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Vahíd

From Bahaipedia

Siyyid Yaḥyáy-i-Darábí (1811 - June 29, 1850), granted the title Vahíd Akbar by the Báb and generally known as Vahíd, was an early Persian Bábí who became one of the most prominent and active members of the new religion, helping to establish Bábí communities across Persia up until his martyrdom.

Vahíd was a respected Islamic scholar who was popular in the Royal Court and trusted by Muhammad Sháh the ruler of Iran. In 1845 the Sháh instructed him to investigate the claims of the Báb and he visited Shiraz in 1846 where he met with the Báb and became a Bábí. He then began traveling across Persia to teach the religion. He moved to Qazvin after the Báb was imprisoned in Máh-Kú and began facilitating communication between the Báb and the Bábí's of Iran until moving to Tehran in late 1847 where he lived in the household of Bahá’u’lláh.

Vahíd embarked on a tour of Persia in late 1849 to enthuse the Bábí communities across the country after receiving news of the Bábí's besieged at Fort Tabarsí being massacred then established himself in Yazd at the start of 1850. Tensions arose between Vahíd and the authorities and he fled Yazd after violent conflict broke out, traveling to Nayríz where he proclaimed the Báb's religion and gathered a large company which became besieged by government troops. When Vahíd surrendered the government troops violated the terms of surrender and executed him.

Biography[edit]

Early life[edit]

Vahíd was born in 1811 with some sources stating he was born in Yazd and others saying he was born in the village of Darab near Shiraz. He was the son of Hájí Siyyid Ja‘far Kashfi who was descended from the Prophet Muhammad through the seventh Imam and had written extensively in support of the Qajar dynasties claim to the throne. His mother was a wife of Ja`far's from Yazd.[1] In his youth he studied under his father memorizing the entire Qur'an and studying extensively in Arabic.[2] He became an expert in the study of the hadíth of Islam, was well respected for his scholarly aptitude, and also known to be physically strong and a competent swordsman.[3]

Vahíd settled in Yazd in the 1830's and married his first wife,[3] who he had a daughter and three sons with. His daughter was named Tuba Khanum and his sons were Siyyid Ahmad, Siyyid Muhammad, and Siyyid Muhsin.[1] While his home was in Yazd he traveled extensively during the 1830's visiting Tehran, Nayriz, Istahbanat, Burujird, and several towns across the province of Fars. In 1840 he married a second wife in Nayriz, Sughra the daughter of Haji Shaykh 'Abdu'l-Ali who was the pre-eminent religious scholar of Nayriz, and established a second household having one son with Sughra, Siyyid Isma'il. While living in Nayriz he established a friendship with the Governor of the city Haji Zaynu'l-Abidin Khan.[4]

In 1844 Vahíd moved to Tehran and lived with one of his brothers, Siyyid Isháq. He became popular in the royal court and a close confidant of Muhammad Sháh due to his fathers support of the Qajar dynasty. The Prime Minister, Ḥájí Mírzá Áqásí, also considered him an important ally due to his standing as a religious scholar.[5] At some point he moved his residence in Tehran to the house of Mírzá Lutf-‘Alí, the Shah's Master of Ceremonies.[6]

Encounter with the Bábí Faith[edit]

During 1845 Muhammad Shah was intrigued by reports he was receiving of the Báb's claims and he confidentially directed Vahíd to meet with the Báb in Shiráz through Mírzá Lutf-‘Alí as he wanted an unbiased report on their legitimacy. Vahíd was also intrigued by the Báb and agreed to meet with him on the behalf of the Shah,[6] departing Tehran for Shiráz accompanied by Mírzá Lutf-‘Alí.[7]

During their journey to Shiráz Vahíd and ‘Alí stopped in Yazd and Vahíd met with several leading religious scholars announcing that he was traveling to meet the Báb to assess his claims and inviting people to join him which resulted in excitement and enthusiasm regarding the Báb's claims in the city.[7] When they arrived in Shiráz Vahíd initially met with the governor of Fars Husayn Khán and he was made a guest of honor in his household however Khan tried to persuade him not to meet with the Báb with Vahíd soon learning that the clergy of Shiráz intended to have Him executed.[8] He was able to secure an interview with the Báb when he met Mullá Shaykh ‘Alí Turshizí, entitled ‘Azím who he knew from clerical circles and had become a Bábí, in the bazaar of Shiráz who encouraged him and arranged the meeting.[9]

