The Dawn-Breakers Study Outline
6) Jump to the actual Chapters of The Dawn-Breakers: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
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.
The Báb finished His pilgrimage and then went to Jaddih and by sea went to Búshihr, concluding a 9 lunar month visit.
He received friends and relatives in the same khán there as before.
He summoned Quddús; kindly asked him to go to Shíráz; informed him of his limited days; assured him of his future meeting with Him in the next world; informed him of his impending suffering, meeting with Bahá'u'lláh, forgetting of his sufferings, future glory, martyrdom, and His own martyrdom; gave him a letter for Hájí Mírzá Siyyid 'Alí, His maternal uncle, and a treatise, Khasá'il-i- Sab'ih (The Seven Qualifications) on what was required of those recognizing Him; and asked him to convey His greetings to the loved ones in Shíráz.
Quddús set out with great determination to carry out His expressed wishes.
Was welcomed by His uncle who asked about His health and doings. Quddús acquainted him with the Message and, he accepted, as the first to declare after the Letters of the Living in Shíráz.
He was yet unaware of its full significance until Quddús removed the veil, leading to his deep love, consecration, and defense, scorning fatigue and disdaining death. Though a business man, it never interfered with his duty to guard Him and advance the Cause, and let to his martyrdom with the Seven Martyrs of Tihrán.
Gave him copy of the Khasá'il-i-Sab'ih & stressed the importance for its prompt following, adding "I bear witness that He whose name is 'Alí-Qabl-i- Muhammad is the servant of Baqíyyatu'lláh." to the adhán (call to prayer).
Mullá Sádiq, who had been praising Imám's to large audiences, was enraptured by its theme and language and carried it out.
The divines, revered for their orthodoxy, protested heresy & called for his arrest.
The populace re-echoed them, threatening the public order.
The governor of Fárs, Husayn Khán-i-Íravání, surnamed Ájúdán-Báshí, enquired into the case and was told of Quddús' teaching Mullá Sádiq of the new Faith and his subsequent championing of its message.
He had them arrested, brought in in handcuffs, and read from the Qayyúmu'l- Asmá which was confiscated from Mullá Sadíq during his reading of it to the congregation, asking Mullá Sadíq (he first ignored the youthful unconventionally dressed Quddús) whether he and Muhammad Sháh were to abdicate their power.
He replied that their abdication would matter little once His truth was to be established and that the Divine purpose could not be deflected.
He cursed them and commanded the stripping of their garments, administering of 1000 lashes, burning of their beards, piercing of their noses, passing of a cord through this incision, and their being led through the streets of the city with the halter. He stated it would be a lesson to the people.
Mullá Sádiq remained calm and prayed for forgiveness and righteousness.
They were severely punished though none intervened for them, were expelled from Shíráz, and were warned that they would be crucified if they returned.
They were the first to suffer for the faith on Persian soil and were of a greater cruelty than Mullá 'Alíy-i-Bastámí's.
No one believed Mullá Sádiq could survive 50 strokes yet he maintained his serenity and a smile even past 900, holding a hand to his mouth. He said that the first 7 strokes were painful, the rest he grew indifferent to and didn't notice them. He was overwhelmed with joy to the point of needing to refrain from laughter and testified to the power of God to transform pain into ease.
Husayn Khán despatched an escort to arrest the Báb and bring Him in chains.
Encountered Youth with green sash and small turban as siyyid traders wear. He was on horseback followed by an Ethiopian servant. He saluted them and asked as to their destination. They tried to conceal it from Him saying that they were to conduct an enquiry. He smiled and said "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."
After the leader prepared to leave, he was told that He only desired the progress of mankind and that He did not wish to annoy them by delaying His capture. The leader was moved, kissed his stirrups, prayed to Him to escape and flee, expressed his disdain for playing any part. The Báb praised his intentions, refused to resist God's purpose, assured him of His protection up to His willing martyrdom and absolved him from blame.
He was returned unchained and was followed respectfully by the escort, turning their arrogance into humility and amazing those who watched them march to the government seat.
Husayn Khán summoned Him, insolently had Him sit & face him, abusively rebuked Him as a disgrace to Islám and the king and asked Him whether He was the author of a revelation to annul the precepts of the Qur'án.
The Báb replied from the Qur'án that one should clear up any suspicious matter quickly lest through ignorance any harm might be done. Husayn Khán was indignant, believing the Báb had ascribed him as ignorant, struck His face so hard, His turban fell off.
