1932: Mosque of Shah Abbas in Isfahan

(National Geographic)

Mullá Husayn meets a famous divine in Isfahán

Isfahan circa 1839

Arriving in Isfáhán, he sought immediately the presence of the learned Siyyid. Clad in mean attire, and laden with the dust of travel, he appeared, amidst the vast and richly apparelled company of the disciples of that distinguished leader, an insignificant and negligible figure. Unobserved and undaunted, he advanced to a place which faced the seat occupied by that renowned teacher. Summoning to his aid all the courage and confidence with which the instructions of Siyyid Kázim had inspired him, he addressed Hájí Siyyid Muhammad-Báqir in these words: “Hearken, O Siyyid, to my words, for response to my plea will ensure the safety of the Faith of the Prophet of God, and refusal to consider my message will cause it grievous injury.” These bold and courageous words, uttered with directness and force, produced a surprising impression upon the Siyyid. He suddenly interrupted his discourse, and, ignoring his audience, listened with close attention to the message which this strange visitor had brought. His disciples, amazed at this extraordinary behaviour, rebuked this sudden intruder and denounced his presumptuous pretensions. With extreme politeness, in firm and dignified language, Mullá Husayn hinted at their discourtesy and shallowness, and expressed surprise at their arrogance and vainglory. The Siyyid was highly pleased with the demeanour and argument which the visitor so strikingly displayed. He deplored and apologised for the unseemly conduct of his own disciples. In order to compensate for their ingratitude, he extended every conceivable kindness to that youth, assured him of his support, and besought him to deliver his message. Thereupon, Mullá Husayn acquainted him with the nature and object of the mission with which he had been entrusted. 

(Chapter 2, ‘The Dawn-Breakers’)

Mulla Husayn’s first assignment

Again and again did Siyyid Kázim find opportunity to reiterate his appeal. [to send a messenger to secure support from two famous Persian clerics] None, however, ventured to respond to his call except a certain Mírzá Muhít-i-Kirmání, who expressed readiness to undertake this mission. To him Siyyid Kázim replied: “Beware of touching the lion’s tail. Belittle not the delicacy and difficulty of such a mission.” He then, turning his face towards his youthful disciple, Mullá Husayn-i-Bushrú’í, the Bábu’l-Báb, addressed him in these words: “Arise and perform this mission, for I declare you equal to this task. The Almighty will graciously assist you, and will crown your endeavours with success.”

Mullá Husayn joyously sprang to his feet, kissed the hem of his teacher’s garment, vowed his loyalty to him, and started forthwith on his journey. With complete severance and noble resolve, he set out to achieve his end. 

(Chapter 2, ‘The Dawn-Breakers’)

Siyyid Kazim’s plan to secure support from two foremost ecclesiastical leaders in Persia

Thereupon Siyyid Kázim conceived the plan of securing the support and good will of one of the most formidable and outstanding ecclesiastical dignitaries of Persia, the renowned Hájí Siyyid Muhammad Báqir-i-Rashtí, who lived in Isfáhán and whose authority extended far beyond the confines of that city. This friendship and sympathy, Siyyid Kázim thought, would enable him to pursue untrammelled the course of his activities, and would considerably enhance the influence which he exercised over his disciples. “Would that one amongst you,” he was often heard to say to his followers, “could arise, and, with complete detachment, journeyto Isfáhán, and deliver this message from me to that learned Siyyid: ‘Why is it that in the beginning you showed such marked consideration and affection for the late Shaykh Ahmad, and have now suddenly detached yourself from the body of his chosen disciples? Why is it that you have abandoned us to the mercy of our opponents?’ Would that such a messenger, putting his trust in God, might arise to unravel whatever mysteries perplex the mind of that learned Siyyid, and dispel such doubts as might have alienated his sympathy. Would that he were able to obtain from him a solemn declaration testifying to the unquestioned authority of Shaykh Ahmad, and to the truth and soundness of his teachings. Would that he also, after having secured such a testimony, might visit Mashhad and there obtain a similar pronouncement from Mírzá Askarí, the foremost ecclesiastical leader in that holy city, and then, having completed his mission, might return in triumph to this place.” 

