A believer recalls meeting Hujjat [Mullá Muhammad-‘Alí]

“‘I met him [Mullá Muhammad-‘Alí],’ says Mírzá Jání, ‘in Tihrán, in the house of Mahmúd Khán, the kalantar, where he was confined because of his devotion to His Holiness. He said: ‘I was a mullá, so proud and masterful that I would abase myself to no one, not even the late Hájí Siyyid Báqir Rasht, who was regarded as the ‘Proof of Islám’ and the most learned of doctors. My doctrines being after the Akhbari school, I differed in certain questions with the mass of the clergy. People complained of me, and Muhammad Sháh summoned me to Tihrán. I came, and he perused my books and informed himself of their purport. I asked him to summon the siyyid [i.e. Siyyid Báqir of Rasht] also, that we might dispute. At first he intended to do so, but afterwards, having considered the mischief which might result, suspended the proposed discussion. To be brief, notwithstanding all this self-sufficiency, as soon as news of the Manifestation of His Holiness reached me, and I had perused a small page of the verses of that Point of the Furqán, I became as one beside himself, and involuntarily, yet with full option, confessed the truth of His claim, and became His devoted slave; for I beheld in Him the most noble of the Prophet’s miracles, and, had I rejected it, I should have rejected the truth of the religion of Islám.”’” 

(Hájí Mírzá Jání’s History: Appendix 2 of “Taríkh-i-Jadíd,” pp. 349–50; footnotes to chapter 9 included by Shoghi Effendi)

Hujjat’s reaction after perusing a page from the copy of the Qayyúmu’l-Asmá that his disciple messenger had brought back

With the approval of the Báb, he returned to Zanján. He arrived at a time when all the leading ‘ulamás of the city had assembled in the presence of Hujjat. As soon as he appeared, Hujjat enquired whether he believed in, or rejected, the new Revelation. Mullá Iskandar submitted the writings of the Báb which he had brought with him, and asserted that whatever should be the verdict of his master, the same would he deem it his obligation to follow. “What!” angrily exclaimed Hujjat. “But for the presence of this distinguished company; I would have chastised you severely. How dare you consider matters of belief to be dependent upon the approbation or rejection of others?” Receiving from the hand of his messenger the copy of the Qayyúmu’l-Asmá, he, as soon as he had perused a page of that book, fell prostrate upon the ground and exclaimed “I bear witness that these words which I have read proceed from the same Source as that of the Qur’án. Whoso has recognised the truth of that sacred Book must needs testify to the Divine origin of these words, and must needs submit to the precepts inculcated by their Author. I take you, members of this assembly, as my witnesses: I pledge such allegiance to the Author of this Revelation that should He ever pronounce the night to be the day, and declare the sun to be a shadow, I would unreservedly submit to His judgment, and would regard His verdict as the voice of Truth. Whoso denies Him, him will I regard as the repudiator of God Himself.” With these words he terminated the proceedings of that gathering. 

(Chapter 9, ‘The Dawn-Breakers’) 

Hujjat sent his trusted disciple to Shiraz to “conduct a minute and independent enquiry” about the Cause of the Báb

As soon as the Call from Shíráz reached his ears, Hujjat deputed one of his disciples, Mullá Iskandar, in whom he reposed the fullest confidence, to enquire into the whole matter and to report to him the result of his investigations. Utterly indifferent to the praise and censure of his countrymen, whose integrity he suspected and whose judgment he disdained, he sent his delegate to Shíráz with explicit instructions to conduct a minute and independent enquiry. Mullá Iskandar attained the presence of the Báb and felt immediately the regenerating power of His influence. He tarried forty days in Shíráz, during which time he imbibed the principles of the Faith and acquired, according to his capacity, a knowledge of the measure of its glory. 

(Chapter 9, ‘The Dawn-Breakers’)

Hujjat-i-Zanjání: “a man of independent mind, noted for extreme originality and freedom from all forms of traditional restraint”

Another dignitary of the realm who dispassionately investigated and ultimately embraced the Message of the Báb was Mullá Muhammad-‘Alí, [1] a native of Zanján, whom the Báb surnamed Hujjat-i-Zanjání. He was a man of independent mind, noted for extreme originality and freedom from all forms of traditional restraint. He denounced the whole hierarchy of the ecclesiastical leaders of his country, from the Abváb-i-Arbá’ih [2] down to the humblest mullá among his contemporaries. He despised their character, deplored their degeneracy, and expatiated upon their vices. He even, prior to his conversion, betrayed an attitude of careless contempt for Shaykh Ahmad-i-Ahsá’í and Siyyid Kázim-i-Rashtí. [3] He was so filled with horror at the misdeeds that had stained the history of shí’ah Islám that whoever belonged to that sect, no matter how high his personal attainments, was regarded by him as unworthy of his consideration. Not infrequently did cases of fierce controversy arise between him and the divines of Zanján which, but for the personal intervention of the Sháh, would have led to grave disorder and bloodshed. He was eventually summoned to the capital and, in the presence of his opponents, representatives of the ecclesiastical heads of Tihrán and other cities, was called upon to vindicate his claim. Single-handed and alone he would establish his superiority over his adversaries and would silence their clamour. Although in their hearts they dissented from his views and condemned his conduct, they were compelled to acknowledge outwardly his authority and to confirm his opinion. 

