The Báb in Shiraz

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The Bb in ShirazAn Account by Mrz Habbullh Afnn

Translated and Annotated byAhang Rabbani

Volume 16

Witnesses to Bb and Bah History


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Copyright and Distribution

2008, Ahang Rabbani

This monograph was prepared for print publication byAhang Rabbani. This electronic edition has been producedto facilitate widespread distribution and use of this study.

This monograph may be freely redistributed in electronicform so long as the following conditions are met:

1.The contents of this file are not altered.2.This copyright and redistribution notice remains intact3. No charges are made or monies collected for the

redistribution

In addition, this electronic version may be printed forredistribution as a printed document or as a book for non-commercial purposes, such as, personal or educational use,so long as the above conditions are met with the followingqualifications and additions:

1. Charges may be made or monies collected only to recoverthe actual costs of printing and distribution. No profit maybe made, or surcharge assessed, for the distribution of this

work in printed formats.2. If printed in book form, five copies must be submitted for

archival purposes to the International Bah Library inHaifa, Israel (http://library.bahai.org/).

Any other reproduction or redistribution in any format isforbidden without the expressed written consent of Dr. AhangRabbani or his designated heirs. For the latest version of thisstudy, visit: http://ahang.rabbani.googlepages.com/


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Witnesses to Bb and Bah History

The Witnesses to Bb and Bah History series is a multi-volume on-going project of Ahang Rabbani. A list of current projects and forthcomingresearch monographs is available at: http://ahang.rabbani.googlepages.com/

Published Volumes

1 The Genesis of the Bah Faith in Shiraz and Fars2 The Bbs of Nayriz: History and Documents3 Eight Years Near Abdul-Bah: The Diary of Dr. Habb Muayyad4 Memories of the Bb, Bahullh and Abdul-Bah5 Ponder Thou upon the Martyrdom of Hj Muhammad-Rid: Nineteen

Historical Accounts

6 Bah Martyrdoms in Manshad in 1903: Three Historical Accounts7 Memoirs of a Bah in Rasht: 1889-19038 Witness to Shaykh Tabarsi: The Narrative of Hj Nasr Qazvn9 A Lifetime with Abdul-Bah: Reminiscences of Khall Shahd10 Abdul-Bahs Year in Egypt: A Compilation of Eyewitness Accounts11 With Abdul-Bah: The Diary of Mrz Is Isfahn12 With Abdul-Bah: Diaries of Drs. Habb Muayyad and Zia Baghdadi13

With Abdul-Bah: The Diary of Dr. Nrullh Hamadn

14 With Bahullh: The Narrative of q Husyan shch15 The Genesis of the Bah Faith in Mashhad and Khurasan16 The Bb in Shiraz: An Account by Mrz Habbullh Afnn


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The Bb in Shiraz 1

Rabbani, Ahang; The Bab in Shiraz: An Account by Mirza Habibullah Afnan;Baha Studies Review; 2004: vol.

12; pp. 91-127. (Reprinted with slight revisions at: http://ahang.rabbani.googlepages.com)

The Bb in ShirazAn Account by Mrz Habbullh Afnn

AHANG RABBANI1

AbstractSiyyid Al-Muhammad, known to history as the Bb, was born in 1819 in Shirazand in 1844 declared himself the Promised One of Islam, thereby inaugurating a newreligious movement in Iran. This is a translation of an important document written by

Mrz Habbullh Afnn a relative of the Bb comprising family recollections ofthe early days of the Bb. It relates the story of the early years of the Bb in Shiraz,Bushihr and Karbala, including his marriage, and leading up to the declaration of hismission in 1844. It then tells the story of the arrival of the Letters of the Living andthe departure of the Bb for his pilgrimage to Mecca. It continues with events after hisreturn from pilgrimage and the conversion of Siyyid Yahya Vahd Drb, a leadingcleric of the period, as well as recounting the persecution that the Bb suffered at thehands of the governor of Shiraz. Some of the details given in this account vary fromthose given in Nabls Narrative.2

In the 1920s in Iran, Mrz Asadullh Fdil Mzandarn, a renownedscholar and capable historian, undertook a massive project to compose adocumented history of the BbBah religions, which he entitledTrkh Zuhrul-Haqq [The History of the Appearance of the TrueOne]an effort that was greatly encouraged by Shoghi Effendi, the

1 The kindness of Abul-Qasim Afnan, who initially requested the translation of the

two narratives by his father, Mirza Habib Afnan, and offered many valuablesuggestions some of which appear as footnotes under his name in the course oftranslation, and of Professor Juan R. I. Cole, who generously shared a copy of theTrkh Amr Frs va Shrzmanuscript, is warmly acknowledged.2 Nabl [Zarand], The Dawn-Breakers: Nabls Narrative of the Early Days of the BahRevelation (trans. and ed. Shoghi Effendi, Wilmette, IL: Bahai Publishing Trust,1970)


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Guardian of the Bah Faith.3 For his history, Mzandarn neededdetailed accounts of events and occurrences during the first century ofthe Bah Faith. With the aim of gathering such data and

documentation, he and others traveled extensively throughout Iran and vicinity, combing through the Bah community for availableinformation, such as tablets, memoirs, letters, pictures, narratives,poems, historical sites, and family trees. However, Mzandarnrecognized that he needed much more information, so he turned toShoghi Effendi for assistance.

In the latter part of 1924, Shoghi Effendi began the process ofrecording the recollections of the Bahs who had witnessed the earlyyears of the Bb and Bah Movements. Knowing that these memoirs

would have a profound effect on the understanding of future Bahsabout the genesis of their religion, Shoghi Effendi called for a systematiccampaign to assemble such narratives. In the HaifaAkk area,companions of Bahullh such as q Husayn shch [broth-maker]and q Abl-Qsim Bghbn [gardener] were interviewed for whatthey remembered of the formative days of the BbBah Faiths.Sometimes, as in the case of shch, such interviews happened literallyon the persons deathbed.

During the next two decades, Shoghi Effendi wrote to the Bahs

of Iran urging them to prepare detailed histories of each localcommunity, particularly those that had a significant Bah presence fromthe earliest days. He further called upon individuals who had witnessedthe unfolding of the Heroic Age (18441921) in the Cradle of theFaith (Iran) to record their experiences in writing.

In accordance with this request, the Spiritual Assembly of theBahs of Shrz entrusted the task of writing a comprehensive historyof the Bah Faith in this central region to Mrz Habbullh Afnn, thehereditary custodian of the House of the Bb in Shrz, who readily

obeyed and wrote of what he had witnessed and the remarkable stories

3 Shoghi Effendi himself also participated in this enterprise, first by producing anelegant edited translation of Nabl Zarands history, The Dawn-Breakers, and later bywriting two monumental analytical histories of the BbBah Faiths, respectivelyentitled God Passes Byand Lawh-i Qarn[Tablet of the Century].


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that he had heard from those associated with the founding of the BbBah Faiths. Mrz Habbullh notes:

In accordance with the instructions of the Guardian of theCause of God in his wondrous and blessed letter, whichstated: Each town must write a brief history of the Faithsince the dawning of the Sun of Horizons, the Spiritual

Assembly [of Shrz] entrusted this service to this unworthyservant, Hj Mrz Habbullh Afnn. Even though thisephemeral servant considers himself unprepared for thisgreat enterprise, yet hopeful of the divine confirmations ofthe Beloved, has committed to paper to a prescribed degree

what he has seen or heard from reliable observers, that thesanctified command of the Guardian be fulfilled.4

Frs and ShrzThe land of Frs is a province that millennia earlier had given birth totwo great dynastiesthe Achaemenian in the sixth century BC and theSassanian in the third century AD. These empires were administered byleaders of great insight and learning, and engendered cultivated societies,

formidable armies, great visions for humanity, and just rulers whoseachievements were legendary and unprecedented. Indeed, the brillianceof their triumphs was so dazzling that the name of the region wasextended to the entire country, and Persiafrom Persis, the Greek formofFrswas born.5 Therefore, for Persians the name Frsevokes a deepsense of pride and heritage. It calls to mind the past splendors associated

with that cradle of civilization, when wise rulers from their seat inPersepolis wielded authority over a kingdom that extended from North

Africa to Chinakings who governed with such liberty and equity that

the authors of the Old Testament were prompted to speak mostglowingly of their benevolence.

4 Afnn, Trkh Amr Frs va Shrz, p. 1.5Frsis the Arabicized version ofPrs. Persiaand Persianboth derive from Persis, theHellenized form of the root word Prs. The Old Persian word was Prs.


