It is strictly forbidden to any one of our subjects to utter such words as would tend to detract from the exalted rank of Siyyid Yaḥyáy-i-Dárábí. He is of noble lineage, a man of great learning, of perfect and consummate virtue. He will under no circumstances incline his ear to any cause unless he believes it to be conducive to the advancement of the best interests of our realm and to the well-being of the Faith of Islám.[10]
Nabíl has also recorded that
Muḥammad Sháh ... was reported to have addressed these words to Ḥájí Mírzá Áqásí: 'We have been lately informed that Siyyid Yaḥyáy-i-Dárábí has become a Bábí. If this be true, it behoves us to cease belittling the cause of that siyyid.'[10]
`Abdu'l-Bahá has stated that Siyyid Yaḥyá
wrote without fear or care a detailed account of his observations to Mírzá Luṭf-`Alí, the chamberlain in order that the latter might submit it to the notice of the late king, while he himself journeyed to all parts of Persia, and in every town and station summoned the people from the pulpit-tops in such wise that other learned doctors decided that he must be mad, accounting it a sure case of bewitchment.[11]
At the bidding of the Báb, Siyyid Yaḥyá went first to Burújird in the province of Luristán, where his father lived, to give that much-revered divine the tidings of the New Day. The Báb expressly told him to treat his father with great gentleness. Siyyid Ja`far-i-Kashfí[CE] did not wholly turn away from the Faith which his illustrious son was fervently professing and advocating, but showed no desire to identify himself with it. Siyyid Yaḥyá, as commanded by the Báb, did not burden his father more and went his own way which he had gladly chosen—the way that was to lead him to martyrdom. Siyyid Yaḥyá is known as Vaḥíd—the Unique One—a designation given to him by the Báb.[CF]
The divines of Shíráz were insistent that the Báb should attend a Friday gathering in one of the mosques and clarify his position. What they really demanded was the complete renunciation of any claim. This attendance in a mosque on a Friday did take place, but the date of it is not known.
Nabíl-i-A`ẓam thus describes the summoning of the Báb to the Mosque of Vakíl:[12]
The Báb, accompanied by Ḥájí Mírzá Siyyid `Alí, arrived at the Masjid at a time when the Imám-Jum`ih had just ascended the pulpit and was preparing to deliver his sermon. As soon as his eyes fell upon the Báb, he publicly welcomed Him, requested Him to ascend the pulpit, and called upon Him to address the congregation. The Báb, responding to his invitation, advanced towards him and, standing on the first step of the staircase, prepared to address the people. 'Come up higher,' interjected the Imám-Jum`ih. Complying with his wish, the Báb ascended two more steps. As He was standing, His head hid the breast of Shaykh Abú-Turáb, who was occupying the pulpit-top. He began by prefacing His public declaration with an introductory discourse. No sooner had He uttered the opening words of 'Praise be to God, who hath in truth created the heavens and the earth,' than a certain siyyid known as Siyyid-i-Shish-Parí, whose function was to carry the mace before the Imám-Jum`ih, insolently shouted: 'Enough of this idle chatter! Declare, now and immediately, the thing you intend to say.' The Imám-Jum`ih greatly resented the rudeness of the siyyid's remark. 'Hold your peace,' he rebuked him, 'and be ashamed of your impertinence.' He then, turning to the Báb, asked Him to be brief, as this, he said, would allay the excitement of the people. The Báb, as He faced the congregation, declared: 'The condemnation of God be upon him who regards me either as a representative of the Imám or the gate thereof. The condemnation of God be also upon whosoever imputes to me the charge of having denied the unity of God, of having repudiated the prophethood of Muḥammad, the Seal of the Prophets, of having rejected the truth of any of the messengers of old, or of having refused to recognise the guardianship of `Alí, the Commander of the Faithful, or of any of the imáms who have succeeded him.' He then ascended to the top of the staircase, embraced the Imám-Jum`ih, and, descending to the floor of the Masjid, joined the congregation for the observance of the Friday prayer. The Imám-Jum`ih intervened and requested Him to retire. 'Your family,' he said, 'is anxiously awaiting your return. All are apprehensive lest any harm befall you. Repair to your house and there offer your prayer; of greater merit shall this deed be in the sight of God.' Ḥájí Mírzá Siyyid `Alí also was, at the request of the Imám-Jum`ih, asked to accompany his nephew to his home. This precautionary measure which Shaykh Abú-Turáb thought it wise to observe was actuated by the fear lest, after the dispersion of the congregation, a few of the evil-minded among the crowd might still attempt to injure the person of the Báb or endanger His life. But for the sagacity, the sympathy, and the careful attention which the Imám-Jum`ih so strikingly displayed on a number of such occasions, the infuriated mob would doubtless have been led to gratify its savage desire, and would have committed the most abominable of excesses. He seemed to have been the instrument of the invisible Hand appointed to protect both the person and the Mission of that Youth.[13]
Regarding that gathering in the Mosque of Vakíl, `Abdu'l-Bahá has written: