Ḥájí Abu'l-Ḥasan recalled, many years later, that a sudden hush fell upon the audience. The full implication of those momentous words must, at the time, have eluded that vast concourse of people. But the news of the claim of the young Siyyid soon spread in an ever-widening circle.
One day in Mecca, the Báb came face to face with Mírzá Muḥammad-Ḥusayn-i-Kirmání, known as Muḥíṭ.[BO] They happened to meet close by the sacred Black Stone (Ḥajar al-Aswad). The Báb took Muḥíṭ's hand, saying:
O Muḥíṭ! You regard yourself as one of the most outstanding figures of the shaykhí community and a distinguished exponent of its teachings. In your heart you even claim to be one of the direct successors and rightful inheritors of those twin great Lights, those Stars that have heralded the morn of Divine guidance. Behold, we are both now standing within this most sacred shrine. Within its hallowed precincts, He whose Spirit dwells in this place can cause Truth immediately to be known and distinguished from falsehood, and righteousness from error. Verily I declare, none besides Me in this day, whether in the East or in the West, can claim to be the Gate that leads men to the knowledge of God. My proof is none other than that proof whereby the truth of the Prophet Muḥammad was established. Ask Me whatsoever you please; now, at this very moment, I pledge Myself to reveal such verses as can demonstrate the truth of My mission. You must choose either to submit yourself unreservedly to My Cause or to repudiate it entirely. You have no other alternative. If you choose to reject My message, I will not let go your hand until you pledge your word to declare publicly your repudiation of the Truth which I have proclaimed. Thus shall He who speaks the Truth be made known, and he that speaks falsely shall be condemned to eternal misery and shame. Then shall the way of Truth be revealed and made manifest to all men.
Muḥíṭ was taken by surprise and was overwhelmed. He replied to the Báb:
My Lord, my Master! Ever since the day on which my eyes beheld You in Karbilá, I seemed at last to have found and recognised Him who had been the object of my quest. I renounce whosoever has failed to recognise You, and despise him in whose heart may yet linger the faintest misgivings as to Your purity and holiness. I pray You to overlook my weakness, and entreat You to answer me in my perplexity. Please God I may, at this very place, within the precincts of this hallowed shrine, swear my fealty to You, and arise for the triumph of Your Cause. If I be insincere in what I declare, if in my heart I should disbelieve what my lips proclaim, I would deem myself utterly unworthy of the grace of the Prophet of God, and regard my action as an act of manifest disloyalty to `Alí, His chosen successor.
The Báb knew how vacillating Muḥíṭ was, and answered:
Verily I say, the Truth is even now known and distinguished from falsehood. O shrine of the Prophet of God, and you, O Quddús, who have believed in Me! I take you both, in this hour, as My witnesses. You have seen and heard that which has come to pass between Me and him. I call upon you to testify thereunto, and God, verily, is, beyond and above you, My sure and ultimate Witness. He is the All-Seeing, the All-Knowing, the All-Wise. O Muḥíṭ! Set forth whatsoever perplexes your mind, and I will, by the aid of God, unloose My tongue and undertake to resolve your problems, so that you may testify to the excellence of My utterance and realise that no one besides Me is able to manifest My wisdom.[6]
Muḥíṭ presented his questions and then departed hurriedly for Medina. The Báb, in answer to them, revealed the Ṣaḥífiy-i-Baynu'l-Ḥaramayn, which, as its name 'The Epistle Between the Two Shrines' indicates, was composed on the road to the city of the Prophet (Medina). Muḥíṭ, contrary to his promise, did not remain long in Medina, but received the Báb's treatise in Karbilá. To the end of his days, Muḥíṭ was shifty and irresolute, and the headship of the Shaykhí community did not go to him, but to Ḥájí Muḥammad-Karím Khán-i-Kirmání.
The last act of the Báb in Mecca was to address a Tablet to the Sharíf (Sherif) of Mecca, in which He proclaimed His advent and His Divine mandate. Quddús delivered it together with a volume of the Writings of the Báb. But the Sharíf was preoccupied and ignored the communication put in his hands. Ḥájí Níyáz-i-Baghdádí recounts:
In the year 1267 A.H. [A.D. 1850-51], I undertook a pilgrimage to that holy city, where I was privileged to meet the Sherif. In the course of his conversation with me, he said: 'I recollect that in the year '60, during the season of pilgrimage, a youth came to visit me. He presented to me a sealed book which I readily accepted but was too much occupied at that time to read. A few days later I met again that same youth, who asked me whether I had any reply to make to his offer. Pressure of work had again detained me from considering the contents of that book. I was therefore unable to give him a satisfactory reply. When the season of pilgrimage was over, one day, as I was sorting out my letters, my eyes fell accidentally upon that book. I opened it and found, in its introductory pages, a moving and exquisitely written homily which was followed by verses the tone and language of which bore a striking resemblance to the Qur'án. All that I gathered from the perusal of the book was that among the people of Persia a man of the seed of Fáṭimih and descendant of the family of Háshim, had raised a new call, and was announcing to all people the appearance of the promised Qá'im. I remained, however, ignorant of the name of the author of that book, nor was I informed of the circumstances attending that call.' 'A great commotion,' I remarked, 'has indeed seized that land during the last few years. A Youth, a descendant of the Prophet and a merchant by profession, has claimed that His utterance was the Voice of Divine inspiration. He has publicly asserted that, within the space of a few days, there could stream from His tongue verses of such number and excellence as would surpass in volume and beauty the Qur'án itself—a work which it took Muḥammad no less than twenty-three years to reveal. A multitude of people, both high and low, civil and ecclesiastical, among the inhabitants of Persia, have rallied round His standard and have willingly sacrificed themselves in His path. That Youth has, during the past year, in the last days of the month of Sha`bán [July 1850], suffered martyrdom in Tabríz, in the province of Ádhirbáyján. They who persecuted Him sought by this means to extinguish the light which He kindled in that land. Since His martyrdom, however, His influence has pervaded all classes of people.' The Sherif, who was listening attentively, expressed his indignation at the behaviour of those who had persecuted the Báb. 'The malediction of God be upon these evil people,' he exclaimed, 'a people who, in days past, treated in the same manner our holy and illustrious ancestors!' With these words the Sherif concluded his conversation with me.[7]
The Báb reached Medina on the first day of the year A.H. 1261: Friday, January 10th 1845.[8] It was the first of Muḥarram and the day of His birth. From Medina He proceeded to Jiddah, where He took a boat bound for the port of Búshihr.