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The language of the nation, Frsthe language of Frsdescends lineally from the language that Cyrus and Darius spoke and isthe language in which the proclamations were engraved by their

command on the rock-tablets of B-sitn and Naqsh Rustam, and uponthe walls and columns of Persepolis. This language stirs a profoundsense of spirituality and refinement derived from the poetry of Hfiz,

voice of the invisible and the master of Persian lyrical poetry, and Sad,the sweet-tongued poet and the author of the famous Gulistn, a book ofsonnets called the Garden of Roses. No other Iranian writers to this dayenjoynot only in their own country but also wherever their language iscultivateda wider celebrity or a greater reputation than these two poetsof Shrz. Indeed, for Iranians, there is no Persian language more

elevated than that which they have learned from Hfiz and Sad, anddeep in their collective consciousness the legacy of these two toweringliterary giants of Shrz pervades modern Iranian culture.6

Beyond the circle of Iranians, the Bah world community willforever associate the name of Shrz with the opening chapter of its ownhistory, for it was in Shrz that the initial emanation of the divinerevelation for this religion broke forth from the merchant-Prophet ofthat city. The Bb, He Who is acclaimed as the Point round Whom therealities of the Prophets and Messengers revolve,7 Who styled Himself

the Primal Point from which have been generated all createdthings...the Countenance of God Whose splendor can never beobscured, the Light of God Whose radiance can never fade,8 arosemeteor-like over the horizon of Shrz.

In regard to this city, Bahullh has written:

Sanctified be God! The All-Glorious Providence has decreed for theland of Sh[rz] to be the dawning-place of light and fire. That is,before God, the appearance of these two attributes is most prominent

and most evident in that realm. And this is because the fire of

6 Those interested in a more detailed discussion of the general history of Frs andShrz should consult appendix 7 and the sources cited there.7 Shoghi Effendi, God Passes By, p. 3.8 The Bb, Sections from the Writings of the Bb, p. 11.


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opposition broke forth brightly in that city before it appeared in allother lands.9

Mrz Habbullh AfnnIt was in the House of the Bb in Shrz that Mrz Habbullh Afnn(18751951) was born and then reared by none other than KhadjihBagum, the widow of the Bb. The stories that he heard from her werethe bittersweet stories of the Bb and the deeply devoted disciples whocircled around the Bb in Shrz. Khadjih Bagum had a particularaffinity towards the young lads father, q Mrz q Nrid-Dn, who,at a time when tribulations had most fiercely beset Khadjih Bagum, was

promised by the Bb to be the family member who would arise for herprotection and support, and who had done just that. This immense loveof Khadjih Bagum likewise readily embraced Nrid-Dns children, andMrz Habbullh basked in the brilliance of her attention and affection.

In 189192 at the age of 16, Mrz Habbullh was fortunate to beable to accompany his family to the Holy Land, where he spent somenine months in the immediate proximity of Bahullh in the Mansionof Bahj. Subsequently, from Egypt he remained in constantcommunication for the next decade with Abdul-Bah and periodically

visited Him in Akk, where as a trusted Afnn he was privy to some ofthe heart-wrenching scenes of Abdul-Bahs ministry and granted aglimpse into the most private inner workings of the Bah Faithhe

witnessed the disloyalty of the half-brothers of Abdul-Bah, theircorrupt ways, the consequent anguish of Abdul-Bah, Abdul-Bahsefforts to conceal their perversion and their violation of laws, and themeans by which this sad news was transmitted to the Bah community.

At the turn of the century, in 1902, Abdul-Bah wished forNrid-Dn and his family, including his son, Mrz Habbullh, to

return to Shrz to rebuild the House of the Bb, which had fallen intodisrepair. Shortly before the completion of this reconstruction, Nrid-Dn passed away, and it fell to Mrz Habbullh to complete the

9 Light is a reference to the Declaration of the Bb in Shrz. Original Tablet inNrid-Dn Collection, no. 144, dated 1 Rajab, AH 1307 [21 February 1890].


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construction and to become the custodian of that sacred edifice. Thiswas the hallmark service of his life, as for the next half-century he served with great distinction as the hereditary custodian of the House of the

Bb in Shrz. Consequently, he stood uniquely qualified to tell the storyof the Bb and Bah Movements in Shrz as well as to recount hisrecollections of the days of Bahullh and Abdul-Bah in the HolyLand.

Narratives of Mrz HabbullhAfnnMrz Habbullh wrote two lengthy documents. The date ofcomposition of the first narrative, entitled Trkh Amr Frs va Shrz, is

not known with any degree of precision, although it has been estimatedto be in the 1920s or possibly in the early- to mid-1930s. The original

version was handwritten by Mrz Habbullh, and the final draft waswritten by Mrz Abl-Hasan Ansif Nayrz. This final copy was editedby the author, whose handwritten remarks are evident along variousmargins and lines throughout the manuscript; this is the version used fortranslation purposes.

Of this first narrative, unquestionably the most valuable portionsare those on the life of the Bb in Shrz, a city acclaimed by the young

Prophet as the baladul-amn, the land of refuge.10 Mrz Habbullh didnot wish to write a comprehensive history of the Bbs life, since heknew full well that others had already attempted such an undertakingmen like Nabl Zarand, surnamed Nabl Azam, who was well known toMrz Habbullh. Rather, his objective was to tell stories of the Bbssublime life that were current among the Bbs immediate family inShrz, particularly reminiscences he had heard from Khadjih Bagum.11

10 INBMC (Iranian National Bah Manuscript Collection) 91:610, no. 3, and

91:1314, no. 4. In chapter 55 ofQayymul-Asm, the Bb refers to Himself as theGate of the land of refuge (Bb-i baladul-amn). Verse 35 of the chapter Pillar (rukn)of the same book refers to Shrz as the baladul-amn.11 Those not fully familiar with the story of the Bb may find it helpful while readingthis history to refer to Nabls history, presented in an edited version in The Dawn-Breakers, and to Hasan Balyzs biography, The Bb. These volumes describe manyof the persons and incidents mentioned in this narrative, but depict them in a wider


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The second narrative, entitled Khtirt Hayt, is the account ofMrz Habbullhs pilgrimages to the Holy Land and his decade-longstay in Egypt. The exact date of the composition of this autobiography is

unknown, but the authors sons, Abl-Qsim and Hasan Afnn, indicatethat it was first composed shortly after Mrz Habbullhs return toIran.12 Based upon the evidence in the narrative and family records, it isknown that these notes were recopied and reorganized in the mid-1940s.13 Of this narrative, the most important part is the authorsrecollection of being near Bahullh from the middle of July 1891 untilshortly after Naw-Rz 1892, that is, a little more than two months priorto the passing of Bahullh. The remaining portions are singularlyimportant, as they clarify many aspects of the first decade of Abdul-

Bahs ministry when the opposition of Abdul-Bahs half-brothers wasat its height.14

Mrz Habbullh was a well-educated man. He attended the sameschool that the Bb had attended and received tuition from one of thecitys ablest educators. Bahullh arranged for him to study with Hisown sons in the Mansion of Bahj. Subsequently, he spent many yearsreceiving daily instructions from the celebrated Mrz Abul-FadlGulpygn, one of the most erudite Bahs of his generation. Therefore,the style of his composition is very learned and represents an important

literary achievement in its own right. It is hoped that in due course theoriginal Persian of these two narratives will also be published so thatstudents of history will become better acquainted with his elegant styleof composition.15

context. For an academic treatment of the same subject, see Abbas Amanat,Resurrection and Renewal.12 Private communications, summer 1985.13 For example, Mrz Habbullh notes that fifty-five years had elapsed since thespring of 1892 when he had met Tarazullah Samandari in the Holy Land, and

assuming these years are reckoned in accordance with the lunar calendars, this thenplaces the date of recomposition around 194546.14 An annotated rendering by the present translator is published under the title, Memories of the Bb, Bahullh and Abdul-Bahat:http://ahang.rabbani.googlepages.com/15 The original text ofTrkh Amr Frs va Shrzhas been published electronically;see .


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Notes on the Present Translation

What is offered in this monograph represents merely a rendering of thefirst 115 pages ofTrkh Amr Fars va Shiraz, where the story of the Bbis told.16 In the course of this translation, every effort has been exertedto stay as close to the original document as possible, to the degree that aliteral rendering has often been preferred to a more stylistic one.Footnotes have been added to augment information, clarify obscurepoints, and provide a more detailed perspective. Occasionally, commentsby the translator have been added to improve the clarity or continuity ofthe material. These comments are enclosed in square brackets, thus [].

All comments within parentheses are by the author, Mrz Habbullh.The system of transliteration used in this monograph is consistent withthe method used in other academic publications and varies from thesystem used in most Bah publications by: (1) avoiding subdots andunderlines (e.g., Fdil), and (2) dropping the izafih connecting the firstname to the surname (e.g., Husayn-Al Nr, instead of Husayn-Aly-i-Nr). The page numbers of the original manuscript are indicated insquare brackets, such as [p. 10], every five pages.

Since any single Islamic year (denoted AH) typically overlaps withtwo Christian years, where only the Islamic year of the event is known,the equivalent Gregorian date is given as the first of the two yearspartially covered by that Islamic year.