Vahíd met with the Báb in the House of His Uncle Khál A’zam some time in April or May 1846.[9] Their first meeting lasted for two hours with Vahíd discussing the metaphysics and prophecies of Islam but he became impressed and overwhelmed by the Báb's explanations and ended the interview requesting a second audience for him to submit the rest of his questions in order to reach a conclusion. He was able to meet with the Báb a second time but forgot the questions he had prepared instead just listening to the Báb speak and he found that the Báb was answering the questions he had forgotten and he was granted a third meeting.[10] He met with ‘Azím after both interviews and after the second interview ‘Azím advised him to approach the third meeting with humility.[11]

While preparing for his third audience with the Báb Vahíd decided that he would not question Him, and would instead be satisfied if the Báb revealed a commentary on the Súrih of Kawthar.[11] When Vahíd met with the Báb for the third time He revealed a commentary on the Súrih writing at considerable speed while reciting it out loud and witnessing this prompted Vahíd to become a Bábí.[12] The Báb gave him a jeweled sword at the end of the third meeting.[13]

After returning to the house of Husayn Khán after the third meeting the governor asked Vahíd if he believed in the Báb's claims and was concerned when he replied that he did,[14] writing to the Shah to complain that Vahíd had become a Bábí. Khan's report prompted the Shah to reportedly remark that if Vahíd was a Bábí he would need to investigate the claims himself and Khán received a rebuke for denigrating Vahíd which resulted in him deciding to actively undermine Vahíd's position.[15] After his declaration Vahíd wrote to his contacts in Yazd to advise that he had accepted the claims of the Báb and he spent the rest of his time in Shiraz transcribing Tablets of the Báb.[16]

Service to the Báb[edit]

In July 1846 the Báb instructed Vahíd to go to Burújird in the province of Luristán to teach his father about the new religion with forbearance and Vahíd made the journey, however his father declined to formally accept or reject the claims of the Báb.[15] After meeting with his father Vahíd visited the other cities of Luristán to teach the Bábí Faith and then went to Isfahán where he taught two of his brothers about the Faith. From Isfahán he traveled to Ardistán where he taught one of his sisters, then returned to Yazd where he taught his own immediate family and other brothers.[17]

The Báb directed Vahíd to return to Tehran from Yazd and he made the journey traveling via Káshan where he introduced Hájí Mírzá Jání to the religion. He arrived in the capital on January 19, 1847. In Tehran he continued to actively teach the Faith and his efforts resulted in Mírzá Qurbán-‘Alí Astarábádí, the chief of the Ni‘matu’lláhiyyih Sufi Order in Northern and Western Iran, becoming a Bábí.[17] In early 1847 the Báb advised the Bábís to gather in the province of Khurásán and Vahíd established himself in Burújird and made several trips across the province to teach.[18] In July 1847 the Báb was imprisoned in Máh-Kú and Vahíd moved to Qazvín,[19] and from Qazvín he served as the center for the communications of the Bábí community receiving and distributing messages to and from the Báb.[20]

In late 1847 Vahíd traveled from Qazvín to Máh-Kú on foot and met with the Báb for the last time and then returned to Tehran, visiting Káshan, Ardakán, and Yazd on the way. In Tehran he met Bahá’u’lláh and he established his residence in His household while he lived in the capital.[21] He also met with Ṭáhirih during this period in Tehran.[22] In addition to associating with the Bábí community in Tehran Vahíd also actively taught the Faith to his friends in the royal court with the approval of the Báb.[23]

In mid 1849 news of the Battle of Fort Tabarsí and the defeat and massacre of the Bábís reached Tehran and Vahíd left Tehran in order to stimulate the enthusiasm of the Bábí community traveling to Qazvín, Qum, Káshan, Isfahán, Ardistán, and Ardákan encouraging the Bábís and openly proclaiming the Bábí Faith by delivering a talk in the central Mosque of each city. He advised the Bábís in each community he visited that it would be his last visit.[24]

Clashes in Yazd[edit]

