Fate of Mullá ‘Alíy-i-Bastamí

According to Muhammad Musṭafá (p. 106), Mullá ‘Alí suffered six months’ imprisonment in Baghdád by order of Najíb Páshá, the governor of the city. He was thence ordered to leave for Constantinople, according to instructions received from the Ottoman government. He passed through Mosul, where he was able to awaken interest in the new Revelation. His friends were, however, unable to discover whether he eventually reached his destination. 

(Footnotes to Chapter 3 of ‘The Dawn-Breakers’, provided by Shoghi Effendi)

An eyewitness account of Mulla ‘Ali facing the assembled religious notables and government officials in Najaf, Iraq

Hájí Háshim, surnamed Attár, a prominent merchant, who was well versed in the Scriptures of Islám, recounted the following: 

“I was present at Government House on one occasion when Mullá ‘Alí was summoned to the presence of the assembled notables and government officials of that city. He was publicly accused of being an infidel, an abrogator of the laws of Islám, and a repudiator of its rituals and accepted standards. When his alleged offences and misdeeds had been enumerated, the Muftí, the chief exponent of the law of Islám in that city, turned to him and said: ‘O enemy of God!’ As I was occupying a seat beside the Muftí, I whispered in his ear: ‘You are as yet unacquainted with this unfortunate stranger. Why address him in such terms? Do you not realise that such words as you have addressed to him will excite the anger of the populace against him? It behoves you to disregard the unsupported charges these busybodies have brought against him, to question him yourself, and to judge him according to the accepted standards of justice inculcated by the Faith of Islám.’ The Muftí was sore displeased, arose from his seat, and left the gathering. Mullá ‘Alí was again thrown into prison. A few days later, I enquired about him, hoping to achieve his deliverance. I was informed that, on the night of that same day, he had been deported to Constantinople. I made further enquiries and endeavoured to find out what eventually befell him. I could not, however, ascertain the truth. A few believed that on his way to Constantinople he had fallen ill and died. Others maintained that he had suffered martyrdom.” 

Whatever his end, Mullá ‘Alí had by his life and death earned the immortal distinction of having been the first sufferer in the path of this new Faith of God, the first to have laid down his life as an offering on the Altar of Sacrifice. 

(Chapter 3, ‘The Dawn-Breakers’)

Mullá ‘Alíy-i-Bastamí proclaimed the Cause of the Báb in Najaf, Iraq, and was subjected to “untold indignities” from religious leaders, including the Shaykhís

Mullá ‘Alí realised from this experience how steep and thorny was the path leading to his eventual attainment of the promise given him by his Master. Wholly resigned to His will, and prepared to shed his life-blood for His Cause, he resumed his journey until he arrived at Najaf. In the presence of Shaykh Muhammad-Hasan, one of the most celebrated ecclesiastics of shí’ah Islám, and in the face of a distinguished company of his disciples, Mullá ‘Alí announced fearlessly the manifestation of the Báb, the Gate whose advent they were eagerly awaiting. “His proof,” he declared, “is His Word; His testimony, none other than the testimony with which Islám seeks to vindicate its truth. From the pen of this unschooled Háshimite Youth of Persia there have streamed, within the space of forty-eight hours, as great a number of verses, of prayers, of homilies, and scientific treatises, as would equal in volume the whole of the Qur’án, which it took Muhammad, the Prophet of God, twenty-three years to reveal!” That proud and fanatic leader, instead of welcoming, in an age of darkness and prejudice, these life-giving evidences of a new-born Revelation, forthwith pronounced Mullá ‘Alí a heretic and expelled him from the assembly. His disciples and followers, even the Shaykhís, who already testified to Mullá ‘Alí’s piety, sincerity, and learning, endorsed, unhesitatingly, the judgment against him. The disciples of Shaykh Muhammad-Hasan, joining hands with their adversaries, heaped upon him untold indignities. They eventually delivered him, his hands bound in chains, to an official of the Ottoman government, arraigning him as a wrecker of Islám, a calumniator of the Prophet, an instigator of mischief, a disgrace to the Faith, and worthy of the penalty of death. He was taken to Baghdád under the escort of government officials, and was cast into prison by the governor of that city. 

