The Dawn-Breakers Study Outline

Chapter 25

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2) Jump to the Chapter 25 Extended Contents View with Summaries.

3) Jump to the Condensed Summary for Chapter 25.

4) Jump to the Chapter 25 Cross-References to The Dawn-Breakers and A Traveler's Narrative

5) Jump to the Condensed and Extended Contents for the following chapters:
Intro.1 Intro.2 Preface 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 Epilogue Other Sections
6) Jump to the actual Chapters of The Dawn-Breakers:
Introduction  Preface  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26  Epilogue
For other sections, see the Contents page.

Condensed Contents View

Note: the text below links to the study outline. The page number, however, links to the actual text.


    Extended Contents View with Summaries


    The Declaration of the Báb's Mission

    (Condensed Summary of Chapter 25)

    I. Nabíl was brought into Bahá'u'lláh's presence in 1889 after he finished describing the Zanján struggle. Over 2 visits, Nabíl heard with a few resident believers and pilgrims Bahá'u'lláh praise God that everything essential for the believers regarding duties and deeds had been revealed in the Book, call them to put them in action, and warned them not to be immoderate but rather maintain serene countenances, speech and behavior, despite the emotions, faith, knowledge, and love they might receive. He indicated He had never concealed Himself or the Cause He was to proclaim, but rather had reasoned with scholars (though not in learned garb) and determinedly accepted any challenge.

    II. He stated that 2 regions would be strongholds of the Cause were it not for the shameful behavior of the Bábís. He mentioned that though He had intended to leave for Tabarsí, God had preserved Him for other work as the Ámul governor had been tipped off to His departure, and cruelly subjected Him to ride an uncomfortable animal and handcuffed the friends to Ámul. Despite the tumult and 'ulamás opposition, Mírzá Taqí had Him released to his house. However, he yielded to 'ulamás pressure and failed to defend Him on occassion, leading the Sardár when he arrived to rebuke him for being influenced by such ignorant people and that he should have had him safely returned to Tihrán after preventing His departure.

    III. In Sárí when He and Quddús walked through the streets, the notables whom He had befriended in Tihrán insulted Him when the townspeople recognized them and bitterly shouted "Bábí!".

    IV. He was imprisoned when He assisted those who were undeservedly severely punished after Mullá Taqíy-i-Qazvíní was killed. He was imprisoned again, when some irresponsible followers attempted to kill the Sháh, this time much more severely and leading to His banishment to Baghdád.

    V. He then went to Kurdistán mountains contemplating a life of solitude. He was 3 days from the nearest habitation and without comforts until Shaykh Ismá'íl found Him and brought Him needed food.

    VI. When He returned to Baghdád, He was surprised to find the Cause neglected and in danger of corruption. He fearlessly worked to reassert its verities and summoned the fearful, perplexed, and lukewarm to enthusiasm. He sent His appeal to the world's peoples inviting them to investigate His Cause.

    VII. After He left Adrianople, a rumor started that Bahá'u'lláh and friends had been thrown in the sea (as Constantinople officials had been discussing), disturbing the friends, esp. in Khurásán, though Mírzá Ahmad-i-Azghandí refused to credit the rumor and declared the Báb's Revelation false were the rumor true. When news of His arrival in 'Akká rejoiced the friends, they deepended their admiration for Mírzá Ahmad's faith.

    VIII. In the Most Great Prison, Bahá'u'lláh sent letters to rulers and royalty, summoning them to the Cause. Badí' proclaimed His Tablet to the Sháh before the people and appealed him to heed it. He sent a Tablet to Napoleon telling him to have the high priest cease ringing the bells, as God's Bell (Himself) was manifest. 'Abdu'l-Bahá currently has the reply. Though the Epistle to the Czar did not reach him at first, it was to eventually.

    IX. He told them to be thankful to God for enabling his recognition of the Cause. He said that they had performed some deed, unaware of its character, that God had ordained as the means to be guided to Him, and that those who were deprived, were deprived by their own acts.

    X. He expressed the hope they would exert to banish superstition and unbelief, with deeds proclaiming their faith and guiding others to salvation. He declared the night's memory would never be forgotten, wished it would never be effaced from time as men would mention it forever. Bahá'u'lláh left for Karbilá the year of the Zanján struggle.

