Mirza Habibu'llah's Account of the Bab in Shiraz: Translation and Commentary
"The Bab in Shiraz" by Mirza Habibu'llah Afnan
Birth and Childhood:
His blessed Name was Mirza `Ali-Muhammad , son of Mirza Muhammad-Rida, son of Aqa Mirza Nasru'llah, son of Aqa Mirza Fathu'llah, son of Aqa Mirza Ibrahim. He was of the illustrious family of the Husayni Siyyids of the province of Fars to whose nobility, integrity, piety, devotion and detachment everyone testified and stood exemplary in the whole of region. Their occupation was commerce. The name of His mother was Fatimah-Bagum, the daughter of Haji Mirza Muhammad-Husayn, son of Aqa Mirza `Abid , son of Aqa Mirza Siyyid Muhammad. This family also ranked among the best-regarded and trustworthy merchants of Fars.
His blessed birth took place on the night of Muharram 1st, 1235 A.H. [20 October 1819] in the house belonging to His mother's uncle, Aqa Mirza `Ali. His mother had often recounted:
From the moment of birth it was evident that unlike other children He was rapacious in drinking milk. Often 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 would be disturbed as to why this Child was not like others and thought that perhaps He suffered some internal ailment which made Him not desire 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, during the weaning period, He did not complain nor behaved in any unseemly manner. I was most thankful that now that the Exalted Lord had granted me this one Child, He is gentle and agreeable.
Also according to what trustworthy personages have reported, from the beginning of His childhood, extraordinary and unusual behavior was apparent in Him which had excited the wonder and amazement of all the relatives, friends and strangers as He was unlike any other child.
According to Mulla Fathu'llah-i Maktab-Dar [school-master], son of Mulla Mund-`Ali, when the Bab reached the age of five , He was taken to the [Qur'anic school of] Shaykh `Abid , known as Shaykh Anam , located in Qahviyih Awliya , one of the wards occupied by the mystics of Fars, on the Tayr marketplace , near the house of His maternal grandfather and maternal uncle. Mulla Fathu'llah was the custodian of the Masjid-i Vakil and together with his father numbered among the early believers in the Bab and because of the persecutions became a fugitive and traveled extensively. He relates:
When they brought His Holiness to the maktab, I worked for Shaykh Anam in the Qahviyih Awliya, in the old neighborhood of Shiraz and frequented by the mystics, where the school had several rooms and a courtyard. The honored Shaykh `Abid, a man of many qualities, was the schoolmaster and taught the children of the noblemen, affluent, merchants and other distinguished citizens. He was a tall, dignified man who displayed a long beard. A follower of Shaykh Ahmad-i Ahsa'i and Siyyid Kazim-i Rashti, he ranked among the learned and divines of Shiraz. At that time, I served the Shaykh as khalifih (that is, the [school's] principle). Those wishing for their youngster to receive tuition from him, had to come and meet him in person, or to send a missive or through an intermediary apply for attendance, as Shaykh did not accept the children of just anyone, and particularly, because of their ill-manners and dirty clothing, he was reluctant to accept lads from the bazaari shopkeepers.
One morning, I saw Aqa Mirza Rida , who had been a friend of Shaykh Anam, to come forth to the Qahviyih [Awliya]. He sat next to the Shaykh and described his situation thusly: "After forty years, 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 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 things are manifest that excite one's wonder. Now that He has reached the age of five [sic], at times He raises His hands in prayers. At mid-night, He 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 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 require 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, Haji Mirza Siyyid `Ali, we were at the bathhouse of Bazar-i Murgh quarter. This Child was sleep between His uncle and I, when suddenly He rose and stated, 'The roof of the Garm-Khanih of Mirza Hadi 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 Mirza Hadi's bathhouse was wrecked and a number of women were under the rubble. One said twenty women [were killed], another said thirty or forty, but then later it was determined that five women and child had been killed and the truth was what He had told.
"In another instance, He informed us that, 'Last night, I had a dream where a large scale was suspended in mid-air in the vast space. His Holiness Imam Ja`far-i Sadiq was positioned in one plate that because of His weight was resting on the ground, and 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 a way.' What should I say! There are so many astonishing stories about Him that I cannot say. At one time, Aqa Mirza Siyyid Hasan suggested that perhaps this Child is 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 such things about Him, but because of Siyyid Hasan's comment, I brought Aqa Muhammad-Hasan, the Munajjim [astronomer], to the house and described for him the details. He made some calculations and said that no harm has come to Him by way of sorcerers, and then asked for His birth-date. Then, he wrote certain prayers and charms, and recited some other verses and having learned of His birth-date, left us. After the departure of Aqa Muhammad-Hasan, the Child tore 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.' ' In short, it is some time that I am consumed with the difficulties of this Child and 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 Mirza [Muhammad-Rida], and the Shaykh was astonished too. It was decided that on [the following] Thursday at an agreeable time the Child would be brought to the maktab.
On the promised morning, He arrived followed by a servant, carrying a small copper tray filled with sweetmeats and a small copy of the Qur'an which typically was used by the students. Because of the descriptions of Aqa Mirza Muhammad-Rida [sic] about Him, the Shaykh, several of the older [seminarian] students and myself were thoroughly engaged in watching Him. He came in, greeted, and sat before Shaykh Anam. Soon thereafter, His uncle, the honored Haji Mirza Siyyid `Ali, arrived as well and sat next to the Shaykh. After the exchange of formal pleasantries, the Shaykh took the Qur'an, opened it and said [to the young Pupil], "Come Aqa, read." He smiled and said, "As you please." The Shaykh read to Him, "Say, 'He is the Deliverer, the All-Knowing.' " His Holiness became silent. The Shaykh repeated, but He remained silent, and then 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 uncle smiled and ordered certain arrangements and then left. Aqa 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 Bab came and sat two-legged and with courtesy between me and Aqa Mirza Muhammad-Riday-i Mustufi who was about the same age as I. His head was bowed over the primer [put before Him and the first line of which He had been taught to repeat], but He did not utter a word, so I asked, "Why like other children, are You not reading aloud?" He made no reply, but two other lads sitting near us were heard reading [a couplet from the collection of poetry of] Hafiz and came upon this verse:
From the pinnacles 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."
Similarly, it is related:
As Shaykh Anam was a learned man and a follower of Shaykh Ahmad [Ahsa'i], each morning he conducted a seminary session in Qahviyih Awliya where several of his [theological] students would come and engage him in discourse. One day a particularly complex scientific topic was being discussed and after much debate it remained unresolved. The Shaykh told them that he would study the authoritative books that very evening and on the morrow would present them with the solution. 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 students informed their teacher that they had no recollection of ever having discussed that topic so that this Child would have memorized it and now parrot-wise 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.
During those tender years, great many such manifestations of extraordinary and innate qualities were observed in Him and testified by both friends and foes and are beyond my abilities to pen. At the age of nine, His father, Aqa Mirza Muhammad-Rida, passed away , and from thence He was raised in the bosom of His uncle, Haji Mirza Siyyid `Ali. With his own eyes, the uncle had witnessed such remarkable and astonishing acts by Him, that when He declared His Cause, without the need for any proof or argumentation, Haji Mirza Siyyid `Ali 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 grandmother, [Zahra Bagum], who was a paternal cousin of the Bab's mother, [and the sister of Khadijih Bagum,] related that she herself had heard Haji Mirza Siyyid `Ali discussing [the claim of the Bab] with his younger brother, Haji Mirza Hasan-`Ali 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 martyred-uncle responded, "You know well that God has completed the proof unto me. That which I saw with my own eyes since His childhood, I have come to behold with the essence of certitude after His adulthood. There is no room for doubt, especially for me." He then continued, "Have you forgotten our journey to Sabz-Pushan 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 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 is not in bed. Deeply perturbed, I was overtaken with such thoughts that perhaps He had fallen from the mountain. Finally, after searching extensively, I heard a voice raised in praise and glorification of Lord coming from the lower extremities. When I followed the melody of that sound, I found the Child, singularly standing in consummate rapture in 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 as 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."
Our grandmother often recounted such matters and stories for us.
In the world of commerce:
When His blessed age had reached fifteen , He joined His uncle, [Haji Mirza Siyyid `Ali], in commerce. He remained for a short while in Shiraz, and then moved to the port city of Bushihr. In the new town, He established an office in the Minandi caravansary. Even though it was before His declaration, great many signs of divinity and wondrous verses were revealed through His pen that would attract the envy and jealousy of others.
One day in Egypt during the time when the illustrious [Mirza] Abu'l-Fadl was occupied with writing Kitab-i Fara'id, we came to talk about the early years of the Bab, prior to His declaration, and the period when He was engaged in trading. Mirza Abu'l-Fadl related the following to me: "I myself heard the late Haji Siyyid Javad-i Karbila'i say that when the Bab was pursuing the career of a merchant in Bushihr, because of Haji Siyyid Javad's friendship and close association with the uncles of the Bab, he used to stay with then whenever he visited either Shiraz or Bushihr. One day Haji Mirza Siyyid Muhammad came to him with a request, 'Give some good counsel to my Nephew. Tell Him not to write or utter certain things that can only raise the jealousy of certain people. These people cannot bear to see a young merchant of little schooling show such erudition, they feel envious and resentful.' Haji Mirza Muhammad had been very insistent that Haji Siyyid Javad should counsel the Bab [to desist from such activities]. Haji Siyyid Javad had however replied that these lines of verse:
'The fair of face cannot put up with the veil, Shut him in, and out of the eyelet will he show his visage;'
and had added: 'We are earthbound and He is celestial. Our counsel is of no use to Him.'"
For six years in Bushihr He was engaged in commerce with all strata of society, including the divines, merchants, and shopkeepers, and dealt with them all in such a way that they were most pleased and grateful. In all gatherings, men spoke of His splendid qualities.
On one of my [pilgrimage] journeys that I was in the presence of `Abdu'l-Baha, one day in course of a conversation, He spoke of the time and commercial activities of the Bab. He stated:
During His stay in Bushihr, the Bab fashioned wondrous things and completely destroyed the foundation of peoples' corrupt practices. The merchants of Bushihr had the custom that after a deal was consummated they would go back on their word and barter for a lower price. Some of them came to His Holiness and 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 re-negotiate. The Bab did not accept, and said, "We had a deal, signed papers, and its done. I will not give a discount and will not re-negotiate." 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 said, "If you think you have bought it too expensively, return the merchandize as I will not barter." Once again they said, "It is the custom of this land." And He replied, "I wish to put an end to these customs." They noted, "It would be a source of disrepute for a trader to return the commodities that he had purchased and moved to his shop." "It is your choice," the Bab told them, "accept the terms and refrain from re-negotiation." Insistently, they said, "But this is the custom of the realm." And yet again, He remind them, "I will end this custom."
Eventually, the Bab ordered the merchandize 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 uncles arrived at Bushihr and the same merchants who had failed to persuade the Bab to bargain, came to see him and complained about His behavior, saying, "He has ruined our reputation. We had a deal; however, as customary, 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. You should consul Him not to repeat such offenses."
The uncle approached the Bab advising Him, "Why do you not yield to people's wishes and disrupt the customs of the realm." He told him, "Should they wish to barter after our transaction is completed, I will not accept their appeal and will never yield."
That was a blissful day. The beloved Master smiled steadily and repeated several times, "Prior to His declaration, the Bab informed that He would change many of the precedents."
After six [sic] years of residence in Bushihr, the Bab wrote several times to His uncles that He desired to visit `Atabat and asked for one of them to come to Bushihr and take over the business. Each time they postponed their promise and heed not His wish. When the time of 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 office door and entrusted the key to the custodian of that building with the instructions that whichever of His uncles should arrive first, he is to gain admission. He then wrote to Shiraz about the details and left for the `Atabat (shrine cities).
