A Traveler's Narrative Written to Illustrate the Episode of the Báb

by ʻAbdu'l-Bahá

Now when he came to Ṭihrán they brought him before a conclave of the doctors; but, so they relate, after many controversies and disputations naught was effected with him in that assembly. The late king therefore bestowed on him a staff and fifty túmans for his expenses, and gave him permission to return.

At all events, this news being disseminated through all parts and regions of Persia, and several proselytes arriving in Fárs, the doctors perceived that the matter had acquired importance, that the power to deal with it had escaped from their hands, and that imprisonment, beating, tormenting, and contumely were fruitless. So they signified to the governor of Fárs, Ḥusayn Khán, “If thou desirest the extinction of this fire, or seekest a firm stopper for this rent and disruption, an immediate cure and decisive remedy is to kill the Báb. And the Báb has assembled a great host and meditates a rising.”

So Ḥusayn Khán ordered ‘Abdu’l-Ḥamíd Khán the high constable to attack the house of the Báb’s maternal uncle at midnight on all sides, and to bring Him and all His followers handcuffed. But ‘Abdu’l-Ḥamíd Khán and his hosts found no one in the house save the Báb, His maternal uncle, and Siyyid Kázim of Zanján; and as it chanced that on that night the sickness of the plague and the extreme heat of the weather had compelled Ḥusayn Khán to flee, he released the Báb on condition of His quitting the city.

On the morning after that night the Báb with Siyyid Kázim of Zanján set out from Shíráz for Iṣfáhán. Before reaching Iṣfáhán He wrote a letter to the Mu’tamídu’d-Dawlih, the governor of the province, requesting a lodging in some suitable place with the sanction of the government. The governor appointed the mansion of the Imám-Jum’ih. There He abode forty days; and one day, agreeably to the request of the Imám, He wrote without reflection a commentary on [the Súrih of] V’al-‘Asr before the company.[7] When this news reached the Mu’tamíd he sought an interview with Him and questioned Him concerning the “Special Mission.” At that same interview an answer proving the “Special Mission” was written.

The Mu’tamíd then gave orders that all the doctors should assemble and dispute with Him in one conclave, and that the discussion should be faithfully recorded without alteration by the instrumentality of his private secretary, in order that it might be sent to Ṭihrán, and that whatever the royal edict and decree should ordain might be carried out.

The doctors, however, considering this arrangement as a weakening of the Law, did not agree, but held a conclave and wrote, “If there be doubt in the matter there is need of assembly and discussion, but as this person’s disagreement with the most luminous Law is clearer than the sun therefore the best possible thing is to put in practice the sentence of the Law.”

The Mu’tamíd then desired to hold the assembled conference in his own presence so that the actual truth might be disclosed and hearts be at peace, but these learned doctors and honorable scholars, unwilling to bring the Perspicuous Law into contempt, did not approve discussion and controversy with a young merchant, with the exception of that most erudite sage Áqá Muḥammad-Mihdí, and that eminent Platonist Mírzá Ḥasan of Núr. So the conference terminated in questionings on certain points relating to the science of fundamental dogma, and the elucidation and analysis of the doctrines of Mullá Sadrá. So, as no conclusion was arrived at by the governor from this conference, the severe sentence and harsh decision of the learned doctors was not carried out; but, anxious to abate the great anxiety quickly and prevent a public tumult effectually, he gave currency to a report that a decree had been issued ordering the Báb to be sent to Ṭihrán in order that some decisive settlement might be arrived at, or that some courageous divine might be able to confute [Him].

He accordingly sent Him forth from Iṣfáhán with a company of his own mounted bodyguard; but when they reached Murchih-Khar he gave secret orders for His return to Iṣfáhán, where he afforded Him a refuge and asylum in his own roofed private quarters; and not a soul save the confidential and trusty dependents of the Mu’tamíd knew aught of the Báb.

A period of four months passed in this fashion, and the Mu’tamíd passed away to the mercy of God. Gurgín Khán, the Mu’tamíd’s nephew, was aware of the Báb’s being in the private apartments, and represented the matter to the Prime Minister. Ḥájí Mírzá Aqásí, that celebrated minister, issued a decisive command and gave instructions that they should send the Báb secretly in disguise under the escort of Núsayrí horsemen to the capital.

When He reached Kinár-Gird a fresh order came from the Prime Minister appointing the village of Kulayn as an abode and dwelling-place. There He remained for a period of twenty days. After that, the Báb forwarded a letter to the Royal Presence craving audience to set forth the truth of His condition, expecting this to be a means for the attainment of great advantages. The Prime Minister did not admit this, and made representation to the Royal Presence: “The royal cavalcade is on the point of starting, and to engage in such matters as the present will conduce to the disruption of the kingdom. Neither is there any doubt that the most notable doctors of the capital also will behave after the fashion of the doctors of Iṣfáhán, which thing will be the cause of a popular outbreak, or that, according to the religion of the immaculate Imám, they will regard the blood of this siyyid as of no account, yea, as more lawful than mother’s milk. The imperial train is prepared for travel, neither is there hindrance or impediment in view. There is no doubt that the presence of the Báb will be the cause of the gravest trouble and the greatest mischief. Therefore, on the spur of the moment, the wisest plan is this: to place this person in the Castle of Mákú during the period of absence of the royal train from the seat of the imperial throne, and to defer the obtaining of an audience to the time of return.”