Translations of Shaykhi, Babi and Baha'i Texts, vol. 4, no. 5 (June 2000) |
The original Persian Text can be found at: /~bahai/areprint/vol4/lamat/ibrahim.htm
Introduction
The
Account of Siyyid Ibrahim
Concerning
Nayriz
Trans. Ahang Rabbani
He is God, the Exalted.
Of the events of this
transient and seditious world and of the occurrences of this faithless plane of
existence, one that came to pass at the end of the heavenly reign of Muhammad
Shah, the sovereign King of the Qájár and the light of God amongst His
dominion, and at the beginning of the reign of the pivot of universe,
Nasiri’d-Din Shah, was the appearance of certain beliefs and utterances by
Mírzá `Alí-Muhammad-i Bab, in the year 1263 A.H.[1],
in the Daru’l-`Ilm[2] of Shiraz.
This led to the manifestation of uprising and mischief in the year 1266 A.H.[3]
among the people in the governed nation of Iran, particularly in Zanjan, the
province of Mazandaran, and even in `Iraq and Fárs.
An effulgence of that
blazing and insurgent flame reached the hearts of some inhabitants of this
realm and in the whirlwind of events, it destroyed the foundations of many
lives and washed away many others in the water of annihilation.
A single flame of that fire
was, Áqá Siyyid Yahyá, who numbered among those enamoured with love and who
desired liberty. For sundry reasons, over the years he had associated with the
people of this region and had close ties of friendship and camaraderie with many
citizens. As such he was able to sow the seeds of revolt in many hearts.
The above-mentioned Siyyid,
having come upon this path [i.e. the Babi Faith] in the Daru’l-`Ilm of Shiraz,
had gone to the Daru’l-`Ibad[4]
and had lit the fire of sedition raised by Muhammad ibn `Abdu’llah. A district
in that city that admired him had come to follow him in this instance.
Consequently, by the orders of the governor of that region, properties and
families in that district were destroyed and perished.
After this incident and
being overcome with fear, the Siyyid escaped to Bavanat, on the border of this
region. He selected this location as he had many enthralled followers,
predisposed and ready for his Faith. Wherever he went, he spoke of his beliefs
and wrote many treatises until he arrived at the Shrine of Khájíh Ahmad Ansari[5].
The honored Hájí
Zaynu’l-`Ábidín Khán[6],
out of consideration for the monarch and the well-being of his people, did not
consider it prudent for the Siyyid to enter [Nayríz], and forbade him from doing
so. The Siyyid therefore moved to the village of Istahbanat where he tarried
for a while, and many joined him in his belief.
From there he proceeded to
the town of Fasa, where [its governor] Áqá Mírzá Muhammad, a confidant of the
monarch, considered the Siyyid as a [potential] cause of upheaval, and through
kindness, dislodged him from that town. Therefore, once more he set out for the
village of Istahbanat where he paused for a few days. From that base, he was
able to rally a number of people in his support and, united in his cause, he
immediately decided to proceed to Nayríz.
Upon arrival he went
directly to the Masjid-i Jami` Kabir, in the Chinar-Sukhtih quarter, where his
followers had gathered from all corners, preparing to wage battle. As he
ascended the pulpit with his ready saber, the congregation numbered nine
hundred men armed with guns and swords. He spoke to the assemblage and prepared
them for combat, and in that quarter raised the standard of revolt.
At the time of the arrival
of the Siyyid and the conversion and alliance of people, the
previously-mentioned honored Hájí Zaynu’l-`Ábidín Khán had gone to the Qurtiyih
district. When he was apprised of the situation, he rose in defense and
gathered fifteen hundred of the tribal men of Ma`adin and other regions and
arrived at his home [in Nayríz], which was a fortified stronghold.
During the four days prior
to the commencement of fighting, many of the nobles and respected inhabitants
of this town and the divines of Istahbanat exerted much time and effort to
counsel the insurgents, but it was to no avail as their hearts remained
unmoved. Therefore the matter came to war and resulted in the separation of the
Chinar [Sukhtih] quarter. Many took refuge with the governor and thereby
outwardly protected themselves from this inconvenience. As the people’s
situation came to this, one night, the above-named Siyyid together with one
hundred and eighty or perhaps two hundred of his followers managed to reach the
fort of Khájíh and make that their stronghold.
The following day when the
Khán was appraised of this exodus, being confident in the number of his men and
their support, he sent about five hundred gunmen and cavalry to the vicinity of
the fort. And from the fort, the Siyyid sent out his gunmen who killed all the
governor’s soldiers. Once more, being vain in his influence, the Khán sent
forth more of his men who were reduced similarly.