(Chapter 9, ‘The Dawn-Breakers’)

[1] He was styled Hujjatu’l-Islám

[2] Literally meaning “The Four Gates,” each of whom claimed to be an intermediary between the absent Imám and his followers.

[3] He was an Akhbarí. For an account of the Akhbaris, see Gobineau’s “Les Religions et Les Philosophies dans l’Asie Centrale,” p. 23 et seq

Siyyid Yahyá’s (Vahid's) father

His name was Siyyid Ja’far, known as Kashfí “the Discloser,” because of his skill in the interpretation of the Qur’án and the visions which he claimed to have. 

(Footnotes to chapter 9 provided by Shoghi Effendi)

The Báb directed Siyyid Yahyá to acquaint his father with the New Message

“I was subsequently commanded by the Báb to journey to Burújird, and there acquaint my father with the new Message. He urged me to exercise towards him the utmost forbearance and consideration. From my confidential conversations with him I gathered that he was unwilling to repudiate the truth of the Message I had brought him. He preferred, however, to be left alone and to be allowed to pursue his own way.” 

- Siyyid Yahyá  (Quoted by Nabil; chapter 9, ‘The Dawn-Breakers’)

Siyyid Yahyá (Vahid) wrote “a detailed account of his observations” for the king

According to “A Traveller’s Narrative” (p. 8), Siyyid Yahyá “wrote without fear or care a detailed account of his observations to Mírzá Lutf-‘Alí, the chamberlain, in order that the latter might submit it to the notice of the late king, while he himself journeyed to all parts of Persia, and in every town and station summoned the people from the pulpit-tops in such wise that other learned doctors decided that he must be mad, accounting it a sure case of bewitchment.” 

(Footnotes to chapter 9 provided by Shoghi Effendi)

Muhammad Sháh’s reaction to his special representative, Siyyid Yahya, having become a follower of the Báb

“Muhammad Sháh himself, at one of the state functions in his capital, was reported to have addressed these words to Ḥájí Mírzá Aqásí: ‘We have been lately informed  that Siyyid Yahyáy-i-Darábí has become a Bábí. If this be true, it behoves us to cease belittling the cause of that siyyid.’ Husayn Khán, on his part, received the following imperial command: ‘It is strictly forbidden to any one of our subjects to utter such words as would tend to detract from the exalted rank of Siyyid Yahyáy-i-Darábí. He is of noble lineage, a man of great learning, of perfect and consummate virtue. He will under no circumstances incline his ear to any cause unless he believes it to be conducive to the advancement of the best interests of our realm and to the well-being of the Faith of Islám.’

“Upon the receipt of this imperial injunction, Husayn Khán, unable to resist me openly, strove privily to undermine my authority. His face betrayed an implacable enmity and hate. He failed, however, in view of the marked favours bestowed upon me by the Sháh, either to harm my person or to discredit my name. 

- Siyyid Yahyá  (Quoted by Nabil; chapter 9, ‘The Dawn-Breakers’)

Husayn Khán, the Governor of Fars, reported to Muhammad Shah that his envoy has become a follower of the Báb

“As I had, since my arrival at Shíráz, been living in the home of Husayn Khán, the governor of Fárs, I felt that my prolonged absence from his house might excite his suspicion and inflame his anger. I therefore determined to take leave of Hájí Mírzá Siyyid ‘Alí and Mullá ‘Abdu’l-Karím and to regain the residence of the governor. On my arrival I found that Husayn Khán, who in the meantime had been searching for me, was eager to know whether I had fallen a victim to the Báb’s magic influence. ‘No one but God,’ I replied, ‘who alone can change the hearts of men, is able to captivate the heart of Siyyid Yahyá. Whoso can ensnare his heart is of God, and His word unquestionably the voice of Truth.’ My answer silenced the governor. In his conversation with others, I subsequently learned, he had expressed the view that I too had fallen a hopeless victim to the charm of that Youth. He had even written to Muhammad Sháh and complained that during my stay in Shíráz I had refused all manner of intercourse with the ‘ulamás of the city. ‘Though nominally my guest,’ he wrote to his sovereign, ‘he frequently absents himself for a number of consecutive days and nights from my house. That he has become a Bábí, that he has been heart and soul enslaved by the will of the Siyyid-i-Báb, I have ceased to entertain any doubt.’ 

- Siyyid Yahyá  (Quoted by Nabil; chapter 9, ‘The Dawn-Breakers’)

There were mullás, and even mujtahids among the followers of the Báb

“It was a strange circumstance,” writes Lady Sheil, “that among those who adopted [the] Báb’s doctrine there should have been a large number of mullás, and even mujtahids, who hold a high rank as expounders of the law in the Muhammadan church. Many or these men sealed their faith with their blood.” 

