Sequential excerpts (including footnotes) from ‘The Dawn-Breakers’ by Nabil-i-‘Azam, translated and edited by Shoghi Effendi

March 24, 2025

The Báb’s miracle: the transformation of ‘Ali Khan, the warden of the castle of Máh-Kú

“Early the next day, the gate of the castle being still closed, we were surprised by a sudden knock at the door, knowing full well that orders had been given that no one was to be admitted before the hour of sunrise. We recognised the voice of ‘Alí Khán, who seemed to be expostulating with the guards, one of whom presently came in and informed me that the warden of the castle insisted on being allowed admittance into the presence of the Báb. I conveyed his message and was commanded to usher him at once into His presence. 

“As I was stepping out of the door of His antechamber, I found ‘Alí Khán standing at the threshold in an attitude of complete submission, his face betraying an expression of unusual humility and wonder. His self-assertiveness and pride seemed to have entirely vanished. Humbly and with extreme courtesy, he returned my salute and begged me to allow him to enter the presence of the Báb. I conducted him to the room which my Master occupied. His limbs trembled as he followed me. An inner agitation which he could not conceal brooded over his face.

March 21, 2025

The amazing promise the Báb made to his amanuensis concerning the immediate change of attitude by ‘Alí Khan, the warden of the castle

“One day the Báb charged my brother to inform Shaykh Hasan that He would Himself request ‘Alí Khán to alter his attitude towards the believers who visited Máh-Kú and to abandon his severity. ‘Tell him,’ He added, ‘I will to-morrow instruct the warden to conduct him to this place.’ ’ I was greatly surprised at such a message. How could the domineering and self-willed ‘Alí Khán, I thought to myself, be induced to relax the severity of his discipline?

- Siyyid Husayn, the Báb’s amanuensis  (Quoted by Nabil, chapter 13 of ‘The Dawn-Breakers’)

March 18, 2025

Some passages from the Bayán containing references to the Báb’s incarceration at Máh-Kú

“The Báb himself tells us how he spent his days in the prison in which he was held captive. His lamentations, so frequent in the Bayán, were, I believe, due to the discipline which, from time to time, grew more severe at the command from Tihrán. All the historians, in fact, Bábís as well as Moslem, tell us that in spite of the strict orders to keep the Báb from communicating with the outer world, the Báb received great numbers of disciples and strangers in his prison. (The author of Mutanabbiyyin writes: ‘The Bábís from all parts of the earth went to Ádhirbayján on a pilgrimage to their chief.’) 

“‘Oh! How great is your blindness, O my children! That which you do, you do believing to please me! And in spite of these verses which prove my being, these verses which flow from my power, the treasure of which is the very being of this personage (the Báb), in spite of these verses which come from his lips only by my permission, behold that, without any right whatsoever, you have placed him on the summit of a mountain whose inhabitants are not even worthy of mention. Close to him, which is close to me, there is no one except one of the Letters of the Living of my book. In his hands, which are my hands, there is not even a servant to light the lamp at night. And behold! The men who are upon the earth have been created only for his own existence: it is through his good will that has come all their joy and they do not give him even a light!’ (Unite 2, porte 1.)

March 13, 2025

The officer in charge of the castle “discharged his functions with the utmost severity”

He [‘Alí Khán, the officer in charge of the castle] discharged his functions with the utmost severity and refused to allow any of the avowed disciples of the Báb to reside, even for one night, in the town of Máh-Kú.  

“For the first two weeks,” Siyyid Husayn further related, “no one was permitted to visit the Báb. My brother and I alone were admitted to His presence. Siyyid Hasan would, every day, accompanied by one of the guards, descend to the town and purchase our daily necessities. Shaykh Hasan-i-Zunúzí, who had arrived at Máh-Kú, spent the nights in a masjid outside the gate of the town. He acted as an intermediary between those of the followers of the Báb who occasionally visited Máh-Kú and Siyyid Hasan, my brother, who would in turn submit the petitions of the believers to their Master and would acquaint Shaykh Hasan with His reply.” 

- Nabil  (‘The Dawn-Breakers, chapter 13)

March 8, 2025

Examples of the general attitude of the inhabitants of Máh-Kú towards the Báb

Such was the fervour which the Báb had kindled in those hearts that their first act, every morning, was to seek a place whence they could catch a glimpse of His face, where they could commune with Him and beseech His blessings upon their daily work. In cases of dispute, they would instinctively hasten to that spot and, with their gaze fixed upon His prison, would invoke His name and adjure one another to declare the truth. ‘Alí Khán [the officer in charge of the castle] several times attempted to induce them to desist from this practice but found himself powerless to restrain their enthusiasm. 

- Nabil  (‘The Dawn-Breakers, chapter 13)

March 3, 2025

The “gentle manners of the Báb… the ennobling influence of His love… His unexampled modesty…[and] the wisdom of His words” won over the inhabitants of Máh-Kú

He was soon made to realise, however, that he had gravely mistaken the nature of the Revelation of the Báb and had underrated the force of its influence. The turbulent spirits of this unruly people were soon subdued by the gentle manners of the Báb, and their hearts were softened by the ennobling influence of His love. Their pride was humbled by His unexampled modesty, and their unreasoning arrogance mellowed by the wisdom of His words. 

- Nabil  (‘The Dawn-Breakers, chapter 13)

February 28, 2025

Submissive attitude of Máh-Kú inhabitants towards Hájí Mírzá Aqásí, the prime minister

The country of the first minister on the Ádhirbayján frontier, this village was lifted out of obscurity under the administration of this minister and many citizens of Máh-Kú were raised to the highest offices in the state, because of their slavish attitude toward Hájí Mírzá Aqásí.” 

