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Updated: May 2, 2025
Even the Persian ‘ulamá who were at Karbilá and Najaf chose a wise man whom they sent on a mission to Him; his name was Mullá Ḥasan ‘Amú. He came into the Holy Presence, and proposed a number of questions on behalf of the ‘ulamá, to which Bahá’u’lláh replied.
When these were submitted, and answers completely satisfactory to the messenger were given, Ḥájí Mullá Ḥasan, affirming the recognition by the ‘ulamás of the vastness of the knowledge of Bahá’u’lláh, asked, as an evidence of the truth of His mission, for a miracle that would satisfy completely all concerned. “Although you have no right to ask this,” Bahá’u’lláh replied, “for God should test His creatures, and they should not test God, still I allow and accept this request.... The ‘ulamás must assemble, and, with one accord, choose one miracle, and write that, after the performance of this miracle they will no longer entertain doubts about Me, and that all will acknowledge and confess the truth of My Cause.
In Iṣfáhán Mullá Kázim was beheaded by order of Shaykh Muḥammad-Báqir, and a horse made to gallop over his corpse, which was then delivered to the flames, while Siyyid Áqá Ján had his ears cut off, and was led by a halter through the streets and bazaars.
Such was the rivalry between the last two princes, who vied with each other in courting the favor of their father, that each endeavored, with the support of the leading mujtahids within his jurisdiction, to outshine the other in the meritorious task of hunting, plundering and exterminating the members of a defenseless community, who, at the bidding of Bahá’u’lláh, had ceased to offer armed resistance even in self-defense, and were carrying out His injunction that “it is better to be killed than kill.” Nor were the clerical firebrands, Ḥájí Mullá ‘Alíy-i-Kání and Siyyid Ṣádiq-i-Tabátabá’í, the two leading mujtahids of Ṭihrán, together with Shaykh Muḥammad-Báqir, their colleague in Iṣfáhán, and Mír Muḥammad-Ḥusayn, the Imám-Jum’ih of that city, willing to allow the slightest opportunity to pass without striking, with all the force and authority they wielded, at an adversary whose liberalizing influences they had even more reason to fear than the sovereign himself.
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.
Its theatre was for the most part the forest of Mázindarán. Its heroes were the flower of the Báb’s disciples. Its martyrs comprised no less than half of the Letters of the Living, not excluding Quddús and Mullá Ḥusayn, respectively the last and the first of these Letters.
a localization which would fix her family mansion somewhere between Kilcolman Castle and the prosperous seaport town of Youghal, but somewhat nearer to the former. This limits our inquiries within the narrow range of the lands bordering the Mulla waters.
Frustrated in their designs, but unrelenting in their hostility, the assembled divines delegated the learned and devout Ḥájí Mullá Ḥasan-i-‘Ammú, recognized for his integrity and wisdom, to submit various questions to Bahá’u’lláh for elucidation.
We are filled with admiration for the tenacity of faith of that same Mullá Ḥusayn, demonstrated by his resolve to persevere in sounding the adhán, while besieged in the caravanserai of Sabsih-Maydán, though three of his companions, who had successively ascended to the roof of the inn, with the express purpose of performing that sacred rite, had been instantly killed by the bullets of the enemy.
It was solely due to the potency of the written message entrusted by Him to Mullá Muḥammad Mihdíy-i-Kandí and delivered to the Báb while in the neighborhood of the village of Kulayn, that the soul of the disappointed Captive was able to rid itself, at an hour of uncertainty and suspense, of the anguish that had settled upon it ever since His arrest in Shíráz.
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