    XII. Nabíl had been in Zarand, then after learning of the Seven Martyrs of Tihrán, went to Qum to find Mírzá Ahmad then to Káshán to find one who was supposed to know where he was. In Qum, this man told Siyyid Abu'l-Qásim to bring Nabíl to the city gate so he could disclose his location and arrange his visit. Siyyid Abu'l-Qásim referred him to another who could direct him. This man had him meet a merchant who would bring him to Mírzá Ahmad's house.

    XIII. Mírzá Ahmad told Nabíl of his success in teaching Íldirím Mírzá (then governor of Khurram-Ábád). Nabíl eagerly responded to Mírzá Ahmad's request that he bring him the "Seven Proofs" of the Báb. Nabíl went with a Kurdish guide for 6 days and nights through the Khávih-Válishtar mountains and forests to deliver it to Íldirím Mírzá's and army's camp. Though he sent through Nabíl a written appreciation and assurance of his devotion to the Cause to Mírzá Ahmad, Nabíl learned from Bahá'u'lláh Who had arrived in Kirmánsháh and was reading the Qur'án (it was Ramadán) when he was brought into his presence, that Qájár dynasty members' professed faith were unreliable and that his declarations were solely acutated by the expectation that the Bábís would one day assassinate the Sháh and make him successor. A few months later, Íldirím Mírzá proved this, putting the fervent believer Siyyid Basír-i-Hindí to death.

    XIV. When Shaykh Sa'í-i-Hindí (one of the Letters of the Living) proclaimed the Faith through India (as the Báb charged him), he met the blind and vastly learned Siyyid Basír. He immediately perceived the message's meaning and greatness by his learning. He severed himself from leadership, friends, and kin to serve the Cause.

    XV. Though Siyyid Basír had lost vision at 7, he began to develop his faculties, inner vision, good character, piety, and soberness of life. At 21 he ceremoniously set out on pilgrimage, associating with every sect and party in Persia (well-acquainted with all their tenets), giving much to charity (poor), and submitting to rigorous religious discipline. He continually inquired into the appearance of a Perfect Man in Persia as his ancestors had foretold it. After he visited Mecca, performed the rites, went to Karbilá and Najaf shrines, met and befriended Hájí Siyyid Kázim, returned to India, and heard of the Báb's appearance in Bombay, he immediately went to Shíráz hoping to meet Him. When he learned of His solitary banishment to Ádhirbáyján, he went to Tihrán then to Núr and met Bahá'u'lláh, becoming relieved thereby. He then powerfully imparted his joy and blessings to those of any class or creed he met.

    XVI. Shaykh Shahíd-i-Mázkán related meeting Siyyid Basír as Siyyid Basír went through Qamsar (as the leading Káshání men go there to escape the town's heat). He saw him ably and insightfully arguing day and night with the leading 'ulamás, regardless of learning or experience, fearlessly expounding the fundamentals of the Cause and refuting their arguments. His insight and knowledge of Islám's teachings & ordinances made them think him an evil sorcerer who would soon take their position.

    XVII. Mullá Ibráhím (Mullá-Báshí, martyred in Sultán-Ábád) also recounted meeting Siyyid Basír when Siyyid Basír passed through Sultán-Ábád during his last days. There too, he was astounding the leading 'ulamás with his knowledge of the Qur'án and traditions and his understanding, fluency, and facility at using proofs. He referred to the 'Usúl-i-Káfí' and 'Biháru'l-Anvár, instantly bringing out the tradition establishing his words' truth when they questioned him.

    XVIII. On the way to Luristán, Siyyid Basír stopped by Íldirím Mírzá's camp where he was respectfully received. However, when he referred to Muhammád Sháh in a certain tone, vehemance, and terms that angered him, Íldirím Mírzá ordered his tongue be pulled out through the back of his neck. He succumbed to the pain, though he steadfastly endured it. That same week, when Íldirím Mírzá's brother discovered an abusive letter written about him by Íldirím Mírzá (whom he hated), he obtained the Sháh's consent to treat him however he pleased, then ordered he be stripped & conducted naked in chains to Ardibíl, where he was imprisoned and eventually died.

    XIX. Bahá'u'lláh told Nabíl about how the Amír-Nizám had summoned Him prompting His departure for Karbilá. The Amír had gently insinuated that he knew that Bahá'u'lláh had ably supported and directed Mullá Husayn's group to resist the government for 7 months. Despite his admiration, he pitied Him being idle and not serving his country and Sháh, prompting him to ask Bahá'u'lláh to go to Karbilá and seek to appoint Him Amír-Díván when the Sháh returned from his contemplated visit to Isfáhán.

