Shaykh Ahmad’s attitude towards Siyyid Kázim

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

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

Shaykh Ahmad confided to Siyyid Kázim the secret of his mission

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

(Chapter 1, ‘The Dawn-Breakers’)

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

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

(Chapter 1, ‘The Dawn-Breakers’)

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

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

(Chapter 1, ‘The Dawn-Breakers’)

circa 1818: Shaykh Ahmad chose Siyyid Kázim as his successor

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

(Chapter 1, ‘The Dawn-Breakers’)

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

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

(Chapter 1, ‘The Dawn-Breakers’)

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

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

(Chapter 1, ‘The Dawn-Breakers’)

The city of Kirmansháh welcomes Shaykh Ahmad

Kirmanshah mid 19th century
(Wikipedia)

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

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

(Footnotes to Chapter 1 included by Shoghi Effendi)

Shaykh Ahmad leaves Tihran and proceeds to Kirmansháh

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

(Chapter 1, ‘The Dawn-Breakers’)

Genealogy of Bahá’u’lláh

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

(Footnotes to Chapter 1 included by Shoghi Effendi)

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

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

(Chapter 1, ‘The Dawn-Breakers’)

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

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

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

(Footnotes to Chapter 1 included by Shoghi Effendi)

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

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

(Chapter 1, ‘The Dawn-Breakers)

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

Province of Mázindarán

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

(Chapter 1, ‘The Dawn-Breakers)

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

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

(Chapter 1, ‘The Dawn-Breakers)

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

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

(Chapter 1, ‘The Dawn-Breakers)

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

Siyyid Kázim

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

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

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

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

(Chapter 1, ‘The Dawn-Breakers)

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

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

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

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

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

(Chapter 1, ‘The Dawn-Breakers’)

The second letter Shaykh Ahmad received from Fath-‘Ali Shah

Fah-'Ali Shah and Sons

A. L. M. Nicolas, in his book “Essai sur le Shaykhisme,” pp. 19–20, refers to a second letter addressed by the Sháh to Shaykh Ahmad:

“The Sháh, forewarned, wrote again telling him [Shaykh Ahmad] that evidently it was his duty, his, the King’s, to go out of his way to come to Yazd to see the illustrious and holy person whose feet were a blessing to the province upon whose soil they had trodden, but because of political reasons of high importance he could not, at this moment, leave the capital. Besides it was necessary, he said, in case of change of residence, to bring with him a force of at least ten thousand men, and, as the town of Yazd was too small to support such a large population, the arrival of so many troops would most certainly occasion a famine. ‘You would not wish such a calamity to occur, I am quite certain, and I think therefore that, although I am of very small importance compared to you, you will consent, nevertheless to come to me.’” 

(Footnotes, Chapter 1 of the Dawn-Breakers, included by Shoghi Effendi)

The King of Persia, Fath-‘Alí Sháh, addressed a written message and an invitation to Shaykh Ahmad

Fath-'Ali Shah

Such was the fame he acquired, that the ruler of Persia, Fath-‘Alí Sháh, was moved to address to him from Tihrán a written message, calling upon him to explain certain specific questions related to the abstruse teachings of the Muslim Faith, the meaning of which the leading ‘ulamás of his realm had been unable to unfold. To this he readily answered in the form of an epistle to which he gave the name of “Risaly-i-Sultaníyyih.” The Sháh was so pleased with the tone and subject matter of that epistle that he forthwith sent him a second message, this time extending to him an invitation to visit his court. Replying to this second imperial message, he wrote the following: “As I had intended ever since my departure from Najaf and Karbilá to visit and pay my homage to the shrine of the Imám Ridá in Mashhad, I venture to hope that your Imperial Majesty will graciously allow me to fulfil the vow which I have made. Later on, God willing, it is my hope and purpose to avail myself of the honour which your Imperial Majesty has deigned to confer upon me.” 

(The Dawn-Breakers, Chapter 1)

The people of Yazd and ‘Ulamás (religious learned) welcomed Shaykh Ahmad with excitement and reverence

The news of his arrival caused a great stir and certain ‘Ulamás among the most celebrated received him with reverence. They accorded him great consideration and the inhabitants of the town did likewise. All of the ‘Ulamás came to see him. It was well known that he was the most learned among the most learned.” 

- A. L. M. Nicolas  (“Essai sur le Shaykhisme,” p. 18, included as footnotes in Chapter 1 of the Dawn-Breakers by Shoghi Effendi)

Shaykh Ahmad chose Yazd as his temporary residence and wrote most of his books and epistles

A 14th Century mosque in Yazd (National Geographic 1999)

Having sown the seeds of Divine knowledge in the hearts of those whom he found receptive to his call, [in Shiraz] Shaykh Ahmad set out for Yazd, [about 190 miles northeast of Shiraz] where he tarried awhile, [until about 1816] engaged continually in the dissemination of such truths as he felt urged to reveal. Most of his books and epistles were written in that city. 

(The Dawn-Breakers, chapter 1)

A. L. M. Nicolas, in Chapter 5 of his book, “Essai sur le Shaykhisme,” gives a list of no less than ninety-six volumes as representing the entire literary output of this prolific writer. Among them, the more important are the following:

1. Commentary on the Ziyaratu’l Jami’atu’l-Kabirih of Shaykh Hádí.

2. Commentary on the verse “Qu’l Huvalláh-u-Ahad.”

3. Risaly-i-Khaqaníyyih, in answer to Fatḥ-‘Alí Sháh’s question regarding the superiority of the Qá’im over His ancestors.

4. On dreams.

5. Answer to Shaykh Musay-i-Bahrayní regarding the position and claims of the Sáhibu’z-Zamán.

6. Answer to the Súfís.

7. Answer to Mullá Mihdiy-i-Astirábádí on the knowledge of the soul.

8. On the joys and pains of the future life.

9. Answer to Mullá ‘Alí-Akbar on the best road to the attainment of God.

10. On the Resurrection. 

(Footnotes included by Shoghi Effendi, Dawn-Breakers, Chapter 1 of the Dawn-Breakers)

Vakil mosque in Shiraz & the Báb’s reference to it

“In the country of Fárs, there is a Mosque in the center of which rises a structure similar to the Ka’bih, (Masjid-i-Jum’ih). It was built only as a sign indicating the Manifestation of the Will of God through the erection of the house in that land. [Allusion to the new Mecca, i.e., the house of the Báb in Shíráz.] Blessed be he who worships God in that land; truly we, too, worshipped God there, and prayed for him who had erected that building.” 

– The Báb (from 'Persian Bayan', translated to French by A. L. M. Nicolas: ‘Le Bayán Persan,” vol. 2, p. 151.’; Footnotes included by Shoghi Effendi, The Dawn-Breakers, Chapter 1)