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’)

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’)