(Lady Sheil, “Glimpses of Life and Manners in Persia,” pp. 178–9; footnotes provided by Shoghi Effendi to chapter 9)                  

Siyyid Yahya’s own interpretation of Súrih of Kawthar

“Certainly the fact of writing, currente calamo, a new commentary on a súrih whose meaning is so obscure, should deeply astonish the Siyyid Yahyá, but that which surprised him even more was to find, in this commentary, the explanation that he, himself, had found in his meditation on these three verses. Thus he found himself in agreement with the Reformer in the interpretation that he had believed himself to be the only one to have reached and that he had not made known to anyone.” 

(A. L. M. Nicolas’ “Siyyid ‘Alí-Muhammad dit le Báb,” p. 234.; footnotes provided by Shoghi Effendi to chapter 9)

The Báb could reveal the equivalent of the Qur’án in 2 days

“God had given him such power and such fluency of expression that, if a scribe wrote with the most extreme rapidity during two days and two nights without interruption, he would reveal, out of this mine of eloquence, the equivalent of the Qur’án.” 

(“Le Bayán Persan,” vol. 2, p. 132 by A.L.M. Nicolas; footnotes provided by Shoghi Effendi to chapter 9) 

The Báb’s commentary on the Qur’anic Súrih of Kawthar: 2000 verses revealed in five hours

According to the “Kashfu’l-Ghitá” (p. 81), no less than two thousand verses were revealed on that occasion by the Báb. The bewildering rapidity of this revelation was no less remarkable in the eyes of Siyyid Yaḥyá than the matchless beauty and profound meaning of the verses in that commentary.

“Within five hours’ time he revealed two thousand verses, that is, he spoke as fast as the scribe could write. One can judge thereby that, if he had been left free, how many of his works from the beginning of his manifestation until today would have been spread abroad among men.” 

(“Le Bayán Persan,” vol. I, p. 43 by A.L.M. Nicolas; footnotes provided by Shoghi Effendi to chapter 9)

The King’s representative, Siyyid Yahyá, recalls the “scene of inexpressible majesty” surrounding the Báb’s revelation of His commentary on the Qur’anic Súrih of Kawthar

“It was still early in the afternoon when the Báb requested Hájí Mírzá Siyyid ‘Alí to bring His pen-case and some paper. He then started to reveal His commentary on the Súrih of Kawthar. How am I to describe this scene of inexpressible majesty? Verses streamed from His pen with a rapidity that was truly astounding. The incredible swiftness of His writing, the soft and gentle murmur of His voice, and the stupendous force of His style, amazed and bewildered me. He continued in this manner until the approach of sunset. He did not pause until the entire commentary of the Súrih was completed. He then laid down His pen and asked for tea. Soon after, He began to read it aloud in my presence. My heart leaped madly as I heard Him pour out, in accents of unutterable sweetness, those treasures enshrined in that sublime commentary. I was so entranced by its beauty that three times over I was on the verge of fainting. He sought to revive my failing strength with a few drops of rose-water which He caused to be sprinkled on my face. This restored my vigour and enabled me to follow His reading to the end.

“When He had completed His recital, the Báb arose to depart. He entrusted me, as He left, to the care of His maternal uncle. ‘He is to be your guest,’ He told him, ‘until the time when he, in collaboration with Mullá ‘Abdu’l-Karím, shall have finished transcribing this newly revealed commentary, and shall have verified the correctness of the transcribed copy.’ Mullá ‘Abdu’l-Karím and I devoted three days and three nights to this work. We would in turn read aloud to each other a portion of the commentary until the whole of it had been transcribed. We verified all the traditions in the text and found them to be entirely accurate. Such was the state of certitude to which I had attained that if all the powers of the earth were to be leagued against me they would be powerless to shake my confidence in the greatness of His Cause. 

(Chapter 9, ‘The Dawn-Breakers’)

The King’s representative’s third and final meeting with the Báb

“I resolved that in my third interview with the Báb I would in my inmost heart request Him to reveal for me a commentary on the Súrih of Kawthar.  I determined not to breathe that request in His presence. Should he, unasked by me, reveal this commentary in a manner that would immediately distinguish it in my eyes from the prevailing standards current among the commentators on the Qur’án, I then would be convinced of the Divine character of His Mission, and would readily embrace His Cause. If not, I would refuse to acknowledge Him.

As soon as I was ushered into His presence, a sense of fear, for which I could not account, suddenly seized me. My limbs quivered as I beheld His face. I, who on repeated occasions had been introduced into the presence of the Sháh and had never discovered the slightest trace of timidity in myself, was now so awed and shaken that I could not remain standing on my feet.

