The Aminu’l-Atibba’s Memoirs

Memoirs of a Bahá’í in

Rasht: 1889-1903

 

 

By

Mírzá Yahyá ‘Amídu’l-Atibbá Hamadání

 

 

Translated by Ahang Rabbani

 

 

In the Name of God, the Eternal, the Never-Ending!

Since in accordance with the instructions of Shoghi Effendi Rabbani, the Guardian of God’s Cause, the friends of God are collecting information on historical events of the Faith in all the cities of Iran, this ephemeral servant, Mírzá Yahyá ‘Amídu’l-Atibbá Hamadání, who, due to divine grace, for many years has been under the shadow of this blessed Cause, and has in person witnessed many events of Rasht, deemed it necessary to write down those events of the Faith’s history in this city in which I have participated. I compose these pages as a tribute and a means of remembrance of the righteous friends and undertake this writing on Safar 1345 AH [August 1926]. I beseech the esteemed reader to offer a prayer of forgiveness and a supplication for divine confirmations upon my soul.

 

Arrival at Rasht

In 1307 AH [1889], I came to Rasht as a physician. Two other friends, who were also Bahá’ís from Hamadan, accompanied me as well: Mírzá Áqá-Chí, the son of Músá; and Mírzá Áqá Ján Ibráhím-Zádih. We arrived in Rasht on Wednesday, 22 ‘A1 [16 November 1889][1] and took residence in Caravansary Abú-Tálib, near Masjid Safá, across from Sardár Mansúr’s house.

          At the time of our arrival in Rasht, the entire bazaar and all the shops had been destroyed by fire, except a section of buildings across from the homes of local officials, which had remained safe from the fire, belonging to the exalted Prince Kamran Mírzá, the famous Nayibu’s-Saltanih. After three days, we met a certain Mírzá Ilyás Kalímí [“the Jew”] Isfahání. He was a dealer of second-hand goods. Through him, we rented one of the above-mentioned apartments and took up residence there, so that we would have time to learn the ways and customs of the people of Rasht before assuming our previous professions.

         

Meeting Other Bahá’ís

After a month’s stay at that location, at the insistence of my traveling companions, we asked the aforementioned Mírzá Ilyás about Bahá’ís in that area. Confidentially he introduced to us one of the believers, named Áqá Mashhadí Qásim Zargar [“the jeweler”], the son of Mashhadí Rafí‘ Zargar. With all necessary wisdom and caution, I located him and one early morning went to his shop on the pretext of asking him to design an ink-vessel for my use. In this way I was able to meet him in person.

          Two days later, I went again and confidentially stated, “I am one of your spiritual friends [i.e. a Bahá’í] and together with a few other friends have recently arrived in Rasht. I came previously to meet you on the pretext of purchasing an ink-vessel.” On hearing this however, fear and apprehension that is truly beyond description overcame him.

          A week later, I went again to meet him and stated, “I am Jewish.”[2] At this, he gained utmost confidence, and showed friendship and trust. At my insistence, he named several people and stated that they were among the wronged friends [i.e. Bahá’ís] who kept their [religious] identity a secret, emphasizing that meeting them had to be done with utmost wisdom. The friends he introduced included: Áqá Mírzá Áqá Hakím [“physician”], the son of Dávúd Hakím; Áqá ‘Alí Arbáb Qazvíní, the son of Hájí Nasír the martyr; the Sádát Khamsih [“the five siyyids”] who were: Áqá Siyyid Ridá, Áqá Siyyid Mahmúd, Áqá Mír[zá] ‘Alí-Naqí, Áqá Siyyid Asadu’lláh[3] known as the Barát-Báz [“the financier”] and Áqá Siyyid Nasru’lláh.

He gave specific instructions for meeting Áqá Mírzá Áqá Hakím. As such, one day I inquired of his residence and went to see him on the pretext of being ill. After six days of associating, at the introduction of the aforementioned Ustád Qásim Zargar, I expressed my fraternity with him and my convictions [in the Bahá’í Faith], but with utmost vehemence he denied [that he was a Bahá’í].

However, I disregarded his heated denial and repudiation, and the next day went to see him. Again, he expressed similar sentiments of denial, but with utmost affection and warmth, I proved that I was a friend of Áqá Mírzá Áqá Ján Kalímí Hamadání. Once he had gained complete trust in me, he flung open the gates of friendship and companionship.

 

Attending a Bahá’í Meeting

Two weeks later, he stated, “Today, an hour before dusk, come so we can go to a certain place.” At the appointed hour, together with Áqá Mírzá Áqá Ján, I went to his house so that together we could proceed to the location he had in mind. On seeing Áqá Mírzá Áqá Ján, he complained, “Only one of you may come with me, as it would not be possible for both of you to accompany me.” As such, Áqá Mírzá Áqá Ján returned to his house, and with the utmost caution and prudence we proceeded to the intended destination. Along the way, at times he would hide himself under his ‘abá, so that the passer-bys would not recognize him or discover our intention. That distinguished personage was wearing a silk turban known as Khalíl-Khání.

With extreme difficulty and struggles, by dusk we reached our destination, which was the home of Áqá ‘Alí Arbáb, who was known in those days as ‘Alí Bábí. It was there that we attained the presence of the honored Hájí Mírzá Haydar-‘Alí and the esteemed [Shaykh Kázim] Samandar.[4] After the customary embracing and pleasantries, Hájí Mírzá Haydar-‘Alí gave an exposition of my background and services to the gentlemen who were present. After this introduction, everyone present had complete confidence and trust in me. After tea was served, we spent the entire night, which was during the spring season, in spiritual discourse and heavenly discussions, which are beyond words to describe and can only be experienced by those who have embarked on this divine journey. The whisper of prayers, the chant of divine verses, and the melody of celestial tablets revealed by the Birds of Paradise enthralled our spirits and enchanted our hearts.

We spent the entire night in the presence of the friends and decided to meet the following night, so that our association would be complete. At dawn, when the light of day had not yet broken, in accordance with wisdom and prudence, we bid our host farewell. Together with Áqá Mírzá Áqá Tabíb[5], I left the residence and after a while, we each took a separate route, whereupon I followed a guide to my residence. When I arrived, Áqá Mírzá Áqá Ján inquired of the previous night’s events and I shared with him all the details.