When the state of affairs
had reached this point and the matter of revolt[7]
had come to such impasse, the honored Hájí Zaynu’l-`Ábidín Khán, who had ruled
this town for fourteen years, and his older[8]
brother, `Alí-Asghar Khán[9],
along with all their relatives and men, came with utmost confidence and
surrounded the fort. They pitched their camp on the eastern side of the fort,
where they passed the first night.
On the following night, a
large multitude of men from the fort suddenly attacked the camp and killed or
injured forty of the relatives and the gunmen of the Khán, while many others
took to flight. And yet, the subsequent evening saw many more fall victim to
the same fate, that is, many were killed or taken hostage while many others
were forced to flee. None were left unhindered. The honored `Alí-Asghar Khán,
the older brother of the aforementioned Khán, whose outstanding qualities were
described previously and had ruled the region, was slain by being cut into
pieces. Together with a few of his servants, the Khán took refuge in his home
which he had built strong and was well protected. He passed the next day there
and once the dark of the night had fallen, rode with great haste to the fort of
the village of Qutriyih.
In this manner, the Siyyid
and his followers established their rule, and through the control of the fort
were able to live unhindered. Further to shedding so much blood, he instructed
his executioner, a certain Shaykh, to behead twelve more men. Untold fear and
utmost trepidation had overcome the hearts of men, to the point that they
renounced their worldly goods, wives and children. The descendents of the
Prophet, who were the cornerstones of community and the upholders of virtue,
for fear of their lives fled to the village of Bábak, where for fifty days the
noblemen of that town were able to enjoy their company and profit from their
accomplishments. Many were frightened and agitated to such depth that they
collapsed and passed away.
When the illustrious
governor of Fars, the Nusratu’d-Dawlih, was appraised of these events and
informed that this revolt had exceeded all bounds, he appointed Mihr-`Alí Khán,
the Shuja`u’l-Mulk, and Mustafa-Quli Khán Qarihguzlu as commanders of cavalry
and soldiers, and together with some other officials, instructed them to hasten
to the fort and rectify the matter. The regiments came and camped across the
fort. The Khán also joined them from his safe hiding place, armed with needed
guns, powder and cannons.[10]
Confidant in his forces and
his own strength, the Siyyid decided on a nightly surprise attack, and laid
plans that his men attach and completely destroy the camp from both the
direction of the city and the fort. This plan was carried out with much bravery
and courage. Like the moth circling the flame, they attacked the hellish fire
of cannons and sacrificed all they had. At the conclusion of this first night
attack, forty warriors from the fort were found to have lost their lives. In
the course of the second night, some others also gave their lives for this
matter.
Since the killing by
opposing sides lasted for some time and the battle surged unabated, a plot of
deception and perfidy was planed by the army camp. In short, they offered gifts
and supplications to the chosen disciples[11]
of the Siyyid and presented declarations of submissiveness to the Siyyid
himself, which contained promises of allegiance, trust and devotion to his
cause. They wrote him, “We are all profoundly devoted to you and consider
obedience to you our greatest privilege. Should you decide to emerge from the
fort and enter our camp, then rest assured that we would consider the dust
beneath your feet as the kohl of our eyes.” With such sweet words and colorful
expressions, which were conveyed through letters and messengers, they induced
and robbed the Siyyid of his deductive faculty and rational thoughts.[12]
Straightway the Siyyid
mounted his horse and, accompanied by a few chosen disciples, arrived at their
camp where he was welcomed by all the soldiers, to the sound of the military
band playing and the generals greeting him warmly. With utmost majesty, he was
received in a special tent and was seated with resplendent glory. From every
direction, they offered him compliments and congratulatory expressions.
However, when the time had come for him to leave, with a myriad of obstinate
and roguish means, the Yuz-bashi [the captain] refrained the Siyyid saying
“Orders have just been received from the honored Navvab to detain you and your
commanders, which makes your departure impossible.” Guards were thereupon
placed around his tent. The soldiers then seized the fort and its defenses and
killed all the companions of the Siyyid.
In four days time, in
accordance with the instructions of the Prince Nusratu’d-Dawlih, the
executioner arrived at the camp of Mustafa-Quli Khán and conveyed the order
that Siyyid Yahyá was to be delivered to the honored Zaynu’l-`Ábidín Khán as a
ransom for the blood of his brother and some other fallen men. So, by order of
the Prince, the Siyyid was delivered into the hand of the Khán and a receipt
was obtained. When this occurred, all the soldiers, particularly those that had
lost kinsmen, and some others, attacked the Siyyid with sticks, stones,
bayonets and guns and killed him forthwith.