Once His letter was received in Shiraz, His [eldest] uncle, Haji Mirza Siyyid Muhammad was deeply agitated and angered, and complained that, "Our good name in the commercial community is ruined because of His act and the chain of business transactions is now rend asunder! Who will settle our accounts with our clients?" To this, his younger brother, Haji Mirza Siyyid `Ali, responded, "Rest easy, as I know our Nephew and He is not a man who would commit an injurious act. I am certain that He has arranged all affairs prior to departure for the `Atabat." Nevertheless, the illustrious Haji Mirza Siyyid Muhammad immediately left for Bushihr and after 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. After a thorough review of all financial records and accounts, finds everything most satisfactory and accurate. Relieved, he wrote to his brothers expressing gratitude to their Nephew for the excellent manner in which He had conducted their financial records.
In the `Atabat (Shi`ite shrine cities of Iraq):
The story of the Bab's stay in the `Atabat is very extensive and it will be related here in brief.
One day Mulla Husayn , who at that time was engaged in his studies under the tutelage of the late Siyyid [Kazim-i Rashti], saw the Bab while He was standing in prayer at the sanctuary of the Prince of Martyrs [i.e. Imam Husayn]. Bewildered and amazed by the condition of this young Siyyid aged no more than twenty-two offering His supplications with such devotion and rapture that until that day had not been observed among any of the divines, mystics or pilgrims to that sacred Shrine, Mulla Husayn, filled with admiration and praise, approached the Bab and greeted Him warmly. However, wrapped in devotions, the Bab did not reply. Mulla Husayn moved to the back and waited there. Having completed His prayers at the inner sanctuary, the Bab came forth to the courtyard, and to Mulla Husayn's utter astonishment, commenced further meditation at that spot. Once again, Mulla Husayn came nigh and offered salutations. Being occupied with His prayers, the Bab did not respond to the young divine that further deepened the latter's wonder. When the Bab had completed paying homage to the fallen Imam, He moved outside from the courtyard where Mulla Husayn awaited Him and the honored Akhund stepped forward and greeted Him yet again. The Bab acknowledged him in turn and explained, "Twice you were kind to offer welcome, but absorbed in My devotional and singularly concentrated on the exalted Shrine of the Imam, I did not respond and hence I apologize. Whosoever attains this sacred ground, must become oblivious of the world and all therein." Hearing such a speech only served to enhance the amazement of Mulla Husayn as he had never thought that a young merchant could manifest such extraordinary depth of reverence, piety and veneration. Therefore, eagerly he asked, "My Master, where is Your abode so that I may attain Your august presence?" The Bab informed him [of the location]. Mulla Husayn then stated, "The honored Siyyid {Kazim-i Rashti] holds a prayer recital session at his own home every Friday morning and should you decide to attend, it would greatly honor the assemblage." The Bab responded, "There is no harm in that," and promised to attend the session.
Mulla Husayn reported 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, 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 of times he would tell his students [that the promised Qa'im] must be young, not influenced by the learning of others, and [a descendent] of Bani-Hashim .
On the appointed Friday morning, the Bab arrived at the residence of the Siyyid where the latter was in process of preaching and the house was filled to capacity with worshippers. Finding no seat available, the Bab sat close to the threshold [and with the same modesty and dignity of bearing listened to the discourse of the Siyyid]. Upon beholding His countenance, the Siyyid discontinued his address and held his peace, which served to heighten the astonishment of the assembled supplicants. After having observed silence for some quarter of an hour, he resumed a discourse regarding the signs of the manifestation of the Promised One and by uttering, "Lo, His Will is manifest as the sun," concluded his arguments and descended the pulpit. It was at this moment that with utmost reverence Mulla Husayn approached the Bab and led Him to a seat next to the Siyyid's.
Were I to describe the events associated with the sojourn of the Bab at `Atabat and all the wondrous occurrences that transpired in that land and the evident tidings and manifest prophecies that the Siyyid imparted, surely, it would be a voluminous compilations which would be beyond our purpose.
Return from `Atabat:
After the Bab had stayed in `Atabat for some six months, profoundly yearning to once again behold the Face of her only Offspring, His mother petitioned her brother, Haji Mirza Siyyid `Ali, to proceed for `Atabat and to bring forth His Holiness to Shiraz. Deeply devoted to his sister and Nephew, he readily accepted this mission and proceeded at once to `Atabat. After attaining the presence of the Bab, he informed the Young merchant that he wished to take Him to His native town, an offer that was instantly refused by the Bab. No matter how fervently the uncle insisted, the Bab rejecting his plea, would only reply, "I desire to remain for a while longer in `Atabat."
Propelled by the fact that his sister expected the arrival of the Bab to Shiraz, the uncle refused to cease his efforts to urge His return and through a message sent through Haji Siyyid Javad-i Karbala'i appealed to the honored Siyyid [Kazim] for assistance in achieving his objective. He asked the Siyyid to petition the Young merchant to accept His family's desire for Him to return to Shiraz. Haji Mirza Siyyid `Ali himself one day proceeded to the Siyyid [Kazim's] house and explicated the situation thusly: "My Nephew had lived in Bushihr for six years prior to coming forth to `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, asking to accompany me to Shiraz." At first, the Siyyid had replied, "Why are you forcing the issue? Allow us to benefit from His presence for a while." The illustrious uncle had responded, "As His mother is anticipating His arrival and her approval is important as well, kindly make presentation to Him for returning forth to Shiraz."
Eventually, the Siyyid asked the Bab, "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 Bab remained in Shiraz and visited with His mother and kinsmen when once again He began to speak of His design for returning to `Atabat. Hearing the Bab entertain such considerations caused His mother to grow deeply anxious and with great urgency she spoke with her brother, Haji Mirza Siyyid `Ali, about entering Him in the state of matrimony. [For this purpose,] the illustrious Khadijih-Sultan Bagum, the daughter of the late Aqa Mirza `Ali and a paternal cousin of the Bab's mother, was chosen and arrangements for the marriage ceremony organized. The wedding took place on Friday, the eighteenth of Rajab, 1258 [25 August 1842] in presence of an assemblage of the merchants, noblemen and the divines of the Fars.
As the date of His Manifestation was nigh, He did not travel in any direction, and was constantly engaged in revealing Arabic verses and expositions on [divine] sciences.
After a year, that is in 1259H [1843], God blessed Him with a son, but he was stillborn. Before his birth, the Bab had prophesied that, "The child is a boy named Ahmad, but it is not his destiny to live." His son was buried in the Bibi Dukhtaran cemetery of Shiraz. My paternal grandmother, [Zahra Bagum], who was the sister of Khadijih Bagum, related 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 Bab proceeded into His presence where He asked of her, "Has she delivered?" to which she responded negatively. The Bab then took a small mirror besides Him and 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.
The Bab's mother then returned into His presence and grieved and angered, remonstrated her Son, "As You evidently possessed such [supernatural] abilities, why did You not perform this act sooner [and preserve the life of the child and spare his mother so much suffering]?" He smiled and replied, "It is not My destiny to leave any progeny." His mother was infuriated with this comment, but said no more.
The illustrious wife of the Bab recounted for me [i.e. the author, Mirza Habib]:
One night I dreamt that a fearsome 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 Bab occurred on the eve of Friday, the fifth day of Jamadiyu'l-Avval, 1260 A.H. [23 May 1844], two hours and eleven minutes into the night. And that too has a wondrous and magnificent description that was related to me by the wife of the Bab as such:
The practice of His Holiness was that each day He would return home about an hour after the sunset and commence His devotional, obligatory prayers [pertaining to that period of the night] 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 and cleansing, would perform His ablutions and then proceed to the upper chambers of the house where it served as our formal guest room. There, He stood to prayers, supplications, repetition of verses, and recital of the Tablets of Visitations. When the sun had risen, in the house occupied by His mother [and adjacent to ours], Fad.d.ih would fire up the samovar and prepare the tea. His Holiness would come down to that location and have the morning tea. After that, He would proceed to undertake His commercial activities and other personal business.
However, one day in the late afternoon He came home earlier than customary, stating, "Inform Fid.d.ih 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 half into the night, the dinner was served and He joined the others for the purpose. Afterwards, Fid.d.ih brought forth water for Him to wash His blessed hands and, as other evenings, she spread our night bedding and left for her own quarter. He 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 lengthened, I became concerned. I rose from my bed and went out to look for Him, but He was nowhere to be found. [Perhaps, for some reason, He had left the house, I thought; but,] trying the street door I found it locked from within, as usual. I checked the chamber of His mother and did not find Him there either. By then I was deeply frightened and perplexed. I walked to the western side of the courtyard, looked up towards the rooftop and saw that the upper chamber, situated on the eastern direction of the house and serving as His private quarters, was well lighted. It seemed as if a thousand lights were lit. This added to my surprise, because we had no guests that required such profusion of lights. So with both astonishment and trepidation, I went up the steps [at the northern side of the courtyard]. I noticed even though only one light was in the chamber, it was so brilliantly lit that overwhelmed me. There I saw Him standing, His hands raised heaven-wards, intoning a prayer [in a most melodious voice, with tears streaming down His face. And His countenance was so luminous; rays of light radiated from it.] As soon as my gaze fell upon Him, I saw such majesty and resplendence that is beyond my powers to explain. Suddenly as if thunder-struck such fear and trepidation I stood transfixed where I was, trembling uncontrollably. I could neither enter the room nor retrace my steps. I was near losing consciousness. Fright and quiver had thoroughly overtaken me, and I was stripped of all will power, when of the sudden, He made a gesture with His blessed hands, telling me to go back. This movement of His hands gave me back my courage, and I returned to my room and bed. But all that night I remained deeply disturbed. In my fitful moments of sleep that scene in the upper chamber would present itself to my mind, adding to my consternation. I felt like a wrongdoer who awaits the all-powerful sovereign to pass sentence on her. I kept asking myself what grave event had come to pass to evoke such sorrow and such tears, inducing prayer and supplication of such intensity. Sleep was impossible that night, and then came the dawn, so foreboding, and I heard the muezzin's call to prayer from the mosque adjacent to our house.
After the conclusion of the adhan, He came downstairs to our room. As soon as my eyes alighted on Him, that attitude and that majesty which I had witnessed the night before took shape before me. I paled and shuddered involuntarily. He seemed no longer like the Person with whom I had lived for two and half years. I could utter no word. Somehow the morning arrived and I rose from the bed, preformed my ablutions and stood to prayers.
In accordance with our everyday practice, Fad.d.ih had taken the samovar and tea-sets to the room of my mother-in-law and informed us that tea was ready. He proceeded to His mother's room to take His morning tea and I followed Him there. [His mother had, at that moment, gone out of the room, and] He was quietly drinking His tea. Each moment added to my anxiety. With His blessed hand He pour a cup of tea and 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 that to a prescribed degree calmed my nerves and I boldly stated, "Aqa, 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 His servants. I am that 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 believed in Him. I prostrated myself before Him, kissed His knees, and my heart was clam and assured. Humbly, I raised my voice in gratitude to Lord for having enabled me to recognize Him.
It was thus that the first women to believe in Him was Khadijih Bagum, and among the men of the Afnan family, it was the illustrious martyred-uncle, [Haji Mirza Siyyid `Ali,] and among the divines the honored Babu'l-Bab, Mulla Husayn-i Bushru'i, whose story will be recounted next.