Four days later, Ustád Qásim Zargar, who was fashioning an ink-vessel for me, came by with the promised object and stated, “Remain here at your house until one hour after nightfall. At that time I will come and meet you and together we will go to the home of Áqá Siyyid Ridá, who is one of the Sadát Khams.”

During that time, the Mushíru’s-Saltanih, who ruled as the governor on behalf of the Nayibu’s-Saltanih, was dismissed from office, and the exalted Prince Mu’ayyadu’d-Dawlih, the son of the Hisámu’s-Saltanih – an uncle of Nasiri’d-Din Shah – had become the governor of Rasht. With that, a little more security for the Baha’is was afforded. Even though all meetings had to take place under conditions of great wisdom and prudence, the difficulties and strains that had occurred after the tragic martyrdom of Hájí Nasír during the governorship of ‘Abdu’lláh Khán were no longer the state of affairs.[6]

At any rate, according to Ustád Qásim’s promise, it was one hour after sunset when we left for the residence of Áqá Siyyid Ridá. As a precaution, at times we walked together and at other times separately, until eventually we reached Áqá Siyyid Ridá’s home, and on meeting the friends, we found utmost joy, bliss and pleasure. After tea, we began to discuss. Hájí Mírzá Haydar-‘Alí instructed the gathering on how we should interact and converse with the public in accordance with the conditions of the time. At the end, we recited holy verses and chanted prayers. That night was spent in such a way with our friends. In the morning, we bid each other farewell and left for our own abodes.

 

Early Teaching Work

During that tense period, I had no fear or trepidation [in teaching the Cause] and spoke about it with several citizens of Rasht with utmost wisdom, delicacy and caution. It went on like this until 1309 AH [1892], when I became known as being associated with this Sacred Faith [i.e. being known as a Bahá’í].

The gentlemen who in secret and without knowledge of each other met and were engaged in teaching the Cause of God were: Áqá Mashhadí Báqir ‘Attár; Mullá Yusúf Rawdih-Khán; Mashhadí Husayn and his brother Mashhadí ‘Alí ‘Attár; the illustrious Bassár; Mashhadí Ismá‘íl; Áqá ‘Alí Arbáb; Áqá Mírzá Áqá Hakím; Ustád Qásim Zargar; Áqá Ridá; and Áqá Naqí.

After 1309 AH [1892], when I became known in Rasht as a Bahá’í, due to the harassment of the nayibs and farrashes, who were the main instigators of absolutism, I changed my residence, which was originally across from Government House to a location behind the church. After being thus separated from my beloved friends and being established behind the church in apartments known as Khajih Arákil Masihí [“the Christian”], I announced the establishment of my doctor’s office. Since at that time there were no sign-makers, I wrote my name and title on a cardboard, hung it over the door and began practicing medicine. During leisure time, I would associate with my spiritual friends and the teachers of God’s Cause, and at times, I would take seekers to teaching gatherings [i.e. “firesides”], or invite the seekers to my home.

Some time later, a number of the ‘ulamá of Rasht, who expressed goodwill towards me but were harboring doubts as to whether I was a Jew or a Muslim, invited me one day to profess my faith in Islam in order to gain assurance about my convictions. I proved the validity of Islam in such a manner and depth that no reservation remained for anyone.

The government at the time [in Rasht] was in the hands of the exalted Prince the Mu’ayyadu’d-Dawlih. He severely punished a number of ruffians and troublemakers who were harassing the population of Rasht and who caused difficulties for the friends of God as well. At this, the people were thoroughly relieved and pleased. In every regard, the governor was considered favorable towards the people and their needs, particularly towards the much-wronged Bahá’í community. Because of this attention by the just governor, the friends, who had been under some strain and had been harassed, gained some measure of ease and tranquility. The teachers of the Cause were engaged, day and night, in spreading the Faith and the diffusion of the divine fragrance. And due to my profession, I was able to associate with certain prominent citizens and develop friendships, and after gaining their confidence, would introduce them to the honored Bassár, the teacher of God’s Cause. It continued along these lines until 1310 AH [1893].

 

Prominent Associates

After some time, I befriended one of the eminent authorities of Rasht, brigadier-general Nusratu’lláh Tálish who was in charge of the garrison protecting the Anzalí border [with Russia]. He invited me to his estate situated at Kirkán-Rúd, some four days’ journey from Rasht. At the same time that we were departing, my spiritual friends [i.e. Baha’is] also left, Áqá Mírzá Áqá-Chí also left for Tabriz, and Áqá Mírzá Áqá Ján for Anzalí.

I was in my office one day when a distinguished man entered and after the customary pleasantries, he introduced himself. He was Hájí Mírzá Muhammad-Husayn Shírází Barát-Báz [“the financier”], the Amínu’s-Sarih, and was one of the partners of Hájí Amínu’l-Darb in Tehran. After some exchanges, he stated that he wished to stay in Rasht and asked me to rent him a suitable building for this purpose. He advanced some funds for this purpose as well.

After three days, I found him a house that belonged to the deputy-chief of the tribes around Rasht. He took his residence there. That distinguished personage asked me to transfer my residence to one of the rooms of that house so we could be together. In course of our association, it became clear that he was a prominent merchant of Shiraz and was a Bahá’í. However, he observed utmost caution and would meet with other Baha’is only in secret.

After my two spiritual friends [with whom I shared a residence] had left for Tabriz and Anzalí, I was alone. Therefore, I sent a telegraph to Hamadan asking my brother, Mírzá Nabí, to come. He arrived three weeks later and joined my medical practice.

Three months later, I left with brigadier-general Nusratu’lláh Khán for his native town of Talish. My brother was entrusted to Áqá Mírzá [Muhammad-]Husayn Amínu’s-Sarih. For five or six months, I was in Talish sightseeing and engaged in the practice of medicine.

I then returned to Rasht, since the Cause was growing with the greatest vigor there. With great enthusiasm and spirit, I embarked on propagating the Faith and two individuals enrolled under the banner of the Cause. One was Áqá Hasan, who was known as Arbáb Idárih-Chí Tihrání, and the other was Áqá Muhammad-Ridá, the brother of Mashhadí Qásim Zargar.

