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’)

March 1845: The Báb sent an epistle to His followers in Karbila directing them to proceed to Isfahan – this “created a considerable stir among those who had been eagerly awaiting” His arrival at Karbilá

Soon after Naw-Rúz, an epistle reached them by way of Basrih, in which the Báb, who had intended to return from Hijáz to Persia by way of Karbilá, informed them of the change in His plan and of His consequent inability to fulfil His promise. He directed them to proceed to Isfáhán and remain there until the receipt of further instructions. “Should it be deemed advisable,” He added, “We shall request you to proceed to Shíráz; if not, tarry in Isfáhán until such time as God may make known to you His will and guidance.”

The receipt of this unexpected intelligence created a considerable stir among those who had been eagerly awaiting the arrival of the Báb at Karbilá. It agitated their minds and tested their loyalty. “What of His promise to us?” whispered a few of the discontented among them. “Does He regard the breaking of His pledge as the interposition of the will of God?” The others, unlike those waverers, became more steadfast in their faith and clung with added determination to the Cause. Faithful to their Master, they joyously responded to His invitation, ignoring entirely the criticisms and protestations of those who had faltered in their faith. They set out for Isfáhán, determined to abide by whatsoever might be the will and desire of their Beloved. They were joined by a few of their companions, who, though gravely shaken in their belief, concealed their feelings. Mírzá Muhammad-‘Alíy-i-Nahrí, whose daughter was subsequently joined in wedlock with the Most Great Branch, and Mírzá Hádí, the brother of Mírzá Muhammad-‘Alí, both residents of Isfáhán, were among those companions whose vision of the glory and sublimity of the Faith the expressed misgivings of the evil whisperers had failed to obscure. Among them, too, was a certain Muhammad-i-Haná-Sab, also a resident of Iṣfáhán, who is now serving in the home of Bahá’u’lláh. A number of these staunch companions of the Báb participated in the great struggle of Shaykh Tabarsí and miraculously escaped the tragic fate of their fallen brethren. 

(Chapter 8, ‘The Dawn-Breakers’)

The Báb was sought after everywhere in Shriraz

“These ethics taught by a young man at an age when passions were intense, deeply impressed an audience, religious to the point of fanaticism, above all when the words of the preacher were in perfect harmony with his conduct. No one doubted the continence and the firmness of Karbilá’í Siyyid ‘Alí-Muhammad; he spoke little, meditated constantly and most of the time fled from the presence of men, which all the more aroused their curiosity. He was sought after everywhere.”

…..

“By the uprightness of his life the young Siyyid served as an example to those about him. He was willingly listened to when, in his ambiguous and interrupted talks, he condemned the abuses evident in all classes of society. His words were repeated and elaborated upon and they spoke of him as the true Master and gave themselves to him unreservedly.” 

(Journal Asiatique, 1866, tome 7, p. 341; Footnotes to chapter 8 provided by Shoghi Effendi) 

The early impact of the Báb on Shiraz – by French diplomat Comte de Gobineau (1784–1858)

“Be that as it may, the resultant impression was immense in Shíráz and all the learned and religious gathered around ‘Alí-Muhammad. As soon as he appeared in the Mosque, they surrounded him and, as soon as he was seated in the pulpit, everyone was silent in order to listen to him. His public talks never attacked the essentials of the Faith of Islám, they respected most of its ritual; in fact, the Kitman dominated. Nevertheless, they were daring discourses. The clergy was not spared; its vices were cruelly lashed. The sad and painful destiny of humanity was generally the theme. Here and there, certain allusions, the obscurity of which irritated the passions of some while it flattered the pride of others already initiated as a whole or only in part, gave to his prophecies such a bitter truth that the crowd was growing day by day and so, in all Persia, they were beginning to talk of ‘Alí-Muhammad.

