Before Mulla Husayn met the Báb and became His first
believer, he was a disciple of Siyyid Kázim, one of the two forerunners of the
Báb – the other was Siyyid Kázim’s teacher, Shaykh Ahmad.
The passing of his beloved master, Shaykh Ahmad, brought
unspeakable sorrow to the heart of Siyyid Kázim, who was his appointed
successor. Inspired by the verse of the Qur’án, “Fain would they put out God’s
light with their mouths; but God only desireth to perfect His light, albeit the
infidels abhor it,” Siyyid Kázim arose with unswerving purpose to consummate
the task with which his master Shaykh Ahmad had entrusted him. He found
himself, after the removal of so distinguished a protector, a victim of the
slanderous tongues and unrelenting enmity of the people around him. They
attacked his person, scorned his teachings, and reviled his name.
At the instigation of a powerful and notorious shí’ah leader
in Karbilá, Iraq, the enemies of Siyyid Kázim leagued together, and determined
to destroy him. Thereupon Siyyid Kázim conceived the plan of securing the
support and good will of one of the most formidable and outstanding
ecclesiastical dignitaries of Persia who lived in the city of Isfáhán and whose
authority extended far beyond the confines of that city. This friendship and
sympathy, Siyyid Kázim thought, would enable him to pursue unhampered the
course of his activities, and would considerably enhance the influence which he
exercised over his disciples.
In his gatherings with his followers Siyyid Kázim was often heard to say:
“Would that one amongst you could arise, and, with complete
detachment, journey to Isfáhán, and deliver this message from me to that
learned shi’ih leader and ask him: ‘Why is it that in the beginning you showed
such marked consideration and affection for the late Shaykh Ahmad, and have now
suddenly detached yourself from the body of his chosen disciples? Why is it
that you have abandoned us to the mercy of our opponents?’
Siyyid Kazim hopee that such a messenger might arise, put
his trust in God, travel to Isfáhán and unravel whatever mysteries perplexed
the mind of that learned religious leader, and dispel such doubts as might have
alienated his sympathy. He further wished that such a messenger would be able
to obtain from this highly distinguished religious leader a solemn declaration
testifying to the unquestioned authority of Shaykh Ahmad, and to the truth and
soundness of his teachings.
Again and again did Siyyid Kázim find opportunity to reiterate
his appeal. None, however, ventured to respond to his call except one of his
followers who expressed readiness to undertake such a mission. To him Siyyid
Kázim replied: “Beware of touching the lion’s tail. Belittle not the delicacy
and difficulty of such a mission.” Siyyid Kazim then, turned his face towards
his youthful disciple, Mullá Husayn and addressed him in these words:
“Arise and perform this mission, for I declare you equal to
this task. The Almighty will graciously assist you, and will crown your
endeavours with success.”
Mullá Husayn joyously sprang to his feet, kissed the hem of
his teacher’s garment, vowed his loyalty to him, and started forthwith on his
journey. With complete severance and noble resolve, he set out to achieve his
end.
Arriving in Isfáhán, he sought immediately the presence of
the learned religious leader. Clad in mean attire, and covered with the dust of
travel, he appeared, amidst the vast and richly apparelled company of the
disciples of that distinguished leader, an insignificant and negligible figure.
Unobserved and undaunted, he advanced to a place which faced the seat occupied
by that renowned teacher. Summoning to his aid all the courage and confidence
with which the instructions of Siyyid Kázim had inspired him, he addressed the
famous shi’ih learder in these words:
“Hearken, O Siyyid, to my words, for response to my plea
will ensure the safety of the Faith of the Prophet of God, and refusal to
consider my message will cause it grievous injury.”
These bold and courageous words, uttered with directness and
force, produced a surprising impression upon the Siyyid. He suddenly
interrupted his discourse, and, ignoring his audience, listened with close
attention to the message which this strange visitor had brought. His disciples,
amazed at this extraordinary behaviour, rebuked this sudden intruder and
denounced his presumptuous pretensions. With extreme politeness, in firm and
dignified language, Mullá Husayn hinted at their discourtesy and shallowness, and
expressed surprise at their arrogance and vainglory.
The learned Siyyid was highly pleased with the demeanour and
argument which the visitor so strikingly displayed. He deplored and apologized
for the unseemly conduct of his own disciples. In order to compensate for their
ingratitude, he extended every conceivable kindness to that youth, Mulla
Husayn, assured him of his support, and besought him to deliver his message.
Thereupon, Mullá Husayn acquainted him with the nature and object of the
mission with which he had been entrusted.
To this the learned Siyyid replied: “As we in the beginning
believed that both Shaykh Ahmad and Siyyid Kázim were actuated by no desire
except to advance the cause of knowledge and safeguard the sacred interests of
the Faith, we felt prompted to extend to them our heartiest support and to
extol their teachings. In later years, however, we have noticed so many
conflicting statements and obscure and mysterious allusions in their writings
that we felt it advisable to keep silent for a time, and to refrain from either
censure or applause.”