 

Dervish Qalandar

In 1312 AH [1894], I left for Hamadan to renew ties of kinship and friendships of the past. I was there for two months when a telegram was received from brigadier-general Nusratu’lláh Khán inviting me to Talish. As I began to prepare for the journey, I encountered a certain Hájí Qalandar Dervish, who was engaged in teaching the divine Cause. We became friends and when he had completed his services to the Faith in Hamadan, he decided to leave for the Holy Land by way of Rasht and Russia. Three days later, Dervish left and I left shortly thereafter.

On the third day of my journey, I arrived by dusk at a Caravansary in Ávih and once again saw Hájí Ghulám-Husayn Dervish, known as Hájí Qalandar. After staying for one night in Ávih, we left together for Rasht. He stayed for forty days at my house behind the church. He decided to rent a residence so he could stay longer in Rasht to serve the Cause of God and his own profession. The house that was rented for this purpose was behind Government House and belonged to Muhammad Khán, the governor’s chamberlain. I too transferred my residence there. I resumed my practice of medicine and Hájí Qalandar took a position in the bazaar at the shop of Áqá Siyyid Ridá Pútín-Dúz [“the boot-maker”] as an engraver. We were together for two years.

On occasions, Hájí Qalandar, would recount the history of His Holiness the Primal Point’s [i.e. the Báb’s] appearance from the beginning until the end of the incident of martyrdoms of many of martyrs in Shiraz. He would talk about the appearance [of the Báb], the conversion of Hájí [sic] Mullá Muhammad-Husayn, the Bábu’l-Báb, until the departure of His Holiness the Primal Point [the Báb] for Mecca.

Hájí Qalandar had studied medicine several times during his sojourn in India, which had lasted 32 years and was spent in association with ascetics. He would teach his knowledge of medicine to my brother and I.

In short, I became thoroughly known throughout Rasht at that time. For several reasons, Hájí Qalandar grew weary of his stay in Rasht and decided to visit the Holy Land and pay homage to ‘Abdu’l-Bahá. For this purpose, he left Rasht for Badkubih.

 

Varqá and Ruhú’lláh

After Hájí Qalandar’s departure, in 1314 AH [1896] I changed my residence and moved to a house belonging to the late Najaf-Qulí Áqá in the Hasan-Ábád neighborhood. Early in my stay at the new residence, the illustrious teacher of the Cause, Varqá, and his esteemed sons, Mírzá ‘Azízu’lláh and Rúhu’lláh – who was in name Rúhu’lláh and in essence truly Rúhu’lláh[7] – came to Rasht from the Holy Land and from the presence of our divine Beloved. They enkindled and enthralled everyone with the spirit of faith.

They spent their first night at the home of Mírzá Murtidá-Qulí Massáh[8]. The second night was spent at Áqá ‘Alí Arbáb’s house, and the third night at the residence of this ephemeral servant, where the chanting of prayers by Rúhu’lláh enchanted and mesmerized every hearing soul. All the believers were in their presence all three nights, and immensely enjoyed their sweet and awakened discourse.

Thereafter, they left for Zanjan where they stayed a while with Varqá’s father-in-law, the honored Hájí Mírzá ‘Abdu’lláh. After some time, though, the fire of tribulations and persecutions raged in Zanjan, the enemies learned of their stay and informed the governor of Zanjan. As a result, Varqá, Rúhu’lláh and two other believers, namely, Hájí Imán and Áqá Mírzá Husayn were seized and sent to Tehran with bound hands and feet.

Upon arrival in Tehran, the Sipahsálár, who later was titled the Atábak-‘Azam, instructed that these wronged ones be imprisoned in the dungeon. After they were in captivity for some time, the assassination of Nasiri’d-Dín Shah by the hand of Mírzá Ridá Kirmání took place in [the Shrine of] Sháh ‘Abdu’l-‘Azím in 1314 AH [1896]. Subsequently, those two distinguished personages, namely, Varqá and Rúhu’lláh, were brought out of the dungeon and made to drink from the cup of self-renunciation – and thus they hastened to the Supreme Concourse and the Abhá Horizon.

 

Bahá’í Teachers in Rasht

In that same year, a number of teachers and propagators of the divine Cause arrived in Rasht. They included: Hájí Mírzá Haydar-‘Alí; [Shaykh Kázim] Samandar; Hájí Ghulám-Husayn Dervish Hamadání known as Dervish Qalandar; Áqá Mírzá Ahmad Qazvíní; Áqá Ibn-Asdaq; Hájí Amín; and Áqá Muhammad-‘Alí Khán Bahá’í. These were some of the sacred souls that came to Rasht.

After 1314 AH [1896], the illustrious Ibn-Abhar came to Rasht and took his residence in the home of Áqá ‘Alí Arbáb Qazvíní. All believers would come and attain his presence, and were overjoyed with his discourse.

 

First Spiritual Assembly in Rasht

A few days later, he invited the friends to elect the first consultative assembly, or Spiritual Assembly. The believers, with utmost joy and unity, participated in the election and chose the membership of the Spiritual Assembly.

It was in that gathering that we learned that Jamál [Burújirdí] had arrived in Rasht and had taken his residence in the abode of Muhammad-‘Alí Qahvih-Chí. The latter was one of the Bahá’ís and had a teahouse across from Siyyid Abú-Ja‘far. His house was close to the office of Hájí Amínu’l-Darb. It was agreed that several of the friends would ensure that he [Burújirdí] did not associate with any of the friends. In those days, a certain Mihdí Káshí, who was an engraver, was secretly in contact and aligned with Burújirdí. In short, after a few days, we heard that Burújirdí had departed from Rasht.

 

Hájí Mírzá Haydar-‘Alí’s Visit

In 1319 AH [1901], the nightingale of divine orchard, Hájí Mírzá Haydar-‘Alí, arrived in Rasht from Tehran on his way to the Holy Land.[9] He took his abode in the home of Áqá ‘Alí Arbáb Nasíroff.

Back in 1314 AH [1896], I had briefly discussed this mighty Cause with a certain Muhammad-‘Alí Khán, the Mafákhiru’l-Mulk, who was from Isfahan. However, we had agreed that whenever one of the accomplished teachers of the Cause arrived, he would be introduced to him, so that a more thorough conversation could take place. Therefore, at this time I informed the Mafákhiru’l-Mulk, and he met Hájí Mírzá Haydar-‘Alí in my home, and for three days and nights they held discussions. At the end, he was won over to the Cause and drank his fill from the cup of certitude. He was so attracted and enkindled that it remains indescribable.