(Journal Asiatique, 1866, tome 7, p. 356, note 1; footnotes to chapter 13 provided by Shoghi Effendi)

February 23, 2025

Persian prime minister’s intent for sending the Báb to Máh-Kú

Háji Mírzá Aqásí had deliberately contrived to relegate the Báb to so remote, so inhospitable and dangerously situated a corner of the territory of the Sháh, with the sole purpose of stemming the tide of His rising influence and of severing every tie that bound Him to the body of His disciples throughout the country. Confident that few, if any, would venture to penetrate that wild and turbulent region, occupied by so rebellious a people, he fondly imagined that this forced seclusion of his Captive from the pursuits and interests of His followers would gradually tend to stifle the Movement at its very birth and would lead to its final extinction. 

- Nabil  (‘The Dawn-Breakers, chapter 13)  

February 18, 2025

The Báb’s reference to the inhabitants of Máh-Kú

“He dwells in a mountain of which the inhabitants could not even pronounce the name ‘Jannat’ (Paradise) which is an Arabic word; how then could they understand its meaning? Imagine then what can happen in the matter of the essential truths!” 

- The Báb  (“Le Bayán Persan,” translated by A. L. M. Nicolas, vol. 4, p. 14; Footnotes to chapter 13 provided by Shoghi Effendi)

February 13, 2025

Description of castle of Máh-Kú, its strategic location, and the sunni population of the town of Máh-Kú

The castle, a solid, four-towered stone edifice, occupies the summit of a mountain at the foot of which lies the town of Máh-Kú. The only road that leads from it passes into that town, ending at a gate which adjoins the seat of government and is invariably kept closed. This gate is distinct from that of the castle itself. Situated on the confines of both the Ottoman and Russian empires, this castle has been used, in view of its commanding position and strategic advantages, as a centre for reconnoitring purposes. The officer in charge of that station observed, in time of war, the movements of the enemy, surveyed the surrounding regions, and reported to his government such cases of emergency as came under his observation. The castle is bounded on the west by the river Araxes, which marks the frontier between the territory of the Sháh and the Russian empire. To the south extends the territory of the Sultán of Turkey; the frontier town of Báyazíd being at a distance of only four farsangs  from the mountain of Máh-Kú. The frontier officer, in charge of the castle, was a man named ‘Alí Khán. The residents of the town are all Kurds and belong to the sunní sect of Islám. The shí’ahs, who constitute the vast majority of the inhabitants of Persia, have always been their avowed and bitter enemies. These Kurds particularly abhor the siyyids of the shí’ah denomination, whom they regard as the spiritual leaders and chief agitators among their opponents. ‘Alí Khán’s mother being a Kurd, the son was held in great esteem and was implicitly obeyed by the people of Máh-Kú. They regarded him as a member of their own community and placed the utmost confidence in him. 

- Nabil  (‘The Dawn-Breakers, chapter 13)

February 8, 2025

The Báb told His companion (one of the Letters of the Living) what was going to happen to Him after Tabriz

Siyyid Husay-i-Yazdí has been heard to relate the following: “During the first ten days of the Báb’s incarceration in Tabríz, no one knew what would next befall Him. The wildest conjectures were current in the city. One day I ventured to ask Him whether He would continue to remain where He was or would be transferred to still another place. ‘Have you forgotten,’ was His immediate reply, ‘the question you asked me in Isfáhán? For a period of no less than nine months, we shall remain confined in the Jabál-i-Basít, [Literally “the Open Mountain,” allusion to Máh-Kú. The numerical value of “Jabál-i-Basít equivalent to that of “Máh-Kú.”] from whence we shall be transferred to the Jabál-i-Shadíd. [Literally “the Grievous Mountain,” allusion to Chihríg. The numerical value of “Jabál-i-Shadíd” is equivalent to that of “Chihríg.”] Both these places are among the mountains of Khúy and are situated on either side of the town bearing that name.’ Five days after the Báb had uttered this prediction, orders were issued to transfer Him and me to the castle of Máh-Kú and to deliver us into the custody of ‘Alí Khán-i-Máh-Kú’í.” 

- Nabil  (‘The Dawn-Breakers, chapter 13)

February 3, 2025

The Báb’s prison room in Tabriz

The Báb was imprisoned in Tabriz in 1848 in this now (1953) crumbling prison room of the old brick Citadel (Ark). 

(The Baha'i World 1950-1954)

January 22, 2025

The amazing circumstances through which a noted Bábí merchant in Tabriz was able to visit the Báb seven time when He was under house arrest - and - Mulla Husayn’s earlier prediction

On the day after the Báb’s arrival, Hájí Muhammad-Taqíy-i-Milání, a noted merchant of the city, ventured, together with Hájí ‘Alí-‘Askar, to interview the Báb. They were warned by their friends and well-wishers that by such an attempt they would not only be risking the loss of their possessions but would also be endangering their lives. They refused, however, to heed such counsels. As they approached the door of the house in which the Báb was confined, they were immediately arrested. Siyyid Hasan, who at that moment was coming out from the presence of the Báb, instantly intervened. “I am commanded by the Siyyid-i-Báb,” he vehemently protested, “to convey to you this message: ‘Suffer these visitors to enter, inasmuch as I Myself have invited them to meet Me.’” I have heard Ḥájí ‘Alí-‘Askar testify to the following: “This message immediately silenced the opposers. We were straightway ushered into His presence. He greeted us with these words: ‘These miserable wretches who watch at the gate of My house have been destined by Me as a protection against the inrush of the multitude who throng around the house. They are powerless to prevent those whom I desire to meet from attaining My presence.’ For about two hours, we tarried with Him. As He dismissed us, He entrusted me with two cornelian ringstones, instructing me to have carved on them the two verses which He had previously given to me; to have them mounted and brought to Him as soon as they were ready. He assured us that at whatever time we desired to meet Him, no one would hinder our admittance to His presence. Several times I ventured to go to Him in order to ascertain His wish regarding certain details connected with the commission with which He had entrusted me. Not once did I encounter the slightest opposition on the part of those who were guarding the entrance of His house. Not one offensive word did they utter against me, nor did they seem to expect the slightest remuneration for their indulgence. 