“The Mullás of Shíráz had not waited for all this agitation to unite against this young detractor. From his first public appearances, they sent to him their most able Mullás to argue with him and confuse him, and these public debates were held either in the Mosques or in the colleges in the presence of the Governor, the military chiefs, the clergy, the people, in fact before everyone. But, instead of benefiting the clergy, they contributed quite a little to spread and exalt, at their own expense, the renown of this enthusiastic teacher. It is a fact that he defeated his adversaries, he condemned them—which was not very difficult—with the Qur’án in hand. It was an easy matter for him to show before all these crowds who knew the Mullás well, at which point their conduct, their precepts, and to what extent their beliefs, even their theology, were in flagrant contradiction with the Book, which they could not deny.

Naw-Ruz 1845 witnessed the “breeze of His [the Báb’s] loving-kindness and tender mercy wafted over” Shiraz and beyond as far away as Karbilá

The Naw-Rúz of that year, which heralded the advent of a new springtime, was also symbolic of that spiritual rebirth, the first stirring of which could already be discerned throughout the length and breadth of the land. A number of the most eminent and learned among the people of that country emerged from the wintry desolation of heedlessness, and were quickened by the reviving breath of the new-born Revelation. The seeds which the Hand of Omnipotence had implanted in their hearts germinated into blossoms of the purest and loveliest fragrance. 

As the breeze of His loving-kindness and tender mercy wafted over these blossoms, the penetrating power of their perfume spread far and wide over the face of all that land. It diffused itself even beyond the confines of Persia. It reached Karbilá and reanimated the souls of those who were waiting in expectation for the return of the Báb to their city. 

(Chapter 8, ‘The Dawn-Breakers’)

March 1845: The Báb celebrated Naw-Ruz with His family and kinsmen

The Báb regained His home and for some time was able to lead, in the privacy of His house, and in close association with His family and kinsmen, a life of comparative tranquillity. In those days He celebrated the advent of the first Naw-Rúz since He had declared His Mission. That festival fell, in that year, on the tenth day of the month of Rabí’u’l-Avval, 1261 A.H. [March 1845] 

(Chapter 8, ‘The Dawn-Breakers’)

An example of the Báb’s impact on some who were present during His brief public address at Vakil Mosque: - Hájí Muhammad-Bisat

And yet another of those who felt the fascination of the Báb on that day was the late Hájí Muhammad-Bisat, a man well-versed in the metaphysical teachings of Islám and a great admirer of both Shaykh Ahmad and Siyyid Kázim. He was of a kindly disposition and was gifted with a keen sense of humour. He had won the friendship of the Imám-Jum’ih, was intimately associated with him, and was a faithful attendant at the Friday congregational prayer. 

(Chapter 8, ‘The Dawn-Breakers’)

An example of the Báb’s impact on some who were present during His brief public address at Vakil Mosque: - Hájí Abu’l-Hasan-i-Bazzaz

Hájí Abu’l-Hasan-i-Bazzaz, who, as a fellow-traveller of the Báb during His pilgrimage to Hijáz, had but dimly recognised the overpowering majesty of His Mission, was, on that memorable Friday, profoundly shaken and completely transformed. He bore the Báb such love that tears of an overpowering devotion continually flowed from his eyes. All who knew him admired the uprightness of his conduct and praised his benevolence and candour. He, as well as his two sons, has proved by his deeds the tenacity of his faith, and has won the esteem of his fellow-believers. 

(Chapter 8, ‘The Dawn-Breakers’)

An example of the Báb’s impact on some who were present during His brief public address at Vakil Mosque: - Mírzá Rahím-i-Khabbaz

Among them also was Mírzá Rahím-i-Khabbaz, who distinguished himself by his fearlessness and fiery ardour. He relaxed not in his efforts until the hour of his death. 

(Chapter 8, ‘The Dawn-Breakers’)

An example of the Báb’s impact on some who were present during His brief public address at Vakil Mosque: - Mírzá Áqáy-i-Rikáb-Sáz

Still another was Mírzá Áqáy-i-Rikáb-Sáz. He became so enamoured of the Báb on that day that no persecution, however severe and prolonged, was able either to shake his convictions or to obscure the radiance of his love. He, too, attained the presence of Bahá’u’lláh in ‘Iráq. In answer to the questions which he asked regarding the interpretation of the Disconnected Letters of the Qur’án and the meaning of the Verse of Núr, he was favoured with an expressly written Tablet revealed by the pen of Bahá’u’lláh. In His path he eventually suffered martyrdom. 

