April 1, 1847: The Báb received “a sealed letter together with certain gifts” from Bahá’u’lláh

On the fourteenth day of the month of Rabí’u’th-Thání, [1] the twelfth day after Naw-Rúz, Mullá Mihdíy-i-Khú’í and Mullá Muḥammad-Mihdíy-i-Kandí arrived from Tihrán. The latter, who had been closely associated with Bahá’u’lláh in Tihrán, had been commissioned by Him to present to the Báb a sealed letter together with certain gifts which, as soon as they were delivered into His hands, provoked in His soul sentiments of unusual delight. His face glowed with joy as He overwhelmed the bearer with marks of His gratitude and favour. 

- Nabil  (‘The Dawn-Breakers, chapter 11)

[1] April 1, 1847

March 31, 1847: The Báb was joined by four of His followers

He was joined two days after by Siyyid Husayn-i-Yazdí, Siyyid Hasan, his brother; Mullá ‘Abdu’l-Karím, and Shaykh Hasan-i-Zunúzí, all of whom were invited to lodge in the immediate surroundings of His tent. 

- Nabil  (‘The Dawn-Breakers, chapter 11)

March 29, 1847: A special tent was pitched for the Báb at the village of Kulayn

Muhammad Big was commanded, in view of the unsuitability of the houses in that village, to pitch a special tent for the Báb and keep the escort in its neighbourhood pending the receipt of further instructions. On the morning of the ninth day after Naw-Rúz, the eleventh day of the month of Rabí’u’th-Thání, in the year 1263 A.H., [1] in the immediate vicinity of that village, which belonged to Hájí Mírzá Aqásí, a tent which had served for his own use whenever he visited that place was erected for the Báb, on the slopes of a hill pleasantly situated amid wide stretches of orchards and smiling meadows. The peacefulness of that spot, the luxuriance of its vegetation, and the unceasing murmur of its streams greatly pleased the Báb. 

- Nabil  (‘The Dawn-Breakers, chapter 11)

[1] March 29, 1847

The Báb and His mounted escort reached the fortress of Kinár-Gird, about 28 miles south of the capital

After a march of two days from that village, they arrived, on the afternoon of the eighth day after Naw-Rúz, at the fortress of Kinár-Gird, [1] which lies six farsangs to the south of Tihrán. They were planning to reach the capital on the ensuing day, and had decided to spend the night in the neighbourhood of that fortress, when a messenger unexpectedly arrived from Tihrán, bearing a written order from Hájí Mírzá Aqásí to Muhammad Big. That message instructed him to proceed immediately with the Báb to the village of Kulayn, where Shaykh-i-Kulayní, Muḥammad-ibn-i-Ya’qub, the author of the Usul-i-Káfí, who was born in that place, had been laid to rest with his father, and whose shrines are greatly honoured by the people of that neighbourhood. 

- Nabil  (‘The Dawn-Breakers, chapter 11)

[1] A station on the old Isfáhán road, distant about 28 miles from Tihrán.

The Báb received a warm and spontaneous reception at the village of Qumrud

Proceeding by a route that skirted the northern end of the city of Qum, they halted at the village of Qumrud, which was owned by a relative of Muḥammad Big, and the inhabitants of which all belonged to the sect of the ‘Alíyu’lláhí. At the invitation of the headman of the village, the Báb tarried one night in that place and was touched by the warmth and spontaneity of the reception which those simple folk had accorded Him. Ere He resumed His journey, He invoked the blessings of the Almighty in their behalf and cheered their hearts with assurances of His appreciation and love. 

- Nabil  (‘The Dawn-Breakers, chapter 11)

An example of how the Báb’s “alluring charm, combined with a compelling dignity and unfailing benevolence… completely disarmed and transformed His guards” as they approached the city of Qum on their way to Tihran

His [the Báb’s] alluring charm, combined with a compelling dignity and unfailing benevolence, had, by this time, [when they left Kashan for Tihran]completely disarmed and transformed His guards. They seemed to have abdicated all their rights and duties and to have resigned themselves to His will and pleasure. In their eagerness to serve and please Him, they, one day, remarked: “We are strictly forbidden by the government to allow You to enter the city of Qum [1], and have been ordered to proceed by an unfrequented route directly to Tihrán. We have been particularly directed to keep away from the Haram-i-Ma’súmih, [2] that inviolable sanctuary under whose shelter the most notorious criminals are immune from arrest. We are ready, however, to ignore utterly for Your sake whatever instructions we have received. If it be Your wish, we shall unhesitatingly conduct You through the streets of Qum and enable You to visit its holy shrine.” “‘The heart of the true believer is the throne of God,’” observed the Báb. “He who is the ark of salvation and the Almighty’s impregnable stronghold is now journeying with you through this wilderness. I prefer the way of the country rather than to enter this unholy city. The immaculate one whose remains are interred within this shrine, her brother, and her illustrious ancestors no doubt bewail the plight of this wicked people. With their lips they pay homage to her; by their acts they heap dishonour upon her name. Outwardly they serve and reverence her shrine; inwardly they disgrace her dignity.”

Such lofty sentiments had instilled such confidence in the hearts of those who accompanied the Báb that had He at any time chosen to turn away suddenly and leave them, no one among His guards would have felt in the least perturbed or would have attempted to pursue Him. 

- Nabil  (‘The Dawn-Breakers', chapter 11)

[1] The site of the second most sacred shrine in Persia, and the burial-place of many of her kings, among them Fatḥ-‘Alí and Muhammad Sháh

[2] At Qum are deposited the remains of his [Imám Riḍá’s] sister, Fátimiy-i-Ma’súmih, i.e. the Immaculate, who, according to one account, lived and died here, having fled from Baghdád to escape the persecution of the Khalífs.

Attended by His escort, the Báb proceeded in the direction of Qum.[1]

[1] The site of the second most sacred shrine in Persia, and the burial-place of many of her kings, among them Fath-‘Alí and Muhammad Sháh.

- Nabil  (‘The Dawn-Breakers, chapter 11)

Hájí Mírzá Jání’s lavish hospitality – even to the members of the Báb’s escort

Among those who were privileged to meet the Báb in the home of Hájí Mírzá Jání was a man named Mihdí, who was destined at a later time, in the year 1268 A.H., [1851-2] to suffer martyrdom in Tihrán. He and a few others were, during those three days, affectionately entertained by Hájí Mírzá Jání, whose lavish hospitality earned him the praise and commendation of his Master. To even the members of the Báb’s escort he extended the same loving-kindness, and, by his liberality and charm of manner, won their lasting gratitude. On the morning of the second day after Naw-Rúz, he, mindful of his pledge, delivered the Prisoner into their hands, and, with a heart overflowing with grief, bade Him a last and touching farewell. 

- Nabil  (‘The Dawn-Breakers, chapter 11)

The effects of a prayer by the Báb revealed for Hájí Mírzá Jání while He stayed at his house in Káshán

In the concluding passages of the Tablet which He [the Báb] was addressing to Hájí Mírzá Jání, He prayed in his behalf, supplicated the Almighty to illumine his heart with the light of Divine knowledge, and to unloose his tongue for the service and proclamation of His Cause. Unschooled and unlettered though he was, Hájí Mírzá Jání was able, by virtue of this prayer, to impress with his speech even the most accomplished divine of Káshán. He became endowed with such power that he was able to silence every idle pretender who dared to challenge the precepts of his Faith. Even the haughty and imperious Mullá Ja’far-i-Naráqí was unable, despite his consummate eloquence, to resist the force of his argument, and was compelled to acknowledge outwardly the merits of the Cause of his adversary, though at heart he refused to believe in its truth. 

- Nabil  (‘The Dawn-Breakers, chapter 11)

The sad story of an individual noted for his learning attained the presence of the Báb “heard His voice, watched His movements, looked upon the expression of His face, and noted the words which streamed unceasingly from His lips, and yet failed to be moved by their majesty and power”

On that same night, [the night when the Báb arrived in Káshán] Siyyid Husayn-i-Yazdí, who had previously, in accordance with the directions of the Báb, come to Káshán, was invited to the house of Hájí Mírzá Jání and introduced into the presence of his Master. The Báb was dictating to him a Tablet in honour of His host, when a friend of the latter, a certain Siyyid ‘Abdu’l-Báqí, who was noted in Káshán for his learning, arrived. The Báb invited him to enter, permitted him to hear the verses which He was revealing, but refused to disclose His identity….