The Mafákhir was a cotton merchant, and entered into an agreement with Hájí Mírzá Haydar-‘Alí to trade this commodity in the course of that year and to split the profits, with the Hájí’s share being sent to the Holy Land. Their discussions ended on that note.

In those days, a certain Siyyid ‘Abdu’l-Karím, who was from Kashan, together with his family and kinfolks, arrived in Rasht. They took their residence in my house. I commenced close association and friendship with him and after some discussions about the Cause, he accepted the Bahá’í Faith.

One day, the Mafákhir gave his consent that the Siyyid [‘Abdu’l-Karím] could come each day on behalf of Hájí Mírzá Haydar-‘Alí and examine the merchant books. Siyyid Káshí [‘Abdu’l-Karím] remained true to his commitment. Muhammad-‘Alí Khán Mafákhir, on the other hand, after some trades amassed a considerable profit but did not fulfill his pledge, and consequently God dealt with him justly too.

However, from the day of his belief until 1335 AH [1916], he accumulated a vast fortune in Rasht, and occasionally would render a service to the Faith. Alas, that while confirmations were his lot when he became a believer, disappoint was his fate when he left.

 

Bahá’í Teachers

After Hájí Mírzá Haydar-‘Alí had departed to attain the presence of ‘Abdu’l-Bahá in the Holy Land, the honored Bassár commenced teaching the Cause. The names of teachers who would come to Rasht or resided in that town are mentioned: Hájí Amín; Ibn-Asdaq, the Shahíd ibn Shahíd[10]; Áqá Mírzá Mihdí Akhaván-Safá; Áqá Mírzá Ibráhím Khán, titled the Ibtiháju’l-Mulk; Ghulám-‘Alí Khán, titled the Mudabbiru’l-Mamálik; Mírzá Muhammad-‘Alí Khán Tihrání; and Áqá Mírzá Áqá Hakím, the Sárimu’l-Atibbá.

 

Sympathetic Governor

At that time, the governor of Rasht was [Muhammad-Valí Khán] Amír-Tunukábuní, the Nasru’s-Saltanih[11], who later was given the rank of Sipah-Dár [lieutenant general]. Because of the governor’s care, compassion, and concern, the divine friends had become exceptionally enkindled and enflamed, exceeding each other in activities and service to the Cause. The esteemed governor, who was attracted to the Faith, was particularly protective of the believers. At all times, reports of Bahá’í activities were presented to him and the believers, with great audacity and without the need for dissimulation[12], would undertake their activities. The illustrious Sipah-Dár, too, would carefully conceal and protect the community.

 

Teaching Christians

During that period, a Christian priest by the name of Monsieur Marcar, who was of the Protestant denomination, accepted this mighty Cause, frequented the gatherings of the friends and with utmost vigor and enthusiasm was teaching the God’s Faith. At the same time, Monsieur Schuler, a Protestant priest who was a missionary from the United States to Iran, arrived in Rasht. After a while, Monsieur Marcar befriended him and spoke to him of the Cause. Further, Monsieur Marcar asked the Spiritual Assembly, “If you deem it appropriate, a special gathering should be organized and Monsieur Schuler be invited so that a thorough discussion of the Faith can be undertaken.” On behalf of the Assembly, the Ibtiháju’l-Mulk came to me and stated, “This gathering will be in your house.”

On the night of 17 Rabí‘u’th-Thání 1318 AH [14 August 1900], about 28 of the Christians along with Monsieur Schuler came to my residence. Several teachers of the Faith were present as well.

At first, Áqá Mírzá Muhammad Khán Bahá’í spoke. Afterwards, using the Holy Bible, Monsieur Marcar produced proofs, evidences and arguments in support of this Revelation. Observing that the evidences presented had completely defeated him, with great vehemence and fervor, Monsieur Schuler rose and protested, “I must go home and bring another Bible,” when a Bible was already available at the meeting. When Monsieur Schuler objected so strongly, Monsieur Hambarson, a Christian merchant who through Áqá Shu‘a’lláh – a merchant from Milan – had learned about the Faith in Tiflis [Tbilisi, Georgian], rose and pulled his pistol to shoot him. However, the Mudabbiru’l-Mamálik quickly seized the pistol and removed it from Monsieur Hambarson’s hand. Vociferous protests and complains of the Christians intensified. The confirmations of Almighty God poured forth, however, and the meeting concluded. Since my residence was near the Government House, the governor became thoroughly aware of the details of this incident and raised no objections to the believers.

Because of the priest’s inability to respond [to Bahá’í arguments] at that gathering, several Christian attendees accepted the truth of this mighty Cause [i.e. became Bahá’ís]. Therefore, from then on, each week a number of Christians would attend the Bahá’í gatherings and meetings – some held in the home of Áqá ‘Alí Arbáb and some in my residence. The believers at that time were in the utmost safety and security.

 

Cleric Opposition to the Governor

In the year 1319 AH [1901], the following ‘ulamá in Rasht rose against the just government of lieutenant-general Nasru’s-Saltanih Tunukábuní: Mullá Muhammad [known as] Hájí Khummámí; Hájí Siyyid Yúsuf Mujtahid; Hájí Mullá Muhammad Síqlání; Hájí Áqá Ridá; Mullá Mihdí Sharía‘tmadár; Hájí Siyyid ‘Abdu’lláh; Mullá Muhammad Kadú-Sará’í; Mullá Sagharí-Sázání; Shaykh Muhammad-‘Alí Sígár-Vadí; Hájí Bahru’l-‘Ulúm Najafí; Shaykh ‘Alí Sígár-Vadí; Shaykh ‘Alí Vayksará’í; Mullá Yúsuf Dabílí; and some 20 other antagonistic clerics – all outwardly accomplished and spiritually lifeless. They gathered in Chahar-Mahal[13], and for a while planned and connived on ways that would bring about the governor’s dismissal from office – thinking that after his dismissal, they would implement their evil plots and injure and harm the innocent and meek friends of God [i.e. Baha’is].