The London Times of Wednesday, November 19th 1845, carried this item of news on its third page, taken from the Literary Gazette of the preceding Saturday:
Mahometan Schism.—A new sect has lately set itself up in Persia, at the head of which is a merchant who had returned from a pilgrimage to Mecca, and proclaimed himself a successor of the Prophet. The way they treat such matters at Shiraz appears in the following account (June 23):—Four persons being heard repeating their profession of faith according to the form prescribed by the impostor, were apprehended, tried, and found guilty of unpardonable blasphemy. They were sentenced to lose their beards by fire being set to them. The sentence was put into execution with all the zeal and fanaticism becoming a true believer in Mahomet. Not deeming the loss of beards a sufficient punishment, they were further sentenced the next day, to have their faces blacked and exposed through the city. Each of them was led by a mirgazah[BP] (executioner), who had made a hole in his nose and passed through it a string, which he sometimes pulled with such violence that the unfortunate fellows cried out alternately for mercy from the executioner and for vengeance from Heaven. It is the custom in Persia on such occasions for the executioners to collect money from the spectators, and particularly from the shopkeepers in the bazaar. In the evening when the pockets of the executioners were well filled with money, they led the unfortunate fellows to the city gate, and there turned them adrift. After which the mollahs at Shiraz sent men to Bushire, with power to seize the impostor, and take him to Shiraz, where, on being tried, he very wisely denied the charge of apostacy laid against him, and thus escaped from punishment.
An American quarterly, the Eclectic Magazine of Foreign Literature, Science, and Art,[1] in its issue of January-April 1846, reproduced the same item of news which was again taken in full from the Literary Gazette of London. As far as is known, these were the earliest references to the Faith of the Báb in any Western publication. British merchants, who then happened to be in Shíráz, were responsible for that report, which, as we shall see, although correct in its essentials, was not devoid of error.
The Báb, returning from His pilgrimage to Mecca, arrived at Búshihr sometime in the month of Ṣafar 1261 A.H. (February-March 1845). There He parted from Quddús, saying:
The days of your companionship with Me are drawing to a close. The hour of separation has struck, a separation which no reunion will follow except in the Kingdom of God, in the presence of the King of Glory.[2]
Quddús left for Shíráz and took with him a letter from the Báb addressed to His uncle, Ḥájí Mírzá Siyyid `Alí. Meeting Quddús and hearing all he had to impart convinced Ḥájí Mírzá Siyyid `Alí of the truth of the Cause of his Nephew, and he immediately pledged Him his unqualified allegiance.
Mullá Ṣádiq-i-Muqaddas now reached Shíráz, accompanied by Mullá `Alí-Akbar-i-Ardistání, who had once been his pupil in Iṣfahán. Mullá Ṣádiq established himself in a mosque known as Báqir-Ábád, where he led the congregation in prayer. But as soon as he received a Tablet from the Báb, sent from Búshihr, he moved to the mosque adjoining His house. There he carried out the specific instruction of the Báb to include in the traditional Islamic Call to Prayer—the Adhán—these additional words: 'I bear witness that He whose name is `Alí Qabl-i-Muḥammad [`Alí preceding Muḥammad, the Báb] is the servant of Baqíyyatu'lláh [the Remnant of God, Bahá'u'lláh].'[3]
Then the storm broke. Shaykh Abú-Háshim, notorious for his behaviour on the pilgrim boat, had already written to his compatriots in Shíráz to arouse their fury. Now the divines of that city, led by Shaykh Ḥusayn-i-`Arab,[BQ] Ḥájí Shaykh Mihdíy-i-Kujúrí and Mullá Muḥammad-`Alíy-i-Maḥallátí, were demanding blood. Quddús, Muqaddas and Mullá `Alí-Akbar were arrested, hauled before the Governor-General, and mercilessly beaten, after which they suffered the punishments and indignities described in the London report already quoted (see p. 76). But there were three of them, not four.[BR]
The Governor-General of the province of Fárs was Ḥusayn Khán, who was called Ájúdán-Báshí (the adjutant-major), and had also the titles of Ṣáḥib-Ikhtíyár and Niẓámu'd-Dawlih. Ḥusayn Khán was a native of Marághih in Ádharbáyján, and had served as Persian envoy both to London and Paris. In London, in June 1839, Lord Palmerston was at first inclined not to meet him, but then decided to receive him unofficially. At that time relations between Britain and Írán had reached a low point. Captain Hennell, the British Political Agent, had been forced to withdraw from Búshihr, and at the same time a British naval force had occupied the island of Khárg (Karrack). Palmerston thundered at Ḥusayn Khán: 'Had the Admiral on arriving on board turned his guns upon the town [Búshihr] and knocked it about their ears, in my opinion he would have been justified in so doing'.[4] When the envoy returned home, Muḥammad Sháh was so displeased that he had him severely bastinadoed. Nor had Ḥusayn Khán's mission to France, it would seem, been any more successful, although some obscurity surrounds his dealings with the French. In Paris he engaged a number of officers to train the Persian army, and there were irregularities in the matter of their travelling expenses. But more serious issues were involved, which are described by Sir Henry Layard[BS] in the following passage:
M. Boré,[BT] with all his learning and enlightenment, was a religious fanatic and profoundly intolerant of heretics. After residing with him for a fortnight, and having been treated by him with great kindness and hospitality, I found myself compelled, to my great sorrow, to leave his house [in 1840] under the following circumstances. The Embassy which the King of the French[BU] had sent to the Shah had not succeeded in obtaining the object of its mission, and had left Persia much irritated at its failure, which was mainly attributed by it and the French Government to English intrigues. The truth was, I believe, that they had been duped by Hussein Khan, who had been sent as ambassador to Paris. The subject was an unpleasant one for me to discuss, and I avoided it in conversation with my host. One day, however, at dinner, it was raised by M. Flandin,[5] the French artist, who denounced my country and countrymen in very offensive terms, M. Boré himself joining in the abuse. They accused the English Government and English agents of having had recourse to poison to prevent Frenchmen from establishing themselves and gaining influence in Persia, and of having actually engaged assassins to murder M. Outray, when on his way on a diplomatic mission to Tehran. I denied, with indignation, these ridiculous and calumnious charges, and high words having ensued, I moved from M. Boré's house to a ruined building occupied by Mr. Burgess.[BV][6]
Failure in London and tortuosity in Paris did not commend themselves to Muḥammad Sháh; and so, for the next few years, Ḥusayn Khán lived under a cloud. But in 1845 we find him riding high in the province of Fárs. He had been given that governorship because he was reputed to be a man stern in his judgments, and Fárs needed an iron hand.
