A former disciple of Siyyid Kázim rises against the Báb – The Siyyid referred to him as “the antichrist of the promised Revelation”

“I was present in the library of Siyyid Kázim when, one day, an attendant of Hájí Mírzá Karím Khán [a disciple of Siyyid Kázim] arrived, holding a book in his hand, which he presented to the Siyyid on behalf of his master, requesting him to peruse it and to signify in his own handwriting his approval of its contents. The Siyyid read portions of that book, and returned it to the attendant with this message: ‘Tell your master that he, better than anyone else, can estimate the value of his own book.’ The attendant had retired when the Siyyid, with sorrowful voice, remarked: ‘Accursed be he! For years he has been associated with me, and now that he intends to depart, his one aim, after so many years of study and companionship, is to diffuse, through his book, such heretical and atheistic doctrines as he now wishes me to endorse. He has covenanted with a number of self-seeking hypocrites with the view of establishing himself in Kirmán, and in order to assume, after my departure from this world, the reins of undisputed leadership. How grievously he erred in his judgment! For the breeze of divine Revelation, wafted from the Day-Spring of guidance, will assuredly quench his light and destroy his influence. The tree of his endeavour will eventually yield naught but the fruit of bitter disillusion and gnawing remorse. Verily I say, you shall behold this with your own eyes. My prayer for you is that you may be protected from the mischievous influence which he, the antichrist of the promised Revelation, will in future exercise.’ He bade me conceal this prediction until the Day of Resurrection, the Day when the Hand of Omnipotence will have disclosed the secrets which are now hidden within the breasts of men. ‘On that Day,’ he exhorted me, ‘arise with unswerving purpose and determination for the triumph of the Faith of God. Publish far and wide all that you have heard and witnessed.’”

- Shaykh Abú-Turáb  (A leading disciple of Siyyid Kázim, quoted by Nabi, chapter 2 of ‘The dawn-Breakers’)

Siyyid Kázim’s allusion concerning the absence of any bodily deficiency in the Promised One directed the attention of some of the disciples towards a few fellow-disciples

I [Nabil] have heard Shaykh Abú-Turáb [1] recount the following:

“I, together with a number of the disciples of Siyyid Kázim, regarded the allusions to these [bodily] deficiencies, from which the Siyyid declared the promised One to be free, as specifically directed toward three individuals amongst our fellow-disciples. We even designated them by such appellations as indicated their bodily defects. One of them was Hájí Mírzá Karím Khán, son of Ibráhím Khán-i-Qájár-i-Kirmání, who was both one-eyed and sparsely bearded. Another was Mírzá Hasan-i-Gawhar, an exceptionally corpulent man. The third was Mírzá Muhit-i-Sha’ir-i-Kirmání, who was extraordinarily lean and tall. We felt convinced that these were none other than those to whom the Siyyid constantly alluded as those vain and faithless people who would eventually reveal their real selves, and betray their ingratitude and folly. As to Hájí Mírzá Karím Khán, who for years sat at the feet of Siyyid Kázim and acquired from him all his so-called learning, in the end he obtained leave from his master to settle in Kirmán, and there engage in the promotion of the interests of Islám and the dissemination of those traditions that clustered round the sacred memory of the Imáms of the Faith. 

(Chapter 2, ‘The Dawn-Breakers’)

[1] According to Samandar (p. 32), Shaykh Abú-Turáb was a native of Ishhtihad, and ranked among the leading disciples of Siyyid Kázim. He married the sister of Mullá Husayn. He died while in prison in Tihrán.

An excerpt from the writings of Siyyid Kázim

A. L. M. Nicolas, in his “Essai sur le Shaykhisme,” Il, pp. 60–61, gives the following extract from the writings of Siyyid Kázim:

“You have understood, I think, that the religious law and the precepts of morality are the food of the Spirit. It is then necessary that these religious laws be diverse; it is necessary that sometimes the older regulations be annulled; it is necessary that these precepts contain some things which are doubtful and some things which are certain; some things general and some things specific; some things absolute and some things finite; some of appearances and some of inner realities, so that the child may reach adolescence and may be perfect in his power and his capacity.

“It is, at that time, that the Qá’im [The Báb] will appear and after his manifestation the length of his days will come to an end and he will be martyred, and when he is martyred, the world will have reached its eighteenth year.” 

