Hájí Nasír Qazvíní: A Short Biography

Hájí Nasír Qazvíní: A Short Biography

 

 

 

Hájí Nasír, or more fully, Hájí Muhammad-Nasír Táb-Tharáh[1], was born and raised in Qazvin, in the north-western part of Iran. He was an affluent merchant of good repute. He embraced the Bábí movement in the early years of the religion through fervent discussions and the teaching of Akhúnd Mullá Jalíl Urúmí, one of the Letters of the Living. Fádil Mázandarání reports that when Hájí Nasír had acknowledged the claims of the Báb, Mullá Jalíl warned him that a mere acknowledgement was not sufficient:

 

O Hájí! Beware that in this wondrous Cause testimony is not sufficient through speech and belief is not entrusted to the tongue. The sign of faith is the willingness to be sacrificed and radiant acquiescence in martyrdom in God’s path. You cannot claim to be a Bábí unless you reach the ultimate stage of detachment from personal welfare, material comforts and family life.

Now return to your home and in solitude reflect on this for a while: When the hour has come to arise and render victorious the Beloved of the World, and a large multitude have arisen to confiscate your possessions, take your wife, slay your children and offer you the choice between recantation and freedom, or confession of faith and suffering, under such a condition, if you have the resolve to endure all of these afflictions and remain constant in the Cause, only then you are worthy to be considered a Bábí. Otherwise, all is lost.[2]

 

Hájí Nasír responded to the stern counsel of Mullá Jalíl by devoting that entire night to meditation and reflection. At the hour of dawn, he felt overcome with such detachment and certitude as to be ready to sacrifice his life in the path of God and his new-found Faith. With utmost joy and resignation, that morning he went to Mullá Jalíl and was enrolled as one of the Bábí believers.

As a new devotee, his singular desire was to attain the presence of the Báb. The following recollection of such a visit is reported:

 

When His Holiness the Most Great Remembrance [the Báb] was being conveyed to Adharbayjan, I left Qazvin after Him in order to attain His blessed presence. At every station I reached, the governmental soldiers had taken that Wronged One to the next station. Therefore, I increased the pace of my search and eagerly reached my goal. I gave some gratuity to the soldiers who allowed me to enter the room where His Holiness was staying.

I greeted Him and expressed my respect. He granted me permission to sit. I sat. He was drinking tea, and because of the consideration of wisdom and the soldiers’ attitude, He was cautious and did not utter a word. I was lost in the wonder of His beauty and His majestic splendor.

I was gazing at His half-finished cup of tea and entertained the wish to have the bounty of drinking from that cup. At that instant, He motioned me to drink from the same cup. He also gestured to me to return to Qazvin.

Therefore, with a heart filled with sadness and a mind agitated by the deeds of the wrong-doers, I returned to Qazvin.[3]

 

Soon persecutions engulfed Hájí Nasír and proved the wisdom of Mullá Jalíl’s consul. The first incident was in relation to the murder of Mullá Taqí Baraghání in Qazvin in October 1847 by a young Shaykhí, most likely assisted by two others. Since the powerful Baraghání was known for his anti-Shaykhí and anti-Bábí stance, soon, the Bábís were falsely accused of this crime. Several Babis were martyred, the first recorded instance of the killing of Bábís in Iran. Hájí Nasír also became the target of attacks by an incited mob that plundered his possessions, forced him to go into hiding in Qazvin, and eventually to leave his native town for a period of time in favor of Gilanat in the province of Gilan. When the situation had calmed he returned to his residence.

It must have been about this time that a Tablet was revealed by the Báb in Hájí Nasír’s honor which began with the words, Huva al-Nasr al-Nasr.[4]

In 1847, in obedience to the call of the Báb, Who urged all the Bábís to hasten to Khurasan in support of the teaching activities of Quddús and Mullá Husayn in Mashhad, he proceeded to that town. It was then that Hájí Nasír came to understand the spiritual station of Quddús, the “hidden treasure” that the Báb had promised.[5] It is recorded on his behalf:

 

Early in the Cause, I had deep devotion and a profound belief in the honored Bábu’l-Báb[6], as he was the courier of divine knowledge, the first to believe [in the Báb], the first Letter of the Living and the gate to His Holiness the Báb [the Gate].