Indeed Fárs had been in a terrifying plight. The people of Shíráz, high and low alike, had effectively played cat and mouse with the governors sent from Ṭihrán to rule over them. Firaydún Mírzá, the Farmán-Farmá, Muḥammad Sháh's own brother, much favoured by Ḥájí Mírzá Áqásí and much detested by the Shírázís, was ousted by a combination of the grandees and the mob.
Mírzá Nabí Khán-i-Qazvíní, the Amír-i-Díván,[7] was also forced out, not once, but twice. On the second occasion many leading citizens—headed by Ḥájí Qavámu'l-Mulk[8] and Muḥammad-Qulí Khán-i-Ílbagí, a powerful chieftain of the Qashqá'í tribe—went to Ṭihrán, to demand the reinstatement of Firaydún Mírzá, whom they had previously challenged and maligned. Muḥammad Sháh kept them waiting in the capital. Mírzá Riḍá (Meerza Reza), the acting British Agent in Shíráz, reported on August 7th 1844 to Captain Hennell in Búshihr:
On the Evening of the 11th Rajab [July 28th] one of the King's Chapurs [couriers] arrived at Shiraz, bringing two Royal Firmans [edicts] which had been issued at the instance of His Excellency Colonel Sheil, to be published at Shiraz and Bushire....
One day the people, consisting of the principal and respectable Inhabitants and Merchants, were assembled in the Mosque, in order to hear the Firman from the Pulpit, when the turbulent and evil [sic] disposed tumultuously rushed in to prevent its being read, because addressed to the Ameer [Amír, the Governor]; These were of the followers of the Hajee Kuwaum [Ḥájí Qavám]. The Ameer then gave the Shiraz Firman into the hands of Resheed Khan, Surteep [Rashíd Khán-i-Sartíp], who took it to the New Mosque in the Naamutee [Ni`matí-Khánih] Quarter,[9] where it was published from the Reading Desks to the assembled Moollahs, respectable Inhabitants, and Merchants.
On the following day when the Ameer directed that the Firman should be read in the Dewan Khaneh [Díván-Khánih—the Court], the rioters fully armed again rushed in impetuously. Syed Hussein Khan and Resheed Khan then assembled their followers and topchees [túpchí: gunner], and complaining bitterly, requested permission to meet them ... nor was it without difficulty and much persuasion that the Ameer could induce them to desist pending instructions from the Capital.
The several Quarters of Shiraz are for the most part at feud—Thieving and disturbance are on the increase—The Ameer has not been dismissed nor has a new Governor been appointed.[10]
And matters went from bad to worse. Mírzá Riḍá's report to his chief, the following November 24th, was one long catalogue of woes, not totally devoid of amusing points:
Last Friday, from the ten Quarters of Hyedree [Ḥaydarí] and Naamutte [Ni`matí] a Mob and Crowd was again collected in the open plain, which has ever been the scene of their conflicts, for the purpose of fighting. From Midday to Sunset they fought with slings and stones, sticks and arms.... As Meerza Mahomed Ali, the secretary of Hajee Kuwam [Ḥájí Qavám], a fine intelligent youth, was leaving his dwelling about midday upon some business, a drunken lootee,[BW] without reason or previous quarrel, plunged a dagger into his right side ... two cousins, both young, in a state of Drunkenness, were disputing regarding a woman, no person not even the woman being present, when one struck a dagger into the thigh of the other, who expired two days after ... some men of the Fehlee[BX] Tribe were sitting together one night, talking over occurrences of former years, when ... an excellent horseman, was shot in the side with a pistol, and immediately yielded his life.[11]
Qubád Khán, a nephew of the Ílkhání (the supreme head of the Qashqá'í tribe), who governed Fírúzábád in the heart of the Qashqá'í terrain, had, for a financial consideration, put armed men at the disposal of some headmen of the village of Maymand to settle a vendetta—and so the story trails on.
Towards the end of the year 1844 Ḥusayn Khán was given the governorship of Fárs, but as late as December 21st and December 24th Mírzá Riḍá was still pouring out tales of woe to Captain Hennell in Búshihr. Matters had reached such a pitch, he said, that people were stripped naked in plain daylight in public thoroughfares, and if anyone offered resistance he was repeatedly stabbed; at night so many matchlocks were fired at random that no sleep was possible, and in any case people had to keep awake to guard their homes. The unpleasant yet humorous experience of a physician clearly shows the breakdown of law in Shíráz at that time:
... some of the Alwat[BY] brought a horse to the door of a Physician's Dispensary, whose equipment and clothes were of the best, saying, 'We have an invalid who is very ill, take the trouble to come to him and we will attend you.' The Poor Physician starts for the sickman's [sic] dwelling, and they take him through two or three streets when they desire him to be so good as to dismount from the horse; he does so, and they strip him from head to foot and go their way.[12]
During that period of anarchy the Báb was on pilgrimage and absent from Shíráz. Ḥusayn Khán arrived at his post in the early part of 1845, when the Báb was about halfway back to His native land. The new Governor set about with all dispatch to give the Shírázís a lesson which he was certain they would take to heart. There were mutilations and executions until order was finally restored. But in little more than three years when Muḥammad Sháh died, Shírázís, headed once again by the astute Ḥájí Qavámu'l-Mulk and the headstrong Muḥammad-Qulí Khán (the Ílbagí[BZ] of the Qashqá'ís), rebelled and forced the dismissal of Ḥusayn Khán.