January 16, 2025

It was reported that there were numerous Bábís in Tabríz before the arrival of the Báb

“The success of this energetic man, Mullá Yúsúf-i-Ardibílí, [a Bábí travel teacher] was so great and so swift that, at the very gates of Tauris (Tabríz), the inhabitants of this populous village acknowledged him as their leader and took the name of Bábí’s. Needless to say that, in the town itself, the Bábí’s were quite numerous, even though the government was taking steps to convict the Báb, to punish him and thereby justify itself in the eyes of the people.” 

(Journal Asiatique, 1866, tome 7, pp. 357–358; Footnotes to chapter 12 provided by Shoghi Effendi)

January 11, 2025

The arrival of the Báb in Tabríz caused a significant stir provoking a warning from the government

The circumstances of His arrival had stirred the people in Tabríz profoundly. A tumultuous concourse of people had gathered to witness His entry into the city.  Some were impelled by curiosity, others were earnestly desirous of ascertaining the veracity of the wild reports that were current about Him, and still others were moved by their faith and devotion to attain His presence and to assure Him of their loyalty. As He walked along the streets, the acclamations of the multitude resounded on every side. The great majority of the people who beheld His face greeted Him with the shout of “Alláh-u-Akbar,” [God is the Most Great] others loudly glorified and cheered Him, a few invoked upon Him the blessings of the Almighty, others were seen to kiss reverently the dust of His footsteps. Such was the clamour which His arrival had raised that a crier was ordered to warn the populace of the danger that awaited those who ventured to seek His presence. “Whosoever shall make any attempt to approach the Siyyid-i-Báb,” went forth the cry, “or seek to meet him, all his possessions shall forthwith be seized and he himself condemned to perpetual imprisonment.” 

- Nabil  (‘The Dawn-Breakers, chapter 12)

January 6, 2025

The Báb “remained forty days in Tabríz”

According to “A Traveller’s Narrative” (p. 16), the Báb remained forty days in Tabríz. According to Hájí Mu’inu’s-Saltanih’s manuscript (p. 138), the Báb spent the first night, on His arrival in Tabríz, in the home of Muhammad Big. From there He was transferred to a room in the Citadel (the Ark) which adjoined the Masjid-i-‘Alí Sháh. 

Footnotes to chapter 12 provided by Shoghi Effendi)

December 30, 2024

A detachment of soldiers stood guard at the entrance of one of the chief houses in Tabríz which had been reserved for the Báb’s confinement

When the Báb arrived at Tabríz, He was conducted to one of the chief houses in that city, which had been reserved for His confinement. A detachment of the Násirí regiment stood guard at the entrance of His house. With the exception of Siyyid Ḥusayn and his brother, neither the public nor His followers were allowed to meet Him. This same regiment, which had been recruited from among the inhabitants of Khamsíh, and upon which special honours had been conferred, was subsequently chosen to discharge the volley that caused His death. 

- Nabil  (‘The Dawn-Breakers, chapter 12)

December 25, 2024

A youth from Tabriz was the only believer that “succeeded in offering his homage to the Báb and in being blessed by the touch of His hand” as the Báb accompanied by mounted escort approached the city of Tabriz

The news of the approaching arrival of the Báb at Tabríz bestirred the believers in that city. They all set out to meet Him, eager to extend to so beloved a Leader their welcome. The officials of the government into whose custody the Báb was to be delivered refused to allow them to draw near and to receive His blessings. One youth, however, unable to restrain himself, rushed forth barefooted, through the gate of the city, and, in his impatience to gaze upon the face of his Beloved, ran out a distance of half a farsang (about 1.5 miles) towards Him. As he approached the horsemen who were marching in advance of the Báb, he joyously welcomed them and, seizing the hem of the garment of one among them, devoutly kissed his stirrups. “Ye are the companions of my Well-Beloved,” he tearfully exclaimed. “I cherish you as the apple of my eye.” His extraordinary behaviour, the intensity of his emotion, amazed them. They immediately granted him his request to attain the presence of his Master. As soon as his eyes fell upon Him, a cry of exultation broke from his lips. He fell upon his face and wept profusely. The Báb dismounted from His horse, put His arms around him, wiped away his tears, and soothed the agitation of his heart. Of all the believers of Tabríz, that youth alone succeeded in offering his homage to the Báb and in being blessed by the touch of His hand. All the others had perforce to content themselves with a distant glimpse of their Beloved, and with that view sought to satisfy their longing. 

- Nabil  (‘The Dawn-Breakers, chapter 12)

December 20, 2024

‘Alí-Akbar Big, the son of Muhammad Big, the leader of the mounted escort that accompanied the Báb from Isfahan to Tabriz became a fervent believer in the Cause of Bahá’u’lláh

Mírzá Abu’l-Fadl states in his writings that he himself, while in Tihrán, met the son of Muhammad Big, and heard him recount the remarkable experiences his father had had in the course of his journey to Tabríz in the company of the Báb. ‘Alí-Akbar Big was a fervent believer in the Cause of Bahá’u’lláh and was known as such by the Bahá’ís of Persia. 