(Footnotes to chapter 2 of ‘The Dawb-Breakers’ provided by Shoghi Effendi)

Siyyid Kázim describes features of the Promised One (the Báb)

Many a time he observed: “He who is destined to be made manifest after me is of pure lineage, of illustrious descent, of the seed of Fátimih. He is of medium height, and is free from bodily deficiency. 

(Chapter 2, ‘The Dawn-Breakers’)

Degrees of spiritual perception of those who followed Siyyid Kázim

Around Siyyid Kázim were likewise gathered a number of vain and ignoble people who feigned devotion and attachment to his person; who professed to be devout and pious, and who claimed to be the sole repositories of the mysteries enshrined in the utterances of Shaykh Ahmad and his successor. They occupied the seats of honour in the company of the assembled disciples of Siyyid Kázim. To them he addressed his discourse, and towards them he showed marked consideration and courtesy. And yet he often, in covert and subtle phrases, I alluded to their blindness, their vainglory and utter inaptitude for the apprehension of the mysteries of Divine utterance. Among his allusions were the following: “None can comprehend my language except him who is begotten of me.” Oftentimes he quoted this saying: “I am spellbound by the vision. I am mute with wonder, and behold the world bereft of the power of hearing. I am powerless to divulge the mystery, and find the people incapable of bearing its weight.” On another occasion he remarked: “Many are those who claim to have attained union with the Beloved, and yet that Beloved refuses to acknowledge their claim. By the tears which he sheds for his loved One can the true lover be distinguished from the false.” 

(Chapter 2, ‘The Dawn-Breakers’)

Historian Nicolas describes an incident in Karbila in 1842 involving those people who had been persecuting Siyyid Kázim

Shrine of Imam Husayn

A. L. M. Nicolas, in his “Essai sur le Shaykhisme,” II, pp. 29–30, describes the event as follows:

“It was in the year 1258 (1842) that this event took place, on the day of the Feast of Qadr. The armies of Baghdád, under the leadership of Najíb Páshá, took possession of Karbilá whose inhabitants they massacred and whose rich Mosques they pillaged. About nine thousand people were killed, the majority of whom were Persians. Muhammad Sháh was seriously ill at the time of this disaster and therefore his officials had kept the news from him.

“When the Sháh heard later on of these events, he grew furiously angry and swore fierce vengeance, but the Russian and English representatives intervened in order to quiet things. Finally Mírzá Ja’far Khán Mushíru’d-Dawlih, on return from his ambassadorship at Constantinople, was sent to Erzeroum there to meet the English, Russian and Ottoman delegates.

“Having arrived at Tabríz, the Persian plenipotentiary fell ill and Hájí Mírzá Aqásí appointed in his place Mírzá Taqí Khán-i-Faráhání, Vazír Nizám: this man appeared in Erzeroum with two hundred officers.

Opposition by powerful adversaries against “those whose mission it is either to proclaim the Truth or to prepare the way for its acceptance”

It is admittedly evident that in every age and dispensation those whose mission it is either to proclaim the Truth or to prepare the way for its acceptance, have invariably been opposed by a number of powerful adversaries, who challenged their authority and attempted to pervert their teachings. These have, either by fraud or pretence, calumny or oppression, succeeded for a time in beguiling the uninformed and in misleading the feeble. Desirous of maintaining their hold over the thoughts and consciences of men, they have, so long as the Faith of God remained concealed, been able to enjoy the fruits of a fleeting and precarious ascendancy. No sooner was the Faith proclaimed, however, than they found, to their utter dismay, the effects of their dark plottings pale before the dawning light of the new Day of God. Before the fierce rays of that rising Orb all their machinations and evil deeds faded into nothingness and were soon a thing forgotten. 

(Chapter 2, ‘The Dawn-Breakers’)

God’s justice towards those that “opposed, vilified, and plotted against” Siyyid Kázim – he was destined to witness

He [Siyyid Kázim] was destined, however, to witness, during the last years of his life, how the avenging hand of God “destroyed with utter destruction” those that opposed, vilified, and plotted against him.

