The story of how Mullá Husayn was able to discover Baha’u’llah in Tihran and have delivered to Him a scroll containing passages from the Writings of the Báb

Mírzá Músá, Áqáy-i-Kalím, the brother of Bahá’u’lláh, recounted to me [Nabil] the following:

“I have heard Mullá Muhammad-i-Mu’allim, a native of Núr, in the province of Mázindarán, who was a fervent admirer of both Shaykh Ahmad and Siyyid Kázim, relate this story:

‘I was in those days recognised as one of the favoured disciples of Hájí Mírzá Muhammad, and lived in the same school in which he taught. My room adjoined his room, and we were closely associated together. On the day that he was engaged in discussion with Mullá Husayn, I overheard their conversation from beginning to end, and was deeply affected by the ardour, the fluency, and learning of that youthful stranger. I was surprised at the evasive answers, the arrogance, and contemptuous behaviour of Hájí Mírzá Muhammad.

That day I felt strongly attracted by the charm of that youth, and deeply resented the unseemly conduct of my teacher towards him. I concealed my feelings, however, and pretended to ignore his discussions with Mullá Husayn. I was seized with a passionate desire to meet the latter, and ventured, at the hour of midnight, to visit him. He did not expect me, but I knocked at his door, and found him awake seated beside his lamp. He received me affectionately, and spoke to me with extreme courtesy and tenderness. I unburdened my heart to him, and as I was addressing him, tears, which I could not repress, flowed from my eyes.

Mullá Husayn’s days in Tihran

During his stay in Tihrán, Mullá Husayn each day would leave his room early in the morning and would return to it only an hour after sunset. Upon his return he would quietly and alone re-enter his room, close the door behind him, and remain in the privacy of his cell until the next day. 

(Chapter 4, ‘The Dawn-Breakers’)

Mullá Husayn was the bearer of a Tablet for Muhammad Sháh

According to Samandar (manuscript, p. 2), Mullá Ḥusayn, on his way from Shíráz to Ṭihrán in the year 1260 A.H., was the bearer of a Tablet revealed by the Báb for Muhammad Sháh. 

(Footnotes to Chapter 4, provided by Shoghi Effendi)

circa 1930s: Tehran

(The Dawn-Breakers)

Muhammad Sháh and Prime Minister, Hájí Mírzá Aqásí, met Mullá Husayn

Portrait of Muhammad Shah and
his Vizier Haj Mirza Aghasi

“He [Mullá Husayn] passed several days in that capital but he did not appear in public. He limited himself to confidential conversations with those who visited him. He thus received many and won over to his doctrine a fairly large number of enquirers. Each one wished to see him, or to have seen him, and the King, Muhammad Sháh and his Minister, Hájí Mírzá Aqásí, true Persians as they were, did not fail to have him brought before them. He laid before them his doctrine and gave to them the Books of the Master.” (Comte de Gobineau’s “Les Religions et les Philosophies dans l’Asie Centrale,” p. 131.) 

(Footnotes to Chapter 4, provided by Shoghi Effendi)

Mullá Husayn arrived in Tihrán and was soon reproached by a leader of the shaykhí community of Tihrán

Tihran - late 19th Century

From Qum, Mullá Ḥusayn proceeded directly to Tihrán. He lived, during his stay in the capital, in one of the rooms which belonged to the madrisih of Mírzá Sáliḥ, better known as the madrisih of Pay-i-Minar. Hájí Mírzá Muhammad-i-Khurásání, the leader of the shaykhí community of Tihrán, who acted as an instructor in that institution, was approached by Mullá Husayn but failed to respond to his motivation to accept the Message. “We had cherished the hope he said to Mullá Husayn, “that after the death of Siyyid Kázim you would strive to promote the best interests of the shaykhí community and would deliver it from the obscurity into which it has sunk. You seem, however, to have betrayed its cause. You have shattered our fondest expectations. If you persist in disseminating these subversive doctrines, you will eventually extinguish the remnants of the shaykhís in this city.” Mullá Ḥusayn assured him that he had no intention of prolonging his stay in Tihrán, that his aim was in no wise to abase or suppress the teachings inculcated by Shaykh Ahmad and Siyyid Kázim. 