(Footnotes to chapter 12 provided by Shoghi Effendi)

December 15, 2024

An amazingly touching and heartwarming scene: - The Báb’s mounted escort saying their last farewell to their Prisoner

Approaching the gate of Tabríz, Muhammad Big, feeling that the hour of his separation from his Prisoner was at hand, besought His presence and with tearful eyes begged Him to overlook his shortcomings and transgressions. “The journey from Isfáhán,” he said, “has been long and arduous. I have failed to do my duty and to serve You as I ought. I crave Your forgiveness, and pray You to vouchsafe me Your blessings.” “Be assured,” the Báb replied, “I account you a member of My fold. They who embrace My Cause will eternally bless and glorify you, will extol your conduct and exalt your name.”  The rest of the guards followed the example of their chief, implored the blessings of their Prisoner, kissed His feet, and with tears in their eyes bade Him a last farewell. To each the Báb expressed His appreciation of his devoted attentions and assured him of His prayers in his behalf. Reluctantly they delivered Him into the hands of the governor of Tabríz, the heir to the throne of Muhammad Sháh. To those with whom they were subsequently brought in contact, these devoted attendants of the Báb and eye-witnesses of His superhuman wisdom and power, recounted with awe and admiration the tale of those wonders which they had seen and heard, and by this means helped to diffuse in their own way the knowledge of the new Revelation. 

- Nabil  (‘The Dawn-Breakers, chapter 12)

December 10, 2024

Muhammad Big, the leader of the mounted escort that accompanied the Báb from Isfahan to Tabriz, related a healing miracle by the Báb

In the “Taríkh-i-Jadíd,” Muhammad Big is reported to have related the following account to Hájí Mírzá Jání: 

“So we mounted and rode on till we came to a brick caravanserai distant two parsangs from the city. Thence we proceeded to Milán, where many of the inhabitants came to see His Holiness, and were filled with wonder at the majesty and dignity of that Lord of mankind. In the morning, as we were setting out from Milán, an old woman brought a scald-headed child, whose head was so covered with scabs that it was white down to the neck, and entreated His Holiness to heal him. The guards would have forbidden her but His Holiness prevented them, and called the child to Him. Then He drew a handkerchief over its head and repeated certain words; which he had no sooner done than the child was healed. And in that place about two hundred persons believed and underwent a true and sincere conversion.” 

(Pp. 222–21.; Footnotes to chapter 12 provided by Shoghi Effendi)

December 5, 2024

A number of believers from Zanján, Qazvín and Tihrán attempted to rescue the Báb when the He was near the city of Qazvín – the Báb “lovingly advised them to abandon their project and return to their homes”

One of them [a number of the believers of Qazvín] was Mullá Iskandar, who had been delegated by Hujjat to visit the Báb in Shíráz, and to investigate His Cause. The Báb commissioned him to deliver the following message to Sulaymán Khán-i-Afshar, who was a great admirer of the late Siyyid Kázim: “He whose virtues the late siyyid unceasingly extolled, and to the approach of whose Revelation he continually alluded, is now revealed. I am that promised One. Arise and deliver Me from the hand of the oppressor.” When the Báb entrusted this message to Mullá Iskandar, Sulaymán Khán was in Zanján and was preparing to leave for Tihrán. Within the space of three days, that message reached him. He failed, however, to respond to that appeal. 

Two days later, a friend of Mullá Iskandar had acquainted Hujjat, who, at the instigation of the ‘ulamás of Zanján, had been incarcerated in the capital, with the appeal of the Báb. Hujjat immediately instructed the believers of his native city to undertake whatever preparations were required and to collect the necessary forces to achieve the deliverance of their Master. He urged them to proceed with caution and to attempt, at an appropriate moment, to seize and carry Him away to whatever place He might desire. These were shortly joined by a number of believers from Qazvín and Tihrán, who set out, according to the directions of Hujjat, to execute the plan. They overtook the guards at the hour of midnight and, finding them fast asleep, approached the Báb and begged Him to flee. “The mountains of Ádhirbayján too have their claims,” was His confident reply as He lovingly advised them to abandon their project and return to their homes. 

- Nabil  (‘The Dawn-Breakers, chapter 12)

November 30, 2024

“In the course of that journey, He [the Báb] is reported to have revealed several Tablets addressed to the leading ‘ulamás in Qazvín”

According to Samandar (manuscript, pp. 45), the Báb tarried in the village of Síyáh-Dihán, in the neighbourhood of Qazvín, on His way to Ádhirbayján. In the course of that journey, He is reported to have revealed several Tablets addressed to the leading ‘ulamás in Qazvín among whom were the following: Hájí Mullá ‘Abdu’l-Vahháb, Hájí Mullá Sáliḥ, Hájí Mullá Taqí, and Ḥájí Siyyid Taqí. These Tablets were conveyed to their recipients through Ḥájí Mullá Aḥmad-i-Ibdal. Several believers, among whom were the two sons of Hájí Mullá ‘Abdu’l-Vahháb were able to meet the Báb during the night He spent in that village. It is from this village that the Báb is reported to have addressed His epistle to Hájí Mírzá Aqásí. 

(Footnotes to chapter 12 provided by Shoghi Effendi)

November 25, 2024

The Báb ““wrote a letter, in the course of the journey, to the Prime Minister”

According to “A Traveller’s Narrative” (p. 16), the Báb “wrote a letter, in the course of the journey, to the Prime Minister, saying: ‘You summoned me from Isfáhán to meet the doctors and for the attainment of a decisive settlement. What has happened now that this excellent intention has been changed for Máh-Kúh and Tabríz?’” 

(Footnotes to chapter 12 provided by Shoghi Effendi)

November 20, 2024

The Báb proceeded to Tabriz accompanied by two of His followers

The Báb was accordingly ordered to proceed to Tabríz.  The same escort, under the command of Muḥammad Big, attended Him on His journey to the northwestern province of Ádhirbayján. He was allowed to select one companion and one attendant from among His followers to be with Him during His sojourn in that province. He selected Siyyid Husayn-i-Yazdí and Siyyid Hasan, his brother. He refused to expend on Himself the funds provided by the government for the expense of that journey. All the allowances that were given by the State He bestowed upon the poor and needy, and devoted to His own private needs the money which He, as a merchant, had earned in Búshihr and Shíráz. As orders had been given to avoid entering the towns in the course of the journey to Tabríz, a number of the believers of Qazvín, informed of the approach of their beloved Leader, set out for the village of Síyáh-Dihán and were there able to meet Him. 