(Chapter 2, ‘The Dawn-Breakers’)

The immediate impact of Shaykh Ahmad’s death on Siyyid Kazim

The news of the passing of his beloved master brought unspeakable sorrow to the heart of Siyyid Kázim. Inspired by the verse of the Qur’án, “Fain would they put out God’s light with their mouths; but God only desireth to perfect His light, albeit the infidels abhor it,” he arose with unswerving purpose to consummate the task with which Shaykh Ahmad had entrusted him. He found himself, after the removal of so distinguished a protector, a victim of the slanderous tongue and unrelenting enmity of the people around him. They attacked his person, scorned his teachings, and reviled his name. At the instigation of a powerful and notorious shí’ah leader, Siyyid Ibráhím-i-Qazvíní, the enemies of Siyyid Kázim leagued together, and determined to destroy him. 

(Chapter 2, ‘The Dawn-Breakers’)

Shaykh Ahmad’s burial place and impact of his passing

He [Shaykh Ahmad] died in a place called Haddih, in the neighbourhood of Medina. (A. L. M. Nicolas’ “Essai sur le Shaykhisme,” I, p. 60.)

“His body was carried to Medina where it was buried in the Cemetery Báqí, behind the walls of the cupola of the Prophet [Muhammad], on the south side, under the drain spout of Mihrab. They say that there also is to be found the tomb of Fátimih [Daughter of Muhammad] facing that of Baytu’l-Hazan.” (A. L. M. Nicolas’ “Essai sur le Shaykhisme,” I, pp. 60–61.)

“The death of Shaykh Ahmad put an end for a few days to the conflict, and the anger seemed appeased. Moreover it was at this time that Islám received a terrible blow and that its power was broken. The Russian Emperor defeated the Moslem nations and most of the provinces, inhabited by the Moslem peoples, fell into the hands of the Russian armies.” (A. L. M. Nicolas’ “Essai sur le Shaykhisme,” II, p. 5.)

“On the other hand, it was thought that Shaykh Ahmad being now dead, his doctrine would definitely disappear with him. Peace lasted for nearly two years; but the Muhammadans returned quickly to their former sentiments as soon as they saw that the light of the doctrine of the deceased still radiated over the world, thanks to Siyyid Kázim-i-Rashtí, the best, the most faithful disciple of Shaykh Ahmad, and his successor.” (Ibid., pp. 5–6.) 

(Footnotes to Chapter 1, included by Shoghi Effendi)

1827: The passing of Shaykh Ahmad

Medina 1800s

Shaykh Ahmad died soon after, [Siyyid Kazim received his answer] in the year 1242 A.H., [1827] at the age of eighty-one, and was laid to rest in the cemetery of Baqí’, in the close vicinity of the resting place of [Prophet] Muhammad in the holy city of Medina. 

(Chapter 1, ‘The Dawn-Breakers’)

Two passages from the Báb concerning certain references by Shaykh Ahmad – quoted by historian Nicolas

The Báb, Himself, refers to this passage and confirms it in the “Dalá’il-i-Sab‘ih”: “The words of the revered Shaykh Ahmad-i-Ahsá’í are well known. They contain numerous allusions to the subject of the Manifestation. For example, he has written with his own hand to Siyyid Kázim-i-Rashtí: ‘Just as it is necessary in order to build a house to have suitable ground, so also for this Manifestation must the moment be propitious. But here one cannot give an answer clearly foretelling the moment. Soon we shall know it with certainty.’ That which you have heard so often yourself from Siyyid Kázim, is not that an explanation? Did he not reiterate every minute—‘You do not wish then that I should go away so that God may appear?’” (“The Book of the Seven Proofs,” translated by A. L. M. Nicolas, p. 58.) “There is also the anecdote referring to Shaykh Ahmad-i-Ahsá’í on his way to Mecca. It has been proven that this anecdote is authentic and hence there is something which is certain. The disciples of the deceased have related the sayings which they have heard and also certain personages were mentioned such as Mullá ‘Abdu’l-Khaliq and Murtadá-Qulí. Mullá ‘Abdu’l-Khaliq relates that the Shaykh said to them one day: ‘Pray that you may not be present at the beginning of the Manifestation and of the Return, as there will be many civil wars.’ He added: ‘If any one of you should still be living at that time, he shall see strange things between the years sixty and sixty-seven. And what strange thing can be more strange than the very Being of the Manifestation? You will be there and you will witness another extraordinary event; that is to say, God, in order to bring about the victory of the Manifestation, will raise up a Being who will speak his own thoughts without ever having been instructed by anyone.’” (Ibid., pp. 59–60.) 