In those days the followers of Siyyid Ibráhím, that notorious enemy of Siyyid Kázim, banded themselves together for the purpose of stirring up sedition and mischief and endangering the life of their formidable adversary. By every means at their disposal, they sought to poison the minds of his admirers and friends, to undermine his authority, and to discredit his name. No voice was raised in protest against the agitation that was being sedulously prepared by that ungodly and treacherous people, each of whom professed to be the exponent of true learning and the repository of the mysteries of the Faith of God. No one sought to warn or awaken them. They gathered such force and kindled such strife that they succeeded in evicting from Karbilá, in a disgraceful manner, the representative official of the Ottoman government, and appropriated for their own sordid aims whatever revenues accrued to him. Their menacing attitude aroused the central government at Constantinople, which despatched a military official to the scene of agitation, with full instructions to quench the fires of mischief. With the force at his command, that official besieged the city, and despatched a communication to Siyyid Kázim in which he entreated him to pacify the minds of the excited populace. He appealed to him to counsel moderation to its inhabitants, to induce them to relax their stubbornness, and to surrender voluntarily to his rule. Were they to heed his counsels, he promised that he would undertake to ensure their safety and protection, would proclaim a general amnesty, and would strive to promote their welfare. If they refused, however, to submit, he warned them that their lives would be in danger, that a great calamity would surely befall them.

The sufferings of Siyyid Kázim

Siyyid Kázim

How grievously Siyyid Kázim suffered at the hands of the people of wickedness! What harm that villainous generation inflicted upon him! For years he suffered silently, and endured with heroic patience all the indignities, the calumnies, the denunciations that were heaped upon him. 

(Chapter 2, ‘The Dawn-Breakers’)

An extract from one of Siyyid Kázim’s writings

A. L. M. Nicolas quotes in Chapter 3 of his “Essai sur le Shaykhisme,” II, p. 43, the following extract from the Sharh-i-Qasidih of Siyyid Kázim:

“I have announced that every hundred years there are a chosen few who spread and sow the precepts which explain that which is lawful and that which is unlawful; who tell of the things that were hidden during the hundred preceding years. In other words, in every century a learned and perfect man is found who causes the tree of religious law to revive and bloom; who regenerates its trunk to such an extent that at last the book of Creation comes to its end in a period of twelve hundred years. At that moment, a certain number of perfect men will appear who will reveal certain very intimate things which were hidden.... Therefore, when the twelve hundred years will have been completed, when the first cycle is ended, which depended upon the appearance of the Sun of the Prophet and of the Moon of the Vilayat, then the influence of that cycle is ended and a second cycle begins in which the intimate precepts and hidden meanings of the former cycle are explained.”

He [Nicolas] himself then adds these words:

Siyyid Kázim’s writings “are said to exceed 300 volumes”

Chapter 2 of A. L. M. Nicolas’ “Essai sur le Shaykhisme,” II, is entirely devoted to a detailed enumeration of the hundred and thirty-five works composed by Siyyid Kázim, among which the following are of outstanding interest:

1. Sharh-i-Khutbiy-i-Tutunjíyyih.

2. Sharh-i-Qasidih.

3. Tafsirih Ayatu’l-Kursí.

4. Dar Asrar-i-Shihihadat-i-Imám Ḥusayn.

5. Cosmography.

6. Dalílu’l-Mutaháyyirín.

His works are said to exceed 300 volumes. (“A Traveller’s Narrative,” Note E, p. 238). 

(Footnotes to chapter 2 of ‘The Dawn-Breakers’, included by Shoghi Effendi)

In some of his writings Siyyid Kázim alludes to the blessed name of Bahá’u’lláh “in veiled language”

I had been referring to the eagerness with which Siyyid Kázim had determined to rend asunder those veils which intervened between the people of his day and the recognition of the promised Manifestation. In the introductory pages of his works, entitled Sharh-i-Qasidih and Sharh-i-Khutbih, he, in veiled language, alludes to the blessed name of Bahá’u’lláh. In a booklet, the last he wrote, he explicitly mentions the name of the Báb by his reference to the term “Dhikru’lláh-i-‘Aẓam.” In it he writes: “Addressing this noble ‘Dhikr,’ [1] this mighty voice of God, I say: ‘I am apprehensive of the people, lest they harm you. I am apprehensive of my own self, lest I too may hurt you. I fear you, I tremble at your authority, I dread the age in which you live. Were I to treasure you as the apple of my eye until the Day of Resurrection, I would not sufficiently have proved my devotion to you.’” 

- Nabil  (‘The Dawn-Breakers, chapter 2’)

[1] “Dhikr” means “mention,” “remembrance.”