- Nabil  (‘The Dawn-Breakers, chapter 12)

November 15, 2024

Reasons that prompted Hájí Mírzá Aqásí not to allow the Báb to go to Tihran

According to Mírzá Abu’l-Fadl, Hájí Mírzá Aqásí sought, by his reference to the rebellion of Muhammad Hasan Khán, the Salar, in Khurásán, and the revolt of Áqá Khán-i-Isma’ílí, in Kirmán, to induce the sovereign to abandon the project of summoning the Báb to the capital, and to send Him instead to the remote province of Ádhirbayján.

Fearing that the presence of the Báb in Tihrán would occasion new disturbances (there were plenty of them due to his whims and his poor administration), he altered his plans and the escort, charged to take the Báb from Isfáhán to Tihrán, received, when about thirty kilometers from the city, the order to take the prisoner directly to Máh-Kú. This town, in the mind of the prime minister, would offer nothing to the impostor because its inhabitants, out of gratitude for the favors and protection they had received from him, would take steps to suppress any disturbances which might break out.” (Journal Asiatique, 1866, tome 7, p. 356.)

(Footnotes to chapter 12 of The Dawn-Breakers provided by Shoghi Effendi)

November 10, 2024

Additional historical information about Hájí Mírzá Aqásí by European diplomats in Persia

Gobineau writes regarding his fall: “Hájí Mírzá Aqásí, robbed of the power which he had constantly ridiculed, had retired to Karbilá and he spent his remaining days playing tricks on the Mullás and scoffing even at the holy martyrs.” (“Les Religions et les Philosophies dans l’Asie Centrale,” p. 160.) 

“This shrewd man had gained such power over the late Sháh that one could truly say that the minister was the real sovereign; he could not therefore survive the loss of his good fortune. At the death of Muhammad Sháh, he had disappeared and had gone to Karbilá where, under the protection of the sainted Imám, even a state criminal could find an inviolable asylum. He was soon overcome by gnawing grief which, more than his remorse; shortened his life.” (Journal Asiatique, 1866, tome 7, pp. 367–36; Footnotes to chapter 12 of The Dawn-Breakers provided by Shoghi Effendi)

“Hájí Mírzá Aqásí, the half crazy old Prime Minister, had the whole administration in his hands, and obtained complete control over the Sháh. The misgovernment of the country grew worse and worse, while the people starved, and cursed the Qájár dynasty.... The condition of the province was deplorable and every man with any pretension to talent or patriotism was driven into exile by the old haji, who was sedulously collecting wealth for himself at Tihrán, at the expense of the wretched country. The governorships of provinces were sold to the highest bidders, who oppressed the people in a fearful manner.” (C. R. Markham’s “A General Sketch of the History of Persia,” pp. 486–7; Footnotes to chapter 12 of The Dawn-Breakers provided by Shoghi Effendi)

“The state of Persia, however, was not satisfactory; for Hájí Mírzá Aqásí, who had been its virtual ruler for thirteen years, ‘was utterly ignorant of statesmanship or of military science, yet too vain to receive instruction and too jealous to admit of a coadjutor; brutal in his language; insolent in his demeanour; indolent in his habits; he brought the exchequer to the verge of bankruptcy and the country to the brink of revolution. The pay of the army was generally from three to five years in arrears. ‘The cavalry of the tribes was a almost annihilated.’ Such—to adopt the weighty words of Rawlinson—was the condition of Persia in the middle of the nineteenth century.” (P. M. Sykes’ “A History of Persia,” vol. 2, pp. 439–40; Footnotes to chapter 12 of The Dawn-Breakers provided by Shoghi Effendi)

November 5, 2024

The fall of Hájí Mírzá Aqásí “two years after he had issued his decree condemning the Báb to a cruel incarceration in the inhospitable mountains of Ádhirbayján”

The numerous properties which he forcibly seized from the humble and law-abiding subjects of the Sháh, the costly furnitures with which he embellished them, the vast expenditures of labour and treasure which he ordered for their improvement—all were irretrievably lost two years after he had issued his decree condemning the Báb to a cruel incarceration in the inhospitable mountains of Ádhirbayján. All his possessions were confiscated by the State. He himself was disgraced by his sovereign, was ignominiously expelled from Tihrán, and fell a prey to disease and poverty. Bereft of hope and sunk in misery, he languished in Karbilá until the hour of his death.  

- Nabil  (‘The Dawn-Breakers, chapter 12)

October 30, 2024

By “his incessant intrigues” Hájí Mírzá Aqásí withheld “from his king and country the incomparable benefits of a Divine Revelation which alone had the power to deliver the land from the appalling state of degradation into which it had fallen”

