Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Siyyid Muhammad Tabib Manshadi, Martyrs of Manshad, bahai-library.com.
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The Martyrs of
Manshád

By
Siyyid Muhammad Tabíb Manshádí

Translated by
Ahang Rabbani

Introduction
What follows is the account of a band of selfless, dedicated,
love-intoxicated followers of Bahá’u’lláh who sacrificed the most
precious of all things in His service – life itself.

The story begins in the summer of 1903 and concludes only a
few weeks later. It takes place in Manshád, a town near Yazd, in
the central part of Iran. During that period, a massive Bahá’í
persecution occurred in Yazd and soon engulfed the entire region
resulting in nearly two hundred Bahá’í martyrdom and many
hundred other believers suffering injuries, loss of properties, loss
of livelihood or forced migration.

The story of Manshád’s pogrom, and the events leading up to
it, is immortalized by the pen of Siyyid Muhammad Tabíb
Manshádí, an eyewitness to many of the episodes. For some of the
details, he later closely interviewed all the remaining survivors and
thereby completed his brief narration which was published in Iran
under the title Sharh Shahádat Shuhadáy Manshád [Account of
Martyrdom of Manshád’s Martyrs], Mu’assasih Milli Matbu’at
Amrí, 127 BE [1970]. The same details and based on the
information of the same narrator is also captured by Haj
Muhammad-Táhir Málmírí in “Táríkh Shuhadáy Yazd”, pages
432-503.

Áqá Siyyid Muhammad (1863-1918) was a Bahá’í physician
who practiced traditional Iranian medicine in the small town of
Manshád near Yazd. Yazd has always been and continues to be a
place where religious minorities, Zoroastrian as well as Bahá’í,
have experienced repeated attacks, pogroms, and confiscation of
property provoked by a fanatical and rapacious Shi`ite clergy.

Áqá Siyyid Muhammad left an account, rich in detail, of
what he witnessed during those blood-soaked days – an account he
supplemented with details from interviews with the survivors. Its
value is enhanced by the specificity of information it offers: names
of the martyrs, circumstances of their deaths, identities of the
murderers. Subheads have been added to clarify places and dates.
In a few places, the author quotes lines of poetry or Islamic
traditions to accentuate his narrative. For the most part they have
been omitted in the present translation (and replaced with ellipses,
thusly, …) as they have no direct bearing on the history.

Those familiar with the modern history of Iran will not be
surprised to find among the persecutors Husayn Mírzá Jalálu’d-
Dawlih, son of the infamous Mas`úd Mírzá Zillu’s-Sultán, elder
brother of Muzaffari’d-Dín Sháh. Both princes have left a trail of
blood in the annals of their country.

The present translation is a revision and completion of an
earlier rendering which was published in “The Martyrs of
Manshád”, World Order, Ahang Rabbani and Naghmeh Astani,
Fall 1996, vol. 28, no. 1, pp. 21-36.

I am deeply indebted to my sister, Naghmeh Astani, for her
valuable collaboration in 1995 on the initial translation of this
document, and to my esteemed cousin, Dr. Khazeh Fananapazir,
for contributing a provisional translation of `Abdu’l-Bahá’s Tablet,
which appears in the narrative below.

Ahang Rabbani
Houston, Texas
April 2005

Author’s Biography1

Áqá Siyyid Muhammad Tabíb Manshádí was a son of Áqá
Siyyid `Abdu’l-Ghaní and Sakinih Khánum. He was born in 1280
A.H. [1863-4] in Yazd and completed his early education in that
city. Pursuant to a career in medicine, eventually he moved to
Tehran where after many years of study, he emerged as a welltrained and knowledgeable physician [hence the name, Tabíb].
Returning to his native land of Yazd, it was then that he learned
about God’s Cause [that is, the Bahá’í Faith] and embraced it as a
believer.

Some five years before the upheaval of Yazd, the honored
Á[qá] `Ali-Akbar the martyr, son of Áqá Mírzá Ibráhím Khabbáz
[baker], requested the honored Áqá Siyyid Muhammad Tabíb to
settle in Manshád – a request which he readily accepted and
thereupon migrated from Yazd to Manshád. At first, for a while he
resided in the home of [his host] the esteemed Áqá `Ali-Akbar (the
martyr), whose house presently serves as the Haziratu’l-Quds of
Manshád and then moved to a house behind the Husayniyyih of
Manshád, next to a mosque.

After some time, the honored Á[qá] Siyyid Muhammad
married Bibi-Rubabih, a daughter of the late Hájí Siyyid Husayn
Banádakí – a union which resulted in two offspring.

In the year 1321 A.H. [1903], a great episode of persecution
took place in Manshád and Yazd where many of the divine friends
[i.e. Bahá’ís] drank from the chalice of martyrdom during this
grievous tragedy. Miraculously, the honored Á[qá] Siyyid
Muhammad Tabíb, though residing in Manshád at that time,
This biography appears at the beginning of the Manshád history and is
reproduced here in translation.

escaped the hands of his persecutors and remained safe. Later, he
committed to paper in form of [the following] monograph his
recollections and remembrances of other survivors of that period.

Regarding the details of the days of pogrom, Áqá Siyyid
Abu’l-Qasim Baydá and also Hájí Muhammad Táhir Malmírí have
written books, of which the one by Malmírí, titled Táríkh
Shuhaday Yazd [History of Yazd’s Martyrs] has been published.

At the age of 56, in the year 1336 A.H. [1918], the honored
Á[qá] Siyyid Muhammad Tabíb Manshádí, with a pleasing end and
with utmost resignation and acquiesce, he ascended to the world
beyond and was buried in that city’s cemetery.

A blessed Tablet revealed by `Abdu’l-Bahá addressed to the
author has been located, which adorns this book, and serves as a
testimony for the depth of his faith and certitude.

He is the All-Glorious.

Yazd. His honor Siyyid Muhammad Tabíb, upon him be the
glory of the Most Glorious God.

He is the All-Glorious.

O my God! Thou hast exalted Thyself through Thy Most
Great Manifestation evident in the horizon of Thy verses and Thou
hast glorified Thy being through the Beauty of Thy most gracious
Name manifest in the realm of Thy perspicuous signs. Blind are the
eyes that behold not the traces of Thy sovereign power which has
embraced all daysprings of existence and deaf are the ears that
hear not Thy call in this Promised Day. Great is their loss in not
attaining that special gift. The blind eye is powerless to witness
and discern this Vision and hardened ears are unable to enjoy the

sweet accents of the Most Exalted Word and to hearken the verses
of Thy Book – a Book that explains the Hidden Mystery.

O our Lord! Thanks be unto Thee in that thou hast enabled
us to hear Thy summons, Thou hast confirmed us in being
attentive, Thou hast nourished us with Thy bounties and gifts, Thou
hast raised us up in this Day of “Meeting God” from graves of self
and desire, guided us to the Path of righteousness, illuminated our
eyes with the light of guidance, dilated our chests so that we can
behold the great signs, cheered our hearts with Thy glad tidings,
strengthened our backs with the hosts of Thy Abhá Kingdom, and
fortified our being with a battalion from thy exalted dominion, so
much so that the announcement of Thy Manifestation has reached
all horizons and the seven firmaments have been embraced by the
traces of Thy Appearance.

O God! Praise be unto thee for all these. Assist thy servant
who has turned unto Thee and who has clung to Thy Cord,
adhered to Thy hem, so that he may attain that which is beloved
and desirable in both this world and the world to come.

Verily Thou art the Most Generous, the Merciful, the
Compassionate.

`A. `A.2

Provisional translation of this Tablet was graciously contributed by Dr.
Khazeh Fananapazir.

Author’s Preface

The esteemed divine friends – upon them rests the glory of
God – should be informed that when the heartbreaking upheavals
of Manshád occurred, this servant was closely observant of the
events and incidents, and saw for himself what transpired and has
decided to outline them briefly in this monograph.

It should also be noted that for certain episodes, I have
benefited from the most-reliable information gleaned from the
divine friends who themselves where witness to the uproars and for
completeness have included that as well.

Siyyid Muhammad Tabíb Manshádí

The Martyrs of Manshád
By: Siyyid Muhammad Tabíb Manshádí

The upheaval of Manshád commenced on Saturday, 1
Rabí`u’th-Thání 1321 A.H., corresponding to 1282 Sh, or 26 June
1903 AD3, or 8 Tir 825 Jalali, or 1272 Fars, or the day of Jalal of
the month Rahmat in the Bahá’í year “Ab” of the fourth vahid in
the Manifestation of the Point of Bayán – may my spirit and the
spirit of the world be a sacrifice unto His meekness – that is, the
year 61 Bayání.4 …5

In accordance with the instructions of `Abdu’l-Bahá – may
the spirits of the world be a sacrifice unto His grace – I hereby
submit this narrative to the presence of the divine friends and those
firm in God’s Covenant – upon all rest the Glory of the Most
Glorious.

In the year 1321 A.H., corresponding to the year 61 of the
Manifestation of the Point of Bayán – may my spirit and the spirit
of the world be a sacrifice unto Him – the illustrious Ibn-Abhar –
upon him rest the glory of God – came from Tehran to Yazd.
Eager to meet him, the friends in Manshád requested him to come
for a few days to Manshád to teach the divine Cause and meet the
friends of God. Ibn-Abhar readily accepted this invitation and
during the Ridván festivities of the same year journeyed to
According to calendars available to the present translator, the first day of
Rabí`u’th-Thání 1321A.H. corresponded to 27 June 1903.
The Bábí-Bahá’í calendar divides time into cycles of 19 years, vahid, with
the third year being “Ab”, father. “Ab” is composed of two letters that have
the numerical values of 1 and 2, respectively, and therefore their sum is 3.
As customary with Middle Eastern Bahá’í narratives, the opening passage
is devoted to praise and glorification of God, the Báb and Bahá’u’lláh. This
passage has been omitted in the present translation.

Manshád. The news of his arrival brought much joy to the
believers and cheered their spirit. But it also inflamed the jealousy
and hatred of the fanatical populace of town. ...

The illustrious Ibn-Abhar remained in Manshád for four
days. On the fifth day, via the village of Taft, he returned to Yazd,
where he stayed for a few more days before going back to Tehran.

[Upheaval in Yazd]

On Saturday6, 16 Rabí`u’l-Avval 1321 A.H. [12 June 1903],
Mírzá Ibráhím, the Imám-Jum`ih, returned to Yazd after a visit to
Isfahán. The people of Yazd wasted no time informing him of the
activities of Bahá’ís and of their new vigor and enthusiasm and
their gatherings for dawn prayers. His overgrown ego and lust for
leadership inflamed, he issued an order for the massacre of the
Bahá’ís. Hoodlums of Yazd and those with personal grudges
decided to start a riot and commotion.

The next morning some of these mischievous people
gathered around the shop of Áqá Muhammad `Attár, son of Hájí
`Azíz Khán, and stoned the front entrance.7 Then they captured the
shopkeeper and took him to the Imám-Jum`ih, requesting
permission to kill him. A few non-Bahá’ís who were acquainted
with Áqá Muhammad’s goodly character, his honesty and
trustworthiness, however, intervened and assisted with his release.

Calendars available to the present translators give 16 Rabí`u’l-Avval as a
Friday. However, the lunar dating may vary slightly from place to place as
the beginning of the month is determined by the local cleric’s sighting of the
moon.
According to Malmírí, p. 89, the first shop they went to was that of Áqá
Muhammad Husayn Attar, son of Hájí `Aziz Khan.

On the third day, 18 Rabí`u’l-Avval 1321 [14 June 1903],
three hours after sunrise, in the middle of Yazd’s bazaar, one of the
Bahá’ís, the honored Hájí Mírzá Halabí-sáz, was stabbed and
killed by the butcher’s cleaver of Hasan ibn Rasúl, one of the
hoodlums. Prince [Sultan-]Husayn Mírzá, the Jalálu’d-Dawlih, son
of Prince [Sultan-]Mas`úd Mírzá, titled the Zillu’s-Sultán, who was
at that time the Governor of Yazd, quickly dispatched his aides on
the receipt of this news to calm the people and stop further rioting
and killings.

[The Upheaval in Manshád]

When the tragic news of Hájí Mírzá’s martyrdom reached the
Bahá’ís of Manshád, they mourned his death and held a memorial
service for that much-loved believer. The entire Bahá’í community
was present in that assemblage, engaged in prayer and
supplications. The news of this gathering and the mourning of the
friends further inflamed the hatred and animosity of the enemies,
who began plotting riots to slay the friends.

The believers of Manshád informed the Governor of their
dire condition. In response he dispatched to Manshád ten
Sháhsavan soldiers headed by a man named `Ísá Khán Sartíp
[commander], who had orders to protect the believers and prevent
further upheaval by the non-Bahá’ís. When `Ísá Khán and his men
arrived in Manshád, they stayed for four days in the house of the
town’s chieftain, Muhammad Kalántar, son of Hájí `Alí-Akbar
Manshádí.

[Friday, 26 June]

On the fourth day, Friday, 29 Rabí`u’l-Avval 1321 A.H. [26
June 1903], a Governor’s messenger arrived late in the afternoon

and presented a sealed letter to `Ísá Khán. This servant [the author]
was present in that gathering when the letter was handed to him.
On reading the communication, he was much perturbed. I asked
him about the contents of the letter, which had visibly disturbed
him, but he did not reply, so deep was he in contemplation.