Shaykh Abú-Turáb, the Imám-Jum'ih disapproved, ordered His turban replaced, invited Him to be seated, explained the wiseness of His statement, and questioned the Báb about His Revelation after Husayn Khán consented.
The Báb denied being the representative of the Qá'im and the Imám interpreted this as a denial and asked Him to proclaim it publicly at the Masjid-i-Vakíl.
Husayn Khán required bail for Him, and made intervener swear to deliver Him if He should compromise Islám's interests or the government's. Hájí Mírzá Siyyid 'Alí, the Báb's maternal uncle consented, signed and sealed it, had it witnessed, gave it to the governor, and was given custody of Him.
The uncle gratefully returned Him to His mother and was relieved. The Báb stayed there quietly for a time with His relatives. His enemies called upon Him to fulfill the pledge. The kindly Shaykh Abú-Turáb attempted to postpone the meeting & appease the masses, but after pressure requested that the Báb ease the situation.
(153) The Báb arrived at time of sermon, was called up to address them, and was crudely interrupted by Siyyid-i-Shish-Parí after opening with praise of God.
The Báb then condemned those who ascribed Him to be a representative of the Imám and those who claimed He denied the Unity of God or Messengers. He embraced the Imám-Jum'ih.
The Báb was asked to return home with his uncle by the Imám-Jum'ih for His safety. He did and enjoyed some time with them in tranquility, celebrating the 1st Naw-Rúz since His Declaration.
(155) Many were impressed by the Báb's handling of the situation.
Shaykh 'Alí Mírzá, young nephew of Imám-Jum'ih joined Faith, later met Bahá'u'lláh, redoubled his energies and persevered, and wrote to Him praising His power in that the people have looked to the judgment of a 40- year long Bábí in a dispute between the tyrannical son of the Sháh and the Sáhib-i-Díván.
Muhammad-Karím was immediately converted, was persecuted to 'Iráq, was deepened by Bahá'u'lláh, was told to return to Shíráz and propagate the Cause, and worked until his death.
Mírzá Áqáy-i-Rikáb-Sáz was so enamored that no severe persecutions could sway his devotion. He met Bahá'u'lláh in 'Iráq, was favored with a Tablet by his questions, and was eventually martyred.
Mírzá Rahím-i-Khabbáz joined the Faith, was distinguished by his fearlessness and fiery ardour and persisted until his death.
Hájí Abu'l-Hasan-i-Bazzáz was a fellow-traveller during the Báb's pilgrimage but became transformed that day, leading him to continual tears of devotion. He was benevolent and candid and, as his 2 sons, through his tenacious deeds won the esteem of their fellow believers.
Hájí Muhammad-Bisát was fond of Shaykh Ahmad and Siyyid Kázim, was kindly, and keenly funny, was an intimate friend of the Imám-Jum'ih and faithfully attended the Friday prayer.
Naw-Rúz also signified rebirth leading to the quickening of the eminent and learned (who gathered around Him or heard of His talks) His influence spreading even to Karbilá who awaited the Báb's arrival.
He informed them of a change in plan and inability to fulfill His promise. He directed them to Isfáhán and wait for His instructions. This tested the loyalty of some and solidified others'. Some doubters also joined the faithful. Mírzá Muhammad-'Alíy-i-Nahrí whose daughter married the Most Great Branch, Mírzá Hádí, the brother of Mírzá Muhammad-'Alí and Muhammad-i-Haná- Sáb were not shaken. A number of the companions joined at Shaykh Tabarsí and miraculously survived.
These believers met Mullá Husayn, his brother and nephew going to Karbilá and asked him to stay longer in Kangávar. He agreed, led the Friday prayer, and won such esteem moving some (Mullá Javád-i-Baraghání and Mullá 'Abdu'l-'Alíy-i-Harátí) to envy. These wished for leadership and sought to undermine Mullá Husayn.
Mírzá Ahmad-i-Kátib (Mullá 'Abdu'l-Karím) told of Mullá Javád's insinuations about Mullá Husayn who in kind insisted that Mírzá Ahmad nevertheless continue his association and patience with him.
They heard new that Shíráz was violently agitated, but Mullá Husayn was not deterred, and with knowledge of only a few, left with brother and nephew for Shíráz in the dress of a horseman.