(Footnotes to Chapter 1, ‘The Dawn-Breakers’; provided by Shoghi Effendi)

Siyyid Kázim’s letter to Shaykh Ahmad concerning the calumnies that had been uttered against him

He [Siyyid Kázim] addressed an epistle to Shaykh Ahmad, wherein he set forth at length the calumnies that had been uttered against him, and acquainted him with the character and extent of their opposition. In it he ventured to enquire as to how long he was destined to submit to the unrelenting fanaticism of a stubborn and ignorant people, and prayed to be enlightened regarding the time when the promised One was to be made manifest. To this Shaykh Ahmad replied: “Be assured of the grace of your God. Be not grieved at their doings. The mystery of this Cause must needs be made manifest, and the secret of this Message must needs be divulged.  I can say no more, I can appoint no time. His Cause will be made known after Hin. [1] ‘Ask me not of things which, if revealed unto you, might only pain you.’” 

How great, how very great, is His Cause, that even to so exalted a personage as Siyyid Kázim words such as these should have been addressed! This answer of Shaykh Aḥmad imparted solace and strength to the heart of Siyyid Kázim, who, with redoubled determination, continued to withstand the onslaught of an envious and insidious enemy.

(Chapter 1, ‘The Dawn-Breakers’)

[1] According to the Abjad notation, the numerical value of the word “Hin” is 68. It was in the year 1268 A.H. that Bahá’u’lláh, while confined in the Síyáh-Chál of Tihrán received the first intimations of His Divine Mission. Of this He hinted in the odes which He revealed in that year. (Footnotes to Chapter 1 of ‘The Dawn-Breakers’; provided by Shoghi Effendi)

The progressive teachings of Shaykh Ahmad & the opposition by clerics in Karbilá

The vigour with which he [Siyyid Kázim] prosecuted his task inflamed the animosity of the ignorant and envious. “For forty years,” they clamoured, “we have suffered the pretentious teachings of Shaykh Ahmad to be spread with no opposition whatever on our part. We no longer can tolerate similar pretensions on the part of his successor, who rejects the belief in the resurrection of the body, who repudiates the literal interpretation of the ‘Mi’ráj,’ [“The Ascent” of Muhammad to Heaven] who regards the signs of the coming Day as allegorical, and who preaches a doctrine heretical in character and subversive of the best tenets of orthodox Islám.” The louder their clamour and protestations, the firmer grew the determination of Siyyid Kázim to prosecute his mission and fulfil his trust. 

(Chapter 1, ‘The Dawn-Breakers’)

Siyyid Kázim continued the work of Shaykh Ahmad

…Shaykh Ahmad bade him [Siyyid Kázim] farewell, urged him to face valiantly the trials that must needs afflict him, and committed him to the care of God. [Shaykh Ahmad went to Mecca] In Karbilá, Siyyid Kázim devoted himself to the work initiated by his master, expounded his teachings, defended his Cause, and answered whatever questions perplexed the minds of his disciples. 