The Báb, beholding my plight, arose from His seat, advanced towards me, and, taking hold of my hand, seated me beside Him. ‘Seek from Me,’ He said, ‘whatever is your heart’s desire. I will readily reveal it to you.’ I was speechless with wonder. Like a babe that can neither understand nor speak, I felt powerless to respond. He smiled as He gazed at me and said: ‘Were I to reveal for you the commentary on the Súrih of Kawthar, would you acknowledge that My words are born of the Spirit of God? Would you recognise that My utterance can in no wise be associated with sorcery or magic?’ Tears flowed from my eyes as I heard Him speak these words. All I was able to utter was this verse of the Qur’án: ‘O our Lord, with ourselves have we dealt unjustly: if Thou forgive us not and have not pity on us, we shall surely be of those who perish.’ 

(Chapter 9, ‘The Dawn-Breakers’)

The King’s representative’s second meeting with the Báb

In the course of his second interview, Siyyid Yahyá, to his amazement, discovered that all the questions which he had intended to submit to the Báb had vanished from his memory. He contented himself with matters that seemed irrelevant to the object of his enquiry. He soon found, to his still greater surprise, that the Báb was answering, with the same lucidity and conciseness that had characterised His previous replies, those same questions which he had momentarily forgotten.

“I seemed to have fallen fast asleep,” he later observed. “His words, His answers to questions which I had forgotten to ask, reawakened me. A voice still kept whispering in my ear: ‘Might not this, after all, have been an accidental coincidence?’ I was too agitated to collect my thoughts. I again begged leave to retire.

Azím, whom I subsequently met, received me with cold indifference, and sternly remarked: ‘Would that schools had been utterly abolished, and that neither of us had entered one! Through our little-mindedness and conceit, we are withholding from ourselves the redeeming grace of God, and are causing pain to Him who is the Fountain thereof. Will you not this time beseech God to grant that you may be enabled to attain His presence with becoming humility and detachment, that perchance He may graciously relieve you from the oppression of uncertainty and doubt?’ 

(Chapter 9, ‘The Dawn-Breakers’)

The King’s representative’s first meeting with the Báb

Siyyid Yahyá met the Báb at the home of Hájí Mírzá Siyyid ‘Alí, and exercised in his attitude towards Him the courtesy which Azím had counselled him to observe. For about two hours he directed the attention of the Báb to the most abstruse and bewildering themes in the metaphysical teachings of Islám, to the obscurest passages of the Qur’án, and to the mysterious traditions and prophecies of the imáms of the Faith. The Báb at first listened to his learned references to the law and prophecies of Islám, noted all his questions, and began to give to each a brief but persuasive reply. The conciseness and lucidity of His answers excited the wonder and admiration of Siyyid Yahyá. He was overpowered by a sense of humiliation at his own presumptuousness and pride. His sense of superiority completely vanished. As he arose to depart, he addressed the Báb in these words: “Please God, I shall, in the course of my next audience with You, submit the rest of my questions and with them shall conclude my enquiry.” As soon as he retired, he joined Azím, to whom he related the account of his interview. “I have in His presence,” he told him, “expatiated unduly upon my own learning. He was able in a few words to answer my questions and to resolve my perplexities. I felt so abased before Him that I hurriedly begged leave to retire.” Azím reminded him of his counsel, and begged him not to forget this time the advice he had given him. 

(Chapter 9, ‘The Dawn-Breakers’)

Vahid met an old friend in preparation to meet the Báb

Upon his arrival at Shíráz, he met Mullá Shaykh ‘Alí, surnamed Aẓím, with whom he had been intimately associated while in Khurásán. He asked him whether he was satisfied with his interview with the Báb. “You should meet Him,” Aẓím replied, “and seek independently to acquaint yourself with His Mission. As a friend, I would advise you to exercise the utmost consideration in your conversations with Him, lest you, too, in the end should be obliged to deplore any act of discourtesy towards Him.” 

(Chapter 9, ‘The Dawn-Breakers’)

Vahid set out for Shíráz

Siyyid Yahyá had been himself desirous of obtaining first-hand knowledge of the claims of the Báb, but had been unable, owing to adverse circumstances, to undertake the journey to Fárs. The message of Muhammad Sháh decided him to carry out his long-cherished intention. Assuring his sovereign of his readiness to comply with his wish, he immediately set out for Shíráz.

On his way, he conceived the various questions which he thought he would submit to the Báb. Upon the replies which the latter gave to these questions would, in his view, depend the truth and validity of His mission. 

(Chapter 9, ‘The Dawn-Breakers’)

The Shah asks Siyyid Yahyá (Vahid) “to enquire thoroughly into the episode of the Siyyid-i-Báb, and to inform him “of the results of his investigations”

In those days Siyyid Yaḥyá was residing in Ṭihrán in the house of Mírzá Lutf-‘Alí, the Master of Ceremonies to the Sháh, as the honoured guest of his Imperial Majesty. The Sháh confidentially signified through Mírzá Lutf-‘Alí his desire and pleasure that Siyyid Yaḥyá should proceed to Shíráz and investigate the matter in person. “Tell him from us, commanded the sovereign, “that inasmuch as we repose the utmost confidence in his integrity, and admire his moral and intellectual standards, and regard him as the most suitable among the divines of our realm, we expect him to proceed to Shíráz, to enquire thoroughly into the episode of the Siyyid-i-Báb, and to inform us of the results of his investigations; We shall then know what measures it behoves us to take.” 