(Chapter 4, ‘The Dawn-Breakers’)

From Káshan Mullá Husayn went to Qum

Arriving in Qum, Mullá Husayn found its people utterly unprepared to heed his call. The seeds he sowed among them did not germinate until the time when Bahá’u’lláh was exiled to Baghdád. In those days Hájí Mírzá Músá, a native of Qum, embraced the Faith, journeyed to Baghdád, and there met Bahá’u’lláh. He eventually quaffed the cup of martyrdom in His path. 

(Chapter 4, ‘The Dawn-Breakers’)

Mullá Husayn left Isfahán for Káshán

From Isfáhán, Mullá Husayn proceeded to Káshán. The first to be enrolled in that city among the company of the faithful was a certain Hájí Mírzá Jání, surnamed Par-Pa, who was a merchant of note.  Among the friends of Mullá Husayn was a well-known divine, Siyyid ‘Abdu’l-Báqí, a resident of Káshán and a member of the shaykhí community. Although intimately associated with Mullá Husayn during his stay in Najaf and Karbilá, the Siyyid felt unable to sacrifice rank and leadership for the Message which his friend had brought him. 

(Chapter 4, ‘The Dawn-Breakers’)

Opposition to Mullá Husayn’s success in Isfahán

“The sojourn of Bushrú’i [Mulla Husayn] in Isfáhán proved a triumph for the Báb. The conversions that he performed were numerous and brilliant; but, such are the ways of the world, that they drew down upon him the fierce hatred of the official clergy to which he was obliged to yield and he withdrew from that city. In fact, the conversion of Mullá Muhammad Taqí-i-Hiratí, a jurist of the first rank, brought their fury to a climax, because over-flowing with zeal as he was, he would go every day to the mambar where he talked to men openly of the greatness of the Báb to whom he gave the rank of Na’ib-i-khass of the twelfth Imám.” (A. L. M. Nicolas’ “Siyyid ‘Alí-Muhammad dit le Báb,” p. 255.)

(Footnotes to Chapter 4, provided by Shoghi Effendi)

Another early believer in Isfahan

Gobineau (p. 129) mentions Mullá Muhammad-Taqíy-i-Haratí, a well-known juris-consult, as one of the earliest converts to the Faith. (Footnotes to Chapter 4 provided by Shoghi Effendi)

The story of how Mullá Sádiq-i-Muqaddas, surnamed by Bahá’u’lláh, Ismu’lláhu’l-Asdaq, (The name of God, the Most Truthful) recognized the Báb through Mullá Husayn in Isfahán

As soon as he [Mullá Sádiq-i-Muqaddas] learned of the arrival of Mullá Husayn in Isfáhán, he hastened to meet him. He gives the following account of his first interview, which took place at night in the home of Mírzá Muhammad-‘Alíy-i-Nahrí:

“I asked Mullá Husayn to divulge the name of Him who claimed to be the promised Manifestation. He replied: ‘To enquire about that name and to divulge it are alike forbidden.’ ‘Would it, then, be possible,’ I asked, ‘for me, even as the Letters of the Living, to seek independently the grace of the All-Merciful and, through prayer, to discover His identity?’ ‘The door of His grace,’ he replied, ‘is never closed before the face of him who seeks to find Him.’

I immediately retired from his presence, and requested his host to allow me the privacy of a room in his house where, alone and undisturbed, I could commune with God. In the midst of my contemplation, I suddenly remembered the face of a Youth whom I had often observed while in Karbilá, standing in an attitude of prayer, with His face bathed in tears at the entrance of the shrine of the Imám Husayn. That same countenance now reappeared before my eyes. In my vision I seemed to behold that same face, those same features, expressive of such joy as I could never describe. He smiled as He gazed at me. I went towards Him, ready to throw myself at His feet. I was bending towards the ground, when, lo! that radiant figure vanished from before me.

Some of the first believers in Isfahán who subsequently identified themselves with the Message proclaimed by the Báb

Among the siyyids of Isfáhán, a few, such as Mírzá Muhammad-‘Alíy-i-Nahrí, whose daughter was subsequently joined in wedlock with the Most Great Branch, [1] Mírzá Hádí, the brother of Mírzá Muhammad-‘Alí, and Mírzá Muhammad-Riḍáy-i-Pa-Qal’iyí, recognised the truth of the Cause. Mullá Sádiq-i-Khurásání, formerly known as Muqaddas, and surnamed by Bahá’u’lláh, Ismu’lláhu’l-Asdaq, who, according to the instructions of Siyyid Kázim, had during the last five years been residing in Iṣfáhán and had been preparing the way for the advent of the new Revelation, was also among the first believers who identified themselves with the Message proclaimed by the Báb. 

