# The Family of Vahid Darabi

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Ahang Rabbani, The Family of Vahid Darabi, bahai-library.com.
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> 
> The Family of Vahid Darabi
> 
> Ahang Rabbani
> 
> 2004
> 
> Abstract:
> 
> Siyyid Yahya Darabi, surnamed Vahid Akbar[1,2] [the great peerless one] by the Bab, was born of Siyyid Ja`far’s Yazdi wife[3] around the year 1226 A.H./1811, and was the eldest son of his renowned father.[4] Vahid became the most recognized follower of the Bab due to his considerable
> influence in the royal court and broad recognition throughout the country. In
> 1850 he led a massive Babi uprising against the combined forces of local
> militia and regular armies in Nayriz, where he and some five hundred Babi
> supporters fought bravely, but through deceit were defeated and slaughtered at
> the end. The following article discusses the ancestry and the family of Vahid
> Darabi.
> 
> Thus will thy Lord choose thee and teach
> thee the interpretation of stories and events and perfect His favor to thee and
> to thy posterity.
> Qur’an 12:6
> 
> A. The Ancestry:
> 
> In
> course of thirty-five generations, the lineage of Siyyid Yahya Vahid Darabi can
> be traced back to its progenitor, the seventh Shi`i Imam, Musa ibn Ja`far, and
> from there to Prophet Muhammad and the Holy Household. The most detailed
> genealogy of this family is provided by Siyyid Muhammad-`Ali Ruzati – one of
> the ablest modern Shi`i scholars in the school of Isfahan:[5]
> 
> Musa ibn Ja`far
> 
> Hasan
> 
> Muhammad Faqih
> 
> Mihdi Mahna
> 
> Muhammad Da`iy
> 
> Hasan
> 
> Muhammad Mihdi
> 
> Husayn
> 
> Hakim `Arif Khazr
> 
> Yahya
> 
> Hisamu’d-Din
> 
> Mahmud
> 
> Muhammad Bakhshayish
> 
> Nasir
> 
> `Allamih `Ali Majnun
> 
> Mahmud
> 
> Qasim
> 
> Abu’l-Ma`aly-Muhammad
> 
> Abu’l-Fadl Muhammad
> 
> `Abdu’l-Karim
> 
> `Abdu’llah Muhaddith (Shaykh Husayn)
> 
> Ishaq-Ibrahim
> 
> Siyyid Ja`far Kashfi Darabi
> 
> Siyyid Yahya Darabi
> 
> Vahid’s
> great grandfather, Shaykh Husayn, of the family of al-`Usfur, was among the
> last of the great theologians and scholars of the Akhbari faction of Twelver
> Shi`i school of jurisprudence. All of Shaykh Husayn’s ancestors had lived in
> the province of Fars and belonged to a long line of learned divines and
> theologians.[6] His son and
> Vahid’s grandfather, Aqa Siyyid Ishaq-Ibrahim `Alavi Musavi, a renowned scholar
> in his own right, had moved from Darab to Istahbanat and settled his family in
> that vicinity.[7] Istahbanat
> is located between Nayriz and Darab, some thirty-six kilometer due southwest of
> the former.
> 
> Siyyid Ja`far Kashfi:
> 
> It was in Istahbanat that Siyyid
> Ishaq-Ibrahim’s son, named Siyyid Ja`far, was born in the year 1189 A.H./1775[8].
> Siyyid Ja`far commenced his religious training at an early age and after
> completing the preliminaries, moved from Fars to Najaf where he emerged as one
> of the best‑known esoteric scholars of his time, mastering jurisprudence,
> theology, philosophy, interpretation, wisdom and mysticism. From various
> accounts it is evident that he did not favor the innovative doctrines of the
> Shaykhis and during the early part of his career followed Mulla Sadra Shirazi[9] as a model for his intellectual proclivities, and was also strongly influenced
> by Ibn `Arabi’s mysticism. He devoted long hours to ascetic practices and
> meditation, and in the learned circles of `Atabat was famed as one of the
> greatest and most celebrated `ulama of his time. His high moral character, his
> righteous ways attracted to him widespread esteem among his peers and students.