(Chapter 9, ‘The Dawn-Breakers’)

Further background info about the King’s special envoy and his family

“While these events were taking place in the north of Persia, the central and southern provinces were deeply roused by the fiery eloquence of the missionaries of the new doctrine. The people, light, credulous, ignorant, superstitious in the extreme, were struck dumb by the incessant miracles which they heard related every moment; the anxious priests, feeling their flock quivering with impatience and ready to escape their control, redoubled their slanders and infamous imputations; the grossest lies, the most bloody fictions were spread among the bewildered populace, torn between horror and admiration.... Siyyid Ja’far [the envoy’s father] was unacquainted with the doctrine of the Shaykhís as he was with those of Mullá Sadrá. Nevertheless, his burning zeal and his ardent imagination had carried him, towards the end of his life, out of the ways of the orthodox Shí’ite. He interpreted the ‘hadíths’ differently from his colleagues and claimed even, so they said, to have fathomed the seventy inner meanings of the Qur’án. His son, who was to outdo these oddities, was at that time about thirty-five years of age. After the completion of his studies, he came to Tihrán where he became intimately associated with all that the court counted of great personages and distinguished men. It was upon him that the choice of His Majesty fell. He was, therefore, commissioned to go to Shíráz to make contact with the Báb and to inform the central authority, as exactly as possible, of the political consequences which would result from a reform which seemed likely unsettle heart of the country.” 

(A. L. M. Nicolas’ “Siyyid ‘Alí-Muhammad dit le Báb,” pp. 387–388.; Footnotes to Chapter 9 provided by Shoghi Effendi)

Siyyid Yahyáy-i-Darábí, the King’s special envoy

“This personage was, as his name indicates, born at Daráb near Shíráz; his father, Siyyid Ja’far, surnamed Kashfí, was one of the greatest and most celebrated ‘Ulamás of that period. His high moral character, his righteous ways had attracted to him universal esteem and consideration. His science had won for him the glorious name of Kashfí, that is to say, one who discovers and explains the divine secrets. Brought up by him, his son was not slow to equal him in every way and he enjoyed the public favor bestowed on his father. When he went to Tihrán, he was preceded by his fame and popularity. He became the regular guest of Prince Tahmásp Mírzá, Mu’ayyadu’d-Dawlih, grandson of Fath-‘Alí Sháh by his father Muhammad-‘Alí Mírzá. The government itself paid homage to his science and to his merit and he was consulted more than once in trying circumstances. It was of him that Muhammad Shahet Hájí Mírzá Aqásí thought when they wished to find an honest emissary whose faithfulness could not be questioned.” 

(A. L. M. Nicolas’ “Siyyid ‘Alí-Muhammad dit le Báb,” p. 233; Footnotes to Chapter 9 provided by Shoghi Effendi)

‘Abdu’l-Baha’s reference to the King’s special envoy assigned to investigate the claims of the Báb

Concerning him [Siyyid Yahyáy-i-Darábí], ‘Abdu’l-Bahá has written the following:

“This remarkable man, this precious soul, had committed to memory no less than thirty thousand traditions, and was highly esteemed and admired by all classes of people. He had achieved universal renown in Persia, and his authority and erudition were widely and fully recognized.” 

- 'Abdu'l-Baha  (From manuscript relating to martyrdoms in Persia; Footnotes for Chapter 9 of ‘The Dawn-Breakers’, provided by Shoghi Effendi)

Muhammad Sháh decided to send his “most learned, the most eloquent, and the most influential of his subjects, to interview the Báb” and inform the King of the results of his investigations

Muhammad Shah

Muhammad Sháh himself was moved to ascertain the veracity of these reports and to enquire into their nature. He delegated Siyyid Yahyáy-i-Darábí, the most learned, the most eloquent, and the most influential of his subjects, to interview the Báb and to report to him the results of his investigations. The Sháh had implicit confidence in his impartiality, in his competence and profound spiritual insight. He occupied a position of such pre-eminence among the leading figures in Persia that at whatever meeting he happened to be present, no matter how great the number of the ecclesiastical leaders who attended it, he was invariably its chief speaker. None would dare to assert his views in his presence. They all reverently observed silence before him; all testified to his sagacity, his unsurpassed knowledge and mature wisdom.

In those days Siyyid Yahyá was residing in Tihrán in the house of Mírzá Lutf-‘Alí, the Master of Ceremonies to the Sháh, as the honoured guest of his Imperial Majesty. The Sháh confidentially signified through Mírzá Lutf-‘Alí his desire and pleasure that Siyyid Yahyá should proceed to Shíráz and investigate the matter in person. “Tell him from us, commanded the sovereign, “that inasmuch as we repose the utmost confidence in his integrity, and admire his moral and intellectual standards, and regard him as the most suitable among the divines of our realm, we expect him to proceed to Shíráz, to enquire thoroughly into the episode of the Siyyid-i-Báb, and to inform us of the results of his investigations; We shall then know what measures it behoves us to take.” 