Siyyid ‘Abdu’l-Báqí sat and listened to the Báb. He heard His voice, watched His movements, looked upon the expression of His face, and noted the words which streamed unceasingly from His lips, and yet failed to be moved by their majesty and power. Wrapt in the veils of his own idle fancy and learning, he was powerless to appreciate the meaning of the utterances of the Báb. He did not even trouble to enquire the name or the character of the Guest into whose presence he had been introduced. Unmoved by the things he had heard and seen, he retired from that presence, unaware of the unique opportunity which, through his apathy, he had irretrievably lost. A few days later, when informed of the name of the Youth whom he had treated with such careless indifference, he was filled with chagrin and remorse. It was too late, however, for him to seek His presence and atone for his conduct, for the Báb had already departed from Káshán. In his grief, he renounced the society of his fellowmen, and led, to the end of his days, a life of unrelieved seclusion. 

- Nabil  (‘The Dawn-Breakers, chapter 11)

Views of the House of Hájí Mírzá Jání in Káshán showing the room where the Báb stayed

 

(The Dawn-Breakers)

Gate of Attár in Káshán, circa 1930

A believer’s dream about hosting the Báb when He was expected to arrive, at Káshán in the company of a mounted escort

View of Kashan c. 1930

On the eve of the Báb’s arrival at Káshán, Hájí Mírzá Jání, surnamed Parpa, a noted resident of that city, dreamed that he was standing at a late hour in the afternoon at the gate of Attár, one of the gates of the city, when his eyes suddenly beheld the Báb on horseback wearing, instead of His customary turban, the kuláh  usually worn by the merchants of Persia. Before Him, as well as behind Him, marched a number of horsemen into whose custody He seemed to have been delivered. As they approached the gate, the Báb saluted him and said: “Hájí Mírzá Jání, We are to be your Guest for three nights. Prepare yourself to receive Us.”

When he awoke, the vividness of his dream convinced him of the reality of his vision. This unexpected apparition constituted in his eyes a providential warning which he felt it his duty to heed and observe. He accordingly set out to prepare his house for the reception of the Visitor, and to provide whatever seemed necessary for His comfort. As soon as he had completed the preliminary arrangements for the banquet which he had decided to offer the Báb that night, Hájí Mírzá Jání proceeded to the gate of Attár, and there waited for the signs of the Báb’s expected arrival. At the appointed hour, as he was scanning the horizon, he descried in the distance what seemed to him a company of horsemen approaching the gate of the city. As he hastened to meet them, his eyes recognised the Báb surrounded by His escort dressed in the same clothes and wearing the same expression as he had seen the night before in his dream. Hájí Mírzá Jání joyously approached Him and bent to kiss His stirrups. The Báb prevented him, saying: “We are to be your Guest for three nights. To-morrow is the day of Naw-Rúz; we shall celebrate it together in your home.” Muhammad Big, who had been riding close to the Báb, thought Him to be an intimate acquaintance of Hájí Mírzá Jání. Turning to him, he said: “I am ready to abide by whatever is the desire of the Siyyid-i-Báb. I would ask you, however, to obtain the approval of my colleague who shares with me the charge of conducting the Siyyid-i-Báb to Tihrán.” Hájí Mírzá Jání submitted his request and was met with a flat refusal. “I decline your suggestion,” he was told. “I have been most emphatically instructed not to allow this youth to enter any city until his arrival at the capital. I have been particularly commanded to spend the night outside the gate of the city, to break my march at the hour of sunset, and to resume it the next day at the hour of dawn. I cannot depart from the orders that have been given to me.” This gave rise to a heated altercation which was eventually settled in favour of Muhammad Big, who succeeded in inducing his opponent to deliver the Báb into the custody of Hájí Mírzá Jání with the express understanding that on the third morning he should safely deliver back his Guest into their hands. Hájí Mírzá Jání, who had intended to invite to his home the entire escort of the Báb, was advised by Him to abandon this intention. “No one but you,” He urged, “should accompany Me to your home.” Hájí Mírzá Jání requested to be allowed to defray the expense of the horsemen’s three days’ stay in Káshán. “It is unnecessary,” observed the Báb; “but for My will, nothing whatever could have induced them to deliver Me into your hands. All things lie prisoned within the grasp of His might. Nothing is impossible to Him. He removes every difficulty and surmounts every obstacle.” The horsemen were lodged in a caravanserai in the immediate neighbourhood of the gate of the city. Muhammad Big, following the instructions of the Báb, accompanied Him until they drew near the house of Hájí Mírzá Jání. Having ascertained the actual situation of the house, he returned and joined his companions.

The night the Báb arrived at Káshán coincided with the eve preceding the third Naw-Rúz, after the declaration of His Mission, which fell on the second day of the month of Rabí’u’th-Thání, in the year 1263 A.H. [1847] 

- Nabil  (‘The Dawn-Breakers, chapter 11)

The Báb was escorted to the capital

Gurgín Khán went immediately to the Báb and delivered into His hands the written mandate of the sovereign. He then summoned Muhammad Big, conveyed to him the behests of Muhammad Sháh, and ordered him to undertake immediate preparations for the journey. “Beware,” he warned him, “lest anyone discover his identity or suspect the nature of your mission. No one but you, not even the members of his escort, should be allowed to recognise him. Should anyone question you concerning him, say that he is a merchant whom we have been instructed to conduct to the capital and of whose identity we are completely ignorant.” Soon after midnight, the Báb, in accordance with those instructions, set out from the city and proceeded in the direction of Tihrán. 

- Nabil (‘The Dawn-Breakers’, chapter 10)

The Shah “issued an imperial mandate summoning the Báb to the capital”

The Sháh, who was firmly convinced of the loyalty of the Mu’tamíd, realised, when he received this message, that the late governor’s sincere intention had been to await a favourable occasion when he could arrange a meeting between him and the Báb, and that his sudden death had interfered with the execution of that plan. He issued an imperial mandate summoning the Báb to the capital. In his written message to Gurgín Khán, the Sháh commanded him to send the Báb in disguise, in the company of a mounted escort headed by Muhammad Big-i-Chaparchí, of the sect of the ‘Alíyu’lláhí, to Tihrán; to exercise the utmost consideration towards Him in the course of His journey, and strictly to maintain the secrecy of His departure. 

- Nabil (‘The Dawn-Breakers’, chapter 10)

“The Sháh, whimsical and fickle, forgetting that he had, a short time before, ordered the murder of the Reformer, felt the desire of seeing, at last, the man who aroused such universal interest; he therefore gave the order to Gurgín Khán to send the Báb to him in Tihrán.” 

- A. L. M. Nicolas (“Siyyid ‘Alí-Muḥammad dit le Báb,” p. 242.; Footnotes to chapter 10 provided by Shoghi Effendi)

Manuchihr Khán’s successor, Gurgín Khán, informed the Shah about the Báb being at the private residence of Manuchihr Khán

A few days after the death of the Mu’tamíd, a certain person who was aware of the design which he had conceived and carried out for the protection of the Báb, informed his successor, Gurgín Khán, of the actual residence of the Báb in the Imárat-i-Khurshíd, and described to him the honours which his predecessor had lavished upon his Guest in the privacy of his own home. On the receipt of this unexpected intelligence, Gurgín Khán despatched his messenger to Ṭihrán and instructed him to deliver in person the following message to Muhammad Sháh: “Four months ago it was generally believed in Isfáhán that, in pursuance of your Majesty’s imperial summons, the Mu’tamídu’d-Dawlih, my predecessor, had sent the Siyyid-i-Báb to the seat of your Majesty’s government. It has now been disclosed that this same siyyid is actually occupying the Imárat-i-Khurshíd, the private residence of the Mu’tamídu’d-Dawlih. It has been ascertained that my predecessor himself extended the hospitality of his home to the Siyyid-i-Báb and sedulously guarded that secret from both the people and the officials of this city. Whatever it pleases your Majesty to decree, I unhesitatingly pledge myself to perform.” 

