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His shamelessness and effrontery had waxed so great as to lead him to perpetrate himself, and permit Siyyid Muḥammad to repeat after him, an act so odious that Bahá’u’lláh characterized it as “a most grievous betrayal,” inflicting dishonor upon the Báb, and which “overwhelmed all lands with sorrow.” He even, as a further evidence of the enormity of his crimes, ordered that the cousin of the Báb, Mírzá ‘Alí-Akbar, a fervent admirer of Dayyán, be secretly put to death—a command which was carried out in all its iniquity.
Táhirih, that immortal heroine who had already shed imperishable luster alike on her sex and on the Cause she had espoused, was swept into, and ultimately engulfed by, the raging storm. Siyyid Ḥusayn, the amanuensis of the Báb, the companion of His exile, the trusted repository of His last wishes, and the witness of the prodigies attendant upon His martyrdom, fell likewise a victim of its fury.
Thou hast now summoned, and art still summoning the people, claiming to be His vicegerent and mirror, despite thine ignorance of this Cause as a result of thy not having been in Our company. Every one of this people well knoweth that Siyyid Muḥammad was but one of Our servants. In the days when, as requested by the Imperial Ottoman Government, We proceeded to their Capital, he accompanied Us.
Apprized of the apprehensions that episode had evoked in certain quarters in Baghdád, Bahá’u’lláh is reported to have remarked: “Siyyid Ismá’íl was possessed of such power and might that were he to be confronted by all the peoples of the earth, he would, without doubt, be able to establish his ascendancy over them.” “No blood,” He is reported to have said with reference to this same Dhabíh, whom He extolled as “King and Beloved of Martyrs,” “has, till now, been poured upon the earth as pure as the blood he shed.”
Siyyid Muḥammad promised that he would produce the next day the document required, and though Nabíl, for three successive days, waited in that shop for the reply, neither did the Siyyid appear, nor was such a note sent by him.
It was at this period that the limits of the Faith were enlarged, when its banner was permanently planted in the Caucasus by the hand of Mullá Abú-Talíb and others whom Nabíl had converted, when its first Egyptian center was established at the time when Siyyid Ḥusayn-i-Káshání and Ḥájí Báqir-i-Káshání took up their residence in that country, and when to the lands already warmed and illuminated by the early rays of God’s Revelation—‘Iráq, Turkey and Persia—Syria was added.
The late Ḥájí Siyyid Muḥammad —may God exalt his station and immerse him in the ocean of His forgiveness and mercy!—was one of the most learned divines of his age, and one of the most devout and pious men of his time. So highly was he regarded that his praise was on every tongue, and his righteousness and piety were universally acknowledged.
I can say no more, I can appoint no time. Siyyid Kázim-i-Rashtí, Shaykh Aḥmad’s disciple and successor, had likewise written: “The Qá’im must needs be put to death.
The black-hearted scoundrel who befooled and manipulated this vain and flaccid man with consummate skill and unyielding persistence was a certain Siyyid Muḥammad, a native of Iṣfáhán, notorious for his inordinate ambition, his blind obstinacy and uncontrollable jealousy.
Say: "The True One is come evident as the shining sun; O pity that He should have come into the city of the blind!" The afore-mentioned Siyyid admonished the deniers, and summoned them unto the Most Sublime Horizon, but failed to impress these stones that can take no imprint. Concerning him they have said things against which he sought refuge with God—exalted be His glory.
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