Táríkh-i-Jadíd / Táríkh-i Badí‘-i Bayání

Seyyid Basír

[Account of Jenáb-i-Basír, a saintly and noble mystic of India, endowed with wonderful and miraculous powers and faculties.]

Another Indian convert was Seyyid Basír, a man of unequalled virtue and learning, endowed with many wonderful gifts and miraculous faculties. Many were the souls whom he awoke to life and directed into the right way, and many the perverted scoffers whom he persuaded to accept the truth and raised to the degree of perfection; for he drew to him like a magnet all such as were susceptible to his holy influence. Although the late Hájí Mírzá Jání has written but a brief summary of his virtues, even one tenth part of what he has written would suffice to form a separate volume. The substance of the matter, however, is as follows. His Reverence was of the family <245> of Áká Seyyid Jalál the Indian, an eminent and holy mystic, to whom the Dághdárí³⁴⁵ dervishes (who are represented even within the confines of Persia) trace back their order. This family enjoys a high degree of consideration in India, for from of old the saints of the aforesaid order have always sprung from them, and the number of their disciples is enormous.

From his childhood Seyyid Basír shewed signs of the wonderful faculties which he afterwards manifested. For seven years³⁴⁶ he enjoyed the blessings of sight, but then, even as the vision of his soul became clear, a veil of darkness fell on his outward eyes. From his infancy he had displayed his good disposition and amiable character both in word and deed; he now added to this a singular piety and soberness of life. At length [at the age of twenty-one] he set out with great pomp and state (for he had much wealth in India) [to perform the pilgrimage]; and, on reaching Persia, began to associate with every sect and party (for he was well acquainted with the doctrines and tenets of all), and to give away large sums of money in charity to the poor, submitting himself the while to the most rigorous religious discipline. And since his ancestors had foretold that in those days a Perfect Man should appear in Persia, he was continually engaged in making enquiries. He visited Mecca, and, after performing the rites of the pilgrimage, proceeded to the holy shrines of Kerbelá and Nejef, where he met with the late Hájí Seyyid Kázim, for whom he conceived a sincere friendship. He then returned to India; but, on reaching Bombay, he heard that <246> one claiming to be the Báb had appeared in Persia, whereupon he at once turned back thither.

Meets the Báb at Mecca

On reaching Persia , he found that His Holiness had gone to Mecca³⁴⁷. Impatient of further delay he followed him thither, and at length enjoyed the privilege of meeting him in the Holy Sanctuary. Blind as he was, the eye of his heart saw for a surety that the Báb's claim to be the Ká’im was a true one, and he ascended to the most sublime heights of faith and assurance.

After a while he returned by sea to Persia, through which he travelled, preaching God's Word with due circumspection and caution, perfecting the defective, and directing the erring. His words went home to the hearts of all seekers after truth, for he was as remarkable for his learning as he was for his virtue, and was well versed in Medicine, Astronomy, Divination, and other sciences³⁴⁸. He was also thoroughly acquainted with the doctrines of the mystics, and proficient in several languages. So, in every town and hamlet which he visited, his influence brought many learned and pious persons into the way of salvation, for he exercised a marvellous power of attraction over all with whom he came in contact [including the author]; and so numerous were the prodigies and miracles which he wrought that one may say without exaggeration that his every action was in some sort a miracle. [Thus, amongst other things, he paid no heed to the attempts made to <247> win over the faithful to Ezel, who was a mute³⁴⁹, and believed in Behá³⁵⁰ (the soul of the universe be his sacrifice!)³⁵¹ before he revealed himself.]

When the strife waxed hot in Mázandarán, Seyyid Basír proceeded to the district of Núr, intending to join [the martyrs; but, because of the close investment of the Castle, and because, moreover, his time to die was not yet come, he was unable to carry out his design. After the catastrophe he went to ‘Irák, preaching the doctrine everywhere, until he was arrested in Burújird by the Prince- Governor, who, because he was so ready of speech and eloquent in discourse, first ordered his tongue to be cut out, and then put him to death.]³⁵²

In such devoted and faithful believers as these one may indeed say that the blessed verse, "Invoke death then, if ye be faithful³⁵³" finds its fulfilment; for they, being at the time of their capture no more than 313 in number, saw the whole power of the King directed, with the sanction of the clergy, towards the extermination of all who professed the faith which they held; saw themselves girt about by thousands of blood-thirsty soldiers provided with death-dealing artillery and all munitions of war; saw every avenue of escape closed, and themselves made targets for <248> the shots of their ruthless enemies; and yet continued without abatement or remission to hurl themselves on destruction, and to court the fate which had already overtaken their comrades. Such courage, steadfastness, devotion, and eager striving after martyrdom appear to some persons easy enough, so long as it is only a question of talking about them; and those whom prejudice has blinded regard this heroic episode as they would a mere idle tale or childish game; whereas, could they have actually witnessed the deeds of these men, it would have been clear and evident to them that such courage and endurance transcend the power of all men save the greatest prophets and saints. The illustrious companions of the Prophet, seeing ‘Alí wronged and robbed of his rights, repeatedly urged him to assert his claims, saying, "Why, in spite of your signal courage and brilliant abilities, do you suffer others to usurp the Caliphate, and to do injury to the faith and the law, while you sit quietly at home ?" ‘Alí answered, "As you have determined to devote yourselves to God's cause and to give me your help, come to me tomorrow with your heads shaven and your drawn swords over your shoulders, that we may fight with unflinching courage for God's cause and our own rights." His companions, who were the very best of the people of that time, were ready enough in word, and were so full of hope and confidence that they declared themselves ready to die for one before whom they accounted themselves as nothing. But when it came to deeds and they were put to the proof, all their pretensions proved vain, and it became apparent that their devotion was only verbal, not actual. Four of them, however, did actually come in obedience to ‘Alí's command. Of these, three had shaved off a little of the hair at the sides of their heads, and concealed the rest under their turbans; while Salmán, though he had shaved his whole head, had girded on his <249> sword under his cloak. When ‘Alí saw this, he said, "How can you, who would not even give up the hair on your heads, forsake life, possessions, wife, and children? The reason why I sit silent in my house and bear all these slights and injuries while others usurp the Caliphate is that I have no friend on whom I can rely, and see devotion and constancy in none of my adherents. In word they are ready enough; but when it comes to deeds they flee as they have done to-day, and will not sacrifice even a hair of their heads!" Yet these same disciples regarded themselves as incontestably superior to all peoples and nations, even accounting themselves more excellent than the prophets of olden time. Anyone who will put aside prejudice, and fairly weigh their deeds with those of the Bábís, will perceive that they differ as earth from heaven, or truth from fiction. Of such persons it may indeed be said, "The doctors of my church are more excellent than the prophets of the Children of Israel," for they are the very crown of creation, bright gems of God, the desire of the saints, the elect of the prophets, such as were intended by the holy Imáms when they said, "Had we but seven (or, according to other traditions, seventeen) helpers, we would publicly advance our claim!"

[But let us proceed to narrate the history of the Seven Martyrs, each of whom represented a different class, to which his martyrdom was the completion of the proof, and all of whom were conspicuous for their piety and virtue.]³⁵⁴ <250>