- Nabil (‘The Dawn-Breakers’, chapter 10)

The Báb instructed believers to leave Isfahán

As the life of the Mu’tamíd was approaching its end, the Báb summoned to His presence Siyyid Husayn-i-Yazdí and Mullá ‘Abdu’l-Karím, acquainted them with the nature of His prediction to His host, and bade them tell the believers who had gathered in the city, to scatter throughout Káshán, Qum, and Tihrán, and await whatever Providence, in His wisdom, might choose to decree. 

- Nabil (‘The Dawn-Breakers’, chapter 10)

February - March 1847: Manuchihr Khán passed away; his “fortune appraised at forty million francs”

On the fourth of March, 1847, Monsieur de Bonniere wrote to the Secretary of Foreign Affairs of France: ‘Mu’tamídu’d-Dawlih, governor of Isfáhán, has just died leaving a fortune appraised at forty million francs.’ 

- A. L. M. Nicolas  (“Siyyid ‘Alí-Muḥammad dit le Báb,” p. 242, note 192. He died, according to E. G. Browne (‘A Traveller’s Narrative,’ Note L, p. 227), in the month of Rabí’u’l-Avval of the year 1263 A.H. (Feb.-March, 1847 A.D.; Footnotes to chapter 10 provided by Shoghi Effendi)

The Governor of Isfahán, Manuchihr Khán’s, last days of life and his intimate conversation with the Báb

As the days of his earthly life were drawing to a close, the Mu’tamíd increasingly sought the presence of the Báb, and, in his hours of intimate fellowship with Him, obtained a deeper realisation of the spirit which animated His Faith. “As the hour of my departure approaches,” he one day told the Báb, “I feel an undefinable joy pervading my soul. But I am apprehensive for You, I tremble at the thought of being compelled to leave You to the mercy of so ruthless a successor as Gurgín Khán. He will, no doubt, discover Your presence in this home, and will, I fear, grievously ill-treat You.” “Fear not,” remonstrated the Báb; “I have committed Myself into the hands of God. My trust is in Him. Such is the power which He has bestowed upon Me that if it be My wish, I can convert these very stones into gems of inestimable value, and can instil into the heart of the most wicked criminal the loftiest conceptions of uprightness and duty. Of My own will have I chosen to be afflicted by My enemies, ‘that God might accomplish the thing destined to be done.’” As those precious hours flew by, a sense of overpowering devotion, of increased consciousness of nearness to God, filled the heart of the Mu’tamíd. In his eyes the world’s pomp and pageantry melted away into insignificance when brought face to face with the eternal realities enshrined in the Revelation of the Báb. His vision of its glories, its infinite potentialities, its incalculable blessings grew in vividness as he increasingly realised the vanity of earthly ambition and the limitations of human endeavour. He continued to ponder these thoughts in his heart, until the time when a slight attack of fever, which lasted but one night, suddenly terminated his life. Serene and confident, he winged his flight to the Great Beyond. 

- Nabil (‘The Dawn-Breakers’, chapter 10)

The governor’s successor, his nephew, “the rapacious Gurgín Khán”,”contemptuously ignored his wishes”

The Mu’tamíd greatly rejoiced at these words. Resigned to the will of God, he prepared himself for the departure which the words of the Báb had so clearly foreshadowed. He wrote his testament, settled his private affairs, and bequeathed whatever he possessed to the Báb. Immediately after his death, however, his nephew, the rapacious Gurgín Khán, discovered and destroyed his will, seized his property, and contemptuously ignored his wishes. 

- Nabil (‘The Dawn-Breakers’, chapter 10)

The Báb’s response to Manuchihr Khán’s offer

“May God requite you for your noble intentions,” the Báb replied. “So lofty a purpose is to Me even more precious than the act itself. Your days and Mine are numbered, however; they are too short to enable Me to witness, and allow you to achieve, the realisation of your hopes. Not by the means which you fondly imagine will an almighty Providence accomplish the triumph of His Faith. Through the poor and lowly of this land, by the blood which these shall have shed in His path, will the omnipotent Sovereign ensure the preservation and consolidate the foundation of His Cause. That same God will, in the world to come, place upon your head the crown of immortal glory, and will shower upon you His inestimable blessings. Of the span of your earthly life there remain only three months and nine days, after which you shall, with faith and certitude, hasten to your eternal abode.” 

- Nabil (‘The Dawn-Breakers’, chapter 10)

The Governor of Isfáhán, Manuchihr Khán, expressed his desire to dedicate all his possessions to the furtherance and spread of the Cause of the Báb

One day, while seated with the Báb in his private garden within the courtyard of his house, the Mu’tamíd, taking his Guest into his confidence, addressed Him in these words: “The almighty Giver has endowed me with great riches. [1] I know not how best to use them. Now that I have, by the aid of God, been led to recognise this Revelation, it is my ardent desire to consecrate all my possessions to the furtherance of its interests and the spread of its fame. It is my intention to proceed, by Your leave, to Tihrán, and to do my best to win to this Cause Muḥammad Sháh, whose confidence in me is firm and unshaken. I am certain that he will eagerly embrace it, and will arise to promote it far and wide. I will also endeavour to induce the Sháh to dismiss the profligate Hájí Mírzá Aqásí, the folly of whose administration has well-nigh brought this land to the verge of ruin. Next, I will strive to obtain for You the hand of one of the sisters of the Sháh, and will myself undertake the preparation of Your nuptials. Finally, I hope to be enabled to incline the hearts of the rulers and kings of the earth to this most wondrous Cause and to extirpate every lingering trace of that corrupt ecclesiastical hierarchy that has stained the fair name of Islám.” 

- Nabil (‘The Dawn-Breakers’, chapter 10)

[1] “On the fourth of March, 1847, Monsieur de Bonniere wrote to the Secretary of Foreign Affairs of France: ‘Mu’tamídu’d-Dawlih, governor of Iṣfáhán, has just died leaving a fortune appraised at forty million francs.’” (A. L. M. Nicolas’ “Siyyid ‘Alí-Muhammad dit le Báb,” p. 242, note 192.) [Footnote provided by Shoghi Effendi]

Rumours concerning what happened to the Báb distressed the believers who were residing in Isfáhán

Meanwhile the wildest conjectures obtained currency in the city regarding the journey of the Báb to Tihrán, the sufferings which He was made to endure on His way to the capital, the verdict which had been pronounced against Him, and the penalty which He had suffered. These rumours greatly distressed the believers who were residing in Isfáhán. The Mu’tamíd, [the Governor, Manuchihr Khán] who was well aware of their grief and anxiety, interceded with the Báb in their behalf and begged to be allowed to introduce them into His presence. The Báb addressed a few words in His own handwriting to Mullá ‘Abdu’l-Karím-i-Qazvíní, who had taken up his quarters in the madrisih of Ním-Ávard, and instructed the Mu’tamíd to send it to him by a trusted messenger. An hour later, Mullá ‘Abdu’l-Karím was ushered into the presence of the Báb. Of his arrival no one except the Mu’tamíd was informed. He received from his Master some of His writings, and was instructed to transcribe them in collaboration with Siyyid Husayn-i-Yazdí and Shaykh Hasan-i-Zunúzí. To these he soon returned, bearing the welcome news of the Báb’s well-being and safety. Of all the believers residing in Isfáhán, these three alone were allowed to see Him. 

- Nabil (‘The Dawn-Breakers’, chapter 10)

1846: How the Governor of Isfáhán, Manuchihr Khán, managed to save the Báb from the death verdict issued by seventy eminent ‘ulamás and notables in Isfáhán

Imarat-i-Khurshid

No sooner had the Mu’tamíd [Manuchihr Khan, the Governor] been informed of the condemnation pronounced by the ‘ulamás of Isfáhán than he determined, by a plan which he himself conceived, to nullify the effects of that cruel verdict. He issued immediate instructions that towards the hour of sunset the Báb, escorted by five hundred horsemen of the governor’s own mounted bodyguard, should leave the gate of the city and proceed in the direction of Tihrán. Imperative orders had been given that at the completion of each farsang [about 3 to 4 miles] one hundred of this mounted escort should return directly to Isfáhán. To the chief of the last remaining contingent, a man in whom he placed implicit confidence, the Mu’tamíd confidentially intimated his desire that at every maydán [a square or open place, a subdivision of farsang] twenty of the remaining hundred should likewise be ordered by him to return to the city. Of the twenty remaining horsemen, the Mu’tamíd directed that ten should be despatched to Ardistán [a town north of Isfáhán] for the purpose of collecting the taxes levied by the government, and that the rest, all of whom should be of his tried and most reliable men, should, by an unfrequented route, bring the Báb back in disguise to Isfáhán. [1] They were, moreover, instructed so to regulate their march that before dawn of the ensuing day the Báb should have arrived at Isfáhán and should have been delivered into his custody. 