(Chapter 1, ‘The Dawn-Breakers’)

Shaykh Ahmad’s attitude towards Siyyid Kázim

A. L. M. Nicolas, in his preface to “Essai sur le Shaykhisme,” quotes the following as having been spoken by Shaykh Ahmad regarding Siyyid Kázim: “There is only Siyyid Kázim-i-Rashtí who understands my objective and no one but him understands it.... Seek the science after me from Siyyid Kázim-i-Rashtí who has acquired it directly from me, who learned it from the Imáms, who learned it from the Prophet to whom God had given it.... He is the only one who understands me!” 

(Footnotes to Chapter 1 of 'The Dawn-Breakers', included by Shoghi Effendi)

Shaykh Ahmad confided to Siyyid Kázim the secret of his mission

Ere he departed from Karbilá, [to Mecca and Medina] he [Shaykh Ahmad] confided to Siyyid Kázim, his chosen successor, the secret of his mission, and instructed him to strive to kindle in every receptive heart the fire that had burned so brightly within him. However much Siyyid Kázim insisted on accompanying him as far as Najaf, Shaykh Ahmad refused to comply with his request. “You have no time to lose,” were the last words which he addressed to him. “Every fleeting hour should be fully and wisely utilised. You should gird up the loin of endeavour and strive day and night to rend asunder, by the grace of God and by the hand of wisdom and loving-kindness, those veils of heedlessness that have blinded the eyes of men. For verily I say, the Hour is drawing nigh, the Hour I have besought God to spare me from witnessing, for the earthquake of the Last Hour will be tremendous. You should pray to God to be spared the overpowering trials of that Day, for neither of us is capable of withstanding its sweeping force. Others, of greater endurance and power, have been destined to bear this stupendous weight, men whose hearts are sanctified from all earthly things, and whose strength is reinforced by the potency of His power.” 

(Chapter 1, ‘The Dawn-Breakers’)

circa 1822: Shaykh Ahmad leaves Persia, for Karbilá in Iraq

After the death of Prince Muhammad-‘Alí Mírzá, [1237 A.H.] [the governor of Kirmansháh and his host] Shaykh Ahmad, freed from the urgent solicitations of the Prince to extend his sojourn in Kirmansháh, transferred his residence to Karbilá. Though to outward seeming he was circling round the shrine of the Siyyidu’sh-Shuhada’, [The Prince of Martyrs] the Imám Husayn, his heart, whilst he performed those rites, was set upon that true Husayn, the only object of his devotions. A host of the most distinguished ‘ulamás and mujtahids thronged to see him. Many began to envy his reputation, and a number sought to undermine his authority. However much they strove, they failed to shake his position of undoubted preeminence amongst the learned men of that city. Eventually that shining light was summoned to shed its radiance upon the holy cities of Mecca and Medina. Thither he journeyed, there he pursued with unstinted devotion his labours, and there he was laid to rest beneath the shadow of the Prophet’s sepulchre, for the understanding of whose Cause he had so faithfully laboured.

(Chapter 1, ‘The Dawn-Breakers’)

An example of how human beings' faith and beliefs are tested when a new Manifestation of God appears

One of his disciples, one day, questioned Shaykh Ahmad concerning the Word which the promised One is expected to utter in the fulness of time, a Word so appallingly tremendous that the three hundred and thirteen chiefs and nobles of the earth would each and all flee in consternation as if overwhelmed by its stupendous weight. To him Shaykh Ahmad replied: “How can you presume to sustain the weight of the Word which the chieftains of the earth are incapable of bearing? Seek not to gratify an impossible desire. Cease asking me this question, and beseech forgiveness from God.” That presumptuous questioner again pressed him to disclose the nature of that Word. At last Shaykh Ahmad replied: “Were you to attain that Day, were you to be told to repudiate the guardianship of ‘Alí and to denounce its validity, what would you say?” “God forbid!” he exclaimed. “Such things can never be. That such words should proceed out of the mouth of the promised One is to me inconceivable.” How grievous the mistake he made, and how pitiful his plight! His faith was weighed in the balance, and was found wanting, inasmuch as he failed to recognise that He who must needs be made manifest is endowed with that sovereign power which no man dare question. His is the right “to command whatsoever He willeth, and to decree that which He pleaseth.” Whoever hesitates, whoever, though it be for the twinkling of an eye or less, questions His authority, is deprived of His grace and is accounted of the fallen. And yet few, if any, among those who listened to Shaykh Ahmad in that city, and heard him unfold the mysteries of the allusions in the sacred Scriptures, were able to appreciate the significance of his utterances or to apprehend their purpose. Siyyid Kázim, his able and distinguished lieutenant, alone, could claim to have understood his meaning. 