(Chapter 8, ‘The Dawn-Breakers’)

An example of the Báb’s impact on some who were present during His brief public address at Vakil Mosque: - Muhammad-Karím

A certain Muhammad-Karím who was among the congregation that Friday was likewise attracted by the Báb’s remarkable behaviour on that occasion. What he saw and heard on that day brought about his immediate conversion. Persecution drove him out of Persia to ‘Iráq, where, in the presence of Bahá’u’lláh, he continually deepened his understanding and faith. Later on he was bidden by Him to return to Shíráz and to endeavour to the best of his ability to propagate the Cause. There he remained and laboured to the end of his life. 

(Chapter 8, ‘The Dawn-Breakers’)

An example of the Báb’s impact on some who were present during His brief public address at Vakil Mosque: - the nephew of the Imám-Jum’ih of Shiraz

A few among those who were present on that memorable occasion in the Masjid-i-Vakíl, and had listened to the statements of the Báb, were greatly impressed by the masterly manner in which that Youth had, by His unaided efforts, succeeded in silencing His formidable opponents. Soon after this event, they were each led to apprehend the reality of His Mission and to recognise its glory. Among them was Shaykh ‘Alí Mírzá, the nephew of this same Imám-Jum’ih, a young man who had just attained the age of maturity. The seed implanted in his heart grew and developed, until in the year 1267 A.H. [1850-51 A.D.] he was privileged to meet Bahá’u’lláh in ‘Iráq. That visit filled him with enthusiasm and joy. Returning greatly refreshed to his native land, he resumed with redoubled energy his labours for the Cause. From that year until the present time, he has persevered in his task, and has achieved distinction by the uprightness of his character and whole-hearted devotion to his government and country. Recently a letter addressed by him to Bahá’u’lláh has reached the Holy Land, in which he expresses his keen satisfaction at the progress of the Cause in Persia. “I am mute with wonder,” he writes, “when I behold the evidences of God’s unconquerable power manifested among the people of my country. In a land which has for years so savagely persecuted the Faith, a man who for forty years has been known throughout Persia as a Bábí, has been made the sole arbitrator in a case of dispute which involves, on the one hand, the Zillu’s-Sultán, the tyrannical son of the Sháh and a sworn enemy of the Cause, and, on the other, Mírzá Fath-‘Alí Khán, the Sáhib-i-Diván. It has been publicly announced that whatsoever be the verdict of this Bábí, the same should be unreservedly accepted by both parties and should be unhesitatingly enforced.” 

(Chapter 8, ‘The Dawn-Breakers’)

Muhammad Shah sent a very distinguished cleric to investigate the circumstances pertaining to the Báb

Following this public seance provoked by the folly of the Mullás and which won for him numerous partisans, the trouble became serious in all the provinces of Persia; the dispute grew into such a grave situation that Muhammad Sháh sent to Shíráz a man in whom he had complete confidence, instructing him to make a report of everything he saw and understood. This envoy was Siyyid Yahyáy-i-Darábí. 

- A. L. M. Nicolas  ('Siyyid ‘Alí-Muhammad dit le Báb,' pp. 232–233; Footnotes to chapter 8 provided by Shoghi Effendi) 

