The “hideousness and the barbaric cruelty which characterised the torture inflicted upon Quddús and Mullá Sádiq” – “the first to be persecuted on Persian soil for the sake of their Faith”

That cruel and impious ruler [the governor of Fars, Husayn Khán] was sorely displeased with such an answer [from Mulla Sádiq]. He reviled and cursed him, ordered his attendants to strip him of his garments and to scourge him with a thousand lashes. He then commanded that the beards of both Quddús and Mullá Sádiq should be burned, their noses be pierced, that through this incision a cord should be passed, and with this halter they should be led through the streets of the city. “It will be an object lesson to the people of Shíráz,” Husayn Khán declared, “who will know what the penalty of heresy will be.” Mullá Sádiq, calm and self-possessed and with eyes upraised to heaven, was heard reciting this prayer: “O Lord, our God! We have indeed heard the voice of One that called. He called us to the Faith—‘Believe ye on the Lord your God!’—and we have believed. O God, our God! Forgive us, then, our sins, and hide away from us our evil deeds, and cause us to die with the righteous.” With magnificent fortitude both resigned themselves to their fate. Those who had been instructed to inflict this savage punishment performed their task with alacrity and vigour. None intervened in behalf of these sufferers, none was inclined to plead their cause. Soon after this, they were both expelled from Shíráz. Before their expulsion, they were warned that if they ever attempted to return to this city, they would both be crucified. By their sufferings they earned the immortal distinction of having been the first to be persecuted on Persian soil for the sake of their Faith. Mullá ‘Alíy-i-Bastamí, though the first to fall a victim to the relentless hate of the enemy, underwent his persecution in ‘Iráq, which lay beyond the confines of Persia. Nor did his sufferings, intense as they were, compare with the hideousness and the barbaric cruelty which characterised the torture inflicted upon Quddús and Mullá Sádiq. 

(Chapter 8, ‘The Dawn-Breakers’)

August 1845: The governor ordered the arrest of Quddus and Mulla Sádiq

Husayn Khán ordered the arrest of both Quddús and Mullá Sádiq. The police authorities, to whom they were delivered, were instructed to bring them handcuffed into the presence of the governor. The police also delivered into the hands of Husayn Khán the copy of the Qayyúmu’l-Asmá, which they had seized from Mullá Sádiq while he was reading aloud its passages to an excited congregation. Quddús, owing to his youthful appearance and unconventional dress, was at first ignored by Husayn Khán, who preferred to direct his remarks to his more dignified and elderly companion. “Tell me,” angrily asked the governor, as he turned to Mullá Sádiq, “if you are aware of the opening passage of the Qayyúmu’l-Asmá wherein the Siyyid-i-Báb addresses the rulers and kings of the earth in these terms: ‘Divest yourselves of the robe of sovereignty, for He who is the King in truth, hath been made manifest! The Kingdom is God’s, the Most Exalted. Thus hath the Pen of the Most High decreed!’ If this be true, it must necessarily apply to my sovereign, Muhammad Sháh, of the Qájár dynasty, whom I represent as the chief magistrate of this province. Must Muhammad Sháh, according to this behest, lay down his crown and abandon his sovereignty? Must I, too, abdicate my power and relinquish my position?” Mullá Sádiq unhesitatingly replied: “When once the truth of the Revelation announced by the Author of these words shall have been definitely established, the truth of whatsoever has fallen from His lips will likewise be vindicated. If these words be the Word of God, the abdication of Muhammad Sháh and his like can matter but little. It can in no wise turn aside the Divine purpose, nor alter the sovereignty of the almighty and eternal King.”  

(Chapter 8, ‘The Dawn-Breakers’)

1845: The whole city of Shiraz was aroused as a result of Mulla Sádiq carrying out his assignment from the Báb

The multitude that heard him was astounded by his cry. Dismay and consternation seized the entire congregation. The distinguished divines, who occupied the front seats and who were greatly revered for their pious orthodoxy, raised a clamour, loudly protesting: “Woe betide us, the guardians and protectors of the Faith of God! Behold, this man has hoisted the standard of heresy. Down with this infamous traitor! He has spoken blasphemy. Arrest him, for he is a disgrace to our Faith.” “Who,” they angrily exclaimed, “dared authorised such grave departure from the established precepts of Islám? Who has presumed to arrogate to himself this supreme prerogative?”

The populace re-echoed the protestations of these divines, and arose to reinforce their clamour. The whole city had been aroused, and public order was, as a result, seriously threatened. 

(Chapter 8, ‘The Dawn-Breakers’)

Views of Masjid-i-Naw circa 1935

(The Dawn-Breakers)

The second person that Quddús met in Shiraz and the Báb’s assignment for him - Mullá Sádiq-i-Khurásání (appointed a Hand of the Cause posthumously by ‘Abdu’l-Baha)

The next person whom Quddús met in Shíráz was Ismu’lláhu’l-Asdaq, Mullá Sádiq-i-Khurásání, to whom he entrusted the copy of the Khasá’il-i-Sab‘ih, [1] and stressed the necessity of putting into effect immediately all its provisions. Among its precepts was the emphatic injunction of the Báb to every loyal believer to add the following words to the traditional formula of the adhán: [2] “I bear witness that He whose name is ‘Alí-Qabl-i-Muhammad [3] is the servant of the Baqíyyatu’lláh.”  [4]

Mullá Sádiq, who in those days had been extolling from the pulpit-top to large audiences the virtues of the imáms of the Faith, was so enraptured by the theme and language of that treatise that he unhesitatingly resolved to carry out all the observances it ordained. Driven by the impelling force inherent in that Tablet, he, one day as he was leading his congregation in prayer in the Masjid-i-Naw, suddenly proclaimed, as he was sounding the adhán, the additional words prescribed by the Báb.  

(Chapter 8, ‘The Dawn-Breakers’)

[1] Literally meaning “The Seven Qualifications.”; [2] Muslim call to prayer; [3] Reference to the name of the Báb; [4] “Remnant of God.” Title applied both to the Báb and to Bahá’u’lláh

The Báb’s maternal uncle, Haji Mirza Siyyid 'Ali, “in circumstances of exceptional heroism, laid down his life for Him”

As the full significance of the new-born Faith had remained as yet undivulged, he was unaware of the full extent of its implications and glory. His conversation with Quddús, however, removed the veil from his eyes. So steadfast became his faith, and so profound grew his love for the Báb, that he consecrated his whole life to His service. With unrelaxing vigilance he arose to defend His Cause and to shield His person. In his sustained endeavours, he scorned fatigue and was disdainful of death. Though recognised as an outstanding figure among the business men of that city, he never allowed material considerations to interfere with his spiritual responsibility of safeguarding the person, and advancing the Cause, of his beloved Kinsman. He persevered in his task until the hour when, joining the company of the Seven Martyrs of Tihrán, he, in circumstances of exceptional heroism, laid down his life for Him. 

(Chapter 8, ‘The Dawn-Breakers’)