After a few days, however, I noticed that in a gathering of the companions, it was His Holiness Quddús who was seated at the place of honor while all others stood reverently in his presence. That honored personage [Mullá Husayn] was also standing in his presence with the utmost respect with hands folded over chest while waves of divine verses and wondrous utterances poured forth from the pearl-dispensing lips of Quddús.

It was then that I understood that another mighty power and resplendent effulgence had appeared.[7]

 

Hájí Nasír was present in Mashhad when a fight took place between a young Bábí and an attendant of one of the local mujtahids. According to Hasan Fú’ádí’s narrative, the Bábí involved was beaten and dragged through the town by a rope through his nose. On hearing this, seventy Bábís gathered in the house of Bábíyyih, attempted to rescue him with their ready swords, and in the ensuing clash that occurred a few Mashhadís and Bábís were injured.[8] This incident led to Mullá Husayn’s expulsion from Mashhad and his journey to Mazandaran. Instead of traveling with Mullá Husayn, it appears that Hájí Nasír journeyed with Quddús, since we find him attending the conference of Badasht in late June 1848, where he acted as a gatekeeper at the entrance to one of the gardens.[9]

At the conclusion of this gathering, he accompanied Bahá’u’lláh as far as Niyala, a village in Mazandaran. The villagers, however, attacked the Bábís, killed and injured some, and plundered their belongings.

After rejoining Mullá Husayn’s march, when they reached the village of Arim, near Savád-Kúh, Hájí Nasír became gravely ill. A traveling companion, Lutf-‘Alí Mírzá Shírází, looked after him and nursed him back to health. After regaining his strength, he continued with the journey, and in Mazandaran he was one of the ablest defenders at the fortress of Shaykh Tabarsí.

Hájí Nasír rendered remarkable services during the battles of Shaykh Tabarsí, which commenced in September 1848 and concluded in May 1849, and as we will see later in these pages, has recorded a poignant account of that incident. During a portion of these events, his attendant, Hájí Ismá‘íl served as well.[10]

Towards the concluding days of the confrontations at Shaykh Tabarsí, the supply of provisions that the Bábís had stored was completely depleted. The following is recorded in Hájí Nasír’s recollections as a token of his devotion to his master, Quddús:

 

During the extreme days of the encirclement of the Fort in Mazandaran when the companions were suffering bitterly from the absence of food, one day I looked through my bag and travel sack and found a single almond. Even though I had been suffering from starvation for some time to the point that all strength had abandoned me, instantly I knew that I should take that almond to the illustrious Quddús. Therefore, I wrapped that single almond in a piece of silk and presented it before him.[11]

 

According to Fádil Mazandarání, who must have had access to Nabil’s narrative[12], the following is recorded in Nabíl Zarandí’s account pertaining to the same period of acute food shortage at the Fort:

 

During the time that no food was left in the Fort, a cow had remained. The honored Hájí Nasír, who was a brilliant star of the Faith over the horizon of Qazvin, would prepare her milk for the Countenance of the Friend[13], who would partake of a few small spoonfuls and send the rest to the companions, who each would drink a spoonful.[14]

 

 

The following is also recorded by Shaykh Kázim Samandar in his fascinating and important (and unfortunately as yet untranslated) Táríkh Samandar:

 

The late Hájí Nasír Táb-Tharáh knew a great many episodes [of Bábí or Bahá’í history] and had many recollections, as he had observed uncountable events. He had recorded most of them in his own hand. So far I have not been successful in locating a copy, but, by the Divine grace, I cherish the hope that they will be located. The most trustworthy details of Mazandaran have all been recorded in that narrative.

A story was heard from the late Hájí Nasír Táb-Tharáh himself, of which there is no doubt, since many others heard the same details and they are currently available.

The detail is that when a wound had come to the mouth of His Holiness Quddús – upon whom rest the Glory of God, the Most Glorious, and may his remembrance be exalted above all others – then Hájí Nasír presented him with a silk handkerchief to either wipe away [the blood] or to close the wound.