(Chapter 1, ‘The Dawn-Breakers’)

circa 1818: Shaykh Ahmad chose Siyyid Kázim as his successor

While Shaykh Ahmad was sojourning in Kirmansháh, he received so many evidences of ardent devotion from Prince Muhammad-‘Alí Mírzá that on one occasion he was moved to refer to the Prince in such terms: “Muhammad-‘Alí I regard as my own son, though he be a descendant of Fath-‘Alí.” A considerable number of seekers and disciples thronged his house and eagerly attended his lectures. To none, however, did he feel inclined to show the consideration and affectionate regard which characterised his attitude towards Siyyid Kázim. He seemed to have singled him out from among the multitude that crowded to see him, and to be preparing him to carry on with undiminished vigour his work after his death. 

(Chapter 1, ‘The Dawn-Breakers’)

“I am two years younger than my Lord.” – a saying attributed to Imám ‘Alí, the Commander of the Faithful

The Báb, whose name was ‘Alí-Muhammad, was born in Shíráz, on the first of Muharram, in the year 1235 A.H. [1819] He was the descendant of a house renowned for its nobility, which traced its origin to Muhammad Himself. His father, Siyyid Muhammad-Ridá, as well as His mother, were descendants of the Prophet, and belonged to families of recognised standing. The date of His birth confirmed the truth of the saying attributed to the Imám ‘Alí, the Commander of the Faithful: “I am two years younger than my Lord.” The mystery of this utterance, however, remained unrevealed except to those who sought and recognised the truth of the new Revelation. It was He, the Báb, who, in His first, His most weighty and exalted Book, revealed this passage concerning Bahá’u’lláh: “O Thou Remnant of God! I have sacrificed Myself wholly for Thee; I have consented to be cursed for Thy sake; and have yearned for naught but martyrdom in the path of Thy love. Sufficient witness unto Me is God, the Exalted, the Protector, the Ancient of Days!” 

(Chapter 1, ‘The Dawn-Breakers’)

circa 1817: Shaykh Ahmad started enlightening a number of his most receptive disciples about the upcoming Twin Manifestations

Upon his arrival in Kirmansháh, Shaykh Ahmad decided to select a number of the most receptive from among his shí’ah disciples, and, by devoting his special attention to their enlightenment, to enable them to become the active supporters of the Cause of the promised Revelation. In the series of books and epistles which he undertook to write, among which figures his well-known work Sharhu’z-Zíyárih, he extolled in clear and vivid language the virtues of the imáms of the Faith, and laid special stress upon the allusions which they had made to the coming of the promised One. By his repeated references to Husayn, he meant, however, none other than the Husayn who was yet to be revealed; [Baha’u’llah] and by his allusions to the ever-recurrent name ‘Alí, he intended not the ‘Alí who had been slain, but the ‘Alí recently born. [The Báb] To those who questioned him regarding the signs that must needs herald the advent of the Qá’im, he emphatically asserted the inevitableness of the promised Dispensation. In the very year the Báb was born, Shaykh Ahmad suffered the loss of his son, whose name was Shaykh ‘Alí. To his disciples who mourned his loss he spoke these words of comfort: “Grieve not, O my friends, for I have offered up my son, my own ‘Alí, as a sacrifice for the ‘Alí whose advent we all await. To this end have I reared and prepared him.” 