Typically, the original text refers to the Central Figures by suchhonorific titles as His Holiness or His blessed Person, and thesehonorifics have been omitted for the most part. Nor does the translationreproduce such expressions commonly used in the Iranian literature ofthe Bah Faith as, May my life be a sacrifice unto His Sacred

Threshold. Many key individuals are often referred to by titles, such asHis Holiness the Exalted One, a reference to the Bb; or the Blessed

16 A translation of the complete text has been prepared by the present translatorand approved by the Bahai World Centre for publication. It is scheduled forpublication in 2008.


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Perfection or the Blessed Beauty, expressions used for Bahullh; orthe exalted wife, a term used to refer to Khadjih Bagum, the widow ofthe Bb. These titles have been replaced with their more recognizable

names, the Bb, Bahullh, or Khadjih Bagum.By the time Mrz Habbullh wrote his narrative, many principal

personalities featured in this history had died, and the original texttherefore often refers to them as the late or the deceased. Theseterms, too, have largely been omitted.

Some details of the events recorded in Mrz Habbullhschronicle differ from those found in Nabls Narrative, the standardhistory of these events. However, given that the chronicle represents anoral tradition within the family of the Bb, it has its own importance and

must form part of the analysis of historians. It should be emphasizedthat the spoken words attributed to the Bb, Bahullh, and Abdul-Bah in these pages cannot be ascribed with scriptural authority orequated with their authorized Writings. No one took notes at the timethose words were uttered, although it cannot be ruled out that some mayindeed be the very words spoken.


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First Portion ofTrkh Amr Fars va Shiraz

The Beginning of the History

[p. 2:1] The names of the paternal and maternal ancestors of the Bb areas follows:

The blessed name of the Bb was q Mrz Al-Muhammad,17son of Mr[z] Muhammad-Rid, the son of q Mr[z] Nasrullh, theson of q Mr[z] Fathullh, the son of q Mr[z] Ibrhm.18 He wasborn into a highly regarded family of Husayn Siyyids19 to whose nobility,integrity, trustworthiness, piety, devotion, and detachment everyone inthe province of Frs would testify. Merchants by profession, they wereall considered exemplary in integrity and purity in the entire region ofFrs. The mother of the Bb was Ftimih Bagum, the daughter of HjMrz Muhammad-Husayn, who was the son of q Mrz Abid,20 theson of q Mrz Siyyid Muhammad. This family also ranked among therenowned and trustworthy merchants of Frs.

Early YearsHis blessed birth took place on the first night of Muharram AH 1235 [20October 1819], in the house belonging to His mothers paternal uncle,

17 In theQayymul-Asm, Surih al-Qarabih [kinsmen], verse 14, the Bb reveals:Verily, We have named this Remembrance by two Names from thedivine Self, after two Beloved Ones among Our servants in theheavens.

18 The Bb gives a slightly different genealogy in Sahfih Baynul-Haramayn(The TreatiseBetween the Two Shrines): Say: My name is Muhammad after the word Al [i.e., Al-Muhammad]. And the name of My father, as hath been revealed in the Book of God,is Rid after Muhammad. And the name of My grandfather in the Book of God isIbrhm [Abraham], and his father is named Nasrullh as has been revealed in the

Qurn (Fathullh) (Browne Or. MSS F.7[9]). The final statement is a reference toQurn 61:13: And another [favor will He bestow], which ye do lovehelp fromGod [Nasrullh] or a speedy victory [Fathullh]; so give the glad tidings to thebelievers. The same genealogy is given in the Qayymul-Asm, Surih al-Qaribih,verses 1415.19 That is, this family traced its ancestry to Imm Husayn.20 Fayz, Hadrat Nuqtih Ula, p. 64, gives his name as Zaynul-Abidn.


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q Mrz Al.21 The oft- recounted utterances of that exalted lady, themother of the Bb, were along these lines:

From the moment of birth, it was evident that, unlike otherchildren, He was not rapacious in drinking milk. Normally,He was serene and made no noise. During the twenty-four-hour period, He would desire milk only four times. Whilenursing he would be most gentle, and no movement wasdiscerned from His mouth. Often I would become anxiousand ask myself, Why is this Child not like other children?Perhaps He has some illness that prevents His desiringmilk. Then I would console myself, saying, If He really

had some unknown illness, He would manifest signs ofagitation and restlessness.

Unlike other children, He did not complain or behavein an unseemly manner during the weaning period. I wasmost thankful that now that the Exalted Lord had grantedme this one Child, He was gentle and agreeable.

Moreover, according to what trustworthy persons have reported, it was evident from the beginning of His childhood that He had an

extraordinary character that excited the wonder and amazement of all,whether relatives, friends, or strangers, for He [p. 5] was unlike any otherchild.

Schooling

21 The Bb provides the date of His birth in the Sahifih Baynul-Haramayn: Say O

denizens of the Concourse! Hear the command of the Remnant of God from thisServant, the Exalted, the Wise. And this Servant was born, as hath been concealed inthe Book of God, on the first day of Muharram of the year twelve hundred and thirty-five. Also, the same date can be computed precisely from His age given in Hispersonal diary appended to the Azali publication of the Kitb Panj Shan(the Book ofFive Modes). Other references to His age are to be found in the Persian Bayn2:1 and4:11, and the Dalail Saba(the Seven Proofs).


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According to Mull Fathullh Maktab-Dr [the school-master], son ofMull Mand-Al, when His blessed age had reached five years old,22 He

was taken to the [quranic school of] Shaykh Abid,23 known as Shaykh

Anm,24 located in Qahviyih Awly,25 one of the mystic conventsoccupied by the mystics of Frs, on the Tayr marketplace,26 near thehouse of His maternal grandfather, and His respected maternal uncle.Mull Fathullh Maktab-Dr, son of Mull Mand-Al, was the custodianof the Masjid Vakl.27 Like his father, he was one of the early believers [inthe Bb] and, because of the persecutions and harassment, became afugitive and forced to travel extensively.28 He related:

When they brought His Holiness to the maktab [quranic

school], I worked for Shaykh Anm in the Qahviyih Awly, which is one of the mystic convents in the old

22 In Persian, when someones age is reported as, say, five years of age, it means theyare in their fifth year of life. In English, during the whole of the fifth year of life, achild is said to be four years old. In general, whenever age is given in Bah historiestranslated from the Persian, it is necessary to subtract one to get the age in theEnglish manner of reckoning. However, in the present translation, everywhere anage is provided, the original Persian reckoning is given.23 His given name was Shaykh Muhammad (d. AH 1263/AD 1847), and he is alsoknown as Shaykh Zaynul-Abidn or Shaykh Muallim. The Bb mentioned him in theArabic Bayn6:11, Say: O Muhammad, My teacher! Do not beat Me ere My yearshave gone beyond five.24 A variation of the same name, Shaykhun, is employed in Nabl Azam, The Dawn-Breakers, p. 75.25 Named after a certain Sufi saint, Dervish Awly (d. AH 1119/AD 1707), thisconvent is occupied by the dervishes and Sufis. Located in the Bazaar Murgh, it issituated near the house of the Bbs maternal uncle, Hj Mrz Siyyid Al, and overthe years it has decayed so thoroughly that no trace of it is now evident.26 Known also as the Bazaar Murgh [poultry market] quarter, this is one of the most

prosperous and religiously significant quarters of the city and one of the five Haydarwards of Shrz. For further details, see Fas, Frsnmih Nsir, vol. 2, pp. 2747.27 Masjid Vakl was the largest and most important of Shrzs mosques.28 Mull Fathullh and his father converted on the day the Bb proclaimed His Call inthe aforementioned mosque. Both were among the martyrs at Shaykh Tabars, andtherefore his recollection of the Bb must have been conveyed to the Afnn family atan early time.


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neighborhood of Shrz,29 where the school had severalrooms with a circular portico around them. The honoredShaykh Abid, a man of many qualities, was the

schoolmaster and taught the children of the noblemen, theaffluent, the merchants, and other distinguished citizens. He

was a tall, ever-dignified man with a long beard. A followerof the late Shaykh Ahmad Ahs and Siyyid Kzim Rasht,he ranked among the leading figures and divines of Shrz.

At that time, I served the Shaykh as the khalifih (thatis, the [schools] principal). Those wishing for theiryoungster to receive tuition from him, had to comebeforehand and meet with him in person. They would ask

the Shaykh for a place either through a letter or through adistinguished intermediary. This was because the Shaykh didnot accept the children of just anyone and was particularlyreluctant to accept lads from the bazaar shopkeepers,because of their ill manners and dirty clothing.

Description of His Condition During ChildhoodIn any event, one morning, I saw the honored q Mrz

Muhammad-Rid,30 who had been a friend of Shaykh Anmin the past, come to the Qahviyih [Awly]. He sat next tothe Shaykh and described his situation as follows:

After forty years, the Exalted Lord has graced me witha Child who has caused me to wonder over Hisbehavior. The Shaykh asked him to explain further, buthe only replied, It is hard to say. [The Shaykh] insisted,to which [the father] offered:

29 Mrz Habbullh adds parenthetically, And the center of this convent wasinhabited, surrounded by ruins and evidence of old graves and gravestones.30 A.Q. Afnn has said that on that occasion, Hj Mrz Siyyid Al, the Bbs maternaluncle, went to the school (private communication, August 1993).