About eight o’clock that same night `Ísá Khán asked my
opinion: “Without a guide, would I be able to go to Yazd, via the
village of Mihríjird, this very night?” I advised him, “It is quite a
dark night and would be difficult since you have never traveled
this road, which is very rocky. You would certainly need a native
guide.” Accepting this, `Ísá Khán, accompanied by a Manshádí
guide and two of his soldiers, started toward Yazd within the hour.

[Saturday, 27 June]

The following Saturday morning, 1 Rabí`u’th-Thání 1321
A.H. [27 June 1903], three hours after sunrise, I was at home when
the honored Shátir Hasan Khabbáz [baker], and the esteemed Áqá
`Alí-Akbar, sons of the late Áqá Mírzá Ibráhím Khabbáz [baker],
came to me in a state of bewilderment and agitation. I asked them
what was troubling them. They replied, “News is circulating in
Manshád that the people of Yazd have caused much disturbance
and have put to death several of the believers.” I inquired if they
knew who had brought this news. They responded that this news
was being spread in Manshád by Muhammad-Sádiq Na`ím-Ábádí.
Further, Shátir Hasan assured me that he would go and ascertain its
truth.

When they left my house, Áqá `Alí-Akbar returned to his
shop, and Shátir Hasan set out to investigate the matter. At the
Manshád’s cemetery he came upon [the source of the news],
Muhammad-Sádiq Na`ím-Ábádí, whom he asked about the
dreadful events in Yazd and who had reported the killings of

Bahá’ís. Muhammad-Sádiq, overcome with anger, struck Shátir
Hasan in the head with a club he was carrying, opening a severe
wound from which blood poured over his head and face.

Muhammad-Sádiq then stood there and cried out for the
town’s people to gather around. When a large group had formed,
he told them of the upheavals and turbulence in Yazd and incited
his listeners to perpetrate the same murder and mischief in
Manshád. Shátir Hasan, his head and face bloody, left the crowd
and returned to the company of his brother Áqá `Alí-Akbar and
other Bahá’ís to whom he recounted the events that had transpired.
A number of Bahá’ís retreated into hiding, and others went into the
mountains of Manshád.

Meanwhile some three hundred people gathered around
Muhammad-Sádiq in the cemetery and embraced the idea of
vandalizing and pillaging the Bahá’ís’ belongings and putting them
to death. Hájí `Alí-Muhammad, an influential believer who in
effect was the head of the Bahá’í community, was soon informed
of this gathering and went to the hoodlums to prevent them from
rioting and mischief. Succeeding in this effort, afterwards he came
directly to my house, happy that the group had had a change of
heart. The crowd, however, remained quiet for only a short time
before becoming agitated again, an agitation much louder than
before. Once again Hájí `Alí-Muhammad went out to calm the
crowd, but his efforts were in vain this time, and the mob’s abusive
cries grew worse.

In the midst of all the commotion Áqá Ghulám-Ridá, son of
Hájí `Alí-Naqí, while trying to escape, crossed paths with Siyyid
Ibráhím Kallih-dar [shepherd], son of Siyyid Abúl Manshádí.
Siyyid Ibráhím tried to take Áqá Ghulám-Ridá’s life. Áqá Ghulám-
Ridá escaped, and the Siyyid returned to the group of rioters and
deceitfully lay motionless on the ground as if dead. His family,
relatives and friends gathered around him, shouting, “O people,

Islam is finished. Bahá’ís have murdered the Siyyid!” Some three
hundred people, including the rioters and spectators, lifted the
Siyyid’s supposedly lifeless body and carried it to the house of
Muhammad Kalántar [town’s chief]. There they continued with
their accusations and agitation that the Bahá’ís had killed the
Siyyid.

Muhammad Kalántar sent a messenger to my house bearing
the news that Bahá’ís had beaten up a Siyyid, who had been
brought unconscious to the chief’s house, and asking me to
examine him to determine if he was still alive. Confident of God’s
confirmations and putting my trust in Him, I went to the Kalántar’s
home. On the way I ran into the mob of rioters who attempted to
kill me. A non-Bahá’í prevented them and dispersed them from
around me. I finally passed through the crowd safely and reached
the Kalántar’s home. After examining the Siyyid and checking his
pulse, I knew there was nothing wrong with him, and told the
crowd: “No one has beaten or injured the Siyyid. Do not create
mischief for no reason.” No one listened, and the hoodlums
grasped the pretext of the Siyyid’s condition to leave the
Kalántar’s house shouting and screaming.

Twenty-seven of the ruffians, agitated further by a certain
Javád, son of Hájí Muhammad-Husayn Shírází, and with the
approval of Muhammad Kalántar, separated from the group. These
27 were: Muhammad-Sádiq Na`ím-Ábádí; Ghulám-Ridá, son of
Husayn; Siyyid Muhammad-`Alí, Rawdih-khan8 [reciter]; `Alí-
Akbar, son of Ibráhím; Ghulám-Ridá of Tazarján; Hájí, son of
Mírzá-`Alí; Ahmad-Júlá; the three sons of Ghulám-`Alí Najjár
[carpenter], namely, Ghulám-Husayn `Ashiq, Javád, and Hájí; `Alí
`Arab; Muhammad, son of Ridá; `Abdu’l-`Alí, son of Ahmad; `Alí,
son of Hájí `Ali-Akbar and a nephew of the Kalántar; Husayn-`Alí,

A dramatic preacher specializing in the emotional recitation of the
narratives of martyrdom of Imam Husayn.

son of Hájí Abu’l-Qásim; Mihdí and Ibráhím, sons of Umm-Laylí;
Ja`far, son of Ghulám; Ridá, Husayn, and Hasan, sons of Báqir;
Ahmad, son of Shahrbánú; `Alí-Bayk, son of Amír-Bayk; Ahmad,
son of Hájí Ghulám; `Alí, son of `Askar, known as `Ali-Tarkaú;
Mírzá Ahmad, son of Muhammad-Husayn Dahan; and `Alí, son of
Báqir ibn Abúl.

Heavily armed and yelling loudly, they walked to the farm of
Khájih Hasan. When they reached their destination about an hour
before noon, Mullá `Alí-Akbar, the brother of Rada’r-Rúh, was
working in the field and another farm known as Mazra`ih Binrank, situated in Sanghari region.9 As the wild mob approached,
Hájí, son of Ghulám-`Alí Najjár, threw a stone at Mullá `Alí-
Akbar, striking him in the head and covering his face and beard
with much blood. Then another man, Ja`far ibn Ghulám, struck
him in the head with a club, knocking him to the ground. `Alí-
Muhammad, the ten year old grandson of Mullá `Alí-Akbar, threw
himself on the body of his grandfather. The hooligans wanted to
kill the child, but one of the bystanders prevented it. The mob
gathered around and proceeded, using knives, clubs, and stones, to
assault the body of Mullá `Alí-Akbar until his spirit yielded. Two
individuals buried Mullá `Alí-Akbar in the same spot where his
body lay. Several days later, however, his body was removed from
the temporary grave and properly buried in his own home in
Manshád, in the neighborhood known as Mírzáhá. Mullá `Alí-
Akbar was seventy years old at the time of his martyrdom.

Having taken the life of Mullá `Alí-Akbar, the bloodthirsty
and savage mob immediately attacked the house of Muhammad-
Ismá`íl Khabbáz [baker], son of Mírzá Ibráhím Khabbáz, who
lived on the same farm. They pillaged his house and, finding him
on the second floor, stabbed him repeatedly before throwing him

These two brothers and their entire family had embraced the new Faith on
Siyyid Yahyá Vahíd Dárábí’s last visit to Yazd in April 1850.

from the balcony, after which his body was subjected to various
sorts of blows by those eagerly waiting outside. …

The sanctified remains of that lover of truth was buried in the
vicinity of his house at Mazra`ih Khájíh Muhsin, near a large
boulder by the road, where it remains to the present time. At time
of his martyrdom, the honored Áqá Muhammad-Ismá`íl was sixtyseven years old.

After committing this murder, the mob left the farm at
Mazra`ih Khájíh Muhsin, returning to Manshád and joining some
three hundred spectators from the town and surrounding localities.
They marched toward the home of Ustád Husayn Ursi-duz
[shoemaker] one of the believers from Yazd who had come to
Manshád during these grievous events. When the mob entered his
house, Ustád Husayn retreated to the roof. Muhammad-Sádiq
Na`ím-Ábádí [who had incited the mob earlier in the day] followed
him with the intention of killing him. Ustád Husayn, protecting
himself with a shoe-making tool, injured his head and succeeded in
warding off Muhammad-Sádiq who withdrew to the ground level.
No sooner had he fought off Muhammad-Sádiq than he was
overtaken by several individuals, led by a certain Hájí Muhammad,
who climbed a mulberry tree to gain access to the roof. Ustád
Husayn, defenseless and overpowered, was thrown from the roof
to the ground where a ruthless mob set on him with knives, clubs,
and stones, martyring this noble soul. By now it was noon.

Ustád Husayn’s aged mother ran out of the house and threw
herself on her son’s lifeless body, weeping bitterly. The heartless
mob threw stones and inflicted many injuries on this devoted
woman who was seventy years old. She became ill and only twenty
days after the martyrdom of her son passed on to the Abhá
Kingdom and was buried in Manshád’s cemetery. She was seventy
years old.

The body of Ustád Husayn was taken to the bank of the
Sháhmírí River on the outskirts of the town. He was buried behind
Bágh Sharaf, across from a bridge, by a frequented road, and
beneath mulberry trees known as Khájíh Rahimi’s orchard, where
it remains his resting-place to this day. Ustád Husayn was fifty
years old at the time of his martyrdom.

After the martyrdom of Ustád Husayn, the entire malicious
mob continued with its vicious attacks [on the lives and property of
Bahá’ís]. Arriving in a neighborhood known as Karchinár around
one o’clock in the afternoon, they encountered three believers: the
honored Áqá Husayn, son of Muhammad-Kázim; Áqá Ghulám-
`Alí, son of Hasan ibn Hájí Rajab; and Áqá Ramadán, son of Javád
ibn Hájí `Alí-Naqí. These believers were attempting to flee to the
refuge of the mountains known as Pusht Bágh Naw and Mazra`ih
`Abbás on the south side of Manshád. The mob followed them.

`Alí, the brother of Muhammad Kalántar, fired and shot Áqá
Husayn. As he fell, the mob opened fire on him, riddling his body
with bullets. Not satisfied with this act, they stoned what remained
of his mortal frame. Sixty-five years old at the time of his
martyrdom, he was brought back to Karchinár quarter and buried
in his own home.

Immediately after the killing of Áqá Husayn, the murderous
mob found the esteemed Áqá Ghulám-`Alí in the same vicinity.
One of the ruffians, a certain `Abdu’l-`Alí fired on him first; then
the rest clubbed and stoned his young body until he died.
Regrettably, the honored Áqá Ramadán suffered the same fate, as
his companions. He was found taking refuge under a large rock on
the hill. They dropped the rock on him, killing him.

Áqá Ramadán was twenty-two years old at the time of his
martyrdom. He was buried in the same mountain, about a 1000-
yard up the hill, near the place that he suffered martyrdom. Áqá

Ghulám-`Alí was eighteen years old at the time of martyrdom. He
was buried on the same hill, some distance above the resting-place
of Áqá Ramadán, locations that would remain their permanent
gravesites.

The mob remained on the hill until sunset. They then turned
back to Manshád looking for Bahá’ís. On the way, passing through
the Muhammad-Ábád region, they came upon the honored Siyyid
Mírzá, son of Siyyid Ahmad. Having left his home out of fear of
the enemies, he had lain down to rest by a wall on the northern
mountains of Manshád, known as Kúh Murád-`Alí, and had fallen
asleep on the ground. Seeing him, two of the hooligans, Ghulám-
`Alí, son of Hájí Muhammad, and Ghulám-Husayn, son of Mírzá
`Alí-Ridá, picked up a massive rock and delivered a fatal blow to
the head of the sleeping and defenseless Siyyid Mírzá.

He was carried to and buried there in his own orchard in
Muhammad-Abad quarter, which to this day remains his restingplace. He was seventy-five years old on the day of his martyrdom.

To sum up, on that first day of upheavals, from one hour
before noon until sunset, seven believers were put to death in the
most inhumane and reprehensible ways. No sound could be heard
that day except the shouts of a celebrating mass and the roar of
gunfire. Only God knows what befell me all during those tragic
hours. At times I was given the news of yet another dear friend
being put to death or heard the taunting and jeering of the mob in
the streets. At other times the foes would congratulate each other.
All through this I was constantly being threatened with death, and
yet I had no choice but to witness and remain patient in light of the
horrendous events encircling the community. …

[Sunday, 28 June]

The next day, Sunday, 2 Rabí`u’th-Thání 1321 A.H. [28 June
1903], this servant was visiting one of the friends, Hájí `Alí-
Muhammad, at the hour of dawn. As I left his house, I saw ten
gunmen from Khabarí, Zardankí and Chár-Ráhí [villages] enter the
town. There were: Ghulám-Husayn Khabarí and his three sons,
Ahmad Khán, Ridá-Qulí, and Hasan Khán; Khayru’lláh Chár-
Ráhí; Hájí, son of Qurbán-`Alí Khabarí; Ghulám-Ridá Zardankí;
Muhammad, son of Husayn Chár-Ráhí; Hasan Sháh-Ridá; and
Iskandar Chár-Ráhí. I asked a native of Manshád on the street who
these gunmen were, and he said, “Having heard about the killings
and plundering of the possessions of the Bahá’ís of Yazd and
Manshád, they have come to have their share in it too.” When the
news of their arrival reached the rioting mob, they joined forces
and started toward the homes of the believers.