In early 1850 Vahíd established himself in Yazd, meeting with his brothers and opening his home to visitors. A large amount of people began visiting his home throughout day and night to hear him speak with people traveling to Yazd from neighboring villages.[25] At Naw-Ruz, 1850, Vahíd hosted a celebration which was attended by the civil and religious authorities of Yazd and Vahíd publicly challenged them to refute the claims of the Báb however no-one engaged him in debate. The incident became widely known in the area and was polarizing resulting in many becoming antagonistic to Vahíd and many becoming Bábís and traveling to Yazd and gathering at Vahíd's house from Ardakán, Manshad, and other smaller villages.[26] At the meeting Vahíd had a verbal altercation prominent Shaykhí Navváb-i-Radaví who criticized the extravagance of the event which resulted in Radaví becoming highly antagonistic towards him.[27]

The gathering of a large amount of Bábís at Vahíd's home allowed Navváb-i-Radaví to convince the governor to deploy an army regiment to besiege the house of Vahíd.[28] The Bábís felt that they were about to be massacred however Muḥammad-‘Abdu’lláh, a revolutionary who had been in conflict with the authorities and had been assumed dead by this time, arrived with an armed force and charged the regiment resulting in them fleeing to the fort of Narin without resistance.[29] Vahíd cautioned ‘Abdu’lláh that while his action had saved the Bábís temporarily it would be used to justify persecution of the Bábís in the future and he advised him to leave the city however ‘Abdu’lláh refused and besieged the regiment and the governor of the city in the fort of Narin.[30] As the regiment was besieged Navváb-i-Radaví amassed a mob to destroy the house of Vahíd and Vahíd sent Siyyid Abdu’l-’Azim-i-Khu’i to address the mob and warn them that while he did not intend to use violence against them he would act in self defense if they attacked his home and this successfully resulted in the mob refusing to attack his home.[31]

Navváb redirected the militia to attack Muḥammad-‘Abdu’lláh's forces at Narin breaking the siege and in the ensuing battle Muḥammad-‘Abdu’lláh retreated to the house of Vahíd resulting in the mob and the army regiment surrounding the house. Vahíd sent six Bábís out of the house to charge and despite the Bábís being heavily outnumbered the surrounding forces retreated as a result and Vahíd instructed the Bábís to flee the city advising his wife and children to go to stay with his father.[32] Vahíd departed Yazd for Nayriz on foot and after he left the city his house was raised to the ground and the governor sent a mounted detachment to pursue him however he successfully evaded them by traveling through the mountains to the district of Bavanat-i-Fárs.[33]

While traveling to Nayriz through the mountains Vahíd stopped in each village on his way to proclaim the Bábí Faith spending only one night in a village if he found someone who was able to continue teaching others upon his departure but moving on immediately if nobody was receptive.[34] He visited Shiraz and Fasa briefly during his journey and in each village converts to the new religion joined him on his journey.[35]

Conflict in Nayríz[edit]

When Vahíd arrived in the village of Runiz near Nayríz many people traveled to Runiz from Nayríz and the surrounding villages to join him traveling at night due to fearing retribution from the governor, Zaynu’l-Ábidín Khán. Vahíd taught the Faith and was able to use a Tablet revealed by the Báb specifically for the people of Nayríz to do so. When Zaynu’l-Ábidín Khán became aware of the Bábís gathering in Runiz he sent a messenger to advise those who were staying there that he would imprison their wives and confiscate their property however despite his threat no-one who had gathered returned home and he fled the city settling in the village of Qutrih fearing the Bábís overthrowing him.[36] Vahíd relocated from Runiz to the Shrine of Pír-Murád near the village of Istahbanat. The clergy of Istahbanat issued an announcement that he was not to visit the village however at least twenty people from the village joined him at the Shrine and accompanied him on his journey.[37]

On May 27, 1850, Vahíd and his company arrived in Nayríz and he went to the masjid and publicly proclaimed the Báb's claims to a large crowd with the crowd responding enthusiastically. He announced that he intended to depart the city as he feared that the governor would oppress them due to his presence.[38] A large crowd then accompanied Vahíd to his home and he was persuaded to remain in Nayríz for a few days which he mostly spent speaking in the masjid with the crowds gathering to hear him speak growing in number over time and his growing influence prompted Zaynu’l-Ábidín Khán to raise an army for the purpose of imprisoning Vahíd.[39] Upon hearing of the army being raised Vahíd advised some of his followers to fortify the fort of Khájih near the city and at the same time Zaynu’l-Ábidín Khán resumed his residence in the city and had a house near the house of Vahíd fortified by his troops.[40]