(Chapter 4, ‘The Dawn-Breakers)

[1] Reference to ‘Abdu’l-Bahá’s marriage with Munírih Khánum

A passage from the Báb concerning the first person who recognized the Truth in Isfahán

‘Behold the land of Sád (Isfáhán) which in this world of appearances is the greatest of lands. In every one of its schools, numerous slaves are found who bear the name of savants and contestants. At the time of the election of members, even a sifter of grain may put on the garb of primacy (above the others). It is here that the secret of the word of the Imáms, regarding the Manifestation, shines forth: “The lowliest of the creatures shall become the most exalted, and the most exalted shall become the most debased.’” (“The Bayán Persan,” vol. 4, p. 113.) 

(The Báb, quoted in Footnotes to Chapter 4, provided by Shoghi Effendi)

The Báb’s reference to the first believer in Isfáhán

Such was the devotion of this youth, [the sifter of wheat in Isfáhán] that the Báb, in the Persian Bayán, refers to him in such terms:

“Isfáhán, that outstanding city, is distinguished by the religious fervour of its shí’ah inhabitants, by the learning of its divines, and by the keen expectation, shared by high and low alike, of the imminent coming of the Sáhibu’z-Zamán. In every quarter of that city, religious institutions have been established. And yet, when the Messenger of God had been made manifest, they who claimed to be the repositories of learning and the expounders of the mysteries of the Faith of God rejected His Message. Of all the inhabitants of that seat of learning, only one person, a sifter of wheat, was found to recognise the Truth, and was invested with the robe of Divine virtue!” 

(Chapter 4, ‘The Dawn-Breakers’)

The first person to embrace the Cause of the Báb in Isfáhán was a sifter of wheat

Isfahan 1839

The first to embrace the Cause of the Báb in that city was a man, a sifter of wheat, who, as soon as the Call reached his ears, unreservedly accepted the Message. With marvellous devotion he served Mullá Husayn, and through his close association with him became a zealous advocate of the new Revelation. A few years later, when the soul-stirring details of the siege of the fort of Shaykh Tabarsí were being recounted to him, he felt an irresistible impulse to throw in his lot with those heroic companions of the Báb who had risen for the defence of their Faith. Carrying his sieve in his hand, he immediately arose and set out to reach the scene of that memorable encounter. “Why leave so hurriedly?” his friends asked him, as they saw him running in a state of intense excitement through the bazaars of Isfáhán. “I have risen,” he replied, “to join the glorious company of the defenders of the fort of Shaykh Tabarsí! With this sieve which I carry with me, I intend to sift the people in every city through which I pass. Whomsoever I find ready to espouse the Cause I have embraced, I will ask to join me and hasten forthwith to the field of martyrdom.” 

(Chapter 4, ‘The Dawn-Breakers’)

Failing their second attempt from religious authorities, the disciples approached the governor of Isfahán to stop Mullá Husayn

Manuchihr-Khan
the governor of Isfahan

This severe rebuke, pronounced by Hájí Kalbásí, greatly disconcerted the disciples of Hájí Siyyid Asadu’lláh. In their dismay they appealed to Manúchihr Khán, the Mu’tamídu’d-Dawlih, the governor of the city. That wise and judicious ruler refused to interfere in these matters, which he said fell exclusively within the jurisdiction of the ‘ulamás. He warned them to abstain from mischief and to cease disturbing the peace and tranquillity of the messenger. His trenchant words shattered the hopes of the mischief-makers. Mullá Husayn was thereby relieved from the machinations of his enemies, and, for a time, pursued untrammelled the course of his labours. 