The first home and shop they came upon belonged to [two
previously mentioned brothers] Shátir Hasan and Áqá `Alí-Akbar.
All their belongings were either destroyed or plundered; even the
grapevines in their garden were uprooted and smashed. The house
and shop were then set afire.

Afterward, about two hours before noon, the mob moved on
to the house of Muhammad-Báqir, son of Hasan ibn Sálih, one of
the believers of Yazd visiting Manshád. Another believer, Mullá
Muhammad, son of Mandar-kar Manshádí, had taken refuge on the
second floor of the house as well. Three persons from the rioting
gang entered the house: Hájí Husayn; `Alí-Akbar; and Hájí
Husayn-`Ali, son of Hájí `Alí-Akbar.

They located Mullá Muhammad. Hájí Husayn-`Ali said to his
two cohorts, “The honored Mullá Muhammad has been my teacher
and educator. I suggest that we leave him alone and spare his life.”
The other two would not consent to this and brought Mullá
Muhammad downstairs and told the other ruffians about his
presence. The mob and the [ten] gunmen circled around him. One

of the Khabari gunmen, Ghulám-Ridá Zardankí, fired a shot at his
chest, which was followed by another shot by `Alí-Akbar. Then the
rest either opened fire on Mullá Muhammad or stoned and clubbed
him.

After viciously killing him, they tied a rope to his feet and
dragged his sacred body to the back of Áqá `Alí-Akbar’s house
and threw it on a stone-filled field front of Shahsuni’s house. Two
of them, Zaynu’l-`Ábidín `Attár and his son Hasan-`Alí, residence
of Rahat-Ábád farm, brought kerosene and another, `Alí `Arab,
poured it over the body and set it on fire. As the body burned, the
rest of them continued to stone it, so much so that the charred
remains were completely buried under the rocks. When the last
parts of Mullá Muhammad’s body were covered, some of the thugs
and murderers poured water over the pile of rocks and left the
scene.

That evening, his son, Ustád Naqí, with the help of another
believer, Hájí `Alí-Muhammad, took the body and buried it in a
field known as Sar-Mu, belonging to Mullá Muhammad himself.
His resting-place remains to this day at the same spot. He was
fifty-eight years old at the time of his martyrdom.

On the first day of the troubles, fearing the onslaught of the
evildoers, [a group of Bahá’ís] had taken refuge in the nearby
mountains on the eastern side of the town, behind the Mazra’ih
Turks. They included: the honored Shátir Hasan Khabbáz [baker],
Áqá `Alí-Akbar, and Assadu’lláh, sons of the late Mírzá Ibráhím
Khabbáz; Áqá Hasan-`Alí; Javád; Áqá Siyyid Taqí; Áqá Siyyid
Baqír; Siyyid Husayn; children of the late Áqá Siyyid Ahmad; Áqá
Siyyid Muhammad, son of Siyyid Taqí; Áqá Mírzá Muhammad-
Hudá; `Abdu’l-Vahháb; `Abdu’r-Rasúl; and Áqá Muhammad, son
of Mihdí.

A certain Rajab-`Alí, who previously often frequented the
Bahá’í gatherings and on occasions had expressed his love and
allegiance to the Faith and had been friendly to the believers,
learned of their hiding place in the mountains. Sunday night he
went to visit them. Because the believers trusted him, they inquired
about the events of recent days, asking further about the friends
who had been murdered, their families, and their own households
and relatives who were left behind. Rajab-`Alí told the Bahá’ís
about the upheavals, the martyrdom of friends and the generally
disastrous condition of the believers in town. When the group
asked what was to come, Rajab-`Alí told them, “Today a group of
Khabari gunmen have entered Manshád and the local thugs plan to
invite some other hoodlums from the villages of Taft and Mihríjird
to come. Tomorrow morning three, perhaps four, hundred of them
will circle this hill and will not allow one of you [Bahá’ís] to
escape as all will be slain and your possessions plundered.”

On hearing this, since they trusted this man – though he had
never inhaled the fragrance of certitude – the believers became
greatly perturbed. The refugees decided that in the middle of the
night they would descend the hill and travel in a separate direction.
Little did they know that Rajab-`Alí was devoid of any spiritual
qualities and was completely insincere. When they dispersed in the
dead of the night, Áqá `Alí-Akbar had a bad fall and broke his leg.
… Shátir Hasan was also severely injured when a rock rolled over
his foot. As a result, these two brothers were obliged to remain in
the hills and could not disperse with the others.

Meanwhile, upon leaving the group, Rajab-`Alí, went
directly to the home of Muhammad Kalántar and gave him a
thorough report of the plans of the Bahá’ís and the condition of the
two brothers in the hills.

[Monday, 29 June]

The next morning, Monday, 3 Rabí`u’th-Thání 1321 A.H.
[29 June 1903], was the third day of the turbulence. Muhammad
Kalántar dispatched the Khabari gunmen, Manshád’s thugs, some
hooligans from Taft and Yazd, along with two `Arabs of Fars who
happened to be in Manshád on that day, to the hills with
instructions to [find and] kill the two brothers. A very large
number of agitators and mischief-makers of Manshád and other
places, including both young and old, also accompanied these men.

Meanwhile, early in the morning, Shátir Hasan, [in spite of
his injuries,] had come down the hill to fetch water for his
illustrious brother, who was in great pain. He was by a small
spring, situated some two thousand yards above the Hujjat-Ábád
Farm, known as Mazra`ih Kahkum Buzurg, when the mob spotted
him by the oak trees. Circling him, they demanded to know the
whereabouts of his brother. Shátir Hasan told the group that the
night before, while he was running, a rock had fallen on him and
cut his foot, causing it to bleed badly, and, if they followed the
blood trail, it would lead to his brother, Áqá `Alí-Akbar.

A number of men remained with him to ensure that he would
not go anywhere. The rest followed the blood trail until they
reached the top of the hill and saw Áqá `Alí-Akbar, who was very
weak and could not move. When he was spotted, one of the
gunmen, Muhammad Rabí`, son-in-law of the Kalántar, shot him,
following which Ridá Shikárí [hunter] from the village of
Banádak-Sádát, and then the other townspeople also launched a
volley of bullets.

After killing `Alí-Akbar, they left the body in the same spot
and came back down to join the rest by the stream. Shátir Hasan
had some rock candy, which he distributed among the mob and
assassins. Then he took off his outer garments and divided them
among the mob. … Having thereby prepared himself for his

martyrdom, he asked if he could drink some water before they
killed him. He was told, “Go to the stream and drink some.” Shátir
Hasan said, “Though I know you will not allow me time to drink, I
am resigned to the will of God and welcome His decrees.” … As
soon as he had taken a few steps toward the stream, seventeen of
the Khabari, `Arabs of Fárs, and Manshádí gunmen shot him in the
back. He fell to the ground, only to receive a second volley from
the same seventeen people. This was followed by a third round of
shots. In all, a total of fifty-one bullets pierced his beloved body.

After Shátir Hasan’s martyrdom, his body was left by the
same stream. Later that evening a few of the friends brought back
his remains to Manshád, placed it in a wooden coffin and hid the
coffin in his own home for four months until it was safe to bury it
in the same Hujjat-Ábád Farm, on the eastern flank of a large pool
known as Mazra`ih Kahkum Buzurg.

Forty days after the martyrdom of the honored Áqá `Alí-
Akbar, nine of the believers of Manshád returned quietly at night
to the hills and located his body. This group included: Áqá `Alí-
Akbar, son of Muhammad and a nephew of the martyred Áqá `Alí-
Akbar; Áqá Javád, son of martyred Mullá Bábá’í; Áqá `Alí-Akbar,
son of Hájí `Alí-Muhammad; Áqá `Alí-Muhammad, son of
martyred Áqá Mírzá Muhammad; Áqá Haydar, son of Taqí; Áqá
Mírzá `Alí Muqaní [well-digger]; Áqá Ghulám-Husayn, son of
Hájí Ja`far; Áqá Mírzá `Alí-Akbar, son of Husayn ibn Hájí
Nasru’llah; Áqá `Abdu’l-Vahhab. They also placed his sanctified
remains in a casket and buried it at his own home in Manshád.

Presently the burial spot of the honored Shátir Hasan is in the
same Hujjat-Ábád Farm, known as Mazra`ih Kuhkum Buzurg, and
the resting-place of the esteemed Áqá `Ali-Akbar is in his own
residence in Manshád. Áqá `Ali-Akbar was fifty-six years old at
the time of his martyrdom, while Shátir Hasan was sixty years old.

[Tuesday, 30 June]

On Tuesday, 4 Rabí`u’th-Thání 1321 A.H. [30 June 1903],
the mob learned of the hiding place of the beloved Áqá `Alí-Akbar,
son of Hasan ibn Hájí Rajab, who had taken refuge in the house of
his son-in-law, Ghulám-Ridá, known as Ghulám-Zagh. About one
hour before noon the mob rushed to the house, located him [Áqá
`Alí-Akbar], and dragged him outside to the streets. First, one of
the gunmen, Ghulám-Ridá, son of Husayn, shot him. This was
followed by a severe blow to the head with a heavy club, which
Husayn-`Alí, son of Hájí Muhammad, carried for this purpose, that
rendered him unconscious. The rest of the crowd then set upon
him, stoning, clubbing, and firing at him. His body then was
thrown off a nearby bridge into the river, where it remained until
that evening when a few of the believers took his body and buried
him in one of his orchards in the `Arab quarter of Manshád, where
it remains to this day. The honored Áqá `Alí-Akbar was fifty years
old at the time of martyrdom. His slaying took place one hour
before noon.

[Wednesday, 1 July]

Wednesday morning, 5 Rabí`u’th-Thání 1321 A.H. [1 July
1903], the crowd learned of yet another Bahá’í in hiding. This time
it was Áqá Mírzá Husayn, son of Sádiq ibn Hájí Muhammad-`Alí,
who had been hiding in the northern hills, known as the mountains
of Murghistán and Murád-`Alí. Around noontime two of the thugs,
Javád, son of Ghulám-`Alí Najjár [carpenter] Manshádí, and
Zaynu’l-`Ábidín Yazdí, son of `Alí-Akbar, went into the hills,
located Áqá Mírzá Husayn, and captured him.

He was brought back to Manshád and taken to the home of
Muhammad-Rabí`. Áqá Mírzá Husayn asked for a drink of water,

in response to which the aforementioned Muhammad-Sádiq
Na`ím-Ábádí unsheathed a large knife and stabbed him in the
chest, saying, “Water for you is the tip of this dagger!” The man
turned to the mob and said, “O people, I had vowed to drink the
blood of these Bábís. Now watch me fulfill my vow.” He pulled
the knife out of the body and licked all the blood off it. Then he
signaled the mob to shoot Áqá Mírzá Husayn, which the crazed
gunmen were happy to do with many volleys. Áqá Mírzá Husayn
fell to the ground. Not being satisfied with that, Akbar, son of
Ahmad, Javád, son of Ghulám-`Ali Najjár, Husayn-`Ali, son of
Hájí Muhammad, and Akbar, son of Ibráhím, and a number of
other ruffians then circled his remains and stoned and clubbed him.
After killing him in that fashion two hours before10 noon, they tied
a rope to his feet and dragged him through the streets of Manshád
until they reached the Shahsuni home, where they deposited his
remains. That evening his wife took the body and quietly buried it
in a nearby Bagh Kamali belonging to Áqá Mírzá Husayn, in front
of the building, where it remains to this day. He was sixty years
old at the time of martyrdom.

That same day Muhammad Kalántar sent some of his men to
arrest Áqá Yádu’lláh, son of Áqá Mírzá Husayn. The boy, who
was no more than twelve years old, was taken to the home of the
Kalántar so he might also be put to death. In the ensuing gathering
in which this servant was also present, I told Muhammad Kalántar,
“The boy is a minor and religious laws are not applicable to him.
Instruct your men not to kill him.” The hoodlums still wanted to
slay the child. To ensure his freedom, I suggested to the Kalántar,
“If you agree, collect some money from the mother as a price for
his liberty.” He accepted my request, and the mother of the child
was called. Upon collecting a sum, he allowed the boy to leave.

Most likely typist error and “after” is meant.

Again, on the same Wednesday, the mob, after killing Áqá
Mírzá Husayn, went to Kuzh neighborhood, situated on the
outskirts of Manshád on the way to Káv-Afshád. At that time one
of the believers, Áqá `Alí-Muhammad, son of Hájí Husayn ibn
Hájí `Alí-Akbar Turk, was hiding from the bloodthirsty crowd in
the home of Husayn, son of Hasan ibn Panáh-`Alí. Four thugs
entered the house; they were: Hasan-`Alí, son of Hájí Muhammad;
Javád, son of Muhammad Hádí; `Alí-Akbar, son of Ibráhím; and
`Alí-Akbar, son of Hájí Husayn. Along with some other hoodlums,
they located the honored Áqá `Alí-Muhammad, and took him
outside and dragged him to the shop of Mírzá Vald [son of] Ustád
Ja`far Sabbagh [painter]. One of the gunmen, `Alí-Akbar, son of
Hájí Husayn, aimed his gun at Áqá `Alí-Muhammad’s head and
fired. He immediately fell to the ground at which time the rest of
the crowd began stoning him. At that moment, while the severely
injured Áqá `Alí-Muhammad was breathing his last breaths,
Biman-`Ali, son of Ghulám-Ridá, approached him. This heartless
individual opened Áqá `Alí-Muhammad’s mouth, filled it with
sand and soil, and then kicked him in chest until he was dead.

