The Báb arrived at the ‘Atabát.[1] His blessed stay in the ‘Atabát is an extensive story, but it will be related here briefly, as our attention is focused on events in Fars.
One day Mulla Husayn, who at that time was engaged in studies in the ‘Atabát under the tutelage of Siyyid [Kázim Rashtí], saw His Holiness [the Báb] while He was standing in prayer at the sanctuary of the Shrine of the Prince of Martyrs. He saw a young Siyyid, aged twenty-two, offering His supplications with an intense humility and rapture that was not to be observed previously among any of the ‘ulamá, the mystics, or the pilgrims [to that sacred Shrine]. He was carried away with petitioning God and performing the rites of pilgrimage. Mulla Husayn was astounded and attracted by his beauty and perfection. He approached [the Báb] and greeted Him. However, wrapped in devotions, His Holiness did not reply. Mullá Husayn moved to the back and waited there. Having completed the pilgrimage prayers in the inner sanctuary, [the Báb] went out to the courtyard, and to Mullá Husayn’s utter astonishment, repeated the pilgrimage prayers there.
Once more, Mullá Husayn approached and greeted Him. Being occupied with His prayers, [the Báb] did not respond, which further deepened the Akhúnd’s [2] wonder.
When [the Báb] had completed the pilgrimage prayers. He moved outside from the courtyard. The Akhúnd [Mulla Husayn] approached Him and greeted Him. This time, [the Báb] returned his greeting and apologized, “Twice you have showed your courtesy, but absorbed and transported in the rites of pilgrimage, concentrating only on the exalted Shrine of the Imam—upon Him be peace—I did not respond. For this, I wish to apologize. Whosoever attains that sacred ground must forget himself and all worldly matters. As such, I had become oblivious of My own Self and overcome with other conditions. Once more, I apologize to you.”
Hearing such a speech only served to enhance the amazement of the Akhúnd, [Mulla Husayn] as he had never thought that a young merchant could manifest such extraordinary depth of humility, reverence, piety, and veneration. It was unusual and contrary to the fashionable neglect of religion. Therefore, he extensively expressed the depth of his gratitude and thanks, and asked, “Master, where is Your home, for I wish to make the customary courtesy call?” [The Báb] told him how to find the house. [Mulla Husayn] then said, "Siyyid [Kazim Rashti] holds a service of prayers and admonition at his own home every Friday morning. Should You decide to attend, it would greatly honor the assembly, and we would be profoundly grateful.” [The Báb] responded, "There is no harm in that," and promised to attend the session.
- ‘Mirza Habibu’llah Afnan (‘Tarikh Amr-i-Fars va Shiraz’, translated and annotated as ‘The Genesis of the Bábi-Baha’i Faiths in Shiraz and Fars’, by Ahang Rabbani)
[1] The ‘Atabát is a general term referring to the region in Iraq where Najaf, Karbala, Kázimayn, and Sámarrá aie located. The first of the two cities hold within them the Shrines of Imam ‘Alí and Imam Husayn, respectively. Kázimayn is famous because the Shrines of the seventh and the ninth Imams are located there. Sámarrá is where the Shrines of the tenth and the eleventh Imáms are situated.
[2] Mullá Husayn is referred to as ‘Akhúnd’, meaning a lower-level divine who serves the people, somewhat analogous to a parish priest or a teacher of divinity at a school. The term has become pejorative in modern times but has been retained in several places in the present translation in the interest of authenticity. In a few places though it has been replaced with ‘Mullá Husayn’ to clarify the meaning.