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O venerable Shaykh! Which of His amazingconditions should I recount? Such peculiarcharacteristics are manifest in Him that the people are

astonished. Now, when He is five years old, Hesometimes raises His hands to the threshold of the OneGod, and recites prayers. He wakes in the middle of thenight31 and stands to offer His obligatory prayers, in themidst of which He weeps. Sometimes He is sad, onother occasions He is happy, or immersed in rapture, orpreoccupied with the imaginary world. My astonishmentand bewilderment prevents me from describing further.

Were I to recount all that I have observed from the time

of His birth until the present, it would make a thickbook.

At such a [young] age, He tells whether an unbornchild is a boy or a girl, for the whole clan. After thebirth, it is as He foretold.

And again, some time ago, together with Hismaternal uncle, the esteemed Hj Mrz Siyyid Al, we

were at the bathhouse of Bazaar Murgh quarter.32 ThisChild was sleeping between His uncle and me, when

suddenly He rose and stated, The vaulted roof of theGarm-Khnih [steam chamber] of Mrz Hdsbathhouse, which was for women, has just caved in, andfive women and one child have been [killed] under therubble. His uncle said to Him, q, please sleep andrefrain from saying such things. What manner of talk isthis! He responded, It is as I said. It was not long afterthat we heard a tumult of voice from the direction of thebathhouse, saying that Mrz Hds bathhouse was

wrecked and a number of women were under the rubble.31 This suggests that the Bb woke before dawn to offer His first morning prayerand, unlike most others, was not combining the first and the second Muslimobligatory prayer.32 A.Q. Afnn suggests that only the Bb and His maternal uncle, Hj Mrz SiyyidAl, were present on that occasion (private communication, August 1993).


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One person said twenty women [were killed]; anothersaid thirty or forty; but later it was determined that five

women and a child had been killed. The truth was just as

He had said.In another instance, a while ago He informed us,

Last night, I dreamt that a large balance was suspendedin mid-air in a [p. 10] vast space. Imm Jafar Sdiq wasseated on one of the plates, and, because of His weight,that plate was resting on the ground while the otherplate was suspended in the air. An invisible person liftedMe and placed Me on the empty plate. My plate wasnow heavier than the other, and I came to the ground

and the first dish rose into the air. I said to Him, Alas,Child, how bizarre! Do not talk like that.

What should I say! There are so many astonishingstories about Him that I cannot tell. At one time, qMrz Siyyid Hasan33 suggested that this Child might beunder the spell of jinn or fairies, and he said that weshould take Him to those knowledgeable in such mattersand request protective prayers for Him. Even though Ido not believe that such things are true and trustworthy,

in the light of his [Siyyid Hasans] comment I brought q Muhammad-Hasan, the Munajjim [astrologer], tothe house and described for him the details. He madesome calculations and said, He is protected from themalevolence of jinn and fairies, and he has not sufferedany harm from sprites. Then he asked for His birthdate.

Thereupon, he wrote certain protective charms andprayers and gave them [to us], recited some mysterious

verses and, having learned of His birthdate, he left. After

the departure of q Muhammad-Hasan, the Child toreup the talismans, the writings he had left, and the sheetof instructions he had given [us], and tossed them out,

33 The Afnn Kabr of later years, brother-in-law of the Bb.


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saying to me, In the words of the mystic: You make agreat show of assistance, but I am that assistance.34

In short, for some time I have been consumed with

the difficulties of this Child, and I do not know which ofHis conditions I should describe to you. It is now timefor His education and training, and I wish Him toreceive His tuition and religious training from you.

I was most astounded by the descriptions of thevenerable Mrz [Muhammad-Rid], and the Shaykh wasastonished as well. It was decided that at an agreeabletime on [the following] Thursday morning the Child

would be brought to the school.

On the promised morning, the Child arrived followedby a servant35 carrying a small [copper-tray] filled withsweets and a students version of the Qurn, which iscustomary for the new pupil to read from in the schoolsin Shrz.

Because of q Mrz Muhammad-Rids descriptionsof Him, the Shaykh, several of the students who hadreached the age of maturity, and I were thoroughlyenthralled in watching Him. He came in, greeted

[everyone], and sat before Shaykh Anm. Soon after, Hismaternal uncle, Hj Mrz Siyyid Al, arrived as well andsat next to the Shaykh. After the exchange of formalpleasantries, the Shaykh took the Qurn from the trayof sweetmeats, opened it, and said [to the young Pupil],Come q, read. He smiled and said, As you please.

As was customary, the Shaykh told Him to read, He isthe Deliverer, the All-Knowing.36 His Holinessremained silent. The Shaykh repeated the verse, but He

kept His silence. The Shaykh persisted. He [the Bb]

34 An alternative reading of this poem is, You bring forth a prayer, and I am thatPrayer.35 In the original,ghulmimplies a slave or indentured servant.36 Qurn 34:25.


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asked, Who is He. Can you explain? The Shaykhresponded, He is God. You are still a child, and whatconcern of Yours is the meaning of He? The Pupil

responded, I am the Deliverer, the All-Knowing! TheShaykh was deeply enraged and picked up his stick andsaid to Him, Do not utter such things here! HisHoliness commenced reading, and His maternal unclesmiled and ordered certain arrangements and then left.37

The late q Muhammad Ibrhm Isml Beg, who was a well-known, trusted, and respected merchant, related:

I was twelve years old at that time, and on that day Siyyid-iBb came and sat between me and q Mrz Muhammad-Rid Mustawf who was about the same age as I. In fact, He[the Bb] kneeled, in a refined way. His head was bowedover the student Qurn, but He did not read a word, so Iasked, Why are You not reading the lesson [aloud] like theother children? He made no reply; however, two other ladssitting near us [p. 15] were heard reading poems from Hfizaloud, and they came to this verse:

From Heavens heights the birdsong calls to youin sorrow that youre trapped in walls of clay.

He turned quickly to me and said, That is youranswer. I replied, Well done.38

Similarly, it is related:

37 Nabl Azam , The Dawn-Breakers, pp. 7576, tells a similar story, thoughconsiderably different in details.38 Brief recollections from q Muhammad Ibrhm have previously appeared inBalyz, The Bb, pp. 3435.


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Since Shaykh Anm was a learned man and a follower ofShaykh Ahmad [Ahs], each morning he conducted aseminary session in Qahviyih Awly where several of his

[theological] students would gather to engage him indiscussions and debates. One day a scientific topic was beingdiscussed, and after considerable debate it remainedunresolved, since it was particularly complex. The venerableShaykh stated, Tonight I will study the [authoritative]books on this topic, and tomorrow we will discuss thematter again and solve it completely. At this point, theexchange was concluded.

Suddenly the young Pupil [who had been listening]

raised His blessed head and with sound reasoning,irrefutable proof, and scientific evidence, propounded theanswer they sought and removed all complexities. They were

wonder-struck and amazed. The [seminarian] studentsinformed the Shaykh that they had no recollection of everhaving discussed that topic so that this Child could havememorized it like a parrot and now repeat it for them. Theyexpressed their bewilderment, and the Shaykh respondedthat he too was filled with awe. Full of amazement, he asked

Him where He had gained this knowledge. The Pupil smiledand offered this couplet from Hfiz:

Should the Holy Spirits grace again assist,Others too will do what Christ has done.39

In all events, during those tender years, many such manifestationsof extraordinary and innate qualities were observed in Him and aretestified to by both friends and foes, and are beyond my abilities to

describe.4039 See Balyz, The Bb, p. 35. For similar childhood stories of the Bb, see NablAzam, The Dawn-Breakers, pp. 7576.40 The Bb in theQayymul-Asm, Surih al-Sina, verse 5, addressing Himself states,And We favored Thee during Thy Childhood with the mighty Cause of God, as ithad been decreed as such in the Mother Book. In the same Book, Surih al-Ism,


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His father, q Mr[z] Muhammad-Rid, passed away when theBb was only nine years old,41 and from then on He was reared in thebosom of His maternal uncle, Hj Mrz Siyyid Al. This uncle had

witnessed such remarkable and astonishing feats by Him with his owneyes, that when He declared His Cause, without requiring any proof orevidence, Hj Mrz Siyyid Al readily and unhesitatingly accepted Hisclaim and became a believer. He sacrificed his life and possessions in thepath of the Beloved of the world.