A rope was tied to his feet, and he was dragged and paraded
to the front door of the martyred Shátir Hasan’s home, [the
believer whom the same people had killed earlier]. His body was
left there until nighttime, when one of the believers gathered his
remains and buried them in northern orchard of the residence, next
to a wall, where they remain to this day. Áqá `Alí-Muhammad was
forty-five years old at the time of martyrdom.

[Thursday, 2 July]

The next day, Thursday, 6 Rabí`u’th-Thání 1321 A.H. [2 July
1903], two hours before noon, four men entered the home of
Khadíjih-Sultán, an elderly Bahá’í woman, daughter of Hájí Rajab
and mother of the martyred Áqá Ghulám-Ridá, son of Hájí `Ali-

Naqí. The four assailants were: Ghulám-Ridá, son of Husayn; `Alí,
son of Hájí Akbar; Ahmad, son of Hájí Ghulám; and Ghulám-Ridá
Tazarjání. They took her to the home of Muhammad Kalántar and
requested his permission to kill her. He instructed them to take her
away, thereby signaling his consent. The men took her to the top of
tikiyih11 in the town center and pushed her off the roof. The
women of Manshád gathered around her body and first removed
her cheddar and veil, after which men and women alike stoned her
sanctified remains. Khadíjih-Sultán, who was later buried in her
own home in Karami quarter, where she remains to the present
day, was sixty-five years old at the time of her death.

[Friday, 3 July]

On Friday, 7 Rabí`u’th-Thání 1321 A.H. [3 July 1903], Áqá
Siyyid Javád, son of Áqá Siyyid Taqí, had taken refuge in his
home. Ghulám-Ridá, son of Husayn, [who was one of the men
from the killing mob,] learned of Áqá Siyyid Javád’s whereabouts
and went to his house, captured him, and brought him out. His
three young daughters, who were only nine, seven, and five years
old, began to weep and plead with the man to leave their father
alone. They even begged to be killed in place of their father. The
daughters, tears pouring from their eyes, encircled their dear father
and held tight to him and at times pleaded with that stonehearted
man by grabbing the hem of his garment. Determined to take Áqá
Javád’s life, the man ignored all the children’s plea and cries. He
used his club and kicks to separate the daughters from their father
and, violently slapping them, forced them to let go of their father.

By now an eager ill-intending crowd had gathered and was
watching the whole incident. Áqá Siyyid Javád’s hands were tied

A building where large gatherings for mourning of the martyred Imáms
are held.

behind his back, and with bare feet and head he was taken to the
home of Muhammad Kalántar. ... At that moment, when they
brought Áqá Siyyid Javád, I happened to be visiting the Kalántar at
his home. Áqá Javád’s countenance seemed to glow with joy,
extreme happiness, and certitude. He was radiating a heavenly
smile as he entered the room. He was not speaking to anyone. ...

Muhammad Kalántar appeared on the roof of the house. The
crowd told the Kalántar that they had captured this Bahá’í. He said,
“Why have you brought the Siyyid to me?” And with the wave of
his hand the Kalántar signaled his approval for him to be taken
away and be killed. The mob paraded the Siyyid to Manshád’s
Maydan Nakhl [palm tree square]. One of them, Javád, son of
Ghulám-`Alí Najjár [carpenter], fired a bullet that shattered his
skull. He fell to ground. Others joined in by firing their guns at him
and engaging in their ritual stoning, cursing, and defaming of the
remains. The three principle slayers were: Ghulám-Ridá, son of
Husayn; `Alí-Akbar, son of Hájí Husayn; and Ghulám-Ridá
Tazarjání.

It was an hour before noon when Áqá Siyyid Javád drank the
cup of martyrdom. Later his remains were dropped into a pit used
for preparing charcoal, located behind Shahsuni’s house, which
serves to this day as his burial place. It was an hour before noon
when Áqá Siyyid Javád drank the cup of martyrdom. He was forty
years old.

[Saturday, 4 July]

On Saturday, 8 Rabí`u’th-Thání 1321 A.H. [4 July 1903], the
honored Áqá Muhammad-`Alí, son of Hájí Nasru’lláh, had taken
refuge in the house of his nephew, Áqá Mírzá Ahmad, when six
men entered the house to capture him. These six were: Ghulám-
Ridá, son of Husayn; Mírzá `Alí-Akbar and Mírzá Javád, sons of

Ridá; Siyyid Muhammad-`Alí Rawdih-khan [reciter]; Siyyid
Husayn, son of Siyyid Ibráhím; and Muhammad, son of Ridá.
They were joined by a number of other ruffians.

They tied a rope around the neck of Áqá Muhammad-`Ali,
and two men, Muhammad, son of Ridá, and Ghulám-Ridá, son of
Husayn, forcefully pulled each end. Such is how Áqá Muhammad-
’Alí was martyred two hours before sunset. …

After the killing, they stoned and clubbed his remains and left
the body. That evening the believers took his remains to the `Arab
quarter and buried him in an orchard belonging to Áqá
Muhammad-’Alí himself, where his resting-place remains to this
day. He was fifty years old.

[Sunday, 5 July]

The following day, Sunday, 9 Rabí`u’th-Thání 1321 A.H. [5
July 1903], the honored Áqá Ghulám-Ridá, son of Hájí `Alí-Naqí,
who had also taken refuge at a home of a friend, Siyyid Ridá, son
of Mírzá Jamál, was discovered by Siyyid Husayn, son of Siyyid
`Alí-Ridá. He informed four of the men [who had committed many
of the earlier killings]: Muhammad-Sádiq Na`ím-Ábádí; Mírzá
Ridá, son of Hájí Siyyid Mírzá the Imám Jum`ih of Manshád;
Siyyid Husayn, son of Hájí Siyyid Mahmúd; and Siyyid Ibráhím,
son of Siyyid `Alí-Ridá. They came together with a large mob and
seized the esteemed Áqá Ghulám-Ridá.

They tied his hands behind him, leading him through the
streets and eventually to a neighborhood known as Pusht Bágh.
There he was shot by two of the gunmen, Siyyid Husayn, son of
Hájí Siyyid Mahmúd, and Siyyid Ibráhím, son of Siyyid `Alí-Ridá.
Each fired a fatal shot at him. His body was stoned, clubbed, and

then thrown into a nearby well. It was three hours into the
morning.

Two months later his body was recovered from the well by
fellow believers and buried in his own home at a site near the
grave of his mother, Khadíjih Sultán, whom the same people had
killed earlier. These two souls, the mother and the son, are still
buried next to each other in the Karami quarters. He was forty
years old at the time of martyrdom.

[Thursday, 9 July]

The honored Áqá Assadu’lláh, an illustrious son of Mírzá
Ibráhím Khabbáz [baker], and a brother of the martyred Shátir
Hasan and Áqá `Alí-Akbar, was in hiding during the ensuing
upheavals and commotion in Manshád. On Wednesday evening, 12
Rabí`u’th-Thání 1321 A.H. [8 July 1903], he decided to leave for
Yazd on foot. Together with his traveling companion, Siyyid `Alí,
son of Hájí Siyyid Ahmad Manshádí, they took a route through the
valleys outside of town.

The next dawn, while passing through Gudar-zar, a wellknown curve in the road, several men from the village of Mihríjird
recognized Áqá Assadu’llah and encircled and seized both
believers. The villagers immediately took them to a nearby farm
known as Ibráhím-Ábád, or perhaps better known as Mazra`ih
Hájíha, situated at the foot of the same Gudar-zar. They
interrogated the two, and each was given the opportunity to recant.
Siyyid-`Alí, who was a Muslim, was set free. Áqá Assadu’lláh,
however, was detained.

The people sent a report of the day’s event to the Imám-
Jum`ih of Yazd, Mírzá Ibráhím, who was visiting the nearby
village of Tazarján. When the messenger arrived to deliver the

report, he was intercepted by one of the community leaders, Hájí
Mírzá Muhammad-`Alí Tazarjání, known as Hájí Qiblih, who took
the report and read its contents. Then, without consulting the
religious leader, the Imám-Jum`ih, he summoned six gunmen of
Taft who were in Tazarjan at that time: `Abdu’l-Khaliq; Siyyid
Mihdí, known as Shimru; Hájí Siyyid `Alí-Akbar Siyáh; Akbar,
son of Ibráhím Zarri` [farmer]; `Abdu’l-Vahháb; and Siyyid
Husayn `Arab. He acquainted them with the events of the day, and
the manner that Áqá Assadu’lláh was captured and where he was
held. Further, he instructed the men to proceed at once to the farm
of Ibráhím-Ábád and to slay the prisoner. They departed
immediately.

When the six evildoers came to the farm, they took Áqá
Assadu’lláh to the rooftop of a building on the farm belonging to a
certain Siyyid Muhammad and asked if he was a Bahá’í. On
hearing an affirmative response, one of the men, Siyyid Husayn
`Arab, stabbed him with a knife, and the others mercilessly shot
him. His body was thrown into the streets, where it lay untouched
for only a short while. This martyrdom occurred three hours into
the afternoon.

Meanwhile, upon learning of Áqá Assadu’lláh’s arrest, ten of
the Manshád’s thugs rode to the Ibráhím-Ábád farm. The ten
assailants were: Ghulám-Ridá, son of Husayn; `Alí-Akbar, son of
Ibráhím; Muhammad, son of Ridá; Ghulám-Husayn `Áshiq; Mírzá,
son of Ustád Ja`far Sabbágh [painter]; Hasan-`Alí, son of Hájí
Muhammad; Javád and Hájí, sons of Ghulám-`Alí Najjár
[carpenter]; Mihdí, son of Umm-Laylí; and Siyyid Yahyá, son of
Mírzá Ibráhím.

Arriving about an hour after Áqá Assadu’lláh was executed
by the Taft’s gunmen, one of the [Manshádí] men, `Alí-Akbar, son
of Ibráhím, approached the body and with his carpenter’s ax
severed the head. The head was brought back to Manshád and

thrown on the ground in Maydan Nakhl [town’s palm-tree square].
It remained there for three hours ... and then was taken and hung
from the door of Áqá Assadu’lláh’s own haberdasher shop, where
passers-by stoned it. On seeing this spectacle, Mullá Muhammad-
Husayn Rawdih-khan, a well-known Muslim reciter, cried out, “O
people! In Karbalá the infidel Baní Umayyih had the temerity to
kill the Fifth of the Holy Household12, the Prince of the Martyrs
[Imám Husayn], and hung his blessed head from the gates of the
city, for which the people of Islam have cursed them for centuries.
Today you have committed the same exact shameful act of the
infidels!” Upon hearing this, the people stopped their assault on the
severed head.

A day later the head was taken down and carried to the home
of the victim’s brother, Husayn-Bábá, next door to the same shop,
and buried. Áqá Assadu’lláh’s headless body, still lying in the
same field in the Ibrahim-Ábád farm, was thrown in a well. Two
months later one of the believers by the name of `Alí-Ridá, son of
Fayyad-Muqani [well digger], removed his body from the well and
buried it at the same farm where Áqá Assadu’lláh had been
martyred.

Four months later, Áqá Mírzá Assadu’llah, son of Mírzá
Ismá`íl, who was a relative of the martyred Áqá Assadu’llah,
exhumed the sacred head of Áqá Assadu’llah and placed it in the
same coffin used for Shátir Hasan. This coffin was taken to the
aforementioned Mazra`ih Kuhkum [Buzurg] for burial. Presently
the body of Áqá Assadu’llah is buried in the farm known as
Ibrahim-Ábád, while his head is interned in Mazra`ih Kuhkum,
known as Hujjat-Ábád, buried with his brother [Shátir Hasan]. Áqá
Assadu’lláh was thirty-five years old at the time of martyrdom.

Al-i `Aba, or the Holy Household, is a reference to the 14 Sacred Figures
of Shi`ih Islam: Muhammad, Fatimih, and the 12 Imams. Imam Husayn,
Who was martyred in Karbala, was the fifth in this line.

[Friday, 10 July]

On Friday, 14 Rabí`u’th-Thání 1321 A.H. [10 July 1903],
Áqá Mírzá Muhammad, the illustrious son of the martyred Áqá
Mullá `Alí-Akbar, had taken refuge in a farmhouse belonging to
Siyyid `Alí-Akbar, son of Hájí Siyyid Husayn. Abu’l-Qasim, son
of Ghulám-Ridá, learned of his whereabouts and informed the
thugs and rioters.

It was two hours before noon when more than two hundred
attackers, rebels and spectators gathered around the farmhouse.
They went inside, captured Áqá Mírzá Muhammad, and restrained
him by tying his hands behind him. Then they dragged him to the
home of Áqá `Alí-Akbar, who had been martyred days earlier.
There he was tied to a pine tree behind the house and executed
with successive volleys of gunfire. His body was then untied,
doused with kerosene brought by Zaynu’l-`Abidin `Attar, and set
on fire, ... all the while being stoned by the murderers and kicked
by two of the slayers, Javad, son of Ghulám-`Alí Najjár, and
Baman-`Ali, son of Ghulám-Ridá. ...

