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 instructed Mullá Husayn and His companions to return to their native provinces after fear and indignation had caused such a great outcry. Mullá 'Abdu'l-Karím remained to transcribe His writings.
This relief from danger allowed the further propagation of the Faith through the dispersal of His disciples to all classes, including the highest rulers. State and Church dignitaries were sent to enquire into its truth.
(171) Muhammad Sháh delegated the impartial and most learned, influential and eloquent subject of his, Siyyid Yahyáy-i-Dárábí, to report on His claims. Siyyid Yahyá was always given the floor and reverenced for his views.
The king sent word through Mírzá Lutf-'Alí, the Sháh's Master of Ceremonies, to request Siyyid Yahyá's investigation. He himself had wished to visit Him and decided to upon this request.
On the way he devised various questions that would satisfy him as to His truth. He met Shaykh 'Alí ('Azím) who encouraged his meeting with the Báb but encouraged him to show Him great courtesy.
He met the Báb at the home of his maternal uncle and showed him courtesy in asking Him obscure questions. The Báb gave concise and clear answers to his questions and overpowered him with humility at his presumptuousness. He retired from the Báb out of abasement and expressed his intention to submit the rest of his questions to Him later. He met with 'Azím who again advised him to be courteous.
He had forgotten all of his questions at the next interview, discussed irrelevant matters, and was awakened from his sleepiness to find his questions being answered yet attributed this as a possible coincidence and asked to retire.
He again met 'Azím who sternly commented on the conceit which schools lead to and asked him to ask God to attain His presence with humility so as to be relieved from doubt.
He determined that if and only if the Báb were to reveal, unasked, a commentary on the Súrih of Kawthar which would be distinct from the current commentaries, He would embrace His Cause. He was overcome with fear and trembling upon meeting Him. He arose, took his hand, and seated him beside Him. He then told him to seek from Him his heart's desire. As he could not respond, the Báb smiled and asked whether he would acknowledge Him and believe it not to be magic if He were to reveal the same commentary
Tears came to his eyes and could only recite a verse from the Qur'án on mercy.
The Báb asked his uncle to bring his pen-case and paper and then rapidly revealed the commentary with softness and gentleness of voice, forcefulness of style. He then laid down His pen and asked for tea. Soon after, He read it aloud with sweet accents causing Siyyid Yahyá 3 times to almost faint. He sprinkled drops of rose water on his face to revive him to be able to follow His reading to the end.
He told His uncle that he was to be their guest until Siyyid Yahyá helped Mullá 'Abdu'l-Karím with the transcribing. The siyyid then gained a deep certitude.
He returned to the home of Husayn Khán after his prolonged absence, who wondered whether he had been subjected to the Báb's magic. Siyyid Yahyá replied that God alone could captivate his heart and His word is Truth, leading the governor to believe he had been converted and write the Sháh.
The king was reported to have noted significance of Cause to advisor and commanded that Siyyid Yahyá not be spoken against, leading Husayn Khán to privily undermine him but failed due to the favors of the Sháh.
He was commanded by the Báb to go to Burújird to inform Siyyid Ja'far, his father, with the Cause. His father did not dispute it but wished to be left alone.
Hujjatu'l-Islám named by the Báb, Hujjat-i-Zanjání, was extremely independent of mind and condemned the vices of the entire hierarchy of ecclesiastics (even carelessly for Shaykh Ahmad and Siyyid Kázim) and controversies with divines would have led to bloodshed without the Sháh's intervention who called him to the capital and enabled him to vindicate his claim and compel the outward acknowledgement of his enemies.
He deputized Mullá Iskandar to conduct an independent inquiry and he felt the Báb's power, acquiring His principles according to his capacity for 40 days and returned to Zanján when the leading 'ulamás had assembled in Hujjat's presence. Upon being asked about his belief, he submitted the Báb's writings to Hujjat, stating he would accept his verdict to which Hujjat became angered and rebuked him for being dependent on others.
Hujjat, upon perusing a page of the Qayyúmu'l-Asmá, fell prostrate and bore witness that the words were Divine, that were He to declare the night day or the sun a shadow, he would regard it as truth, and that whoever denies Him denies God. He then finished the meeting.
