AS THE Bab bade farewell to the Letters of the Living, He instructed them, each and all, to record separately the name of every believer who embraced the Faith and identified himself with its teachings. The list of these believers He bade them enclose in sealed letters, and address them to His maternal uncle, Haji Mirza Siyyid Ali, in Shiraz, who would in turn deliver them to Him. "I shall classify these lists," He told them, "into eighteen sets of nineteen names each. Each set will constitute one vahid.(1) All these names, in these eighteen sets, will, together with the first vahid, consisting of My own name and those of the eighteen Letters of the Living, constitute the number of Kull-i-Shay'.(2) Of all these believers I shall make mention in the Tablet of God, so that upon each one of them the Beloved of our hearts may, in the Day when He shall have ascended the throne of glory, confer His inestimable blessings, and declare them the dwellers of His Paradise."
To Mulla Husayn, more particularly, the Bab gave definite injunctions to send Him a written report on the nature and progress of his activities in Isfahan, in Tihran, and in Khurasan. He urged him to inform Him of those who accepted and submitted to the Faith, as well as of those who rejected and repudiated its truth. "Not until I receive your letter from Khurasan," He said, "shall I be ready to set out from this city on My pilgrimage to Hijaz."
Mulla Husayn, refreshed and fortified by the experience of his intercourse with Baha'u'llah, set out on his journey to Khurasan. During his visit to that province, he exhibited in an astonishing manner the effects of that regenerating power with which the parting words of the Bab had invested


(1) The first to embrace the Faith in Khurasan was Mirza Ahmad-i-Azghandi, the most learned, the wisest, and the most eminent among the ulamas of that province. In whatever gathering he appeared, no matter how great the number or representative the character of the divines who were present, he alone was invariably the chief speaker. The high traits of his character, as well as his extreme devoutness, had ennobled the reputation which he had already acquired through his erudition, his ability and wisdom. The next to embrace the Faith among the shaykhis of Khurasan was Mulla Ahmad-i-Mu'allim, who, while in Karbila, had been the instructor of the children of Siyyid Kazim. Next to him came Mulla Shaykh Ali, whom the Bab surnamed Azim, and then Mulla Mirza Muhammad-i-Furughi, whose learning was unsurpassed except by that of Mirza Ahmad. No one apart from these outstanding figures among the ecclesiastical leaders of Khurasan exercised sufficient authority or possessed the necessary knowledge to challenge the arguments of Mulla Husayn.
Mirza Muhammad Baqir-i-Qa'ini, who, for the remaining years of his life, had established his residence in Mashhad, was the next to embrace the Message. The love of the Bab inflamed his soul with such a consuming passion, that no one could resist its force or could belittle its influence. His fearlessness, his unsparing energy, his unswerving loyalty, and the integrity of his life, all combined to make him the terror of his enemies and a source of inspiration to his friends.

He placed his home at the disposal of Mulla Husayn, arranged for separate interviews between him and the ulamas of Mashhad, and continued to endeavour, to the utmost of his power, to remove every obstacle that might impede the progress of the Faith. He was untiring in his efforts, undeviating in his purpose, and inexhaustible in his energy. He continued to labour indefatigably for his beloved Cause until the last hour of his life, when he fell a martyr at the fort of Shaykh Tabarsi. In his last days he was bidden by Quddus, after the tragic death of Mulla Husayn, to assume the leadership of the heroic defenders of that fort. He acquitted himself gloriously of his task. His home, situated in Bala-Khiyaban, in the city of Mashhad, is up to the present time known by the name of Babiyyih. Whoever enters it can never escape the accusation of being a Babi. May his soul rest in peace!
Mulla Husayn, as soon as he had won to the Cause such able and devoted supporters, decided to address a written report concerning his activities to the Bab. In his communication he referred at length to his sojourn in Isfahan and Kashan, described the account of his experience with Baha'u'llah, referred to the departure of the latter for Mazindaran, related the events of Nur, and informed Him of the success which had attended his own efforts in Khurasan. In it he enclosed a list of the names of those who had responded to his call, and of whose steadfastness and sincerity he was assured. He sent his letter by way of Yazd, through the trustworthy partners of the Bab's maternal uncle who were at that time residing in Tabas. That letter reached the Bab on the night preceding the twenty-seventh day of Ramadan,(1) a night held in great reverence by all the sects of Islam and regarded by many as rivalling in sacredness the Laylatu'l-Qadr itself, the night which, in the words of the Qur'an, "excelleth a thousand months."(2) The only companion of the Bab, when that letter reached Him that night, was Quddus, with whom He shared a number of its passages.
I have heard Mirza Ahmad relate the following: "The Bab's maternal uncle himself described to me the circumstances

attending the receipt of Mulla Husayn's letter by the Bab: `That night I saw such evidences of joy and gladness on the faces of the Bab and of Quddus as I am unable to describe. I often heard the Bab, in those days, exultingly repeat the words, "How marvellous, how exceedingly marvellous, is that which has occurred between the months of Jamadi and Rajab!" As He was reading the communication addressed to Him by Mulla Husayn, He turned to Quddus and, showing him certain passages of that letter, explained the reason for His joyous expressions of surprise. I, for my part, remained completely unaware of the nature of that explanation.'"
Mirza Ahmad, upon whom the account of this incident had produced a profound impression, was determined to fathom its mystery. "Not until I met Mulla Husayn in Shiraz," he told me, "was I able to satisfy my curiosity. When I repeated to him the account described to me by the Bab's uncle, he smiled and said how well he remembered that


between the months of Jamadi and Rajab he chanced to be in Tihran. He gave no further explanation, and contented himself with this brief remark. This was sufficient, however, to convince me that in the city of Tihran there lay hidden a Mystery which, when revealed to the world, would bring unspeakable joy to the hearts of both the Bab and Quddus."
The references in Mulla Husayn's letter to Baha'u'llah's immediate response to the Divine Message, to the vigorous campaign which He had boldly initiated in Nur, and to the marvellous success which had attended His efforts, cheered and gladdened the Bab, and reinforced His confidence in the ultimate victory of His Cause. He felt assured that if now He were to fall suddenly a victim to the tyranny of His foes and depart from this world, the Cause which He had revealed would live; would, under the direction of Baha'u'llah, continue to develop and flourish, and would yield eventually its choicest fruit. The master-hand of Baha'u'llah would steer its course, and the pervading influence of His love would establish it in the hearts of men. Such a conviction fortified His spirit and filled Him with hope. From that moment His fears of the imminence of peril or danger entirely forsook Him. Phoenix-like He welcomed with joy the fire of adversity, and gloried in the glow and heat of its flame.

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