Declaration of the Báb

???? - Qatil

Src: Resurrection and Renewal

On his return to Iran, Mulla Husayn apparently was ahead of other Shaykhis, Who seemed to be still engaged in the forty-days retreat, "Accompanied by his brother and his cousin, he arrived in Bushihr via Basra." [Qatil 511]

1866 Gobineau - Les Religions et les Philosophies dans l'Asie Centrale

p157

Aux premiers temps des prédications d'Aly-Mohammed, ce qu'il put apprendre dans le Khorassan des idées et des doctrines de ce personnage, dont on commençait à parler par toute la Perse, frappa vivement son imagination, et, quittant son pays, il se rendit à Shyraz, où on le vit bientôt figurer parmi les adeptes les plus ardents de l'Altesse-Sublime. C'était une conversion marquante, importante. Le Bâb en jugea ainsi; car il le choisit pour son principal lieutenant et lui conféra le titre qu'il avait porté lui-même. Il semblerait que Moulla Housseïn-Boushrewyèh ait procédé avec beaucoup de précaution dans l'examen des doctrines dont il allait devenir un des principaux propagateurs. L'histoire universelle intitulée: Nasekh Attewarikh, ou «Effacements des Chroniques,» qui a donné, au point de vue officiel et strictement musulman, l'histoire des événements que je rapporte, assure que les premières fois que Moulla Housseïn-Boushrewyèh vit le Bâb, ce fut en secret, et qu'il eut avec lui de nombreux entretiens avant de se déclarer publiquement son auditeur. Il fut convaincu. Alors il ne ménagea plus rien, et, comme obéissant aux ordres de la Cour, le Bâb ne sortait pas de sa maison, Moulla Housseïn-Boushrewyèh vivait, en quelque sorte, enfermé avec lui, ne le quittant pas et excitant par ses discours, par son exemple, la foi de ses compagnons, et même le zèle, pourtant bien ardent déjà, du Révélateur. On a vu par ce qui précède que la réputation du Bâb et l'intérêt pour ses doctrines ne s'étaient nullement renfermés <158> dans la seule ville de Shyraz, ni même dans la province du Fars. Dans toute l'étendue de l'Empire, on s'en entretenait et on désirait vivement être instruit des vues et des idées qui faisaient déjà tant parler. Moulla Housseïn-Boushrewyèh, désigné par son chef et emporté par son zèle, fut le premier missionnaire qu'aient eu les Bâbys. Il reçut l'ordre de se rendre dans l'Irak et dans le Khorassan, de prêcher dans toutes les villes et dans tous les villages, d'attaquer la foi ancienne et d'exposer la nouvelle, et de multiplier les conversions le plus qu'il le pourrait faire. Afin de ne point paraître, aux yeux des gens méfiants, comme un aventurier sans droits, sans témoignages et sans preuves, il emporta le Récit du Pèlerinage et le Commentaire sur la Sourat de Joseph, qui composaient alors toute la somme des ouvrages bâbys. Pour le reste, c'était à sa science et à sa foi d'y suppléer.

Moulla Housseïn prit congé de son maître et des autres disciples, et, ainsi que cela lui était commandé, il se rendit d'abord à lspahan.

