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An Introduction To The
The True Events of the Takur of Nur
The true events of the Takur[1] of Nur is written by Badieh Nuri in response to some of the statements made by M. Khosrawi (a Bahai) in his History of the Nur Regions.
Badieh Nuri was the daughter of Fazl’ullah Owrangi the son of Mirza Muhammad-Hassan, the son of Mirza Abas of Nur the father of Subh-i Azal and his half brother Husayn-Ali (Baha).
Ms. Nuri questions Khosrawi’s motives wondering whether the mistakes in his book emanates from his ignorance or from his fanaticism and his hatred (of the Bayanis).
Ms. Nuri finds it her duty to write what is narrated to her by her close relatives in other words her maternal grand-father lady Zahra and her maternal aunt lady Fakhrieh have heard from Her Holiness Ezieh (Subh-i Azal and Bahas’s sister).
We will attempt to include the translation of some of the excerpts of this book in this page in the near future; however one of many Bahai stories that have been told and re-told in some of the Baha’i book such as Shoghi Effendi’s God Passes By is Khosrawi’s charges against Subh-i Azal concerning his wives:
In their bid to
discredit and disparage Subh-i-Azal, the Bahai hierarchy and Bahai historians
have swollen the number of his wives. In his Kitab-i-Iqlim-i-Nur, PP. 202-203,
Muhammad Ali Malik Khosravi of Nur alleges that Subh-i-Azal had married
fourteen women including the Point’s widow Fatima Khanum daughter of Mulla
Hasan preacher of
Contradicting Khosravi, in his god passes by P. 125, “Shoghi Effendi alleges that his [i.e. Subh-i-Azal’s] shamelessness and effrontery had waxed so great as to lead him to perpetrate himself and permit Sayyid Muhammad [of Isfahan] who he brands as “the black-hearted scoundrel” (ibid, P. 112), “the antichrist of the Bahai Revelation” (ibid, P.164), and who was murdered by Baha’s men in Acre in 1892] to repeat after him an act, so seditious that Baha characterized it as “most grievous betrayal” indicating dishonour upon the Primal Point”.
Contradicting both Khosravi and Shoghi Effendi, Sir Abbas Effendi in an epistle to his followers says “As an instance the mother of the believers, the sister of Mulla Rajab Ali Qahir [i.e. Fatima Khanum] was one of the wives of perfect purity of His Holiness the supreme [i.e. the Point], and union with her is strictly unlawful under the express provision of the Bayan. This notwithstanding, he [i.e. Subh-i-Azal] was familiar with her and, after a number of days he made a present of her to Sayyid Muhammad [of Isfahan] the notorious, and that virtuous woman was under bond of marriage contract with Sayyid Muhamad till the end of her life”.
Contradicting
all and “speaking by the tongue of god Al-Ali-Al-Abha [i.e. Baha] posing as
Sayyid Ali Muhammad the Point, Baha says that the term “the Best of woman” is
first applied to “the mother of the Primal Point” and then to “the Point’s
wife, who passed without from the sanctuary of immaculation, and whom the hands
of the perfidious touched not, and she who [i.e. the Point’s second wife
Fatima] who betrayed herself has in fact defected from the Point” and has
severed her connection with god”. Risala-i-Badi’ by Aqa Muhammad Ali of
Fatima Khanum’s
brothers were Aqa Ali Muhammad of
Fatima
Khanum’s own Account
On the strength
of Fatima Khanum’s written and sealed statement which appears in old Bâbî
manuscripts[2], the Imam
Jum’a [i.e. leading Imam] of
Fatima Khanum
and her brother, Aqa Ali Muhammad “proceeded to
Subh-i-Azal
“gave me the marriage to Sayyid Muhammad”, accompanied by him and her younger
brother, she proceeded to
“The murder of Sayyid Muhammad’s maternal uncle Mirza Muhammad Rida, of her younger brother Aqa Ali Muhammad, of her elder brother Mulla Rajab Ali Qahir, and her husband Sayyid Muhammad” are attributed by Fatima Khanum to Baha’s enmity “ stemming from the day of her marriage to Sayyid Muhammad of Isfahan.
Aqa Ali
Muhammad’s Account
In his
Risala-i-Raddiyya (in refutation of Bahai claim) of 1867, PP. 63-64, Fatima
Khanum’s brother Aqa Ali Muhammad of
In his epistles, Subh-i-Azal rejects the allegation preferred against him as false and devoid of foundation.
Bayan’s Verdict
On the strength of the Arabic Bayan, Wahid (Unity) X, B?B (Chapter) 10, “a surviving husband or wife may remarry within ninety or ninety five days from the death of his wife or her husband respectively”. Sir Abbas Effendi’s falsehood is unfortunate.
Baha’s Role
in the Affair
It appears that Baha himself was out to marry the Point’s widow Fatima Khanum, whereby to consolidate his position in his forthcoming pretensions. Failed in his attempt, he nursed his grievance and bided his time. As soon as he was in the saddle safe and secure, he put about these false and tendentious statements to discredit Subh-i-Azal and Sayyid Muhammad of Isfahan.
Sayyid Muhammad of Isfahan’s murder and scurrilous language used against him are to be traced to chez-chez la femme.