(Chapter 9, ‘The Dawn-Breakers’)

Initial spread of Bábism in Persia

“Bábism had many adepts in all classes of society, and many among them were of important standing; great lords, members of the clergy, military men and merchants had accepted this doctrine.” 

(Journal Asiatique, 1866, tome 8, p. 251; Footnotes to chapter 9 provided by Shoghi Effendi)  

circa 1845-46: “The fame of the Báb had been noised abroad and had reached the ears of those who held the highest seats of authority, both in the capital and throughout the provinces.”

These precautionary measures which the Báb deemed wise to undertake, relieved Him from the immediate danger of violence from the infuriated people of Shíráz, and served to lend a fresh impetus to the propagation of His Faith beyond the limits of that city. His disciples, who had spread throughout the length and breadth of the country, fearlessly proclaimed to the multitude of their countrymen the regenerating power of the new-born Revelation. The fame of the Báb had been noised abroad and had reached the ears of those who held the highest seats of authority, both in the capital and throughout the provinces. A wave of passionate enquiry swayed the minds and hearts of both the leaders and the masses of the people. Amazement and wonder had seized those who had heard from the lips of the immediate messengers of the Báb the tales of those signs and testimonies which had heralded the birth of His Manifestation. The dignitaries of State and Church either attended in person or delegated their ablest representatives to enquire into the truth and character of this remarkable Movement. 

(Chapter 9, ‘The Dawn-Breakers’)

The Báb dismissed the rest of His companions from Shiraz – kept Mullá ‘Abdu’l-Karím to transcribe His writings

He [the Báb] likewise dismissed the rest of His companions who had gathered in Shíráz, and bade them return to Isfáhán. He retained Mullá ‘Abdu’l-Karím, to whom He assigned the duty of transcribing His writings. 

(Chapter 9, ‘The Dawn-Breakers’)

Mullá Husayn’s reputation in Shiraz created fear and indignation of the multitude – The Báb instructed him to return to his native province of Khurásán

Soon after the arrival of Mullá Husayn at Shíráz, the voice of the people rose again in protest against him. The fear and indignation of the multitude were excited by the knowledge of his continued and intimate intercourse with the Báb. “He again has come to our city,” they clamoured; “he again has raised the standard of revolt and is, together with his chief, contemplating a still fiercer onslaught upon our time-honoured institutions.” So grave and menacing became the situation that the Báb instructed Mullá Ḥusayn to regain, by way of Yazd, his native province of Khurásán. 

(Chapter 9, ‘The Dawn-Breakers’)

Nabil met Mullá ‘Abdu’l-Karím

In the course of his [Siyyid Ismá’íl-i-Zavari’í, surnamed Dhabíh] conversation with Mírzá Fathu’llah and me, he related to us the account of Mullá ‘Abdu’l-Karím’s marvellous experience. I was seized with an ardent desire to meet him. When I subsequently arrived at Tihrán and met Siyyid Ismá’íl in the Madrisiy-i-Daru’sh-Shafay-i-Masjid-i-Sháh, I was introduced by him to this same Mullá ‘Abdu’l-Karím, who was then living in that same madrisih. In those days we were informed that the struggle of Shaykh Tabarsí had come to an end, and that those companions of the Báb who had gathered in Tihrán and were contemplating joining their brethren had each returned to his own province unable to achieve his goal. Mullá ‘Abdu’l-Karím remained in the capital, where he devoted his time to transcribing the Persian Bayán. My close association with him at that time served to deepen my love and admiration for him. I still feel, after the lapse of eight and thirty years since our first interview in Tihrán, the warmth of his friendship and the fervour of his faith. My feelings of affectionate regard for him prompted me to dwell at length upon the circumstances of his early life, culminating in what may be regarded as the turning point of his whole career. May it in turn serve to awaken the reader to the glory of this momentous Revelation. 

(Chapter 8, ‘The Dawn-Breakers’)

Nabil-i A'zam (Mulla Muhammad Zarandi), the author of ‘The Dawn-Prayers’, explains how he found the Faith

In the early days of the year 1265 A.H., I set out, at the age of eighteen, from my native village of Zarand for Qum, where I chanced to meet Siyyid Ismá’íl-i-Zavari’í, surnamed Dhabíh, who later on, while in Baghdád, offered up his life as a sacrifice in the path of Bahá’u’lláh. Through him I was led to recognise the new Revelation. He was then preparing to leave for Mázindarán and had determined to join the heroic defenders of the fort of Shaykh Tabarsí. He had intended to take me with him, together with Mírzá Fatḥu’llah-i-Hakkak, a lad of my age, who was a resident of Qum. As circumstances interfered with his plan, he promised before his departure that he would communicate with us from Tihrán and would ask us to join him. 