He met the renowned and skillful scholar and was treated with seat of honour and deference. The disciples of Hájí Mírzá Karím Khán were envious of his potential influence and incited their master to appeal to the governor to call for Hájí Siyyid Javád to disassociate his relationship. Hájí Siyyid Javád strongly protested, pointed out Karím's evil intentions and actions, threatened to have Karím expelled, and was assured by the governor that he would induce Karím to repent. Karím thus lost his hopes for leadership in Kirmán.
Hájí Siyyid Javád gained faith from Quddús' accounts yet desired to conceal his faith to preserve the Faith's interests. Quddús praise his service and assured him of victory over his opponents according to Mírzá 'Abdu'lláh-i-Ghawghá who told Nabíl he had heard it from Hájí Siyyid Javád.
Sádiq was surprised at seeming inactivity of one who had zealously prepared people for His coming. Mírzá Ahmad had been compiling a volume of over 12,000 recognized traditions relating to the time and character of His coming and sought to disseminate it to dispel hindrances to embracing Cause.
Mírzá Ahmad went to Yazd per the request of his uncle, Siyyid Husayn-i- Azghandí in order to combat the influence of Hájí Mírzá Karím Khán.
His book was well-received by the 'ulamá. Mírzá Taqí, a wicked, proud man elevated recently to mujtahid, borrowed the book and threw it into a pond.
His uncle wished to attack Mírzá Taqí for this, but Mírzá Ahmad pacified him by urging that any attack would only create problems and give Hájí Mírzá Karím Khán an opportunity to denounce him as a Bábí and elevate his own station.
After hearing this story, Mullá Sádiq eagerly attended Siyyid Husayn's prayer, embraced him, and ascended the pulpit. Siyyid Husayn did not object and he read a passage of the Báb to which the crowd cried "Blasphemy!" Siyyid Husayn told him to descend and hold his peace. The crowd attacked him but Siyyid Husayn restrained them and promised to look into his intentions & punish him if his call was premeditated. He was then conducted out.
Mullá Yúsuf was subjected to a fiercer attack but was prevented by Sádiq and Ahmad. Mullá Yúsuf and Mullá Sádiq underwent similar attacks in Kirmán by Hájí Mírzá Karím Khán but was saved by Hájí Siyyid Javád (who had protected Quddús). They went then to Khurásán.
Others suffered similarly and by example demonstrated the Faith's influence.
(188) While Vahíd (Siyyid Yahyáy-i-Dárábí) was in Shíráz, Siyyid Javád met the Báb also and both were praised by Him for their devotion and character. Siyyid Javád had known the Báb as a child and had admired His traits. He met Bahá'u'lláh in Baghdád and returned to Persia. His kindliness, patience, and simplicity led to his title Siyyid-i-Núr.
He met the Sháh on street, saluted him calmly and with dignity, leading the Sháh to warmly receive him. This incited the courtiers to envy, implicating him as a Bábí even before His declaration, leading the Sháh to rebuke them and remarked how strange it was that the upright were to be denounced as Bábís and condemned by him.
He was a staunch supporter in faith and actions of the Cause till his death.
(189) He, a descendent of the leading 'ulamás of Karbilá also met the Báb in Shíráz.
He later sought for Bahá'u'lláh in Sulaymáníyyih and was married to the daughter of Áqáy-i-Kalím. He arrived with Shaykh Hasan-i-Zunúzí and transcribed with Mullá 'Abdu'l-Karím.
After his arrival, he was still sick, but the Báb wrote that He Himself would visit him. The Ethiopian servant was told to walk ahead of Him with a lantern and extinguish it upon their arrival to draw attention away.
Shaykh Sultán was told to extinguish his lamp. Upon His visit, he implored to be sacrificed for Him, and the Báb described His longing for martyrdom as well, assured him of His prayers to attain the presence of His 'Best-Beloved', and insisted he accept a gift.
At first he thought 'Best-Beloved' referred to Táhirih but knew when he met Bahá'u'lláh that it could only refer to Him.