He sent his brother to meet the Báb's maternal uncle, and the next day Mullá Husayn was ushered into the Báb's presence. The Báb gave permission for His companions in Isfáhán to come to Shíráz, wait to meet Him, and after entering inconspicuously, go to travellers' quarters and accept employment.
Mírzá Muhammad-'Alíy-i-Nahrí, Mírzá Hádí, Mullá 'Abdu'l-Karím-i-Qazvíní, Mullá Javád-i-Baraghání, Mullá 'Abdu'l-'Alíy-i-Harátí, and Mírzá Ibráhím-i-Shírází came, with the last 3 betraying their blindness and baseness through their jealousy of and covert attacks on Mullá Husayn and their allegiance with the Faith's enemies leading to their expulsion from the city and joining with Hájí Mírzá Muhammad Karím Khán.
The Báb calmly and very gently asked Mullá 'Abdu'l-Karím whether he was seeking the Manifestationleading to his tears, humility at the Báb's feet. The Báb embraced him, kissed his forehead, invited him to be seated by His side, and appeased his worries.
He had sought to apprehend the mystery of God as a youth and spent a great deal of time studying, and attended the classes of Mullá 'Abdu'l-Karím-i- Íravání who was fond of him and designated him to become a mujtahid. He returned home elated, yet did not justly consider himself free from error and begged forgiveness from God. He deplored the multiplicity of sects, asked for guidance, wept bitterly, slept, saw the shining faces of a great gathering and a siyyid addressing them about guidance, threw himself at his feet, and was overwhelmed with light and joy.
He consulted Hájí Alláh-Vardí, known for his insight, who described the man as Siyyid Kázim. He left for Karbilá, claimed that he wished to visit the shrine of the Imám Husayn and begged the excusal of Mullá 'Abdu'l-Karím via his disciples. He informed his relatives, however, of his vision and they grew to love Siyyid Kázim and admire Hájí Alláh-Vardí.
His brother, 'Abdu'l-Hamíd, who was later martyred, joined him and they met him expounding the same verse as in his dream. He was impressed by his argument and kindness, they felt a deep inner joy and joined him on his visit to the shrine.
He continued to listen to his teachings on the Qá'im and his exhortations to seek Him with detachment and persistence and was assured by him as to his eventual embracing of the Cause & his safety from the mullás machinations.
He obeyed him by engaging in a trade there and prayed every morning to behold the Revelation. While wrapt in prayer, he saw a bird which sweetly questioned him, as the Báb was to later, "Are you seeking the Manifestation, O 'Abdu'l-Karím?" and said "Lo, the year '60." leaving him with agitation and joy which he constantly recalled but did not share. He heard of the Message in Tihrán, left to his distress with Mullá Javád, met the believers including Nabíl, met the Báb, and was overwhelmed by His power, causing Him to fall at His feet and praise Him.
(168) Nabíl left in 1848 from Zarand to Qum, met Siyyid Ismá'íl-i-Zavári'í (Dhabíh) the future martyr, was led into the Faith by him, was preparing to leave to join the defenders at Tabarsí with him and a youth, Mírzá Fathu'lláh-i-Hakkák.
Dhabíh told the story of Mullá 'Abdu'l-Karím, leading to Nabíl's desire to meet him and his eventual introduction by Dhabíh in Tihrán. They learned of the end of the struggle at Tabarsí, many left for their native provinces while Nabíl and Mullá 'Abdu'l-Karím remained, the latter transcribing the Persian Bayán.
Nabíl explains that his deep affection for him impelled him to dwell on his early life and hopes to awaken the reader to the Revelation's glory.
The Declaration of the Báb's Mission
(Condensed Summary of Chapter 8)
A. They were arrested at the instigation of the divines, and Husayn Khán, the governor, had them cruelly whipped, their beards burned, and led through the streets with a halter through their noses. Mullá Sádiq, an old man, survivedand with gladness.
A. He was released on condition that He would publicly repeat this "confession." After He did so, several individuals were attracted to His Cause, spreading His influence.
A. The believers entered Shíráz into the Báb's presence inconspicuously. One of the believers, Mullá 'Abdu'l-Karím became solid in faith after the Báb asked him whether He was seeking the Manifestation, because he had had a dream of a bird asking him the same question which he recalled with great joy. He had had this dream after earnestly seeking for truth when he was not satisfied with his knowledge despite his elevation to mujtahid.
Cross-References for Chapter 8