HE news of the passing of his beloved master brought unspeakable
sorrow to the heart of Siyyid Kazim. Inspired by the verse of the Qur'an, "Fain
would they put out God's light with their mouths; but God only desireth to perfect
His light, albeit the infidels abhor it," he arose with unswerving purpose to
consummate the task with which Shaykh Ahmad had entrusted him. He found himself,
after the removal of so distinguished a protector, a victim of the slanderous
tongue 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 shi'ah leader, Siyyid Ibrahim-i-Qazvini, the enemies of Siyyid Kazim
leagued together, and determined to destroy him. Thereupon Siyyid Kazim conceived
the plan of securing the support and good will of one of the most formidable and
outstanding ecclesiastical dignitaries of Persia, the renowned Haji
Siyyid Muhammad Baqir-i-Rashti, who lived in Isfahan and whose authority extended
far beyond the confines of that city. This friendship and sympathy, Siyyid Kazim
thought, would enable him to pursue untrammelled the course of his activities,
and would considerably enhance the influence which he exercised over his disciples.
"Would that one amongst you," he was often heard to say to his followers, "could
arise, and, with complete detachment, journeyto Isfahan, and deliver this message
from me to that learned Siyyid: `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?' Would that such a messenger, putting
his trust in God, might arise to unravel whatever mysteries perplex the mind of
that learned Siyyid, and dispel such doubts as might have alienated
Mulla 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 Isfahan, he sought immediately the presence of
the learned Siyyid. Clad in mean attire, and laden 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 Kazim had inspired him, he addressed Haji Siyyid Muhammad-Baqir 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
He continued in this manner, in the presence
of the assembled disciples, to expound the teachings of Shaykh Ahmad and Siyyid
Kazim, to vindicate their truth, and to defend their cause, until the time when
the Mu'adhdhin, calling the faithful to prayer, suddenly interrupted the flow
of his argument. The next day, he similarly, in the presence of a large and representative
assembly, and whilst facing the Siyyid, resumed his eloquent defence of the high
mission entrusted by an almighty Providence to Shaykh Ahmad and his successor.
A deep silence fell upon his hearers. They were seized with wonder at the cogency
of his argument and the tone an 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 Kazim, 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 Mulla Husayn. He spoke in glowing terms of Siyyid Kazim, apologised 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 Mulla Husayn, authorising him to share its contents with whomsoever he pleased,
that all might know the extent of his devotion to Siyyid Kazim. No sooner had Mulla Husayn retired than the
Siyyid charged one of his trusted attendants to follow in the footsteps
Having fulfilled the first part of his mission,
Mulla Husayn despatched this written testimony of Haji Siyyid Muhammad-Baqir to
his master in Karbila, and directed his steps towards Mashhad, determined to deliver,
to the best of his ability the message which he was charged to give to Mirza Askari.
Immediately the letter, enclosing the Siyyid's written declaration, was delivered
to Siyyid Kazim, the latter was so rejoiced that he forthwith sent to Mulla Husayn
his reply, expressing his grateful appreciation of the exemplary manner in which
he had discharged his trust. He was so delighted with the answer he had received
that, interrupting the course of his lecture, he read out, to his disciples, both
the letter of Mulla Husayn and the written testimony enclosed in that letter.
He afterwards shared with them the epistle which he himself had written to Mulla
Husayn in recognition of the remarkable service he had rendered him. In it Siyyid
Kazim paid such a glowing tribute to his high attainments, to his ability and
character that a few among those who heard it suspected that Mulla Husayn was
that promised One to whom their master unceasingly referred, the One whom he so
often declared to be living in their very midst and yet to have remained unrecognised
by them all. That communication enjoined upon Mulla Husayn the fear of God, urged
him to regard it as the most potent instrument with which to withstand the onslaught
of the enemy, and the distinguishing feature of every true follower of the Faith.
It was couched in such terms of tender affection, that no one who read it could
doubt that the writer was bidding farewell to his beloved disciple, and that he
entertained no hope of ever meeting him again in this world. In those days Siyyid Kazim became increasingly
aware of the approach of the Hour at which the promised One was to be revealed.