(Chapter 8, ‘The Dawn-Breakers’)

Mullá ‘Abdu’l-Karím’s marvellous spiritual experience

One night after their expulsion from Shíráz, the Báb, who was visiting the home of Hájí Mírzá Siyyid ‘Alí, where He had summoned to meet Him Mírzá Muhammad-‘Alíy-i-Nahrí, Mírzá Hádí, and Mullá ‘Abdu’l-Karím-i-Qazvíní, turned suddenly to the last-named and said: “‘Abdu’l-Karím, are you seeking the Manifestation?” These words, uttered with calm and extreme gentleness, had a startling effect upon him. He paled at this sudden interrogation and burst into tears. He threw himself at the feet of the Báb in a state of profound agitation. The Báb took him lovingly in His arms, kissed his forehead, and invited him to be seated by His side. In a tone of tender affection, He succeeded in appeasing the tumult of his heart.

As soon as they had regained their home, Mírzá Muhammad-‘Alí and his brother enquired of Mullá ‘Abdu’l-Karím the reason for the violent perturbation which had suddenly seized him. “Hear me,” he answered; “I will relate to you the tale of a strange experience, a tale which I have shared with no one until now. When I attained the age of maturity, I felt, while I lived in Qazvín, a profound yearning to unravel the mystery of God and to apprehend the nature of His saints and prophets. Nothing short of the acquisition of learning, I realised, could enable me to achieve my goal. I succeeded in obtaining the consent of my father and uncles to the abandonment of my business, and plunged immediately into study and research. I occupied a room in one of the madrisihs of Qazvín, and concentrated my efforts on the acquisition of every available branch of human learning. I often discussed the knowledge which I acquired with my fellow-disciples, and sought by this means to enrich my experience. At night, I would retire to my home, and, in the seclusion of my library, would devote many an hour to undisturbed study. I was so immersed in my labours that I grew indifferent to both sleep and hunger. Within two years I had resolved to master the intricacies of Muslim jurisprudence and theology. I was a faithful attendant at the lectures given by Mullá ‘Abdu’l-Karím-i-Iravání, who, in those days, ranked as the most outstanding divine of Qazvín. I greatly admired his vast erudition, his piety and virtue. Every night during the period that I was his disciple, I devoted my time to the writing of a treatise which I submitted to him and which he revised with care and interest. He seemed to be greatly pleased with my progress, and often extolled my high attainments. One day, in the presence of his assembled disciples, he declared: ‘The learned and sagacious Mullá ‘Abdu’l-Karím has qualified himself to expound authoritatively the sacred Scriptures of Islám. He no longer needs to attend either my classes or those of my equals. I shall, please God, celebrate his elevation to the rank of a mujtahid on the morning of the coming Friday, and will deliver his certificate to him after the congregational prayer.’

The machinations and misdeeds of some Bábis who were among the first group to enter Shiraz

The first group to reach the city and meet the Báb, a few days after the arrival of Mullá Husayn, consisted of Mírzá Muhammad-‘Alíy-i-Nahrí, Mírzá Hádí, his brother; Mullá ‘Abdu’l-Karím-i-Qazvíní, Mullá Javád-i-Baraghání, Mullá ‘Abdu’l-‘Alíy-i-Haratí, and Mírzá Ibráhím-i-Shírází. In the course of their association with Him, the last three of the group gradually betrayed their blindness of heart and demonstrated the baseness of their character. The manifold evidences of the Báb’s increasing favour towards Mullá Husayn aroused their anger and excited the smouldering fire of their jealousy. In their impotent rage, they resorted to the abject weapons of fraud and of calumny. Unable at first to manifest openly their hostility to Mullá Husayn, they sought by every crafty device to beguile the minds and damp the affections of his devoted admirers. Their unseemly behaviour alienated the sympathy of the believers and precipitated their separation from the company of the faithful. Expelled by their very acts from the bosom of the Faith, they leagued themselves with its avowed enemies and proclaimed their utter rejection of its claims and principles. So great was the mischief which they stirred up among the people of that city that they were eventually expelled by the civil authorities, who alike despised and feared their plottings. The Báb has in a Tablet, in which He expatiates upon their machinations and misdeeds, compared them to the calf of the Samírí, the calf that had neither voice nor soul, which was both the abject handiwork and the object of the adoration of a wayward people. “May Thy condemnation, O God!” He wrote, with reference to Mullá Javád and Mullá ‘Abdu’l-‘Alí, “rest upon the Jibt and Tághút, [Qur’án, 4:50]  the twin idols of this perverse people.” All three subsequently proceeded to Kirmán and joined forces with Hájí Mírzá Muhammad Karím Khán, whose designs they furthered and the vehemence of whose denunciations they strove to reinforce. 

(Chapter 8, ‘The Dawn-Breakers’)

The Báb gave permission for His followers to enter Shiraz

Soon after this, He gave permission to His companions who had gathered in Isfáhán, to leave gradually for Shíráz, and there to wait until it should be feasible for Him to meet them. He cautioned them to exercise the utmost vigilance, instructed them to enter, a few at a time, the gate of the city, and bade them disperse, immediately upon their arrival, into such quarters as were reserved for travellers, and accept whatever employment they could find. 