To this Mullá Husayn replied: “I cannot but deplore such
silence on your part, for I firmly believe that it involves the loss of a
splendid opportunity to advance the cause of Truth. It is for you to set forth
specifically such passages in their writings as appear to you mysterious or
inconsistent with the precepts of the Faith, and I will, with the aid of God,
undertake to expound their true meaning.”
The poise, the dignity and confidence, which characterised
the behaviour of this unexpected messenger, greatly impressed the Siyyid. He
begged Mulla Husayn not to press the matter at this moment, but to wait until a
later day, when, in private converse, he might acquaint him with his own doubts
and misgivings. Mullá Husayn, however, feeling that delay might prove harmful
to the cause he had at heart, insisted upon an immediate conference with him
about the weighty problems which he felt impelled and able to resolve.
The Siyyid was moved to tears by the youthful enthusiasm,
the sincerity and serene confidence to which the countenance of Mullá Husayn so
admirably testified. He sent immediately for some of the works written by
Shaykh Ahmad and Siyyid Kázim, and began to question Mullá Husayn regarding
those passages which had excited his disapproval and surprise. To each
reference Mulla Husayn replied with characteristic vigour, with masterly
knowledge and befitting modesty. He continued in this manner, in the presence
of the assembled disciples, to expound the teachings of Shaykh Ahmad and Siyyid
Kázim, to vindicate their truth, and to defend their cause, until the time when
the call to prayer by Mu’adhdhin, suddenly interrupted the flow of his
argument.
The next day, Mulla Husayn similarly, in the presence of a
large and representative assembly, and whilst facing the Siyyid, resumed his
eloquent defense of the high mission entrusted by an almighty Providence to
Shaykh Ahmad and his successor Siyyid Kazim.
A deep silence fell upon his hearers. They were seized with
wonder at the cogency of his argument and the tone and manner of his speech.
The Siyyid publicly promised that on the following day he would himself issue a
written declaration wherein he would testify to the eminence of the position
held by both Shaykh Ahmad and Siyyid Kázim, and would pronounce whosoever
deviated from their path as one who had turned aside from the Faith of the
Prophet Himself. He would likewise bear witness to their penetrative insight,
and their correct and profound understanding of the mysteries which the Faith
of Muhammad enshrined.
The Siyyid redeemed his pledge, and with his own hand penned
the promised declaration. He wrote at length, and in the course of his
testimony paid a tribute to the character and learning of Mullá Husayn. He
spoke in glowing terms of Siyyid Kázim, apologized for his former attitude, and
expressed the hope that in the days to come he might be enabled to make amends
for his past and regrettable conduct towards him. He read, himself, to his
disciples the text of this written testimony, and delivered it unsealed to
Mullá Husayn, authorizing him to share its contents with whomsoever he pleased,
that all might know the extent of his devotion to Siyyid Kázim.
No sooner had Mullá Husayn retired than the Siyyid charged
one of his trusted attendants to follow in the footsteps of the visitor and
find out the place where he was residing. The attendant followed him to a
modest building, which served as a madrisih, [1] and saw him enter a room
which, except for a worn-out mat which covered its floor, was devoid of
furniture. He watched him arrive, offer his prayer of thanksgiving to God, and
lie down upon that mat with nothing to cover him except his ‘abá. [2]
Having reported to his master all that he had observed, the
attendant was again instructed to deliver to Mullá Husayn the sum of a hundred
túmans, [3] and to express the sincere apologies of his master for his
inability to extend to so remarkable a messenger a hospitality that befitted
his station.
To this offer Mullá Husayn sent the following reply: “Tell
your master that his real gift to me is the spirit of fairness with which he
received me, and the open-mindedness which prompted him, despite his exalted
rank, to respond to the message which I, a lowly stranger, brought him. Return
this money to your master, for I, as a messenger, ask for neither recompense
nor reward. ‘We nourish your souls for the sake of God; we seek from you
neither recompense nor thanks.’ [Qur’án, 76:9] My prayer for your master is
that earthly leadership may never hinder him from acknowledging and testifying
to the Truth.” This distinguish religious leader whose name was Hájí Siyyid
Muhammad-Báqir died before the year that witnessed the birth of the Faith
proclaimed by the Báb. He remained to his last moment a staunch supporter and
fervent admirer of Siyyid Kázim.
Having fulfilled the first part of his mission, Mullá Husayn
despatched this written testimony of Hájí Siyyid Muhammad-Báqir to his master
in Karbilá....
(Adapted from ‘The Dawn-Breakers’, by Nabil, translated and
edited by Shoghi Effendi)
[1] The Madrisih or Persian colleges are entirely in the
hands of the clergy and there are several in every large town. They generally
consist of a court, surrounded by buildings containing chambers for students
and masters, with a gate on one side; and frequently a garden and a well in the
centre of the court.... Many of the madrisihs have been founded and endowed by
kings or pious persons.” (C. R. Markham’s “A General Sketch of the History of
Persia,” p. 365.)
[2] A loose outer garment, resembling a cloak, commonly made
of camel’s hair.
[3] Worth approximately one hundred dollars, a substantial
sum in those days