(1) He realised how dense
were those veils that
Shaykh Hasan-i-Zunuzi, himself, informed me
that he too entertained such doubts, that he prayed to God that if his supposition
was well founded he should be confirmed in his belief, and if not that he should
be delivered from such idle fancy. "I was so perturbed," he once related to me,
"that for days I could neither eat nor sleep. My days were spent in the service
of Siyyid Kazim, to whom I was greatly attached. One day, at the hour of dawn,
I was suddenly
"I often felt the urge to seek alone the presence
of that Hashimite Youth and to endeavour to fathom His mystery. I watched Him
several times as He stood in an attitude of prayer at the doorway of the shrine
of the Imam Husayn. So wrapt was He in His devotions that He seemed utterly oblivious
of those around Him. Tears rained from His eyes, and from His lips fell words
of glorification and praise of such power and beauty as even the noblest passages
of our Sacred Scriptures could not hope to surpass. The words `O God, my God,
my Beloved, my heart's Desire' were uttered with a frequency and ardour that those
of the visiting pilgrims who were near enough to hear Him instinctively interrupted
the course of their devotions, and marvelled at the evidences of piety and veneration
which that youthful countenance evinced. Like Him they were moved to tears, and
from Him they learned the lesson of true adoration. Having completed His prayers,
that Youth, without crossing the threshold of the shrine and without attempting
to address any words to those around Him, would quietly return to His home. I
felt the impulse to address Him, but every time I ventured an approach, a force
that I could neither explain nor resist, detained me. My enquiries about Him elicited
the information that He was a resident of Shiraz, that He was a merchant by profession,
and did not belong to any of the ecclesiastical orders. I was, moreover, informed
that He, and also His uncles and relatives, were among the lovers and admirers
of Shaykh Ahmad and Siyyid Kazim. Soon after, I learned that He had departed for
Najaf on His way to Shiraz. That Youth had set my heart aflame. The memory of
that vision haunted me. My soul was wedded to His till the day when the call of
a Youth from Shiraz, proclaiming Himself to be the Bab, reached my ears. The thought
instantly flashed through my mind that such a person could be none other than
that selfsame Youth whom I had seen in Karbila, the Youth of my heart's desire.
"When later on I journeyed from Karbila to
Shiraz, I found that He had set out on a pilgrimage to Mecca and
"In connection with one of these commentaries,
the Bab one day asked me: `Which do you prefer, this commentary which I have revealed,
or the Ahsanu'l-Qisas, My previous commentary on the Surih of Joseph? Which of
the two is superior, in your estimation?' `To me,' I replied, `the Ahsanu'l-Qisas
seems to be endowed with greater power and charm.' He smiled at my observation
and said: `You are as yet unfamiliar with the tone and tenor of this later commentary.
The truths enshrined in this will more speedily and effectively enable the seeker
to attain the object of his quest.' "I continued to be closely associated with
Him until that great encounter of Shaykh Tabarsi. When informed of that event,
the Bab directed all His companions to hasten to that spot, and extend every assistance
in their power to Quddus, His heroic and distinguished disciple. Addressing me
one day, He said: `But for My incarceration in the Jabal-i-Shadid, the fortress
of Chihriq, it would have been incumbent upon Me to lend My personal assistance
to My beloved Quddus. Participation in that struggle is not enjoined upon you.