(Chapter 1, ‘The Dawn-Breakers’)

The city of Kirmansháh welcomes Shaykh Ahmad

Kirmanshah mid 19th century
(Wikipedia)

Kirmansháh [500 km southwest of Tihran] awaited him with great impatience. The Prince Governor Muhammad-‘Alí Mírzá had sent the entire town to meet him and they had erected tents in which to receive him at Cháh-Qilán. The Prince went even beyond to the Táj-Ábád which lies four farsakhs distant [about 5 km] from the town. 

(A. L. M. Nicolas’ “Essai sur le Shaykhisme,” I, p. 30.) 

(Footnotes to Chapter 1 included by Shoghi Effendi)

Shaykh Ahmad leaves Tihran and proceeds to Kirmansháh

The governor of Kirmansháh, Prince Muhammad-‘Alí Mírzá, the Sháh’s eldest son and the ablest member of his house, had already begged permission of his Imperial Majesty to enable him to entertain and serve in person Shaykh Ahmad. So favoured was the Prince in the eyes of the Sháh, that his request was immediately granted. Wholly resigned to his destiny, Shaykh Ahmad bade farewell to Tihrán. Ere his departure from that city, he breathed a prayer that this hidden Treasure of God, now born amongst his countrymen, might be preserved and cherished by them, that they might recognise the full measure of His blessedness and glory, and might be enabled to proclaim His excellence to all nations and peoples. 

(Chapter 1, ‘The Dawn-Breakers’)

Genealogy of Bahá’u’lláh

Mírzá Abu’l-Fadl asserts in his writings that the genealogy of Bahá’u’lláh can be traced back to the ancient Prophets of Persia as well as to its kings who ruled over the land prior to the Arab invasion. 

(Footnotes to Chapter 1 included by Shoghi Effendi)

The Birth of Baha’u’llah and Shaykh Ahmad’s recognition of the meaning of that auspicious event while he was in Tihran

In those days, [1817] there was born a Child in an ancient and noble family of Núr, whose father was Mírzá Abbás, better known as Mírzá Buzurg, a favoured minister of the Crown. That Child was Bahá’u’lláh. At the hour of dawn, on the second day of Muharram, in the year 1233 A.H. the world, unaware of its significance, witnessed the birth of Him who was destined to confer upon it such incalculable blessings. Shaykh Ahmad, who recognised in its full measure the meaning of this auspicious event, yearned to spend the remaining days of his life within the precincts of the court of this Divine, this new-born King. But this was not to be. His thirst unallayed, and his yearning unsatisfied, he felt compelled to submit to God’s irrevocable decree, and, turning his face away from the city of his Beloved, proceeded to Kirmansháh. 

(Chapter 1, ‘The Dawn-Breakers’)

Earthquakes near Tihran and Fath-‘Ali Shah’s growing faith in Shaykh Ahmad

The Sháh felt his good will and respect for the Shaykh grow increasingly from day to day. He felt obliged to obey him and would have considered it an act of blasphemy to oppose him. However, at this time, a succession of earthquakes occurred in Rayy [a city near Tihran] and many were destroyed.

The Sháh had a dream in which it was revealed to him that, if Shaykh Ahmad had not been there, the entire city would have been destroyed and all the inhabitants killed. He awakened terrified and his faith in the Shaykh grew apace.” (A. L. M. Nicolas’ “Essai sur le Shaykhisme,” I, p. 21.) 

(Footnotes to Chapter 1 included by Shoghi Effendi)

circa 1817: Shaykh Ahmad accompanied by Siyyid Kázim and a number of his distinguished disciples were warmly received by the Shah’s representatives in Tihran

Shaykh Ahmad therefore set his face towards Núr and, accompanied by Siyyid Kázim and a number of his distinguished disciples, proceeded to Tihrán. The Sháh of Persia, being informed of the approach of Shaykh Ahmad to his capital, commanded the dignitaries and officials of Tihrán to go out to meet him. He directed them to extend a cordial expression of welcome on his behalf. The distinguished visitor and his companions were royally entertained by the Sháh, who visited him in person and declared him to be “the glory of his nation and an ornament to his people. 

