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Updated: June 6, 2025
Baha-'ullah, it declares, exercised great influence on the second stage of the heroine's development, and Ḳurratu'l 'Ayn was one of those who had pressed forward into the innermost sanctum of the Bāb's disclosures. She was aware that 'The Splendour of God' was 'He whom God would manifest. The words of the poem, in Prof. Browne's translation, refer, not to Ezel, but to his brother Baha-'ullah.
It appears that Ḳurratu'l 'Ayn had gone thither chiefly to make the acquaintance of the great Sheykhite teacher, Sayyid Kaẓim. Great was the scandal of both clergy and laity when this fateful step of Ḳurratu'l 'Ayn became known at Kazwin. Is this true? No, it is not true, said Ṣubḥ-i-Ezel, when questioned on this point by Browne.
'While she was in prison, the marriage of the Kalantar's son took place. As was natural, all the women-folk of the great personages were invited. But although large sums had been expended on the entertainments usual at such a time, all the ladies called loudly for Ḳurratu'l 'Ayn.
The spring of Ayn Arf from the foot of Djebel Shamekh to the north of Djebel Kora, which watered the fertile valley called Wady Honeyn, was next brought to join the Ayn Noman; and, finally, four other sources were added to the aqueduct El Beroud, Zafaran, Meymoun, and Ayn Meshash.
So, doubtless, had the other Bābī leaders who were present, such as Ḳuddus and Baha-'ullah, the one against, the other in favour of social reforms. It is said, in one form of tradition, that Ḳurratu'l 'Ayn herself attended the conference with a veil on. Such recitations often have an overpowering effect.
It has been suggested that the true cause of the summoning of that assembly was anxiety for the Bāb, and a desire to carry him off to a place of safety. But the more accepted view that the subject before the Council was the relation of the Bābīs to the Islamic laws is also the more probable. The abrogation of those laws is expressly taught by Ḳurratu'l 'Ayn, according to Mirza Jani.
'The beauty, eloquence, and enthusiasm of Ḳurratu'l 'Ayn exercised a fascination even upon her gaoler. One morning, returning from the royal camp, he went into the enderūn, and told his prisoner that he brought her good news. "I know it," she answered gaily; "you need not be at the pains to tell me."
She came accordingly, and hardly had she begun to speak when the musicians and dancing-girls were dismissed, and, despite the counter attractions of sweet delicacies, the guests had no eyes and ears save for Ḳurratu'l 'Ayn. 'At last, a night came when something strange and sad happened. I had just waked up, and saw her go down into the courtyard.
'His Highness the Sacred, by which it was meant that he was, for this age, what the sacred prophet Muḥammad was to an earlier age, or, speaking loosely, that holy prophet's 're-incarnation. It is interesting to learn that that heroic woman Ḳurratu'l 'Ayn was regarded as the 'reincarnation' of Fatima, daughter of the prophet Muḥammad.
Was it not, then, most probably on this return of Ḳurratu'l 'Ayn that the maiden was married to Mullā Muḥammad, the eldest son of Haji Mullā Muḥammad Taḳi. Mirza Jani does not mention this, but unless our heroine made two journeys to Karbala, is it not the easiest way of understanding the facts?
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