Translation

This is a quick draft translation, for improvement

In the early days of the preaching of Ali Muhammad, he was able to learn in Khorassan of the ideas and doctrines of this figure, which one was beginning to talk through all Persia, strongly struck his imagination, and, leaving his country, he went to Shiraz, where one soon saw him among the most ardent followers of the Sublime Highness. It was a landmark conversion, important. The Bab judged of it so, for he chose him for his principle lieutenant and upon him conferred the title which he had carried personally. It seemed that Mulla Husayn Bushrui had proceeded with much caution in examining the doctrines of which he was to become one of the principle proponents. The universal history entitled Nasekh Attewarikh or "Erasures of the Chronicles," which had given the Official and strictly Islamic point of view, the history of events that I report, assure that the first time that Mulla Husayn Bushrui saw the Bab, it was in secret, and that he had with him numerous interviews before declaring himself publicly to his listener. He was convinced. So he spared nothing, and, obeying the orders of the Court [or Heart], the Bab did not leave his house, Mulla Husayn Bushrui lived in some fashion, confined with him, not leaving him and exciting in his speeches, by his example, the faith of his companions, and even the zeal, yet already very ardent, regarding the Revealer. One saw through what preceded that the reputation of the Bab and the interest for his doctrines were not confined to the single city of Shiraz, or even in the province of Fars. In all the span of the Empire, one harboured it and desired greatly to be instructed of the views and the ideas that were already all the talk. Mulla Husayn Bushrui, designated by the Chief and carried along by his zeal, was the first missionary that the Babys had. He received the order to go back into Iraq and into Khorasan, to preach in all the cities and in all the villages, to attack the old faith and to present the new, and to multiply the conversions the most that he might do. In order not to appear, in the eyes of suspicious people, as an adventurer without right direction, without evidences and without proofs, he took the Story of the Pilgrimage and the Commentary on the Sura of Joseph, which comprised then all the whole sum of the Babi works. For the rest, it was to his knowledge and his faith to supplement.

Mulla Husayn took leave of his master and the other disciples, and, together with what was commanded him, he returned first to lspahan.

1869 - Ahmad ibn Abul Hasan Sharif of Shiraz

Src : JRAS Jun 1927, Khan Bahadur Agha Mirza Muhammad, C.I.E.

This article quotes an 1869 historian/chronicler personally familiar with events.

Dealing with the year 1261 (A.D. 1845) the author states:-

"And also in this year, the episode of Hajji Mirza 'Ali Muhammad Bab, which had begun in the previous year, occurred: and seeing that it was an important episode, and that it was in progress in Persia for a long time and still continues, we shall have to state its different sequels in their proper places. Here, I may venture to record his advent and his antecedents up to the time he proceeded to Isfahan. If my remarks happen to differ from those of all (other) historians, I trust that readers will not ascribe this to error on my part; for, as will be noticed from the trend of my statement, I am better informed on this subject than others."

Bab's Forebears, Family and Childhood

As to his origin his forefathers belonged to the Sayyids of Herat. They entered into matrimonial relations with the Sayyids of Shiraz, who were traders. On arrival at the latter centre, Mirza Muhammad Riza, his father, carried on a clothier's business, and married the sister of Hajji Mirza Hasan 'Ali and Hajji Mirza Sayyid Muhammad and Hajji Mirza Sayyid 'Ali, all of them trustworthy merchants and reputed to be noble Sayyids. My relatives and dependents and I myself maintained and still maintain intimate relations with that family; and I have gathered, as a result of inquiries, that he was very quiet, modest and shy during his childhood, and that he [447] showed signs of piety on reaching the age of maturity and acquired great respect among his family and relatives. He used to attend his father's cloth-store, after his studies in the morning. On his father's death, his maternal uncles undertook his education, especially Hajji Mirza Sayyid 'Ali, who was reputed to be the most genial of the brothers.

Bushire; Studies; Trade; Holy Places; Sayyid Kazim

When he attained maturity, he was inclined to study Mathematics; and having moved to Abu Shahr (Bushire) as a trader with the object of earning a livelihood, he employed his leisure in studying Mathematics and mastering the science of the planets, particularly the sun. He also visited the Holy Places (Karbala and Najaf) once or twice, and heard traditions expounded by Hajji Sayyid Kazim Rashti, the successor of the late Shaikh Ahmad Ahsai (of al-Hasa). He studied elementary subjects with some members of this cult and became, in fact, an adherent to the Shaikhi cause. On his occasional visits to Shiraz he still retained his popularity by reason of his piety and honesty. No one suspected in him any ulterior or evil motive.

Sayyid Kazim's Death; Mullah Husayn

On the death of Hajji Sayyid Kazim, some members of the sect alleged that the Sayyid had said:- "The True One will appear after me." Some averred, however, that he used these words:- "Surely a leader will appear after me?" A crowd of the sectaries came from the Holy Places to Shiraz, intending to proceed to Kirman for the purpose of meeting Hajji Muhammad Karim Khan. Amongst them was Mulla Husain Bushrawayh, a man of parts and intelligence, who may be said to have been responsible for all the evils. As Hajji Mirza 'Ali Muhammad was included in the Shaikh's sect, he met Mulla Husain on the latter's arrival at Shiraz; but what happened between them is a mystery. I record on the margin, however, [448] one of the events which I heard from one of them.