The next day, they buried
his remains under the southern[13]
wall of the Shrine of Siyyid Jalalu’d-Din `Abdu’l-llah, known as the Siyyid, in
the Bazár quarter.
This astonishing and
bewildering event took place in the month of Rajab of the year 1266 A.H.[14]
After the capture of the
Siyyid and his followers, colonel `Alí Khán[15]
arrived at the camp, leading a regiment of Silakhuri soldiers. Upon arrival, he
proceeded directly to the Chinar-Sukhtih quarter, and accompanied by the sound
of music, his soldiers plundered that the entire district. They remained in
that quarter for twenty days or perhaps a month, and ransacked the whole
neighborhood and stole whatever treasures was hidden beneath the earth or
within the walls. No one recalls such devastating pillage having occurred ever
before! Had they plundered any other major city, they could not have amassed
such great wealth and possessions! Some of the streets and neighborhoods associated
with the Bázár quarter were also pillaged.[16]
Beyond these, by the decree
of the exalted Prince Nusratu’d-Dawlih, five thousand tumans were exacted from
the citizens and given to the Khán and whatever land, orchards, aqueducts,
homes and possessions were owned by the residents of the Bázár were confiscated
with extreme brutality and through excruciating tortures. Indeed, in this
regard, what transpired in the Bázár quarter did not come to pass in the
[Chinar-Sukhtih] quarter.
Verily, such intense fear and
fright had overcome this region that no tongue can recount one in a thousand of
its dark incidents. What oceans of blood were spilled and how many bodies were
reduced to the dust of the wilderness!
During these conflicts close
to one thousand lives were lost on both sides.[17]
The account of the ensuing massive pillage remains beyond any imagination,
conception or description. If there were any men in the [Chinar-Sukhtih]
quarter that were not killed, they had to take flight to other regions and
towns.
This is but a brief account
of the events of Nayríz, of Siyyid Yahyá and the followers of His Holiness the
Bab. “Such is the bounty of God, which He bestows on whom He will; and God is
the Lord of the highest bounty.”[18]
After the passing of these
incidents, day by day the sufferings inflicted on the followers of this sect
increased in intensity, and by way of retaliation and revenge, the Khán carried
out to the fullest extent the decree of the government.
Gradually, after three years
from the inception of this event, animosity was renewed, which led to another
strange and wondrous event. That is, one hour after sunrise on the fifth day of
Naw-Ruz of 1269 A.H.[19],
when Zaynu’l-`Ábidín Khán was in public bath, Karbila’i Muhammad with his three
sons and Qasim, the brick layer, who had hidden themselves in that place,
emerged and attacked his naked body, grabbing his head and shoulders and
stabbing him with knives and razors. They cut off his arms that were as strong
as any man’s. Even though about fifty of his kinsmen were present in the bath,
as the Almighty God would have it, not one of them came to his aid.
The Khán, wounded with some
sixty cuts on his chest and body, was brought from the bath still alive. Late
that night, however, he left this plane of suffering. Indeed he was a worthy,
wise and distinguished man. He ruled with prudence and was a knowledgeable
statesman. There are many signs of his generosity and goodwill evident in this
town, including many buildings. His servants put his slayers to death in that very
place.
Written in the year 1270 A.H.[20]
by the least of the servants, Ibrahim Nayrízi, son of Áqá Siyyid Husayn.
[9]
Lam`atu’l-Anvar 1:310 n.1 informs that `Alí-Asghar Khán was the governor of the
surrounding districts.
[10]
Lam`atu’l-Anvar 1:312 n.1 indicates that the governor was in hiding at this
village of Qutriyih for these 50 days.
[11] Lam`atu’l-Anvar
1:313 n.1 states that it was Siyyid `Abid who traitorously bartered his
allegiance in promise of favors and properties.
[12]
It appears that in order to appease orthodoxy, the writer has made no mention
that, on the back of a Qur’án, the opposing camp penned a promise that Siyyid
Yahyá would not be harmed, and sent this sealed assurance to the fort.
[16]
Lam`atu’l-Anvar 1:316 n.1 indicates that some of the affluent Bábís, such as
Áqá Siyyid Ja`far Yazdí and Hájí Muhammad-Taqi were residence of Bazar quarter.