(Chapter 3, ‘The Dawn-Breakers’)

The "first affliction which befell a disciple of the Báb after the declaration of His mission": - The father of ‘Abdu’l-Vahháb inflicted unspeakable injuries upon Mullá ‘Alíy-i-Bastamí

Hájí ‘Abdu’l-Majíd, the father of ‘Abdu’l-Vahháb, has often been heard to recount, with eyes filled with tears, this story:

“How deeply,” he said, “I regret the deed I committed. Pray that God may grant me the remission of my sin. I was one among the favoured in the court of the sons of the Farmán-Farmá, the governor of the province of Fárs. Such was my position that none dared to oppose or harm me. No one questioned my authority or ventured to interfere with my freedom. Immediately I heard that my son ‘Abdu’l-Vahháb had forsaken his shop and left the city, I ran out in the direction of the Kazirán gate to overtake him. Armed with a club with which I intended to beat him, I enquired as to the road he had taken. I was told that a man wearing a turban had just crossed the street and that my son was seen following him. They seemed to have agreed to leave the city together. This excited my anger and indignation. How could I tolerate, I thought to myself, such unseemly behaviour on the part of my son, I, who already hold so privileged a position in the court of the sons of the Farmán-Farmá? Nothing but the severest chastisement, I felt, could wipe away the effect of my son’s disgraceful conduct.

As Mullá ‘Alíy-i-Bastamí left Shiraz he encountered a youth, by the name of ‘Abdu’l-Vahháb, insisting to accompanying him

At about a farsang’s [about 3 miles] distance from Shíráz he [Mulla Ali – the second Letter of the Living] was overtaken by a youth who, flushed with excitement, impatiently asked to speak to him. His name was ‘Abdu’l-Vahháb. “I beseech you,” he tearfully entreated Mullá ‘Alí, “to allow me to accompany you on your journey. Perplexities oppress my heart; I pray you to guide my steps in the way of Truth. Last night, in my dream, I heard the crier announce in the market-street of Shíráz the appearance of the Imám ‘Alí, the Commander of the Faithful. He called to the multitude: ‘Arise and seek him. Behold, he plucks out of the burning fire charters of liberty and is distributing them to the people. Hasten to him, for whoever receives them from his hands will be secure from penal suffering, and whoever fails to obtain them from him, will be bereft of the blessings of Paradise.’ Immediately I heard the voice of the crier, I arose and, abandoning my shop, ran across the market-street of Vakíl to a place where my eyes beheld you standing and distributing those same charters to the people. To everyone who approached to receive them from your hands, you would whisper in his ear a few words which instantly caused him to flee in consternation and exclaim: ‘Woe betide me, for I am deprived of the blessings of ‘Alí and his kindred! Ah, miserable me, that I am accounted among the outcast and fallen !’ I awoke from my dream and, immersed in an ocean of thought, regained my shop. Suddenly I saw you pass, accompanied by a man who wore a turban, and who was conversing with you. I sprang from my seat and, impelled by a power which I could not repress, ran to overtake you. To my utter amazement, I found you standing upon the very site which I had witnessed in my dream, engaged in the recital of traditions and verses. Standing aside, at a distance, I kept watching you, wholly unobserved by you and your friend. I heard the man whom you were addressing, impetuously protest: ‘Easier is it for me to be devoured by the flames of hell than to acknowledge the truth of your words, the weight of which mountains are unable to sustain!’ To his contemptuous rejection you returned this answer: ‘Were all the universe to repudiate His truth, it could never tarnish the unsullied purity of His robe of grandeur.’ Departing from him, you directed your steps towards the gate of Kazirán. I continued to follow you until I reached this place.”

The Báb summoned the second Letter of the Living, Mullá ‘Alíy-i-Bastamí: - “You are the first to leave the House of God, and to suffer for His sake.”

The Báb then summoned to His presence Mullá ‘Alíy-i-Bastamí, and addressed to him words of cheer and loving-kindness. He instructed him to proceed directly to Najaf and Karbilá, alluded to the severe trials and afflictions that would befall him, and enjoined him to be steadfast till the end. “Your faith,” He told him, “must be immovable as the rock, must weather every storm and survive every calamity. Suffer not the denunciations of the foolish and the calumnies of the clergy to afflict you, or to turn you from your purpose. For you are called to partake of the celestial banquet prepared for you in the immortal Realm. You are the first to leave the House of God, and to suffer for His sake. If you be slain in His path, remember that great will be your reward, and goodly the gift which will be bestowed upon you.”