When presenting this, uncontrollably, he made a sigh. His Holiness inquired, “For what reason do you sigh?” The Hájí was embarrassed and did not respond. His Holiness insisted, to which it was responded, “When I was a merchant, among the items that I traded were such silk handkerchiefs. When I saw it again, without wanting to, I was reminded of that time and had that [sad] condition.” The honored Quddús responded, “You will once again trade in them.”

The esteemed Hájí Nasír used to say, “I was most puzzled by this utterance since our Fort was encircled by the enemy and we were engulfed in the most hopeless and grave situation.”

Nevertheless, truly because of the influence of Quddús’ blessed utterance, for many years [after this] Hájí [Nasír] worked as a merchant.[15]

 

 

As recorded in various narratives by both the Bábí and Muslim chroniclers, in order to bring a conclusion to the standoff at Shaykh Tabarsí, the commanding officer, Mihdí-Qulí Mírzá, pledged a truce on the Qur’án, and the Bábís, by reason of their respect for the Holy Book, came out of the Fort. The besiegers were housed in a field known as Dazvá Maydán, which apparently was next to the military camp.[16] Hájí Nasír continued in the company of Quddús, and the next morning, 17 Jamádíu’th-Thání 1265 AH [10 May 1849], when all the Bábís went from Dazvá to the military camp and were summarily arrested, he was imprisoned as well.

Soon a majority of the Bábís were executed, but Mírzá Báqir Qazvíní, who was the Prince Governor’s Farrash-Báshí, recognized Hájí Nasír and Hájí ‘Abdu’l-Majíd Nayshabúrí[17] from previous associations, and perhaps based on the fact that Mírzá Báqir and Hájí Nasír were from the same town. He pulled them aside and suggested that through the payment of a ransom, they could be freed. They agreed, and the Farrash-Bashí asked the Prince Mihdí-Qulí Mírzá for the pardon of these two men, which was granted.[18]

When the Fort was demolished, Hájí Nasír and a few others, together with Quddús, were conducted with tied hands to Babul, a small town known at that time as Barfurush. After Quddús and others were martyred most savagely, and Mihdí-Qulí Mírzá had departed for Sari, the seat of his government, Mírzá Báqir brought Hájí Nasír and Hájí ‘Abdu’l-Majíd Nayshabúrí to Tehran in order to exact from them the promised sum. They were first imprisoned pending the payment of their ransom. While in prison, Hájí ‘Abdu’l-Majíd arranged with someone, most likely one of the jailers, to let them escape for 100 tumans each. Once the deal was finalized, Hájí Nasír thought the sum was too extravagant and refused to pay. Hájí ‘Abdu’l-Majíd paid and escaped at night.

Since Hájí Nasír had no one in Tehran to lend him the required ransom or vouch for him, Mírzá Báqir took him to Qazvin and incarcerated him in the governmental prison. Eventually, Hájí Nasír paid a sum of 500 tumans and regained his freedom.[19]

He soon gathered sufficient funds to resume his profession, continuing to focus on trading silk in Qazvin and Lahijan. It is reported that he was peerless in trustworthiness, equity and reliability as a merchant, and these qualities served him well in his occupation and in the conduct of business. Samandar reports that he heard one of the antagonists say, “People say Hájí Nasír is an infidel. However, no one accuses him of being untrustworthy or irreligious.”[20]

Shortly after that, however, another upheaval engulfed the Bábís. The ill-conceived attempt on the life of Násiri’d-Dín Sháh in 1852 unleashed a wave of pogroms against the Bábí community. Recognized as a leading figure of the reform movement, Hájí Nasír was arrested in Qazvin by its governor, Khusraw Khán, and put in prison. The news of his imprisonment made the national news organ known as Waqáyi’í Ittifáqiyya[21], number 82, Thursday, 29 Dhi’l-Hajjih 1268 AH [14 October 1852]:

 

According to reports appearing in Qazvin’s newspaper, a certain Hájí Nasír, is a native of that town and at the beginning of the appearance of the Bábí claim considered himself the leader of that faction. From what has been heard, he had traveled to Shiraz to meet the Báb and participated in the Bábí battles in Mazandaran, and is well-known as such [i.e. being a Bábí]. After the attempt on the life and insult to the person of the Monarch by this wayward sect, Hájí Nasír has been seized and imprisoned by Khusraw Khán, the governor of Qazvin.[22]

