teachings and doctrines of the late Shaykh [Ahmad] and Siyyid [Kazim]. [The guest] replied, “Their entire discourse and pedagogy was focused on signs of the manifestation of the Promised One.” The Báb then asked, “You Shaykhis believe that after the passing of the late Siyyid someone else must take his place, and now five months has elapsed since his death. Whom do you recognize as your Guide?” “As yet,” [Mullá Husayn] replied, “we have recognized no one and have found no successor to him. We anticipate the Author of the Cause, Whose advent is expected by all, to appear.” “What manner of man,” asked He, “must the Master be?” The honored Akhund pondered for a moment and then enumerated some of the requisite qualifications and characteristics for the expected Person. “Do you observe these in Me?” As he had not observed signs of knowledge during h