Ḥusayn Khán was the first official in Persia to raise his hand against the Báb and His people. Having meted out cruel punishments to Quddús and the other two Bábís, and having acquainted himself with the identity of the Báb and ascertained that He had arrived at Búshihr, Ḥusayn Khán commissioned a body of horsemen to go to that port, arrest the Báb and bring Him to Shíráz. In the meantime the Báb had completed His arrangements to return to the city of His birth.
At Dálakí, some forty miles to the north-east of Búshihr, where the coastal plain ends and the plateau begins to rise, Ḥusayn Khán's horsemen encountered the Báb. He was the first to notice them and sent His Ethiopian servant to call them to Him. They were reluctant to approach Him, but Aṣlán Khán, a man senior in their ranks, accepted the invitation. However, to the Báb's query regarding the purpose of their mission they evasively replied that the Governor had sent them to make some investigation in that neighbourhood. But the Báb said to them:
The governor has sent you to arrest Me. Here am I; do with Me as you please. By coming out to meet you, I have curtailed the length of your march, and have made it easier for you to find Me.[13]
The Báb was now a captive, and a captive, apart from a few short months, He remained to the very end. The escort, which should have arrested Him and taken Him in chains to the city of His birth, was subdued and reverent. He rode to Shíráz almost in triumph. It would have been feasible to avoid Ḥusayn Khán's horsemen and seek a safe retreat; but He Himself chose to reveal Himself to His would-be captors. Even more, He said to their spokesman who was enthralled by His unrivalled act, and was entreating Him to take the road to safety, to go to Mashhad and find refuge in the shrine of the eighth Imám:
May the Lord your God requite you for your magnanimity and noble intention. No one knows the mystery of My Cause; no one can fathom its secrets. Never will I turn My face away from the decree of God. He alone is My sure Stronghold, My Stay and My Refuge. Until My last hour is at hand, none dare assail Me, none can frustrate the plan of the Almighty. And when My hour is come, how great will be My joy to quaff the cup of martyrdom in His name! Here am I; deliver Me into the hands of your master. Be not afraid, for no one will blame you.[1]
When the identity of the Báb became known some members of His family felt concern, even alarm, lest great harm might come to Him, and they themselves suffer in the process. Only one uncle, Ḥájí Mírzá Siyyid `Ali, His former guardian, who had reared Him and established Him in the world of commerce, believed in His Divine Mission. So did His wife. But the rest, even His mother, were sceptical and one or two were definitely antagonistic.
When Muḥammad, the Arabian Prophet, refused to bend to the dictates of His tribe, the elders of Quraysh went to His aged uncle, Abú-Ṭálib, in whose home He had grown to manhood, and demanded that Muḥammad be put under restraint. Abú-Ṭálib urged his Nephew to be moderate, but finding Muḥammad determined to pursue His course, assured Him that his protection would never waver. The elders of Quraysh then decided on a stratagem to erode the support that Muḥammad received from His clan—the Banú-Háshim. A boycott was ordered, but the descendants of Háshim, with the solitary exception of Abú-Lahab,[CA] one of the several uncles of the Prophet, moved to a section at the edge of the town and lived for three years in a state of siege, in defence of Muḥammad, although most of them still worshipped their old idols.
The relatives of the Báb did as Muḥammad's relatives before them. Whatever doubts they may have had, they stood by Him.
Ḥájí Mírzá Siyyid Muḥammad, another maternal uncle of the Báb, did not come to believe in his Nephew as the Qá'im of the House of Muḥammad until more than a decade later, when he presented his questions and his doubts to Bahá'u'lláh and received in answer the Kitáb-i-Íqán—The Book of Certitude. Yet, such were the magnetic powers of the Báb that when He reached Búshihr and was welcomed by this uncle, the latter wrote in these terms to his family in Shíráz:
It has gladdened our hearts that His Honour the Ḥájí [the Báb] has arrived safely and is in good health. I am at His service and honoured to be in His company. It is deemed advisable that He should stay here for a while. God willing, He will, before long, honour those parts with His presence, be assured.... His blessed Person is our glory. Be certain of His Cause and do not let people's idle talk cause doubts to creep into your hearts. And have no fear whatsoever. The Lord of the world is His Protector and gives Him victory....
At the end of his letter Ḥájí Mírzá Siyyid Muḥammad sent a message, on behalf of his wife, to the mother of the wife of the Báb: 'You have a son-in-law who is peerless in the world. All the peoples of the world ought to obey Him.'[3]
And in a letter written shortly after, to Ḥájí Mírzá Muḥammad-`Ali, one of his sons, the same Ḥájí Mírzá Siyyid Muḥammad quoted the Báb as saying: My proof is My Book—let him who can, produce the like of these verses.
Similarly, Muḥammad had said in the Qur'án:[4]
The Báb's entry into Shíráz was truly majestic. It bore no resemblance to the condition envisaged by the Governor. He had ordered the Báb to be brought to Shíráz in chains. Instead, there was the Báb riding, calm and serene, at the head of the horsemen. They went straight to the citadel where the Governor resided. Ḥusayn Khán received the Báb with overbearing insolence: 'Do you realise what a great mischief you have kindled? Are you aware what a disgrace you have become to the holy Faith of Islám and to the august person of our sovereign? Are you not the man who claims to be the author of a new revelation which annuls the sacred precepts of the Qur'án?'[5] The Báb spoke in reply these words from the Qur'án:[6]
Ḥusayn Khán was beside himself with rage, and ordered an attendant to strike the Báb's face. His turban fell off but was replaced gently by Shaykh Abú-Turáb, the Imám-Jum`ih, who treated the Báb with respect and consideration. On the other hand, Shaykh Ḥusayn-i-`Arab, the Tyrant, who was also present, following the example set by the arrogant Governor of Fárs, assailed the Báb vehemently both with hand and tongue. In the meantime news had reached the mother of the Báb of this shameless behaviour towards her Son. Moved by her pleadings, Ḥájí Mírzá Siyyid `Alí hurried to the citadel to demand the release of his Nephew. Ḥusayn Khán agreed to let the Báb go to His home, if His uncle would promise that apart from the members of His family no one else would be allowed to meet Him. Ḥájí Mírzá Siyyid `Ali protested that he himself was a well-known merchant of the city, with many connections and a host of friends and acquaintances, all of whom would wish to visit his Nephew, who had just returned from pilgrimage to the holy cities of Mecca and Medina. Ḥusayn Khán, realizing that an immediate ban was not possible, set a time limit of three days, after which the Báb should be kept incommunicado.