View of the ruins of the section the Bab occupied

This plan was immediately taken in hand and duly executed. At an unsuspected hour the Báb re-entered the city, was directly conducted to the private residence of the Mu’tamíd, known by the name of Imárat-i-Khurshíd, [2] and was introduced, through a side entrance reserved for the Mu’tamíd himself, into his private apartments. The governor waited in person on the Báb, served His meals, and provided whatever was required for His comfort and safety. [3] 

- Nabil (‘The Dawn-Breakers’, chapter 10)

[1] According to “A Traveller’s Narrative” (p. 13), the Mu’tamíd gave secret orders that when the Báb reached Murchih-Khar (the second stage out from Isfáhán on the north road, distant about 35 miles therefrom), He should return to Isfáhán.

[2] “Thus this room (in which I find myself) which has neither doors nor definite limits, is today the highest of the dwellings of Paradise, for the Tree of Truth lives herein. It would seem that all the atoms of the room, all sing in one voice, ‘In truth, I am God! There is no other God beside Me, the Lord of all things.’ And they sing above all the rooms of the earth, even above those adorned with mirrors of gold. If, however, the Tree of Truth abides in one of these ornamented rooms, then the atoms of their mirrors sing that song as did and do the atoms of the mirrors of the Palace Sadrí, for in the days of Sád (Isfáhán) he abided therein.” (“Le Bayán Persan,” vol. 1, p. 128.)

[3] According to “A Traveller’s Narrative,” p. 13, the Báb remained four months in that house

Seventy eminent ‘ulamás and notables in Isfáhán “condemned the Báb as a heretic… deserving of the penalty of death”

According to Mírzá Abu’l-Fadl, about seventy eminent ‘ulamás and notables had set their seal to a document which condemned the Báb as a heretic, and which declared Him to be deserving of the penalty of death. 

(Footnote to chapter 10 provided by Shoghi Effendi)

The ‘ulamás of Isfáhán “issued a written document, signed and sealed by all the ecclesiastical leaders of the city, condemning the Báb to death” – two of them refused

The high honours accorded to the Báb served further to inflame the hostility of the ‘ulamás of Isfáhán. With feelings of dismay, they beheld on every side evidences of His all-pervasive influence invading the stronghold of orthodoxy and subverting their foundations. They summoned a gathering, at which they issued a written document, signed and sealed by all the ecclesiastical leaders of the city, condemning the Báb to death.  They all concurred in this condemnation with the exception of Hájí Siyyid Asadu’lláh and Hájí Muhammad-Ja’far-i-Abadiyí, both of whom refused to associate themselves with the contents of so glaringly abusive a document. The Imám-Jum’ih, though declining to endorse the death-warrant of the Báb, was induced, by reason of his extreme cowardice and ambition, to add to that document, in his own handwriting, the following testimony: “I testify that in the course of my association with this youth I have been unable to discover any act that would in any way betray his repudiation of the doctrines of Islám. On the contrary, I have known him as a pious and loyal observer of its precepts. The extravagance of his claims, however, and his disdainful contempt for the things of the world, incline me to believe that he is devoid of reason and judgment.” 

- Nabil (‘The Dawn-Breakers’, chapter 10)

The Báb blessed the parents of Munirih Khanum, the future wife of ‘abdu’l-Baha, allowing them to conceive a child

Ere the Báb had transferred His residence to the house of the Mu’tamíd, Mírzá Ibráhím, father of the Sulṭánu’sh-Shuhudá’ and elder brother of Mírzá Muhammad-‘Alíy-i-Nahrí, to whom we have already referred, invited the Báb to his home one night. Mírzá Ibráhím was a friend of the Imám-Jum’ih, was intimately associated with him, and controlled the management of all his affairs. The banquet which was spread for the Báb that night was one of unsurpassed magnificence. It was commonly observed that neither the officials nor the notables of the city had offered a feast of such magnitude and splendour. The Sultánu’sh-Shuhudá’ and his brother, the Mahbúbu’sh-Shuhadá’, who were lads of nine and eleven, respectively, served at that banquet and received special attention from the Báb. That night, during dinner, Mírzá Ibráhím turned to his Guest and said: “My brother, Mírzá Muhammad-‘Alí, has no child. I beg You to intercede in his behalf and to grant his heart’s desire.” The Báb took a portion of the food with which He had been served, placed it with His own hands on a platter, and handed it to His host, asking him to take it to Mírzá Muhammad-‘Alí and his wife. “Let them both partake of this,” He said; “their wish will be fulfilled.” By virtue of that portion which the Báb had chosen to bestow upon her, the wife of Mírzá Muhammad-‘Alí conceived and in due time gave birth to a girl, who eventually was joined in wedlock with the Most Great Branch,  a union that came to be regarded as the consummation of the hopes entertained by her parents. 

- Nabil (‘The Dawn-Breakers’, chapter 10)

The Báb remained forty days at the residence of the Imám-Jum’ih of Isfahan

The Báb had tarried forty days at the residence of the Imám-Jum’ih. While He was still there, a certain Mullá Muhammad-Taqíy-i-Haratí, who was privileged to meet the Báb every day, undertook, with His consent, to translate one of His works, entitled Risáliy-i-Furú-i-‘Adlíyyih, from the original Arabic into Persian. The service he thereby rendered to the Persian believers was marred, however, by his subsequent behaviour. Fear suddenly seized him, and he was induced eventually to sever his connection with his fellow-believers. 

- Nabil (‘The Dawn-Breakers’, chapter 10)

To further protect the Báb the governor decided to keep Him at his own house

The Mu’tamíd subsequently confided his apprehensions to the Imám-Jum’ih. “I fear the machinations of the enemies of the Siyyid-i-Báb,” he told him. “The Sháh has summoned Him to Tihrán. I am commanded to arrange for His departure. I deem it more advisable for Him to stay in my home until such time as He can leave this city.” The Imám-Jum’ih acceded to his request and returned alone to his house. 

- Nabil (‘The Dawn-Breakers’, chapter 10)

One clergy asked the Báb to explain about certain miracles associated with Imam Javád and Imam ‘Ali

“Muhammad having grown silent, Mírzá Muhammad-Ḥasan, who followed the philosophical doctrine of Mullá Sadrá, questioned the Báb in order to induce him to explain three miracles which it would suffice to relate in order to enlighten the reader. The first one was the Tiyyu’l-Ard, or the immediate transfer of a human being from one part of the world to another very distant point. The Shiites are convinced that the third Imám, Javád, had adopted this easy and economical way of traveling. For example, he betook himself, in the twinkling of an eye, from Medina in Arabia to Tus in Khurásán.

“The second miracle was the multiple and simultaneous presence of the same person in many different places. ‘Alí was, at the same moment, host to sixty different people.

“The third miracle was a problem of cosmography which I submit to our astronomers who will certainly relish it. It is said that, during the reign of a tyrant, the heavens revolve rapidly, while during that of an Imám they revolve slowly. First, how could the heavens have two movements and then, what were they doing during the reign of the Umayyads and the Abbassids? It was the solution of these insanities that they proposed to the Báb!

“I shall not dwell on them any longer but I believe I must here make clear the mentality of the learned Moslems of Persia. And if one should consider that, for nearly one thousand years, the science of Írán rests upon such trash, that men exhaust themselves in continuous research upon such matters, one will easily understand the emptiness and arrogance of all these minds.

“Be that as it may, the reunion was interrupted by the announcement of dinner of which each one partook, after which they returned to their respective homes.” 