At that time, because of Governor Nasru’s-Saltanih’s consideration and support the Bahá’ís of Rasht would freely organize gatherings, and with great joy and felicity were engaged in teaching the Cause of God. In fact, in nine neighborhoods, without any fear or worries, and without any dissimulation, they were engaged in service to the Faith. The enemies and ill-wishers learned of these things and reported the details to the concourse of the ‘ulamá. In their report they emphasized that several new Bahá’í teachers had recently arrived and would include all the specifics and particulars in these reports so that a pretext could be created for causing turmoil. The believers, though, continued with their activities with a great deal of pride and no secrecy[14].

 

Bahá’í Photographers

Several months passed. During this period a multitude were awaiting turmoil and troubles.  It was then that two Bahá’ís, Áqá Mírzá ‘Alí Khán ‘Akkás [“the photographer”] and Áqá Mírzá Áqá Khán ‘Akkás-Báshí, arrived in Rasht. After meeting several times with the friends and believers, they started emphasizing their photographic art in order to advance their business. Each day, Baha’is, being completely enchanted with this novelty, would invite the two newly-arrived believers. These two distinguished photographers, however, carried their intentions to an extreme and suggested that a group photo of the entire Bahá’í community be taken. After a few days, this matter was taken to the Spiritual Assembly, which did not deem it advisable, stating, “[The conditions in] these days are not conducive to this request, and we must wait another time.”

 

The Picture

However, since God – Sanctified and Exalted be He – always tests His servants, after a few days, through another means, they secured the Assembly’s permission. That is, as the day of Declaration of His Holiness the Primal Point [i.e. the Báb], which coincided with the anniversary of ‘Abdu’l-Bahá’s birth, was approaching, the Spiritual Assembly granted its consent for a group picture to be taken on that auspicious Day. The honored Colonel Jahán-Bakhsh Khán, who was the chief-of-staff of the governor, Qásim Khan, invited all the friends to gather in his house for lunch, where a community photograph would be taken. He was a member of the Spiritual Assembly, and because of his request, it was agreed that on the Day of Declaration a feast be held in his residence and a photograph be taken that would include a portrait of ‘Abdu’l-Bahá. Afterwards, 12 copies of this picture were to be prepared and the glass-negative was to be kept by the Assembly to ensure that prudence would be observed.

On the day of the festivities, all of the Baha’is gathered, and before lunch, a group picture was taken. Afterwards, everyone had lunch and the gathering was concluded.

After some time, the evildoers reported this event to the assemblage of the ‘ulamá, which afforded them the pretext [they were looking for]. Each one rose in a different way and manner, with schemes and conspiracies, to harass the friends [i.e. Bahá’ís] and cause a furor.

 

Distribution of the Picture  

A month after the picture was taken, the two photographers made a copy of the picture and sold that copy to a certain Mashhadí Luft-‘Alí Bandar-Chí Pírbázárí. The latter pretended to be a member of the Bahá’í community and took the picture, decoratively framed it and hung it in his house. His shop was located in the Pírbázár quarter and as such, he instructed his carriage-driver with a written instruction to go to his residence and fetch that picture for transference to Pírbázár. The carriage-driver did as bidden, but on the way stopped at the Caravansary Mutasham, when the frame fell from his hand and broke. Several people that were there came over quickly and picked up the picture. They shouted a few obscene words at the carriage-driver and took the picture with them. The carriage-driver returned to Pírbázár.

That night, one of the merchants whose office was in the same Caravansary, had a Rawdih-Khání [“prayer vigil”] in his house. His name was Áqá Siyyid Ridá Sayf-Sádát. This Qazvíní merchant took the picture and hid it. When the Rawdih-Khání was concluded, the picture remained with him. Several days later, Áqá Sayf-Sádát consulted with several hostile Twelver Shí‘is. Together they went before the concourse of the ‘ulamá and displayed the picture.

Through the plans of the assembled ‘ulamá, that very picture became the cause of turmoil. [The stage of quiet planning] was from 7 Jamádíu’th-Thání [11 September 1902] until 11 Dhi’l-Hajjih 1320 AH [11 March 1903].

Their first step was to give the picture to Mírzá Táhir, the son of Mustawfí, one of the prominent citizens of Rasht, in order for him to reproduce 50 copies, one for each of the city’s ‘ulamá. In turn, each cleric, on his own accord, was to disperse the picture across the province of Gilan, so that tumult, disturbances and mischief could be precipitated.

 

Igniting the Protests

In that same year, a certain Mashhadí Taqí Zargar with his brother Mashhadí Ridá, who were both goldsmiths, were engaged in their profession. These two were brothers of Áqá Mashhadí Qásim Zargar, who was mentioned earlier [in these pages]. These two brothers were working in their shop when a woman, sent there at the instigation of the ‘ulamá, came in to purchase some gold jewelry. After the usual discussions, she procured the item, paid and left. When she was leaving, [she looked at the picture-frame] and according to instructions that she had been given previously, raised the cry of “Our religion is lost!”

It is well evident what a mighty clamor resulted. As she cried hysterically, the other shopkeepers in the bazaar rushed into the shop of the two [Bahá’ís], and with utmost severity and cruelty dealt with those two wronged brothers. At last, they dragged the men to the home of Mullá Muhammad Khummámí, the renowned Hujjatu’l-Islám. It must be clear what befell the two men; to such an extent that the pen is unable to recount. Moreover, given the background of strong opposition to the governorship of the Nasru’s-Saltanih, it must be evident in what manner the ‘ulamá of Rasht behaved. The governor, on the other hand, was proud, brave and courageous, though he was not able to change the course of events.

The ‘ulamá connived even more, and this time wrote a statement in large letters, pretending that it was from the much wronged Bahá’ís of Rasht. This letter was addressed to the renowned Hjujjatu’l-Islám and contained every manner of insult, offense, obscenity, and unseemly accusations. This document was their instrument for further agitation and turmoil.

Shortly, the governor sent instructions to Áqá Shaykh Mihdí Sharí‘atmadár to urgently send Áqá Taqí and Áqá Ridá Zargar to Government House. When they arrived there, they were dismissed [from captivity].

