Search for tag "Vahid"
|1844 Jul - Aug
||The intention of the Báb was to introduce the new Revelation slowly so as not to cause estrangement. He instructed the Letters of the Living to spread out and teach His Faith and to this end He assigned each one a special task, most often to their own native provinces. This is analogous to Christ's instructions to His disciples. He instructed them to record the name of every believer who embraced the Faith and to send their lists to His uncle, Hájí Mírzá 'Alí in Shíráz in a sealed envelope. His intention was to classify these lists once received into 18 sets of names with 19 names each (one Vahid meaning "Unity"). A list with the names of 18 Letters of the Living plus His own name would constitute the 19th set making one Kull-i-Shay (meaning "all things" with a value of 361). Thus fourteen Letters of the Living were dispatched; only Mullá Husayn and Quddús remained with Him. [BBRSM14–16, 36; SWB119; BBR2p36; DB92–4, 123; MH82–6; SBBH1:19]
To Mullá Husayn He had given the task of delivering a Tablet to Bahá'u'lláh in Tihrán and going to the court of the Sháh to apprise him of the Báb's cause. Mullá Husayn was not able to gain access to the Sháh. [B48–57; BBRSM15 BKG32–3; CH22–3; DB85-87, 96, 97; MH90–2, 102] He was also directed to send Him a written report on the nature and progress of his activities in Isfáhán, Tehran and in Khurásán. Not until He received this letter from Khurásán would He depart on pilgrimage. [DB123]
Mullá Husayn carried a Tablet revealed by the Báb for Muhammad Sháh to Tihrán . This was the first of a number of unsuccessful attempts to make him aware of the Revelation. [BBRSM20–1; MH102; SWB13]
Note: MH118-119 and DB127-128 indicate that Mullá Husayn had been in Tehran "between the months of Jámádí and Rajab". The first day of Jámádí, 1260 corresponds to 18 June, and the last day of Rajab to 15 August, 1844.
See RB2:303, `The Báb … sent Tablets to only two monarchs of His day — Muhammad Sháh of Persia and Sultán `Abdu'l-Majíd of Turkey.'
From Shiraz Mullá Husayn journeyed north to Isfahán where his message was rejected by the 'ulamás. Mullá Ja'far, the sifter of wheat, was the first and only one to embrace the Cause of the Báb in that city. There was however, a disciple of Siyyid Kazim, Mírzá Muhammad-'Alíy-i-Nahrí, who had been instructed to go to Isfahan some five years earlier to prepare the way for the advent of the new Revelation, who was receptive to the message of Mulla Husayn. He was instructed to go to Kirmán and acquaint Hájí Mírzá Karím Khán with the Message and then to travel to Shiraz. (This man's daughter was subsequently joined in wedlock with 'Abdu'l-Bahá.)[DB100]
Mullá Husayn then traveled to Káshán, about 130 miles from Isfahán. He had great success in that city but news of his conversion brought the wrath of the official clergy down upon him. [DB101note1; DB123-125]
He then went to Qum, another 100 miles from Káshán where he met with no success. After Qum he went to Tihrán. [MH98–101, DB101]
In Tirhrán he took residence in a madrisih and first met with the leader of the shaykhí community, Hájí Mírzá Muhammad, but he failed to win him over. He did, however, manage to convince a number of souls in private conversations. [DB103note1] This same reference seems to indicate that his well-wishers assisted in delivering the Tablet to Muhammad Sháh and his minister, Hájí Mírzá Àqásí but they did not receive it. " the book was not submitted to thy presence, through the intervention of such as regard themselves the well-wishers of the government." [Selections from the Writings of the Báb page 13]
See B53–6; DB104–7, MH104–110 for the delivery of the Báb's Tablet to Bahá'u'lláh by the young student, Mullá Huhammad-i-Mu'allim, a native of Núr. Mullá Husayn did not meet Bahá'u'lláh on this occasion.
On receiving the Tablet of the Báb, Bahá'u'lláh accepted His Cause and asked that a gift of a loaf of Russian sugar and a package of tea be given to Mulla Husayn for delivery to the Báb. [DB106-107] See DB123-125 for his activities in Khán.