(Chapter 8, ‘The Dawn-Breakers’)

Mulla Husayn met the Báb several times at night in the house of Huis maternal uncle in Shiraz

As he approached its gate, he instructed his brother to proceed in the dead of night to the house of the Báb’s maternal uncle and to request him to inform the Báb of his arrival. Mullá Husayn received, the next day, the welcome news that Hájí Mírzá Siyyid ‘Alí was expecting him an hour after sunset outside the gate of the city. Mullá Husayn met him at the appointed hour and was conducted to his home. Several times at night did the Báb honour that house with His presence, and continue in close association with Mullá Husayn until the break of day. 

(Chapter 8, ‘The Dawn-Breakers’)

Shortly after their arrival to Isfahan Mulla Husayn left for Shiraz

A few days after their arrival [in Isfahan], there reached them the news that Shíráz was in a state of violent agitation, that all manner of intercourse with the Báb had been forbidden, and that their projected visit to that city would be fraught with the gravest danger. Mullá Ḥusayn, quite undaunted by this sudden intelligence, decided to proceed to Shíráz. He acquainted only a few of his trusted companions with his intention. Discarding his robes and turban, and wearing the jubbih [coat] and kuláh [hat] of the people of Khurásán, he, disguising himself as a horseman of Hizárih and Quchán and accompanied by his brother and nephew, set out at an unexpected hour for the city of his Beloved. 

(Chapter 8, ‘The Dawn-Breakers’)

Mulla Husayn and his fellow-disciples left Kangavar for Isfahan

Mullá Husayn decided to join the company of his friends and to proceed with them to Isfáhán. Travelling alone, at about a farsakh’s [about 3 to 4 miles] distance in advance of his companions, he, as soon as he paused at nightfall to offer his prayer, would be overtaken by them and would, in their company, complete his devotions. He would be the first to resume the journey, and would again be joined by that devoted band at the hour of dawn, when he once more would break his march to offer his prayer. Only when pressed by his friends would he consent to observe the congregational form of worship. On such occasions he would sometimes follow the lead of one of his companions. Such was the devotion which he had kindled in those hearts that a number of his fellow-travellers would dismount from their steeds and, offering them to those who were journeying on foot, would themselves follow him, utterly indifferent to the strain and fatigues of the march.

As they approached the outskirts of Isfáhán, Mullá Husayn, fearing that the sudden entry of so large a group of people might excite the curiosity and suspicion of its inhabitants, advised those who were travelling with him to disperse and to enter the gates in small and inconspicuous numbers. 

(Chapter 8, ‘The Dawn-Breakers’)

Mulla Husayn counselled his fellow-disciples to exercise forbearance towards those disciples who were making disparaging remarks about him.

I have heard Mírzá Aḥmad-i-Katib, better known in those days as Mullá ‘Abdu’l-Karím, who had been the travelling companion of Mullá Javád from Qazvín, relate the following: “Mullá Javád often alluded in his conversation with me to Mullá Ḥusayn. His repeated and disparaging remarks, couched in artful language, impelled me to cease my association with him. Every time I determined to sever my intercourse with Mullá Javád, I was prevented by Mullá Ḥusayn, who, discovering my intention, counselled me to exercise forbearance towards him. Mullá Ḥusayn’s association with the loyal companions of the Báb greatly added to their zeal and enthusiasm. They were edified by his example and were lost in admiration for the brilliant qualities of mind and heart which distinguished so eminent a fellow-disciple.” 

(Chapter 8, ‘The Dawn-Breakers’)

Seeing how their fellow disciples held Mulla Husayn in such esteem and reverence some of the Bábís were moved with envy

Mullá Husayn, who, while in that city [Kangavar], led the companions of the Báb in the Friday congregational prayer, was held in such esteem and reverence by his fellow-disciples that a number of those present, who later on, in Shíráz, revealed their disloyalty to the Faith, were moved with envy. Among them were Mullá Javád-i-Baraghání and Mullá ‘Abdu’l-‘Alíy-i-Haratí, both of whom feigned submission to the Revelation of the Báb in the hope of satisfying their ambition for leadership. They both strove secretly to undermine the enviable position achieved by Mullá Husayn. Through their hints and insinuations, they persistently endeavoured to challenge his authority and disgrace his name. 

(Chapter 8, ‘The Dawn-Breakers’)

The believers from Karbila met Mulla Husayn in Kangavar on their way to Isfahan

On their way to Isfáhán they met, in the city of Kangavar, Mullá Husayn with his brother and nephew, who were his companions on his previous visit to Shíráz, and who were proceeding to Karbilá. They were greatly delighted by this unexpected encounter, and requested Mullá Husayn to prolong his stay in Kangavar, with which request he readily complied. 

(Chapter 8, ‘The Dawn-Breakers’)