Mullah Husayn Goes to Shiraz

[447] I met, in Khurasan, one of the sect who had accompanied Mulla Husain to Shiraz from the Holy Places, had been with him as far as the Shaikh-i-Tabarsi fort, where they found themselves in distress, and who had come out to enlist assistance on behalf of Mulla Husain, while the latter's affair was disposed of in his absence. I had seen him at Shiraz and knew him. I evinced friendliness towards him and, having assured him that I would not disclose [448] his belief, I asked him the reason for Mulla Husain's and his own adherence and loyalty to the Bab. He observed, and he is responsible (for the statement):

"Mulla Husain enjoyed the full confidence of the late Hajji Sayyid Kazim Rashti; and the latter had told him several times: 'After my death, the True One will appear, and thou wilt surely enter his service and answer his call.' We were a large body who accompanied Mulla Husain everywhere, and it was our belief that, after the death of Hajji Sayyid Kazim, the leadership of the Shaikhi sect would vest in Mulla Husain, because we did not know anyone in the tribe more pious than he. He was a hermit and ascetic in the mosque of Kufa at the time of Hajji Sayyid Kazim's demise. Two days later, one of the adherents arrived there and handed a letter to Mulla Husain from the Sayyid. We felt certain that the Sayyid had constituted him his successor and leader of the sect. On reading it, Mulla Husain decided to leave, despite the fact that the purpose for which he had stayed there had not been completed. We asked him the reason for his departure, and he said: 'I am ordered to undertake a journey and to go to the service of a great personage.' We said: 'We presumed that this is your turn to be the leader.' He burst into tears, saying: 'How far from me! Where am I, and where are these positions?' He, thereupon, prepared to go to Shiraz, and used to tell me, en route: 'It has not been determined where I am to go; but I believe that I may go to Kirman and see Hajji Muhammad Karim Khan, as it may be that the Sayyid meant that I should enter the service of the Imam through him.'

Bab's Servant; Caravanserai; Bab's Home; Days of Increasing Respect

"In this belief we came to Shiraz; and on the day of our arrival we met a negro at Dukkan-i-Riva, which is ½ farsakh from Shiraz, who inquired which of us was named Mulla Husain. We pointed him out, and the negro approached Mulla Husain and stopped him, whispering certain words into his ears while he remained on his horse. We saw Mulla Husain dismount, his attitude greatly changed. He made the negro walk ahead of him, he following in his wake. We asked what we should do; and the negro told us to go to the Qumruk (Customs) caravanserai. We followed, and on reaching the caravanserai, the same negro guided us to a room. We went in, and there saw Mulla Husain sitting most reverently opposite a Sayyid. They were engaged in a discussion. A little later both got up and went to the Sayyid's house, giving us another residence. We could see that there was some difference between the Sayyid and Mulla Husain; but at every subsequent [449] meeting Mulla Husain showed more respect and loyalty (to the Sayyid) than on the previous occasion. After several days we became tired, and remonstrated with Mulla Husain, saying: 'We supposed that we should obey thee after the Sayyid and thou didst bring us away on a promise that we should go to Kirman. Thou madest such haste that thou didst not complete the days of seclusion. What means this stoppage at Shiraz? If thou goest in quest of the True One, haste should be made.' Said he: 'I am stranded here. I was not ordered to Kirman but to Fars; and since I did not anticipate seeing anyone in Fars, I presumed that my destination was Kirman. But since the negro came and mentioned my name and gave me this Sayyid's message, and after the meetings of the last few days, I am inclined to think that this is the man whom the Sayyid (Kazim) mentioned to me in his prediction about the appearance of the True One. However, I have not satisfied my mind completely. We must hold several other conversations; and I must obtain full discernment, for the matter of religion is a difficult one.' They conversed with one another on several other occasions; and at length Mulla Husain was won over and entrapped. He yielded to proofs which convinced us, and he assured us that this was in truth the very man whose appearance was promised. We also witnessed some of his miracles, and followed him."...[448]

