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Updated: May 2, 2025
After the rites prescribed by the Muhammadan law, the body was placed in a coffin of sandalwood and conveyed by the passage which leads from the Samman Burj to the low gate beneath it, which was specially opened for the occasion. The death of Shah Jahan and his funeral are minutely described by Mulla Muhammad Kâzim in his "Alamgir Nama."
He it was Who, in the hey-day of His life, flinging aside every consideration of earthly fame, wealth and position, careless of danger, and risking the obloquy of His caste, arose to identify Himself, first in Ṭihrán and later in His native province of Mázindarán, with the cause of an obscure and proscribed sect; won to its support a large number of the officials and notables of Núr, not excluding His own associates and relatives; fearlessly and persuasively expounded its truths to the disciples of the illustrious mujtahid, Mullá Muḥammad; enlisted under its banner the mujtahid’s appointed representatives; secured, in consequence of this act, the unreserved loyalty of a considerable number of ecclesiastical dignitaries, government officers, peasants and traders; and succeeded in challenging, in the course of a memorable interview, the mujtahid himself.
We see relived in poignant memory that last day of Mullá Ḥusayn’s earthly life, when, soon after midnight, having performed his ablutions, clothed himself in new garments, and attired his head with the Báb’s turban, he mounted his charger, ordered the gate of the Fort to be opened, rode out at the head of three hundred and thirteen of his companions, shouting aloud “Yá Sáhibu’z-Zamán!”, charged successively the seven barricades erected by the enemy, captured every one of them, notwithstanding the bullets that were raining upon him, swiftly dispatched their defenders, and had scattered their forces when, in the ensuing tumult, his steed became suddenly entangled in the rope of a tent, and before he could extricate himself he was struck in the breast by a bullet which the cowardly Abbás-Qulí Khán-i-Laríjání had discharged, while lying in ambush in the branches of a neighboring tree.
No record has passed to posterity of that unique night save the fragmentary but highly illuminating account that fell from the lips of Mullá Ḥusayn.
A dynamic process, divinely propelled, possessed of undreamt-of potentialities, world-embracing in scope, world-transforming in its ultimate consequences, had been set in motion on that memorable night when the Báb communicated the purpose of His mission to Mullá Ḥusayn in an obscure corner of Shíráz.
The persistent and decisive intervention of the Russian Minister, Prince Dolgorouki, who left no stone unturned to establish the innocence of Bahá’u’lláh; the public confession of Mullá Shaykh ‘Alíy-i-Turshízí, surnamed Aẓím, who, in the Síyáh-Chál, in the presence of the Ḥajíbu’d-Dawlih and the Russian Minister’s interpreter and of the government’s representative, emphatically exonerated Him, and acknowledged his own complicity; the indisputable testimony established by competent tribunals; the unrelaxing efforts exerted by His own brothers, sisters and kindred,—all these combined to effect His ultimate deliverance from the hands of His rapacious enemies.
Those of Count Nicolò Mulla on the clerestory north wall show that it was finished to the cornice in 1491-1493. Those of Nicolò Navager, who died 1489, fastened with iron clamps in the same place, suggest that it was not completed at his death, though it was probably in course of construction.
Mullá ‘Alí Ján was conducted on foot from Mázindarán to Ṭihrán, the hardships of that journey being so severe that his neck was wounded and his body swollen from the waist to the feet.
We are stirred, moreover, by the scene of the arrival of Bahá’u’lláh at the Fort, and the indefinable joy it imparted to Mullá Ḥusayn, the reverent reception accorded Him by His fellow-disciples, His inspection of the fortifications which they had hurriedly erected for their protection, and the advice He gave them, which resulted in the miraculous deliverance of Quddús, in his subsequent and close association with the defenders of that Fort, and in his effective participation in the exploits connected with its siege and eventual destruction.
Unable to find a suitable place in the suburb of Sháh ‘Abdu’l-‘Aẓím, Mullá ‘Alí-Akbar and his companion continued their search until, on the road leading to Chashmih-‘Alí, they came upon the abandoned and dilapidated Masjid-i-Mashá’u’lláh, where they deposited, within one of its walls, after dark, their precious burden, having first re-wrapt the remains in a silken shroud brought by them for that purpose.
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