 

A Death and Planned Burial

After the release of those two distinguished men, Ustád Hashim Banná Qazvíní, the brother of Dervish Báqir who was known as Dervish Mas‘úd, was stricken with paralysis and passed away two days later. In short, day by day, the concourse of the ‘ulamá were getting closer to their objective. When Dervish Mas‘úd learned of the death of his brother, Ustád Hashim, he began arrangements for the funeral procession, which would include marching and howling demonstrators, raising flags, and the music of drums and trumpets. Ustád Hashim’s father-in-law, Siyyid Hasan Baqqál [“grocer”], who was one of the mischief-makers and ruffians of Rasht, urgently learned about the funeral details and informed several of the troublemakers. Together they went to the home of the Bahru’l-‘Ulúm and reported the details. In turn, the Bahru’l-‘Ulúm gave every seminarian student and akhund in Rasht instructions that they should impede the funeral.

The governor learned of this plan. He sent several of his farrashes and their chief, the Muntasru’d-Dawlih, to ensure that the deceased would have a funeral procession.

 

Attack on Bahá’ís

When this information reached the assemblage of the ‘ulamá, they decided to attack and plunder the homes of Bahá’ís and massacre them. For this purpose, during the night they hung the letter that they had forged from Bahá’ís containing all manner of insults and obscenities heaped on the Hujjatu’l-Islam, Hájí Khummámí, on the entrance of the Hujjatu’l-Islam’s home.

Mullá Muhammad Hájí Khummámi himself was not aware of this plan. Early in the morning he came out of his house to find a large placard hung on the entrance, containing insults, abuse and curses, while his other door was covered with filth and refuse. He also was deeply perturbed that several passers-by were standing there loudly reading the letter. Quickly, he [i.e. the Hujjatu’l-Islam] informed the bazaar for the shopkeepers to close their shops and raise the cry, “Our religion is lost!”[15]

In light of his responsibilities, the governor also moved quickly to restore order throughout the city. He gave instructions for the troops, cavalry and artillery to be stationed around Government House and to quell the insurrection, and to ensure that no harm would come to the wronged believers – perchance God’s lambs would be secure from the vicious wolves.

The situation grew intense when the ruffians, hooligans and hoodlums launched their attack. However, when the ‘ulamá saw the guns and artillery and realized that the tumult and uprising would result in their own expiration, they withdrew their hands from bloodshed, mischief and sedition, relinquishing their earlier plans and hopes.

On that day, however, the ‘ulamá sent the aforementioned picture to every part of Iran, fermenting all manner of cruelty and brutality. In every town, the fire of incitements and sedition rose high, particularly in Yazd, Nayriz and Isfahan, in such wise that even the field of Karbala had not witnessed such incidents.[16] Even foreign governments became aware of the brutality of this tyrannical, bloodthirsty [Shí‘i] sect and testified to the meekness of this party [Bahá’ís].[17]

 

Siyyid Mutivalí

There was a certain Áqá Siyyid Husayn, who was from Mazandaran and had been entangled in troubles, and [some time previously] had fled to Rasht. He was in that same photograph mentioned above, seated with great dignity. To observe wisdom, he had enrolled as one of the special attendants of [the Hujjatu’l-Islam] Hájí Khummámí to the point that he was entrusted with administration of some religious endowments. Because of this, he was referred to as, Áqá Siyyid Husayn Mutivalí [“custodian of endowments”].

Without being aware of earlier events, near noon one day during the course of the upheavals, he attended the Rawdih-Khání of the Hujjatu’l-Islam. After the prayer session was concluded, Áqá Hájí Khummámí instructed one of his attendants, “Remove Siyyid Mutivalí’s turban, beat him over the head, and expel him from the gathering.” After this, the endowments were also removed from his administration. Of certainty, it must be clear what befell that wronged and debilitated believer, who after a few days left Rasht.[18]

 

The Funeral

[To return to the funeral account], after three days and nights, at the insistence of the believers and by the instructions of the esteemed governor, the Muntasru’d-Dawlih, the chief of farrashes picked up the remains [of Ustád Hashim]. He sent word to Dervish Mas‘úd, who came with his followers and buried the body of Ustád Hashim near Bagh Shah, at a location known as Khalbásh-Kallih.[19]

This news reached the ‘ulamá. The next morning the ‘ulamá and local thugs marched to Bagh Shah and exhumed the remains of that distinguished man from his grave. They tore them into pieces and set them on fire.

This news reached the governor. Immediately he sent his men to seize the evildoers, and without trial to punish them appropriately. The instigators were beaten severely with sticks and the thugs had their ears and noses cut off, and as an admonishment to others, were paraded throughout the city.

 

Public Uprising

As result of this incident, a public uprising took place. Some rushed to Government House, some went towards the home of the Mudabbiru’l-Mamálik, some towards the home of Mírzá Ibráhím Ibtiháju’l-Mulk and some attacked the home of Áqá ‘Alí Arbáb. The roar of “Our religion is lost!” and “O Muhammad!” and “O ‘Alí” filled the entire city. However, they were not able to injure or hurt the believers.[20]

For three days this upheaval continued. The Sharí‘atmadár, who was a capable and competent man, quickly came to Government House and commenced discussions regarding defusing this mighty uproar, which on one hand was witnessing the attack of hooligans, and on the other, unrest throughout the city.

In short, after three days, it was determined that the way to subdue the uprising was for several of the Baha’is to leave Rasht. It was believed that with their exit, the situation would be calmed. The group [to leave town] was to consist of: the Ibtiháju’l-Mulk; the Mudabbiru’l-Mamálik; Hájí Mírzá Ahmad Qazvíní; Mírzá Ibráhím Jadíd Siyáh-Kulí; Dervish Mas‘úd; Mírzá Husayn Khán, the son of Rafí‘u’l-Mulk; Colonel Jahán-Bakhsh Khán, the chamberlain of the Governor Qásim Khán; Karbalá’í ‘Abbás ‘Alláf; Mashhadí Ridá; Mashhadí Taqí Zargar; Siyyid Husayn Mutivalí; Mírzá Áqá Sárimu’l-Atibbá; the I‘tidáu’l-Vizarih, the chief of the post office; ‘Alí Dá’í; Mírzá Tarázu’lláh [Samandarí]; and this lowly servant, Yahyá. The Sanctified Lord looked upon Áqá ‘Alí Arbáb and his family with the eye of compassion, since there was no mention of them in the discussions.

When the above-named [Bahá’ís] were about to depart from town, Siyyid Mutivalí, who previously had left town, arrived back in Rasht. The troublemakers learned of his arrival, seized him, removed his turban and placed a paper hat on that wretched soul, unclad, threw him out of the house. In the streets and in the bazaar that illustrious man suffered bitterly at the hands of the ungodly, and did not have a moment of rest nor comfort. Eventually, Mírzá Ibráhím Jadíd gave him a room in his house for a few days and protected him.