The Testimony of the Khl AzamMy paternal grandmother, [Zahr Bagum], who was a paternal cousin of

the Bbs mother, related that she had personally heard the uncle [HjMrz Siyyid Al] discussing [the claim of the Bb] with his youngerbrother, Hj Mrz Hasan-Al, and the latter was resisting the argumentsaying, Brother, what religious principles are these that you have turnedto now? You have departed from our ancestral religion and follow ourNephew! The eminent, martyred-uncle responded, You should know

well that God Most High has fulfilled the proof before me. After what Isaw with my own eyes in His childhood and what I know with completeconfidence about him since His adulthood, there is no room for doubt

for anyone, especially for me.He then continued:

Have you forgotten our journey to Sabz-Pshn42 when Hewas a child aged nine years old? There was a group of us,

verse 34, the Bb proclaims, Verily, as a child I was aware of the truth of My ownSelf, and God is the Almighty, the All-knowing.41 In theQayymul-Asm, Surih al-Jihad, verse 39, the Bb states, O My God, My

Lord! Verily, in accordance with Thy will, My father passed away, and I do notremember Him. My Master, when he is seated with the heavenly angels, inform himof My Cause and record him in this Mighty Book.42 Mrz Habbullh added parenthetically, Located in the mountains south of Shrz,the shrine of Sabz-Pshn is about twelve kilometers from the city. The route to thatplace is most difficult, and even strong individuals are exhausted by the journey.People often visit that spot in the summer.


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and He came along as well. When we arrived, beingcompletely exhausted, we performed our ablutions, offeredour late afternoon and the evening obligatory prayers, [p. 20]

paid our homage of visitation, ate dinner, and went to bed.It was not long after, at midnight, that I awoke and noticedthat He was not in bed. Deeply perturbed, I was overtaken

with anxiety that perhaps He had fallen from the mountain.Finally, after searching extensively, I heard a voice raised inthe obligatory prayer and prayers of glorification to theLord, coming from the lower extremities [of the mountain].

When I followed the melody of that chant, I found theChild, standing alone and in private, in consummate rapture

voicing prayers and supplications to the One Whotranscends all mention, on the deserted mountainside and atthat late hour of the night. My beloved brother, I ask: Afterobserving such things, is there any room for doubt? With aknowledge born of certainty, with truth that stands mostmanifest, and with my own unimpeachable observations, itis thoroughly evident that the Promised One whom we hadanticipated has now appeared after twelve hundred and sixtyyears. The proof has been completed. Whosoever denies

these revealed verses, each page of which stands equal to the whole of the Qurn, must surely be among the mostinequitable.

In short, our grandmother often spoke to us on this theme.

CommerceWhen the Bb had reached the age of fifteen, He joined the commercial

office of His uncle, [Hj Mrz Siyyid Al], in Shrz.43 He remained for43 A.Q. Afnn suggests that based on extensive family correspondence examined byhim, the Bb began to work in His uncles office at the age of ten, and it was at the ageof fifteenthe age of maturity in Islamic lawthat He moved to Bshihr (privatecommunications, August 1992). The same information is provided by the Bb Himselfin the Kitb Fihrist, After My childhood had passed, by the will of God, I began the


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a short while in Shrz and then moved to the port city of Bshihr. Inthat city, His office was in the Mnand caravansary. Although it wasbefore the declaration of His Cause, the many signs and evidences of His

sanctity and the wondrous verses that flowed from His blessed penwould attract the envy and the jealousy of men of learning.44

One day in Egypt during the time when the illustrious Abl-Fadlwas occupied with writing the Kitb-i Fard, we came to talk about theearly years of the Bb prior to His declaration and the period when He

was engaged in trading. Mrz Abl-Fadl related the following to me:

I myself heard Hj Siyyid Javd known as Karbal relatethat

when His Holiness [the Bb] was active as a merchantin Bshihr, because of my friendship and closeassociation with His maternal uncles, I used to stay

with them whenever I visited either Shrz or Bshihr.One day Hj Mrz Siyyid Muhammad, a maternaluncle [of the Bb], came to me with a request, Givesome good counsel to my Nephew. Tell Him not to

write or speak about certain studies that can only

provoke the jealousy of certain people. These peoplecannot tolerate seeing a young merchant of littleschooling demonstrate such scientific erudition andtherefore become envious and resentful. He was veryinsistent that I should counsel Him [to desist fromsuch activities], but in the end I replied with this verse:

The luster of the fair of face cannot be veiled,Shut him in and out of eyelet will he show his

visage.occupation of commerce as this was decreed by God, and I commenced this from theage of ten.44 Nicolas, Seyyed Ali Mohammad dit le Bab, p. 189, n. 131, on the authority of HjMrz Jn of Kashan, whom Nicolas assumed to be the author of the Kitb-iNuqtatul-Kaf, suggests that at the age of eighteen the Bb revealed Rislih Fiqihiyyih.


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and added: We are earthbound and He is celestial.Our counsel is no use to Him.45

In Bshihr He engaged in commerce for six years46 and associated with all strata of society, including the ulam, the merchants, and theshopkeepers, and dealt with all in such wise that they were very satisfiedand grateful in every respect. In every gathering and assembly, menpraised His splendid qualities.

During one of my journeys to the sacred presence of Abdul-Bah, He spoke one day about the time the Bb stayed [in Bshihr] andof his commercial activities. He stated:

During His stay in Bshihr, the Bb achieved extraordinarythings and thoroughly demolished the foundation ofpeoples corrupt practices. The merchants of Bshihr had acustom that after a deal had been concluded they wouldrenege and barter to receive a considerable discount. Someof them came to His Holiness, negotiated purchase ofindigo dye, and bought a very large quantity. After they hadsealed the bargain and moved the lots of indigo to their own

office, they returned to renege and bargain. His Holiness didnot accept and said, You made a bargain, [p. 25] signedpapers, and the transaction has been completed. I will notgive a discount and will not renegotiate. They insisted. Hereplied, What I said is final. They pleaded, It is thecustom of the country. He responded, Many of thesecustoms are wrong and will soon be abolished. No matterhow much they insisted, He would not agree. Themerchants were obstinate, and at last He said, [If] the price

is high, return the merchandise as I will not barter. Theyinsisted, It is the custom here. He replied, I wish to put

45 A similar translation appears in Balyz, The Bb, pp. 3940.46 The Bb indicates He was in Bshihr for five years; see Selections from the Writings of theBb, pp. 18081.


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an end to this custom. They insisted, If a merchant hasbought commodities and moved them to his warehouse, andthen returns them, he will forfeit his standing with

merchants. It is your choice, He told them, accept theterms and refrain from re-negotiation. Again they insisted,But this is the custom of the realm. Yet again, Hereminded them, I am ending this custom.

Abdul-Bah continued relating:

Eventually, He [the Bb] ordered the merchandise broughtback to His shop and did not yield to their efforts at

bargaining. He changed many of their unseemly practicesduring the period He was a merchant in Bshihr.

Soon thereafter, one of His maternal uncles arrived atBshihr, and the same merchants who had returned theindigo dye came to see the uncle and complained about Hisbehavior, saying, He has ruined our reputation. We had adeal on dyes, however, as customary, we wished torenegotiate, but He did not comply. He arranged for thegoods to be brought back from our store. This is a great

insult to us as merchants. You should counsel Him not torepeat such offenses.

The maternal uncle approached the Bb advisingHim, Why do You refuse to yield to peoples wishes anddisrupt the established customs of the realm? He told him,Even now, if they should wish to bargain after atransaction is completed, I would refuse again.

That was a very blissful day. Abdul-Bah smiled unceasingly and

repeated several times, Prior to His declaration, the Bb announced thatHe would change many of the accepted ways.In short, after six years residence in Bshihr, [the Bb] wrote

several times to His uncles, I plan to visit the Atabt.47 One of you

47 The Atabt is a general term referring to the region where Najaf, Karbal,


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should come to Bshihr and take over the business so I can commencemy journey to the Atabt. The uncles procrastinated and did notcomply with His wish. When the time for His departure arrived, He

settled His accounts with everyone, prepared a detailed ledger, sealed thebooks, and left them in the office. He then sealed the entrance to theoffice and entrusted the key to the custodian of that building with theinstructions that whichever of His maternal uncles should arrive firstfrom Shrz to Bshihr should be allowed to enter. Thereupon, He

wrote to Shrz Though I wrote you repeatedly asking that one of youcome to Bshihr as I have a journey to the Atabt in mind, you have notcome. Therefore, I have sealed the door of the shop and entrusted thekey to the custodian and have left for the Atabt.48 So, after six years in

Bshihr, He left for the Atabt.Once His blessed letter was received in Shrz, [His eldest

maternal uncle,] Hj Mrz Siyyid Muhammad became deeply worriedand perturbed, complaining, What manner of conduct is this? Our goodname in the commercial community will be ruined, and the chain of ourbusiness transactions will be broken! What will happen to our accounts

with the people? To this, the illustrious uncle, Hj Mrz Siyyid Al,responded, Rest assured! I know Him, and our Nephew does not doanything wrong. [I am certain that] He has arranged peoples accounts

before leaving. The uncle, Hj Mrz Siyyid Muhammad, set out for Bshihr.49

Upon his arrival, he secured the key from the custodian of thecaravansary, noted the seal on the door of the room, opened the door,and began a careful examination of the books. He found that theaccounts relating to every person were most satisfactory and accurate.