No sooner were these words uttered than Mullá ‘Alí arose from his seat and set out to prosecute his mission. 

(Chapter 3, ‘The Dawn-Breakers’)

The Báb summoned Mullá Husayn: - “Gird up the loins of endeavour, and arise to diffuse My Cause.”

Mullá Husayn, who anticipated being the chosen companion of the Báb during His pilgrimage to Mecca and Medina, was, as soon as the latter decided to depart from Shíráz, summoned to the presence of his Master, who gave him the following instructions:

“The days of our companionship are approaching their end. My Covenant with you is now accomplished. Gird up the loins of endeavour, and arise to diffuse My Cause. Be not dismayed at the sight of the degeneracy and perversity of this generation, for the Lord of the Covenant shall assuredly assist you. Verily, He shall surround you with His loving protection, and shall lead you from victory to victory. Even as the cloud that rains its bounty upon the earth, traverse the land from end to end, and shower upon its people the blessings which the Almighty, in His mercy, has deigned to confer upon you. Forbear with the ‘ulamás, and resign yourself to the will of God. Raise the cry: ‘Awake, awake, for, lo! the Gate of God is open, and the morning Light is shedding its radiance upon all mankind! The promised One is made manifest; prepare the way for Him, O people of the earth! Deprive not yourselves of its redeeming grace, nor close your eyes to its effulgent glory.’ Those whom you find receptive to your call, share with them the epistles and tablets We have revealed for you, that, perchance, these wondrous words may cause them to turn away from the slough of heedlessness, and soar into the realm of the Divine presence. In this pilgrimage upon which We are soon to embark, We have chosen Quddús as Our companion. We have left you behind to face the onslaught of a fierce and relentless enemy. Rest assured, however, that a bounty unspeakably glorious shall be conferred upon you. Follow the course of your journey towards the north, and visit on your way Isfáhán, Káshán, Qum, and Tihrán. Beseech almighty Providence that He may graciously enable you to attain, in that capital, the seat of true sovereignty, and to enter the mansion of the Beloved. A secret lies hidden in that city. When made manifest, it shall turn the earth into paradise. My hope is that you may partake of its grace and recognise its splendour. From Tihrán proceed to Khurásán, and there proclaim anew the Call. From thence return to Najaf and Karbilá, and there await the summons of your Lord. Be assured that the high mission for which you have been created will, in its entirety, be accomplished by you. Until you have consummated your work, if all the darts of an unbelieving world be directed against you, they will be powerless to hurt a single hair of your head. All things are imprisoned within His mighty grasp. He, verily, is the Almighty, the All-Subduing.” 

(Chapter 3, ‘The Dawn-Breakers’)

circa 1935: Grave of the Báb’s wife in Sháh-Chirágh, Shiraz

(The Dawn-Breakers)

circa 1935: Tree marking the resting place of Ahmad, the Báb’s infant son - In Bábí-Dukhtarán, Shiraz

(The Dawn-Breakers)

Shaykh Ahmad, Siyyid Kázim, and their followers were Bálá-Sarí

A word should now be said in explanation of the term Bálá-Sarí. Shaykh Ahmad and Siyyid Kázim, as well as their followers, when visiting the shrine of the Imám Husayn in Karbilá, invariably occupied, as a mark of reverence, the lower end of the sepulchre. They never advanced beyond it, whereas other worshippers, the Bálá-Sarí, recited their prayers in the upper section of that shrine. The Shaykhís, believing, as they did, that “every true believer lives both in this world and in the next,” felt it unseemly and improper to step beyond the limits of the lower sections of the shrine of the Imám Husayn, who in their eyes was the very incarnation of the most perfect believer. 