- A. L. M. Nicolas  ('Siyyid ‘Alí-Muḥammad dit le Báb,' pp. 239–240; footnotes to chapter 10 provided by Shoghi Effendi)

A few of the clergies attended the meeting with the Báb at the governor’s residence and requested the Báb to explain certain Islamic traditions and laws

Hájí Muhammad-Ja’far heeded this counsel and refused to accept the invitation of the governor. Muhammad Mihdí, Mírzá Hasan-i-Núrí, and a few others who disdained such advice, presented themselves at the appointed hour at the home of the Mu’tamíd. At the invitation of the host, Mírzá Hasan, a noted Platonist, requested the Báb to elucidate certain abstruse philosophical doctrines connected with the Arshíyyih of Mullá Sadrá, the meaning of which only a few had been able to unravel. In simple and unconventional language, the Báb replied to each of his questions. Mírzá Hasan, though unable to apprehend the meaning of the answers which he had received, realised how inferior was the learning of the so-called exponents of the Platonic and the Aristotelian schools of thought of his day to the knowledge displayed by that Youth. Muhammad Mihdí ventured in his turn to question the Báb regarding certain aspects of the Islámic law. Dissatisfied with the explanation he received, he began to contend idly with the Báb. He was soon silenced by the Mu’tamíd, who, cutting short his conversation, turned to an attendant and, bidding him light the lantern, gave the order that Muhammad Mihdí be immediately conducted to his home. 

- Nabil (‘The Dawn-Breakers’, chapter 10)

The argument that one of the invited clergy used to dissuade others from attending the meeting at the governor’s home

Hájí Siyyid Asadu’lláh refused the invitation and endeavoured to dissuade those who had been invited, from participating in that gathering. “I have sought to excuse myself,” he informed them, “and I would most certainly urge you to do the same. I regard it as most unwise of you to meet the Siyyid-i-Báb face to face. He will, no doubt, reassert his claim and will, in support of his argument, adduce whatever proof you may desire him to give, and, without the least hesitation, will reveal as a testimony to the truth he bears, verses of such a number as would equal half the Qur’án. In the end he will challenge you in these words: ‘Produce likewise, if ye are men of truth.’ We can in no wise successfully resist him. If we disdain to answer him, our impotence will have been exposed. If we, on the other hand, submit to his claim, we shall not only be forfeiting our own reputation, our own prerogatives and rights, but will have committed ourselves to acknowledge any further claims that he may feel inclined to make in the future.” 

- Nabil (‘The Dawn-Breakers’, chapter 10)

Views of the house of the governor of Isfahan

 

The governor of Isfahan arranged for a meeting at his home and invited the Báb, the Imam-Jum’ih and some other clergy

As soon as the Mu’tamíd was informed of these developments, he sent a message to the Imám-Jum’ih in which he reminded him of the visit he as governor had paid to the Báb, and extended to him as well as to his Guest an invitation to his home. The Mu’tamíd invited Hájí Siyyid Asadu’lláh, son of the late Hájí Siyyid Muhammad Báqir-i-Rashtí, Hájí Muhammad-Ja’far-i-Abadiyí, Muhammad-Mihdí, Mírzá Hasan-i-Núrí, and a few others to be present at that meeting. 

- Nabil (‘The Dawn-Breakers’, chapter 10)

A leading clergy “began to calumniate the Báb from the pulpit in the most unseemly language”

Muhammad-Mihdí, surnamed the Safihu’l-’Ulama’, son of the late Hájí Kalbásí, in his desire to gratify the wish and to earn the esteem of Hájí Mírzá Aqásí, began to calumniate the Báb from the pulpit in the most unseemly language. 

- Nabil  (‘The Dawn-Breakers’, chapter 10)

Measures were put in place to lessen the number of visitors to the presence of the Báb

The Imám-Jum’ih, while refusing to alter his respectful attitude towards his Guest, was induced by the tone of the message he had received from the Grand Vazír, to instruct his associates to devise such means as would tend to lessen the ever-increasing number of visitors who thronged each day to the presence of the Báb. 

- Nabil  (‘The Dawn-Breakers’, chapter 10)

Prime Minister, Hájí Mírzá Aqásí, chastised the Imám-Jum’ih for befriending the Báb

The mischief-makers, however, were busily engaged in disseminating the wildest reports concerning the character and claims of the Báb. These reports soon reached Ṭihrán and were brought to the attention of Hájí Mírzá Aqásí, the Grand Vazír of Muhammad Sháh. This haughty and overbearing minister viewed with apprehension the possibility that his sovereign might one day feel inclined to befriend the Báb, an inclination which he felt sure would precipitate his own downfall. The Hájí was, moreover, apprehensive lest the Mu’tamíd, who enjoyed the confidence of the Sháh, should succeed in arranging an interview between the sovereign and the Báb. He was well aware that should such an interview take place, the impressionable and tender-hearted Muhammad Sháh would be completely won over by the attractiveness and novelty of that creed. Spurred on by such reflections, he addressed a strongly worded communication to the Imám-Jum’ih, in which he upbraided him for his grave neglect of the obligation imposed upon him to safeguard the interests of Islám. “We have expected you,” Hájí Mírzá Aqásí wrote him, “to resist with all your power every cause which conflicts with the best interests of the government and people of this land. You seem instead to have befriended, nay to have glorified, the author of this obscure and contemptible movement.” He likewise wrote a number of encouraging letters to the ‘ulamás of Isfáhán, whom he had previously ignored but upon whom he now lavished his special favours. 

- Nabil  (‘The Dawn-Breakers’, chapter 10)

“The growing popularity of the Báb aroused the resentment of the ecclesiastical authorities of Isfáhán”

The growing popularity of the Báb aroused the resentment of the ecclesiastical authorities of Isfáhán, who viewed with concern and envy the ascendancy which an unlearned Youth was slowly acquiring over the thoughts and consciences of their followers. They firmly believed that unless they rose to stem the tide of popular enthusiasm, the very foundations of their existence would be undermined. A few of the more sagacious among them thought it wise to abstain from acts of direct hostility to either the person or the teachings of the Báb, as such action, they felt, would serve only to enhance His prestige and consolidate His position. 

- Nabil  (‘The Dawn-Breakers’, chapter 10)

Views of the Masjid-i-Jum'ih in Isfahan showing pulpit before which the Báb prayed

 

1846: The Christian governor of Isfahan embraced Islam when witnessed the Báb reveal an exposition concerning Prophet Muhammad’s “Specific Mission” at his request

Manuchihr Khan the
Governor of Isfahan

The Mu’tamíd himself came one day to visit the Báb and, while seated in the midst of an assemblage of the most brilliant and accomplished divines of Isfáhán, requested Him to expound the nature and demonstrate the validity of the Nubuvvat-i-Khassih. [Muhammad’s “Specific Mission.”]  He had previously, in that same gathering, called upon those who were present to adduce such proofs and evidences in support of this fundamental article of their Faith as would constitute an unanswerable testimony for those who were inclined to repudiate its truth. No one, however, seemed capable of responding to his invitation. “Which do you prefer,” asked the Báb, “a verbal or a written answer to your question?” “A written reply,” he answered, “not only would please those who are present at this meeting, but would edify and instruct both the present and future generations.”

The Báb instantly took up His pen and began to write. In less than two hours, He had filled about fifty pages with a most refreshing and circumstantial enquiry into the origin, the character, and the pervasive influence of Islám. The originality of His dissertation, the vigour and vividness of its style, the accuracy of its minutest details, invested His treatment of that noble theme with an excellence which no one among those who were present on that occasion could have failed to perceive. With masterly insight, He linked the central idea in the concluding passages of this exposition with the advent of the promised Qá’im and the expected “Return” of the Imám Husayn.  He argued with such force and courage that those who heard Him recite its verses were astounded by the magnitude of His revelation. No one dared to insinuate the slightest objection—much less, openly to challenge His statements. The Mu’tamíd could not help giving vent to his enthusiasm and joy. “Hear me!” he exclaimed. “Members of this revered assembly, I take you as my witnesses. Never until this day have I in my heart been firmly convinced of the truth of Islám. I can henceforth, thanks to this exposition penned by this Youth, declare myself a firm believer in the Faith proclaimed by the Apostle of God. I solemnly testify to my belief in the reality of the superhuman power with which this Youth is endowed, a power which no amount of learning can ever impart.” With these words he brought the meeting to an end. 

- Nabil  (‘The Dawn-Breakers’, chapter 10)

Isfahan: “an unceasing stream of visitors flowed from every quarter to the house of the Imám-Jum’ih” to see the Báb

As the Báb’s fame was being gradually diffused over the entire city of Isfáhán, an unceasing stream of visitors flowed from every quarter to the house of the Imám-Jum’ih: a few to satisfy their curiosity, others to obtain a deeper understanding of the fundamental verities of His Faith, and still others to seek the remedy for their ills and sufferings. 