1851: As promised by the Báb His scribe receives the inestimable honor of recognizing Baha’u’llah before “‘the appointed Hour”

Soon after, I journeyed to Karbilá and lived, as bidden, in that holy city. Fearing that my prolonged stay in that centre of pilgrimage might excite suspicion, I decided to marry. I started to earn my livelihood as a scribe. What afflictions befell me at the hands of the Shaykhís, those who professed to be the followers of Shaykh Ahmad and yet failed to recognise the Báb! Mindful of the counsels of that beloved Youth, I patiently submitted to the indignities inflicted upon me. For two years I lived in that city. Meanwhile that holy Youth was released from His earthly prison and, through His martyrdom, was delivered from the atrocious cruelties that had beset the closing years of His life.

1848: The Báb entrusted one of His scribes “with a great mission”

I [Shaykh Hasan-i-Zunúzí] continued to be closely associated with Him until that great encounter of Shaykh Tabarsí. When informed of that event, the Báb directed all His companions to hasten to that spot, and extend every assistance in their power to Quddús, His heroic and distinguished disciple. Addressing me one day, He said: ‘But for My incarceration in the Jabál-i-Shadíd, the fortress of Chihríq, it would have been incumbent upon Me to lend My personal assistance to My beloved Quddús. Participation in that struggle is not enjoined upon you. You should proceed to Karbilá and should abide in that holy city, inasmuch as you are destined to behold, with your own eyes, the beauteous countenance of the promised Husayn. [Baha’u’llah] As you gaze upon that radiant face, do also remember Me. Convey to Him the expression of My loving devotion.’ He again emphatically added these words: ‘Verily I say, I have entrusted you with a great mission. Beware lest your heart grow faint, lest you forget the glory with which I have invested you.’ 

- Shaykh Hasan-i-Zunúzí  (Quoted by Nabil; Chapter 2, ‘The Dawn-Breakers)

An example of the Báb’s loving and welcoming nature

In connection with one of these commentaries, [on the Qur'an] the Báb one day asked me: ‘Which do you prefer, this commentary which I have revealed, or the Ahsánu’l-Qisás, My previous commentary on the Súrih of Joseph? Which of the two is superior, in your estimation?’ ‘To me,’ I replied, ‘the Ahsánu’l-Qisás seems to be endowed with greater power and charm.’ He smiled at my observation and said: ‘You are as yet unfamiliar with the tone and tenor of this later commentary. The truths enshrined in this will more speedily and effectively enable the seeker to attain the object of his quest.’ 

- Shaykh Hasan-i-Zunúzí  (One the Báb’s scribes; quoted by Nabil, Chapter 2, ‘The Dawn-Breakers)

1847-48: The Báb revealed “nine commentaries on the whole of the Qur’án” while incarcerated in the fortress of Máh-Kú

The Fortress of Mah-Ku
in later times

When…He [the Báb] was incarcerated in the fortress of Máh-Kú, in the province of Ádhirbayján, I [Shaykh Hasan-i-Zunúzí] was engaged in transcribing the verses which He dictated to His amanuensis. Every night, for a period of nine months, during which He was a prisoner in that fort, He revealed, after He had offered His evening prayer, a commentary on a juz’ [1] of the Qur’án. At the end of each month a commentary on the whole of that sacred Book was thus completed. During His incarceration in Máh-Kú, nine commentaries on the whole of the Qur’án had been revealed by Him. The texts of these commentaries were entrusted, in Tabríz, to the keeping of a certain Siyyid Ibráhím-i-Khalíl, who was instructed to conceal them until the time for their publication might arrive. Their fate is unknown until now. . 

- Shaykh Hasan-i-Zunúzí  (One of the Báb’s scribes, quoted by Nabil; Chapter 2, ‘The Dawn-Breakers)

[1] A juz’ is one-thirtieth of the Qur’án.

1844: A disciple of Siyyid Kázim in Karbilá hears the news of the Báb’s Declaration in Shiraz

…the day when the call of a Youth from Shíráz, proclaiming Himself to be the Báb, reached my [Shaykh Hasan-i-Zunúzí, a disciple of Siyyid Kázim] ears. The thought instantly flashed through my mind that such a person could be none other than that selfsame Youth whom I had seen in Karbilá, the Youth of my heart’s desire. …later on I journeyed from Karbilá to Shíráz, I found that He had set out on a pilgrimage to Mecca and Medina. [October 1844] I met Him on His return [December 1844] and endeavoured, despite the many obstacles in my way, to remain in close association with Him. 