 

It was only through expenditure of a sum of money that he was able to obtain his release. This incident, though, robbed him of most of his capital.[23]

When Bahá’u’lláh was in Adrianople, the news of the opposition of Mírzá Yahyá Azal, the nominal head of the Bábí community, reached Hájí Nasír. For some time he tried to unravel this complicated situation and to discover the station of Bahá’u’lláh and the role of Azal in the post-Báb period. Unsuccessful in obtaining much insight, he wrote Bahá’u’lláh requesting clarification on Mírzá Yahyá Azal’s status.

The response by Bahá’u’lláh is a significant and long Tablet known as the Lawh Nasír.[24] Most of this Tablet is in exquisite Persian, and a small portion of this text was translated by Shoghi Effendi and included in Gleanings from the Writings of Bahá’u’lláh, sections LIII and LXXV.

It is in this Tablet that Bahá’u’lláh throws light on the historical circumstances that led to the appointment of Mírzá Yahyá Azal by the Báb as the leader of the Bábí community, and mentions that only two individuals, Mírzá Músá, known as Áqá Kalím, and Mullá ‘Abdu’l-Karím Qazvíní, were informed of the details of this appointment. He condemns Azal’s treacherous deeds, his attempt to assassinate Bahá’u’lláh, and his shameful accusations attributing his own crimes to Him.

A considerable portion of this Tablet is addressed to the Bábís of Iran who had not yet come to recognize Bahá’u’lláh, who are referred to as “the people of the Bayán.” Bahá’u’lláh reminds them of various statements of the Báb concerning the exalted station of the One who was to appear after Him.

 

Tear asunder, in My Name, the veils that have grievously blinded your vision, and, through the power born of your belief in the unity of God, scatter the idols of vain imitation. Enter, then, the holy paradise of the good-pleasure of the All-Merciful. Sanctify your souls from whatsoever is not of God, and taste ye the sweetness of rest within the pale of His vast and mighty Revelation, and beneath the shadow of His supreme and infallible authority. Suffer not yourselves to be wrapt in the dense veils of your selfish desires, inasmuch as I have perfected in every one of you My creation, so that the excellence of My handiwork may be fully revealed unto men. It follows, therefore, that every man hath been, and will continue to be, able of himself to appreciate the Beauty of God, the Glorified. Had he not been endowed with such a capacity, how could he be called to account for his failure? If, in the Day when all the peoples of the earth will be gathered together, any man should, whilst standing in the presence of God, be asked: ‘Wherefore hast thou disbelieved in My Beauty and turned away from My Self,’ and if such a man should reply and say: ‘Inasmuch as all men have erred, and none hath been found willing to turn his face to the Truth, I too, following their example, have grievously failed to recognize the Beauty of the Eternal,’ such a plea will,  assuredly, be rejected. For the faith of no man can be conditioned by any one except himself.

This is one of the verities that lie enshrined in My Revelation – a verity which I have revealed in all the heavenly Books, which I have caused the Tongue of Grandeur to utter, and the Pen of Power to inscribe. Ponder a while thereon, that with both your inner and outer eye, ye may perceive the subtleties of Divine wisdom and discover the gems of heavenly knowledge which, in clear and weighty language, I have revealed in this exalted and incorruptible Tablet, and that ye may not stray far from the All-Highest Throne, from the Tree beyond which there is no passing, from the Habitation of everlasting might and glory.

The signs of God shine as manifest and resplendent as the sun amidst the works of His creatures. Whatsoever proceedeth from Him is apart, and will always remain distinguished, from the inventions of men. From the Source of His knowledge countless Luminaries of learning and wisdom have risen, and out of the Paradise of His Pen the breath of the All-Merciful hath continually been wafted to the hearts and souls of men. Happy are they that have recognized this truth.[25]

 

Bahá’u’lláh then states the following words in the same Tablet to Hájí Nasír, regarding the station of those who have recognized Him:

 

O Nasír, O My Servant! God, the Eternal Truth, beareth Me witness. The Celestial Youth hath, in this Day, raised above the heads of men the glorious Chalice of Immortality, and is standing expectant upon His seat, wondering what eye will recognize His glory, and what arm will, unhesitatingly, be stretched forth to seize the Cup from His snow-white Hand and drain it. Only a few have as yet quaffed from this peerless, this soft-flowing grace of the Ancient King. These occupy the loftiest mansions of Paradise, and are firmly established upon the seats of authority. By the righteousness of God! Neither the mirrors of His glory, nor the revealers of His names, nor any created thing, that hath been or will ever be, can ever excel them, if ye be of them that comprehend this truth.