The troubles in Rasht began to spill over to other towns as well. In Lahijan, Áqá Mashhadí Ghulám-‘Alí Tájjir [“merchant”] was expelled from his residence and twenty other believers were harassed, tormented and beaten.

Even in such places as Siyáh-Kul and Langar-Rúd, and any other location where the lamp of divine Faith was lit, they tried to extinguish its light.

The news reached the governor. He charged someone to see to the protection and support of the divine friends. However, that wretched soul, who was bereft of the knowledge of God, arrived like a Shimr[21] in Lahijan and commenced searching for the reminder of the companions of the Prince of the Martyrs so he could slay them too.[22] That tyrannical and bloodthirsty man, whose name must be preserved for posterity, was the Jalílu’l-Mamálik. His older brother, Mu‘ín Humáyún had rendered great services in Shiraz to the friends of God.

Soon the upheavals and tumult reached Port Anzali, which is Iran’s large port. Several Bahá’ís lived there, including Áqá Mírzá Áqá Tihrání, and some others. They too were engulfed by the persecution and maltreatment of bloodthirsty people.

It was about that time that it was heard that Hájí Mírzá Haydar-‘Alí had arrived from the Holy Land in Port Anzali, bearing a world of tidings and soul-stirring news. The people there, however, attacked the customhouse [to injure him], but two or three of the believers were able to protect him. The Hájí inquired from Rasht what he should do to remain safe. In turn, the Spiritual Assembly contacted the governor and inquired about the means of his protection. The instruction was for Hájí Mírzá Haydar-‘Alí to arrive at one of the friends’ homes under the cover of darkness. He was then to be conveyed confidentially to Tehran. In accordance with this plan, Hájí Mírzá Haydar-‘Alí came to Rasht and then proceeded to Tehran.

 

Banishment of Bahá’ís

In Rasht, after discussions between the concourse of the ‘ulamá and the governor, it was decided to exile a number of friends, whose names were recorded previously, in order to mitigate the uproar and turbulence. The governor sent his men in the early morning of 27 Rabí‘u’th-Thání [23 July 1903] to summon those condemned to exile to Government House. This included: Mírzá Ibráhím, the Ibtiháju’l-Mulk; Colonel Jahán-Bakhsh Khán; Mírzá Ibráhím Jadíd; Ghulám-‘Alí Khán, the Mudabbir [u’l-Mamálik]; and this humble servant.

When we had arrived at Government House and saw each other, the honored Ghulám-‘Alí Khán the Mudabbir commenced to protest with the governor’s chief of farrashes. Through the urging of Colonel Jahán-Bakhsh Khán, Mírzá Ibráhím and I decided to go before the governor and beseech him to withdraw the order for our exile. However, when we came before the governor and he saw us, particularly the wretched Áqá Mírzá Ibráhím, he shouted, “Take them outside and beat them with sticks until I come myself!” They took Mírzá Ibráhím, but Colonel Jahán-Bakhsh Khán and I escaped through another door and were deprived of the great bounty of being beaten by sticks!

However, the honored Mírzá Ibráhím bountifully partook of this bounty and while being beaten would cry out, “Yá Hadrat ‘Abbás, Yá Hadrat ‘Abbás!” From another entrance to Government House, I reached him and at that point they stopped beating him, because in those days I carried some influence and was esteemed by those who worked in Government House and for this reason they decided to abandon further corporal punishment. They took him to prison instead.

Quickly I left Government House to see what had befallen my friends. A carriage was immediately summoned, and I put on board the Mudabbiru’l-Mamálik and the Ibtiháju’l-Mulk and conveyed them to Idarih Ráh-Choussée [Highway Office] which in those days was leased by Áqá Siyyid Asadu’lláh Barát-Báz, who in those days owned the transportation system. I asked for a half of an hour reprieve from an officer who had arrived to conduct the men [on their exile] to Tehran so a change of clothing could be brought from their residences. They were then sent off to Tehran.[23]

After this occurrence, the Nimrod-like fire caused by the ‘ulamá, troublemakers and ruffians was extinguished.

Colonel Núru’lláh Khán, who was among the staunch and steadfast Bahá’ís, came to Government House accompanied by ten of his cavalry soldiers, so they could conduct the exiled men from Rasht to Sanjil. Several of the governor’s officers brought a number of believers to Government House, as they were supposed to be seen by the ‘ulamá before being sent on exile. The governor intended for their exile to commence once they had arrived outside the city limits, but the ‘ulamá insisted that they must be conducted through the bazaar so everyone would be certain of their fate and therefore would grow quiet. In short, the men who were brought in this manner were: Áqá Mírz´Husayn Khán, the son of the Rafí‘u’l-Mulk; Karbalá’í ‘Abbás ‘Alláf; Mashhadí Ridá Zargar; Mashhadí Taqí Zargar; Áqá Mírzá Báqir Dervish, known as Dervish Mas‘úd; Áqá ‘Alí Dá’í Babbágh; Áqá Siyyid Husayn Mutivalí; Áqá Ustád ‘Abdu’lláh Qannád; Áqá Mashhadí ‘Alí Qahvih-Chí Isfahání; and Áqá Mashhadí Husayn Qazvíní, who had a shop near Kháhar-Imám. These believers attained the honor of service to the Faith by being banished.

The following believers, however, were deprived of this mighty bounty and were not exiled: Mírzá Ibráhím Jadíd Siyáh-Kalí; Colonel Jahán-Bakhsh Khán; Áqá Mírzá Muhammad-‘Alí Khán Tihrání, who worked in the telegraph office; the I‘tidáu’l-Vúzará; Hájí Mírzá Ahmad Tájjir Qazvíní; Monsieur Klaus[24]; Mírzá Ishaq Khán Kashání; Áqá Mírzá Áqá Tabíb, known as the Sáramu’l-Atibbá; and this ephemeral servant. Considering their professional occupations, these individuals were not pursued any further by the governor or by the ‘ulamá.

 

Continued Harassment of Bahá’ís

After these events, it was decided that Bahá’ís – both men and women – would not be permitted to use public baths. Moreover, instead of shaving Bahá’í heads, the barbers were cutting their scalps.