After Declaration; Il-Khani mosque; Correspondence

[Author continues:] What is obvious, however, is that after his arrival at Shiraz and his meeting with Mirza 'Ali Muhammad, Mulla Husain resolved to stay, and commenced preaching in the Il-Khani mosque, commenting upon the words fallen from the late Shaikh Ahmad, and describing the virtues of the Family of the Prophet. Mirza 'Ali Muhammad used to attend the assemblage, and each of them evinced the utmost respect for the other. On leaving the public gathering, they used to retire to a small mosque near Hajji Mirza 'Ali Muhammad's house, and there [449] they busied themselves in composing and writing correspondence. No one at the time knew what they were doing, except one or two men who enjoyed their full confidence. Having spent some time in expounding obvious truths, Mulla Husain began uttering incoherent remarks and publicly declared: 'O People! Know that the manifestation of His Grace the Proof is close at hand. Know that on His Grace's appearance, all these regulations and customs, which are in vogue amongst you, will be abolished; and he will bring [450] a new Book and Tradition.' He used to give proofs and evidence in support of his remarks.

Mullah Husayn to Isfahan and author's remonstration; Mulla Sadiq

After indulging for some time in these utterances, he went to Isfahan. I specially remember that I was present on the day of his departure, in response to a summons, and remonstrated with him saying: 'You have misguided and perplexed the people. You pretended that the True One has appeared and that these regulations will be abandoned. Now you are going; and neither has any True One appeared, nor has any sign of Him been seen. The people remain in doubt and astonishment.' He answered: 'I was not commissioned by the Lawgiver to do more than this. He sent me to give the warning, as an act of grace to the people, and to inform them that the appearance of the True One draws near, so that when the manifestation actually happens, they may not oppose it and perish. Whatever I was not ordered to state will be make known by one named Mulla Sadiq, who will come two months after my departure.' When that meeting was over, I went forth in company with Hajji Mirza 'Ali Muhammad, and asked him his opinion of Mulla Husain, and how he could account for his words and to what traditions they could be compared. He said: 'Mulla Husain is an honest and truthful man, and he is above making unfounded statements. Undoubtedly these words of his have a foundation.' I believed at that time that Hajji Mirza 'Ali Muhammad was a pious devotee and ascetic; I did not realize that self-denial had affected his brain. The result of those two men's secret association and intercourse was this that they wove certain words together and considered them revelations. One of the obvious miracles they ascribed to him (the Bab) was the composition of those words, and the other was his speed in writing, which, according to their statement, attained a rate of 1,000 verses every three hours. The subject-matter was considered by them to be a revelation, and the (mechanical work of) writing a miracle. In fact, he lived in an atmosphere of revelation; for while a single [451] revelation used to be made occasionally to His Grace the Seal of the Prophets, revelations were vouchsafed to him for three continuous hours every day. At first he styled himself the Gate of the Imam (Bab-i Imam) and invited the people to regard him as such. Had he stopped there, the 'Ulama (learned men) might have explained his assumption (in some manner) and have kept quiet; but when his cause prospered, his followers considered him His Grace God's Proof, while some of them went so far as to ascribe to him the statement that those who first believed in him were Muhammad and 'Ali (the Prophet and his son-in-law).

When Mulla Husain went to Isfahan, it was rumoured in the Persian provinces that His Grace the Proof would appear that year. Most students sold their books, purchased arms and hastened to 'Iraq-i-'Arab, so as to be present when the manifestation took place. Mulla Husain won over a large number of people to Isfahan and the situation became critical.

The Bab at Mecca; Mulla Husayn in Isfahan; Mulla Sadiq

Hajji Mirza 'Ali Muhammad went to Mecca, promising his followers that he would proclaim his cause there; but he did not consider it advisable after all to do so, except to a few persons in secret, and postponed his declaration. On the other hand, Mulla Husain commenced his propaganda in Isfahan and 'Iraq-i-'Ajam and sent Mulla Sadiq to Shiraz as he promised.