Mullá Husayn left for Khurásán, as he had been instructed, winning supporters for the Báb's Cause while there he wrote to the Báb regarding these new believers and Bahá'u'lláh's immediate response to the Báb's Revelation. [B56, DB128–9, MH118]
After Khurásán he travelled to Najaf and Karbilá where he was to wait for further instructions from the Báb. [DB86]
See MH121–2 for a discussion of the speed of Mullá Husayn's journey before the letter was dispatched to the Báb. It assumes that Mullá Husayn departed after the Báb met with all the Letters of the Living (date not before 2 July, 1844.) In fact both Mullá Husayn and Mullá 'Alíy-Bastámí had been dispatched before this meeting. [DB85-86, 92, HotD46]
||Kashan; Shiraz; Isfahan; Tihran; Mazandaran; Khurasan; Qum; Iran; Turkey
||Bab, Life of; Bab, Writings of; Bab, Speech to the Letters of the Living; Letters of the Living; Mulla Husayn; Bahaullah, Life of; Tablet to Bahaullah; Shahs; Mulla Jafar (sifter of wheat); Muhammad Shah; Sultan Abdul-Majid; First believers; Letters of the Living; Bab, Basic timeline; Bahaullah, Basic timeline; - Basic timeline, Expanded; Vahid; Kull-i-Shay
|1845. Jul (and months following)
||The Báb was released to the custody of His uncle, Hájí Mírzá Siyyid 'Alí. [DB151, LTDT13]
Báb was asked by Mírzá Abu'l-Qásim to attend a Friday gathering at the Mosque of Vakíl to appease the hostility and the curiosity of some of the residents of Shíráz and to clarify His position. The exact date of His attendance is unknown. He made a public pronouncement that He was neither the representative of the Hidden Imám nor the gate to him, that is, His station was higher. Many of those who witnessed His address became partisans. [Bab94–8; DB153–157]
see DB152 for pictures of the above mosque.
This time has been described by Shoghi Effendi as the `most fecund period' of the Báb's ministry. It marks the birth of the Bábí community. [Bab89–90]
During this time He was asked to speak in mosques and in colleges and He addressed gatherings in His home. The clergy sent their most able mullas to refute and humiliate Him without success. He never attacked the government or Islam but rather called out the corrupt clergy and the abuses of all classes of society. His fame and acceptance among the population grew. [DB157note1]
A considerable number of the Báb's followers had congregated in Isfahan at His instruction when He informed them He would not go to Karbilá when He returned from Mecca as He had previously stated. Upon hearing the news of the confinement of the Báb, Mullá Husayn and his companions, his brother and nephew, left Isfahán where they have been awaiting further instructions. They travelled to Shíráz in disguise. Mullá Husayn was able to meet secretly with the Báb several times in the house of His uncle. The Báb sent word to the remainder of His followers in Isfahán to leave and to travel to Shíráz in small, inconspicuous numbers. Among those gathered were some who were jealous of Múllá Husayn and the attention he received from the Báb. They threw their lot in with the detractors and were eventually expelled from the city for the unrest they caused. [DB160-162; Bab102–3; MH128–9]
After a time the presence of Mullá Husayn in Shíráz threatened to cause civil unrest. The Báb instructed him to go to Khurásán via Yazd and Kirmán and told the rest of the companions to return to Isfahán. He retained Mullá 'Abdu'l-Karím to transcribe His Writings. [Bab90, 102–3; DB170; MH130]
The Sháh sent one of the most learned men in Persia, Siyyid Yahyáy-i-Dárábí, (a town near Nayriz) surnamed Vahíd, (the peerless one) to investigate the claims of the Báb. He became an adherent of the Cause of the Báb. To him He revealed some 2,000 verses at one sitting of five hours and among the the Surih of Kawthar. Vahíd and 'Abdu'l-Karím spent three days and three nights transcribing this Tablet. Siyyid Yahyáy-i-Dárábí wrote to the Sháh and resigned his post. On the instructions of the Báb he journeyed home to acquaint his father with the new Message. As a result of his conversion most of the inhabitants of the town of Nayríz later became Bábís. [Bab90–4; BBD216; BBRSM41; CH21; DB171–7; GPB11–12; TN7–8; DB171-172note 2; Tablet of Patience (Surih Íabr): Declaration of