Open hostilities began when an elderly Bábí was shot while praying on the roof of Vahíd's house. Many of the people who had gathered in the house fled as a result and Vahíd abandoned the house relocating to the fort of Khájih where he and his company were immediately besieged by Zaynu’l-Ábidín Khán's forces. At dawn the next day Vahíd sent a group to launch a surprise attack on the government forces which routed them with just three Bábís losing their lives.[41] When news of the surprise attack reached the governor of Shiraz the governor gave orders for the Bábís to be exterminated and Zaynu’l-Ábidín Khán sent a messenger to ask Vahíd to leave the city. Vahíd stated he would leave the city but warned Khán that if he did not lift the siege he would humiliate him with a military defeat and when Khán did not lift the siege Vahíd's men broke the siege with Khán's men retreating to the nearby village of Qutrih.[42]

Vahíd became aware that the government forces intended to massacre his company and as such he prepared for a lengthy siege having the forts defenses to be strengthened, a water cistern constructed, tents erected, and establishing a system for managing the fort with individuals being assigned specific tasks. Zaynu’l-Ábidín Khán also made additional preparations requesting artillery be sent to aid him in defeating Vahíd.[42] After a short time reinforcements arrived to bolster the government troops and they launched a bombardment on Vahíd's fort using artillery however they did not attempt to enter the fort. The day after the bombardment Vahíd sent a small force to engage the government troops and they successfully ransacked their encampent before returning to the fort.[43]

Martyrdom[edit]

As a result of his troops series of defeats Zaynu’l-Ábidín Khán sent a messenger with a Qur'an as a peace offering and offering to discuss conditions for a peaceful resolution to Vahíd. In his message he claimed to have interest in the claims of the Báb stating that he would consider them if Vahíd trusted his word that he would not be harmed and agreed to meet with him. Vahíd expressed to his companions that Khán was going to betray him but that he would take the opportunity to teach the Faith once more.[44]

Vahíd departed the fort and went to the government camp and for three days he was treated as a guest of honor and allowed to lead the camps prayers,[45] and Zaynu’l-Ábidín Khán then requested that he write a message to his companions in the fort instructing them to leave the fort and return home or join him in the camp. Vahíd wrote the message but also wrote a second message advising his companions that the government forces would betray them and instructing them to launch an attack at night having both delivered at the same time. His messenger betrayed him giving the second letter to Zaynu’l-Ábidín Khán and only delivering the first to the fort.[46] The companions in the fort obeyed Vahíd's instruction and Khán had men stationed between the fort and Nayríz who attacked them resulting in their dispersal.[47]

After the fort was empty and Zaynu’l-Ábidín Khán was sure that Vahíd's company was unable to rescue him he sentenced him to death and had men whose relatives had lost their lives while besieging the fort kill him. The men took his turban off his head and tied it around his neck dragging him along the ground by it and he was then stoned and beaten to death. He was tied to a horse and dragged through the streets of Nayríz with a crowd gathering and his corpse was then trampled by horsemen and beheaded with the skin being stripped from the head which was then stuffed with straw and sent to Shiraz.[48]

References[edit]

  1. ↑ 1.0 1.1 Ahang Rabbani, The Family of Vahid Darabi, 2004
  2. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 17
  3. ↑ 3.0 3.1 Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 18
  4. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 19
  5. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 20
  6. ↑ 6.0 6.1 Nabil, The Dawn-Breakers, US Publishing Trust, 1932, p 172
  7. ↑ 7.0 7.1 Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 26
  8. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 28
  9. ↑ 9.0 9.1 Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 29
  10. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, p 172
  11. ↑ 11.0 11.1 Nabil, The Dawn-Breakers, US Publishing Trust, 1932, p 174
  12. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 175-76
  13. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 58
  14. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 176
  15. ↑ 15.0 15.1 Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 177
  16. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 45
  17. ↑ 17.0 17.1 Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 54
  18. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 55
  19. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 56
  20. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 58
  21. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 59
  22. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 60
  23. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 61
  24. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, pp 64-65
  25. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, pp 68-69
  26. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 467-68
  27. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, pp 70
  28. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 468
  29. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 469-70
  30. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 471
  31. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 472
  32. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 473
  33. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 475
  34. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 476
  35. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, pp 68-95
  36. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 477
  37. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 478
  38. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 478-79
  39. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 480-81
  40. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 481
  41. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 482
  42. ↑ 42.0 42.1 Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 483
  43. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 486
  44. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 489
  45. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 490
  46. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 491
  47. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 492
  48. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 494
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