O Nasír! The excellence of this Day is immensely exalted above the comprehension of men, however extensive their knowledge, however profound their understanding. How much more must it transcend the imaginations of them that have strayed from its light, and been shut out from its glory! Shouldst thou rend asunder the grievous veil that blindeth thy vision, thou wouldst behold such a bounty as naught, from the beginning that hath no beginning till the end that hath no end, can either resemble or equal. What language should He Who is the Mouthpiece of God choose to speak, so that they who are shut out as by a veil from Him can recognize His glory? The righteous, inmates of the Kingdom on high, shall drink deep from the Wine of Holiness, in My name, the all-glorious. None other besides them will share such benefits.[26]

 

On studying this Tablet, Hájí Nasír and his entire family became believers in Bahá’u’lláh.[27]

Hájí Nasír was imprisoned yet another time, under peculiar circumstances that he describes himself – see the concluding section of his narrative. As described by his lifelong friend, Shaykh Kázim Samandar, he had left for Gilan when he was seized only one station out of Qazvin, and conducted to Tehran, where he was put in chains and fetters.[28] When released from his ordeal, he found that all his considerable possessions were confiscated yet again.[29]

It was through the assistance of Shaykh Kázim Samandar, a renowned early follower of Bahá’u’lláh, that Hájí Nasír was able to resume his profession of trading in silk moth cocoons and silk. In the process, he moved his residence to the city of Rasht, and established the nucleus of the first Bahá’í’ community there – perhaps one of the earliest instances of “pioneering” in the recorded history of the young religion. Though several of this family were Bahá’ís and known in the city as such, no one from Rasht embraced the Faith.[30]

Some time later, due to an epidemic, the caterpillars did not produce sufficient cocoons, the silk trade collapsed, and soon the local economy in the province of Gilan was impacted. His business partners refused payments on various drafts and Hájí Nasír was bankrupt, lost his plantations and other properties in Qazvin, and even his main residence. All that was left to him was 100 tumans. Once more, Samandar came to his aid and placed him at the head of his trading office in Rasht.[31]

About that time, in 1874, an opportunity presented itself for him to journey to ‘Akká and to attain the presence of Bahá’u’lláh. On this pilgrimage he was accompanied by Shaykh Kázim Samandar. Bahá’u’lláh welcomed this old friend of Badasht days with great affection and showered upon him immense kindness. Samandar reports that one day Bahá’u’lláh, Who was staying in the house of Áqá Kalím at the Khán Jurayni,[32] addressed Hájí Nasír:

 

Jináb Hájí! You have toiled much and suffered much in the path of God. If you yourself have forgotten what you have done and endured, God has not. But the worlds of God are not confined to this world. Were it so the Exalted Prophets would not have consented to bear such adversities wrought by men; the Manifestation who preceded Me would not have consented to be suspended and martyred with volleys of malice and malignity; and I would not have consented to be dragged, bare-headed and barefooted, in utmost degradation, from Niyávarán to Tehran to bear untold blows.

 

Samandar states further, “In brief, He expounded this theme in most excellent words. He was telling the Hájí that he will be recompensed in the worlds to come.”[33]

Moreover, Shaykh Kázim reports that Bahá’u’lláh confidentially hinted to him to be sure to look after Hájí Nasír.[34]

On his return, he continued to live in Rasht with his family, and spent the latter part of his life in that city engaged in propagating the Bahá’í Faith to those who were interested. He was assisted in his trading business by his two sons.