- Nabil  (‘The Dawn-Breakers’, chapter 10)

At the request of the Imám-Jum’ih the Báb revealed a commentary on the Súrih of Va’l-‘Asr of Qur’an in the presence of His host and his companions – “a number of verses as to equal a fourth, nay a third, of the Qur’án”

One night, after supper, the Imám-Jum’ih, whose curiosity had been excited by the extraordinary traits of character which his youthful Guest had revealed, ventured to request Him to reveal a commentary on the Súrih of Va’l-‘Asr.  His request was readily granted. Calling for pen and paper, the Báb, with astonishing rapidity and without the least premeditation, began to reveal, in the presence of His host, a most illuminating interpretation of the aforementioned Súrih. It was nearing midnight when the Báb found Himself engaged in the exposition of the manifold implications involved in the first letter of that Súrih. That letter, the letter ‘váv’ upon which Shaykh Ahmad-i-Ahsá’í had already laid such emphasis in his writings, symbolised for the Báb the advent of a new cycle of Divine Revelation, and has since been alluded to by Bahá’u’lláh in the “Kitab-i-Aqdas” in such passages as “the mastery of the Great Reversal” and “the Sign of the Sovereign.” The Báb soon after began to chant, in the presence of His host and his companions, the homily with which He had prefaced His commentary on the Súrih. Those words of power confounded His hearers with wonder. They seemed as if bewitched by the magic of His voice. Instinctively they started to their feet and, together with the Imám-Jum’ih, reverently kissed the hem of His garment. Mullá Muḥammad-Taqíy-i-Haratí, an eminent mujtahid, broke out into a sudden expression of exultation and praise. “Peerless and unique,” he exclaimed, “as are the words which have streamed from this pen, to be able to reveal, within so short a time and in so legible a writing, so great a number of verses as to equal a fourth, nay a third, of the Qur’án, is in itself an achievement such as no mortal, without the intervention of God, could hope to perform. Neither the cleaving of the moon nor the quickening of the pebbles of the sea can compare with so mighty an act.” 

- Nabil  (‘The Dawn-Breakers’, chapter 10)

The Imám-Jum’ih of Isfahan became "enamoured” with the Báb

The Imám-Jum’ih himself had, from the very first night, become so enamoured with Him who was the object of such devotion, that, assuming the functions of an attendant, he undertook to minister to the needs and wants of his beloved Guest. Seizing the ewer from the hand of the chief steward and utterly ignoring the customary dignity of his rank, he proceeded to pour out the water over the hands of the Báb. 

- Nabil  (‘The Dawn-Breakers’, chapter 10)

An example of the positive reaction that the Báb received from the people of Isfahan

Such were the honours accorded to the Báb in those days that when, on a certain Friday, He was returning from the public bath to the house, a multitude of people were seen eagerly clamouring for the water which He had used for His ablutions. His fervent admirers firmly believed in its unfailng virtue and power to heal their sicknesses and ailments. 

- Nabil  (‘The Dawn-Breakers’, chapter 10)

The Imám-Jum’ih of Isfáhán

According to Mírzá Abu’l-Fadl (manuscript, p. 66), the name of the Imám-Jum’ih of Isfáhán was Mír Siyyid Muhammad, and his title “Suitánu’l-‘Ulamá’.” “The office of Sadru’s-Sudur, or chief priest of Safaví times, was abolished by Nadir Sháh, and the Imám-Jum’ih of Isfáhán is now the principal ecclesiastical dignitary of Persia.” 

- C. R. Markham’s (“A General Sketch of the History of Persia,” p. 365.; Footnotes to chapter 10 of ‘The Dawn-Breakers provided by Shoghi Effendi)

Views of the house of Imám-Jum’ih of Isfahan

Entrance

 

Courtyard

The governor of Isfahan, Manúchihr Khán, “instructed the Sulṭánu’l-‘Ulamá, the Imám-Jum’ih of Isfáhán… to receive the Báb in his own home and to accord Him a kindly and generous reception”

The letter, which He [the Báb] entrusted to Siyyid Kázim, [to be delivered to the governor] was expressive of such courtesy and revealed such exquisite penmanship that the Mu’tamíd was moved to instruct the Sulṭánu’l-‘Ulamá, the Imám-Jum’ih of Isfáhán, the foremost ecclesiastical authority of that province, to receive the Báb in his own home and to accord Him a kindly and generous reception. In addition to his message, the governor sent the Imám-Jum’ih the letter he had received from the Báb. The Sulṭánu’l-‘Ulamá accordingly bade his own brother, whose savage cruelty in later years earned him the appellation of Raqsha’  from Bahá’u’lláh, to proceed with a number of his favourite companions to meet and escort the expected Visitor to the gate of the city. As the Báb approached, the Imám-Jum’ih went out to welcome Him in person, and conducted Him ceremoniously to his house

- Nabil  (‘The Dawn-Breakers’, chapter 10)

Manúchihr Khán “was a man of energy and courage”

“He [Manúchihr Khán] was a man of energy and courage and in 1841 completely crushed the Bakhtíyárí tribes, which had risen in rebellion. His vigorous though severe administration secured to the people of Isfáhán some little justice.” 

- C. R. Markham’s (“A General Sketch of the History of Persia,” p. 487: Footnotes to chapter 10 of ‘The Dawn-Breakers provided by Shoghi Effendi)

The Báb wrote a letter to the governor of Isfahan, Manúchihr Khán

As He [the Báb] approached the outskirts of the city, He wrote a letter to the governor of the province, Manúchihr Khán, the Mu’tamídu’d-Dawlih, in which He requested him to signify his wish as to the place where He could dwell. 

- Nabil  (‘The Dawn-Breakers’, chapter 10)

circa 1930: Views of Isfahan

Summer of 1846: The Báb left Shiraz and proceeded towards Isfahan

The summer of the year 1262 A.H. [1846 A.D] was drawing to a close when the Báb bade His last farewell to His native city of Shíráz, and proceeded to Isfáhán. Siyyid Kázim-i-Zanjání accompanied Him on that journey. 

- Nabil  (‘The Dawn-Breakers’, chapter 10)

The Báb’s farewell to His maternal uncle Hájí Mírzá Siyyid ‘Alí

The Báb, who was staying at the home of ‘Abdu’l-Hamíd Khán, sent Siyyid Kázim to request Hájí Mírzá Siyyid ‘Alí to come and see Him. He informed His uncle of His intended departure from Shíráz, entrusted both His mother and His wife to his care, and charged him to convey to each the expression of His affection and the assurance of God’s unfailing assistance. “Wherever they may be,” He told His uncle, as He bade him farewell, “God’s all-encompassing love and protection will surround them. I will again meet you amid the mountains of Ádhirbayján, from whence I will send you forth to obtain the crown of martyrdom. I Myself will follow you, together with one of My loyal disciples, and will join you in the realm of eternity.” 

- Nabil  (‘The Dawn-Breakers’, chapter 9)

The fate of the governor of Fárs

As soon as an account of these happenings reached Tihrán and was brought to the attention of the Sháh, an imperial edict dismissing Husayn Khán from office was issued and sent to Shíráz. From the day of his dismissal, that shameless tyrant fell a victim to countless misfortunes, and was in the end unable to earn even his daily bread. No one seemed willing or able to save him from his evil plight. When, at a later time, Bahá’u’lláh had been banished to Baghdád, Husayn Khán sent Him a letter in which he expressed repentance and promised to atone for his past misdeeds on condition that he should regain his former position. Bahá’u’lláh refused to answer him. Sunk in misery and shame, he languished until his death. 

- Nabil  (‘The Dawn-Breakers’, chapter 9)

The governor, Husayn Khán, ordered the immediate release of the Báb

No sooner had ‘Abdu’l-Ḥamíd Khán witnessed the signs of the recovery of his son than he wrote a letter to the governor in which he acquainted him with the whole situation and begged him to cease his attacks on the Báb. “Have pity on yourself,” he wrote him, “as well as on those whom Providence has committed to your care. Should the fury of this plague continue its fatal course, no one in this city, I fear, will by the end of this day have survived the horror of its attack.” Husayn Khán replied that the Báb should be immediately released and given freedom to go wherever He might please. [1] 

- Nabil  (‘The Dawn-Breakers’, chapter 9)

[1] According to “A Traveller’s Narrative” (p. 11), “Husayn Khán released the Báb on condition of his quitting the city; footnote provided by Shoghi Effendi.