Kzimayn, and Smarr are located. The first of the two cities hold within them theShrines of Imm Al and Imm Husayn, respectively. Kzimayn is famous because

the Shrines of the seventh and the ninth Imms are located there. Smarr is wherethe Shrines of the tenth and the eleventh Imms, Al an-Naqi and Hasan al-Askar,are situated.48 Mrz Abl-Fadl, Trkh Zuhr Dynt Hadrat Bb va Hadrat Bahullh, gives the dateof Bbs departure as 1 Rabul-Avval AH 1257 [23 April 1841].49 A.Q. Afnn suggests that it was the younger uncle, Hj Mrz Siyyid Al, who wenton Bshihr. (Private communications, Nov. 1992).


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Relieved, he wrote to his brothers, the accounts and record books are inorder [p. 30] and expressed praise and gratitude for their Nephew.50

In the Atabt The Bb arrived at the Atabt. His blessed stay in the Atabt is anextensive story, but it will be related here briefly, as our attention isfocused on events in Frs.

One day Mull Husayn, who at that time was engaged in studies inthe Atabt under the tutelage of Siyyid [Kzim Rasht], saw His Holiness[the Bb] while He was standing in prayer at the sanctuary of the Shrineof the Prince of Martyrs.51 He saw a young Siyyid, aged twenty-two,

offering His supplications with an intense humility and rapture that wasnot to be observed previously among any of the ulam, the mystics, orthe pilgrims [to that sacred Shrine]. He was carried away with petitioningGod and performing the rites of pilgrimage. Mull Husayn wasastounded and attracted by his beauty and perfection. He approached[the Bb] and greeted Him. However, wrapped in devotions, HisHoliness did not reply. Mull Husayn moved to the back and waitedthere. Having completed the pilgrimage prayers in the inner sanctuary,[the Bb] went out to the courtyard, and to Mull Husayns utter

astonishment, repeated the pilgrimage prayers there.Once more, Mull Husayn approached and greeted Him. Being

occupied with His prayers, [the Bb] did not respond, which furtherdeepened the Akhnds wonder.52

When [the Bb] had completed the pilgrimage prayers, He movedoutside from the courtyard. The Akhnd [Mull Husayn] approachedHim and greeted Him. This time, [the Bb] returned his greeting and

50 For a brief description of the Bbs stay in Bshihr, see Nabl Azam , The Dawn-

Breakers, pp. 7780.51 A reference to Imm Husayn.52 Mull Husayn is referred to as Akhnd, meaning a lower-level divine who servesthe people, somewhat analogous to a parish priest or a teacher of divinity at a school. The term has become pejorative in modern times but has been retained in severalplaces in the present translation in the interest of authenticity. In a few places though ithas been replaced with Mull Husayn to clarify the meaning.


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apologized, Twice you have showed your courtesy, but absorbed andtransported in the rites of pilgrimage, concentrating only on the exaltedShrine of the Immupon Him be peaceI did not respond. For this,

I wish to apologize. Whosoever attains that sacred ground must forgethimself and all worldly matters. As such, I had become oblivious of Myown Self and overcome with other conditions. Once more, I apologizeto you.53

Hearing such a speech only served to enhance the amazement ofthe Akhnd, as he had never thought that a young merchant couldmanifest such extraordinary depth of humility, reverence, piety, and

veneration. It was unusual and contrary to the fashionable neglect ofreligion. Therefore, he extensively expressed the depth of his gratitude

and thanks, and asked, Master, where is Your home, for I wish to makethe customary courtesy call? [The Bb] told him how to find the house.[Mull Husayn] then said, Siyyid [Kzim Rasht] holds a service ofprayers and admonition at his own home every Friday morning. Should

You decide to attend, it would greatly honor the assembly, and we wouldbe profoundly grateful. [The Bb] responded, There is no harm inthat, and promised to attend the session.

The Akhnd reported with great care the details of what hadtranspired to Siyyid [Kzim] who had smiled and recited this verse:

That which my heart had understood in dreamswas hidden behind this veil, and is now found.

During the last two or three years, Hj Siyyid Kzim Rashtdevoted his sermons and lectures solely to the manifestation of thePromised Proof. He repeatedly expounded on the signs of Hisappearance and the characteristics of the Lord of Command. Many atime he would tell [his students that the promised Qim] must be young,

not instructed by anyone else, and must be a scion of the Ban-Hshim.54

53 For a description of a similar observation by Shaykh Hasan Zunz, see NablAzam, The Dawn-Breakers, p. 30.54 That is, a direct descendant of the Prophet Muhammad.


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On the morning of the appointed Friday, [the Bb] made hispromised visit to the home of the Siyyid where the latter was occupied

with preaching from the pulpit and the house was filled to capacity with

worshippers. Finding no seat available, His Holiness [the Bb] sat at thethreshold. On seeing His countenance, the late Siyyid said no more,preferring pure silence. All those present were astonished. After aquarter of an hour, he resumed an oration regarding the signs of themanifestation of the Promised One. He said, Behold, He is manifest asthe sun [p. 35]. With these words he concluded his arguments anddescended the pulpit.55 It was at this moment that with the utmostreverence Akhnd Mull Husayn approached His Holiness [the Bb] andled Him to a seat next to the Siyyid.

Were I to detail the sojourn of the Bb in the Atabt and theevents that transpired there and the glad tidings imparted by the lateSiyyid, it would be like a Qurn commentary or a thick book of history.But our purpose is to outline the events in Frs.

Return from the Atabt After six months of His blessed stay in the Atabt had passed, Hismother, longing to see her only Offspring, earnestly petitioned her

brother, Hj Mrz Siyyid Al, to proceed for the Atabt and to bringHis Holiness to Shrza matter that she greatly insisted upon. Deeplydevoted to his sister and Nephew, the illustrious uncle agreed andproceeded at once to the Atabt.

On meeting His Holiness, he stated, I have come to accompanyyou in Your return to Shrz. [The Bb] refused. However much theuncle insisted, He refused, stating, I intend to remain in the Atabt forsome time.

Because his sister was looking forward to His Holinesss arrival in

Shrz, the uncle did not defer to this refusal. Through a messagetransmitted by Hj Siyyid Javd Karbal, he appealed to the Siyyid[Kzim] to convince His Holiness to return to Shrz.

55 See Nabl Azam , The Dawn-Breakers, p. 27, where Nabl outlines slightly differentrecollections of that day from Shaykh Hasan Zunz.


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One day, the uncle himself went to the home of the Siyyid[Kzim] and explained the situation as follows: My Nephew lived inBshihr for six years before coming to the Atabt. His mother has no

other child beside Him and deeply longs to see Him and plans to arrangefor His marriage. He has not consented to what I say, in bidding Himreturn to Shrz. Therefore, I beg of you to speak with Him, that He mayaccompany me to Shrz. At first, the Siyyid replied, Is it up to us tointerfere? Allow us the benefit of His presence for a while longer. Theillustrious uncle responded, As His mother is anticipating His arrivaland her approval is important as well, kindly tell Him to agree to returnto Shrz.

Eventually, the Siyyid transmitted the message to His Holiness [the

Bb], saying, If it pleases You, return to Shrz. Because it was thewish of the Siyyid, His Holiness agreed. In the company of His uncle, Heset out for Shrz.56

56 The following is noted in Fayz, Khndn Afnn, pp. 13233, on the authority ofMzandarn, Trkh Zuhrul-Haqq, volume 3:

Because of the insistence of the mother of the Bb and otherkinsmen as well as his own profound desire, Hj Mr[z] Siyyid Al,the Khl, had come to Karbal. One day the Bb met Mull Sdiq[Khursn] in the courtyard of the Shrine of Imm Husayn. The Bbsaid to him, My uncle has recently arrived from Shrz, and if youwish to meet him, come to our abode. The Akhnd expressed hisdeep interest and with thanks assured Him he would come. That veryafternoon he went to the home of the Bb where a great many of theulam, merchants, and other dignitaries were present, with the Khlsitting and conversing with the guests, and the Bb serving tea andsherbet. Mull Sdiq spoke of the Bbs peerless qualities and Hisexalted character. In response, the Khl said, Even though our entirefamily is well known in Shrz and its vicinity for our pious nature andgoodly characters, yet this Youth shines like a most brilliant candle in

our midst, and it is most evident that He is cut from a different cloth.Our one wish is for Him to undertake study of divers sciences so itwould bring added honor to us. However, He refuses. Mull Sdiqresponded, If you do not take Him with you to Shrz, I will see to itthat He is engaged in studying. Thrilled at the prospect, the Khlstated, Even though it is very agonizing for His mother and otherkinsmen to be far from Him, yet because of your assurance, I will


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Marriage

There He rejoined His mother and relatives. After several months Heexpressed the desire to return to the Atabt. Hearing that His Holinessentertained such considerations caused His mother to grow deeplyanxious, and with great urgency she spoke with her brother, Hj MrzSiyyid Al, about His marriage. Having spoken with the illustriousconsort, Khadjih-Sultn Bagum, daughter of the late q Mrz Al anda paternal cousin of the Bbs mother, the arrangements for the weddingceremony were made. The wedding57 took place on Friday, theeighteenth of Rajab AH 1258 [25 August 1842] in the presence of an

assemblage of the merchants, the noblemen, and the ulam of Frs.58And since the appointed time for His Manifestation was near, He

did not travel anywhere, but prayers and verses in Arabic and expositionson [divine] sciences continually flowed from His pen.

return by myself to Shrz. A few days later, the Khl returned to hisnative city and left the Bb in Karbal. However, it was not longthereafter that He, too, returned to Shrz.

