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 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 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
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
|