Story of a pilgrimage during Bahá'u'lláh's time in Baghdad and consulting the Qur'an
"During the years of (Bahá'u'lláh's residence at) Baghdad, word was brought that Mirza Yahya Khan, the Governor of Mazindaran, a nephew of Mirza Aqa Khan of Nur, the Prime Minister, had come to perform the pilgrimage of the Shrines (at Karbila and Najaf, etc.), and that he was now in Kazimayn. (* A city within three miles of Baghdad, where two of the twelve Imams are buried. *) Because of former acquaintance the Blessed Perfection bade me go and call upon him. On arriving at his house, I found Siyyid Ibrahim, a Muhammadan Mujtahid, was calling on the Persian Grandee, and was engaged in various conversations. Among other things, he asked the Khan as to the destination of his journey. In answer he named it to be Najaf (where the Tomb of Ali is situated). The Siyyid said, 'Oh no! Now that you have come this far, it is well that you go also to Mecca and have me also in your company to the pilgrimage of that Sacred Spot.' The Khan answered, that as manifold occupations awaited him in Persia, he was bound to be back in that country within three or four months, but that after returning thither and transacting his business, he hoped, God willing, he would start for the pilgrimage of Mecca in the following year, etc. The Mujtahid again persisted in his attempt to persuade the Khan by saying how many people had come this far and returned In hope of coming back at a future time and proceeding toward Mecca, and how they either had died or were unable to return and were finally deprived of visiting the House of God! etc etc.
"To be brief: He finally succeeded to the point of persuading <36> the Khan to 'Consult the Quran' and then to act accordingly. (* This means taking omen from the verse appearing at the top of the page, when opened at random. This form of taking omen is frequently practised by Muslims in Persia. *)
The Khan consented and ordered the Quran to be brought. The Mujtahid, himself performing the ablution of the face and hands, took the Quran and opened it for consultation. But to the utter amazement of the Siyyid, the verse at the top of the page, on which depended the whole decision, was a prohibitive verse, that is, a verse which seriously advised against the proposed undertaking. For a whole quarter of an hour, the Siyyid was lost in meditation, wondering what to say and what to do. Finally he said the verse was subject also to a different interpretation and he explained it in such a way as to mean a decisive command. Nevertheless, the Khan protested while astonished at the liberty taken by the Siyyid in controverting the meaning of the verse. In reply, the Siyyid, intent upon proving his own position, offered to cite an illustration. He began by saying: 'When Siyyid Ali Muhammad the Bab...' No sooner had he mentioned the name Bab than Mirza Yahya Khan realized that the Siyyid did not know me, and that he might offend me if allowed to continue talking against the Cause. In order to avoid such an awkward dilemma, the Khan seemed determined to make a sign to the Siyyid in order to stop him. As I wished to hear what the Siyyid would say in regard to the Bab, I so fastened my eyes upon the Khan that he found it impossible to use a gesture to the Siyyid without my noticing it. So he was obliged to remain <37> silent, and the Siyyid continued: 'When the Bab appeared, and his followers were on their way to the fortress of Shaykh Tabarsi, there was a man in Karbila (* In Iraq. *) called Haji Muhammad Taqi of Kirman who was also one of the Bab's followers. He was, however, a man of lofty character, and showed forth all the high attributes of the people of faith. That is, he was well known for faithfulness, rectitude, trustworthiness, sincerity, generosity, charity and obedience to the Divine Laws. As he was also a man of means, he greatly assisted poor religious students with funds. In short, he was so perfect in his life and deeds, that no one could find the least flaw or defect in his character. But alas! such a noble soul was a Babi, and was intent upon traveling to the fortress of Shaykh Tabarsi to join the rank of his co-religionists. The Muslem Doctors and the Mullas in Karbila who knew him to be such a good man, did their utmost to prevent him from the error of following the Cause of the Bab and traveling to Persia. But he would bring many proofs as the truth of the Bab's claim and persisted in going to Persia to help His followers. The Mullas who were extremely anxious for his salvation, vainly endeavoured to prove to him his ignorance and his error. Finally they persuaded him to accompany them to the Shrine of Husayn and stand with all humility before the Imam's Tomb, and after earnest prayer, to open the Sacred Volume and ask for guidance in the matter. They agreed, that if the verse should contain a command, the Haji would be convinced of the righteousness of the Cause and proceed on his journey, without any further <38> interference on their part.
"To be brief: At dawn a body of the Mullas, accompanied by the Haji, proceeded to the Holy Shrine, and after chanting the visiting Tablet, and performing the morning prayer, they made the following wish: "O Holy Imam: We pray that thou make clear to us through the verse in the Sacred Volume that we are about to consult, if this Bab is in error or his claim is true and sanctioned by God."
"'Then they took the Quran and opened it with all reverence, when, lo! the verse in their answer was the following: "Whoever turns aside from my Admonition, verily, he shall lead a miserable life." (K. 8. 20) This verse astounded all the Mullas present. For they had all heard that in those days the Bab had already declared himself to be "The Admonition (i.e., Dhikr) of God." (* The above verse is pronounced by many of the past commentators of the Quran to be a clear reference to the Manifestation of Qa'im. *) Great uproar and agitation arose among them, and they knew not what course to pursue. At last, they attempted to offer an explanation. They said: "The Quranic verses are of two kinds: 'Perspicuous Verses' and 'Ambiguous Verses.' And now this verse is not to be taken in its literal sense. Nay, we should interpret the word, 'Admonition', to be the 'Holy Religion of Muhammad' and not a reference to the Bab."' The Siyyid resumed: 'To be brief, Haji Muhammad Taqi would not listen to any further explanation, for the verse had added to his conviction. He, therefore, started for Persia to join the Babis at Shaykh Tabarsi. He, however, did <39> not reach his destination, for upon his arrival in Tihran he was arrested and put to death as a Babi!'"
Then 'Abdu'l-Bahá continued: "I turned to the Siyyid and said, 'O, eminent Sir! What is your authority in considering the above verse as being "an ambiguous verse," needing an allegorical interpretation? Do you not know that all authoritative commentators of both the Shi'ah and Suni Schools have considered this a "perspicuous verse?"' The Siyyid answered haughtily, "We have the authority and the right to interpret the last verse as an ambiguous one, and we also have the right to interpret the present verse dealing with the Khan's pilgrimage to Mecca, in a similar way ' I answered: 'You are plainly wrong in your interpretation of both verses. For by ambiguous verses is meant those whose literal sense is not in accord with the fundamental principles of the Law. Such verses are therefore liable to an allegorical interpretation. By perspicuous verses is meant those whose literal sense is plainly in accord with the general laws and fundamental rules of Faith. Such verses are therefore taken literally.' This explanation admonished the Siyyid to some extent.
"Sometime after, this Siyyid Ibrahim attained to the Presence of the Blessed Perfection. During subsequent years, I heard Siyyid Muhammad of Isfahan say that this Siyyid finally became devoted to the Cause of Karbela. For when Siyyid Muhammad had called on him, he had returned the call and expressed his love for the Truth. This story was cited to illustrate the fact that although Siyyid Ibrahim considered Hoji Mirza Muhammad Taqi of Kirman a man of error religiously, yet he fully testified to his lofty character and noble life. <40> Thus the Bahá'ís must live such a perfect life among men, that even those who will not see this Truth or believe in it, would not fail to be impressed by the noble life they live as Bahá'ís."
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