Recognition of Mulla Husayn:
After the passing of the late Siyyid [Kazim-i Rashti], who was a harbinger of this blessed Manifestation, the Akhund [Mulla 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 such personages as, Aqa Mirza Muhammad-`Aliy-i Barfurushi , Mulla `Aliy-i Bastami, Akhund Mulla `Abdu'l-Jalil-i Khu'i, Mirza `Abdu'l-Hadi, Mirza Muhammad Hadi, Aqa Siyyid Hasan-i Yazdi, Mulla Hasan-i Bajistani, Mulla Bashir, Mulla Baqir-i Turk, and Mulla Ahmad-i Abdal, each ranking as the most eminent of the learned and expecting the manifestation of the Promised One, and details related to each one is captured in the historical narratives and remains beyond our purpose. After a period of forty days of seclusion [and spiritual preparation] in the Masjid-i Kufih and Masjid-i Sahlih, the honored Akhund [Mulla Husayn] established a covenant with each of the fellow-disciples that wherever any of them heard the Call of the Truth to inform the others. Bidding the rest farewell, he proceeded towards Shiraz.
Upon arrival at Shiraz, because he had been acquainted with His Holiness [the Bab] during His sojourn to `Atabat, and desiring to stay at His house during his stay of few days in that city, Mulla Husayn sought out His abode. [Locating the Bab's house], he knocked at the door, and His Holiness came forth and opened the door. He warmly greeted and welcomed him, and led the traveler to the upper chambers that served as the guest-room, stating, "All day I have felt disinclined to go to the caravansary , and now I know that it was because of your coming." After they had exchanged the customary inquiries and pleasantries, tea was served for Mulla Husayn 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 Bab then states, "You Shaykhis believe that after the passing of the 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," Mulla Husayn replied, "we have recognized no one and have found no successor to him. We anticipate the Author of the blessed Cause, Whose advent is expected by all, to appear." "What manner of man," asked He, "must the Master be?" Mulla Husayn 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 his Host's residence in Karbila and knew that He had not studied with any of the teachers, responded, "I see in you none of these qualities." To this He replied nothing.
After a while, the guest observed several books lying on the shelf. Examining one of them, found it to be a commentary on the Surih-i Baqara . After pursuing it for a little, he perceived it to an exposition of remarkable merit, and asked in astonishment who the author might be. "A mere youthful beginner," answered He, "who nevertheless lays claim to a high degree of knowledge and greatness." Again he asked who and where the writer was. "You see Him." [At the time,] Mulla Husayn did not apprehended His meaning and read on another page where it was written, "the explanation of the essence of the essence." Considering this an error, he remarked, "It should be 'the explanation of the essence.'" "What can I say?" He answered, "the Author of this commentary advances claims to even more than this of greatness and knowledge. Consider the passage attentively." This time, Mulla Husayn read more closely and noted that the original phrase is indeed correct. He states, "I am wearied now. Kindly You read some more and I listen." He read for a time, and then, as the divines are wont, he said, "It is enough. Do not trouble Yourself further."
Shortly thereafter, lunch was served and then Mulla Husayn rested for a while. In the late afternoon, his Host had invited several of the learned Shaykhis and merchants to tea and visit with the guest. [In the course of conversation,] it was agreed that the next morning they all would gather at the Ilkhani mosque where Mulla Husayn would deliver a lecture.
Next morning, they all assembled at the mosque. However, desiring to commence his discourse, Mulla Husayn found that in place of the ready flow of language and easy delivery customarily at his disposal, he was as though tongue-tied and unable to speak. Filled with amazement, he recognizes that so rare an occurrence must be due to some peculiar cause, and wondered much as to who it was that exercised this secret control over him, and what might be his object for rendering him mute and in such state of ecstasies. Such was the astonishment and emotion which took possession of him that, unable to deliver his scheduled lecture, he was obliged to make the best excuses he could for terminating his discourse. Thereupon the assembly broke up, and Mulla Husayn returned to his lodging deeply bewildered. The next day when he wished to preach precisely the same thing happened, and he had to cut short his presentation. The same happened on the third day. On this last occasion, he departed from the mosque in a state of utmost misery and wonder, when the Bab, noting his despondency, told the rest of their friends to go to their own houses, and instructed Mulla Husayn to accompany Him home.
When they arrived at His house, after a short rest, the Bab said, "By what signs can you recognize the promised One, and what proof do you deem most effectual to convince you that you have attained the object of your search and discovered your Beloved?" Mulla Husayn answered, "[The sign that will convince me is] possession of the Point of Knowledge which is the wellspring and center of all the wisdom of past and future prophets and near-ones." "Do you perceive this in Me?", He inquired, "What if I were so endowed with such an attribute?" Upon hearing this, Mulla Husayn was deeply perturbed, and stated, "That you are devout, godly, and holy of life, is true; but only knowledge born directly from God and wisdom billowing like bottomless ocean can admit to this most exalted Station." At this comment, the Bab was silent for while as though in wonder, while Mulla Husayn thought to himself, "What idea can this devout Youth be harboring in His mind that He so persistently introduces this topic? I must at all events ask some questions of Him which He had never heard discussed and cannot answer, so that He may be turned aside from His vain imaginings." Mulla Husayn therefore put to the Bab a question which appeared to him very difficult of solution, and which he always had in mind during the life-time of the late Siyyid [Kazim], though never had found an opportunity of propounding it in such wise as to have the difficulty removed in a satisfactory manner. Without hesitation, his Host provided a full and sufficient answer. Mulla Husayn was filled with amazement, and proceeded to propound yet another hard question, which the Bab with tremendous facility answered in the most conclusive way. Utterly astounded, nevertheless, Mulla Husayn reflected within himself, "Is not this He who but a few days ago blundered over a sentence in the Commentary on the Surih-i Baqara? How is it that He has now become the source and well-spring of divine knowledge?" Even as thus Mulla Husayn thought, he observed the Bab sitting in a most dignified and majestic attitude, the left hand laid on the left knee and the right hand over it; and, even as the guest looked, He began to utter most wondrous verses containing answers to every thought which passed through my mind, until many verses had been revealed from the Fount of divine revelation. During this entire period, Mulla Husayn waited anxiously for Him to conclude, so strong was the fear and awe which possessed him. At length He ceased, and Mulla Husayn, in the extremity of terror, rose up to flee, as some delinquent might flee from before a mighty sovereign. He asked permission to take his leave, but was told, "Remain seated! Where are you going? Anyone who should see you in this state would think you have lost your mind." Constrained by His bidding, Mulla Husayn regained his seat, while the Bab withdraw to the private section of the house. During His absence, the traveler, was prey to most anxious thoughts. Care for the worldly interests and fear of incurring suffering alike urged him to draw back; and yet, ponder as he might, he could find no pretext whereby he might excuse himself from recognition of the Lord of Creation, neither did he perceive any course save confession and acceptance. As such, he was greatly perturbed and troubled beyond all measure.
After some while the Bab returned, and contrary to His practice from other days, Himself brought in the tea, and seated Himself near His guest, and continued to shower him with most gracious expressions. He pour tea for Mulla Husayn and handed him the cup, but the latter, however, remained as one distraught, and filled with wonder presently again asked permission to depart. "You are still," the Bab informed him, "in a state of extreme bewilderment, though you are not yourself aware of it. Should anyone see you as such, he would assuredly deem you to have lost all your faculties." After about an hour though, when he had regained his composure, Mulla Husayn was permitted to take his leave.
On the occasion of the next visit, Mulla Husayn was shown a revealed Commentary on the Hadith-i Jarriyyih and recalled that the last Siyyid had been wont to say when he was alive that the Proof who was to appear would compose a full explanation of this tradition, and that Sign now stood manifest before him. Moreover one day, when he was alone with the late Siyyid in his library, in the course of conversation, Mulla Husayn had enquired the reason why Surih-i Yusuf [Joseph] of the Qur'an is titled the Ahsanu'l-Qisas [the Best of Stories], to which his learned teacher had replied that it was not then the proper occasion for explaining the reason. This incident remained concealed in his mind. Now the Bab stated, "Do you recall inquiring once of the late Siyyid why Surih-i Yusuf was called the Ahsanu'l-Qisas, and how he replied that the proper occasion for explaining this had not yet come? The time for this exposition has now arrived." Thereupon He showed Mulla Husayn a Commentary on this Surih of the most perfect lucidity and eloquence, and upon its perusal, he attained the shore of certitude and prostrated himself in gratitude to God.
Conversion of Mulla Sadiq-i Khurasani:
In the presence of the Bab, Mulla Husayn reverently stated, "During our stay at the Masjid-i Kufih and Masjid-i Sahlih and prior to dispersing [in search of the Promised Qa'im], my companions and I established a covenant that whichever one of us first heard the Call of the Truth would inform the others. For this purpose, Akhund Mulla Sadiq [known as] Muqaddas-i Khurasan proceeded towards Isfahan and now dwells in that city. If it would please You, allow me to proceed to Isfahan and to enlighten him so that he, too, would attain the station of assurance." "There is no harm in that," the Bab replied "however, it must be conditioned upon several things." "Whatever is You command," Mulla Husayn responded, "I will instantly and faithfully obey." The Bab then revealed an extensive Commentary on one of the shorter Surihs of the Qur'an and entrusted this sacred document to Mulla Husayn, instructing him, "Take this Commentary with yourself to Isfahan. After you have renewed your acquaintance with the divine, first ask if during his period of search, he has heard or met anyone who advanced a claim to be the Promised One? Should he respond that he has neither met a claimant nor heard of such a Call, ask if he himself is putting forth a claim. And should he present one, as you have observed yourself, he must firmly and irrevocably prove his station based on divine verses. But if he stated that he has no claim of his own, then present him with this Commentary without identifying its Author as he himself must discern the Source of Revelation."
Mulla Husayn proceeded to Isfahan ever mindful of the Bab's instructions, and upon arrival, was united with his old companion, Mulla Sadiq. "O honored divine, after we were separated from one another," Mulla Husayn inquired, "have you met a claimant or heard of anyone advancing such a Call?" He responded negatively. "Do you observe in your own good self such qualities which may serve as evidence of some exalted station?" Very puzzled, Mulla Sadiq rejoined, "Have you gone mad, Mulla Husayn? Who are we to contemplate such things? The One who is propelled forward to such greatness, is of necessity possessor of innate knowledge. Have you lost your rational faculties that you ask such a question?" Upon being certain of Mulla Sadiq's position, in accordance with the Bab's wish, a copy of the Commentary was presented to the former who after perusing a few of its sections, grasped the hem of Mulla Husayn's garment inquiring, "Who is the Author of this Commentary as of certainty He is of Truth. Where and Who is He?" Refusing to answer his question directly, Mulla Husayn informed him that he was not permitted to divulge such information and that unaided his companion was to discern the identity of its Author. In face of Mulla Sadiq's insistence, he remained adamant. Soon the darkness of dusk fell and supper was served, and afterwards Mulla Husayn retired satisfied in the knowledge that he had carried out the mission entrusted him to its totality.
The story of Mulla Sadiq and the manner that he recognized the Bab is quite extensive and no doubt is related through the narratives pertaining to Isfahan, and as such, this servant will not add to the burden of the reader.
In short, after achieving certitude, Mulla Sadiq together with several others proceeded to Shiraz and there attained the presence of the Bab.
After the arrival of Mulla Sadiq in Shiraz, the Bab commenced His journey to Mecca [for the purpose of pilgrimage] while the new arrivals began to propagate the news of His revelation, with the honored Mulla Sadiq leading the way through proclaiming the proof of His Cause from the pulpit of Masjid-i Baqir-Abad . This matter was reported to the `ulama, who consequently complained to the Governor. Husayn Khan-i Ajudanbashi, known as Sahib-i Ikhtiyar, who in turn ordered those illustrious personages be seized, stricken with wooden sticks, their beards burnt, and their noise pierced and a rope passed through the incision. From dawn to dusk the Mir-Ghazab paraded them throughout the city and collected a prize from each of the shopkeepers [over his heinous deeds]. At long last, at nighttime, those severely injured faithful and wronged believers were released and forced to leave town bitterly tired.