His mother did not at first perceive the magnitude of His Revelation but toward the end of her life, Bahá'u'lláh instructed Hájí Siyyid Javád-i-Karbilá'í and the wife of Hájí 'Abdu'l-Majíd-i-Shírází, who both knew her well, to teach her the Faith & she then acknowledged & became aware of His truth & bounty.
His wife had perceived His glory from the beginning of His Revelation and only Táhirih surpassed her in devotion and fervor. He confided to her His future sufferings, had her not divulge the secret to His mother, counselled her to be patient and resigned to the will of God, and revealed a prayer for her comfort.
He moved after this to the home of Hájí Mírzá Siyyid 'Alí in anticipation of His sufferings. He had disciples of Shíráz, including Mullá 'Abdu'l-Karím, Shaykh Hasan-i-Zunúzí, and Siyyid Husayn-i-Yazdí (one of Letters) to go to Isfáhán.
He discovered character and influence of His Cause through his agents as well as His followers' motives, conduct, and numbers.
His chief emissary reported one night that the numbers had grown so large as to endanger the city's security. (They feared that the rebellious men of Shíráz would rise up and condemn the abuses of the government as they had done the clergy) He noted the rank and learning of the men attending Him and that his subordinates did not inform him of this because He is so tactful and generous in his attitude towards them. He suggested delivering the Báb's followers to corroborate but Husayn Khán refused.
The Báb was not phased but recited a passage from the Qur'án regarding the immanence of their threat.
The constable discovered people fleeing all around in agony with coffins being transported through the streets to shrieks of agony and was informed of a cholera plague which killed 100 people that night and was impelling people to beg assistance of God.
The constable ran to Husayn Khán's home and found it deserted, with 3 of his servants dead. He had fled with his family.
He then took Him to his home, heard wailing as they approached & found his son was almost dead. He fell at His feet, begged forgiveness, implored that his son not be taken from him, and promised to permanently resign his post.
The constable wrote to him of the situation and begged him to cease his attacks. Husayn Khán ordered His release and freedom.
Husayn Khán was dismissed by the Sháh upon hearing of the events. He became even unable to earn his daily bread. He sent a letter to Bahá'u'lláh during His exile to Baghdád expressing repentance and atonement were he to regain his position; he received no reply and died in misery and shame.
He had Siyyid Kázim request his uncle's presence and informed him of His departure, entrusted him with the care of His wife and mother, had him convey His affection and assurance of assistance to them, promised their future meeting and martyrdoms.
The Declaration of the Báb's Mission
(Condensed Summary of Chapter 9)
A. Siyyid Yahyáy-i-Dárábí (Vahíd) was the most learned scholar and speaker of the Sháh who was sent to investigate His claim. Although at first assuming an air of pride, he was humbled by the Báb's answers, later by His answering his unstated (and forgotten) questions, and finally by His revealing of a beautiful commentary on a Súrih which he had asked Him to reveal in his mind. He then became an avid believer. B. Hujjat, an extremely independent scholar who detested the clergy and their vices. He sent a disciple to investigate, rebuked him when he conditioned his belief on his master, and fell prostrate and acknowledged His Cause after perusing one page of the Báb's work. C. (skip to p. 189) Another prominent soul embraced the Faith, Shaykh Sultán, who, when sick, was visited by the Báb Who promised they would both meet the Best-Beloved–Whom he later discovered to be Bahá'u'lláh.
A. Mullá Sádiq heard of Mírzá Ahmad who had been seemingly inactive but who was compiling traditions on the Promised One in order to prepare people for His coming. Mullá Sádiq recited a passage of the Báb to Mírzá Ahmad's uncle's congregation; the uncle escorted Mullá Sádiq safely out from the angry mob. B. Others including Mullá Yúsuf suffered and demonstrated the Faith's influence. Mullá Yúsuf was protected by Mírzá Ahmad and Mullá Sádiq and then by Hájí Siyyid Javád from Hájí Mírzá Karím Khán. C. Hájí Siyyid Javád was praised by the Sháh, inciting courtiers envy and the Sháh to remark on the contradiction of their protests of the Bábís good character.
A. (skips to p. 198) The Báb gave instructions to His uncle to care for His mother and wife and promised their immanent martyrdoms.
Cross-References for Chapter 9