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The fierce gale of persecution that had swept Bahá’u’lláh into a subterranean dungeon and snuffed out the light of Táhirih also sealed the fate of the Báb’s distinguished amanuensis, Siyyid Ḥusayn-i-Yazdí, surnamed Azíz, who had shared His confinement in both Máh-Kú and Chihríq.
John the Divine, alluded to by both Shaykh Aḥmad and Siyyid Kázim—the twin luminaries that heralded the advent of the Faith of the Báb—specifically mentioned and extolled by the Herald of the Bahá’í Dispensation in His Writings, and eulogized by both the Founder of our Faith and the Center of His Covenant.
Siyyid Muḥammad had meanwhile settled in Karbilá, and was busily engaged, with Mírzá Yaḥyá as his lever, in kindling dissensions and in deranging the life of the exiles and of the community that had gathered about them.
So also foreign peoples, and other sects who were not believers, attributed many wonderful things to Bahá’u’lláh. Some believed that He was a saint, and some even wrote treatises about Him. One of them, Siyyid Dávúdí, a Sunnite savant of Baghdád, wrote a short treatise in which he related certain supernatural acts of Bahá’u’lláh.
The farrásh-báshí had abruptly interrupted the last conversation which the Báb was confidentially having in one of the rooms of the barracks with His amanuensis Siyyid Ḥusayn, and was drawing the latter aside, and severely rebuking him, when he was thus addressed by his Prisoner: “Not until I have said to him all those things that I wish to say can any earthly power silence Me.
He who had firmly resolved to confute the arguments of an obscure siyyid of Shíráz, to induce Him to abandon His ideas, and to conduct Him to Ṭihrán as an evidence of the ascendancy he had achieved over Him, was made to feel, as he himself later acknowledged, as “lowly as the dust beneath His feet.” Even Ḥusayn Khán, who had been Vahíd’s host during his stay in Shíráz, was compelled to write to the Sháh and express the conviction that his Majesty’s illustrious delegate had become a Bábí.
These words were sent down from the Source of the Revelation of the All-Bounteous, and were addressed to Siyyid Javád, known as Karbilá’í. God testifieth, and the world beareth Me witness that this Siyyid stood by this Wronged One, and even wrote a detailed refutation against them that turned aside from Me.
The storm which subsequently burst, with unexampled violence, on a community already beaten to its knees, had, moreover, robbed it of its greatest heroine, the incomparable Táhirih, still in the full tide of her victories, had sealed the doom of Siyyid Ḥusayn, the Báb’s trusted amanuensis and chosen repository of His last wishes, had laid low Mullá ‘Abdu’l-Karím-i-Qazvíní, admittedly one of the very few who could claim to possess a profound knowledge of the origins of the Faith, and had plunged into a dungeon Bahá’u’lláh, the sole survivor among the towering figures of the new Dispensation.
Things have come to such a pass that the officials in that city have acted in a manner which hath brought shame to both the government and the people. A distinguished siyyid, whose well-known integrity, acceptable conduct, and commercial reputation, were recognized by the majority of fair-minded men, and who was regarded by all as a highly honored merchant, once visited Beirut.
At the present time statements have been circulated among thy disciples identical with those made by the Shí’ihs who have said that the Qur’án is unfinished. These people also contend that this Bayán is not the original one. The copy in the handwriting of Siyyid Ḥusayn is extant, as is also the copy in the handwriting of Mírzá Aḥmad.
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