(Chapter 1, ‘The Dawn-Breakers)

Shaykh Ahmad perceived the first glimmerings that heralded the dawn of the promised Dispensation coming from the district of Nur in the province of Mázindarán, Persia

Province of Mázindarán

Shaykh Ahmad, having thus committed his disciples to the care of Siyyid Kázim, left for Khurásán. There he tarried awhile, in the close vicinity of the holy shrine of the Imám Ridá in Mashhad. Within its precincts he pursued with undiminished zest the course of his labours. By resolving the intricacies that agitated the minds of the seekers, he continued to prepare the way for the advent of the coming Manifestation. In that city he became increasingly conscious that the Day which was to witness the birth of the promised One could not be far distant. The promised hour, he felt, was fast approaching. From the direction of Núr, in the province of Mázindarán, he was able to perceive the first glimmerings that heralded the dawn of the promised Dispensation. To him the Revelation foreshadowed in these following traditional utterances was at hand: “Ere long shall ye behold the countenance of your Lord resplendent as the moon in its full glory. And yet, ye shall fail to unite in acknowledging His truth and embracing His Faith.” And “One of the most mighty signs that shall signalise the advent of the promised Hour is this: ‘A woman shall give birth to One who shall be her Lord.’” 

(Chapter 1, ‘The Dawn-Breakers)

circa 1816: Shaykh Ahmad appoints Siyyid Kázim as his chief disciple

In the year 1231 A.H. [1815-16 A.D.], when only twenty-two years old, he, [Siyyid Kázim] forsaking home, kindred, and friends, departed from Gílán, intent upon attaining the presence of him who had so nobly arisen to announce the approaching dawn of a Divine Revelation. He had been in the company of Shaykh Ahmad for only a few weeks, when the latter, turning to him one day, addressed him in these words: “Remain in your house and cease attending my lectures. Such of my disciples as may feel perplexed will turn henceforth to you, and will seek to obtain from you directly whatsoever assistance they may require. You will, through the knowledge which the Lord your God has bestowed upon you, resolve their problems and tranquillise their hearts. By the power of your utterance you will help to revive the sorely neglected Faith of Muhammad, your illustrious ancestor.” These words addressed to Siyyid Kázim excited the resentment and kindled the envy of the prominent disciples of Shaykh Ahmad, among whom figured Mullá Muhammad-i-Mamaqání and Mullá ‘Abdu’l-Kháliq-i-Yazdí. So compelling was the dignity of Siyyid Kázim, however, and so remarkable were the evidences of his knowledge and wisdom, that these disciples were awed and felt compelled to submit. 

(Chapter 1, ‘The Dawn-Breakers)

Siyyid Kázim had committed to memory the whole of the Qur’án when he was eleven years old

This Siyyid Kázim had already, from his early boyhood, shown signs of remarkable intellectual power and spiritual insight. He was unique among those of his own rank and age. At the age of eleven, he had committed to memory the whole of the Qur’án. At the age of fourteen, he had learned by heart a prodigious number of prayers and recognised traditions of Muhammad. At the age of eighteen, he had composed a commentary on a verse of the Qur’án known as the Ayatu’l-Kursí, which had excited the wonder and the admiration of the most learned of his day. His piety, the gentleness of his character, and his humility were such that all who knew him, whether young or old, were profoundly impressed. 

(Chapter 1, ‘The Dawn-Breakers)

Siyyid Kázim was guided in a dream to put himself under the spiritual guidance of Shaykh Ahmad

Siyyid Kázim

His [Siyyid Kázim’s] family were merchants of repute. His father was named Áqá Siyyid Qásim. When twelve years old, he was living at Ardibíl near the tomb of Shaykh Safi’u’d-Din Ishaq, the descendant of the seventh Imám Músá Kázim and the ancestor of the Safaví kings. One night in a dream it was signified to him by one of the illustrious progenitors of the buried saint that he should put himself under the spiritual guidance of Shaykh Ahmad-i-Ahsá’í, who was at this time residing at Yazd. He accordingly proceeded thither and enrolled himself amongst the disciples of Shaykh Ahmad, in whose doctrine he attained such eminence that on the Shaykh’s death he was unanimously recognised as the leader of the Shaykhí school.” 

