Baha'i Allegations Against Subh-i Azal - Baha’s Service of Notice on Subh-i Azal
13. Baha’s Service of Notice on Subh-i Azal
Shoghi Effendi writes: “The moment had now arrived for him who had so recently, both verbally and in numerous Tablets, revealed the implications of the claims he had advanced, to acquaint formally the one who was the nominee of the BÁB with the character of his mission. Mirza Aqa Jan [of Kashan was accordingly commissioned to bear to Mirza Yahya [Subh-i-Azal] the newly revealed Sura-i-Amr (the Tablet of Command), which unmistakably affirmed those claims, to read aloud to him its contents, and demand an unequivocal and conclusive reply. Mirza Yahya’s request for one day respite, during which he could meditate his answer, was granted. The only reply, however that was forthcoming was a counter declaration, specifying the how and the minute in which he had been made the recipient of an independent Revelation, necessitating the unqualified submission to him of the people of the earth both the East and the West so presumptuous an assertion, made by so perfidious an adversary to the envoy of the bearer of so momentous a Revelation was the signal for the open and final rupture. Between Baha and Mirza Yahya [Subh-i-Azal] that marks one of the darkest dates in Bahai history. Wishing to allay fierce animosity that blazed in the bosom of his enemies, and to assure to each one of the exiles a complete freedom to choose between him and them, Baha withdrew with his family to the house of Rida Beg (Shawwal 22, 1282 A.H [March 10, 1866] ), which was ranked by his order, and refused, for two months, to associate with either friend or stranger,” including his own companions.”
Compare Mirza Jawad’s account, where service of notice is reported differently, and no mention is made of alleged counter-declaration. The truth is that there was no counter-declaration. In his epistle addressed from Edirne to Mutawali Bashi of Qum Mirza Muhammad Husayn, section 9.10.7.3 refers, Subh-i-Azal speaks of his journey from Baghdad to Istanbul, and from there to Edirne. He then goes on to say: “My brother [i.e. Baha] bore malice towards me … He was of a persevere people. I exercised self-restraint least harm should accrue to the cause of god. The strife acquired vehemence. He sent his servant [i.e. Mirza Aqa Jan of Kashan] to me. With lying from him, and addressed me as schismaties addressed. I put up with what had happened. There was an exchange of words between us [i.e. Baha and Subh-i-Azal], in consequence of which he fell sick in his wrath, and nearly died. I visited and pacified him, as I have been endorsed by god with generosity and magnanimity … He wrote to all regions that which beseems not god, and set up pretension to that which he pretended to be, in consequence of which the earth had been corrupted. Everyone unsheathed his sword against me. … He excused himself from entertaining me. He swore at me in my face. … They [i.e. Baha and his partisans] nearly devoured me with their teeth. They cast me into the pit of their own selves, and slammed all the doors in my face. With no one forthcoming to help me, I wrote to the competent authority, requesting to set free.”
Commenting on the affair, Professor Browne asks: “Was there any need on the part of Baha to serve a copy of his “tablet of Command” on Subh-i Azal to acknowledge his alleged authority, if the latter was not de facto and de jure the appointed successor of the Point with full power to act as he wished?”
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