After the mod had dispersed, one of the non-Bahá’í relatives
of Áqá Mírzá Muhammad, a certain Siyyid Mihdí, took his
sanctified remains and buried him in an orchard adjacent to the
residence of Áqá Mírzá Muhammad, known as Áqá Rida’i’s field,
where remains his resting-place to this day. Áqá Mírzá Muhammad
was forty-three years old.

On the same day, Áqá Siyyid Husayn, son of Áqá Siyyid
Ahmad, was yet another Bahá’í who had taken refuge at the home
of a Muslim friend, Siyyid Áqá’í. Two days before Manshád’s
convulsions, his eldest son, Siyyid Javád, who was only fourteen
years old, had fallen while working in the farm fields with his

grandfather, breaking one leg and severely injuring the other. His
injuries were so severe that he could not move and was bedridden.
Every day I would visit the boy and tend to his wounds. On the
first day of the upheaval the wife of Áqá Siyyid Husayn, fearing
the enmity of the thugs, had taken her injured son to the home of
Siyyid Áqá’í to be with his father. Thus Siyyid Husayn, his wife,
and Siyyid Javád were all three hiding there. Siyyid Husayn also
had another younger son and daughter who were left alone. These
two homeless young children were each day in a different house
and at nights, hungry, thirsty, and desolate, would hide in the fields
or mountains.

On that Friday, which was now the fourteenth day of the
troubles, the vicious mob was searching every household in
Manshád in hope of finding more Bahá’ís to kill. Siyyid Áqá’í
informed Áqá Siyyid Husayn’s wife of the day’s events, indicating
to her that soon his house would be searched and did not want Áqá
Siyyid Husayn to be killed in his house. When Áqá Siyyid Husayn
learned of the conversation from his wife, he told her that his death
was near. He alone left the home that had been his family’s refuge,
bidding farewell to his wife and son. Taking the advice of his host,
he changed his clothes and took refuge behind the pulpit of the
nearby mosque. His host had asked him to remain there until the
mob had finished searching his house. Then he would be able to
return.

Although the anticipated search of the house did not result in
any findings, a number of women in the neighborhood reported
having seen Siyyid Husayn in the mosque. Siyyid Husayn, aware
of his dire situation, had no choice but to leave the mosque,
running a distance of two hundred yards and then climbing over a
wall into a wheat field. He hid in the wheat but was spotted by a
woman who told Ibráhím, son of Umm-Liylá, who entered the
field and searched until he found Siyyid Husayn. Upon finding
him, Ibráhím, immediately struck him with a wooden club, while

another, Husayn-`Alí, son of Hájí Muhammad, fired at Siyyid
Husayn’s face. Thereupon, Siyyid Husayn, son of Siyyid Ibráhím,
decided to fire on the victim, but the gun did not discharge.
However, the honored Siyyid Husayn had already fallen down with
that very first bullet.

Ghulám-Ridá Tazarjání threw Siyyid Husayn, who was
nearly dead, over the same wall he had earlier climbed and then
dragged him by his feet to the house of Mullá Bábá’í, a [soon-to
be] martyr himself. The honored Siyyid Husayn still had some life
left in him when his wife and son were informed and quickly ran to
the scene but were stopped and assaulted by the curses and
obscenities shouted at them by Ghulám-Ridá, son of Husayn. In
their fear, the wretched believers sat on the ground, while Ghulám-
Ridá continued his abusive language towards the wife.

After the departure of Ghulám-Ridá, they dared go near
Siyyid Husayn. Upon hearing the crying voices of his family, he
opened his eyes and looked at his wife and children. The family
threw themselves on his body, and he embraced them tenderly.
While holding his loved ones and several teardrops streaming from
his eyes, Áqá Siyyid Husayn’s hallowed spirit left for the Exalted
Paradise. That evening his remains were taken to his home in the
Mírzá quarters of the city and buried in front of the building, where
it serves as his burial-place to this day. He was forty years old.

When he heard the news of his father’s martyrdom, the
bedridden and broken-hearted Siyyid Javád pleaded for one last
opportunity to visit and bid farewell to his father. Unfortunately,
no one paid any attention to this poor boy, though he was only a
short distance away from his fallen father. After Siyyid Husayn’s
death, Siyyid Javád was taken back to his own home. He was
constantly heard saying and praying, “How I wish that the enemies
had seen me and taken my life on that day too! If only they would
come now and cut my heart out allowing me to join that exalted

soul!” Not a day went by that he did not wish for his own death.
His wailing and lamenting were destined to be as ephemeral as his
fleeting life, for he was to outlive his father’s brutal martyrdom by
only fourteen days. Every night his mother would take the other
two children, afraid that the neighbors would bring harm to them,
and spend the night at Siyyid Áqá’í’s home. Each night Siyyid
Javád would beg his mother not to leave him alone. He feared he
would die alone. But the poor mother had no choice but to look
after the other two young children and protect them. When she
returned home on Friday, 28 Rabí`u’th-Thání 1321 A.H. [24 July
1903], she found her son’s lifeless body in his bed. After his
mother mourned for his death, Siyyid Javád, according to his
wishes, was laid to rest next to Siyyid Husayn, where to this day
both the father and son remain – a union in both this world and the
next.

On the same Friday [10 July] that Siyyid Husayn was
martyred, another young man by the name of Áqá Husayn-`Alí,
son of the [soon-to-be] martyred Mullá Baba’i, was also martyred.

Fearing the bloodthirsty mob, this young man had gone to the
mountains on the north side of Manshád, known as Murghistán
Mountains, where he hid in a cave. When the mob was finished
with Siyyid Husayn, some three hours before sunset, they went to
the mountains in search of other believers. `Ali-Akbar, son of
Ibráhím, together with other thugs located Áqá Husayn-`Alí. They
captured him with the intention of bringing him to Ja`far-Ábád,
one of Manshád’s neighborhoods. On the way that youth fell
victim to countless beatings and stoning. When they reached a
field known as Bágh Javádí, in a final act of contempt, one of his
attackers, `Alí-Akbar, son of Ibráhím, fired at him, while Ghulám-
Ridá, son of `Alí, and Háshim, from the Fayúj tribe, beat him to
death with sticks and stones. He was buried on that spot, at the
tender age of nineteen.

[Saturday, 11 July]

The following day, 15 Rabí`u’th-Thání 1321 A.H. [11 July
1903], Áqá Ghulám-Husayn, son of Taqí Dallal [broker], a Bahá’í
from Yazd who had come to Manshád to escape the brutal pogrom
unfolding there, along with another Bahá’í named Áqá Siyyid
Báqir, son of the late Siyyid Ahmad Manshádí and a brother of the
martyred Áqá Siyyid Husayn, were found hiding in one of the
caves in the eastern mountains, behind the Turks’ farm. Two hours
after sunrise the mob surrounded the cave and at first, Ghulám-
Ridá, son of Husayn, called for the two believers, Áqá Siyyid
Báqir and Áqá Ghulám-Husayn, to surrender. Acquiescing, they
emerged, whereupon Áqá Ghulám-Husayn was killed instantly by
a huge volley of gunfire and later beheaded. His headless body was
left alone and later was buried in the same spot. His head was
taken to Muhammad Kalántar, who instructed one of his
messengers, Mírzá Muhammad-`Alí, son of Husayn Turk, to take it
as a gift to Mírzá Fathu’lláh, the Mushíru’l-Mamálik, the [newlyappointed] Governor of the province of Yazd. This head was
buried in Yazd, near Mussala City-gate, towards the Qiblih, about
three yards from the river. Áqá Ghulám-Husayn was sixty-three
years old at the time of his martyrdom.13

After Áqá Ghulám-Husayn was assassinated, the mob sought
out Áqá Siyyid Báqir, who had escaped the fate of his companion
and returned to his own home some time earlier. Since it was
getting warm, and people seemed thirsty, Áqá Siyyid Báqir invited
the men inside to have some fruit. They accepted his invitation and
entered. After enjoying the refreshments and fruits that Áqá Siyyid
Báqir offered them, they arrested him and, tying his hands, led him

The last two sentences occurs further in the narrative, but to improve the
flow, it has been moved to this spot.

to the home of Muhammad Kalántar, who ordered his
imprisonment.

On that same day Siyyid `Alí14, out of fear, decided to leave
Manshád and started toward Yazd. On the way, while between the
villages of Tazarján and Taft, three men from that area saw and
recognized him: Siyyid Sádiq, Siyyid `Alí-Akbar, and Mírzá
Muhammad-`Alí, son of Mírzá Siyyid Husayn from the village of
Turanj15.

Siyyid `Alí was summarily arrested, his hands tied behind
him, and he was taken to Tazarján where they sought the
permission of Mírzá Ibráhím, the Imám-Jum`ih of Yazd, who was
visiting, to kill their prisoner. The Imám-Jum`ih replied that, since
he was not familiar with the character of the Siyyid, it was not
possible for him to issue such a fatwá [warrant]. He advised them
instead to take the Siyyid back to Manshád and inquire from the
people of that town about him. Two hours before sunset the men
entered the town of Manshád, bringing with them Siyyid `Alí with
hands tied. They had already decided to take him to Muhammad
Kalántar and let him pronounce the verdict.

When they came to Maydan Nakhl [town’s palm-tree
square], Siyyid `Ali escaped from his three captors and sought
refuge behind the palm. By now a group of savage townspeople
had heard of their arrival and had come to see them: Ghulám-Ridá,
son of Husayn; Muhammad-Sádiq Na`im-Ábádí; Javád and Hájí,
sons of Ghulám-Ridá Najjár [carpenter]; Ahamd Javád; Ghulám-
Ridá Tazarjani; Mírzá Muhammad-`Ali Tafti, an attendant of
Prince Mírzá Siyyid Muhammad, surnamed, Navvab Vakilu’t-
Tawliyih.

The text erroneously has Siyyid Taqí.
The text erroneously has Tazyaj.

This group joined the three original assailants, and some
others, and circled Maydan Nakhl. They had surrounded the victim
and were prepared to take his life when one of the villager cried
out that the palm was sacred and that his life should be spared until
he released his hold on it.16 They ignored the man and it was about
sunset when Ghulám-Ridá Tazarjání fired the first shot, which was
followed by shots by Siyyid Sádiq Turanjí and Mírzá Muhammad-
`Alí Taftí, attendant of Navvab Vakilu’t-Tawliyih, fatally shot
Siyyid `Alí. Thus, that illustrious soul was martyred under the
palms in town’s square.

That evening, his wife removed her husband’s remains from
the scene and buried them in their home in Mírzáha quarter of
Manshád, where it remains his burial-spot to this day. He was
thirty-five years old at the time of martyrdom.

The three men who had arrested Siyyid `Alí and instigated
his murder, namely, Siyyid Sádiq, Siyyid `Ali-Akbar and Mírzá
Muhammad-`Ali of Turanj, decided before leaving town to shed
the blood of this servant. With this intention in mind they left
Maydan Nakhl and came to my home. I was alone when the three
men entered my house. Since at the time I neither knew them, nor I
was aware of their intentions, I greeted them warmly. A water-pipe
was offered, and tea was served. Then I asked them where they
were from and what business brought them to Manshád, upon

Every year in the month of Muharram, the first month in the lunar
calendar of Islam, the Shí`ís mourn the martyrdom of Imám Husayn, the
grandson of the Prophet Muhammad, in Karbalá in the year 61 A.H. As part
of the rituals commemorating the events of Karbalá, a large coffin
resembling a palm tree is prepared and covered with expensive fabrics and
decorated with daggers, swords, and mirrors. The believers carry the coffin,
representing Imám Husayn’s coffin, the procession that passes through the
streets. It appears that such a coffin was in the town-square and that Siyyid
`Ali sought refuge behind it. Hence the protests of the villagers that “the
palm was sacred” and that “his life should be spared.”

which they related to me the story of Siyyid `Alí’s martyrdom
beneath the palms. Upon hearing this, I was overwhelmed by
sorrow and grief. Seeing my condition, the men immediately left
my house. Outside, Siyyid Sádiq had asked the other two why they
had not killed me. They said that, since I had been so extremely
kind and hospitable, they did not have the heart to take my life.

That same early evening, after the mob killing of Siyyid `Alí,
the men immediately returned to the home of Muhammad
Kalántar, where Siyyid Báqir was imprisoned. It was late in the
afternoon when they took him to a field known as Mazra`ih
Turkha, to a farm known as Jan-Áqá’i. Three of them, namely,
Mírzá Muhammad-`Alí Taftí, the attendant of Navvab Vakilu’t-
Tawliyih, Ghulám-Ridá, son of Husayn, and Muhammad-Sádiq
Na`ím-Ábádí, each fired a bullet into their victim.

Later the believers took the hallowed remains and buried
them next to the grave that contained the headless body of Áqá
Ghulám-Husayn Dallal killed earlier in the day – his companion
and fellow martyr. That spot is located in Mazra`ih Turkha, by a
bent known as Kamar Kasih-Piyalih, behind Lay-Zardih River,
south-side of Káv-Afshádí Road. Siyyid Báqir was fifty-one years
old.