The months during which the Báb lived under surveillance in His native town saw the birth of the Bábí community. Hitherto His identity had remained unrevealed, and only individuals, here and there and unrelated to one another, were Bábís. Apart from the first few months of His Ministry, when the body of the Letters of the Living was gradually forming, the Báb had not had a group of disciples around Him. Even then, because of the condition which the Báb had laid down for the attainment of those who were to be the first believers,[CC] cohesion as one firmly-knit body was not feasible. And as soon as the requisite number was enrolled, the Báb sent them out into the world to spread the glad tidings of the New Day. But, once again in Shíráz, despite the oppressive measures of Ḥusayn Khán, an appreciable number of Bábís came into the presence of the Báb, consorted with Him and received instruction and Tablets from Him. Viewed in this light, this Shíráz episode would seem the most fecund period in the short Ministry of the Báb.
Ḥájí Siyyid Javád-i-Karbilá'í, who, as we have seen, had known the Báb from His childhood, now hurried to Shíráz; and soon after came a man destined to achieve high fame in the ranks of the 'Dawn-Breakers'. He was Siyyid Yaḥyá of Dáráb, the son of the same greatly-revered Siyyid Ja`fari-Kashfí, whom we noted before as a fellow-pilgrim of the Báb. Siyyid Yaḥyá was a divine of great erudition, and he thought that he could easily overcome the Báb in argument. As he lived in Ṭihrán, close to royal circles, Muḥammad Sháh asked Siyyid Yaḥyá to go to Shíráz and investigate the claim of the Báb. In Shíráz he was the guest of the Governor. Ḥájí Siyyid Javád-i-Karbilá'í arranged a meeting between the Báb and Siyyid Yaḥyá in the house of Ḥájí Mírzá Siyyid `Ali. At that first encounter Siyyid Yaḥyá, proud of his vast knowledge, brought out one abstruse point after another from the Qur'án, from Traditions, from learned works. To all of them the Báb listened calmly, and gave answers concise and convincing. Siyyid Yaḥyá was subdued, but still he searched for a test which would relieve him from the necessity of giving his allegiance to the Báb. He told Ḥájí Siyyid Javád-i-Karbilá'í that if only the Báb would show forth a miracle, his lingering doubts would vanish, to which Ḥájí Siyyid Javád replied that to demand the performance of a miracle, when faced with the brilliance of the Sun of Truth, was tantamount to seeking light from a flickering candle. Siyyid Yaḥyá has himself related:
I resolved that in my third interview with the Báb I would in my inmost heart request Him to reveal for me a commentary on the Súrih of Kawthar.[CD] I determined not to breathe that request in His presence. Should He, unasked by me, reveal this commentary in a manner that would immediately distinguish it in my eyes from the prevailing standards current among the commentators on the Qur'án, I then would be convinced of the Divine character of His Mission, and would readily embrace His Cause. If not, I would refuse to acknowledge Him. As soon as I was ushered into His presence, a sense of fear, for which I could not account, suddenly seized me. My limbs quivered as I beheld His face. I, who on repeated occasions had been introduced into the presence of the Sháh and had never discovered the slightest trace of timidity in myself, was now so awed and shaken that I could not remain standing on my feet. The Báb, beholding my plight, arose from His seat, advanced towards me, and, taking hold of my hand, seated me beside Him. 'Seek from Me,' He said, 'whatever is your heart's desire. I will readily reveal it to you.' I was speechless with wonder. Like a babe that can neither understand nor speak, I felt powerless to respond. He smiled as He gazed at me and said: 'Were I to reveal for you the commentary on the Súrih of Kawthar, would you acknowledge that My words are born of the Spirit of God? Would you recognise that My utterance can in no wise be associated with sorcery or magic?' Tears flowed from my eyes as I heard Him speak these words. All I was able to utter was this verse of the Qur'án: 'O our Lord, with ourselves have we dealt unjustly: if Thou forgive us not and have not pity on us, we shall surely be of those who perish.'