Arrival of Quddus:
Recognition of Aqa Mirza Muhammad-`Aliy-i Barfurushi, who was surnamed Quddus: He was among the learned and divines famous for piety and godliness, and because of his inner spirituality and purity, no sooner had he heard the Call that had left [his native town] in search of the promised One in Shiraz. Upon arrival at that city and meeting the Bab in the streets, without seeking further proofs or signs, he attained complete certitude. >From thence, he ranked amongst the foremost disciples, manifesting unsurpassed qualities and excelled all in knowledge. The details related to his glorious life, magnificent services and his martyrdom are described in-depth in history of the events of Fort Tabarsi and as such will not be repeated in these pages.
Pilgrimage Journey to Mecca:
In order to complete the proof, the blessed and heavenly cavalcade of the Bab left for Mecca in Sha'ban 1260 A.H. [August-September 1844]. Among those who were traveling with Him were: Haji Abu'l-Hasan, the late father of Aqa Mirza Baqir Khan-i Dihqan, whose goodly qualities remains beyond any descriptions; Aqa Mirza Muhammad-`Ali, surnamed Quddus; and Haji Mubarak, a slave purchased by the Bab while in Bushihr who possessed a pleasant and noble disposition. This group proceeded from Shiraz, and that year, a large contingent of the city's inhabitants, including many of the divines and merchants were journeying towards Mecca as well, including Shaykh Hashim, a brother of the Imam Jum'ih, Shaykh Abu-Turab, who was particularly mischievous and malicious.
According to the Islamic traditions, whenever the 10th day of Dhi'l-Hajjih, which is observed as the Festival of Sacrifice, falls on a Friday, then that pilgrimage journey is called Haji-Akbir and signifies the year of the Manifestation [of the Promised One]. The well-known traditions inform that on such an occasion, the Qa'im will place His back against the Masjidu'l-Ahram and will openly declare His Cause. The year of the Bab's journey coincided with Haji-i Akbir and great many Muslim pilgrims from all corners were proceeding towards Mecca.
At that time journey by sea was most difficult as steam ships did not travels the waters of the Persian Gulf, and only sailing boats were available which made the voyage to Jaddih last some three to four months. One day the late Haji Abu'l-Hasan [who had been a travel companion of the Bab] described his pilgrimage journey for me in such words:
During the time that we were at the presence of His Holiness aboard the ship, there were great many other passengers who were for the most part hostile [towards the Bab]. Among them was Shaykh Abu-Hashim who both orally and through other means showed rancor and would cause great discomfort for His Holiness. His troubles and injuries had reached such a degree that often the Captain of the ship would come forth and admonish him not to perpetuate so much abuse and affliction upon the innocent Siyyid [i.e. the Bab]. However, he would not cease from his doings. One day he began to dispute with the Captain and uttered unseemly words which caused the latter to grow angry to the point that he instructed his sailors to throw the Shaykh overboard into the sea. Greatly perturbed and angered, the Captain himself stood nearby to ensure that indeed his instructions were carried out and that the Shaykh was thrown overboard. At this instance, His Holiness arrived and interceded [on behalf of the Shaykh]. The captain did not accept His intercession and cried loudly, "Throw this accursed one into the sea." His Holiness sensing that they were about to carry out the captain's wish, threw Himself over the Shaykh and embraced him firmly and once again asked the Captain to pardon the Shaykh. Deeply moved by this benevolence and meekness of the Bab, he accepted His request and asked, "Aqa, this accursed one has perpetuated more injuries upon You than anyone else and as such You must be even more eager than others for him to perish at the bottom of the sea. Why is it then that you prevented us from doing so?" "Such people harm only themselves," the Bab replied, "and we must look upon their deeds with sin-covering eyes." The compassion of the Bab and His intercession on behalf of the Shaykh caused a change of heard towards Him among many on board and no longer did they manifest enmity and inequity.
Once our ship had anchored at Jiddah, His Holiness proceeded towards Mecca. The scores of pilgrims during that year was beyond anything previously experienced, and included Arabs, Turks, Iranians, Kurds and Indians, totaling in excess of seventy-thousands travelers who for the most part came from the rank of `ulama and learned. Many had mastered the science of numerology and divination and had determined that in that year the True Claimant would openly manifest Himself in Mecca and had come to partake of such an event.
Among them was the renowned Haji Siyyid Ja`far-i Kashfi, who ranked as the ablest in the field of numerology and had profound knowledge of jafr. He had closely studied such sayings as, the Hadith-i Marvi, narrated by the Immaculate One [the eighth Imam, 'Ali ar-Rida]: "In the year Sixty, His Cause will manifest and His news proclaimed," and the thoughts 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 written:
If thou reacheth the year ghars , behold, the renewal of the sovereign, realm, nation and the faith.
He had also written:
After the passing of ghars years, I see the Absent One hath appeared.
And also in the collection of Hafiz poetry:
Behold the crest of moon in Muharram, and drink from the cup of wine, As it's a sign of safety and absence of harm, and abodes the year of peace and love.
He [i.e. Siyyid Ja'far] had studied these according to the science of numerology and the 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 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 Haji Siyyid Ja`far in Mecca. He saw [the Bab] with his own eyes and heard [His Call] with his own ears and yet failed to recognize.
Haji Mirza Muhammad-Ali [Quddus], some other believers and myself were in the presence of the Bab. After the conclusion of the pilgrim rites in the Masjidu'l-Haram, the entire body of pilgrims were present and all the rooftops were overflowed with multitudes. His Holiness approached the Shrine, leaned His back against the Ka'bih, holding the door-chain with His blessed Hand, thrice, with utmost clarity and eloquence He uttered: 'I am the Qa'im Whose appearance you have been anticipating.' It was a true wonder, that despite of the large multitude and noise, as soon as the Bab begun to speak a deafening silence took place over that whole area in such wise that one could hear a bird flap its wings. Once complete silence was established, with resonant voice He thrice uttered the same blessed verse again so that all the pilgrims could hear.
The pilgrims were recounting that event and interpreting the meaning of it for one another. All conversations amongst the multitude of travelers surrounded this event. Indeed, the very first topic that the pilgrims, as a souvenir, wrote for their kinfolks was this fact that a young merchant-Siyyid twenty-five years of age had taken hold of the Ka'bih's chain and with resounding and clear voice had risen the claim of Qa'imiyyat. In a short time, [this news] was spread in all parts of the realm and beyond. Those men who sought the Truth and thirsted after certitude, readily uttered "Yeah!" and enrolled amongst those who believed.
This news was now spreading rapidly in Shiraz. Prior to the voyage to Mecca not all of the city's inhabitants were universally aware of this Call. Some had heard of the circumstances associated with it and recognized its truth, while others had not heard the claim, and yet others were wont of saying, "These matters are pure calumny and there is no validity in them." After the news of Mecca had reached Shiraz and His exact utterances were written and disseminated, the whole of people were now aware and fully informed, and no room remained for doubt and vicissitude.
Return from Bushihr:
When the time was well nigh for the arrival of His Holiness to Shiraz, Shaykh Abu-Hashim, [the brother of Imam Jum'ih,] wrote a most provocative description of the events with the sole purpose of evoking the base elements and raised the cry, "Our religion is lost!" A great excitement was caused when his letter reached Shiraz and as a result a contingent of the learned divines such as Shaykh Husayn, the Zalim [the tyrant], known as Nazimu'l-Shari`ah, Akhund Mulla Muhammad-`Aliy-i Mahallati, Shaykh Mahdiy-i Kajawvi, and a score of others, went forth before Husayn Khan whom at that time was the governor of Shiraz. They [registered a complaint through] saying, "The Siyyid who had publicly claimed [the station of] the Qa'imiyyat and the Babiyyat in Mecca, will shortly arrive [in Shiraz] and you must protect the adherents of Islam by quenching this fire and quieting His Call." Manipulated by the adulation that he received from the divines, Husayn Khan dispatched to Bushihr mounted escorts of ten soldiers to arrest His Holiness and to bring Him back to Shiraz.
Late one afternoon His Holiness was standing above an elevation by the village of Dalak, a distance of two days journey to Bushihr, when the soldiers passed through that location and the Bab immediately instructed Haji Mubarak, "Quickly go forth and inquire of these soldiers of their destiny and their mission." In accordance with His command, Haji Mubarak approached the soldiers and asked of their purpose. However, the men rebuked him by saying, "What concern of yours is it as to where we are intending?" Haji Mubarak returned back to the presence of the Bab and informed Him, "The mounted men refused to tell of their charge." This time, the Bab enjoined, "Go tell them to come before Me." Haji Mubarak went to the men stating, "My master asked that you trouble yourself and come forth for Him to make your acquaintance." A certain Aslan Khan who was older and wiser than the rest came back with Haji Mubarak and attained the presence of the Bab. His Holiness inquired, "Where are you going and what mission have you been given?" The soldier tried to hide their intend and did not divulge the character of their charge. This time the Bab stated, "No reason to conceal your mission as you purpose to arrest the Siyyid-i Bab and to return Him forthwith to Shiraz. Do not trouble yourselves. I stand ready. Should you continue on your march to Bushihr and pass this spot, surely you will fail in your entrusted mission." The official looked closely at the countenance of the Bab and noted that all the signs that he had been given were evident in Him and as such recognized that the intended Person stood manifest before Him. He returned back to his companions and reported what had transpired which caused them all to exclaim with wonder, "If a man is sought by government and authorities, surely he must flee those sent for his arrest. How is then that with utmost courage and steadfastness this Personage has come forth informing us that indeed He is the object of our quest? Of certainty He must be of truth."
The valor of the Bab awakened the men. They attained His blessed presence and His Holiness showered them with infinite kindness and compassion. The Bab instructed Haji Mubarak to serve them the supper that he had made ready as these men had been traveling and surely must have been hungry and tired. Haji Mubarak placed the same food that he had prepared for his Master and himself, and which was only sufficient for two persons, before the soldiers. The men looked and noticed that there was very little food and that it would not even suffice one of them. However they sat to dine and soon to their utter amazement discovered that they were all fed most adequately from that one plate. This experience deepened their bewilderment and throughout the journey they bore witness to many such miracles and extraordinary occurrences.
Eventually, with utmost respect and dignity, the soldiers accompanied His Holiness to Shiraz and told their friends and acquaintances of what they had observed and of the grandeur and majesty of the Bab.
Back in Shiraz:
In the year 1261 A.H., after the true divines [i.e. the Babi teachers] in all the realms and particularly in Shiraz had raised the news of His Call, His Holiness returned from Mecca. With great speed it become known that the Bab had unveiled and proclaimed His Cause in Mecca and made evident His Manifestation - a fact written extensively in all the Baha'i histories and which will be recounted briefly here as well.
In short, His Holiness arrived at Shiraz in company of the guards commissioned [by the authorities], and they proceeded directly to the Governor's seat where the Bab was handed over to the authorities. The soldiers who had met Him at Dalak and had witnessed the extraordinary events along the way, reported all that had transpired on this journey to the Nizamu'd-Dawlih, [the Governor]. Husayn Khan ordered the arrest of the Bab and this news [rapidly] was disseminated throughout the city. Immediately, "the ignorant known for knowledge" were assembled and began to heap scorn and disdain upon His Holiness and that which was worthy of themselves they attributed to Him. Shaykh Husayn, the Zalim, with his own hand rebuked the Bab.