[Sunday, 12 July]

The following day, Sunday, 16 Rabí`u’th-Thání 1321 A.H.
[12 July 1903], the honored Muhammad, son of Mullá Bábá’í, had
taken refuge in his home when around noontime I saw three of the
rioters going in that direction: Ghulám-Ridá Tazarjání; Husayn-
`Alí, son of Hájí Muhammad; and Háshim from Fayúj tribe. I was
perplexed and deeply grief-stricken, knowing their intent to
commit yet another murder of some innocent Bahá’í, but I did not
know where they were going. When the men reached the home of

Áqá Muhammad, they entered it and brought him out. Áqá
Muhammad requested that they delay their perfidious act for an
hour so that he might say farewell to his wife and young children
and see them for one last time. The men, ignoring his plea,
answered by shooting him. At first, Háshim of Fayuj tribe shot him
in the head, which caused him to fall to the ground. Then the other
two, Ghulám-Ridá Tazarjani and Husayn-`Ali, son of Hájí
Muhammad, each shot him in turn.

`Ali-Akbar, son of Hájí Husayn, tied a rope around the
martyr’s feet and dragged him back home, where later that evening
his wife brought the body inside and laid it to rest. That house is
located in Sar-Bagh quarter of Manshád, and he remains buried
there at the present. He was twenty-three years old at the time of
martyrdom.

[Wednesday, 15 July]

The following Wednesday, 19 Rabí`u’th-Thání 1321 A.H.
[15 July 1903], the honored Mullá Bábá’í, a brother of the
illustrious [martyred] Rada’r-Rúh [and father of the recently
martyred Áqá Muhammad], found shelter in Rakur quarter, located
between Manshád and Káv-Afshád, in the home of Hájí
Muhammad-Hasan, son of Hájí Qásim.17 A woman by the name of
Hájíyyih, wife of Hájí Qásim-`Ali, who lived in that neighborhood,
learned of his whereabouts and informed Manshád’s terrorinducing populace. Soon a mob, consisting of thugs, murderers and
onlookers, totaling over two hundred, descended upon the house
where Mullá Bábá’í had taken refuge.

Mullá Bábá’í had become a believer some fifty-three years earlier, during
Vahíd Dáríbí’s visit to Yazd in April 1850.

Several men entered the home and began searching the
rooms. Ghulám-Ridá, son of Husayn, came upon the room where
Mullá Bábá’í and his son, Áqá Javád, were sitting in a dark corner.
He instructed them to come out of the room, but they said nothing.
`Ali-Akbar, son of Ibráhím, brought a lamp and entered the room
and then came out saying that Mullá Bábá’í and his son must be
shot right there, but, apprehensive of the harm that might befall his
son, Mullá Bábá’í quickly surrendered instead.

Mullá Bábá’í’s hands were tied behind his back and,
bareheaded and barefoot, he was led to the home of Hájí Siyyid
Husayn, son of Hájí Siyyid Ahmad, in the Mírzáhá section of town
to be killed. Another group captured Áqá Javád, Mullá Bábá’í’s
son, and brought him as well to be killed. Mullá Bábá’í, who was
in the middle of the crowd, could not see his son; hence he asked
Siyyid Husayn, if they had not yet killed his son, to bring him near
so he could see him one last time. Siyyid Husayn agreed and
brought the son near. When the Mullá saw his son, his last spoken
words were instructions to Áqá Javád that, should he survive, he
should arrange for the payment of a debt to a certain individual.
Bidding him farewell, Mullá Bábá’í left the boy to the care of
Siyyid Husayn, expressing the wish that he not be obliged to speak
again and so remained silent.

Although the crowd wanted to kill the boy, Siyyid Husayn
intervened and took him inside his own home. It was around noon
that the crowd moved Mullá Bábá’í once again toward the bazaar,
near the shop of Zaynu’l-`Ábidín `Attár. With his hands still firmly
tied behind him, Mullá Bábá’í was repeatedly stoned. A rock
hurled at him by Mírzá Husayn, son of Hájí Siyyid Mírzá, the
Imám Jum`ih of Manshád, fractured his forehead, from which
blood gushed forth, covering his radiant countenance. Biman-`Ali,
son of Ghulám-Ridá, threw another rock that further injured his
head and caused blood to be spilled over his face. Time after time
he was assaulted, until his white beard was soaked by his blood.

He was then taken behind the home of martyred Áqá `Alí-Akbar
where he was held for about ten minutes. During this entire time
his gaze remained fixed in the direction of the Holy Land, the
Sacred Threshold of his Beloved, as he whispered a quiet prayer.
Not one word was uttered by him in the face of his ordeal, so
poignantly did he exemplify the lesson of true faith and sacrifice.
…

In the midst of the chaos Shátir Hasan Khabbáz [baker] of
Ardikán retrieved a can of kerosene from a nearby shop of
Zaynu’l-`Abidin `Attar, poured it over Mullá Bábá’í and `Alí
`Arab Haddad Manshádí, set him ablaze. While the flames
engulfed him, those who carried guns began to shoot him. Others
were satisfied with clubbing and stoning him. Siyyid Husayn, son
of Siyyid `Ali, and Siyyid Hasan, son of Siyyid `Ali-Ridá
Manshádí, tied a rope to his feet and dragged his remains to the
home of a fellow believer, the honored Siyyid Taqí. That night,
believers retrieved the body and buried it in a land known as Mullá
Akbarí, near the home of Siyyid Taqi, where remains his burialspot to this day. Mullá Bábá’í was sixty-five years old at the time
of martyrdom.

Bahá’í Pogroms in Nearby Villages18

Village of Káv-Afshád

On Friday, 14 Rabí`u’th-Thání 1321 A.H. [10 July 1903], a
memorial gathering in honor of the Prince of the Martyrs [Imám]
Husayn ibn `Ali – may my life be a sacrifice unto His meekness –
was held at the home of Hájí Mullá Muhammad-`Alí Dahan in the
village of Káv-Afshád [where all the village men,] including a
Bahá’í named Ustád Ridá, were in attendance. Sometime during
the event a group of thugs from Manshád arrived at the gathering
and, on spotting Ustád Ridá, attempted to martyr him then and
there. Some of the natives of Káv-Afshád, however, became
agitated and prevented this slaying, arguing that, “In honor of the
rawdih-khani19 of Imám Husayn ibn `Ali, upon Him be peace, we
will not permit that he be taken from this house and be slain.” …

A sever confrontation occurred between the villagers and
Manshádí thugs, and at the end resulted in the Manshádí hooligans
being expelled from the gathering by the people of Káv-Afshád. At
the conclusion of the commemorative gathering, the esteemed
Ustád Ridá, [apprehensive of his life,] left the house and took
refuge in the house of Hasan, son Muhammad Káv-Afshádí, his
son-in-law.

However, after only two days, the local thugs decided on
slaying of Ustád Ridá. Hasan notified the ruffians of Ustád Ridá’s
whereabouts. Thereupon the house of the son-in-law was rushed

In addition to the account of the Manshád’s pogrom, Siyyid Muhammad
Tabíb Manshádí also recorded the heinous Bahá’í killings in the nearby
villages. Because of their historical importance, they have been translated as
well.
Commemoration or observance gatherings in honor of Imam Husayn.

that Sunday afternoon, 16 Rabí`u’th-Thání 1321 A.H. [12 July
1903], by the thugs who quickly captured and removed the
honored Ustád Ridá to another neighborhood of the village, known
as Sarmúr Káv-Afshád. Two of the hoodlums, Muhammad-`Alí,
son of Yádigár, and Siyyid Husayn Haddád, son of Siyyid `Ali,
prepared to kill that illustrious soul, when Ustád Ridá turned to
them and said, “My Beloved – may my soul be a sacrifice unto His
gentleness – has taught us to kiss the hand of our would-be
executioners. As the two of you intend on killing me, therefore, in
accordance with the His instructions, grant me this one last favor
of kissing your hands before being put to death.”20 On hearing this,
the two men extended their hands, which Ustád Ridá kissed
reverently. Then they tied a rope around his neck, one end being
held by Siyyid Husayn Haddád and the other held by Muhammad-
`Ali, son of Yádigár, and each pulled the rope until the victim was
suffocated. ...

After martyrdom, his body was hung from a nearby tree until
the next morning when his sacred remains were lowered and
buried by non-Bahá’ís behind and on the north side of the takiyih21
of Káv-Afshád, by the road. Presently he remains buried in the
same location.

Ustád Ridá was fifty-six years old at time of his martyrdom.

Village of Darrih

Shátir Hasan [son of Zaynu’l-`Abidin] was a Bahá’í from the
Kushak-Naw quarter of Yazd who, during this period of unrest in
This comment echoes the exhortation of Bahá’u’lláh in the Lawh Shikar
Shikkan. For the text of the tablet, see The Bahá’í World: An International
Record, Volume XVIII, 1979-1983, comp. The Universal House of Justice
(Haifa: Bahá’í World Centre, 1986), p. 11.
Takiyih is the place of worship or soothsaying for the Shi`ih Muslims.

his native town, had moved to the nearby village of Tazarján,
where he was continuing his profession of baker. When the people
of the village learned of the disturbances and turmoil in Yazd, they
congregated and surrounded Shátir Hasan, beating him with stone
and sticks, intending on killing him. With great difficulty and
struggle, Shátir Hasan was able to escape the crazed mob and
quickly left the village for Manshád. He arrived there on the same
day, three hours before sunset, and took refuge in the home of the
martyred Áqá `Alí-Akbar.

Meanwhile, the honored Áqá Mírzá Ibráhím Tabíb
Khurramsháhí, a Bahá’í of Yazd from Maydán-Sháh quarter,
escaping the wrath of the murdering mob there, made his way to
Manshád. Upon entering the city, the thugs in Manshád recognized
Áqá Mírzá Ibráhím and attempted to kill him. However, as many
of the locals did not know him, their aim was halted by others. On
the first day of troubles, [26 June,] some three hours before sunset,
the esteemed Shátir Hasan and the honored Mírzá Ibráhím left
Manshád out of the fear of the foes for the village of Darrih. They
arrived there one hour before the sunset and took a room in
Khadíjih Darvísh’s house. When the villagers became aware of the
two newcomers that very night, they surrounded the house, and a
few went inside and captured the two believers. As the villagers
were not aware of the details associated with these two, they
inquired of one another. Two of them, Ramadan, son of Hájí
Sha`ban, a native of Darrih, and Ghulám-Husayn, son of Ahmad-
Mazar, a native of Yazd, however, said to the crowd, “We know
these two; both are Bahá’ís and have just escaped from Manshád.”
The two believers, that is, Shátir Hasan and Mírzá Ibráhím, were
first completely undressed by a large mob from Darrih, led by:
Ramadan, son of Hájí Sha`ban; Ghulám-Husayn, son of Ahmad-
Mazar; Ridá, son of Akbar-Hadi; Akbar, son of Ja`far; Ridá, son of
`Ali; Habib, the son of Ustád Ridá Dallal; Ismá`íl from the village
of Darrih, son of Biman-`Ali; Siyyid `Ali; the children of Siyyid

`Ali-Rida; and Siyyid Ismá`íl, son of Siyyid Ibráhím, who was a
residence of Bagh-Gandum quarter of Yazd. …

The hands of the two distinguished men were tied behind
them. Led in front of the crowd, they were compelled to march to
Kushtkhan22 of Darrih village, to an area known as Khabbáz-
Ráraun, while sustaining injuries of rocks, stones and sticks being
thrown at them. On the way they were stoned so severely and
repeatedly that before reaching their destination, they gave life to
the Life-Giver. Their sacred remains were thrown in an empty
well, between Bágh and the pool of Mazra`ih Javádí’s aqueduct.
This well is by Ibráhím-Ábádí roadside, near a large bolder. The
well was filled with dirt until their bodies were no longer visible.
Shátir Hasan was thirty-five, and Mírzá Ibráhím Tabíb, sixty-five
years old at the time of their martyrdom.

Village of Banadak-Sadat

When on Sunday, 2 Rabí`u’th-Thání 1321 A.H. [28 June
1903], the news of the commotion and pogroms of Yazd and
Manshád and martyrdom of the divine friends had reached the ears
of the people in the village of Banádak, the inhabitants followed
the example of the thugs in Yazd and Manshád and about two
hundred of them and some others congregated two hours before the
sunset deciding on killing the Bahá’ís and spilling the blood of
those wronged-ones. They proceeded towards the Bagh-Kurk
quarter, which was one of the neighborhoods of Banádak.

The esteemed Áqá Husayn, son of Báqir, was one of the
believers of Yazd and a resident of Sahl ibn `Ali quarter, and at
that time was visiting Banádak. Through the instigation of his sonin-law, Sabzih-`Ali, the hoodlums surrounded the residence of that

An area used to slaughtering sheep.

honored person and six of them entered the house, [five of whom]
were from Banádak: Hájí Ahmad, son of Baqir; Hájí Siyyid Karím,
son of Siyyid Husayn; Muhammad, son of Husayn ibn Báqir,
Mubashir of Banádak; Mírzá Muhammad, son of Hájí Mullá
Sádiq; Chiraq-`Alí, son of Ghulám-Husayn Khájíh; and the sixth
one, Hájí Karim Shurmal, was from Yazd. They entered the house
and threw the honored Áqá Husayn from the second floor into the
street. First, Hájí Karim Shurmal shot him. Then the other ruffians
repeatedly riddled him with bullets. It was noontime that he was
thusly martyred.