You should proceed to Karbila and should abide in that holy city, inasmuch as
you are destined to behold, with your own eyes, the beauteous countenance of the
promised Husayn. As you gaze upon that radiant face, do also remember
"Soon after, I journeyed to Karbila and lived,
as bidden, in that holy city. Fearing that my prolonged stay in that centre of
pilgrimage might excite suspicion, I decided to marry. I started to earn my livelihood
as a scribe. What afflictions befell me at the hands of the Shaykhis, those who
professed to be the followers of Shaykh Ahmad and yet failed to recognise the
Bab! Mindful of the counsels of that beloved Youth, I patiently submitted to the
indignities inflicted upon me. For two years I lived in that city. Meanwhile that
holy Youth was released from His earthly prison and, through His martyrdom, was
delivered from the atrocious cruelties that had beset the closing years of His
life. "Sixteen lunar months, less twenty and two
days, had elapsed since the day of the martyrdom of the Bab, when, on the day
of Arafih, (1) in the year
1267 A.H., (2) while I was
passing by the gate of the inner courtyard of the shrine of the Imam Husayn, my
eyes, for the first time, fell upon Baha'u'llah. What shall I recount regarding
the countenance which I beheld! The beauty of that face, those exquisite features
which no pen or brush dare describe, His penetrating glance, His kindly face,
the majesty of His bearing, the sweetness of His smile, the luxuriance of His
jet-black flowing locks, left an indelible impression upon my soul. I was then
an old man, bowed with age. How lovingly He advanced towards me! He took me by
the hand and, in a tone which at once betrayed power and beauty, addressed me
in these words: `This very day I have purposed to make you known as a Babi throughout
Karbila.' Still holding my hand in His, He continued to converse with me. He walked
with me all along the market-street, and in the end He said: `Praise be to God
that you have remained in Karbila, and have beheld with your own eyes the countenance
of the promised Husayn.' I recalled instantly the promise which had been given
me by
I now return, after this digression, to my
theme. I had been referring to the eagerness with which Siyyid Kazim had determined
to rend asunder those veils which intervened between the people of his day and
the recognition of the promised Manifestation. In the introductory pages of his
works, entitled Sharh-i-Qasidih and Sharh-i-Khutbih, (1)
he, in veiled language, alludes to the blessed name of Baha'u'llah. In a booklet,
the last he wrote, he explicitly mentions the name of the Bab by his reference
to the term " Dhikru'llah-i-A'zam." In it he writes: "Addressing this noble `
Dhikr,' (2) this mighty voice
of God, I say: `I am apprehensive of the people, lest they harm you. I am apprehensive
of my own self, lest I too may hurt you. I fear you, I tremble at your authority,
I dread the age in which you live. Were I to treasure you
How grievously Siyyid Kazim suffered at the
hands of the people of wickedness! What harm that villainous generation inflicted
upon him! For years he suffered silently, and endured with heroic patience all
the indignities, the calumnies, the denunciations that were heaped upon him. He
was destined, however, to witness, during the last years of his life, how the
avenging hand of God "destroyed with utter destruction" those that opposed, vilified,
and plotted against him. In those days the followers of Siyyid Ibrahim, that notorious
enemy of Siyyid Kazim, banded themselves together for the purpose of stirring
up sedition and mischief and endangering the life of their formidable adversary.
By every means at their disposal, they sought to poison the minds of his admirers
and friends, to undermine his authority, and to discredit his name. No voice was
raised in protest against the agitation that was being sedulously prepared by
that ungodly and treacherous people, each of whom professed to be the exponent
of true learning and the repository of the mysteries of the
Upon the receipt of this formal communication,
Siyyid Kazim summoned to his presence the chief instigators of the movement, and,
with the utmost wisdom and affection, exhorted them to cease their agitation and
surrender their arms. He spoke with such persuasive eloquence, such sincerity
and detachment, that their hearts were softened and their resistance was subdued.
They solemnly undertook to throw open, the next morning, the gates of the citadel
and to present themselves, in the company of Siyyid Kazim, to the officer in command
of the besieging forces. It was agreed that the Siyyid would intervene in their
behalf, and secure for them whatever would ensure their tranquillity and welfare.
No sooner had they left the presence of the Siyyid than the ulamas, the chief
instigators of the rebellion, unanimously arose to frustrate this plan. Fully
aware that such intervention on the part of the Siyyid, who had already excited
their envy, would serve to enhance his prestige and consolidate his authority,
they determined to persuade a number among the foolish and excitable elements
of the population to sally forth at night and attack the forces of the enemy.