When the illustrious maternal uncle of the Bab and the revered mother of His Holiness were informed of these events, they grew deeply agitated. The latter proceeded at once to the abode of her brother, Haji Mirza Siyyid `Ali, and began to lament and bewail uncontrollably [over the condition of her Son]. The Bab's maternal uncle departed for the Governor's house and on meeting Husayn Khan, stated, "His Holiness has only now returned >from pilgrimage to Mecca and His mother and other members of His household expect His arrival. Why have you arrested Him? Is He not a descendent of the Prophet of God and have you no shame for your deeds before His illustrious Ancestor?" Noting the forceful manner that the uncle presented his case, Husayn Khan replied, "Should you consent and serve as a sponsor ensuring that He would not meet with anyone, nor would He write any treatises, or distribute such things, then I will allow His released." The illustrious uncle, Haji Mirza Siyyid `Ali, ranking among the most honored merchants and well acquainted with all the noblemen of the city. As such, he responded, "I associate with men from all strata of the city's inhabitants and His Holiness is my Nephew, and as it is customary to visit one who has been on pilgrimage, people will come to visit Him. How am I to ask friends and acquaintances not to come forth for such a meeting?" Faced with irrefutable logic, Husayn Khan responded, "For three days townsfolk may come for visit, but on the fourth day, you are to close the door to all and allow no further association." It was such that through sponsorship of the uncle, His Holiness was brought home with him.
[Upon His arrival home], His mother and His blessed wife, along with other friends and relatives attained His honored presence and for three days all acquaintances and associates partook of this union and gained indescribable and infinite spiritual insights. During those days, divine verses poured forth as torrential showers and penned in His own blessed hand on large sheets of cashmere papers and bestowed upon the visitors.
After three days all access was denied to the Friends and none were permitted to attain the presence of the Bab. However men may strive to hid the Sun of Reality with the clouds of formal restrictions, its radiance and effulgence becomes but the more apparent. In short, although to all appearances the believers were denied access to their Master and prevented from such felicitation, they still continued to submit to Him their question and difficulties, and to receive replies, for it is incumbent on the generous to answer him who asks, more especially when his question refer to religious matters, and his demands are for guidance and direction into the path of salvation. As such, a large number of people from the surrounding country also came to inquire into the matter,and these likewise submitted their questions, and received, each according to his own capacity, full and satisfactory answers, whereby they too were brought to believe.
Arrival of Vahid:
Among those who attained the presence of the Bab during the days of Shiraz and has a wondrous and amazing story, was Aqa Siyyid Yahya Darabi, the illustrious son of Haji Siyyid Ja'far Khashi whose mention was made through the narration of the late Haji Abu'l-Hasan in the section pertaining to Mecca.
[Siyyid Yahya Darabi] was eminent amongst mujtahids and learned, [divinely] gifted with supernatural faculties and high spiritual attainments, notable for his sanctity, and unrivaled in discourse and discovery, and austerity of life and piety. He was profoundly trusted by the late Muhammad Shah-i Qajar to the degree that the latter would not take any actions or undertake any decree without the leave and fatwa of Siyyid Yahya. When the news of this Cause [i.e. the Bab's Manifestation] was disseminated universally, this matter was reported to the monarch who summoned the honored Aqa Siyyid Yahya stating, "According to the information reaching our court, a certain Personage in Fars has advanced the claim to the Qa'imiyyat and Babiyyat, and as you enjoy our utmost confidence, you must proceed at once to that province and investigate the matter fully, and appraise us of the veracity or falsity of these reports so that we would know what religious duties behooves us. You must prepare to journey at the earliest time and write a detailed report of your interview." The Shah then appointed a stipend for the mission and provided him with a steed.
Upon arrival at Shiraz he met with a certain eminent and illustrious mujtahid who is in truth learned in Divine Knowledge and wise in the wisdom of the Eternal, the honored Haji Siyyid Javad-i Karbala'i, whom were friends in `Atabat (the Shi`ite shrine cities of Iraq). Through him, Siyyid Yahya met with several other learned and prominent believers and as the object of his search, he was eager to obtain forthwith an interview with the Bab, but permission was for sundry reasons deferred, and he spent this interval in examining some of the revealed verses. Finding in them no ground for objection or denial, he said in confidence to the honored Haji Siyyid Javad, "These luminous words and verses bear witness to the truth of the claim, and leave no room for doubt; yet were it permitted to me to behold some miracle or sign beyond this, I should gain a fuller certitude and assurance." To this the illustrious Siyyid answered, "For such as have like us beheld a thousand marvels stranger than the fabled cleaving of the moon to demand a miracle or sign from that Perfect Truth would be as though we should seek light from a candle or be satisfied with a lighted wick in the full blaze of the radiant sun."
In short, Aqa Siyyid Yahya prepared a petition and therein requested that a commentary on the blessed Surih of Kawthar be revealed for his edification. One night, about four hours after the sunset, he took this supplication to the blessed house of the Bab and without the aid of any intermediary attained His presence and presented his request. The Bab instructed him to return at dawn to receive the answer to his quest. In the early morning, as he was bidden, once again Siyyid Yahya attained His presence and there was given the answer in form of an unrivaled commentary on Surih of Kawthar that stood nearly five thousand verses of texts. Bringing that book home with him, no sooner had he peruse its contents and its verses that filled with wonder, he said to the honored Siyyid Javad-i Karbala'i, "I have beheld a marvel a hundred-thousand-fold beyond what I sought, for, with all my learning and scholarship, I spent nine whole days in writing one single page of questions containing not more than twelve lines. Most wonderful, therefore, does it seem to me that I put my request to Him at four hours into the night and by the dawn time such verses and illustrations of exceeding eloquence and beauty of style should be revealed and written down during five or six hours of the latter part of the night, which is the time for His Holiness's repose." When, therefore, Aqa Siyyid Yahya had well considered that treatise, his doubts were completely removed and he attained full certitude. After a sojourn of some little while, during which the honor of further interviews were accorded to him, he received permission to depart through Bavanat and Marv-Dast, then subsequently he set out for Yazd to proclaim the blessed Cause and to teach the Faith. Surely, the details of occurrence in Yazd and what transpired will be penned in the histories of Yazd. His return from Yazd and the events of Nayriz God-willing will be narrated later in this book.
Further events of Shiraz:
The enmity of enemies was now manifest to the utmost degree and they exerted much effort to prevent the friends from attaining the presence of the Bab and meeting with His Person. However, the devotion of the believers and the grandeur of the Cause were such that nothing could withstand its destined path and the Friend's visit increased considerably in accordance with the verse, "Verily the devils inspire their friends." The opponents reported the events of Husayn Khan [who issued an order for the arrest of the Bab], and on the eve of 21 Ramadan [1261 A.H.] , through the neighbor's courtyard, the guards entered the house of His Holiness. `Abdu'l-Hamid-i Khan, the Darughih, who was commissioned with carrying out this order arrived with several of his farrash and noted that the Bab was alone in that dwelling. Deeply embarrassed, `Abdu'l-Hamid Khan stated, "Certain reports had reached us that a crowd had gathered at this location, and therefore we came to investigate. However as its evident that no one is here [besides Yourself], we take our leave." He then asked for a gratuity, to which the Bab refused. Insisting on receiving a prize, he seized the imported cashmere shawl that the Bab was wearing and sliced it in middle, taking half with him.
The Darughih went forth before Husayn Khan telling the latter that none were in the Bab's house but Him. However the mischievous elements, led by the divines, continued to perpetuate sedition and as such Husayn Khan, the Governor, sent forth his men to bring His Holiness with His maternal uncle. At the Government house, Husayn Khan addressed the uncle of the Bab most discourteously, roaring, "You guaranteed that none would be associating with the Bab, but it is evident that you have acted against your own signed statement. As such, you must be punished." He then turned to the farrash and spoke harshly and contemptuously with them as well and instructed that bastinado be brought and applied extensively to the uncle. The illustrious uncle of the Bab who was greatly respected and about sixty years of age was struck with the woods most severely, and the Bab was struck in the face as well. Afterwards, a sum of money was extracted from the victims and [as the uncle was unable to walk] the farrashes carried him to his house where he remained injured in bed for a period of time.
The Bab was subject to brutal treatment and imprisoned in the house of `Abdu'llah Khan. For a while it passed thusly. Once again, the divines assembled and went before Husayn Khan demanding that he must follow through with his promise and force the Bab to recant His claim. All the learned of the city gathered in the government house on that day and consulted on the situation and unanimously moved that the Bab must be brought to the Masjid-i Vakil where all of the city's inhabitants, including such ranks as the divines, merchants, shopkeepers, and others, would be present, and in that assemblage He be forced to withdraw His Call.
My brother, Haji Mirza Buzurg, and I were present once when the late Haji Mirza Muhammad-Sadiq-i Mu`allim, who was a most respected man and had witnessed the event of the Masjid-i Vakil, related that episode for the late `Andalib. The details are briefly as such:
I was about twenty-five years old and had reached the age where I could discern right from falsehood. At the request of the divines, the authorities noised the news that all strata of Shiraz's population were to gather in the Masjid-i Vakil where the Siyyid-Bab would also be present and would renounce His claims. I went forth [to the mosque] as well, and exerted particular effort to find a spot near [the pulpit] where I could behold Him and to hear clearly His utterances. From the morning of that day, rank upon rank of onlookers arrived at the mosque, and by three o'clock in the afternoon the entire courtyard, the cloisters, the roofs and even the minarets of the mosque were thronged with people. The governor, the `ulama, merchants and other dignitaries entered and sat in the cloisters, near the stone pulpit. (This is a pulpit carved out of one piece of marble and has fourteen steps.)
I was sitting near the pulpit when a commotion was raised in the courtyard that "He is coming." He entered through the entrance of cloisters in company of ten farrashes and `Abdu'l-Hamid Khan-i Darughih and came near the pulpit. The Bab had a turban on and wearing an `aba and walked with such dignity, might, grandeur and magnificence that is truly indescribable. Such a large multitude of people in attendance meant nothing to Him and He heeded them not the least.
He said to the `ulama and the Governor, [Husayn Khan]: "What is your purpose in summoning Me to this place?" They responded, "The intention is that you should ascend this pulpit and repudiate your false claim so that this fury and excitement will subside." The Bab did not respond and ascended the pulpit where He stood on the third step. With great vehemence, Shaykh Husayn-i Zalim said, "Ascend to the top of the pulpit so everyone can see You and hear Your voice." His Holiness ascended to the top of the pulpit and sat there. Suddenly an absolute silence prevailed and not a whisper could be heard from the people, and it seemed as if no soul was in that mosque. Everyone was listening most attentively.
At first, with utmost majesty and sovereignty, He commenced recitation of a homily with absolute eloquence and clarity that lasted some half of an hour. The entire concourse of people, high and low, learned and illiterate alike were in total rapture and listened with great fascination. People's silence, caused agitation in Shaykh Husayn who said to the governor, "Have you summoned the Siyyid in presence of these people to establish the validity of His Cause or to recant from His false claim? He is casting a spell on the assemblage with His enchanting speech. Instruct Him to say what He was intended to say. What is this idle chatter?" Husayn Khan, the Sahib-Ikhtiyar, said [to the Bab], "Siyyid, say what they [i.e. the divines] have told you to say, as what is this idle chatter?" His Holiness remained silent for a moment and then uttered, "O People, know this well and be informed. I say unto you what My Grandfather, the Messenger of God, spoke twelve hundred and sixty years ago and that I do not speak what He did not. 'What Muhammad made lawful remains lawful unto the Day of Resurrection and what He forbade remains forbidden unto the Day of Resurrection.' In accordance to this hadith from the Immaculate One, the Qa'im will cause forth the Day of Resurrection." Having recited this Tradition, He then descended the pulpit. Many of those who had previously harbored enmity or malice, once had encountered Him, were guided aright and repudiated their ways.