How stupendous was his mistake, how grievous his blunder! Little did he realise, at that moment, that by his incessant intrigues he was withholding from his king and country the incomparable benefits of a Divine Revelation which alone had the power to deliver the land from the appalling state of degradation into which it had fallen. By his act that short-sighted minister did not only withhold from Muhammad Sháh the supreme instrument with which he could have rehabilitated a fast-declining empire, but also deprived him of that spiritual Agency which could have enabled him to establish his undisputed ascendancy over the peoples and nations of the earth. By his folly, his extravagance and perfidious counsels, he undermined the foundations of the State, lowered its prestige, sapped the loyalty of his subjects, and plunged them into an abyss of misery. Incapable of being admonished by the example of his predecessors, he contemptuously ignored the demands and interests of the people, pursued, with unremitting zeal, his designs for personal aggrandisement, and by his profligacy and extravagance involved his country in ruinous wars with its neighbours. Sa’d-i-Ma’adh, who was neither of royal blood nor invested with authority, attained, through the uprightness of his conduct and his unsparing devotion to the Cause of Muhammad, so exalted a station that to the present day the chiefs and rulers of Islám have continued to reverence his memory and to praise his virtues; whereas Buzurg-Mihr, the ablest, the wisest and most experienced administrator among the vazírs of Nushiravan-i-’Adil, in spite of his commanding position, eventually was publicly disgraced, was thrown into a pit, and became the object of the contempt and the ridicule of the people. He bewailed his plight and wept so bitterly that he finally lost his sight. Neither the example of the former nor the fate of the latter seemed to have awakened that self-confident minister to the perils of his own position. He persisted in his thoughts until he too forfeited his rank, lost his riches,  and sank into abasement and shame. 

- Nabil  (‘The Dawn-Breakers, chapter 12)

October 25, 2024

Additional reasons that caused Hájí Mírzá Aqásí not to allow the Báb to come to Tihran

According to Mírzá Abu’l-Fadl, Hájí Mírzá Aqásí sought, by his reference to the rebellion of Muhammad Ḥasan Khán, the Salar, in Khurásán, and the revolt of Áqá Khán-i-Isma’ílí, in Kirmán, to induce the sovereign to abandon the project of summoning the Báb to the capital, and to send Him instead to the remote province of Ádhirbayján. 

- Shoghi Effendi  (Footnotes to chapter 12 of 'The Dawn-Breakers')


October 20, 2024

The reason Hájí Mírzá Aqásí chose Mah-Ku as a destination for the Báb

“Nevertheless, on this occasion, his expectations did not materialize. Fearing that the presence of the Báb in Tihrán would occasion new disturbances (there were plenty of them due to his whims and his poor administration), he altered his plans and the escort, charged to take the Báb from Isfáhán to Tihrán, received, when about thirty kilometers from the city, the order to take the prisoner directly to Máh-Kú. This town, in the mind of the prime minister, would offer nothing to the impostor because its inhabitants, out of gratitude for the favors and protection they had received from him, would take steps to suppress any disturbances which might break out.” 

(Journal Asiatique, 1866, tome 7, p. 356; Footnotes to chapter 12 of The Dawn-Breakers provided by Shoghi Effendi)

October 15, 2024

Hájí Mírzá Aqásí was afraid that “the promise which the Báb had given to the sovereign that He would cure him of his illness” would happen “were he to allow Him to be received in Tihrán”

According to Hájí Mu’inu’s-Saltanih’s narrative (p. 129), the chief motive which actuated Hájí Mírzá Aqásí to urge Muhammad Sháh to order the banishment of the Báb to Ádhirbayján was the fear lest the promise which the Báb had given to the sovereign that He would cure him of his illness, were he to allow Him to be received in Tihrán, should be fulfilled. He felt sure that should the Báb be able to effect such a cure, the Sháh would fall under the influence of his Prisoner and would cease to confer upon his prime minister the honours and benefits which he exclusively enjoyed. 

- Shoghi Effendi  (Footnotes to chapter 12 of 'The Dawn-Breakers')

October 10, 2024

An account that shows the real motive of Hájí Mírzá Aqásí for not allowing the Báb to meet the Sháh

“An anecdote shows the real motive of the prime minister in the suggestions he made to the Sháh concerning the Báb. The Prince Farhád Mírzá, still young, was the pupil of Hájí Mírzá Aqásí. The latter related the following story: 

“When His Majesty, after consulting the prime minister, had written to the Báb to betake himself to Máh-Kú, we went with Hájí Mírzá Aqásí to spend a few days at Yáft-Ábád, in the neighborhood of Tihrán, in the park which he had created there. I was very desirous of questioning my master regarding the recent happenings but I feared to do so publicly. One day, while I was walking with him in the garden and he was in a good humor, I made bold to ask him: "Hájí, why have you sent the Báb to Máh-Kú?” He replied,—“You are still too young to understand certain things, but know that had he come to Ṭihrán. you and I would not be, at this moment, walking free from care in this cool shade.”’” 

- A. L. M. Nicolas  (“Siyyid ‘Alí-Muḥammad dit le Báb,” pp. 243–244; Footnotes to chapter 12 of The Dawn-Breakers provided by Shoghi Effendi)

October 5, 2024

Some historical information about Hájí Mírzá Aqásí

According to Hidáyat in the “Majma’u’l-Fusaha’,” the name of Hájí Mírzá Aqásí was Abbás-‘Alí. He was the son of Mírzá Muslim, one of the well-known divines of Íraván. His son, Abbás-‘Alí, was a pupil, while in Karbilá, of Fahkru’d-Dín ‘Abdu’s-Samad-i-Hamadání. From Karbilá he proceeded to Hamadán, visited Ádhirbayján, and from there undertook a pilgrimage to Mecca. Returning, in circumstances of extreme poverty, to Ádhirbayján, he succeeded in gradually improving his position, and was made the tutor of the children of Mírzá Músá Khán, the brother of the late Mírzá Abu’l-Qásim, the Qá’im-Maqám. Muhammad Mírzá, to whom he had announced his eventual accession to the throne of Persia, was greatly devoted to him. He eventually was appointed his prime minister, and retired after the death of the monarch to Karbilá, where he died in Ramadán, 1265 A.H. (Notes of Mírzá Abu’l-Fadl.) 

According to Hájí Mu’inu’s-Saltanih’s narrative (p. 220), Hájí Mírzá Aqásí was born in Máh-Kú, where his parents had been residing after their departure from Íraván, in the Caucasus. “Hájí Mírzá Aqásí, native of Íraván, attained unlimited influence over his weak-minded master, formerly his tutor, and professed Súfí doctrine. A quizzical old gentleman, with a long nose, whose countenance betokened the oddity and self-sufficiency of his character.” (C. R. Markham’s “A General Sketch of the History of Persia” p. 473.) 