‘Abdu’l-Hamíd Khán, the governor’s chief constable, begged the Báb to save his son

‘Abdu’l-Hamíd Khán decided to conduct the Báb to his own home and keep Him in his custody pending instructions from the governor. As he was approaching his house, he was struck by the sound of weeping and wailing of the members of his household. His son had been attacked by the plague and was hovering on the brink of death. In his despair, he threw himself at the feet of the Báb and tearfully implored Him to save the life of his son. He begged Him to forgive his past transgressions and misdeeds. “I adjure you,” he entreated the Báb as he clung to the hem of His garment, “by Him who has elevated you to this exalted position, to intercede in my behalf and to offer a prayer for the recovery of my son. Suffer not that he, in the prime of youth, be taken away from me. Punish him not for the guilt which his father has committed. I repent of what I have done, and at this moment resign my post. I solemnly pledge my word that never again will I accept such a position even though I perish of hunger.”

The Báb, who was in the act of performing His ablutions and was preparing to offer the prayer of dawn, directed him to take some of the water with which He was washing His face to his son and request him to drink it. This He said would save his life. 

- Nabil  (‘The Dawn-Breakers’, chapter 9)

The Báb refers to the outbreak of cholera in Shiraz

The Báb refers to this incident in the “Dalá’il-i-Sab‘ih” in the following terms: “Recall the first days of the Manifestation, how many people died of cholera! That was one of the wonders of the Manifestation yet no one understood it. During four years the scourge raged among the Muhammadan Shí’ites without anyone grasping its true significance.” 

(“Le Livre des Sept Preuves,” translated by A. L. M. Nicolas, pp. 61–62; Footnotes to chapter 9 included by Shoghi Effendi)

23 September 1845 – The arrest of the Báb and the outbreak of cholera in Shiraz

Bagh-i-Takht, circa 1900

‘Abdu’l-Hamíd Khán retired to execute his task. He, together with his assistants, broke into the house of Hájí Mírzá Siyyid ‘Alí and found the Báb in the company of His maternal uncle and a certain Siyyid Kázim-i-Zanjání, who was later martyred in Mázindarán, and whose brother, Siyyid Murtadá, was one of the Seven Martyrs of Tihrán. He immediately arrested them, collected whatever documents he could find, ordered Hájí Mírzá Siyyid ‘Alí to remain in his house, and conducted the rest to the seat of government. The Báb, undaunted and self-possessed, was heard to repeat this verse of the Qur’án: “That with which they are threatened is for the morning. Is not the morning near?” No sooner had the chief constable reached the marketplace than he discovered, to his amazement, that the people of the city were fleeing from every side in consternation, as if overtaken by an appalling calamity. He was struck with horror when he witnessed the long train of coffins being hurriedly transported through the streets, each followed by a procession of men and women loudly uttering shrieks of agony and pain. This sudden tumult, the lamentations, the affrighted countenances, the imprecations of the multitude distressed and bewildered him. He enquired as to the reason. “This very night,” he was told, “a plague [outbreak of cholera] of exceptional virulence has broken out. We are smitten by its devastating power. Already since the hour of midnight it has extinguished the lives of over a hundred people. Alarm and despair reign in every house. The people are abandoning their homes, and in their plight are invoking the aid of the Almighty.”

‘Abdu’l-Hamíd Khán, terrified by this dreadful intelligence, ran to the home of Husayn Khán. An old man who guarded his house and was acting as door-keeper informed him that the house of his master was deserted, that the ravages of the pestilence had devastated his home and afflicted the members of his household. “Two of his Ethiopian maids,” he was told, “and a man-servant have already fallen victims to this scourge, and members of his own family are now dangerously ill. In his despair, my master has abandoned his home and, leaving the dead unburied, has fled with the rest of his family to the Bagh-i-Takht.” [a garden in the outskirts of Shíráz] 

- Nabil  (Chapter 9, ‘The Dawn-Breakers’)

Shiraz, September 1845: Husayn Khán, the governor of Fars, ordered his chief constable to arrest the Báb and bring Him to the governor’s place for immediate execution

That very moment, the governor summoned ‘Abdu’l-Hamíd Khán, the chief constable of the city. “Proceed immediately,” he commanded him, “to the house of Hájí Mírzá Siyyid ‘Alí. Quietly and unobserved, scale the wall and ascend to the roof, and from there suddenly enter his home. Arrest the Siyyid-i-Báb immediately, and conduct him to this place together with any of the visitors who may be present with him at that time. Confiscate whatever books and documents you are able to find in that house. As to Hájí Mírzá Siyyid ‘Alí, it is my intention to impose upon him, the following day, the penalty for having failed to redeem his promise. I swear by the imperial diadem of Muhammad Sháh that this very night I shall have the Siyyid-i-Báb executed together with his wretched companions. Their ignominious death will quench the flame they have kindled, and will awaken every would-be follower of that creed to the danger that awaits every disturber of the peace of this realm. By this act I shall have extirpated a heresy the continuance of which constitutes the gravest menace to the interests of the State.” 

- Nabil (‘The Dawn-Breakers’, chapter 9)

Report from the governor’s chief emissaries about the people who were crowding to see the Báb and his recommendation for possible action

One night there came to Husayn Khán the chief of his emissaries with the report that the number of those who were crowding to see the Báb had assumed such proportions as to necessitate immediate action on the part of those whose function it was to guard the security of the city. “The eager crowd that gathers every night to visit the Báb,” he remarked, “surpasses in number the multitude of people that throngs every day before the gates of the seat of your government. Among them are to be seen men celebrated alike for their exalted rank and extensive learning.  Such are the tact and lavish generosity which his maternal uncle displays in his attitude towards the officials of your government that no one among your subordinates is inclined to acquaint you with the reality of the situation. If you would permit me, I will, with the aid of a number of your attendants, surprise the Báb at the hour of midnight and will deliver, handcuffed, into your hands certain of his associates who will enlighten you concerning his activities, and who will confirm the truth of my statements.” Husayn Khán refused to comply with his wish. “I can tell better than you,” was his answer, “what the interests of the State require. Watch me from a distance; I shall know how to deal with him.” 

- Nabil  (Chapter 9, ‘The Dawn-Breakers’)

The fears of the Mullás of Fars to lose their control over the people in Shiraz due to the increasing popularity of the Báb

“Extremely irritated, discontented and worried, the Mullás of Fárs, unable to foresee the heights that popular indignation against them might reach were not the only ones to be perplexed. The authorities of the town and of the province understood only too well that the people, who were under their care but who were never very much under their control, this time were quite independent of it. The men of Shíráz, superficial, mockers, noisome, quarrelsome, rebellious, insolent in the extreme, perfectly indifferent toward the Qájár dynasty, were never easy to govern and their administrators often passed wearisome days. What then would be the position of these administrators if the real chief of the city and of the country, the arbiter of their thoughts, their idol, were to be a young man who, undaunted, with no ties whatsoever, and no love of personal gain, made a pedestal of his independence and took advantage of it by impudently and publicly attacking every day all that which, until now, had been considered as strong and respected in the city?

“In truth, the court, the government and its policies had not as yet been the object of any of the violent denunciations of the Innovator, but, in view of the fact that he was so rigid in his habits, so unrelenting against intellectual dishonesty and the plundering practices of the clergy, it was unlikely that he would approve the same rapaciousness so flagrant in the public officials. One could well believe that the day when they would fall under his scrutiny, he would not fail to see and violently condemn the abuses which could no longer be concealed.” 

- Comte de Gobineau’s  (“Les Religions et les Philosophies dans l’Asie Centrale,” pp. 122–123.; Footnotes to chapter 9 included by Shoghi Effendi)

The Prime Minister of Persia, Hájí Mírzá Aqásí, ordered Husayn Khán to have the Báb “killed immediately and secretly”

“Meanwhile the turmoil, the intense discussions, the scandal continued in Shíráz, so much so that, annoyed by all this uproar and fearful of the outcome, Hájí Mírzá Aqásí ordered Husayn Khán Nizámu’d-Dawlih to be done with the Reformer and to have him killed immediately and secretly.” 