Mulla Sadiq; Bab's state

Mulla Sadiq took to preaching and leading the prayers at the mosque of Aqa Qasim, and when a crowd gathered around him, he openly added the formula 'I testify that 'Ali Muhammad is the Gate of God', to the adhan (the call to prayer) after the testification to the succession (of 'Ali to the Prophet). I had the honour to visit God's House (Mecca) at that time, and when I reached Bushire on my return, I asked after the Bab from his maternal uncle, Hajji Mirza Sayyid 'Ali, saying 'in what condition is Hajji Mirza 'Ali Muhammad '. I saw that he considered it impolite on my part to mention his (Bab's) name and that he was disgusted. He blamed me for mentioning his name and ordered me to be respectful; whereupon I inquired, [452] jokingly, whether he (the Bab) had attained to the position of a Saint or Prophet. He said: 'He is more exalted than thou wottest of.' I asked whether I could meet him. He said: 'You can if he permits, otherwise no.' As I was on my travels, I proceeded to Shiraz, paying scanty attention to the matter. Husain Khan, Nizam-ud-Dawla, had not arrived (at Shiraz) from Tihran, and the local 'Ulama kept quiet in regard to Mulla Sadiq, owing to his absence.' On his arrival, the 'Ulama mentioned the situation to him and moved him to repress that sect. He summoned Mulla Sadiq, and on learning that Bab Allah meant Hajji Mirza 'Ali Muhammad, he bastinadoed Mulla Sadiq and two of his companions, passed strings through their noses, disgraced them in several other ways and imprisoned them.

Relatives of the Bab; Bab Summoned and Questioned

He sent for the relatives of the Bab, and inquired of his propensities from them. They disowned the statements and actions (which were attributed to him), stating that he suffered from a disorder of the brain. He imprisoned them likewise, sent an official to Bu Shahr (Bushire) and brought the Bab to Shiraz. At first he met him personally, and spoke mildly with him. Then after hearing some of his remarks, he summoned the local 'Ulama to attend another meeting and to hold a discussion with him. Various matters were touched upon on that occasion; and the Bab repeated some of his previous statements. It was not the intention of the Nizam-ud-Dawla to harm him, and therefore he dissolved the meeting and sent the Bab to his house, with the words: 'Sit thou in thine house, and do not indulge in foolishness. Otherwise thou shalt be slain.' When the Bab came home, the people of various places and the 'Ulama of the provinces sent messengers or letters (against him). Some of the ignorant amongst his followers observed no caution, but babbled at meetings and applauded him, predicting that he would proclaim himself and obtain mastery over East and West. The 'Ulama were again in revolt, and rose against the Nizam-ud-Dawla.
Src: Fragments of same in Resurrection and Renewal

[Ahmad 448 n. For the Gumruk caravanserai see Fars namih II, 146, and Binning I, 285. They were presumably directed to Sayyid 'Ali Muhammad's office.]

We pointed him out and the Abyssinian servant approached Mulla Husayn and stopped him, whispering certain words in his ears while he remained on his horse. We saw Mulla Husayn dismount, his attitude greatly changed. He made the servant walk ahead of him and he followed in his wake. We asked what we should do, and the servant told us to go to the Gumrul caravanserai. We followed. On reaching the caravanserai, the same servant guided us to a room.

We went in, and there we saw Mulla Husayn sitting most reverently opposite a sayyid. They were engaged in a discussion. A little later both got up and went to the sayyid's house, [while] guiding us to another residence.
His inner conflict over the Bab's legitimacy gradually resolved itself to full conversion. One of his companions recalled: "We could see that there was some difference between the Sayyid [the Bab] and Mulla Husayn; but at every subsequent meeting Mulla Husayn showed more respect and loyalty [to the Sayyid] than on the previous occasion."

After his first few meetings with the Bab, Mulla Husayn reported to his friends: "I have not satisfied my mind completely. We must hold several other conversations; and I must obtain full discernment, for the matter of religion is a difficult one." [Ahmad 448-49 n.]