“As for the Hájí, he was a very special kind of god. It was not absolutely certain that he did himself believe that of which the Sháh was convinced. In any case, he preferred the same general principles as the King and he had taught them to him in good faith. He could nevertheless be a fool; jesting was the policy, the rule of his conduct and of his life. He pretended to take nothing seriously, not even himself. 

“‘I am not a prime minister,’ he often said, especially to those whom he mistreated; ‘I am an old Mullá of humble birth and without merit and, if I find myself in this high office, it is because it is the wish of the King.’ 

“He never referred to his sons without calling them ‘sons of hussies and sons of dogs.’ It is in these terms that he enquired of them or sent them orders by his officers, when they were away. His greatest delight was to pass in review units of cavalry in which he would assemble, in their most gorgeous trappings, all the nomad Khans of Persia. When these warlike tribes were gathered in the valley, the Hájí would appear, dressed like a beggar, with a threadbare and shapeless cap, a sword dangling awkwardly at his side and riding a small donkey. Then he would draw up the horsemen about him, call them fools, make fun of their attire, show their worthlessness, and then send them home with presents; for his sarcasm was always tempered with generosity.” (Comte de Gobineau’s “Les Religions et les Philosophies dans l’Asie Centrale,” pp. 132–133.) 

(Footnotes to chapter 12 of The Dawn-Breakers provided by Shoghi Effendi)

September 30, 2024

The Prime Minister Hájí Mírzá Aqásí is responsible for such a communication from the Sháh to the Báb

Muhammad Sháh and Hájí Mírzá Aqásí
Hájí Mírzá Aqásí was no doubt responsible for having induced Muhammad Sháh to address such a communication to the Báb. He was actuated solely by a sense of fear lest the contemplated interview should rob him of his position of unquestioned pre-eminence in the affairs of the State and should lead eventually to his overthrow from power. He entertained no feelings of malice or resentment toward the Báb. He finally succeeded in persuading his sovereign to transfer so dreaded an opponent to a remote and sequestered corner of his realm, and was thus able to relieve his mind of a thought that continually obsessed him. 

- Nabil  (‘The Dawn-Breakers, chapter 12)

September 25, 2024

Gobineau describes the broad content of the letter that the Báb had sent to the Sháh “craving audience to set forth the truth of His condition”

According to “A Traveller’s Narrative” (p. 14), [by ‘Abdu’l-Baha] the Báb “forwarded a letter to the Royal Presence craving audience to set forth the truth of His condition, expecting this to be a means for the attainment of great advantages.” Regarding this letter, Gobineau writes as follows: “‘Alí-Muhammad wrote personally to the Court and his letter and the accusations of his adversaries all arrived at the same time. Without assuming an aggressive attitude toward the king, but trusting on the contrary to his authority and justice, he represented to them that the depravity of the clergy in Persia had been well known for many years; that not only morals were thereby corrupted and the well-being of the nation affected, but that religion itself, poisoned by the sins of so many, was in great danger and was about to disappear leaving the people in perilous darkness. “As for himself, called by God, in virtue of a special mission, to prevent such an evil, he had already begun to apprise the people of Fárs that the true doctrine had made evident and rapid progress; that all its adversaries had been confounded and were now powerless and universally despised; but that this was only a beginning. 

“The Báb, confident of the magnanimity of the king, requested the permission to come to the capital with his principal disciples and there hold conferences with all the Mullás of the Empire, in the presence of the Sovereign, the nobles and the people, convinced that he would shame them by exposing their faithlessness. He would accept beforehand the judgment of the king and, in case of failure, was ready to sacrifice his head and that of each one of his followers.” 

- Comte de Gobineau  (“Les Religions et les Philosophies dans l’Asie Centrale,” p. 124.; footnotes to chapter 12 of The Dawn-Breakers provided by Shoghi Effendi)

September 20, 2024

French chargé d'affaires in Tihran Comte de Gobineau describes Muhammad Sháh

Muhammad Sháh
“Muhammad Sháh,” writes Gobineau, “was a prince of peculiar temperament, a type often seen in Asia but not often discovered or understood by Europeans. Although he reigned during a period when political practices were rather harsh, he was kind and patient and his tolerance extended even to the discords of his harem which were of such a nature as normally to cause grave annoyance; for, even in the days of Fath-‘Alí Sháh, the laisser-aller, the whims and fancies were never carried to such an extreme. The following words which our 18th century might recognize as its own are attributed to him: ‘Why are you not more discreet, Madam? I do not wish to hinder you from enjoying yourself.’ 

“But, in his case, it was not affected indifference, but fatigue and boredom. His health had always been wretched; seriously ill with gout, he was hardly ever free from pain. His disposition naturally weak, had become very melancholy and, as he craved love and could not find it in his family either with his wives or children, he had centered all his affection upon the aged Mullá, his tutor. He had made of him his only friend, his confidant, then his first and all-powerful minister, even his god! Brought up by this idol with very irreverent sentiments toward Islám, he was equally as indifferent toward the dogmas of the Prophet as toward the Prophet himself. He cared little for the Imáms and, if he had any regard for ‘Alí, it is because the Persian mind is wont to identify this venerable personage with the nation itself. 

“But in brief, Muhammad Sháh was no better Muhammadan than he was Christian or Jew. He believed that the Divine Essence incarnates Itself in the Sages with all Its power, and, as he considered Hájí Mírzá Aqásí a Sage par excellence, he felt certain that he was God and he would piously ask him to perform miracles. Often he said to his officers with earnestness and conviction, ‘The Hájí has promised me a miracle for tonight, you shall see!’ As long as the character of the Hájí was not involved, Muhammad Sháh was completely indifferent regarding the success or failure of this or that religious doctrine; he was rather pleased to witness the conflict of opinions which were proof to him of the universal blindness.” 