It was still early in the afternoon when the Báb requested Ḥájí Mírzá Siyyid `Alí to bring His pen-case and some paper. He then started to reveal His commentary on the Súrih of Kawthar. How am I to describe this scene of inexpressible majesty? Verses streamed from His pen with a rapidity that was truly astounding. The incredible swiftness of His writing, the soft and gentle murmur of His voice, and the stupendous force of His style, amazed and bewildered me. He continued in this manner until the approach of sunset. He did not pause until the entire commentary of the Súrih was completed. He then laid down His pen and asked for tea. Soon after, He began to read it aloud in my presence. My heart leaped madly as I heard Him pour out, in accents of unutterable sweetness, those treasures enshrined in that sublime commentary. I was so entranced by its beauty that three times over I was on the verge of fainting. He sought to revive my failing strength with a few drops of rose-water which He caused to be sprinkled on my face. This restored my vigour and enabled me to follow His reading to the end.[7]
The Báb's conquest of Siyyid Yaḥyá was total. That night and the two following nights, as instructed by the Báb, Siyyid Yaḥyá remained a guest in the house of Ḥájí Mírzá Siyyid `Alí, until he himself and Mullá `Abdu'l-Karím-i-Qazvíní, the scribe, (later known as Mírzá Aḥmad-i-Kátib), completed the transcription of the Báb's commentary. Siyyid Yaḥyá has stated:
We verified all the traditions in the text and found them to be entirely accurate. Such was the state of certitude to which I had attained that if all the powers of the earth were to be leagued against me they would be powerless to shake my confidence in the greatness of His Cause.[8]
Siyyid Yaḥyá had stayed away for such a long time from the Governor's residence that Ḥusayn Khán's suspicions were aroused. To his impatient queries, Siyyid Yaḥyá replied:
No one but God, who alone can change the hearts of men, is able to captivate the heart of Siyyid Yaḥyá. Whoso can ensnare his heart is of God, and His word unquestionably the voice of Truth.[9]
Ḥusayn Khán was nonplussed and, for the moment, could only hold his peace; but he wrote bitterly to Muḥammad Sháh to denounce Siyyid Yaḥyá. Nabíl-i-A`ẓam states that Muḥammad Sháh reprimanded his Governor, replying:
It is strictly forbidden to any one of our subjects to utter such words as would tend to detract from the exalted rank of Siyyid Yaḥyáy-i-Dárábí. He is of noble lineage, a man of great learning, of perfect and consummate virtue. He will under no circumstances incline his ear to any cause unless he believes it to be conducive to the advancement of the best interests of our realm and to the well-being of the Faith of Islám.[10]
Nabíl has also recorded that
Muḥammad Sháh ... was reported to have addressed these words to Ḥájí Mírzá Áqásí: 'We have been lately informed that Siyyid Yaḥyáy-i-Dárábí has become a Bábí. If this be true, it behoves us to cease belittling the cause of that siyyid.'[10]
`Abdu'l-Bahá has stated that Siyyid Yaḥyá
wrote without fear or care a detailed account of his observations to Mírzá Luṭf-`Alí, the chamberlain in order that the latter might submit it to the notice of the late king, while he himself journeyed to all parts of Persia, and in every town and station summoned the people from the pulpit-tops in such wise that other learned doctors decided that he must be mad, accounting it a sure case of bewitchment.[11]
At the bidding of the Báb, Siyyid Yaḥyá went first to Burújird in the province of Luristán, where his father lived, to give that much-revered divine the tidings of the New Day. The Báb expressly told him to treat his father with great gentleness. Siyyid Ja`far-i-Kashfí[CE] did not wholly turn away from the Faith which his illustrious son was fervently professing and advocating, but showed no desire to identify himself with it. Siyyid Yaḥyá, as commanded by the Báb, did not burden his father more and went his own way which he had gladly chosen—the way that was to lead him to martyrdom. Siyyid Yaḥyá is known as Vaḥíd—the Unique One—a designation given to him by the Báb.[CF]
The divines of Shíráz were insistent that the Báb should attend a Friday gathering in one of the mosques and clarify his position. What they really demanded was the complete renunciation of any claim. This attendance in a mosque on a Friday did take place, but the date of it is not known.
Nabíl-i-A`ẓam thus describes the summoning of the Báb to the Mosque of Vakíl:[12]
The Báb, accompanied by Ḥájí 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 Siyyid-i-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 Muḥammad, 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.' Ḥájí 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.[13]
Regarding that gathering in the Mosque of Vakíl, `Abdu'l-Bahá has written:
One day they summoned him to the mosque urging and constraining him to recant, but he discoursed from the pulpit in such wise as to silence and subdue those present and to stablish and strengthen his followers. It was then supposed that he claimed to be the medium of grace from His Highness the Lord of the Age[CG] (upon him be peace); but afterwards it became known and evident that his meaning was the Gate-hood [Bábiyyat] of another city and the mediumship of the graces of another person whose qualities and attributes were contained in his books and treatises.[14]
Ḥájí Mírzá Ḥabíbu'lláh-i-Afnán has this record in his chronicle:
'The late Ḥájí Mírzá Muḥammad-Sádiq-i-Mu`allim [Teacher], who was a man of good repute, was relating the story of that day for the late `Andalíb.[15] My brother, Ḥájí Mírzá Buzurg, and I were present. This is the summary of what he said: "I was about twenty-five years old and able to judge an issue. It was noised abroad that the Governor, by the request of the divines, had ordered that the people of Shíráz, of all classes, should gather in the Masjid-i-Vakíl, as the Siyyid-i-Báb was going to renounce His claim. I too went to the mosque to find a place near [the pulpit] so that I might hear well all that He had to say. From the morning onwards, people, group by group, thronged the mosque. Three hours before sunset there was such a press of people in the mosque that the cloisters and the courtyard and the roofs, even the minarets, were fully crowded. The Governor, the divines, the merchants and the notables were sitting in the cloisters, near the stone pulpit. (This is a pulpit carved out of one piece of marble. It has fourteen steps.) I was also sitting near it. Voices were heard in the courtyard, saying: 'He is coming.' He came through the gate, accompanied by ten footmen and `Abdu'l-Ḥamíd Khán-i-Dárúghih [chief of police], and approached the pulpit. He had His turban on and an `abá on His shoulders. He displayed such power and dignity and His bearing was so sublime that I cannot describe it adequately. That vast gathering seemed as naught to Him. He paid no heed to that assemblage of the people. He addressed Ḥusayn Khán and the divines: 'What is your intention in asking Me to come here?' They answered: 'The intention is that you should ascend this pulpit and repudiate your false claim so that this commotion and unrest will subside.' He said nothing and went up to the third step of the pulpit. Shaykh Ḥusayn, the Tyrant, said with utmost vehemence: 'Go to the top of the pulpit so that all may see and hear you.' The Báb ascended the pulpit and sat down at the top. All of a sudden, silence fell upon that assemblage. It seemed as if there was not a soul in the mosque. The whole concourse of people strained their ears. He began to recite at the start a homily in Arabic on Divine Unity. It was delivered with utmost eloquence, with majesty and power. It lasted about half an hour, and the concourse of people, high and low, learned and illiterate alike, listened attentively and were fascinated. The people's silence infuriated Shaykh Ḥusayn, who turned to the Governor and said: 'Did you bring this Siyyid here, into the presence of all these people, to prove His Cause, or did you bring Him to recant and renounce His false claim? He will soon with these words win over all these people to His side. Tell Him to say what He has to say. What are all these idle tales?' Ḥusayn Khán, the Ṣáḥib-Ikhtiyár, told the Báb: 'O Siyyid! say what you have been told to say. What is this idle chatter?' The Báb was silent for a moment and then He addressed the crowd: 'O people! Know this well that I speak what My Grandfather, the Messenger of God, spoke twelve hundred and sixty years ago, and I do not speak what My Grandfather did not. "What Muḥammad made lawful remains lawful unto the Day of Resurrection and what He forbade remains forbidden unto the Day of Resurrection",[CH] and according to the Tradition that has come down from the Imáms, "Whenever the Qá'im arises that will be the Day of Resurrection".' The Báb, having spoken those words, descended from the pulpit. Some of the people, who had been inimical and hostile, that day foreswore their antagonism. But when the Báb came face to face with Shaykh Ḥusayn, that enemy raised his walking-stick to strike Him. The late Mírzá Abu'l-Ḥasan Khán, the Mushíru'l-Mulk,[CI] who was then a young man, brought forward his shoulder to ward off the attack, and it was his shoulder that was hit."