(“A Traveller’s Narrative,” Note E, p. 238; footnotes added by Shoghi Effendi to Chapter 1 of 'The Dawn-Breakers')

Before leaving Yazd, Shaykh Ahmad welcomed Siyyid Kázim-i-Rashtí – “that other luminary of Divine guidance”

During those days when Shaykh Ahmad was preparing to depart from Yazd, Siyyid Kázim-i-Rashtí, that other luminary of Divine guidance, set out from his native province of Gílán with the object of visiting Shaykh Ahmad, ere the latter undertook his pilgrimage to Khurásán. In the course of his first interview with him, Shaykh Ahmad spoke these words: “I welcome you, O my friend! How long and how eagerly have I waited for you to come and deliver me from the arrogance of this perverse people! I am oppressed by the shamelessness of their acts and the depravity of their character. ‘Verily, We proposed to the heavens, and to the earth, and to the mountains, to receive the trust of God, but they refused the burden, and they feared to receive it. Man undertook to bear it; and he, verily, hath proved unjust, ignorant.’” 

(Chapter 1, ‘The Dawn-Breakers)

A believer recalls how he was led to his recognition of Baha’u’llah through one of Shaykh Ahmad’s disciples

Mírzá Mahmúd-i-Qamsarí, whom I met in Káshán, and who at that time was an old man over ninety years of age and was greatly beloved and revered by all those who knew him, related to me the following story:

“I recall when in my youth, at the time when I was living in Káshán, I heard of a certain man in Nayin who had arisen to announce the tidings of a new Revelation, and under whose spell fell all who heard him, whether scholars, officials of the government, or the uneducated among the people. His influence was such that those who came in contact with him renounced the world and despised its riches. Curious to ascertain the truth, I proceeded, unsuspected by my friends, to Nayin, where I was able to verify the statements that were current about him. His radiant countenance bespoke the light that had been kindled in his soul. I heard him, one day, after he had offered his morning prayer, speak words such as these: ‘Ere long will the earth be turned into a paradise. Ere long will Persia be made the shrine round which will circle the peoples of the earth.’

‘Abdu’l-Vahháb, and later Hasan-i-Nayiní, become followers and confidants of Shaykh Ahmad in Yazd, announcing to every receptive soul the tidings of God’s fast-approaching Revelation

Among those who, in the city of Yazd, were awakened by the message of that bearer of the light of God, was Hájí ‘Abdu’l-Vahháb, a man of great piety, upright and God-fearing. He visited Shaykh Ahmad each day in the company of a certain Mullá ‘Abdu’l-Kháliq-i-Yazdí, who was noted for his authority and learning. On certain occasions, however, in order to talk confidentially with ‘Abdu’l-Vahháb, Shaykh Ahmad, to the great surprise of the learned ‘Abdu’l-Khaliq, would ask him to retire from his presence and leave him alone with his chosen and favoured disciple. This marked preference shown to so modest and illiterate a man as ‘Abdu’l-Vahháb was a cause of great surprise to his companion, who was only too conscious of his own superiority and attainments. Later, however, when Shaykh Ahmad had departed from Yazd, ‘Abdu’l-Vahháb retired from the society of men and came to be regarded as a Súfí. By the orthodox leaders of that community, however, such as the Ni’matu’lláh and Dhahábí, he was denounced as an intruder and was suspected of a desire to rob them of their leadership. ‘Abdu’l-Vahháb, for whom the Súfí doctrine had no special attraction, scorned their false imputations and shunned their society. He associated with none except Hájí Hasan-i-Nayiní, whom he had chosen as his intimate friend and to whom he confided the secret with which he had been entrusted by his master. When ‘Abdu’l-Vahháb died, this friend, following his example, continued to pursue the path which he had directed him to tread, and announced to every receptive soul the tidings of God’s fast-approaching Revelation. 

(Chapter 1, ‘The Dawn-Breakers’)