(Chapter 4, ‘The Dawn-Breakers’)

Not receiving satisfactory answer from the son of the late mujtahid, the disciples complained to a second famous authority in Islamic law

Finding that their efforts had failed to influence Hájí Siyyid Asadu’lláh, his disciples referred the matter to Hájí Muhammad-Ibráhím-i-Kalbásí. “Woe betide us,” they loudly protested, “for the enemy has risen to disrupt the holy Faith of Islám. ln lurid and exaggerated language, they stressed the challenging character of the ideas propounded by Mullá Husayn. “Hold your peace,” replied Hájí Muhammad-Ibráhím. “Mullá Husayn is not the person to be duped by anyone, nor can he fall a victim to dangerous heresies. If your contention be true, if Mullá Husayn has indeed espoused a new Faith, it is unquestionably your first obligation to enquire dispassionately into the character of his teachings, and to refrain from denouncing him without previous and careful scrutiny. If my health and strength be restored, it is my intention, God willing, to investigate the matter myself, and to ascertain the truth.” 

(Chapter 4, ‘The Dawn-Breakers’)

Mullá Husayn announced the appearance of the Báb from all pulpits of Isfáhán

In crowds they gathered to hear the teacher. He occupied in turn all the pulpits of Isfáhán where he was free to speak publicly and to announce that Mírzá ‘Alí-Muhammad was the twelfth Imám, the Imám Mihdí. He displayed and read his Master’s books and would reveal their eloquence and their depth, emphasizing the extreme youthfulness of the seer and telling of his miracles.” (Comte de Gobineau’s “Les Religions et les Philosophies dans l’Asie Centrale,” p. 130.) 

(Footnotes to Chapter 4 of ‘The Dawn-Breakers’, provided by Shoghi Effendi)

Mullá Husayn’s first stop: City of Isfáhán – Reaction from disciples of eminent mujtahid, Hájí Siyyid Muhammad-Báqir

circa 1935: madrisih of Ním-Ávard in Isfahan

With these noble words [The Báb’s reassuring words] ringing in his ears, Mullá Husayn embarked upon his perilous enterprise. Wherever he went, to whatever class of people he addressed himself, he delivered fearlessly and without reserve the Message with which his beloved Master had entrusted him. Arriving in Isfáhán, he established himself in the madrisih of Ním-Ávard. Around him gathered those who on his previous visit to that city had known him as the favoured messenger of Siyyid Kázim to the eminent mujtahid, Hájí Siyyid Muhammad-Báqir.  He, being now dead, had been succeeded by his son, who had just returned from Najaf and was now established upon the seat of his father. Hájí Muhammad-Ibráhím-i-Kalbásí had also fallen seriously ill, and was on the verge of death. The disciples of the late Hájí Siyyid Muhammad-Báqir, now freed from the restraining influence of their departed teacher, and alarmed at the strange doctrines which Mullá Husayn was propounding, vehemently denounced him to Hájí Siyyid Asadu’lláh, the son of the late Hájí Siyyid Muhammad-Báqir. “Mullá Husayn,” they complained, “was able, in the course of his last visit, to win the support of your illustrious father to the cause of Shaykh Ahmad. No one among the Siyyid’s helpless disciples dared to oppose him. He now comes as the upholder of a still more formidable opponent and is pleading His Cause with still greater vehemence and vigour. He is persistently claiming that He whose Cause he now champions is the Revealer of a Book which is divinely inspired, and which bears a striking resemblance to the tone and language of the Qur’án. In the face of the people of this city, he has flung these challenging words: ‘Produce one like it, if you are men of truth.’ The day is fast approaching when the whole of Isfáhán will have embraced his Cause!” Hájí Siyyid Asadu’lláh returned evasive answers to their complaints. “What am I to say?” he was at last forced to reply. Do you not yourselves admit that Mullá Husayn has, by his eloquence and the cogency of his argument, silenced a man no less great than my illustrious father? How can I, then, who am so inferior to him in merit and knowledge, presume to challenge what he has already approved? Let each man dispassionately examine these claims. If he be satisfied, well and good; if not, let him observe silence, and not incur the risk of discrediting the fair name of our Faith.” 
(Chapter 4, ‘The Dawn-Breakers’)

The Báb’s Words of assurance to Mulla Husayn: “The essence of power is now dwelling in you”

“The hosts of the invisible Kingdom, be assured, will sustain and reinforce your efforts. The essence of power is now dwelling in you, and the company of His chosen angels revolves around you. His almighty arms will surround you, and His unfailing Spirit will ever continue to guide your steps. He that loves you, loves God; and whoever opposes you, has opposed God. Whoso befriends you, him will God befriend; and whoso rejects you, him will God reject.” 