Bahá’u’lláh and Selected Topics
by Foad Seddigh p370] iiiii
Another learned scholar, Muhammad-`Alíy-i-Zanjání, surnamed Hujjat, became a believer after reading only one page of the Qayyúmu'l-Asmá'. Several thousand of his fellow townspeople in Zanján became Bábís. [Bab100–2; BBD111; BBRSM16; GPB12; DB177-179]
Mírzá Ahmad-i-Azghandí, yet another learned man, who had compiled traditions and prophecies concerning the expected Revelation, became a believer as well. [GPB12–13]
||Shiraz; Isfahan; Khurasan; Yazd; Kirman; Nayriz; Iran; Karbala; Iraq
||Bab, Life of; Vakil Mosque; Mosques; Mulla Husayn; Bab, Family of; Muhammad Shah; Shahs; Vahid; Vahid (Siyyid Yahyay-i-Darabi); Hujjat; Qayyumul-Asma (book); Mirza Ahmad-i-Azghandi; Tahirih; Mirza Ahmad-i-Azghandi; Abdul-Karim
|1848 (In the year)
||Bahá'u'lláh planed Táhirih's escape, giving the task to Mírzá Hádíy-i-Farhádí, the nephew of Hájí Asadu'lláh-i-Farhádí. Táhirih was rescued and escorted from Qazvín to Bahá'u'lláh's home in Tihrán. [B167; BKG42; DB284–5; MF199]
While she was in Bahá'u'lláh's home she was visited by Vahíd and challenged him by saying `Let deeds, not words, be our adorning!' [DB285; MF200]
After a few days Bahá'u'lláh sent Táhirih to a place of safety before sending her on to Khurásán. [DB286–7; GPB68]
Note: Ma'ani says this was the house of Mírzá Áqá Khán-i Núrí, who was then living in Káshán as an exile. His sister acted as Táhirih's hostess until she left for Badasht.
||Tihran; Qazvin; Khurasan; Iran
||Tahirih; escape; Mirza Hadiy-i-Farhadi; Haji Asadullah-i-Farhadi; Vahid (Siyyid Yahyay-i-Darabi)
|1850 (Early in the year)
Vahíd clashed with the authorities in Yazd. He escaped and made a missionary journey through Fárs. [B178–9; DB466–71; BBRSM28, 216]
B204–5 says Lt-Col Sheil reported it to London in February; BBRSM28, 216 says it was January or February; DB466 sets it at Naw-Rúz 1850 and DB468 says that the siege carried on for 40 days.
See BBR106–9 for the various dates assigned to this event and for the difficulties in dating it.
||Yazd; Fars; Iran
||Vahid (Siyyid Yahyay-i-Darabi)
||The house of Vahíd in Yazd was attacked by crowds and pillaged. The crowd was dispersed by Mullá Muhammad-Ridá. Vahíd left Yazd. [BW18:381; DB466–75]
||Vahid (Siyyid Yahyay-i-Darabi); Mulla Muhammad-Rida; Persecution, Iran; Persecution, Mobs; Persecution
|1850. 27 May-
|First Nayríz upheaval.
Vahíd traveled from Yazd towards Shíráz, eventually coming to Nayríz. He went to the Mosque of Jum‘ih where he ascended the pulpit and proclaimed the Cause of God. The governor moved against him and Vahíd ordered his companions to occupy the fort of Khájih. The siege that followed lasted a month. [B178, 204–5; BBR109–13; BW18:381; For23]
See BW18:381 for a chronicle of events.
See RB1:325–31 for the story of Vahíd. See also GPB50, KI223.
See also B178–82; BBD171; BBR109–13; BBRSM28, 216; DB485–99; GPB42–4; RB1:264; TN245.
|Nayriz; Yazd; Shiraz; Iran
||Vahid (Siyyid Yahyay-i-Darabi); Mosques; Jumih; Governors; Fort Khajih; Nayriz upheaval; Upheavals; Persecution, Iran; Persecution, Other; Persecution
|1850. 17 Jun
||At Nayríz, Vahíd received a message from the Governor offering a truce and a promise of safety written on the Qur'án. He, together with five attendants, leave the fortress and were received into the camp of his enemies where he was entertained with great ceremony for three days. [B180–1; BW18:381]
||Vahid (Siyyid Yahyay-i-Darabi); Truces; Nayriz upheaval; Upheavals; Persecution, Iran; Persecution, Other; Persecution
|1850. 21 Jun
||End of the first Nayríz upheaval. [BBRXXIX, 112]
Vahíd was forced to write to his companions in the fortress to assure them that a settlement had been reached. The Bábís left the fort, were set upon and killed. [B181; BW18;381]
||Vahid (Siyyid Yahyay-i-Darabi); Nayriz upheaval; Upheavals
|1850 29 Jun
||Vahíd was martyred in Nayríz. [B182; BW18:381; DB495, 499; GPB42; RB1:265]
See DB494 for details of his martyrdom.
His body was dragged through the streets to the accompaniment of drums and cymbals. [RB1:265; For24]
See SDH13 for a respectful opinion of Vahíd expressed by an enemy of the Cause, one of the army chiefs who had fought against Vahíd.
See PG109-110 for the story of Jenabeh Vahid's show of reverence towards the Báb.
||Nayriz; Tabriz; Iran
||Vahid (Siyyid Yahyay-i-Darabi); Persecution, Iran; Persecution, Deaths; Persecution
|1850. 3 Oct
||Two of Vahíd's companions were executed in Shíráz.
||Vahid (Siyyid Yahyay-i-Darabi); Persecution, Iran; Persecution, Deaths; Persecution
|1981 27 Dec
||Eight of the nine members of the replacement National Spiritual Assembly of Iran were executed. They replaced the members who had been arrested and who had "disappeared" the previous August. The members of the second National Assembly were:
Mr.Mihdi Amin Amin,
Mrs. Zhinus Mahmudi,
Dr. 'Izzatu'lláh Furúhi
Dr. Mahmud Madjhub,
Mr.Sirus Rawshani, and
Mr.Qudratu’llah Rawhani. BI13; BW19:43]
Note: The Archives of the Bahá'í Persecution in Iran reports that seven members of the second National Assembly after the revolution were executed in December 1981. There is a photo but the members are not identified.
See Iran Press Watch # 20394.
A video of the trial of the second Assembly was shown on the BBC on the 17th of October, 2015. Mrs Ahinous Ne'mat was not present in the video. The remaining members shown were:
Mehdi Amin Amin,
Sirous Roshani Oskou'i, and
See Religion New Service 2 April, 2020 for a story about the execution of Kamran Samimi and his companions. For a brief biography of Kamran Samini see Wikipedia.
||NSA Iran; Persecution, Iran; Persecution, Deaths; Persecution; Manucher Hakim; Mihdi Amin Amin; Zhinus Mahmudi; Giti Vahid; Kamran Samimi; Jalal Azizi; Mahmud Madjhub; Sirus Rawshani; Qudratu’llah Rawhani
||Following the reduction of his sentence, Vahid Tizfahm was transferred to Rajai-Shahr prison, where he remained until his release. Rajai-Shahr is located in the Alborz Province, and was at the time a maximum-security prison, a place for the “dangerous” individuals. According to Iran’s Department of Prisons, Security and Corrections’ Regulations, and based on the principle of Segregation of Crimes, Tizfahm’s transfer to Rajai-Shahr was not legal. [Iran Press Watch 29 March, 2018]
||Yaran; Vahid Tizfahm; Rajai-Shahr prison; Prisons; Persecution, Iran
|2014 9 May
||Vahid Tizfahm, a former member of the imprisoned Yaran, wrote to his son, Samim, in which he recounted the imprisonment and martyrdom of his own father when he was yet a child.
For the full text of the letter see Iran Press Watch10181.
||Yaran; Persecution, Iran; Vahid Tizfahm
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- Bábism Faith in Nayriz, by Hussein Ahdieh, in Encyclopaedia Iranica (2015). Brief excerpt on Nayriz and Sayyed Yahyá Dárábí (Vahíd), with link to article offsite. [about]
- Family of Vahid Darabi, The, by Ahang Rabbani (2004). Ancestry and history of many Babis involved in the Nayriz uprising, 1850. [about]
- Tablet of Patience (Surih Sabr): Declaration of Bahá'u'lláh and Selected Topics, by Foad Seddigh, in Lights of Irfan, 15 (2014). This significant Tablet from Ridvan 1863 covers the Seal of the Prophets, appearance and presence of God, resurrection, and the Qayyum al-Asma. Includes context of Baha'u'llah's life and troubles during this period. [about]
- Tablet of Visitation for Vahid-i Darabi, by Bahá'u'lláh. Tablet for the leader of the 1850 uprising at Nayriz. [about]
- Vahíd (Sayyed Yahyá Dárábí), by Moojan Momen, in Encyclopaedia Iranica, Volume 7 (1996). Brief excerpt, with link to article offsite. [about]