(Chapter 3, ‘The Dawn-Breakers’)

“‘This name comes to them,’ said Hájí Karím Khán in his Hidayátu’t-Talibin, ‘from the fact that the late Shaykh Ahmad, being at Karbilá during his pilgrimages to the holy tombs, and out of respect for the Imáms, recited his prayers standing behind the Imám, that is to say, at his feet. In fact, for him there was no difference between the respect to be tendered to a dead Imám or a living Imám. The Persians, on the contrary, when entering into the tomb, placed themselves at the head of the Imám and consequently turned their backs to him when they prayed because the dead saints are buried with their heads towards the Qiblih. This is a disgrace and a lie! The apostles of Jesus pretending to have come to the assistance of God, were called ‘Nasara,’ a name which was given to all those who followed in their footsteps. It is thus that the name of Bálá-Sarí extended to all that follow the doctrine of those who pray standing at the head of the Imám.’” (A. L. M. Nicolas’ “Essai sur le Shaykhisme,” I, preface, pp. 5–6.) 

(Footnotes to Chapter 3, provided by Shoghi Effendi)

Táhirih attracted attention from childhood

“Mullá Sálih had among his children a daughter, Zarrín-Táj (Crown of Gold), who had attracted attention from early childhood. Instead of taking part in games and amusements like her companions, she passed hours at a time listening to her parents discuss religious matters. Her keen intelligence quickly perceived the fallacies of Islámic science without succumbing to it and soon she was able to discuss points which were most obscure and confusing. The Hadíths (traditions) held no secrets for her. Her reputation soon became widely known in the city and her fellow-citizens considered her a prodigy, and justly so. A prodigy in science, also a prodigy of beauty, for the child, as she grew to girlhood, possessed a face which shone with such radiant beauty that they named her ‘Qurratu’l-’Ayn’, which M. de Gobineau translates as ‘The Consolation of the Eyes.’ Her brother ‘Abdu’l-Vahháb-i-Qazvíní who inherited the learning and reputation of his father, himself relates, in spite of the fact that he remained, at least in appearance, a Muhammadan: ‘None of us, her brothers or her cousins dared to speak in her presence, her learning so intimidated us, and if we ventured to express some hypothesis upon a disputed point of doctrine, she demonstrated in such a clear, precise and conclusive manner that we were going astray, that we instantly withdrew confused.’

“She was present at her father’s and uncle’s classes, in the same room with two or three hundred students, but always concealed behind a curtain, and more than once she refuted the explanation that these two elderly men offered upon such and such a question. Her reputation became universal throughout all Persia, and the most haughty ‘Ulamás consented to adopt some of her hypotheses and opinions. This fact is all the more extraordinary because the Shí’ite Muḥammadan religion relegates the woman almost to the level of the animal. They consider that she has no soul and exists merely for reproduction.

Táhirih received her title, “The Pure One”, from “the Tongue of Power and Glory” at the conference of Badasht

After the historic gathering of Badasht, a number of those who attended were so amazed at the fearlessness and outspoken language of that heroine, that they felt it their duty to acquaint the Báb with the character of her startling and unprecedented behaviour. They strove to tarnish the purity of her name. To their accusations the Báb replied: “What am I to say regarding her whom the Tongue of Power and Glory has named Táhirih [the Pure One]?” These words proved sufficient to silence those who had endeavoured to undermine her position. From that time onwards she was designated by the believers as Táhirih. 

(Chapter 3, ‘The Dawn-Breakers’)

Táhirih’s father and uncle were “both mujtahids of great renown, were skilled in the traditions of Muslim law”

Her [Táhirih's] father, Hájí Mullá Ṣáliḥ-i-Qazvíní, and his brother, Mullá Taqí, were both mujtahids of great renown, were skilled in the traditions of Muslim law, and were universally respected by the people of Ṭihrán, Qazvín, and other leading cities of Persia. She was married to Mullá Muhammad, son of Mullá Taqí, her uncle, whom the shí’ahs styled Shahíd-i-Thalith. [Third Martyr] 

(Chapter 3, ‘The Dawn-Breakers’)

The Báb declared Táhirih one of the Letters of the Living

Mírzá Muhammad-‘Alí [Táhirih’s brother-in-law] eventually met and recognised the Báb and conveyed to Him both the letter and the message of Táhirih. The Báb forthwith declared her one of the Letters of the Living. 