    XX. Bahá'u'lláh protested these accusations and refused the position. Sometime after the interview, He summoned Mírzá Ahmad and Nabíl, bidding them go to Tihrán. Nabíl was to meet Mírzá Yahyá immediately and take him to fort Dhu'l-Faqár Khán staying until Bahá'u'lláh returned. Mírzá Ahmad was to remain in Tihrán until His arrival, to bring a letter to Áqáy-i-Kalím entrusting him to deliver a gift of sweetmeats to 'Abdu'l-Bahá and His mother in Mázindarán. After spending Ramadán in Kirmánsháh (a few days later), Bahá'u'lláh left for Karbilá with only Shukru'lláh-i-Núrí (His kin) and Mírzá Muhammad-i-Mázindarání (who had survived Tabarsí).

    XXI. Nabíl and Mírzá Ahmad went to Tihrán. When Nabíl told Mírzá Yahya, he refused to leave and directed Nabíl to Qazvín to deliver letters for his friends there. On Nabíl's return to Tihrán, his kin insisted he leave for Zarand. Mírzá Ahmad promised and fulfilled his promise to arrange Nabíl's return. 2 months later they lived the winter in a caravanserai outside the Naw gate while Mírzá Ahmad enthusiastically translated the "Seven Proofs." He gave Nabíl 1 copy to give to Mírzá Siyyid 'Alíy-i-Tafarshí who was won to the Faith as a result and 1 copy to Mustawfíyu'l-Mamálik-i-Áshtíyání. Áqáy-i-Kalím heard the latter negatively declare in public that "this sect" continued to exist, as its adherents continued teaching it, including a youth presenting him with a dangerous and beguiling treatise that the common people would fall for by its tone. Understanding that Mírzá Ahmad had sent it through Nabíl, he asked Nabíl to visit him that day, advised him to go to Zarand and induce Mírzá Ahmad to leave immediately for Qum as they were in danger. Before leaving, Nabíl induced the siyyid to return the offered Book (per Mírzá Ahmad's instructions). Though joining him for part of the distance out of town, Nabíl never met Mírzá Ahmad again.

    XXII. On His way to Karbilá in late summer of 1851, Bahá'u'lláh stayed a few days in Baghdád where He would soon visit again for His declaration. Hájí Siyyid Javád had become convinced that Siyyid-i-'Uluvv was their leader as the incarnation of the Divine, and Shaykh Sultán did also, fervently believing him the next leader of the country. Through counsel and loving-kindness Bahá'u'lláh purged the latter's mind and freed him from servitude winning them to the Báb's Cause and kindling his desire to teach it. Through this stunning conversion, the other disciples embraced the Faith one after another. Even Siyyid-i-'Uluvv felt compelled as a result to recognize Bahá'u'lláh's authority, expressing repentence and a pledge never to advocate the teachings he had.

    XXIII. It was during this visit that Bahá'u'lláh met Shaykh Hasan-i-Zunúzí in the streets striving to find the Husayn referred to by the Báb. After He acquainted him, Shaykh Hasan was so magnetized that he would have proclaimed Husayn's return if He had not urged restraint. Likewise, Mírzá Muhammad-'Alíy-i-Tabíb-i-Zanjání felt his power and eventually developed a faith that would not yield and led to his martyrdom.

    XXIV. Mírzá 'Abdu'l-Vahháb-i-Shírází met Bahá'u'lláh and although He advised him to be patient & not leave his shop and possessions until he would be summoned to Tihrán and He gave him money to extend his business, Mírzá 'Abdu'l-Vahháb could not focus on his business and went to Tihrán until thrown into dungeon where Bahá'u'lláh was and was martyred for Him.

    XXV. Shaykh 'Alí-Mírzáy-i-Shírází became an attracted then selfless devotee, recounting the influence Bahá'u'lláh's presence had on Him and the wonders he witnessed during and after his conversion.

    Cross-References for Chapter 25

    Regarding accusations toward Bahá'u'lláh (DB 591, see also 299-300, 602, 604), see GPB 70-71; TN 31.

    Regarding a summary of Bahá'u'lláh's life before the assassination attempt on the Sháh (and implied fulfillment of the Báb's prophecies) DB 593-594, see also 106-107, 112- 117, 227-228, 279, 284-286, 292-299, 348-350, 369-374, 519-522), see GPB 40, 66-70; TN 34-37.

    Overall of Chapter 25 (DB 591, 593-594): GPB 40, 66-71; TN 31, 34-37.

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