They assured
Deluded by this vain promise, they rejected
the advice tendered by that wise and judicious counsellor, and arose to execute
the designs of their foolish leaders. Siyyid Kazim, who was well aware of the
evil influence that actuated that revolt, addressed a detailed and faithful report
on the situation to the Turkish commander, who again wrote to Siyyid Kazim and
reiterated his appeal for a peaceful settlement of the issue. He, moreover, declared
that at a given time he would force the gates of the citadel, and would regard
the home of the Siyyid as the only place of refuge for a defeated enemy. This
declaration the Siyyid caused to be spread throughout the city. It served only
to excite the derision and contempt of the population. When informed of the reception
accorded that declaration, the Siyyid remarked: "Verily, that with which they
are threatened is for the morning. Is not the morning near?" (2) At daybreak, the appointed hour, the forces
of the enemy bombarded the ramparts of the citadel, demolished its walls, entered
the city, and pillaged and massacred a considerable number of its population.
Many fled in consternation to the courtyard of the shrine of the Imam Husayn.
Others sought refuge in the sanctuary of Abbas. Those who loved and honoured Siyyid
Kazim betook themselves to his home. So great was the crowd that hastened to the
shelter of his residence, that it was found necessary to appropriate a number
of the adjoining houses in order to accommodate the multitude of refugees who
pressed at his doors. So vast and excited was the concourse that thronged his
house, that when once the tumult had subsided, it was ascertained that no less
than twenty-two persons had been trampled to death. What consternation seized the residents and
visitors of the holy city! With what severity did the victors treat their terrified
enemy! With what audacity they ignored those sacred rights and prerogatives with
which the piety of countless Muslim pilgrims had invested the holy sites of Karbila!
It is admittedly evident that in every age
and dispensation those whose mission it is either to proclaim the Truth or to
prepare the way for its acceptance, have invariably been opposed by a number of
powerful adversaries, who challenged their authority and attempted to pervert
their teachings. These have, either by fraud or pretence, calumny or oppression,
succeeded for a time in beguiling the uninformed and in
Around Siyyid Kazim were likewise gathered
a number of vain and ignoble people who feigned devotion and attachment to his
person; who professed to be devout and pious, and who claimed to be the sole repositories
of the mysteries enshrined in the utterances of Shaykh Ahmad and his successor.
They occupied the seats of honour in the company of the assembled disciples of
Siyyid Kazim. To them he addressed his discourse, and towards them he showed marked
consideration and courtesy. And yet he often, in covert and subtle phrases, I
alluded to their blindness, their vainglory and utter inaptitude for the apprehension
of the mysteries of Divine utterance. Among his allusions were the following:
"None can comprehend my language except him who is begotten of me." Oftentimes
he quoted this saying: "I am spellbound by the vision. I am mute with wonder,
and behold the world bereft of the power of hearing. I am powerless to divulge
the mystery, and find the people incapable of bearing its weight." On another
occasion he remarked: "Many are those who claim to have attained union with the
Beloved, and yet that Beloved refuses to acknowledge their claim. By the tears
which he sheds for his loved One can the true lover be distinguished from the
false." Many a time he observed: "He who is destined to be made manifest after
me is of pure lineage, of illustrious descent, of the seed of Fatimih. He is of
medium height, and is free from bodily deficiency." (1)
I have heard Shaykh Abu-Turab (1)
recount the following: "I, together with a number of the disciples of Siyyid Kazim,
regarded the allusions to these deficiencies, from which the Siyyid declared the
promised One to be free, as specifically directed toward three individuals amongst
our fellow-disciples. We even designated them by such appellations as indicated
their bodily defects. One of them was Haji Mirza Karim Khan, (2)
son of Ibrahim Khan-i-Qajar-i-Kirmani, who was both one-eyed and sparsely bearded.
Another was Mirza Hasan-i-Gawhar, an exceptionally corpulent man. The third was
Mirza Muhit-i-Sha'ir-i-Kirmani, who was extraordinarily lean and tall. We felt
convinced that these were none other than those to whom the Siyyid constantly
alluded as those vain and faithless people who would eventually reveal their real
selves, and betray their ingratitude and folly. As to Haji Mirza Karim Khan, who
for years sat at the feet of Siyyid Kazim and acquired from him all his so-called
learning, in the end he obtained leave from his master to settle in Kirman, and
there engage in the promotion of the interests of Islam and the dissemination
of those traditions that clustered round the sacred memory of the Imams of the
Faith. "I was present in the library of Siyyid Kazim
when, one day, an attendant of Haji Mirza Karim Khan arrived, holding a book in
his hand, which he presented to the Siyyid on behalf of his master, requesting
him to peruse it and to signify in his own handwriting his approval of its contents.