Tanbih-al-Naimin’s
Account Reflecting on the Character of Baha
It is indeed strange and unfortunate that Baha who has preferred such a groundless allegation against Subh-i-Azal should himself offer his own daughter as a “Kaniz”[3] to Subh-i-Azal or to his son Ahmad Bahaj during the Baghdad period of the Bâbî exile, an offer which Subh-i-Azal turned down. The text sums as follows:
The Tanbih-al-Naimin (Awakening of the Sleepers), PP. 19-20:
« برای بردن نوشتجات حضرت نقطه آمده بود حکایت کرد که روزی جناب بهاء (یعنی اَبّ بزرکوار آن نورچشم (یعنی عباس افندی) امر کردند که سلطان خانم (ملقب به بهیه) همشیره آن نور چشم را لباس خانمی پوشانیدم و آرایش دادم فرمودند ببر خدمت حضرت ثمره (صبح ازل) و از زبان من عرض کن که این کنیزی است سالها در دامن خود پرورده ام و بدست خویش تربیت کرده ام اکنون برای خدمتکاری آن حضرت فرستاده ام که منت بر جان من گذاشته و او را به کنیزی قبول فرمائید. من هم او را برداشته خدمت حضرت بردم و ایشان مشغول به نوشتن بودند»
« پس از چندی سر بر آوردند و نگاهی به جانب ما فرمودند. من عرض کردم به آنچه مأمور بودم. در جواب فرمودند که سلطان خانم فرزند من است و البته او را برگردانید زیرا که الی کنون چنین حکمی جاری نشده. ما مراجعت کردیم. من فرمایشات حضرت را به ایشان رسانیدم. بعد از قدری مکث فرمودند باز بروید و از زبان من عرض کنید که او را برای کنیزی آقا میرزا احمد فرستادم استدعا دارم دست رد بر سینه من نگدارید. باز خدمت حضرت رسیدم و گفتار ایشان را به عرض رسانیدم فرمودند که او و میرزا احمد برای من یکسانند هردو فرزند من هستند، خدا راضی نیست که شما در این باب اینقدر مبالغه و اضرار نمائید. باز مراجعت کردم و فرمایشات حضرت را رسانیدم چیزی نفرموده سکون کردند.»
Subh-i Azal’s
Family Chart
Subh-i-Azal married six times and had no more than wives at any given time:
I) Fatima, daughter of Subh-i-Azal’s uncle Mirza Muhammad who bore him:
1) Muhammad Hadi
2) Muhammad Mahdi
Subh-i-Azal married
II) Narjis, who bore him:
3) a son
Subh-i-Azal married Narjis in
III) Maryam known as Qanita, who bore him:
4) Nur
Subh-i-Azal married Maryam in
IV) Mulk-i-Jjihan, who bore him:
5) Ahmad Bahaj
6) Abd al-Ali
7) Ridvan Ali
8) Muhammad Bayan ullah
Subh-i-Azal married Mulk-i-Jihan in
IV/5 Ahmad Bahaj married Ulwiya who bore him:
a.
Adila
b.
Alaiyya (Grace)
The
whole family resided in
Returned to the
During Shoghi Effendi’s tenure of office and at
his instance, Mirza Abd-al-Husayn Ayati surnamed Awara approached him several
times to write a refutation of his father. Ahmad Bahaj rejected the suggestion
and fell into disesteem. Shoghi Effendi’s statement in God Passes by, P.233
that he “expressed repentance, asked for forgiveness, was graciously accepted
by him [i.e. Sir Abbas Effendi] and remained till the hour of his death, a
loyal follower of the faith”, is devoid of historical foundation.
IV (6) Abdul Ali married Ismat, daughter of
Sayyid Muhammad Barutkub of
1) W?hida, spinster
2) Naira, spinster
3) Jalal, married Ismat daughter of
Badiullah son of Mirza Husayn Ali Baha.
4) Alima, married a Turk, has issues
5) Tali’a married, died without
issue.
(IV/7) Ridvan Ali died without issue. He paid a visit to Sir Abbas
Effendi in
(IV/8) Muhammad Bayanullah. He married an Iranian woman. He died
without issue. He visited Sir Abbas Effendi in
V) Ruqiyya known as Hajiya, daughter of Subh-i-Azal’s uncle Mirza Muhammad, who bore him:
9) Maryam
10) Ra’fat
11) Abd al-Wahid
12) Fuad
13) Taqi-al Din
Ruqiyya known died in
Maryam married her cousin in
R’afat, she died spinster.
Abd al W?hid married Itamida daughter of Mirza Mustafa known as
Mirza Ismail Sabagh-i-Sadahi. He died without issue several years after
marriage and the widow returned to
Fuad, died unmarried.
Taqi al Din died unmarried.
VI) Badri Jihan, who bore him:
14) Safiyya
15) Tal’at
Subh-i-Azal married Badr-i-Jihan in
Safiyya married Mirza Aqa Khan of
Tal’at married Mirza Shaykh Ahmad Ruhi of
a)
Aliya, she
married; is a widow with one issue in
b) Fadila died unmarried.
Extradited by the Ottoman authorities from
Tal’at remarried Mirza Mahdi of
[1] A vilage in the district of Nur in the northern
Iranian state of Mazandaran where Mirza Buzurg was born and where Subh-i Azal
frequently visited.
[2] Dr Said had a
copy of the book written by his friend Mirza Mustafa known as Ismail Sabagh
Sedehi. The full text of the written and sealed statement of
Fatima Khanum appearing in the book (page 18 (13) (page 25).
According to her statement, when she appeared before Subh-i-Azal in Baghdad, he produced to her the B?B’s autograph epistle, in which she was addressed by the B?B by the very title he had bestowed upon her in Isfahan of which no one was aware save the B?B, and in which she was commanded by the B?B to comply with Subh-i-Azal’s order. She obeyed Subh-i-Azal’s order, who gave her marriage to Sayyid Muhammad of Isfahan. In the circumstances her written and sealed prevails.
Incidentally Mirza Mustafa refers to her “fluency of speech”
(Salabat-i-Bayan) and not to “the peace of the Bayan”.
[3] Female servant