(Chapter 3, ‘The Dawn-Breakers’)

Táhirih sent a sealed letter to the Báb through her brother-in-law, who also became a Letter of the Living

It was she [Táhirih] who, having learned of the intended departure of her sister’s husband, Mírzá Muhammad-‘Alí, from Qazvín, entrusted him with a sealed letter, requesting that he deliver it to that promised One whom she said he was sure to meet in the course of his journey. “Say to Him, from me,” she added, “‘The effulgence of Thy face flashed forth, and the rays of Thy visage arose on high. Then speak the word, “Am I not your Lord?” and “Thou art, Thou art!” we will all reply.’”  

(Chapter 3, ‘The Dawn-Breakers’)

The Message of the Báb reached Táhirih in Karbila through the second Letter of the Living, Mullá ‘Alíy-i-Bastamí

According to the “Kashfu’l-Ghitá” (p. 93), Tahirih was informed of the Message of the Báb by Mullá ‘Alíy-i-Bastamí, who visited Karbilá in the year 1260 A.H., after his return from Shíráz. 

(Footnotes to Chapter 3 provided by Shoghi Effendi)

circa 1935:The ruins of the Qahviyih-Awliya the Bab attended in Shiraz

Entrance door of ruins of the Qahviyih-Awliya

(The Dawn-Breakers)

Táhirih became a believer through a dream about the Báb, then translated Qayyúmu'l-Asmá' into Persian and “exerted the utmost effort for its spread and interpretation”

While in that city, she dreamed a dream. A youth, a Siyyid, wearing a black cloak and a green turban, appeared to her in the heavens, who with upraised hands was reciting certain verses, one of which she noted down in her book. She awoke from her dream greatly impressed by her strange experience. When, later on, a copy of the “Ahsánu’l-Qisás,” the Báb’s commentary on the Súrih of Joseph, [Qayyúmu'l-Asmá'] reached her, she, to her intense delight, discovered that same verse which she had heard in her dream in that book. That discovery assured her of the truth of the Message which the Author of that work had proclaimed. She herself undertook the translation of the “Ahsánu’l-Qisás” into Persian, and exerted the utmost effort for its spread and interpretation. For three months her house in Karbilá was besieged by the guards whom the Governor had appointed to watch and prevent her from associating with the people. From Karbilá she proceeded to Baghdád, and lived for a time the house of Shaykh Muhammad-i-Shibl, from which place she transferred her residence to another quarter, and was eventually taken to the home of the Muftí, where she stayed for about three months. (“Memorials of the Faithful”, pp. 291–8) 

(Footnotes to Chapter 3 provided by Shoghi Effendi)

Táhirih arrived in Karbilá 10 days after Siyyid Kazim had passed away

From Qazvín she [Táhirih] left for Karbilá, hoping to meet Siyyid Kázim, but arrived too late, the Siyyid having passed away ten days before her arrival. She joined the companions of the departed leader, and spent her time in prayer and meditation, eagerly expecting the appearance of Him whose advent Siyyid Kázim had foretold. (“Memorials of the Faithful”, pp. 291–8) 

(Footnotes to Chapter 3 provided by Shoghi Effendi)

Táhirih had two sons and one daughter; She received violent objections from her father upon showing interest in the teachings of Shaykh Ahmad

According to the “Memorials of the Faithful” (pp. 291–8), Tahirih had two sons and one daughter, none of whom recognised the truth of the Cause. Such was the degree of her knowledge and attainment, that her father, Hájí Mullá Sáliḥ often expressed his regret in the following terms: “Would that she had been a boy for he would have shed illumination upon my household, and would have succeeded me!” She became acquainted with the writings of Shaykh Ahmad while staying in the home of her cousin, Mullá Javád, from whose library she borrowed these books, and took them over to her home. Her father raised violent objections to her action and, in his heated discussions with her, denounced and criticised the teachings of Shaykh Ahmad. Táhirih refused to heed the counsels of her father, and engaged in secret correspondence with Siyyid Kázim, who conferred upon her the name of “Qurratu’l-‘Ayn.” The title of “Táhirih” was first associated with her name while she was staying in Badasht, and was subsequently approved by the Báb. 

(Footnotes to Chapter 3 provided by Shoghi Effendi)

Tablets of the Báb to the first, second, third, fourth, and fifth Letters of the Living

(The Dawn-Breakers)