- Shaykh Hasan-i-Zunúzí  (A disciple of Siyyid Kázim, quoted by Nabil; Chapter 2, ‘The Dawn-Breakers)

circa 1841, Karbilá: A disciple of Siyyid Kázim recalls his fascination about the Báb’s manners

I often felt the urge to seek alone the presence of that Háshimite Youth [the Báb] and to endeavour to fathom His mystery. I watched Him several times as He stood in an attitude of prayer at the doorway of the shrine of the Imám Ḥusayn. So wrapt was He in His devotions that He seemed utterly oblivious of those around Him. Tears rained from His eyes, and from His lips fell words of glorification and praise of such power and beauty as even the noblest passages of our Sacred Scriptures could not hope to surpass. The words ‘O God, my God, my Beloved, my heart’s Desire’ were uttered with a frequency and ardour that those of the visiting pilgrims who were near enough to hear Him instinctively interrupted the course of their devotions, and marvelled at the evidences of piety and veneration which that youthful countenance evinced. Like Him they were moved to tears, and from Him they learned the lesson of true adoration. Having completed His prayers, that Youth, without crossing the threshold of the shrine and without attempting to address any words to those around Him, would quietly return to His home. I felt the impulse to address Him, but every time I ventured an approach, a force that I could neither explain nor resist, detained me. My enquiries about Him elicited the information that He was a resident of Shíráz, that He was a merchant by profession, and did not belong to any of the ecclesiastical orders. I was, moreover, informed that He, and also His uncles and relatives, were among the lovers and admirers of Shaykh Ahmad and Siyyid Kázim. Soon after, I learned that He had departed for Najaf on His way to Shíráz. That Youth had set my heart aflame. The memory of that vision haunted me. My soul was wedded to His... 

- Shaykh Hasan-i-Zunúzí  (A disciple of Siyyid Kázim, quoted by Nabil; Chapter 2, ‘The Dawn-Breakers)

circa 1841, Karbila: a disciple of Siyyid Kázim describes what happened when the Báb made a quiet appearance at one of Siyyid Kázim’s gatherings

Three days later, I saw that same Youth [the Báb] arrive and take His seat in the midst of the company of the assembled disciples of Siyyid Kázim. He sat close to the threshold, and with the same modesty and dignity of bearing listened to the discourse of the Siyyid. As soon as his eyes fell upon that Youth, the Siyyid discontinued his address and held his peace. Whereupon one of his disciples begged him to resume the argument which he had left unfinished. ‘What more shall I say?’ replied Siyyid Kázim, as he turned his face toward the Báb. ‘Lo, the Truth is more manifest than the ray of light that has fallen upon that lap!’ I immediately observed that the ray to which the Siyyid referred had fallen upon the lap of that same Youth whom we had recently visited.

‘Why is it,’ that questioner enquired, ‘that you neither reveal His name nor identify His person?’ To this the Siyyid replied by pointing with his finger to his own throat, implying that were he to divulge His name, they both would be put to death instantly. This added still further to my perplexity. I had already heard my teacher observe that so great is the perversity of this generation, that were he to point with his finger to the promised One and say: ‘He indeed is the Beloved, the Desire of your hearts and mine,’ they would still fail to recognise and acknowledge Him. I saw the Siyyid actually point out with his finger the ray of light that had fallen on that lap, and yet none among those who were present seemed to apprehend its meaning.

circa 1841: A disciple of Siyyid Kázim meets the Báb in Karbilá and witnesses the amazing respect that Siyyid Kázim shows towards the Báb

Karbila, 1932
(Wikipedia)

Shaykh Hasan-i-Zunúzí, [a disciple of Siyyid Kázim] himself, informed me that he too entertained such doubts,[about his master being the promised One] that he prayed to God that if his supposition was well founded he should be confirmed in his belief, and if not that he should be delivered from such idle fancy. “I was so perturbed,” he once related to me, “that for days I could neither eat nor sleep. My days were spent in the service of Siyyid Kázim, to whom I was greatly attached.

One day, at the hour of dawn, I was suddenly awakened by Mullá Naw-rúz, one of his intimate attendants, [of the Siyyid Kázim] who, in great excitement, bade me arise and follow him. We went to the house of Siyyid Kázim, where we found him fully dressed, wearing his ‘abá, and ready to leave his home. He asked me to accompany him. ‘A highly esteemed and distinguished Person,’ he said, ‘has arrived. I feel it incumbent upon us both to visit Him.’