57 As customary on such occasions, the wedding consisted of two separatecelebrations, one for the men and the other for the women. The men gathered inthe house of the Bbs uncle, Hj Mrz Siyyid Al, while the women gathered inthe residence of Khadjih Bagums father, which house was next door. The wedding was conducted by Shaykh Ab-Turb, the Imm-Jumih (A.Q. Afnn, privatecommunications, August 1992).58 A copy of the Bbs marriage certificate provides the same date, see Balyz, TheBbpage opposite 80, and Fayz, Khndn Afnn, pp. 15861. The Bb refers to Hiswedding as follows: O concourse of Light! Hear My call from the point of Fire in this

ocean of snow-white water on this crimson earth. Verily, I am God, besides Whomthere is no other God. On the exalted throne a beloved noble woman, bearing thesame name [Khadjih] as the beloved of the First Friend [the Prophet Muhammad],was wedded to this Great Remembrance; and verily, I caused the angels of Heavenand the denizens of Paradise, on the day of the Covenant, to bear witness, in truth, toGods Remembrance (The Bb, Qayymul-Asma, Surih of Qarbat [The Chapter ofKinship], quoted in Fayz, Khndn Afnn, pp. 78).


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Ahmad, the Bbs Son After a year, that is in AH 1259 [1843], God granted Him a son whodied at birth. Before his birth, [the Bb] had prophesied, The child is a

boy named Ahmad, but it is not his destiny to live. The child wasburied in the Bb Dukhtarn cemetery of Shrz.59 My paternalgrandmother, [Zahr Bagum], who was the sister of Khadjih Bagum,related for me the details surrounding the childs birth:

[p. 40] The delivery of the child was very difficult, to thepoint that several times we lost all hope for the mothersrecovery. During the final surge of the labor pains, themother of His Holiness went to Him. He asked her, Has

she delivered? to which she responded negatively. [TheBb] then took a small mirror that lay by His side, penned aprayer and a talisman on the face of the mirror, gave it toHis mother, [saying that she should] take it to His wife andhold it before her face. She took the mirror and held itbefore [Khadjih Bagum]. As her gaze fell upon the mirror,instantly the lifeless child was delivered, and the motherrecovered.60

The Bbs mother then returned to His presence and

remonstrated with her Son, As You evidently possessedsuch [preternatural] abilities, why did You not perform this

59 Thus named since the tomb of Bb Dukhtarn is located there. For further details,consult Fasai, Frsnmih Nsir,vol. 2, p. 1131.60 The following passage from The Bb,Qayymul-Asm, Surih Qarbih, is addressedto Khadjih Bagum (cited in Balyz, Khadjih Bagum, pp. 89, edited slightly below): Owell-beloved! Prize thou highly the grace of the Great Remembrance for it comethfrom God, the Loved One. Thou shalt not be a woman like unto others, if thouobeyest God in the Cause of Truth, the Most Great Truth. Know thou the great

bounty conferred upon thee by the Ancient of Days, and take pride in being theconsort of the Well-Beloved, Who is loved by God, the Most Great. Sufficient untothee is this glory, which cometh unto thee from God, the All-Wise, the All-Praised. Bepatient in all that God hath ordained concerning the Bb and His family. Verily, thyson, Ahmad, is with Ftimih [the Prophet Muhammads daughter], the Sublime, in thesanctified Paradise. Also, see Balyz, Khadjih Bagum, p. 9, for another mention by theBb of his son Ahmad, in Suratul-Abd of theQayymul-Asm.


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act sooner and preserve the life of the child? He smiled andreplied, It is not My destiny to leave any progeny. Hismother was infuriated with this comment but said no

more.61

The wife of the Bb recounted for me:

One night I dreamt that there was a fearsome male lion inthe courtyard. My hands were around the neck of the lion.

The beast dragged me around the courtyard two and a halftimes. I woke up, profoundly alarmed and trembling withfright. His Holiness asked me the cause of my agitation, and

I told him what I had dreamt. His comment was: Youawoke too soon, as [your dream portends that] our lifetogether will not last more than two-and-a-half years. And

what He said, transpired.

Declaration of the BbIt proceeded thus until finally the declaration of the Bb took place onthe eve of Friday, the fifth day of Jamdyul-Avval AH 1260 [23 May

1844], two hours and eleven minutes into the night.62 There is amagnificent story of these wonderful events related by the wife of theBb as follows:

The practice of His Holiness was that each day He wouldreturn home about an hour after the sunset and commencedevotions, the chanting of the names of God, and writing.

About three hours into the night He would have the eveningmeal and would retire about four hours past sunset. In the

morning, He would rise one hour before the dawn and, afterwashing, would perform His ablutions and then proceed to

61 See Nabl Azam, The Dawn-Breakers, pp. 7677, for a brief reference to thisincident and a purported prayer by the Bb marking the passing of His son.62 The exact time and date of the Bbs declaration is given in the Persian Bayn2:7.


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the upper chambers of the House, which had been set asideas His formal guestroom and formed an outer apartment.

There, He stood to recite tablets of visitation, prayers,

supplications, and to repeat the names of God. When thesun had risen, Fiddih63 would fire up the samovar andprepare the tea in the chamber occupied by His mother. HisHoliness would come down to that apartment and have themorning tea. After that, He would proceed to His merchantoffice to engage in His own business.

However, one night, unlike other nights, He camehome at dusk, saying, Tell Fiddih to prepare whatever weare having for the evening meal sooner than usual. Tonight I

have a particular task to attend to. About an hour and ahalf into the night, the dinner was served, and He joined usfor this purpose. Afterwards, Fiddih brought water for Himto wash His blessed hands, and, as usual in the evenings, shespread our bedding and retired to her own quarters. HisHoliness retired for the night.

It was not long after that I saw Him rise from the bedand leave the room, going to the outer courtyard. At first, Ithought He had gone to the lavatory. When considerable

time had passed and He did not return, I was seized byapprehension. I rose from my bed and left the apartment. Ilooked in the lavatory but did not see Him. Checking thestreet door, I found it locked from within. I looked in thechamber of His mother and did not find Him there either.By then I was deeply bewildered and perplexed. I walked tothe western part of the house and looked up towards theupper chamber, situated on the eastern wing of the Houseand serving as His private quarters, and saw that it was well

lighted. It seemed as if a thousand lamps illumined theroom. This added to my surprise, because there were noguests to require so many lamps. Therefore, full of

63 Mrz Habbullh adds parenthetically: Fiddih and Mubrak were two Blackservants purchased in Bshihr during His days of commerce.


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astonishment, I went up the steps to the room. When Ientered, I found that the room was so brilliantly lit that itdazzled my eyes, although there was only a single lamp.

[p. 45] I saw His Holiness standing, facing the Qiblih;His hands raised heavenwards, intoning a prayer. As soon asmy gaze fell upon His blessed Being, I beheld such majestyand resplendence as is beyond my powers to explain.Suddenly, such awe and trepidation enveloped me that Istood transfixed where I was, trembling uncontrollably like aleaf. I could neither retrace my steps nor stand. I was closeto losing consciousness. All kinds of perplexities envelopedme. Suddenly He made a gesture with His blessed hand,

telling me to go back. This movement of His sanctifiedhands released me from that state, and I returned to theapartment and bed. But I could not sleep, and I remaineddeeply disturbed. Every detail of the image of His blessedPerson and that scene [in the upper chamber] added to myconsternation. I felt like a wrongdoer who has fallen shortand awaits the all-powerful sovereign to pass sentence onher. I did not sleep that night, until the muadhdhins64 callto morning prayers sounded from the mosque adjacent to

the house.After the adhn [call to prayer] He came downstairs.

As soon as my eyes alighted on His blessed Countenance, Iwas seized by awe and perplexity. He no longer seemed likethe Person with whom I had lived for two and a half years. Idid not have the courage to utter a word. In any case, thesun was rising and I rose, carried out my ablutions, andperformed the obligatory prayer.