Afterwards a rope was tied to his feet and he was dragged on
the ground until they reached Kudar Tazarjan at the fork in the
road where one road leads to Bágh-Hájían quarter and the other
road leads inside Banádak village. They threw the remains in the
middle of a small brook on skirts of the southern hills of Banádak,
situated about twenty steps from the main road passing by the
aqueduct of Qádí’s farm. After two days and nights that his sacred
body was left on the mountainside, he was finally buried there.
Áqá Husayn was sixty-five years old at the time of martyrdom.

The honored Áqá Mírzá Muhammad Hudá, who was one of
the believers of Yazd, residing in the Khalif-Bágh neighborhood,
was now living in Banádak for several years engaged in farming.
Fearing the enemies, on the first day of upheavals, no sooner had
the thugs commenced mischief and troubles, that he escaped from
Banádak for Manshád. For five days he hid in Manshád’s
mountains, thirsty and without food.

On Thursday, 6 Rabí`u’th-Thání 1321 A.H. [2 July 1903], a
group of men, including of the following, entered the residence of
the honored Áqá Muhammad [Hudá]: Hájí Ahmad, son of Báqir;
Hájí Siyyid Karím, son of Siyyid Husayn; Muhammad, son of
Husayn; son of Báqir, the Mubashi; Mírzá Muhammad, son of Hájí
Mullá Sádiq; Chiraq-`Ali, son of Ghulám-Husayn Khájíh; all were

from Banádak, and from Yazd was Hájí Karím Shurmal and Hájí
`Alí Dallak [masseur]. After the mob entered the house, they
looked for the esteemed Áqá Muhammad, but on being unable to
find him, torched the house and left.

They searched the nearby homes and eventually one of the
thugs was able to locate him in one of the homes in the
neighborhood, known as Khanih-Khuda’i. The crowd was notified
of his whereabouts and in no time over one hundred fifty of the
hoodlums entered the house and removed the honored Áqá Mírzá
Muhammad from the house.

At first, Hájí Siyyid Karím, son of Siyyid Husayn, repeatedly
stroke him with a chain he had brought with him. These beatings
caused severe lacerations, but the ruffians retorted to Hájí Siyyid
Karím, “Such beatings are ineffective and will not result in the
desired outcome! We must slay him!” When Hájí Siyyid Karím
heard such talks, he shot the honored Áqá Mírzá Muhammad. This
was followed by shots fired at the victim by: Hájí Karím Shurmal;
Chiraq-`Alí, son of Ghulám-Husayn Khájíh; and Hájí `Alí Dallak.
Thereupon, the mob also opened fire on his remains.

It was two hours before noon that he was thusly martyred.
Subsequently, a rope was tied to his feet and he was dragged to the
takiyih of Banídak, where he was left. Men and women continued
to stone the sacred remains and for two hours he was left as such in
the Maydan [village-square] by the palm trees. Once more his
remains were dragged and thrown on the skirts of Banádak’s
northern mountains, at a location known as Til Zard. An old
woman named Múlúd, who was the wife of Husayn, son of `Ali
ibn Qásim Banádaki, threw a stone at the remains that broke four
of Áqá Mírzá Muhammad’s teeth. Still the fire of people’s enmity
was not quenched. They collected firewood, poured kerosene over

it and made a large fire with which they burned his Abraham-like
remains.23 …

For three days, his charred remains were left on the
mountainside. The thugs stoned it so much that it was completely
covered and to this day rests in the same spot. The honored Mírzá
Muhammad Hudá was fifty years old at the time of martyrdom.

Áqá Ghulám-Ridá, son of Husayn ibn Hájí Rahman, was one
of the believers of Banádak-Sádát. Because of the hostilities of
non-Bahá’ís, he had left Banádak two years earlier and was
residing in Manshád. On the first day of troubles in his new town,
he fled to the village of Nayr and took refuge in the home of his
brother-in-law. This brother-in-law, however, informed the thugs
and non-Bahá’ís of his arrival and they immediately rushed to the
house and seized the honored Ghulám-Ridá. They wanted to slay
him there, when some of the natives of Nayr protested, “Do not
you slay this man here and take him instead with you to Manshád,
where you can do what you wish. If he is killed in this village, then
the governor can hold us responsible.”

It was Saturday, 15 Rabí`u’th-Thání 1321 A.H. [11 July
1903], when Mírzá Muhammad Tafti and one of the attendants of
Navvab Mírzá Siyyid Muhammad, titled Vakilu’t-Tawliyih,
brought the honored Ghulám-Ridá to Manshád with hands tied,
where he was conducted to the house of Muhammad Kalántar. It
was the evening hour. They were ready to turn him over to
Manshád’s thugs so he could be martyred that very night, but this
servant was present in the gathering and said to Muhammad
Kalántar, “The villagers did not commit this murder and refused to
shoulder responsibilities for such an act. It would be best if the
people of Manshád followed their example. If you deem
appropriate, kindly allow him to leave this night for whatever

Allusion to the fact that Prophet Abraham was tested with fire.

directions he wishes.” Muhammad, however, did not consent to
this request. Therefore I asked him to delay his killing until the
morning, a request that was accepted. He instructed Áqá Ghulám-
Ridá to be imprisoned.

That Sunday morning, 16 Rabí`u’th-Thání 1321 A.H. [12
July 1903], Manshád’s evildoers became aware of the arrival of
Áqá Ghulám-Ridá. They congregated and decided to slay him in
Manshád. Several of the non-Bahá’ís suggested to Muhammad
Kalántar, “This man should be taken to Banádak and dealt with in
accordance with the wishes of people there.”

The same two men who had brought Áqá Ghulám-Ridá to
Manshád by way of Nayr were now charged to take him, hands
tied, to Banadak. There, he was first brought before Siyyid Kázim,
brother of Navvab Vakilu’t-Tawliyih, and permission was sought
to slay the prisoner. Outwardly, Siyyid Kázim ordered the release
of the man, but with a secret motion issued instruction for his
killing. A mob of about two hundred strong took Áqá Ghulám-
Ridá from Siyyid Kázim’s house to Til Zankiyan, situated on the
eastern flank of Banádak. He was surrounded by the mob. First,
Husayn, son of Mihdi, who was a thug from Yazd, perpetrated
with his sword several injuries on Áqá Ghulám-Ridá’s head and
body. Afterwards, Muhammad, son of Husayn ibn Báqir, the
Mubashir [mayor] of Banádak, conveyed Áqá Ghulám-Ridá to the
top a wall and then dropped him below. Hájí Siyyid Karim, son of
Siyyid Husayn ibn Siyyid Ahmad, fired a shot into the victim,
which was followed with repeated volleys by the mob. It was the
noon hour.

After his martyrdom, one of the thugs, a certain Raziq, from
Yazd, beheaded Áqá Ghulám-Ridá and hung the head by a walnut
tree, while his decapitated body was thrown into a well at the spot
where he was killed. For three days, his head thusly hung from that
tree. Afterwards, Ghulám-`Alí, brother of Ghulám-Ridá, brought

down that sacred head from the tree and deposited it in the same
well that housed his remains. Presently, the well by Til Zankiyan,
on the eastern side of Banádak-Sádát, servers as his resting-place.
After some time, Ghulám-`Ali, brother of that illustrious soul,
filled the well and converted the lands around it into a farm, which
stands to this day.

The honored Ghulám-Ridá was thirty years old at the time of
martyrdom.

Village of Hanzá

After the pogroms of Taft and Yazd, and the martyrdom of
believers – upon them rest the Glory of God – the evildoers and
thugs in Hanzá decided on tumult, commotion and the slaying of
the divine friends. It was Saturday24, 4 Rabí`u’th-Thání 1321 A.H.
[30 June 1903], that Hanzá’s hoodlums congregated and decided to
kill the Bahá’ís of that village.

That day, Áqá Mírzá [Muhammad] Árám was in the mosque
in Hanzá. Muhammad, son of Vahhab, entered and resolved to kill
him. Áqá Mírzá [Muhammad] Árám, however, became aware of
his intention and left the mosque for his house. Muhammad also
came out of the mosque and followed him, looking for an
opportunity to slay him on the way. Áqá Mírzá Árám entered his
house, with Muhammad’s plan remaining frustrated.

When Wednesday morning, 5 Rabí`u’th-Thání 1321 A.H. [1
July 1903], Mírzá Muhammad [Árám] left his house, a non-Bahá’í
approached him and advise him, “The thugs plan to kill you this
very day.” At that time, Muhammad, son of Vahhab, arrived and

According to calendars available to the present translator, 4 Rabí`u’th-
Thání was a Tuesday.

Mírzá Muhammad gave him the cash he had as a gift. However,
Muhammad did not leave him alone and together with Husayn
Kalagh Tafti, `Alí ibn Rasúl Hanzá’i, and some other people from
the villages of Hanzá and Tazarjan, seized Áqá Muhammad Mírzá
and conducted him to Hanzá’s takiyih. The assailants, that is,
Muhammad, son of Vahhab, `Ali, son of Rasúl, and Husayn
Kalagh, each severely stabbed the victim, injuring him gravely.
Then they brought him to his own residence where they each
stabbed him once more. Upon entrance into his residence, the
honored Mírzá Muhammad’s spirit passed on to the world above
and to the Abhá Paradise. It was two hours before noon that he was
thusly martyred.

After martyrdom, the thugs stoned his remains. Then they
removed him to an orchard outside the village, known as Bágh
Aramiha, which belonged to the martyred Mírzá Muhammad. He
was buried there. Six years later, the widow of the honored Mírzá
Muhammad, in accordance with Islamic practices, exhumed his
remains from that location and carried it to Mashhad, where he was
buried in the vicinity of the Shrine of Imam Ridá. Presently he is
buried in that location. The honored Mírzá Muhammad was forty
years old at the time of martyrdom.

On Thursday, 6 Rabí`u’th-Thání 1321 A.H. [2 July 1903], the
exalted leaf Fatimih Bagum, daughter of Mír[zá] Sharfu’d-Din,
was at her house when some non-Bahá’ís informed her, “Thugs
and rioters plan on killing you and soon will rush your house to
seize you.” Fearing the hoodlums, she immediately left her house
and took refuge in the house of Mírzá Husayn, son of Hájí Mírzá
Muhsin Hanzá’í. However, Hájí, son of Abu-Talib Hanzá’í,
became aware of her whereabouts, followed her and discovered the
room that she was hiding in.

Hájí ibn Abu-Talib entered the house and came by her room,
calling her by name. Having no choice or recourse that exalted

lady emerged from the room. Hájí ibn Abu-Talib and Husayn
Kalagh Tafti seized that wronged woman, and at first beat her with
chains so much that she was covered in blood. She pleaded
ceaselessly, crying, “Have you no shame of my Grandfather, the
Messenger of God25, upon Him and His family be peace? For the
sake of my sanctified Grandmother26, discard the notion of killing
me and leave me be.” They did not heed her pleas and showed no
mercy.

They brought her by Hanzá’s river, across from the house of
Mírzá `Abdu’llah Tabib Hanzá’í. While a large crowd had
surrounded that wronged lady, Hájí ibn Abu-Talib and Husayn
Kalagh Tafti each stabbed her, and then others joined in stoning
her. It was two hours before noon that she was thusly martyred.

Afterwards a rope was tied to her feet and she was dragged to
Hájí `Abdu’r-Rasúl Hanzá’í’s house. They gathered firewood and
set her remains on fire. Not satisfied with that, they brought
gunpowder and poured it over her and the fire, while continuing to
stone and beat her body.

Subsequently, her charred remains were buried in an orchard
belonging to the honored Áqá Siyyid Muhammad-`Ali, brother of
that wronged woman, a spot that severs to this day as her restingplace. She was forty-nine years old at the time of martyrdom.

On the first day of upheavals, the rioters in Hanzá attempted
to murder the honored Siyyid Muhammad-`Ali Kazir [son of
Sharu’d-Din and brother of martyred Fatimih Bagum] and the
honored Áqá Mírzá Javád Sabbagh [son of Muhammad Qannad
[confectioner]]. Fearing the antagonism of the enemies, the two
men escaped and each took refuge at a different place. For three

A reference to Prophet Muhammad.
A reference to Fatimih, daughter of Prophet Muhammad.

days Áqá Siyyid Muhammad-`Ali Kazir was hiding in the hills on
the north of Hanzá: one day in the home of Siyyid Vali Khan
Hanzá’í, and two more days in the aqueduct’s wells. The honored
Áqá Mírzá Javád Sabbagh also hid for two days in the house of
Mírzá Mihdi, son of Hájí `Abdu’r-Rasúl Hanzá’í, and four more
days in the home of Husayn, son of Ismá`íl Hanzá’í.

On Friday, 7 Rabí`u’th-Thání 1321 A.H. [3 July 1903], the
evildoers became aware of the whereabouts of these two believers.
Mírzá Hidayatu’llah, surnamed Mu`in-Divan, sent a messenger to
Áqá Siyyid Muhammad-`Ali assuring him, “If you come out from
the house, I will not allow anyone to harm you.” For this purpose
he sent two of his attendants to accompany that honored person
and to ensure his protection and safety. Thusly he was conveyed to
the village of Tazarjan.