The Báb’s public address at Vakil Mosque in Shiraz

Vakil Mosque circa 1935 - Entrance door and pulpit

The Báb, accompanied by Hájí Mírzá Siyyid ‘Alí, arrived at the Masjid at a time when the Imám-Jum’ih had just ascended the pulpit and was preparing to deliver his sermon. As soon as his eyes fell upon the Báb, he publicly welcomed Him, requested Him to ascend the pulpit, and called upon Him to address the congregation. 
The Báb, responding to his invitation, advanced towards him and, standing on the first step of the staircase, prepared to address the people. “Come up higher,” interjected the Imám-Jum’ih. Complying with his wish, the Báb ascended two more steps. As He was standing, His head hid the breast of Shaykh Abú-Turáb, who was occupying the pulpit-top. He began by prefacing His public declaration with an introductory discourse. No sooner had He uttered the opening words of “Praise be to God, who hath in truth created the heavens and the earth,” than a certain siyyid known as Siyyidi-Shish-Parí, whose function was to carry the mace before the Imám-Jum’ih, insolently shouted: “Enough of this idle chatter! Declare, now and immediately, the thing you intend to say.” The Imám-Jum’ih greatly resented the rudeness of the siyyid’s remark. “Hold your peace,” he rebuked him, “and be ashamed of your impertinence.” He then, turning to the Báb, asked Him to be brief, as this, he said, would allay the excitement of the people. The Báb, as He faced the congregation, declared: “The condemnation of God be upon him who regards me either as a representative of the Imám or the gate thereof. The condemnation of God be also upon whosoever imputes to me the charge of having denied the unity of God, of having repudiated the prophethood of Muhammad, the Seal of the Prophets, of having rejected the truth of any of the messengers of old, or of having refused to recognise the guardianship of ‘Alí, the Commander of the Faithful, or of any of the imáms who have succeeded him.” He then ascended to the top of the staircase, embraced the Imám-Jum’ih, and, descending to the floor of the Masjid, joined the congregation for the observance of the Friday prayer. The Imám-Jum’ih intervened and requested Him to retire. “Your family,” he said, “is anxiously awaiting your return. All are apprehensive lest any harm befall you. Repair to your house and there offer your prayer; of greater merit shall this deed be in the sight of God.” Hájí Mírzá Siyyid ‘Alí also was, at the request of the Imám-Jum’ih, asked to accompany his nephew to his home. This precautionary measure which Shaykh Abú-Turáb thought it wise to observe was actuated by the fear lest, after the dispersion of the congregation, a few of the evil-minded among the crowd might still attempt to injure the person of the Báb or endanger His life. But for the sagacity, the sympathy, and the careful attention which the Imám-Jum’ih so strikingly displayed on a number of such occasions, the infuriated mob would doubtless have been led to gratify its savage desire, and would have committed the most abominable of excesses. He seemed to have been the instrument of the invisible Hand appointed to protect both the person and the Mission of that Youth.

Interior of Vakil Mosque circa 1935

(Chapter 8, ‘The Dawn-Breakers’)

The Imám-Jum’ih [Friday Imám] of Shiraz invited the Báb to his mosque to address the congregation about His claims

Shaykh Abú-Turáb was known to be a man of kindly disposition, and of a temperament and nature which bore a striking resemblance to the character of the late Mírzá Abu’l-Qásim, the Imám-Jum’ih of Tihrán. He was extremely reluctant to treat with contumely persons of recognised standing, particularly if these were residents of Shíráz. Instinctively he felt this to be his duty, observed it conscientiously, and was as a result universally esteemed by the people of that city. He therefore sought, through evasive answers and repeated postponements, to appease the indignation of the multitude. He found, however, that the stirrers-up of mischief and sedition were bending every effort further to inflame the feelings of general resentment which had seized the masses. He at length felt compelled to address a confidential message to Hájí Mírzá Siyyid ‘Alí, requesting him to bring the Báb with him on Friday to the Masjid-i-Vakíl, that He might fulfil the pledge He had given. “My hope,” he added, “is that by the aid of God the statements of your nephew may ease the tenseness of the situation and may lead to your tranquillity as well as to our own.” 

(Chapter 8, ‘The Dawn-Breakers’)

The Báb’s reunion with His Family and undisturbed retirement

Hájí Mírzá Siyyid ‘Alí, his heart filled with gratitude to God, conducted the Báb to His home and committed Him to the loving care of His revered mother. He rejoiced at this family reunion and was greatly relieved by the deliverance of his dear and precious Kinsman from the grasp of that malignant tyrant. In the quiet of His own home, the Báb led for a time a life of undisturbed retirement. No one except His wife, His mother, and His uncles had any intercourse with Him. Meanwhile the mischief-makers were busily pressing Shaykh Abú-Turáb to summon the Báb to the Masjid-i-Vakíl and to call upon Him to fulfil His pledge. 