In 1882, another intense persecution was unleashed, this time by Kamrán Mírzá, the governor of Tehran. A number of Bahá’ís in various towns, particularly Tehran, were imprisoned and some tortured. Soon this spread to Rasht also. According to Ustád ‘Abdu’l-Karím Yazdí, the following believers were imprisoned in Rasht:[35]

 

1.         Hájí Nasír Qazvíní

2.         Áqá ‘Alí Arbáb, eldest son of Hájí Nasír Qazvíní

3.         Áqá Mírzá Mihdí Ja‘farzadih Rashtí

4.         Mullá Yúsuf-‘Alí Rashtí

5.         Áqá Mírzá Báqir Bassár Rashtí

6.         Áqá ‘Alí-Asghar ‘Attár, brother of Bassár

7.         Mashhadí ‘Alí, another brother of Bassár

8.         Áqá Javád ‘Attár Rashtí

9.         Áqá Rasul Tájir [“merchant”] Rashtí

10.            Ustád Ismá‘íl Kalúchih-paz

11.            Áqá Muhammad-Ismá‘íl Sabbágh Qazvíní

12.            Ustád Ibrahím Kalúchih-paz

13.            Áqá Muhammad-Ibráhím Sabbágh Qazvíní

 

After these Bahá’ís were incarcerated, a remarkable act, unheard of in Qajar Iran, took place: Three more Bahá’ís went to the authorities demanding, “Either release these men or place us in chains too.” The governor arrested and imprisoned them as well. These three brave believers were:

 

14.            Áqá Mírzá Husayn Hudá

15.            Áqá Siyyid Mihdí Dervish

16.            The honored Dervish

 

The situation for the Bahá’ís worsened when three days later arrests were made in Lahijan as well. Three more well-known Bahá’ís were seized and imprisoned:

 

17.            Áqá Muhammad-Sádiq Kuláh-Dúz Qazvíní

18.            Mírzá ‘Alí Ashraf, known as the poet ‘Andalíb

19.            Karbalá’í Bábá Vakíl Láhijání

 

Some of the above-mentioned believers were released after some time – numbers 10, 11, 12, 13 and 19 on the above list.[36] Others remained in prison for a long and difficult time.

Hájí Nasír could not endure the rigors of prison life and, after so many years of toil and suffering, died a martyr’s death after forty days in the prison.[37] Several porters carried his body to his residence.

When the news of Hájí Nasír’s death reached the incited mob, a number of ruffians forced their way into his house and attempted to dismember his remains. With horror and consternation, his family stood helplessly watching the cruel atrocities perpetrated by heartless fanatics. They had Hájí Nasír’s nose and ears cut off, his eyes gouged out, pulled out his beard and were about to set the house on fire when they were stopped by the landlord, who was a Russian citizen and had appealed to the Russian Consulate for protection.

Several farrashes carried the remains of Hájí Nasír outside the town, threw them into a disused brick furnace by a river known as Kuláhsih Rúdbár and covered them with earth. Some time later, his son, Áqá ‘Alí Arbáb purchased that parcel of land and built a structure over it that serves as Hájí Nasír’s monument.

Several years after his martyrdom, in 1891, Bahá’u’lláh paid a glowing tribute to Hájí Nasír for his steadfastness in the Cause of God in Epistle to the Son of the Wolf in these words:

 

Previous to these forty years controversies and conflicts continually prevailed and agitated the servants of God. But since then, aided by the hosts of wisdom, of utterance, of exhortations and understanding, they have all seized and taken fast hold of the firm cord of patience and of the shining hem of fortitude, in such wise that this wronged people endured steadfastly whatever befell them, and committed everything unto God, and this notwithstanding that in Mazindaran and at Rasht a great many have been most hideously tormented. Among them was his honor, Hájí Nasír, who, unquestionably, was a brilliant light that shone forth above the horizon of resignation. After he had suffered martyrdom, they plucked out his eyes and cut off his nose, and inflicted on him such indignities that strangers wept and lamented, and secretly raised funds to support his wife and children.[38]

 

          As a sign of remembrance of Hájí Nasír, ‘Abdu’l-Bahá composed a Tablet of Visitation for him, and for another believer, Karbalá’í Háshim, whose remains had been exhumed and set on fire. The opening portion of this Visitation Tablet is quoted by Ishraq-Khavari in Kitáb Muhádirát, page 216.