Declaration of the Báb

The Hour Approaches; Signs of the Master

In those days Siyyid Kazim became increasingly aware of the approach of the Hour at which the promised One was to be revealed.[1] He realised how dense were those veils that
hindered the seekers from apprehending the glory of the concealed Manifestation. He accordingly exerted his utmost endeavour to remove gradually, with caution and wisdom, whatever barriers might stand in the way of the full recognition of that Hidden Treasure of God. He repeatedly urged his disciples to bear in mind the fact that He whose advent they were expecting would appear neither from Jabulqa nor from Jabulsa.'[2] He even hinted at His presence in their very midst. "You behold Him with your own eyes," he often observed, "and yet recognize Him not!" To his disciples who questioned him regarding the signs of the Manifestation, he would say: "He is of noble lineage. He is a descendant of the Prophet of God, of the family of Hashim. He is young in age, and is possessed of innate knowledge. His learning is derived, not from the teachings of Shaykh Ahmad, but from God. My knowledge is but a drop compared with the immensity of His knowledge; my attainments a speck of dust in the face of the wonders of His grace and power. Nay, immeasurable is the difference. He is of medium height, abstains from smoking, and is of extreme devoutness and piety."[3] Certain of the Siyyid's disciples, despite the testimonies of their master, believed him to be the promised One, for in him they recognized the signs to which he was alluding. Among them was a certain Mulla Mihdiy-i-Khu'i, who went so far as to make public this belief. Whereupon the Siyyid was sore displeased, and would have cast him out from the company of his chosen followers had he not begged forgiveness and expressed his repentance for his action.

You Will See Him

[1 The Bab in this connection reveals the following in the "Dala'il-i-Sab'ih": "That which he was still saying at the time of his last journey, that which you, yourself, have heard, is it not being spoken of? And likewise the account of Mirza Muhammad-i-Akhbari which Abdu'l-Husayn-i-Shushtari relates? Mirza Muhammad-i-Akhbari, while at Kazimayn, one day asked of the venerable Siyyid when the Imam would manifest himself. The Siyyid looked over the assembly and said: 'You will see him.' Mulla Muhammad-Taqiy-i-Haravi also related this incident in Isfahan." ("Le Livre des Sept Preuves," translated by A. L. M. Nicolas, p. 58.)]

[2 See note, at the beginning of the book, on "Distinguishing Features of Shi'ah Islam."]

[3 "There seems to be conclusive evidence that Siyyid Kazim adverted often near the close of life to the divine Manifestation which he believed to be at hand. He was fond of saying, 'I see him as the rising sun.'" (Dr. T. K. Cheyne's the Reconciliation of Races and Religions," p. 19.) ]

Báb Visits; Embraces Siyyid Kazim

Shaykh Hasan-i-Zunuzi, himself, informed me that he too entertained such doubts, that he prayed to God that if his supposition was well founded he should be confirmed in his belief, and if not that he should be delivered from such idle fancy. "I was so perturbed," he once related to me, "that for days I could neither eat nor sleep. My days were spent in the service of Siyyid Kazim, to whom I was greatly attached. One day, at the hour of dawn, I was suddenly
awakened by Mulla Naw-ruz, one of his intimate attendants, who, in great excitement, bade me arise and follow him. We went to the house of Siyyid Kazim, where we found him fully dressed, wearing his aba, and ready to leave his home. He asked me to accompany him. 'A highly esteemed and distinguished Person,' he said, 'has arrived. I feel it incumbent upon us both to visit Him.' The morning light had just broken when I found myself walking with him through the streets of Karbila. We soon reached a house, at the door of which stood a Youth, as if expectant to receive us. He wore a green turban, and His countenance revealed an expression of humility and kindliness which I can never describe. He quietly approached us, extended His arms towards Siyyid Kazim, and lovingly embraced him. His affability and loving-kindness singularly contrasted with the sense of profound reverence that characterised the attitude of Siyyid Kazim towards him. Speechless and with bowed head, he received the many expressions of affection and esteem with which that Youth greeted him. We were soon led by Him to the upper floor of that house, and entered a chamber bedecked with flowers and redolent of the loveliest perfume. He bade us
be seated. We knew not, however, what seats we actually occupied, so overpowering was the sense of delight which seized us. We observed a silver cup which had been placed in the centre of the room, which our youthful Host, soon after we were seated, filled to overflowing, and handed to Siyyid Kazim, saying: 'A drink of a pure beverage shall their Lord give them.'[1] Siyyid Kazim held the cup with both hands and quaffed it. A feeling of reverent joy filled his being, a feeling which he could not suppress. I too was presented with a cupful of that beverage, though no words were addressed to me. All that was spoken at that memorable gathering was the above-mentioned verse of the Qur'an. Soon after, the Host arose from His seat and, accompanying us to the threshold of the house, bade us farewell. I was mute with wonder, and knew not how to express the cordiality of His welcome, the dignity of His bearing, the charm of that face, and the delicious fragrance of that beverage. How great was my amazement when I saw my teacher quaff without the least hesitation that holy draught from a silver cup, the use of which, according to the precepts of Islam, is forbidden to the faithful. I could not explain the motive which could have induced the Siyyid to manifest such profound reverence in the presence of that Youth--a reverence which even the sight of the shrine of the Siyyidu'sh-Shuhada' had failed to excite.

Báb Visits Lectures

Three days later, I saw that same Youth arrive and take His seat in the midst of the company of the assembled disciples of Siyyid Kazim. He sat close to the threshold, and with the same modesty and dignity of bearing listened to the discourse of the Siyyid. As soon as his eyes fell upon that Youth, the Siyyid discontinued his address and held his peace. Whereupon one of his disciples begged him to resume the argument which he had left unfinished. 'What more shall I say?' replied Siyyid Kazim, as he turned his face toward the Bab. 'Lo, the Truth is more manifest than the ray of light that has fallen upon that lap!' I immediately observed that the ray to which the Siyyid referred had fallen upon the lap of that same Youth whom we had recently visited. 'Why is it,' that questioner enquired, 'that you neither reveal His name nor identify His
person?' To this the Siyyid replied by pointing with his finger to his own throat, implying that were he to divulge His name, they both would be put to death instantly. This added still further to my perplexity. I had already heard my teacher observe that so great is the perversity of this generation, that were he to point with his finger to the promised One and say: 'He indeed is the Beloved, the Desire of your hearts and mine,' they would still fail to recognize and acknowledge Him. I saw the Siyyid actually point out with his finger the ray of light that had fallen on that lap, and yet none among those who were present seemed to apprehend
its meaning. I, for my part, was convinced that the Siyyid himself could never be the promised One, but that a mystery inscrutable to us all, lay concealed in that strange and attractive Youth. Several times I ventured to approach Siyyid Kazim and seek from him an elucidation of this mystery. Every time I approached him, I was overcome by a sense of awe which his personality so powerfully inspired. Many a time I heard him remark: 'O Shaykh Hasan, rejoice that your name is Hasan [praiseworthy]; Hasan your beginning, and Hasan your end. You have been privileged to attain to the day of Shaykh Ahmad, you have been closely associated
with me, and in the days to come yours shall be the inestimable joy of beholding "what eye hath seen not, ear heard not, nor any heart conceived."'

[1 Qur'an, 76:21.]