When the people of Tazarjan saw the honored Áqá Siyyid
Muhammad-`Ali, they decided to take his life. Mu`in-Divan’s
attendants tried what they could to prevent them, but were
unsuccessful. Those involved included three thugs from Yazd:
Hasan, son of Rasúl, who was the assassin of the honored Hájí
Mírzá Halabí-sáz [in Yazd]; `Abbás Chit-saz, known as `Abbás
Ghar-Ghar, and thirdly, Muhammad, known as Muhammad Palang
[tiger]. They were joined by: Muhammad, son of Vahhab Hanzá’í;
Hájí `Ali Hujjih-furush; Hájí Ghulám-Ridá Hujjih-furush, a
residence of Tazarjan; and several Siyyids of the village of Taranj.
In addition, there were the following six thugs from Taft: `Abdu’l-
Khaliq; Siyyid Mihdi, known as Shimr; Hájí Siyyid `Ali-Akbar
Siyah; Akbar, son of Ibráhím Zagh; `Abdu’l-Vahhab; and Siyyid
Husayn `Arab. These were also united by a number of other men
from Tazarjan, Hanzá and Yazd.

This group was planning to bring Áqá Siyyid Muhammad-
`Ali from Tazarjan to Hanzá. But by the time they reached
Mazra`ih Husayn-Ábád, the transgressors compelled Áqá Siyyid

Muhammad-`Ali to climb an orchard’s wall, which he reluctantly
and with no recourse agreed to. From below, Hájí `Ali Hujjihfurush fired a shot at his head, followed by shots by Muhammad
Palang and volleys from other thugs. Áqá Siyyid Muhammad-`Ali
fell from the top of the wall to the ground and thusly attained the
exalted station of martyrdom that day at noontime. The evildoers
stoned his remains and they tied a rope to his feet and dragged him
to the village of Hanzá. For three days, they pulled his remains in
the streets of Hanzá. Afterwards, he was buried behind his own
residence, where he remains to this day. The honored Áqá Siyyid
Muhammad-`Alí was forty years old at the time of martyrdom.

As for Áqá Mírzá Javád Sabbágh, his martyrdom occurred on
the same day, 7 Rabí`u’th-Thání 1321 A.H. [3 July 1903]. When
the thugs had concluded the murder of the honored Áqá Siyyid
Muhammad-`Ali, they searched Hanzá for the honored Áqá Mírzá
Javád. That day he had taken refuge in the home of Husayn ibn
Ismá`íl and soon the hoodlums learned of his whereabouts and
informed Mírzá Muhammad Ja`far Mujtahid [religious cleric]
Hanzá’í who instructed Áqá Mírzá Javád be seized and murdered.

The mob moved quickly and surrounded the residence of
Husayn ibn Ismá`íl. Some of the men entered the house and
brought Áqá Mírzá Javád outside. By the authorization of Mírzá
Muhammad-Ja`far, the same aforementioned group of thugs and
vagabonds, joined by a number of other hoodlums and rioters,
carried the honored Áqá Mírzá Javád to the home of Mírzá
Muhammad-Ridá Mujtahid Kirmanshahi. They tied him to a pine
tree and shot him repeatedly.

It was three hours after noon that he was thusly martyred.
After his killing they continued to stone his remains. Subsequently,
his sanctified body was buried behind the home of the martyred
Áqá Siyyid Muhammad-`Ali, next to his resting-place, where both

graves remain to this day. Áqá Mírzá Javád Sabbágh was forty-two
years old at the time of martyrdom.

Village of Hadash

On Friday27, 29 Rabí`u’l-Avval 1321 A.H. [25 June 1903],
the thugs and rebels martyred several of the friends of God in
Yazd. The honored Áqá `Abdu’r-Rasúl was one of the believers of
that city and fearing the vagabonds of that region, on Saturday, 1
Rabí`u’th-Thání 1321 A.H. [27 June 1903] he came to the village
of Hadash. Upon arrival at Baghistan quarter, near the takiyih of
that neighborhood, Husayn, son of Abu’l-Hasan, the Mubashir
[mayor] of Hadash, saw him and sent one of his attendants to arrest
that honored person and tie him tightly to a tree. That man tied the
esteemed Áqá `Abdu’r-Rasúl to a berry tree.

People inquired of Husayn Mubashir, “What wrong has this
youth committed that you have him thusly tied to a tree?” “This lad
is a Bahá’í,” he responded, “and has escaped from Yazd. I plan to
slay him.” Certain non-Bahá’ís stated, “Killing this young man
without investigation and proof is not right.”

Therefore, Husayn ordered that honored person to be untied
from the tree and conducted to the home of Áqá Shaykh `Ali,
where Áqá Shaykh Ahmad Hadashi was present in that gathering
as well. When Áqá `Abdu’r-Rasúl entered, Áqá Shaykh `Ali and
Shaykh Ahmad questioned him thoroughly. Afterwards they
responded to Husayn ibn Abu’l-Hasan and the villagers, “We were
unable to ascertain the truth of this lad’s beliefs and consequently
are unable to render an opinion on his case and issue a fatwa
condemning him to death. Take this boy to Qaraq quarter which is

According to calendars available to the present translator, 29 Rabi`u’l-
Avval was a Thursday.

one of Hadash’s neighborhoods, before Mullá `Abdu’l-Karim
Rawdih-khan [reciter] and inquire from the people of that quarter
about him as they know him well. If someone without malice and
based on insight and knowledge testifies to the apostasy of this
youth, then he must be killed.”

Husayn, son of Abu’l-Hasan, and a crowd of three hundred
strong, carried Áqá `Abdu’r-Rasúl from that house and for some
two hours paraded him in the streets of Hadash village. It was two
hours before noon when they returned to residence of Shaykh `Ali.
Two of the non-Bahá’ís, one by the name of `Ali-Akbar Qassab
[butcher] Rahat-Ábádí, and the other, Ghulám-Ridá Na`im-Ábádí,
came before the Shaykh `Alí and Shaykh Ahmad and testified,
“With our own eyes we have beheld this youth to eat with a
Zoroastrian from the same bowl.”

However, Shaykh `Alí and Shaykh Ahmad stated to the
ruffians, “This testimony does not establish the apostasy and
infidelity of this youth and therefore you cannot kill him.” The
thugs did not heed the words of Shaykh Ahmad and brought the
honored Áqá `Abdu’r-Rasúl outside the house to murder him. That
gentle youth grabbed the hem of the garment of Husayn ibn Abu’l-
Hasan and pleaded not to be killed. But that tyrant did not accept
and ordered his slaying.

The thugs surrounded him in the same Baghistan [orchard],
next to the home of Hasan, son of Abu-Talib Hadashi. First, Áqá
Kuchak Safa Raz, a native of Yazd, fired a shot at his chest, which
penetrated his being and the bullet came out from the other side.
Then Muhammad-`Ali Khabbáz [baker] of Yazd, and Husayn, son
of Musa-Ridá Qassab [butcher] Hadashi, each took a meat cleaver
and hacked the youth in head. Other thugs commenced stoning and
clubbing him. It was two hours before noon that Áqá `Abdu’r-
Rasúl was thusly martyred.

After he was murdered, a rope was tied to his feet and his
sacred remains were dragged on the ground. He was taken to the
river next to the village cemetery, near Mazra`ih Mullá `Abdu’l-
Karím’s pool, about fifty yards north of the road, on the eastern
flank of Hadash’s hills. They threw his body there.

Two natives of Hadash, one was Hájí `Ali, son of Áqá
Muhammad, and the other, wife of Hasan, son of Bábá, each
brought a container of kerosene and for the sake of nearness unto
God, poured over his sanctified remains and set him on fire. After
he was charred, the hoodlums stoned him so much that his
remained were completely covered by stones.

The honored Áqá `Abdu’r-Rasúl was fourteen years old at
the time of martyrdom.

Village of Tang-Chinár [of Pusht-kuh farms]

On the first day of upheavals in Yazd, the Governor of the
city, the Jalalu’d-Dawlih, sent one of his men with a message to
Hájí Mírzá Mahmúd Afnán, the illustrious son of Hájí Mírzá
Muhammad-Taqi Afnán, the Vakilu’l-Haqq. That message was:
“You must leave Yazd this very day for Marvsat or Bavanát in
Fárs so that the rebels and mischief-makers would not harm your
honored person.”

Consequently, congruent with the Governor’s wishes, the
honored Hájí Mírzá Muhammad, left Yazd on the eve of Saturday,
1 Rabí`u’th-Thání 1321 A.H. [27 June 1903], for the direction of
Marvsat. The esteemed Áqá Muhammad-Háshim Dallal, who was
one of the believers of Yazd, accompanied Hájí Mírzá
Muhammad. They took the road by way of Mihríjird village. On
reaching the village of Dih-Naw, which is a distance of three

farsangs28 from the city, the steed of Áqá Muhammad-Háshim
became lame and could advance no more. As such, Áqá
Muhammad-Háshim had to stay in that village and Hájí Mírzá
Mahmúd, alone, left by way of Mihríjird and Kalmund for
Marvsat, leaving the journey’s necessities, rations and food with
Áqá Muhammad Háshim.

That night, Áqá Muhammad-Háshim carried the provisions
with him to Mihríjird arriving there on Sunday morning, 2
Rabí`u’th-Thání 1321 A.H. [28 June 1903]. He sent Hájí Mírzá
Mahmúd’s bedding and supplies to Marvsat and himself, without
provisions or steed, remained in Mihríjird’s Baghdad-Ábád
quarter. He went to the house of his maternal cousin, Siyyid
Yahyá, known as Siyyid Yahyá Muqaddas [holy], situated in
`Uliya neighborhood. When the people of Mihríjird became aware
of his arrival, some of the troublemakers of that quarter went to
Hájí Muhammad, son of Hájí Rasúl, titled the Maliku’r-Ra`ya, and
inquired, “On fearing the rebels and mischief-makers of Yazd, one
of the Bahá’ís of that city has escaped and today has arrived at the
home of Siyyid Yahyá.” Hájí Muhammad and some other nonbelievers went to the residence of Siyyid Yahyá and after some
discussions decided to martyr that honored person [i.e. Áqá
Muhammad-Háshim] on the spot. However, owing to kinship of
Áqá Muhammad-Háshim and Siyyid Yahyá – a resident of their
neighborhood – they abandoned that idea and instead insisted that
Áqá Muhammad-Háshim should leave their town.

It was the eve of Monday, 3 Rabí`u’th-Thání 1321 A.H. [29
June 1903], when Áqá Muhammad-Háshim directed his steps
towards Tang-Chinár. It was Monday morning when he arrived at
Bamdak farm, one of the farms and orchards of Tang-Chinár.

Each farsang is 6 kilometers.

When the honored Áqá Muhammad-Háshim arrived at the
farm, the inhabitants of that farm and other farms in Tang-Chinár
became aware of his arrival, and congregated and surrounded him.
Muhammad-`Ali, son of Ridá, and Husayn and Muhammad, sons
of Taqi Sariban Chinárí, and some other thugs of Tang-Chinár shot
him with repeated volleys. Then they stoned and clubbed his
remains. It was two hours before noon that he was thusly martyred.

After martyrdom they tied a rope to his feet and dragged him
until they reached a river situated between Muradi’s and Hájí
Muhammad-`Ali’s farms. There the mob collected firewood and
set afire his remains. … After incinerating his sacred temple, they
buried it there by the river where it remains to this day.

The honored Áqá Muhammad-Háshim Dallal was forty-two
years old at the time of martyrdom. …

Honor Role of Bahá’í Martyrs of
Manshád and its Vicinity

Town of Manshád
June 27 Mullá `Alí-Akbar 70 years old
June 27 Muhammad-Ismá`íl 67
June 27 Ustád Husayn 50
June 27 Áqá Husayn 65
June 27 Áqá Ghulám-`Alí 18
June 27 Áqá Ramadan 22
June 27 Siyyid Mírzá 75
June 28 Mullá Muhammad Manshádí 58
June 29 Áqá `Alí-Akbar 56
June 29 Shátir Hasan 60
June 30 Áqá `Alí-Akbar ibn Hasan 50
July 1 Áqá Mírzá Husayn 60
July 1 Áqá `Alí-Muhammad 45
July 2 Khadíjih-Sultan 65
July 3 Áqá Siyyid Javád 40
July 4 Áqá Muhammad-`Alí 50
July 5 Áqá Ghulám-Ridá 40
July 9 Áqá Assadu’llah 35
July 10 Áqá Mírzá Muhammad 43
July 10 Áqá Siyyid Husayn 40
July 10 Áqá Husayn-`Alí 19
July 11 Áqá Ghulám-Husayn 63
July 11 Siyyid `Alí 35
July 11 Áqá Siyyid Báqir 51
July 12 Áqá Muhammad 23
July 12 mother of martyr Ustád Husayn 70
July 15 Mullá Babá’í 65
July 24 Siyyid Javád 14

Village of Káv-Afshád
July 12 Ustád Ridá 56 years old

Village of Darrih
June 26 Shátir Hasan 35
June 26 Mírzá Ibráhím Tabíb 65

Village of Banadak
June 28 Áqá Husayn 65
July 2 Mírzá Muhammad Hudá 50
July 12 Áqá Ghulám-Ridá 30

Village of Hanza
July 1 Mírzá Muhammad Árám 40
July 2 Fatimih Bagum 49
July 3 Áqá Siyyid Muhammad-`Alí 40
July 3 Áqá Mírzá Javád Sabbágh 42

Village of Hadash
June 27 Áqá `Abdu’r-Rasúl 14

Village of Tang-Chinár
June 29 Áqá Muhammad-Háshim 42

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