(Chapter 8, ‘The Dawn-Breakers’)

The Báb’s maternal uncle, Hájí Mírzá Siyyid ‘Alí, consented to the Governor “to act as the sponsor of his Nephew”

As Shaykh Abú-Turáb arose to depart in the hope of terminating the proceedings, Ḥusayn Khán intervened and said: “We shall require a person of recognised standing to give bail and surety for him, and to pledge his word in writing that if ever in future this youth should attempt by word or deed to prejudice the interests either of the Faith of Islám or of the government of this land, he would straightway deliver him into our hands, and regard himself under all circumstances responsible for his behaviour.” Ḥájí Mírzá Siyyid ‘Alí, the Báb’s maternal uncle, who was present at that meeting, consented to act as the sponsor of his Nephew. In his own handwriting he wrote the pledge, affixed to it his seal, confirmed it by the signature of a number of witnesses, and delivered it to the governor; whereupon Ḥusayn Khán ordered that the Báb be entrusted to the care of His uncle, with the condition that at whatever time the governor should deem it advisable, Ḥájí Mírzá Siyyid ‘Alí would at once deliver the Báb into his hands. 

(Chapter 8, ‘The Dawn-Breakers’)

The Imám-Jum’ih of Shíráz, shaykh Abú-Turáb, protected the Báb from further wrath and insults of the Governor, Husayn Khan

Shaykh Abú-Turáb, the Imám-Jum’ih of Shíráz, who was present at that meeting and who strongly disapproved of the conduct of Husayn Khán, ordered that the Báb’s turban be replaced upon His head, and invited Him to be seated by his side. Turning to the governor, the Imám-Jum’ih explained to him the circumstances connected with the revelation of the verse of the Qur’án which the Báb had quoted, and sought by this means to calm his fury. “This verse which this youth has quoted,” he told him, “has made a profound impression upon me. The wise course, I feel, is to enquire into this matter with great care, and to judge him according to the precepts of the holy Book.” Husayn Khán readily consented; whereupon Shaykh Abú-Turáb questioned the Báb regarding the nature and character of His Revelation. The Báb denied the claim of being either the representative of the promised Qá’im or the intermediary between Him and the faithful. “We are completely satisfied,” replied the Imám-Jum’ih; “we shall request you to present yourself on Friday in the Masjid-i-Vakíl, and to proclaim publicly your denial.” 

(Chapter 8, ‘The Dawn-Breakers’)

The rude and disrespectful way in which Husayn Khan, the Governor of Fars, treated the Báb during his first meeting

He [the Governor of Fars] received Him with the utmost insolence and bade Him occupy a seat facing him in the centre of the room. He publicly rebuked Him, and in abusive language denounced His conduct. “Do you realise,” he angrily protested, “what a great mischief you have kindled? Are you aware what a disgrace you have become to the holy Faith of Islám and to the august person of our sovereign? Are you not the man who claims to be the author of a new revelation which annuls the sacred precepts of the Qur’án?” The Báb calmly replied: “‘If any bad man come unto you with news, clear up the matter at once, lest through ignorance ye harm others, and be speedily constrained to repent of what ye have done.’”  These words inflamed the wrath of Husayn Khán. “What!” he exclaimed. “Dare you ascribe to us evil, ignorance, and folly?” Turning to his attendant, he bade him strike the Báb in the face. So violent was the blow, that the Báb’s turban fell to the ground. 

(Chapter 8, ‘The Dawn-Breakers’)

Shiraz - June 1845: The “most unusual spectacle” of the Báb marching “before His escort, which followed Him in an attitude of respectful devotion”

The Báb straightway resumed His journey to Shíráz. Free and unfettered, He went before His escort, which followed Him in an attitude of respectful devotion. By the magic of His words, He had disarmed the hostility of His guards and transmuted their proud arrogance into humility and love. Reaching the city, they proceeded directly to the seat of the government. Whosoever observed the cavalcade marching through the streets could not help but marvel at this most unusual spectacle. Immediately Husayn Khán was informed of the arrival of the Báb, he summoned Him to his presence. 