- A. L. M. Nicolas  (“Siyyid ‘Alí-Muhammad dit le Báb,” p. 235.; Footnotes to chapter 9 included by Shoghi Effendi)

Husayn Khán, the governor of Fárs, maintained his hostility towards the Báb and secretly monitored His movements

Meanwhile Husayn Khán, the governor of Fárs, was bending every effort to involve the Báb in fresh embarrassments and to degrade Him still further in the eyes of the public. The smouldering fire of his hostility was fanned to flame by the knowledge that the Báb was allowed to pursue unmolested the course of His activities, that He was still able to associate with certain of His companions, and that He continued to enjoy the benefits of unrestrained fellowship with His family and kindred. By the aid of his secret agents, he succeeded in obtaining accurate information regarding the character and influence of the Movement which the Báb had initiated. He had secretly watched His movements, ascertained the degree of enthusiasm which He had aroused, and scrutinised the motives, the conduct, and the number of those who had embraced His Cause. 

- Nabil  (Chapter 9, ‘The Dawn-Breakers’)

The Báb instructed His disciples in Shiraz to proceed to Isfahan

He [the Báb] bade those of His disciples who had settled in Shíráz, among whom were Mullá ‘Abdu’l-Karím and Shaykh Hasan-i-Zunúzí, to proceed to Iṣfáhán and there await His further instructions. Siyyid Ḥusayn-i-Yazdí, one of the Letters of the Living, who had recently arrived at Shíráz, was likewise instructed to proceed to Isfáhán and to join the company of his fellow-disciples in that city. 

- Nabil  (Chapter 9, ‘The Dawn-Breakers’)

Hájí Mírzá Siyyid ‘Alí's House in Shiraz - The Báb's maternal uncle

The Báb “transferred His residence from His own home to that of Hájí Mírzá Siyyid ‘Alí”, His maternal uncle”

Interior of Haji Mirza Siyyid Ali's
House in Shiraz

After the Báb had settled the affairs of His household and provided for the future maintenance of both His mother and His wife, He transferred His residence from His own home to that of Hájí Mírzá Siyyid ‘Alí. There He awaited the approaching hour of His sufferings. He knew that the afflictions which were in store for Him could no longer be delayed, that He was soon to be caught in a whirlwind of adversity which would carry Him swiftly to the field of martyrdom, the crowning object of His life. 

- Nabil  (Chapter 9, ‘The Dawn-Breakers’)

“The wife of the Báb… perceived at the earliest dawn of His Revelation the glory and uniqueness of His Mission”

The wife of the Báb, unlike His mother, perceived at the earliest dawn of His Revelation the glory and uniqueness of His Mission and felt from the very beginning the intensity of its force. No one except Táhirih, among the women of her generation, surpassed her in the spontaneous character of her devotion nor excelled the fervor of her faith. To her the Báb confided the secret of His future sufferings, and unfolded to her eyes the significance of the events that were to transpire in His Day. He bade her not to divulge this secret to His mother and counselled her to be patient and resigned to the will of God. He entrusted her with a special prayer, revealed and written by Himself, the reading of which, He assured her, would remove her difficulties and lighten the burden of her woes. “In the hour of your perplexity,” He directed her, “recite this prayer ere you go to sleep. I Myself will appear to you and will banish your anxiety.” Faithful to His advice, every time she turned to Him in prayer, the light of His unfailing guidance illumined her path and resolved her problems. 

- Nabil  (Chapter 9, ‘The Dawn-Breakers’)

The mother of the Báb recognized the station of her Son later when living in Iraq

The mother of the Báb failed at first to realise the significance of the Mission proclaimed by her Son. She remained for a time unaware of the magnitude of the forces latent in His Revelation. As she approached the end of her life, however, she was able to perceive the inestimable quality of that Treasure which she had conceived and given to the world. It was Bahá’u’lláh who eventually enabled her to discover the value of that hidden Treasure which had lain for so many years concealed from her eyes. She was living in ‘Iráq, where she hoped to spend the remaining days of her life, when Bahá’u’lláh instructed two of His devoted followers, Ḥájí Siyyid Javád-i-Karbilá’í and the wife of Hájí ‘Abdu’l-Majíd-i-Shírází, both of whom were already intimately acquainted with her, to instruct her in the principles of the Faith. She acknowledged the truth of the Cause and remained, until the closing years of the thirteenth century A.H., [1] when she departed this life, fully aware of the bountiful gifts which the Almighty had chosen to confer upon her. 

- Nabil  (Chapter 9, ‘The Dawn-Breakers’)

[1] The thirteenth century A.H. ended in October, 1882 A.D

1846: The Báb “celebrated the festival of Naw-Rúz in His own home” quietly “and unceremoniously” with His wife and mother

The second Naw-Rúz after the declaration of the Báb’s Mission, which fell on the twenty-first day of the month of Rabí’u’l-Avval, in the year 1262 A.H., [1846] found the Báb still in Shíráz enjoying, under circumstances of comparative tranquillity and ease, the blessings of undisturbed association with His family and kindred. Quietly and unceremoniously, He celebrated the festival of Naw-Rúz in His own home, and, in accordance with His invariable custom, bountifully conferred upon both His mother and His wife the marks of His affection and favour. By the wisdom of His counsels and the tenderness of His love, He cheered their hearts and dispelled their apprehensions. He bequeathed to them all His possessions and transferred to their names the title to His property. In a document which He Himself wrote and signed, He directed that His house and its furniture, as well as the rest of His estate, should be regarded as the exclusive property of His mother and His wife; and that upon the death of the former, her share of the property should revert to His wife. 

- Nabil  (Chapter 9, ‘The Dawn-Breakers’)

Shaykh Suitán-i-Karbilá’í: another believer who “had been a firm supporter and intimate companion of Siyyid Kázim” met the Báb in Shiraz; “It was he who, at a later time, proceeded to Sulaymáníyyih in search of Bahá’u’lláh, and whose daughter was subsequently given in marriage to Áqáy-i-Kalím [Baha’u’llah’s faithful brother]

Shaykh Suitán-i-Karbilá’í, whose ancestors ranked among the leading ‘ulamás of Karbilá, and who himself had been a firm supporter and intimate companion of Siyyid Kázim, was also among those who, in those days, had met the Báb in Shíráz. It was he who, at a later time, proceeded to Sulaymáníyyih in search of Bahá’u’lláh, and whose daughter was subsequently given in marriage to Áqáy-i-Kalím. When he arrived at Shíráz, he was accompanied by Shaykh Hasan-i-Zunúzí, to whom we have referred in the early pages of this narrative. To him the Báb assigned the task of transcribing, in collaboration with Mullá ‘Abdu’l-Karím, the Tablets which He had lately revealed. Shaykh Sultán, who had been too ill, at the time of his arrival, to meet the Báb, received one night, while still on his sick-bed, a message from his Beloved, informing him that at about two hours after sunset He would Himself visit him. That night the Ethiopian servant, who was acting as lantern-bearer to his Master, was instructed to walk in advance at a distance which would keep away the attention of the people from Him, and to extinguish the lantern as soon as he reached his destination.

Hájí Siyyid Javád encountered the Shah one day

Hájí Siyyid Javád, one day, while crossing a street in Tihrán, suddenly saw the Sháh as he was passing on horseback. Undisturbed by the presence of his sovereign, he calmly approached and greeted him. His venerable figure and dignity of bearing pleased the Sháh immensely. He acknowledged his salute and invited him to come and see him. Such was the reception accorded him that the courtiers of the Sháh were moved with envy. “Does not your Imperial Majesty realise,” they protested, “that this Hájí Siyyid Javád is none other than the man who, even prior to the declaration of the Siyyid-i-Báb, had proclaimed himself a Bábí, and had pledged his undying loyalty to his person?” The Sháh, perceiving the malice which actuated their accusation, was sorely displeased, and rebuked them for their temerity and low-mindedness. “How strange!” he is reported to have exclaimed; “whoever is distinguished by the uprightness of his conduct and the courtesy of his manners, my people forthwith denounce him as a Bábí and regard him as an object worthy of my condemnation!”

Hájí Siyyid Javád spent the last days of his life in Kirmán and remained until his last hour a staunch supporter of the Faith. He never wavered in his convictions nor relaxed in his unsparing endeavours for the diffusion of the Cause. 

- Nabil  (Chapter 9, ‘The Dawn-Breakers’)