In short, two months later, the wretched Siyyid Mutivalí, who had been hiding in various places, came out one day without his turban [the sign of his lineage], for the purpose of earning a living. However, he encountered two of the ‘ulamá, who ruthlessly forced him to their residence. These two were: Áqá Siyyid Ismá‘íl Mujtahid Rashtí and Áqá Siyyid ‘Abdu’lláh Rashtí, who was related to the Hujjatu’l-Islam. There he was told, “Either you must deny and curse [the Bahá’í Faith] or we will tear you into pieces.”

This news reached the new governor, the Hakímu’l-Mulk. [It should be noted that] he had been installed when the Nasru’s-Saltanih, then governor, was dismissed from this office two months after the upheavals caused by the ‘ulamá.[25]

I am not sure how Siyyid Mutivalí managed to escape from the two clerics after all his clothes had been torn and he had been stripped of every garment. Nevertheless, he ran into the street and a Muslim – who apparently was not a Muslim but was one of the believers to this Mighty Cause – found him and covered him with his own thin, black summer ‘abá and showed him the path of flight.

In the utmost state of wretchedness, injuries and fatigue, Siyyid Mutivalí came to the residence of my brother, Áqá Mírzá Nabí – a home that belonged to a non-Bahá’í. It was midnight when they informed me, so I went and brought him to my own home, where he stayed in secret. Two days later, I took him to his own residence and, after consulting the friends, a week later he was sent to Badkubih and then to ‘Ishqabad.

At that time, Áqá ‘Alí Arbáb lived in a caravansary located behind the town’s large square. Half of this building belonged to Áqá Siyyid Asadu’lláh, who was [one of the] Sádát Khams. Although he was a believer, he hid his allegiance and strenuously avoided all the Bahá’ís of Rasht. One of the rooms in this caravansary was occupied by Áqá ‘Alí Arbáb. Several other residents of this caravansary were among the ruffians and agitators and they sternly told Áqá Siyyid Asadu’lláh, “You must expel ‘Alí Bábí from this location.”

That distinguished man obeyed and informed Arbáb that he was to vacate the premises. It must be clear what strain was placed on him until he left that caravansary. After he had left that location, through the intercessions of Mírzá Ibráhím Jadíd and the Mafákhiru’l-Mulk, he found a room in Saráy-Kamrániyih, which was located behind Government House. This room, though, was so foul that no one could stand even an hour in it. However, even by paying a large sum, this was the only room he could acquire. Áqá ‘Alí Arbáb, Áqá Mírzá Tarázu’lláh and Áqá Ghulám-‘Alí lived in that room.

Arbáb was owed a few thousand tumans in Rasht. A few days after he had transferred his residence to the new location, Hájí Khummámí proclaimed that all who owed money to ‘Alí Bábí were excused from paying him even a small coin, and that this debt was forgiven to everyone much the same as mother’s milk was free to the babe. He added that only if Arbáb had a son and the son was a Muslim, then the money would have been owed to that boy. For a long time Arbáb tried to negotiate with those that owed him money, but at the end he was not able to collect even a single coin.

Mention of Áqá Mírzá Áqá Tabíb, the Sarámu’l-Atibbá, was made earlier. That desolate soul one day had gone to the public bath known as Hammám Hájí Mírzá Nasír. He had not started his bath and had not gone into the pool when this news was taken to Hájí Khummámí. The Hujjatu’l-Islam sent a gang of his evildoers, who were his seminarian students, to the bath and they dragged him outside, unclad, wearing only a torn towel. In this way, he was paraded in the streets and bazaar. I saw him when this incident was happening, and by spending a considerable sum was able to win his ransom and save him from the claws of those bloodthirsty wolves.

From the beginning of the turbulence on 11 Dhi’l-Hajjih 1320 AH [11 March 1903] until its conclusion was two months. During this period, the wretched, wronged believers were seized in the hands of ferocious tyrants. Each day they were tormented and tortured with a new excuse. Praise unto God that this wronged community shone brilliantly on the field of trial and emerged steadfast and sincere. Although outwardly the Baha’is of Rasht did not suffer martyrdom, alas, each hour of every day was like drinking from the chalice of self-renunciation. The martyrs of other towns in Iran suffered only once as a martyr; but the believers of Rasht, despite their fewness, were to suffer unabated and most bitterly over a long period.

It was three days after the passing of the Hakímu’l-Mulk, who was the governor of Rasht and had died suddenly through a heart attack, that I bid my friends goodbye and left for Talish.

 

A Tablet from ‘Abdu’l-Bahá

After these incidents, I have nothing worthy of my readers to present. Therefore, I conclude with the text of a Tablet that I received during the course of those upheavals, which I include in these pages of history.

 

Rasht. The honored Mírzá Yahyá Khán, the ‘Amídu’l-Atibbá, upon him rest the glory of God!

He is God!

O firm servant of God! Even though clouds of tribulations repeatedly poured forth rains of afflictions, the field of suffering was spread, the ensemble of trial was readied, the chalice of persecution was disseminated and the friends drank their fill and became targets of oppression and cruelty – this servant too was a partner and participant in each of these ordeals, and an inhabitant of a corner of this territory of calamity and difficulties. Do not be sad. Do not grieve. Whatever occurs, of a certainty, is ordained and appropriate. This is the prerequisite of faithfulness in the love of God. It is decreed and ordained for the friends of God.

Days pass away. Continually every day and night witnesses new events. All created things are targets of the arrow of destiny and subject to every calamity. It is for this reason that the contingent world is subject to change and revolution, and subordinate to hardship and adversity.

The difference is that all others suffer trials in the path of self-desire, while the divine friends accept the darts of trials in the path of God. The first is futile, while the latter will bear results more precious than pearls and jewels. Therefore, give thanks unto the Lord that in the path of God you suffered difficulties.

The hope of the faithful is that from His infinite bounties, this hardship will transform into blessings, and this anguish will become the mightiest recompense and the greatest bestowal.

Upon thee be salutations and praise,

‘A. ‘A.[26]

 

Colophon

This history of the Cause was written in the city of Rasht on 1 Rabí‘u’l-Avval 1345 [9 September 1926], by the least of writers, the ‘Amídu’l-Atibbá Hamadání.