- Comte de Gobineau  (“Les Religions et les Philosophies dans l’Asie Centrale,’ pp. 131–132.; footnotes to chapter 12 of The Dawn-Breakers provided by Shoghi Effendi)

September 15, 2024

1847: The Báb received a letter from Muhammad Sháh instructing Him to proceed to Máh-Kú promising for a meeting later

For a fortnight the Báb tarried in that spot. The tranquillity which He enjoyed amidst those lovely surroundings was rudely disturbed by the receipt of a letter which Muhammad Sháh himself addressed to the Báb and which was composed in these terms:

“Much as we desire to meet you, we find ourself unable, in view of our immediate departure from our capital, to receive you befittingly in Tihrán. We have signified our desire that you be conducted to Máh-Kú, and have issued the necessary instructions to ‘Alí Khán, the warden of the castle, to treat you with respect and consideration. It is our hope and intention to summon you to this place upon our return to the seat of our government, at which time we shall definitely pronounce our judgment. We trust that we have caused you no disappointment, and that you will at no time hesitate to inform us in case any grievances befall you. We fain would hope that you will continue to pray for our well-being and for the prosperity of our realm.” (Dated Rabí’u’th-Thání, 1263 A.H.)[ March 19-April 17, 1847 A.D] 

- Nabil  (‘The Dawn-Breakers, chapter 12)

September 10, 2024

The Báb remained in the village of Kulayn for twenty days

According to “A Traveller’s Narrative” (p. 14), the Báb remained in the village of Kulayn for a period of twenty days. 

(Footnotes to chapter 12 provided by Shoghi Effendi)

September 5, 2024

The incident when the guards thought the Báb had escaped

I have heard Mullá ‘Abdu’l-Karím recount the following incident:

“My companions and I were fast asleep in the vicinity of the tent of the Báb when the trampling of horsemen suddenly awakened us. We were soon informed that the tent of the Báb was vacant and that those who had gone out in search of Him had failed to find Him. We heard Muhammad Big [the leader of the mounted escort] remonstrate with the guards. ‘Why feel disturbed?’ he pleaded. ‘Are not His magnanimity and nobleness of soul sufficiently established in your eyes to convince you that He will never, for the sake of His own safety, consent to involve others in embarrassment? He, no doubt, must have retired, in the silence of this moonlit night, to a place where He can seek undisturbed communion with God. He will unquestionably return to His tent. He will never desert us.’

In his eagerness to reassure his colleagues, Muhammad Big set out on foot along the road leading to Tihrán. I, too, with my companions, followed him. Shortly after, the rest of the guards were seen, each on horseback, marching behind us. We had covered about a maydán [approximately less than 2 miles] when, by the dim light of the early dawn, we discerned in the distance the lonely figure of the Báb. He was coming towards us from the direction of Tihrán. ‘Did you believe Me to have escaped?’ were His words to Muhammad Big as He approached him. ‘Far be it from me,’ was the instant reply as he flung himself at the feet of the Báb, ‘to entertain such thoughts.’ Muhammad Big was too much awed by the serene majesty which that radiant face revealed that morning to venture any further remark. A look of confidence had settled upon His countenance, His words were invested with such transcendent power, that a feeling of profound reverence wrapped our very souls. No one dared to question Him as to the cause of so remarkable a change in His speech and demeanour. Nor did He Himself choose to allay our curiosity and wonder.” 

- Nabil  (‘The Dawn-Breakers, chapter 12)

August 30, 2024

The effects of Bahá’u’lláh’s message: “It dispelled the gloom that had settled upon His heart, and imbued His soul with the certainty of victory”

That message, received at an hour of uncertainty and suspense, imparted solace and strength to the Báb. It dispelled the gloom that had settled upon His heart, and imbued His soul with the certainty of victory. The sadness which had long lingered upon His face, and which the perils of His captivity had served to aggravate, visibly diminished. He no longer shed those tears of anguish which had streamed so profusely from His eyes ever since the days of His arrest and departure from Shíráz. The cry “Beloved, My Well-Beloved,” which in His bitter grief and loneliness He was wont to utter, gave way to expressions of thanksgiving and praise, of hope and triumph. The exultation which glowed upon His face never forsook Him until the day when the news of the great disaster which befell the heroes of Shaykh Tabarsí again beclouded the radiance of His countenance and dimmed the joy of His heart. 

- Nabil  (‘The Dawn-Breakers, chapter 12)

August 25, 2024

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, [April 1, 1847] the twelfth day after Naw-Rúz, Mullá Mihdíy-i-Khú’í and Mullá Muammad-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 12) 

August 20, 2024

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 12)

August 15, 2024

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., [March 29, 1847in 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 12) 

August 10, 2024

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

circa 1935 Ruins of the Fortress of Kinar-Gird
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, Muammad-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 12)

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

August 5, 2024

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

circa 1935 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 Muammad 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 12)

July 30, 2024

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 12)

[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.

July 25, 2024

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 12)

July 20, 2024

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)

July 15, 2024

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)

July 5, 2024

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)

June 16, 2024

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)

June 10, 2024

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)

June 4, 2024

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-Muammad dit le Báb,” p. 242.; Footnotes to chapter 10 provided by Shoghi Effendi)


May 30, 2024

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 ihrán 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)

May 24, 2024

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)

May 18, 2024

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-Muammad 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)

May 12, 2024

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)

May 5, 2024

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)

April 28, 2024

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)

April 23, 2024

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 Muammad 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]

April 17, 2024

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)

April 10, 2024

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