The morning light had just broken when I found myself walking with him through the streets of Karbilá. We soon reached a house, at the door of which stood a Youth, [the Báb] as if expectant to receive us. He wore a green turban, and His countenance revealed an expression of humility and kindliness which I can never describe. He quietly approached us, extended His arms towards Siyyid Kázim, and lovingly embraced him. His affability and loving-kindness singularly contrasted with the sense of profound reverence that characterised the attitude of Siyyid Kázim towards him. Speechless and with bowed head, he received the many expressions of affection and esteem with which that Youth greeted him. We were soon led by Him to the upper floor of that house, and entered a chamber bedecked with flowers and redolent of the loveliest perfume. He bade us be seated. We knew not, however, what seats we actually occupied, so overpowering was the sense of delight which seized us. We observed a silver cup which had been placed in the centre of the room, which our youthful Host, soon after we were seated, filled to overflowing, and handed to Siyyid Kázim, saying: ‘A drink of a pure beverage shall their Lord give them.’ [Qur’án, 76:21] Siyyid Kázim held the cup with both hands and quaffed it. A feeling of reverent joy filled his being, a feeling which he could not suppress. I too was presented with a cupful of that beverage, though no words were addressed to me. All that was spoken at that memorable gathering was the above-mentioned verse of the Qur’án. Soon after, the Host arose from His seat and, accompanying us to the threshold of the house, bade us farewell.

Some disciples of Siyyid Kázim thought that their master was the promised One

Certain of the Siyyid’s disciples, despite the testimonies of their master, believed him to be the promised One, for in him they recognised the signs to which he was alluding. Among them was a certain Mullá Mihdíy-i-Khú’í, who went so far as to make public this belief. Whereupon the Siyyid was sore displeased, and would have cast him out from the company of his chosen followers had he not begged forgiveness and expressed his repentance for his action. 

(Chapter 2, ‘The Dawn-Breakers’)

Siyyid Kázim made occasional remarks about the imminent appearance of the promised One

The Báb in this connection reveals the following in the “Dalá’il-i-Sab‘ih”:

“That which he [Siyyid Kázim] was still saying at the time of his last journey, that which you, yourself, have heard, is it not being spoken of? And likewise the account of Mírzá Muhammad-i-Akhbarí which ‘Abdu’l-Husayn-i-Shushtarí relates? Mírzá Muhammad-i-Akhbarí, while at Kazímayn, one day asked of the venerable Siyyid [Kázim] when the Imám [the promised One] would manifest himself. The Siyyid looked over the assembly and said: ‘You will see him.’ Mullá Muhammad-Taqíy-i-Haraví also related this incident in Isfáhán.” (“Le Livre des Sept Preuves,” translated by A. L. M. Nicolas, p. 58.)

There seems to be conclusive evidence that Siyyid Kázim adverted often near the close of life to the divine Manifestation which he believed to be at hand. He was fond of saying, ‘I see him as the rising sun.’ (Dr. T. K. Cheyne’s the Reconciliation of Races and Religions,” p. 19.) 

(Footnotes to Chapter 2 of the Dawn-Breakers provided by Shoghi Effendi)

Siyyid Kázim’s response to questions from his disciples about “the signs” of the promised One

Green silk robe worn
by the Báb

To his disciples who questioned him regarding the signs of the Manifestation, he would say: “He is of noble lineage. He is a descendant of the Prophet of God, of the family of Háshim. He is young in age, and is possessed of innate knowledge. His learning is derived, not from the teachings of Shaykh Ahmad, but from God. My knowledge is but a drop compared with the immensity of His knowledge; my attainments a speck of dust in the face of the wonders of His grace and power. Nay, immeasurable is the difference. He is of medium height, abstains from smoking, and is of extreme devoutness and piety.” 

(Chapter 2, ‘The Dawn-Breakers’)

Siyyid Kázim exerted his utmost endeavour to remove gradually the veils that hindered the seekers from apprehending the glory of the concealed Manifestation

In those days Siyyid Kázim became increasingly aware of the approach of the Hour at which the promised One was to be revealed. He realised how dense were those veils that hindered the seekers from apprehending the glory of the concealed Manifestation. He accordingly exerted his utmost endeavour to remove gradually, with caution and wisdom, whatever barriers might stand in the way of the full recognition of that Hidden Treasure of God. He repeatedly urged his disciples to bear in mind the fact that He whose advent they were expecting would appear neither from Jabúlqá nor from Jabúlsá.’ [1] He even hinted at His presence in their very midst. “You behold Him with your own eyes,” he often observed, “and yet recognise Him not!” 