Shaykh Husayn-i Zalim, out of sheer hostility, raised his walking-stick to strike His Holiness in the head, when Mirza Abu'l-Hasan Khan, the Mushiru'l-Mulk, who was a young man in those days, readily brought forward his shoulder to ward off the attack, and it was his shoulder that was hit. Afterwards, Husayn Khan instructed His Holiness to once again be imprisoned in the home of `Abdu'l-Hamid Khan.
In short, the aforementioned Haji [Mu`allim], though not a believer but an admirer of the Bab, related this story for the late `Andalib and his purpose was that on the said occasion, the Bab established the truth of His Cause before the whole people and completed the proof.
After His Holiness came forth from the mosque and was placed under house-arrest at the home of `Abdu'l-Hamid Khan, the entire body of divines assembled and they fixed their seal on a document prepared by Shaykh Husayn-i Zalim - known as the Nazimu'l-Shari`ah, who was the source of all sedition and the prime instigator of mischief - as well as Shaykh Asadu'llah, Shaykh Mihdiy-i Kajwvary, Mulla Muhammad-`Ali Mahallati, and others like them. They wrote whatsoever they wished and sealed that paper. That congregation then proceeded to the home of the late Shaykh Abu-Turab, the Imam Jum`ih [of Shiraz], who had refused to attend their assemblage despite their insistence. Presenting the Shaykh with this document they requested him to fix his seal on the paper as well so that the matter of the Siyyid be concluded [and the Bab be slain]. Upon reading the document and considering its content, the Shaykh, profoundly moved with indignation, threw the document to the ground and cried, "Have you lost your faculties! Never will I sign such a paper as I have no misgivings whatsoever in the nobility, chastity, integrity, sagacity, piety and virtuosity of the Siyyid-i Bab. In this Youth, I discern the ultimate manifestation of spiritual and humane attributes, as well as evidence of highest reflections of wisdom and rational reasoning. I see two possibilities: either He speaks truthfully, or He is, as you claim, a liar. If He speaks genuinely, then I would be remiss to issue a fatwa against an honest and trustworthy person. And should He, as you assert, be a liar and a perjurer, which of us standing here can claim to have spoken only the truth in our lives? Therefore, arise and leave this place and do not conceived of such void imaginings." No matter how much they insisted, Shaykh Abu-Turab refused to signify the document with his seal, and through this refusal, their efforts came to nigh, their purpose frustrated, and their wish unfulfilled.
In short, at this time, the Ocean of the Divine Wrath was stirred for the warning and awakening of neglectful and ignorant people, and a grievous pestilence, which raged with especial fury in Shiraz, fell upon the realm of Iran. Great multitude from all ranks, nobles and peasants, learned and illiterate, administer and subject, they all either perished or dispersed quickly. The first to retreat was Husayn Khan, the governor, who was followed by others from all strata of society. It chanced that the two sons of `Abdu'l-Hamid Khan, the Darughih, fell sick of the pestilence and came nigh to the death's door. Their mother, deeply agitated, spoke harshly with her husband, `Abdu'l-Hamid Khan, saying, "It is because of your evil doings towards this wronged Siyyid Who has been unjustly imprisoned here. Through such negligence, you will bring ruin upon yourself and the whole household. Let this innocent Siyyid leave." `Abdu'l-Hamid Khan besought the Bab, earnestly stating, "Depart for wherever Your holy inclinations may lead You." "Husayn Khan escaped from the city as the result of divine chastisement," the Bab responded, "however when he should return, you remain responsible for My whereabouts." `Abdu'l-Hamid Khan pleaded, "It is I who must remain answerable to Husayn Khan as because of my misdeeds, my sons who are now near death. After them, I wish not to live any longer in this world." He cried bitterly for the fate befallen him and beseeched the intercession of His Holiness Who responded by handing him a sweet pomegranate and stating, "Have your sons eat from this fruit." After the lads had partaken of the pomegranate, full recovery was theirs and their elated father, `Abdu'l-Hamid Khan, witnessing the occurrence of this miracle driven from the Bab's inner being, implored Him, "Not even for one hour, I beg of You, to tarry in this dwelling and I will not prevent Your departure in whatever direction that You will. And furthermore, I stand ready to offer whatever service that is required of me by Your honored Self."
His Holiness retired to His house and there the family and kinsmen came to visit Him and inquired after His well-being. Later, in company of Aqa Muhammad-Husayn-i Ardistani, who numbered among the believers and His companions, the Bab proceeded for the city of Isfahan. The events occurring in that land are indeed beyond all descriptions and must assuredly have been recorded in the narratives pertaining to that city. For our purposes, only the following note pertaining to the incidents of Isfahan suffice.
Upon arrival in the city of Isfahan, the late Manuchihr Khan, the Mu`tamidu'd-Dawlih, came into the presence of the Bab and was won over immediately. His Holiness described some of tyranny and injuries that He had previously endured at the hand of Husayn Khan, [the governor of Shiraz], adding, "When We departed from Shiraz, pestilence raged over the province of Fars and Husayn Khan escaped from the city with all deliberate speed. I was made captive at the home of `Abdu'l-Hamid Khan, but because of the epidemic and the fact that his own sons fell victims to the illness, he no longer imprisoned this Wronged-One and asked that I leave. In so doing, he remarked that, 'Upon his return, I will be personally responsible before the Husayn Khan.' Surely, after the pestilence has been eradicated and quite has once again been the city's norm, Husayn Khan will return and will inquire after Me. As he is a wicked and ill-natured person, upon discovering that I no longer reside within His grasp, he will injure my kinsmen. My purpose is to ask your Excellency to petition Husayn Khan so that he would not perturbed My family." As soon as this request was made by his distinguished Guest, the late Mu`tamidu'd-Dawlih wrote a detailed letter to the governor of Fars, stating to the effect, "Siyyid-i Bab is a Guest in my abode in Isfahan and should the government summon Him for further inquiry, I will personally deliver Him. You have no cause to pester His family or cause disturbance for them." This directive was sent to Shiraz with a special envoy.
When the epidemic had subsided to a prescribed degree, the people who had fled the city returned forthwith including Husayn Khan whom [as anticipated by the Bab] immediately inquired from `Abdu'l-Hamid Khan after the whereabouts of His Holiness. The latter had responded, "As the epidemic raged uncontrollably throughout the land and my wife and sons had acquired the deadly illness as well, I no longer could properly minister the affairs of His Holiness and as such asked Him to retire to His own dwelling." Deeply angered by the turn of events, Husayn Khan instructed `Abdu'l-Hamid Khan to proceed at once in company of ten farrashes and search the home of His Holiness or wherever else that He might be and to being Him forthwith to the government-house. As instructed, they advanced immediately to the house of the Bab and not finding Him there, moved to the home of His illustrious uncle, [Haji Mirza Siyyid `Ali,] and not locating the latter at home, deeply disappointed, they proceeded to the residence of the late Haji Mirza Abu'l-Qasim. The latter was a cousin of the Bab's mother and a brother of the honored Khadijih Bagum, the wife of the Bab, and at the time was the standard-bearer of the family. My maternal grandmother, Zahra Bagum, related:
My late brother, that is, Haji Mirza Abu'l-Qasim, was home suffering from pestilence and resting in bed due to weakness caused by the illness, when some time before noon, there was a violent knock on our door. The entire household was deeply disturbed. Firuz, our black servant, went to inquire whom it was when suddenly and with no warning, `Abdu'l-Hamid Khan, the Darughih, in company of a number of farrashes and some other lewd characters entered our home and filled the courtyard. A most disturbing uproar ensued as they hurriedly searched the house for any trace of His Holiness and disappointed with their inability to locate Him, came to the room where my late brother was resting in bed. Finding him unconscious with infirmity, the farrashes placed him on their shoulders and took him before Husayn Khan, the Sahib-Ikhtiyar.
Profoundly infuriated, the latter inquired, "Wherewith is the Siyyid-i Bab?" "I have been afflicted with pestilence," my brother replied, "and still suffer from the illness. As such, I do not know His whereabouts, nor do I have any other news of Him." Husayn Khan dealt with the pitiable man most harshly and unjustly and finally he was granted fifteen days to either present His Holiness or to pay a fine of fifteen thousands tumans . Having no other recourse, he accepted. Then the governor asked for a guarantor and Haji Muhammad-Sadiq-i Isfahani who ranked among the best known and most respected of the merchants, and was a very close friend and associate of the honored Haji, stood ready to serve in this capacity. After a note of guarantee was extracted, the governor allowed the men to leave.
After the lapse of the agreed upon days, farrashes were sent to bring forth the Haji [Abu'l-Qasim] to the government-house and to present him before Husayn Khan. The latter, once again, spoke most sternly demanding either the delivery of the Bab or the sum of fifteen thousands tumans. The more that the Haji implored for mercy and the more that he swore that he was bereft of any news from His Holiness, the more angry and unreasonable the governor grew. Finally, not able to withstand the governor's admonishments, the Haji fell unconscious, and it was then that the special envoy sent from Isfahan bearing the letter of the late Mu`tamidu'-Dawlih arrived and the envelop manifesting the seal of Manuchihr Khan was presented to Husayn Khan. Upon considering the content of that directive, Husayn Khan realized that he could no longer hold the Haji responsible, but nevertheless proceeded to extract fifteen hundred tumans from him before allowing the late Haji to leave. He further issued a command
that henceforth should any piece of paper be found in that city bearing the Bab's handwriting or a verse revealed by Him, the members of that household would be punished by having their home demolished. Being a thoroughly ill tempered person, he rounded all the believers and devotees of His Holiness and, after administering severe beatings by sticks and causing them much injury, he extracted from the victims whatever sum they could muster.
It is known throughout the region that he was a most despicable of creatures, and His Holiness the Exalted One has described his evil doings in the Khutbih-i Qahriyyih addressed to Haji Mirza Aqasi and the reader may refer to that Tablet . >From his contemptible and base deeds, it can readily be discerned how truly evil and corrupt a person Husayn Khan was. In short, my late maternal grandmother continued relating:
After the governor's order was noised in the city, whoever had received such Writings [revealed from the pen of the Bab] would bring them in bundles and deposit the packs in a long vestibule in the house of Haji Mirza Abu'l-Qasim. One side of the courtyard was all such Writings that were stacked high, all penned on large exquisite cashmere papers in the hand of His Holiness, and were even a page of those precious Writings available today, it would surely be worth an immense fortune. Those papers all contained innumerable commentaries, prayers, homilies and scientific treaties on diverse themes. The illustrious uncle of the Bab was asked in what manner were to dispose of those Writings, and he had made reply, "These are all revelation from God and as such cannot be treated disrespectfully. Wash the papers and throw the water in the courtyard's well.
We placed four large washtubs on the ground of the courtyard, and the four of us, that is, the mother of the Bab , the wife of the Bab, Khadijih Bagum, wife of Haji Mirza Abu'l-Qasim, and myself began to place stacks of these papers in the tubs and washed them much like cloths are washed by hands. Page by page, the ink was washed away from all the sheets and the wash-water and the papers thrown down the well.
Vahid and the Nayriz Episode:
Subsequent to the blessed departure of the Bab from Shiraz, the Friends observed wisdom and lived with calm and tranquillity. For a while, no other event took place until the episode of Aqa Siyyid Yahya Darabi and Nayriz transpired. Earlier in these pages mention was made that the honored Aqa Siyyid Yahya, surnamed Vahid, came to Yazd from the direction of Bavanat. It is of import to describe briefly the occurrences associated with his stay in Yazd so that the sequence of events is clarified. No doubt, either the full story of this episode is told in the history of Yazd [by other narrators], or it will be related.