- The Báb  (Addressing Mullá Husayn, quoted by Nabil, Chapter 3 of ‘The Dawn-Breakers’)

The Báb’s pilgrimage to Hijáz, Mecca and Medina

[Addressing Mullá Husayn:] “As to Myself, I shall, accompanied by Quddús and My Ethiopian servant, proceed on My pilgrimage to Hijáz. I shall join the company of the pilgrims of Fárs, who will shortly be sailing for that land. I shall visit Mecca and Medina, and there fulfil the mission with which God has entrusted Me. God willing, I shall return hither by the way of Kúfih, in which place I hope to meet you. If it be decreed otherwise, I shall ask you to join Me in Shíráz.”
- The Bab (Quoted by Nabil, Chapter 3, 'The Dawn-Breakers')

Mullá Husayn receives his assignment from the Báb

To Mullá Husayn, as the hour of his departure approached, the Báb addressed these words:

“Grieve not that you have not been chosen to accompany Me on My pilgrimage to Hijáz. I shall, instead, direct your steps to that city which enshrines a Mystery of such transcendent holiness as neither Hijáz nor Shíráz can hope to rival. My hope is that you may, by the aid of God, be enabled to remove the veils from the eyes of the wayward and to cleanse the minds of the malevolent. Visit, on your way, Isfáhán, Káshán, Tihrán, and Khurásán. Proceed thence to ‘Iráq, and there await the summons of your Lord, who will keep watch over you and will direct you to whatsoever is His will and desire. As to Myself, I shall, accompanied by Quddús and My Ethiopian servant, proceed on My pilgrimage to Hijáz. I shall join the company of the pilgrims of Fárs, who will shortly be sailing for that land. I shall visit Mecca and Medina, and there fulfil the mission with which God has entrusted Me. God willing, I shall return hither by the way of Kúfih, in which place I hope to meet you. If it be decreed otherwise, I shall ask you to join Me in Shíráz.” 

- The Bab (Quoted by Nabil, Chapter 3, ‘The Dawn-Breakers’)

The Báb instructed the Letters of the Living to “raise the call that the Gate to the Promised One has been opened”

A. L. M. Nicolas, in his introduction to volume I of “Le Bayán Persan” (pp. 3–5), writes as follows:

“Everyone agrees in acknowledging that it would be absolutely impossible for him [the Báb] to proclaim loudly his doctrine or to spread it among men. He had to act as does a physician to children, who must disguise a bitter medicine in a sweet coating in order to win over his young patients. The people in the midst of whom he appeared were, and still are, alas, more fanatical than the Jews were at the time of Jesus, when the majesty of Roman peace was no longer there to put a stop to the furious excesses of religious madness of an over-excited people. Therefore, if Christ, in spite of the relative calm of the surroundings in which He preached, thought it necessary to employ the parable, Siyyid ‘Alí-Muhammad, a fortiori, was obliged to disguise his thought in numerous circuitous ways and only pour out, one drop at a time, the filter of his divine truths. He brings up his child, Humanity; he guides it, endeavoring always not to frighten it and directs its first steps on a path which leads it slowly but surely, so that, as soon as it can proceed alone, it reaches the goal pre-ordained for it from all eternity.” 

(Footnotes to Chapter 3, provided by Shoghi Effendi)

Fourteen Letters of the living left Shiraz at dawn to carry out the task which the Báb had given them

With such words the Báb quickened the faith of His disciples and launched them upon their mission. To each He assigned his own native province as the field of his labours. He directed them each and all to refrain from specific references to His own name and person. He instructed them to raise the call that the Gate to the Promised One has been opened, that His proof is irrefutable, and that His testimony is complete. He bade them declare that whoever believes in Him has believed in all the prophets of God, and that whoever denies Him has denied all His saints and His chosen ones. With these instructions He dismissed them from His presence and committed them to the care of God. Of these Letters of the Living, whom He thus addressed, there remained with Him in Shíráz Mullá Husayn, the first of these Letters, and Quddús, the last. The rest, fourteen in number, set out, at the hour of dawn, from Shíráz, each resolved to carry out, in its entirety, the task with which he had been entrusted. 

(Chapter 3, ‘The Dawn-Breakers’)

circa 1935: The market-street of Vakil in Shiraz

(The Dawn-Breakers)