(Chapter 2, ‘The Dawn-Breakers’)

[1] “…the Shi'ites await a promised one who is invisible; they believe that he is the Imam Mihdi, who with servants and soldiers are abiding in Jabulqa and Jabulsa, two imaginary cities of the East and the West. Each of these cities has twelve gates. The Imam Mihdi spends six months of the year in either city. When he appears he will fill the earth with justice and mercy, destroying enmity and oppression.” (Words of ‘Abdu’l-Baha recorded by Lady Blomfield in ‘The Chosen Highway’)

Mullá Husayn sent a report to Siyyid Kázim concerning his success in Isfahan

Having fulfilled the first part of his mission, Mullá Husayn despatched this written testimony of Hájí Siyyid Muhammad-Báqir to his master in Karbilá, and directed his steps towards Mashhad, determined to deliver, to the best of his ability the message which he was charged to give to Mírzá Askarí.

Immediately the letter, enclosing the Siyyid’s written declaration, was delivered to Siyyid Kázim, the latter was so rejoiced that he forthwith sent to Mullá Husayn his reply, expressing his grateful appreciation of the exemplary manner in which he had discharged his trust. He was so delighted with the answer he had received that, interrupting the course of his lecture, he read out, to his disciples, both the letter of Mullá Husayn and the written testimony enclosed in that letter. He afterwards shared with them the epistle which he himself had written to Mullá Husayn in recognition of the remarkable service he had rendered him. In it Siyyid Kázim paid such a glowing tribute to his high attainments, to his ability and character that a few among those who heard it suspected that Mullá Husayn was that promised One to whom their master unceasingly referred, the One whom he so often declared to be living in their very midst and yet to have remained unrecognised by them all.

The Báb’s reference about Mullá Husayn

The Báb, in the “Dalá’il-i-Sab‘ih,” refers to Mullá Husayn in these terms:

“You, especially, know who is the first witness of that faith. You know that the majority of the doctors of the Shaykhí and the Siyyidíyyih and other sects admired his science and his talent. When he came to Isfáhán the urchins of the town cried out as he passed, ‘Ah! Ah! a ragged student has just arrived!’ But behold! This man by his proofs and arguments convinced a Siyyid, one known for his proven scientific knowledge, Muhammad-Báqir! Truly that is one of the proofs of this Manifestation, for after the death of the Siyyid, this personage went to see most of the doctors of Islám and found Truth only with the Master of Truth. It was then that he attained the destiny which had been determined for him. In truth the people of the beginning and of the end of this Manifestation envy him and will envy him until the Day of Judgment. And who then can accuse this master-mind of mental weakness and infidelity?” (“Le Livre des Sept Preuves,” translated by A. L. M. Nicolas, p. 54.) 

(Footnotes to Chapter 2, included by Shoghi Effendi)

circa 1935: The Madrisih of Nim-Avard in Isfahan, Persia

(The Dawn-Breakers)

Examples of Mullá Husayn’s detachment from material possessions

No sooner had Mullá Husayn retired than the Siyyid [famous divine in Isfahan] charged one of his trusted attendants to follow in the footsteps of the visitor and find out the place where he was residing. The attendant followed him to a modest building, which served as a madrisih, [1] and saw him enter a room which, except for a worn-out mat which covered its floor, was devoid of furniture. He watched him arrive, offer his prayer of thanksgiving to God, and lie down upon that mat with nothing to cover him except his ‘abá. [2] Having reported to his master all that he had observed, the attendant was again instructed to deliver to Mullá Husayn the sum of a hundred túmans, [3] and to express the sincere apologies of his master for his inability to extend to so remarkable a messenger a hospitality that befitted his station. To this offer Mullá Husayn sent the following reply: “Tell your master that his real gift to me is the spirit of fairness with which he received me, and the open-mindedness which prompted him, despite his exalted rank, to respond to the message which I, a lowly stranger, brought him. Return this money to your master, for I, as a messenger, ask for neither recompense nor reward. ‘We nourish your souls for the sake of God; we seek from you neither recompense nor thanks.’ [Qur’án, 76:9] My prayer for your master is that earthly leadership may never hinder him from acknowledging and testifying to the Truth.” Hájí Siyyid Muhammad-Báqir died before the year sixty A.H., the year that witnessed the birth of the Faith proclaimed by the Báb. He remained to his last moment a staunch supporter and fervent admirer of Siyyid Kázim. 