After the illustrious Vahid had believed and made submission, in accordance with the instruction of the Bab, he took leave of the Latter and set out in direction of Yazd for the purpose of edification of people and promulgation of the Word of God. For a while during the earlier period of his mission in that city he expounded the Bab's doctrines only in gatherings of such learned as were prepared and fitted to hear them. But afterwards, according to the purport of the verse-
"Prudence and love can ne'er walk hand in hand,"
and the verse-
'Love and fair fame must wage eternal war; 0 lover, halt not at the loved one's door!"
he began openly to proclaim the truth of the Cause, and converted a great multitude, besides leading many who had not reached the stage of conviction and the haven of assurance to profess devotion and sympathy. At length, through the officiousness of certain meddlesome and mischievous persons, the governor of Yazd was informed of what was taking place. He, fearing for himself, sent a body of men to arrest Siyyid Yahya. A trifling collision occurred between the two parties, and thereupon the governor prepared to effect his capture by force of arms, and prepared for battle.
The honored Aqa Siyyid Yahya retired with a number of his followers and friends into the citadel of Yazd, while the myrmidons of the governor surrounded it and commenced hostilities and agitation. At length the matter came to actual warfare, in the course of which some thirty or more of the governor's men and the rogues and vagabonds of the city who had joined them were killed, while seven of Siyyid Yahya's companions were also slain, and the rest were besieged for some time, till some, unwilling to endure further disaster or withstand trial, dispersed. (Siyyid Yahya therefore determined to set out for Shiraz), and said one night, "If one of you could manage to lead out my horse, so that I might diffuse this accident, and convey myself to some other place, it were not amiss." A certain Hasan who bad been for some time in attendance of Siyyid Yahya, and had performed his service with the utmost faithfulness and devotion having witnessed on the part of his august master many a display of miraculous and supernatural faculties, made answer, saying, "With your leave, I will lead out the horse." "They will capture and slay you," replied Siyyid Yahya. "In the path of servitude to you," rejoined Hasan, "that is easy to bear. I have no ambition beyond it." So he was allowed to go, and, even as Siyyid Yahya had foretold, they took the youth captive outside the citadel and brought him before the governor, who ordered him to be blown from the mouth of a cannon. When they would have bound him with his back towards the gun, he begged the gunners, "Bind me, I pray you, with my face towards the gun that I may see it fired." The gunners and those who stood by looking on were all astonished at his composure and cheerfulness, and indeed one who can be cheerful in such a plight must needs have great faith and fortitude.
In short, the honored Siyyid Yahya succeeded in effecting his departure from the citadel with one other, and set out for Shiraz, whence he proceeded to Nayriz. After his withdrawal the governor soon overcame his followers. Several of them were taken captive and put to death, while from the rest, after they had suffered divers torments, fines of money were exacted.
Now when Siyyid Yahya came to Nayriz, where was the abode of his family and had many friends, many became believers, others deniers, and many halting and remained undecided. The governor of that district, though he had formerly professed the most devoted attachment to him, no sooner perceived a struggle was imminent and that the government would pass out of his hands, than he sent word to Siyyid Yahya saying, "I do not consider it expedient that you should continue any longer in this province. It is best that you should depart with all speed to some other place." To this the honored visitor made reply, "I have returned hither, after a prolonged absence, to learn how matters fare, and to see my wife and family, neither do I wish to interfere with anyone. What makes you order me to quit my house, instead of affording me protection, and observing towards me the friendship and respect which is my due? Do you not fear God, and have you no shame before my Ancestor?"
So when the governor saw that Siyyid Yahya heeded not his words and answered him sharply, he was filled with obstinate spite, and strove to raise a popular tumult, inciting such men of every class and kind as were most wicked and mischievous to make a disturbance and drive out Siyyid Yahya. In turn, the honored Vahid who perceiving this repaired to the mosque, and, after performing his devotions, ascended the pulpit and spoke thusly:
O people! Am I not he whose opinions and prescriptions ye were wont to follow in all religious questions? In your needs and trials, as well as in all matters of doctrine and practice, used ye not to prefer my word to that of any other? Was not my belief, and the judgement that my studies had led me to form, the criterion of all your actions? What has come to you that you meet me now with opposition and enmity? What forbidden thing have I sanctioned in the pure religion [i.e. Islam], or what lawful thing have I forbidden, that you thus without reason charge me with heresy and error? I stand here amongst you wronged and oppressed for no other cause than that I have, for your awakening and enlightenment, spoken true words and held faithful discourse, and that I have, out of sympathy for you and desire for your welfare, made known to you the path of guidance. This being so, let each who slights or supports me know for a surety that, whatsoever he does, he does in regard to my illustrious Ancestor.
When he had spoken to this effect, some were sorry, and some wept bitterly, saying, "We still continue in our former allegiance and devotion to you, and all that you say we hold true and right."
In short, the honored Vahid came forth from the mosque, quitted the city, and compelled to alight in a ruined castle hard by, those friends who bore him company being not more than seventeen in number. But even after he had left the city his malicious and mischievous persecutors ceased not from their evil designs, for they followed him with a great multitude, scouring the country in all directions until they discovered his ruined retreat. Thereupon they laid siege to the castle and opened hostilities. Then the honored Siyyid commanded seven of his men to go out and drive them away, and gave them full instructions as to the ordering of the battle, adding that whoever should occupy a certain position would be slain by a wound, and that such as went in a certain direction would return unhurt. One amongst those present, a young lad of Yazd, good of heart and comely of countenance, arose and said, "I pray you suffer me to be the pioneer of this much-wronged band and to precede my comrades in martyrdom." And Siyyid Yahya kissed him on the cheek, and breathed a prayer for him. Then the defenders of the castle sallied swiftly forth, and attacked that godless host of hypocrites, and ere long scattered them and put them to flight. But the Yazdi lad, even as his master had foretold, and he had himself desired, drained the draught of martyrdom, escaped from the bonds of earth's deceits, and gained the everlasting world and the life eternal -- blessings were his, and his end was good. But the rest returned victorious.
At the very time when these events were in progress, Prince Farhad Mirza , the Nusratu'd-Dawlih, came from Tihran to assume the government of Shiraz, and was informed of what had taken place. He at once collected a considerable force, which he dispatched under the command of Muhammad-'Ali Khan-i Divan-Begi, the son of Haji Shukru'llah Khan-i Nuri, and General Mustafa-Quli Khan Qaraguzlu, to subdue and take captive the insurgents. When this force reached the castle, the number of Siyyid Yahya's followers had increased to at least seventy. Several encounters took place between the two forces, and on each occasion the Babis routed and dispersed their opponents and obtained possession of a goodly spoil. And all this while the devotion, faith, and love of Vahid's companions were much increased by the many victories they tasted and great prodigies which he wrought, so that each was fully prepared to lay down his life. Siyyid Yahya had repeatedly described to his companions the circumstances of his approaching end, and all had, for the good pleasure of the Beloved, washed their hands of life, and, quit of earthly ties, were awaiting martyrdom. Those who had come to take them, being unable, notwithstanding all their efforts, to prevail by force of arms, and despairing of the final issue, had recourse to treachery, and wrote to the illustrious Vahid expressing perplexity as to his mission, making excuses for the past deeds, declaring themselves to be desirous of inquiring into the matter, and begging for instruction. They further pledged them, with oaths plighted on the Word of God [the Qur'an], that if he would be good enough to come out to them, they would obey whatever terms he might propose.
So, out of respect for the Qur'an, Vahid prepared to go forth. But his followers surrounded him on every side, saying, "We are fearful and anxious about your exit, for this host is more faithless than the men of Kufa . No reliance can be placed on their oaths and promises, neither ought you to believe their asseverations." To this Siyyid Yahya replied, "By God, I clearly perceive their perfidy, faithlessness, and treachery, and I know it as well as my saintly Ancestor knew the perfidy of the men of Kufa. But how can I resist their wiles, these being in accord with divinely-appointed destiny? Because of what they have written and pledged themselves on the Qur'an to perform, it is incumbent on me to go and complete the proof. You abide here till you receive my written instructions." Then he mounted his horse and took a last farewell of his companions, saying, "Verily we belong to God, and verily unto Him do we return." And his followers wept bitterly.
So Siyyid Yahya came to the warring camp, and there alighted. And at first they treated him with all respect and deference, and they agreed to postpone all discussion of terms till the morrow, and spent that night in conversing on various topics. But when morning was come, and Siyyid Yahya would have gone forth from his tent, the sentinels prevented him, saying, "It is not permitted to you to go out." So he remained a prisoner in the tent.
No sooner had tidings of this reached his faithful followers than, unable to restrain themselves, they emerged from their castle, hurled themselves upon the center of the army, and, in a short space of time, threw the whole camp into confusion. The senior officers, seeing this, hastened into Siyyid Yahya's presence, saying, "Was it not agreed between us last night that there should be peace and concord?" "Aye," said he, "but your scheming last night and your conduct this morning provoked this reprisal." "It was done without our knowledge," answered they, "and without our sanction. Some of our men, who have lost kinsmen and relatives in this warfare, offered you this insult ignorantly and without our knowledge. You, who are merciful and generous, must overlook their fault." "What", quoth he, "would you have me do?" "Write", said they, "to these men of yours, bidding them evacuate the castle and return to their own homes, that the minds of our soldiers may be reassured; and we will then arrange matters as you may determine, and act agreeably to your suggestions."
Siyyid Yahya had no resource but to write to his followers, "Come what may, you must submit to divinely-ordered destiny; and meanwhile there is nothing for it but that you should gather up your own gear, leaving the spoils you have won exactly as they are, and return to your own homes. Let us wait and see what God wills." So these poor companions, being constrained to obey his behest, the following day departed to their homes. But no sooner were they come thither than their foes attacked their houses, carried off their goods as spoil, destroyed their dwellings, and brought them in chains, bound hand and foot, to the camp.
There was with the honored Vahid a certain believer of Yazd who had served him faithfully both at Yazd and Nayriz, suffering much for his sake, and attaining the exalted station of servitude and true recognition of the Lord by renouncing all earthly possessions. And when word was brought that the executioner was on his way from the city [i.e. Shiraz] charged with the killing of that illustrious Siyyid [Yahya], this man began to make great lamentation. But his master said, "It is thee, not me, whom this headsman shall slay; he who shall slay me will arrive tomorrow." When the morrow was come, about an hour after the time of the morning prayer, he said again, "He who is to slay me is now come." Shortly after this, a party of farrashes arrived and led out Siyyid Yahya and the Yazdi from the tent. Then the executioner, just as Siyyid Yahya had foretold, administered to the youth the draught of martyrdom; but, when his glance fell on Siyyid Yahya, he said, "I am ashamed before the face of God's Apostle, and will never lift my hand to slay His offspring," neither would he, for all their importunity, consent to do their bidding. Then one who had lost two brothers in the earlier part of the war, and therefore cherished a deep resentment, said, "I will kill him." And he loosed the shawl wherewith Siyyid Yahya was girt, cast it round his neck, and drew it tight. And others beat his holy body with sticks and stones, dragging it hither and thither over the plain, till his soul soared falcon-like to the branches of paradise. Then they severed his head from his body, skinned it, stuffed it with straw, and sent it, with other heads, along with the captives to Shiraz. And they sent an announcement of their victory and triumph to Prince Farhad [sic] Mirza, and fixed a day for their entry into Shiraz. And when on the appointed day they drew near, the city was decorated, and the people were busy enjoying themselves and making merry, most of them having come out from the town to meet the victorious troops and gaze on the captives. In accordance to a narration :
One Kuchak 'Ali Beg, the head-man and chief of the Basiri tribe of Shiraz, related as follows: 'After they had slain that honored person, [i.e. Siyyid Yahya], they came to take camels from our tribe, intending to set the captives on bare-backed camels. I was distressed at this, but could not resist the governor's order. I therefore rode away from my tribe at night and came to Shiraz, that at least I might not be amongst my people and have to endure the insolence of the soldiers. When I was come within half a farsang of Shiraz, I lay down to sleep for a while and so get rid of my weariness. When I awoke, I saw that the people of Shiraz had come out in large numbers with minstrels and musicians, and were sitting about in groups at every corner and cross-road, feasting and making merry with wanton women. On every side I noted with wonder drunken broils, wine-bibbing, the savor of roasted meats, and the strains of guitars and lutes. Thus wondering I entered the city.