In accordance with our daily routine, our servant,

Fiddih, had prepared the samovar and tea in the room ofHis mother and informed us that the tea was ready. Accompanied by Him, I proceeded there. In His mothers

64 Each mosque has one or more muadhdhin who announce the time for theobligatory worship (salt).


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room, He drank some tea. Each moment added to myperplexity and conjecturing. With His blessed hand Hepoured a cup of tea, passed it to me, and with a heavenly

smile said, What is it that troubles you? You aredistraught. I drank the tea, which eased my perturbationand anxiety to some extent. I said, q, what exalted state

was it that I witnessed in Your chamber last night? Hereplied, At what an extraordinary time you arrived! That

was untimely. But it was the will of God that you should seeit with your own eyes. Know and be certain that at that verymoment the One Exalted God appointed Me for theguidance of these servants. I am that Promised One whose

advent they have been expecting. For the past twelvehundred and sixty years they have perpetually beseeched the

Almighty for His appearance. I am the one appointed forthe salvation of the people.

As soon as I heard Him speak these words, I kissedHis knees and became a believer in Him. In prostration, Iraised my voice in gratitude to the Lord for having enabledme to recognize Him.65

It was thus that the first woman to believe in Him was theillustrious wife of the Bb, [Khadjih Bagum], and among the men of thisfamily [the Afnn], it was the martyred uncle, [Hj Mrz Siyyid Al,]and among the ulam it was Akhnd Mull Husayn Bushr, the Bbul-Bb, whose story will be recounted next.

The Evidence Presented to Akhnd Mull Husayn in Shrz andHow He Attained [to the Faith]66

65 See Balyz, Khadjih Bagum, pp. 1013, for a different rendering. In Kitb Fihrist,the Bb states that the first descent of Spirit on Him was on 15thof the third monthof AH 1260 [3 April 1844]. From this it is possible to infer that the event describedby Khadjih Bagum occurred on that date.66 The section pertaining to Mull Husayn correlates closely with the narrative of SiyyidHusayn Hamadn (see Trkh-i Jadd, pp. 3539), which is purported to be based on


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After the passing of Siyyid [Kzim Rasht], who was a harbinger of thisblessed Manifestation, the Akhnd [Mull Husayn] was afflicted withgreat perturbation and restlessness. Together with a group of fellow-

students, who numbered more than forty, he undertook a period ofmeditation. The group included q Mrz [Siyyid] Muhammad-AlBarfursh,67 Mull Al Bastm, Akhnd Mull Abdul-Jall Kh, MrzAbdul-Hd, Mrz Muhammad-Hd, q Siyyid Hasan Yazd, MullHasan Bajistn, Mull Bashr, Mull Bqir Turk, and Mull Ahmad

Abdalall of them learned men who were expecting the manifestationof the Promised One. Details related to each one of them are captured inthe historical narratives, and our intention is only to recount the eventsof Frs.

After a period of forty days of ascetic observance in the MasjidKufih and Masjid Sahlih, the Akhnd [Mull Husayn] established a pact

with his companions that if any one of them should hear the Call of the Truth, he would inform the others at once. Feeling himself drawntowards Shrz, he set out.

Because he had been acquainted with His Holiness [the Bb]during His time in the Atabt, when he arrived in Shrz he desired [p.50] a meeting and inquired where His Holiness lived. He wished to passthe few days he would remain in Shrz in His home. [Locating the Bbs

House], he knocked at the door, and His Holiness Himself came andopened the door. He warmly greeted and welcomed the Akhnd, andexpressed great kindness and affection. Together they proceeded to theupper room that served as the guestroom. [The Bb] said, All day I

recollections of Mrz Abdul-Wahhb Khursn from utterances of Mull Husaynand captured in the history of Hj Mrz Jn of Kshn. The present translator hasnot been able to determine if a copy of Mrz Jns valuable history was in thepossession of the early Afnn family. However, it is known that Mrz Jns originaltext, which is about 80 or pages long, is extant and is in the possession of a non-Bah

in Tihrn. Although he did not allow his precious manuscript to be copied, because ofhis longstanding friendship with Fdil Mzandarn he permitted the latter to examinethis document, and he certified its authenticity. See Nabl Azam, The Dawn-Breakers,pp. 5266, for Nabls moving, though very different, description of the Bbsdeclaration.67 Qudds had returned to his native town some months prior to Siyyid Kzimspassing; see Mzandarn, Trkh Zuhrul-Haqq, vol. 3, pp. 4057.


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have felt disinclined to go to the caravansary.68 Evidently this wasbecause of your arrival.

After they had exchanged the customary inquiries and pleasantries,

tea was served, and the Host enjoyed it with the Akhnd [Mull Husayn].After showing him the courtesies due to a guest, the Host asked aboutthe teachings and doctrines, the station and character of Shaykh [Ahmad]and Siyyid [Kzim]. Mull Husayn replied, Whatever the topic underdiscussion, their whole focus was the Traditions and sayings based onthe glad tidings of the manifestation of the Promised One. The Bbthen asked, You, the Shaykhs, have an essential doctrine that, after thepassing of the late Siyyid, there must be someone else who assumes histitle. It is now five months since his death. After him, who is the leader

of the cause? As yet, [Mull Husayn] replied, we have recognized noone. After him, no successor is specified. Rather, we anticipate the

Author of the Cause, Whose advent is expected by all, to appear. Whatmanner of man, He asked, must the Author of the Cause be? The

Akhnd pondered for a moment and then enumerated a certain numberof the spiritual and physical69 characteristics of the expected Person. Doyou observe these in Me? As Mull Husayn had not observed any signsof knowledge during his Hosts residence in Karbal and knew that Hehad not studied with the deceased teachers, responded, I do not see any

of these qualities in you. His Holiness did not respond to this. After a while, [Mull Husayn] observed several books in a small

niche. Examining one of them, he found it to be a commentary on theSurih Baqara.70 After reading a little, he saw that it was a commentarylike no other. He was astonished and asked who the author might be. Amere youthful beginner, He answered, who has much otherknowledge and attainments, in addition to this. Again, he asked whoand where the writer was. You see Him. Mull Husayn did notapprehend His meaning, You see Him. He read another page, where it

was written, the explanation of the essence of the essence. Considering68 Mrz Habbullh adds parenthetically: The Bbs place of business was at thecustom building, known as the caravansary.69 The original Arabic phrase literally means theoretical and practical.70 See, Lawson, The Qurn Commentary of Sayyid Al Muhammad, the Bb. Forcopies of manuscripts see, MacEoin, The Sources for Early Bb Doctrine and History.


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this an error, he stated, It should be, the explanation of the essenceHe answered, It is, the explanation of the essence of the essence. Whatcan I say! The Author of this commentary writes masterfully and with

utmost authority. Consider the passage attentively. This time, the Akhnd read more closely and realized that the phrase, exposition ofthe essence of the essence, was correct as it was written. He said, I amtired. You read some more, and I will listen. His Holiness read for atime, and then with the customary haughtiness of an Akhnd, MullHusayn said, It is enough. That was sufficient. Do not trouble Yourselfany further.

Mull Husayn enjoyed lunch and then rested for a while. In thelate afternoon, His Holiness had invited several merchants and Shaykh

ulam to drink tea and meet the Akhnd. [In the course of theconversation,] it was agreed that the next morning they would all gatherat Masjid Ilkhn where the Akhnd would deliver a lecture.

The group gathered, as appointed, in the mosque. When theAkhnd [Mull Husayn] wanted to start his discourse, he found that inplace of eloquent expression and clear explanations, he had becometongue-tied, to the extent that he lost all power of speech. Filled withamazement, he thought, this is so contrary to custom and nature, itmust have some purpose, and he wondered who is exercising this

secret control, and what might be his object in rendering me mute and insuch state of ecstasy that, in this gathering, I am like one who has beentransported in spirit? [p. 55]. Such was his powerlessness, and so strongthe astonishment and emotion which took possession of him, that he

was not able to speak on any topic, and he cancelled the meeting andreturned to his lodgings, deeply bewildered.

The next day when he wished to deliver his lecture, he foundhimself even more mute and devoid of ready knowledge than theprevious day. There was nothing he could do but apologize to the

audience. The same happened on the third day. On this last occasion, hedeparted from the mosque in a state of utmost misery and perplexity.

The Exalted One, noting Mull Husayns despondency, told the rest oftheir friends to go to their own houses, while he took Mull Husayn,

with his consent, to His own home.


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When they arrived at His Sacred House, after a short rest, the Bbsaid, By what proofs and signs of his station, can you recognize the

Author of the Cause, and by what proof can you pass from distraction

and wandering in the valley of search to recognizing the Beloved andhave complete confidence in the guidance He gives? Mull Husaynanswered, By scientific writings and by the Exalted Point which is the

well-spring and center of all the knowledge of past and future prophetsand saints. Do you perceive these qualities in Me? He inquired,What if I were so endowed with such attributes? Upon hearing this,Mull Husayn was deeply perturbed, and said, That You are devout,godly, and holy of life, is true; but innate knowledge and infinite wisdomare the only entry and evidence of this most exalted Station. At this