(Chapter 2, ‘The Dawn-Breakers’)

[1] “The Madrisih or Persian colleges are entirely in the hands of the clergy and there are several in every large town. They generally consist of a court, surrounded by buildings containing chambers for students and masters, with a gate on one side; and frequently a garden and a well in the centre of the court.... Many of the madrisihs have been founded and endowed by kings or pious persons.” (C. R. Markham’s “A General Sketch of the History of Persia,” p. 365.)

[2] A loose outer garment, resembling a cloak, commonly made of camel’s hair.

[3] Worth approximately one hundred dollars, a substantial sum in those days.

Mullá Husayn won the support of the famous divine in Isfahan

He [Mullá Husayn] continued in this manner, in the presence of the assembled disciples, to expound the teachings of Shaykh Ahmad and Siyyid Kázim, to vindicate their truth, and to defend their cause, until the time when the Mu’adhdhin, calling the faithful to prayer, suddenly interrupted the flow of his argument. The next day, he similarly, in the presence of a large and representative assembly, and whilst facing the Siyyid, resumed his eloquent defence of the high mission entrusted by an almighty Providence to Shaykh Ahmad and his successor. A deep silence fell upon his hearers. They were seized with wonder at the cogency of his argument and the tone and manner of his speech. The Siyyid publicly promised that on the following day he would himself issue a written declaration wherein he would testify to the eminence of the position held by both Shaykh Ahmad and Siyyid Kázim, and would pronounce whosoever deviated from their path as one who had turned aside from the Faith of the Prophet Himself. He would likewise bear witness to their penetrative insight, and their correct and profound understanding of the mysteries which the Faith of Muhammad enshrined. The Siyyid redeemed his pledge, and with his own hand penned the promised declaration. He wrote at length, and in the course of his testimony paid a tribute to the character and learning of Mullá Husayn. He spoke in glowing terms of Siyyid Kázim, apologised for his former attitude, and expressed the hope that in the days to come he might be enabled to make amends for his past and regrettable conduct towards him. He read, himself, to his disciples the text of this written testimony, and delivered it unsealed to Mullá Husayn, authorising him to share its contents with whomsoever he pleased, that all might know the extent of his devotion to Siyyid Kázim. 

(Chapter 2, ‘The Dawn-Breakers’)

Mullá Husayn inquired the reason that the famous cleric in Isfahán didn’t continue supporting the teachings of Shaykh Ahmad and Siyyid Kazim

To this the learned Siyyid replied: “As we in the beginning believed that both Shaykh Ahmad and Siyyid Kázim were actuated by no desire except to advance the cause of knowledge and safeguard the sacred interests of the Faith, we felt prompted to extend to them our heartiest support and to extol their teachings. In later years, however, we have noticed so many conflicting statements and obscure and mysterious allusions in their writings that we felt it advisable to keep silent for a time, and to refrain from either censure or applause.”

To this Mullá Husayn replied: “I cannot but deplore such silence on your part, for I firmly believe that it involves the loss of a splendid opportunity to advance the cause of Truth. It is for you to set forth specifically such passages in their writings as appear to you mysterious or inconsistent with the precepts of the Faith, and I will, with the aid of God, undertake to expound their true meaning.”

The poise, the dignity and confidence, which characterised the behaviour of this unexpected messenger, greatly impressed Hájí Siyyid Muhammad-Báqir. He begged him not to press the matter at this moment, but to wait until a later day, when, in private converse, he might acquaint him with his own doubts and misgivings. Mullá Husayn, however, feeling that delay might prove harmful to the cause he had at heart, insisted upon an immediate conference with him about the weighty problems which he felt impelled and able to resolve. The Siyyid was moved to tears by the youthful enthusiasm, the sincerity and serene confidence to which the countenance of Mullá Husayn so admirably testified. He sent immediately for some of the works written by Shaykh Ahmad and Siyyid Kázim, and began to question Mullá Husayn regarding those passages which had excited his disapproval and surprise. To each reference the messenger replied with characteristic vigour, with masterly knowledge and befitting modesty. 

(Chapter 2, ‘The Dawn-Breakers’)