'After a while, unable to endure the suspense, I determined to go out and see what was taking place. As I came forth from the city-gate, I saw such feasting and rejoicing as I had never before witnessed. Most of the men were engaged in making merry and toying with their lecherous and wanton women. After a little while I saw approaching the camels, whereon there were set some forty or fifty women. Many of the soldiers bore on their spears the severed heads of the men they had slain. And till this time the towns-folk had been busy with their merrymaking, but no sooner did their eyes fall on the severed heads borne aloft on spears and the captives set on bare backed camels than they incontinently burst into tears and sobbing.
'So they brought the captives thus into the bazaars, which had been decorated and adorned, and though it was no great distance from the bazaars to the government's seat, yet such was the throng of spectators who purposely retarded the passage of the captives that it was after mid-day when they reached the governor's palace. The Prince was holding a pleasure-party in the summer-house called Kulah-i Farangi and the garden adjoining it, he sitting on a chair, and the nobles and magnates of the city standing. On one side was drawn a curtain, behind which the women of the Prince's household were ensconced. And the captives all bound to one chain in company of cymbals and trumpets were led in this sad plight into the garden and brought before the Qajar Prince. Then Muhammad-'Ali Khan, Mirza Na'im, and the other officers recounted their exploits and their glorious victory, with various versions and many embellishments, to the Qajar Prince, who on his part kept inquiring the names and family of the captives, and throwing in an occasional, "Who is this?" and "Which is that?" And all the captives were women, with the exception of one child five years of age who was with them.
'After that, those illustrious beings were excused from the presence of the Prince and housed in a ruined caravansary outside of city named after Karim Khan-i Zand.'
On the same night when the raid had been made on the houses of the believers [in Nayriz] and they were taken prisoner, twelve of the Friends had succeeded in effecting their escape. These, however, were subsequently captured in the neighborhood of Isfahan and brought to Shiraz, where they suffered martyrdom.
Nayriz II Episode:
During the course of the second episode some two years later, they again waged a protracted and unusual mountain warfare with the believers, who, because of the cruelties and exaction's to which they were subjected, were for a long while in hiding in the mountains with their wives and children. This struggle and the siege of the mountain from all directions lasted for a long while; and that small band, hemmed in as they were in their mountain fastness, succeeded in holding their ground until a mighty host of regular troops and volunteers from far and near had been gathered against them, and they had fought many a hard fight, and won many a gallant victory. Often would a company of seven or nineteen men come down with cries of "Ya Sahibu'z-Zaman!" attack a battery, cut down the gunners, capture the gun, and bear it away with them to the mountain, where they would mount it on a tree trunk and fire it morning and evening against the camp. At other times they would make night-attacks on certain suburbs of Nayriz inhabited by God's enemies. [At such times] none could withstand them, or do naught but choose between submission and flight.
Now Zaynu'l-'Abidin Khan the governor of Nayriz had taken the chief part in bringing about all these troubles. He it was who had compassed the death of the much-wronged Aqa Siyyid Yahya in the first war; he it was who devised most of the stratagems, tactics, dispositions, and arrangements of the army; he it was who, both in the first and the second war, provoked strife for the sake of securing his position as governor and winning approval from the government; he it was, in short, who had driven away the Babis from their homes and possessions, and caused them with their wives and families to be beleaguered in the mountains. So one day when this honorable governor had gone to the bath, the insurgents attacked the bath and slew him .
But reinforcements of men and guns sent in rapid succession by Prince Tahmasp Mirza, the Mu`ayadu'd-Dawlih, who at that time was the governor of Fars, continued to arrive from Shiraz and occupy the rising ground adjoining the mountain. Yet, notwithstanding the greatness of their host [and the small number of the besieged], they did not venture to ascend the mountain [and attack them]. Even in their camp they were ill at ease because of the night-attacks and sudden onslaughts made upon them by very small parties of their antagonists. These, as is related, would oft-times rush into the camp, attack the artillery, slay the gunners, and return, pushing the guns with their shoulders, till they reached the mountain. Then, because the gun-carriages would go no further, they would dismount the guns, and, with shoulders and ropes, push and drag them up the mountain. There they would remount them on tree-trunks in place of carriages.
So when the royalist troops saw that they could effect nothing, they sent into Istahbanat, Darab, and the other districts round Nayriz, and commanded the tribes to furnish as many marksmen and warriors as could be mustered, that these might surround the mountain on all sides and storm it after their own [tribal] fashion of warfare. And when this had been done there were, besides the regular troops deputed for this task, nearly three thousand mounted gunmen of the people of Fars, the tribesmen, and others. These ascended the mountain on every side. The Babis, men and women alike, defended themselves most gallantly, and everywhere displayed, both in defense and attack, the most desperate courage, until most of them were slain, and the few survivors, having exhausted their powder and shot, were taken prisoners. Then the people, swarming over the mountain on all sides, seized the grief-stricken and distracted women whose husbands had been slain, and brought them, together with a few little children, to the camp; and we can well guess the treatment to which these women and children were then subjected. After that the host of local auxiliaries dispersed, while the regular troops broke up their camp, and, carrying with them their prisoners, and the severed heads of the men, set out for Shiraz, which in due course they reached.
In accordance with the instruction of the central authorities, the heads of the martyrs were sent from Shiraz to the Qajar monarch as a prize. However reaching Abadih, the royal command arrived with the instruction not to bring the heads to Tihran, but rather to bury them in that locality. From the blessings of the martyrs, Abadih has now become an exceptionally pleasant place and a Hadiratu'l-Quds had been established in that spot as well.
I have been informed that when the illustrious Nabil passed through Nayriz, he heard [the full details] from certain aged folk who had survived from time and had full knowledge of all that took place. And the truth of the first and the second [Nayriz] battles is what has been herewith described. In short, with utmost wretchedness and distress, the captive believers were kept in a caravansary for a period until the believers in Shiraz began to sponsor a number and some others found husbands [and gained support].
The household of Hujjat:
After a period, consistent with the instruction of the Qajar monarch, the captives of Zanjan, that is, the members of household of the illustrious Akhund Mulla Muhammad-`Aliy-i Zanjani, [surnamed] Hujjat , who were previously destined for Tihran, were now ordered to Shiraz and arrived thither. Bibi Ruqiyyih, the daughter of Hujjat, related the details of this episode to this servant and it is in such manner:
Once day, after thirteen months period during which the much-wronged party [i.e. Babis] had battled the [forces of the] government, [Hujjat] called forth his household into his presence and these included three wives, two of whom were permanent, while one was contracted . One of the permanent wives was our mother whom had six children, that is, five daughters and one son: Bibi Ruqiyyih, Bibi Sarih, Bibi Fatimih, Babi Saffiyih, Bibi Hamidiyih, and Mirza Hasan. The other permanent wife had a two-year-old son, named Ahmad , who was held closely in the bosom of mother. We all attained his presence where we were admonished [by Hujjat] with words to this effect: "You must exert to distinguish yourselves from the other people and in no manner must you be like the others. You must manifest chastity, purity, piety, detachment, religion and trustworthiness. Your deeds must bear witness to the fact that you believe and rank among the followers of the Qa'im. Should such be your conduct, then rest assured that the One Exalted Lord would be well pleased with you, and my spirit would rejoice as well. My martyrdom is certain. As for you, whosoever wishes martyrdom or captivity, Lord will assuredly grant your desire."
In such manner he spoke at length. The younger wife who had an infant child replied, "I wish martyrdom so that in whichever of God's Kingdoms you dwell, I would be with you." He said, "As you have now expressed the longing to be slain in the path of Truth, then be confident that such will be your destiny."
Our mother made reply, "Captivity has a greater station as the Household of the Prophet, that is, the wife and the descendants of the Prince of Martyrs [i.e. Imam Husayn] were seized and taken from town to town and land to land, and, therefore, I yearn enslavement." "Imprisonment is the fortune of you and your children," Hujjat answered. He then added, "Today is my last day in this transient world. I ask that after my martyrdom, for you to bury me in the cloths that I wear now in front of this room's threshold and place all your reliance on the Divine Sovereignty."
After his utterances were concluded, a cannon ball shot by the enemies broke through the room and instantly martyred the [younger] wife and her child. Hujjat instructed that she and her infant be buried in that same spot. Shortly thereafter, another bullet came through the room and took his life. In accordance with his own instruction, the companions interned his remains by the room's entrance, and when the enemies had found that Hujjat had been martyred, they surrounded the camp and seized all the [remaining] followers. Then they searched for his body, finding the spot where he had been buried, they exhumed the remains and cutting off his finger, removed a large diamond ring that he wore.
Thereafter, they captured all of us, who consisted of five sisters and one brother, together with our mother and our father's concubine wife and plundered all our possessions and seized our belongings. Having completed these atrocities, they readied camels previously belonging to our family and forced us to mount them and then with utmost misery we were conducted from Zanjan to Tihran.
Upon arrival at Tihran, the Qajar monarch was informed of the details that had befallen us and he ordered that we were not to remain in the capital but to instead panniers be prepared for our delivery to Shiraz in a dignified and befitting manner. Subsequent to the royal command, panniers with exquisite covers were readied and several attendants assigned to our service and in this manner we were brought forth to Shiraz.
In this city, we were housed in a caravansary situated outside of city's gate and constructed [many years earlier] by the late [Shah] Karim Khan-i Zand and known by the name of Mir `Ali-Hamzih. After two days, in accordance with the instructions from the central authorities, the governor leased a house near his own seat of government and relocated us to that place. He also issued orders for a stipend so that our family would live by it.
Time gradually passed and the daughters of Hujjat each reached the age of maturity. The late Mirza Abu 'l-Hasan, the Mushiru'l-Mulk, took one of them named [Bibi] Saffiyih as a wife, and he also arranged for her brother, Mirza Husayn Khan, to be employed as his personal attendant and thereby to escape the constant harassment and injuries of the enemies.
The Journey of Mirza Abu'l-Qasim:
During the period that captives of Nayriz and Zanjan were being brought to Shiraz, this news was circulating in a unseemly manner and causing general disturbance among the populace who constantly spoke of them. Because of this, the honored Haji Mirza Abu'l-Qasim, whose excellent name was previously mentioned in these pages, thought that due to constant persecution of the lewd elements and the tyranny and pressure of the authorities, its best not to tarry any longer in Shiraz and as such prepared to depart for Mecca. The wife of the martyred uncle [of the Bab], Haji Mirza Siyyid `Ali, who had only had a son named Haji Mirza Javad insisted that this young lad must accompany his uncle, Haji Mirza Abu'l-Qasim, to Mecca. At that time Mirza Javad was about twenty years old and the year earlier had married his cousin, the daughter of the illustrious uncle of the Bab, Haji Siyyid Muhammad , and on this trip passed away in Mecca.
This journey of the honored Haji Mirza Abu'l-Qasim lasted some eighteen months. The news of the martyrdom of the His Holiness the Bab, may the spirit of all be a sacrifice for His pure blood, and the passing of Haji Mirza Javad simultaneously reached Shiraz and caused the family to be immerse in an ocean of sorrow and lamentation.
After his pilgrimage to Mecca and a visit to `Atabat (shrine cities), the honored Haji Mirza Abu'l-Qasim once again returned to Shiraz and by then the excitement of general population over the news of the Manifestation of the Bab had subsided to some degree and no longer was this matter current in their conversation.
The End.