The Siyyid read portions of that book, and returned it to the attendant with this
message: `Tell your master that he, better than anyone else, can estimate the
value of his own book.' The attendant had retired when the Siyyid, with sorrowful
voice, remarked: `Accursed be he! For years he has been associated with me, and
now that he intends to depart, his one aim, after so many years of study and companionship,
And as the days of Siyyid Kazim drew to a close,
he, whenever he met his disciples, whether in private converse or public discourse,
exhorted them, saying: "O my beloved companions! Beware, beware, lest after me
the world's fleeting vanities beguile you. Beware lest you wax haughty and forgetful
of God. It is incumbent upon you to renounce all comfort, all earthly possessions
and kindred, in your quest of Him who is the Desire of your hearts and of mine.
Scatter far and wide, detach yourselves from all earthly things, and
humbly and prayerfully beseech your Lord to sustain and guide you. Never relax in your determination to seek and find Him who is concealed behind the veils of glory. Persevere till the time when He, who is your true Guide and Master, will graciously aid you and enable you to recognise Him. Be firm till the day when He will choose you as the companions and the heroic su-
| pporters of the promised Qa'im. Well is it with every one of you who will quaff the cup of martyrdom in His path. Those of you whom God, in His wisdom, will preserve and keep to witness the setting of the Star of Divine guidance, that Harbinger of the Sun of Divine Revelation, must needs be patient, must remain assured and steadfast. Such ones amongst you must neither falter nor feel dismayed. For soon after the first trumpet-blast which is to smite the earth with extermination and death, there shall be sounded again yet another call, at which all things will be quickened and revived. Then will the meaning of these sacred verses be revealed: `And there was a blast on the trumpet, and all who are in the heavens and all who are in the earth expired, save those whom God permitted to live. Then was there sounded another blast, and, lo! arising, they gazed around them. And the earth shone with the light of her Lord, and the Book was set, and the Prophets were brought up, and the witnesses; and judgment was given between them with equity; and none was wronged.' (1) Verily I say, after the Qa'im the Qayyum (2) will be made manifest. For |  |
Every year, in the month of Dhi'l-Qa'dih, the
Siyyid would proceed from Karbila to Kazimayn (1)
in order to visit the shrines of the imams. He would return to Karbila in time
to visit, on the day of Arafih, the shrine of the Imam Husayn. In that year, the
last year of his life, he, faithful to his custom, departed from Karbila in the
first days of the month of Dhi'l-Qa'dih, in the year 1259 A.H., (2)
accompanied by a number of his companions and friends. On the fourth day of that
month he arrived at the Masjid-i-Baratha, situated
This strange event was noised abroad. It brought
sadness to the heart of the true lovers of Siyyid Kazim. To these he, with infinite
tenderness and joy, addressed words of cheer and comfort. He calmed their troubled
hearts, fortified their faith, and inflamed their zeal. With dignity and calm
he completed his pilgrimage and returned to Karbila. The very day of his arrival
he fell ill, and was confined to bed. His enemies spread the rumour that he had
been poisoned by the Governor of Baghdad. This was sheer calumny and downright
falsehood, inasmuch as the Governor himself had placed his unqualified confidence
in Siyyid Kazim, and had always regarded him as a highly talented leader endowed
with keen perception and possessed of irreproachable character. (1)
On the day of Arafih, in the year 1259 A.H., at the ripe age of sixty, Siyyid
Kazim, in accordance with the vision of that lowly shepherd, bade farewell to
this world, leaving behind him a band of earnest and devoted disciples who, purged
of all worldly desire, set out in quest of their promised Beloved. His sacred
remains were interred within the precincts of the shrine of the Imam Husayn. (2)
His passing raised