'That Ḥájí [Ḥájí Mírzá Muḥammad-Ṣádiq], who was not a believer but a well-wisher, related this story to the late `Andalíb. His meaning was that the Báb, on that occasion, affirmed His Cause and completed His proof before the concourse of people.'
Ḥájí Mírzá Habíbu'lláh goes on to say: 'Then the divines came together and passed a sentence of death on the Báb. They wrote out their verdict and affixed their seals to it. The instigator of this move and the source of all mischief was Shaykh Ḥusayn, the Tyrant, who held the title of Náẓim'ush-Sharíy`ih. Their numbers included Shaykh Abú-Háshim, Shaykh Asadu'lláh, Shaykh Mihdíy-i-Kujúrí and Mullá Muḥammad-`Alíy-i-Maḥallátí. Next they took what they had written and sealed to the late Shaykh Abú-Turáb, the Imám-Jum`ih, because he had refused to heed their pleas and had declined to attend their meeting. Now they presented their paper to the Imám-Jum`ih and asked him to put his seal on it that "we may finish off this Siyyid". Shaykh Abú-Turáb, on perusing the verdict, became very angry, threw that piece of paper on the ground and said, "Have you gone out of your minds? I will never put my seal on this paper, because I have no doubts about the lineage, integrity, piety, nobility and honesty of this Siyyid. I see that this young Man is possessed of all the virtues of Islám and humanity and of all the faculties of intellect. There can be only two sides to this question: He either speaks the truth, or He is, as you allege, a liar. If He be truthful I cannot endorse such a verdict on a man of truth, and if He be a liar, as you aver, tell me which one of us present here is so strictly truthful as to sit in judgment upon this Siyyid. Away with you and your false imaginings, away, away!" No matter how hard they tried and how much they insisted, the late Shaykh Abú-Turáb did not grant them their wish; and because he declined to put his seal on their paper, their plan was brought to naught and they did not succeed in achieving their objective.'
According to Nicolas, Muḥammad Sháh asked Siyyid Yaḥyáy-i-Dárábí to go to Shíráz and investigate the Cause of the Báb, when the account of the gathering in the Mosque of Vakíl was presented to him.[16]
`Abdu'l-Bahá tells us that when the news of the journeys of Siyyid Yaḥyáy-i-Dárábí and the anger provoked by them reached Zanján, Mullá Muḥammad `Alí the divine, who was a man of mark possessed of penetrating speech, sent one of those on whom he could rely to Shíráz to investigate this matter. This person, having acquainted himself with the details of these occurrences in such wise as was necessary and proper, returned with some [of the Báb's] writings. When the divine heard how matters were and had made himself acquainted with the writings, notwithstanding that he was a man expert in knowledge and noted for profound research, he went mad and became crazed as was predestined: he gathered up his books in the lecture-room saying, 'The season of spring and wine has arrived,' and uttered this sentence:-'Search for knowledge after reaching the known is culpable.' Then from the summit of the pulpit he summoned and directed all his disciples [to embrace the doctrine], and wrote to the Báb his own declaration and confession....
Although the doctors of Zanján arose with heart and soul to exhort and admonish the people they could effect nothing. Finally they were compelled to go to Teherán and made their complaint before the late king Muḥammad Sháh, requesting that Mullá Muḥammad `Alí be summoned to Teherán.
Now when he came to Teherán they brought him before a conclave of the doctors ... after many controversies and disputations nought was effected with him in that assembly. The late king therefore bestowed on him a staff and fifty túmáns for his expenses, and gave him permission to return.[17]
The confidant whom Mullá Muḥammad-`Alí of Zanján, better known as Ḥujjat (the Proof),[CJ] sent to Shíráz to investigate the Cause of the Báb was named Mullá Iskandar. Nabíl-i-A`ẓam describes his return:
He arrived at a time when all the leading `ulamás of the city had assembled in the presence of Ḥujjat. As soon as he appeared, Ḥujjat enquired whether he believed in, or rejected, the new Revelation. Mullá Iskandar submitted the writings of the Báb ... and asserted that whatever should be the verdict of his master, the same would he deem it his obligation to follow. 'What!' angrily exclaimed Ḥujjat. 'But for the presence of this distinguished company, I would have chastised you severely. How dare you consider matters of belief to be dependent upon the approbation or rejection of others?' Receiving from the hand of his messenger the copy of the Qayyúmu'l-Asmá', he, as soon as he had perused a page of that book, fell prostrate upon the ground and exclaimed: 'I bear witness that these words which I have read proceed from the same Source as that of the Qur'án. Whoso has recognised the truth of that sacred Book must needs testify to the Divine origin of these words, and must needs submit to the precepts inculcated by their Author. I take you, members of this assembly, as my witnesses: I pledge such allegiance to the Author of this Revelation that should He ever pronounce the night to be the day, and declare the sun to be a shadow, I would unreservedly submit to His judgment, and would regard His verdict as the voice of Truth.'[18]
Mullá Muḥammad-`Alí of Zanján, who, like Siyyid Yaḥyá of Dáráb, was destined to become a brilliant star in the Bábí firmament, was a practitioner of the Akhbárí school,[19] and that had placed him oftentimes at odds with other divines of his rank and station. Beyond that variance Mullá Muḥammad-`Alí was always very forceful and emphatic in the expression of his views. That forthrightness, sustained by his vast knowledge and lucid speech, had led to serious disputations with his peers. Time and again the mediation of no less a person than the monarch himself had saved the situation from deterioration into violence. He had once before been summoned to Ṭihrán, where, in the presence of Muḥammad Sháh, he had worsted his opponents. As the common parlance has it, he was not a man to mince his words.