(Chapter 8, ‘The Dawn-Breakers’)

The amazing interaction between the Báb and the leader of the escort sent by the governor of Fars to arrest the Báb

The leader of that escort, a member of the Núsayrí community, better known as the sect of ‘Alíyu’lláhí, related the following:

“Having completed the third stage of our journey to Búshihr, we encountered, in the midst of the wilderness a youth who wore a green sash and a small turban after the manner of the siyyids who are in the trading profession. He was on horseback, and was followed by an Ethiopian servant who was in charge of his belongings. As we approached him, he saluted us and enquired as to our destination. I thought it best to conceal from him the truth, and replied that in this vicinity we had been commanded by the governor of Fárs to conduct a certain enquiry. He smilingly observed:

‘The governor has sent you to arrest Me. Here am I; do with Me as you please. By coming out to meet you, I have curtailed the length of your march, and have made it easier for you to find Me.’

I was startled by his remarks and marvelled at his candour and straightforwardness. I could not explain, however, his readiness to subject himself, of his own accord, to the severe discipline of government officials, and to risk thereby his own life and safety. I tried to ignore him, and was preparing to leave, when he approached me and said:

‘I swear by the righteousness of Him who created man, distinguished him from among the rest of His creatures, and caused his heart to be made the seat of His sovereignty and knowledge, that all My life I have uttered no word but the truth, and had no other desire except the welfare and advancement of My fellow-men. I have disdained My own ease and have avoided being the cause of pain or sorrow to anyone. I know that you are seeking Me. I prefer to deliver Myself into your hands, rather than subject you and your companions to unnecessary annoyance for My sake.’

The governor of the province of Fárs, Husayn Khán-i-Íravání, despatched a mounted escort to Búshihr to arrest the Báb and to bring Him in chains to Shíráz.

Hsayn Khán’s anger was not appeased by this atrocious and most undeserved chastisement. His wanton and capricious cruelty found further vent in the assault which he now directed against the person of the Báb.  He despatched to Búshihr a mounted escort of his own trusted guard, with emphatic instructions to arrest the Báb and to bring Him in chains to Shíráz. 

(Chapter 8, ‘The Dawn-Breakers’) 

1844: Conditions in Shiraz immediately after the Declaration of the Báb – described by historian A. L. M. Nicolas

“This city became the arena for passionate discussions which profoundly troubled the general peace. The curious, the pilgrims, the scandal-mongers met there commenting upon the news, approving or blaming, exalting the young Siyyid, or, on the contrary, heaping upon him maledictions and insults. Everyone was excited and enervated. The Mullás saw with bitter anxiety the growing number of adherents to the new doctrine and their resources diminished correspondingly. It became necessary to act, as prolonged tolerance would empty the Mosques of their believers who were convinced that since Islám did not defend itself, it acknowledged defeat. On the other hand, Husayn Khán, governor of Shíráz, Nizámu’d-Dawlih, feared that, in letting things drift, the scandal would become such that later it would be impossible to suppress it; that would be to court disgrace. Besides, the Báb did not content himself with preaching, he called to himself men of good-will. ‘He who knows the Word of God and does not come to His assistance in the days of violence is exactly like those who turned away from the testimony of his holiness Husayn, son of ‘Alí, at Karbilá. Those are the impious ones!’ (Kitab-i-Baynu’l-Haramayn.) The civil interests concurring with the interests of heaven, Nizámu’d-Dawlih and Shaykh Abú-Turáb, the Imám-Jum’ih agreed that humiliation should be inflicted upon the innovator such as would discredit him in the eyes of the populace; perhaps thus they might succeed in quieting things.” 

- A. L. M. Nicolas  (“Siyyid ‘Alí-Muḥammad dit le Báb,” pp. 229–230; Footnotes to chapter 8 provided by Shoghi Effendi)