There were a number of Bábís in Karbilá eagerly awaiting the arrival of the Báb. The news that the Báb had changed His route shook the faith of a few of them. As instructed by the Báb Himself, these Bábís left Karbilá for Iṣfahán. At Kangávar, situated between Kirmánsháh and Hamadán, they encountered Mullá Ḥusayn, the Bábu'l-Báb, and his brother and nephew, whose destination was Karbilá. But, hearing what had happened, Mullá Ḥusayn decided to accompany them to Iṣfahán. There he received the news from Shíráz that the Báb was under constraint. He determined to continue on to Shíráz, accompanied, as before, by his brother and nephew. He took off his turban and clerical robes and put on the accoutrements of a horseman of the Hizárih tribe in Khurásán. Thus he entered the gate of Shíráz and reached the house of Ḥájí Mírzá Siyyid `Alí. Some days later Mírzá Muḥammad-`Alíy-i-Nahrí with his brother Mírzá Hádí, and Mullá `Abdu'l-Karím-i-Qazvíní arrived at Shíráz, and with them were Mullá `Abdu'l-`Alíy-i-Hirátí and Mullá Javád-i-Baraghání, who were fickle and deeply jealous of Mullá Ḥusayn. In spite of Mullá Ḥusayn's disguise, the enemies of the Báb soon recognized him, and the cry went up denouncing his presence in Shíráz. Then the Báb directed Mullá Ḥusayn to Yazd, whence he was to proceed to Khurásán. Others He also told to leave; only Mullá `Abdu'l-Karím remained to be His scribe. Those who had professed the Faith of the Báb to gain their own ends, such as Mullá `Abdu'l-`Alíy-i-Hirátí, went to Kirmán and attached themselves to Ḥájí Muḥammad-Karím Khán-i-Kirmání, who, by this date, had assumed the leadership of the Shaykhí community.
A number of other Bábís, as previously mentioned, also repaired to Shíráz and attained the presence of the Báb. One of them was Mullá Shaykh `Alí of Khurásán, whom the Báb designated as `Aẓím[CK] (Great). He was still in Shíráz when Siyyid Yaḥyáy-i-Dárábí came to make his investigation. Shaykh Ḥasan-i-Zunúzí was another. Moreover, Shíráz itself had by this time a group of native Bábís. Ḥájí Abu'l-Ḥasan, the Báb's fellow-pilgrim, was one; another was a nephew of Shaykh Abú-Turáb, the Imám-Jum`ih, a youth named Shaykh-`Alí Mírzá; yet another, Ḥájí Muḥammad-Bisát, a close friend of the same Imám-Jum`ih; and to name a few more: Mírzá-Áqáy-i-Rikáb-Sáz (Stirrup-maker), destined to fall a martyr, one of the very few who quaffed the cup of martyrdom in Shíráz itself; Luṭf-`Alí Mírzá, a descendant of the Afshár kings (1736-95), whom we shall meet in a subsequent chapter; Áqá Muḥammad-Karím, a merchant, who was eventually compelled by continued persecution to abandon his native city; Mírzá Raḥím, a baker, who became an ardent teacher of the Faith; Mírzá `Abdu'l-Karím, who had the office of key-holder to the shrine known as Sháh-Chirágh[CL] (King of the Lamp) where Mír Aḥmad, a brother of the eighth Imám, is buried; Mashhadí Abu'l-Qásim-i-Labbáf (Quilt-maker), whose son Ḥishmat achieved fame as a poet; Mírzá Mihdí, a poet of note, whose soubriquet was Ṣábir (Patient), and his son, Mírzá `Alí-Akbar. Most of these native Bábís of Shíráz embraced the Faith after hearing the Báb from the pulpit of the Mosque of Vakíl.
By the summer of 1846, the Báb had cleared the way for another chapter in the progress of His Ministry. He bequeathed all His property jointly to His mother and to His wife, who was to inherit subsequently the whole estate.[CM] Then He took up His residence in the house of His uncle, Ḥájí Mírzá Siyyid `Alí. That was the house where He was born and where He had spent much of His childhood. At the time of this move, He told those of His followers who had come to make their home in Shíráz to go to Iṣfahán. Included in that group were Siyyid Ḥusayn-i-Yazdí, one of the Letters of the Living, who later became the amanuensis of the Báb, Shaykh Ḥasan-i-Zunúzí and Mullá `Abdu'l-Karím-i-Qazvíní, the scribe.
One evening it was reported to the Governor that a large number of Bábís had gathered in the house of Ḥájí Mírzá Siyyid `Alí. Ḥusayn Khán ordered `Abdu'l-Ḥamíd Khán, the Dárúghih (chief constable) of Shíráz, to rush the house of the uncle of the Báb, surprise its occupants and arrest everyone he found there. According to Nicolas, Ḥájí Mírzá Áqásí had instructed the Governor to put the Báb to death in secret. It was apparently Ḥusayn Khán's intention to carry out the orders of the Grand Vizier that night. However, that very night a severe cholera epidemic swept the city,[CN] and Ḥusayn Khán fled precipitately. The chief constable and his men entered Ḥájí Mírzá Siyyid `Alí's house by way of the roof-top, but found no one with the Báb, except His uncle and one disciple, Siyyid Káẓim-i-Zanjání. With the Governor gone, the chief constable decided to take the Báb to his own house. Reaching his home, `Abdu'l-Ḥamíd Khán found, to his horror and distress, that within the few hours of his absence his sons had been struck by cholera. He pleaded with the Báb for their recovery. It was now the hour of dawn and the Báb was preparing to say His morning prayer. He gave `Abdu'l-Hamíd Khán some of the water with which He was making His ablutions and told him to take it to his sons to drink; they would recover, the Báb assured the chief constable. They recovered indeed, and `Abdu'l-Hamíd Khán was so overwhelmed with joy and gratitude that he sought out the Governor and begged Ḥusayn Khán to permit him to release the Báb. `Abdu'l-Bahá states in A Traveller's Narrative that Ḥusayn Khán consented on condition that the Báb agreed to depart from Shíráz.[20]