> His peculiar interpretations earned him the title of “Kashfi”, that is, one who
> discovers and explains the divine secrets. This title was also because of the
> visions that he claimed to have of the holy figures who assisted him to
> discover the meaning of abstruse passages in the Qur’an and the Traditions.
> 
> Through his zeal and ardent
> imagination, Siyyid Ja`far was carried in the later years of his career out of
> the ways of the orthodox Shi`is. He interpreted the hadiths differently from
> his colleagues and grew more mystical and esoteric over time.[10] However, the fame and prestige of Siyyid Ja`far grew principally due to him
> being one of the foremost political theorists of the Qajar era who provided
> legitimacy to the rule of sovereign who was not a descendant of Muhammad.[11] In this regard, he, and prior to him, Mirza Abu’l-Qasim Qumi, became the two
> jurists who wrote extensively and creatively about the separation of role of
> the `ulama and temporal rule of the Qajar.[12]
> 
> The fame and piety of Siyyid Ja`far
> was in such wise that the Bab referred to him in the twenty-seventh surih of Qayyumu’l‑Asma’,
> His “first, greatest and mightiest books”, and exhorted him that should he
> embrace the new Message, he would attain great heights in this world and a
> splendid glory in the world to come.[13] Further, He warned him that without the inspiration and the regenerative powers
> of the new Revelation, his efforts would come to nigh.
> 
> O
> Solace of Mine eyes! Say unto the renowned learned‑one, Ja`far `Alavi: If
> thou prostrate thyself before the Gate of God, thou will be reckoned among the
> bearer of truth as thou art among the favored and accepted ones in this Mother
> Book. I swear by thy Lord, thou canst not rend the earth asunder nor reach the
> mountains in high[14] without the aid of the Remembrance[15],
> Who is sent by the Lord of Truth as the supreme Word unto the dwellers of the
> earth and heavens. And if thou wert to propagate His Cause, know assuredly that
> We shall exalt thee over all that is in both worlds and that verily, through
> God’s consent, in the world beyond and in most exalted paradise thou shalt
> dwell with Us. God knoweth all things. Know thou verily that out of His
> prescribed wisdom, God hath revealed this unto thee. Therefore, be expecting
> the Great Truth of Our Cause and aid Our Great Remembrance Who is this Arabian
> Youth. Time for God’s assistance and dissemination of His Verses, is verily
> nigh, as anticipated in the Mother Book.[16]
> 
> In His other Writings, the Bab
> bestowed on Siyyid Ja`far various titles, including Siyyidu’l-Mu`asir (the
> Contemporary Siyyid) and `Azdu’l-Muhaqqiqin (the Arms of Researchers).[17]
> 
> Siyyid Ja`far was well acquainted
> with the traditions anticipating the appearance of the Promised One in the year
> 1260 A.H./1844. Upon hearing the news of the Qa’im’s manifestation in Shiraz,
> Siyyid Ja`far, even though at an advanced age, set out at once to investigate,
> but the Bab had already left for the pilgrimage journey to the Arabia.
> Therefore in His pursuit, Siyyid Ja`far followed Him there and finally met Him
> in Macca. For some unexplained reason though he failed to embrace the new
> religion preferring to continue with his own practices. In regard to Siyyid
> Ja`far’s pilgrimage journey, Mirza Habibu’llah Afnan, relates the following in
> his narrative which he had heard from Haji Abu’l-Hasan who had traveled on the
> same steam-boat with the Bab:
> 
> Once
> our ship had anchored at Jaddih, His Holiness [the Bab] proceeded towards
> Mecca. The number of pilgrims during that year was beyond adumbration and
> count. They included Arabs, Turks, Iranians, Kurds and Indians, totaling in
> excess of seventy thousands pilgrims who for the most part came from the rank
> of the `ulama and the learned. Many had mastered the science of divination and
> jafr [numerology] and had determined that in that year the Promised One would
> appear and that the True Claimant would openly manifest Himself in Mecca and
> had come to partake in such an event.
> 
> Among
> them was the renowned Hájí Siyyid Ja`far Kashfi, who ranked as the ablest in
> the field of numerology and had a profound knowledge of jafr. He had closely
> studied such sayings as the Hadith Marvy narrated by the Immaculate One [the
> eighth Imam, ‘Ali ar-Rida], upon Him rest peace: “In the year Sixty, His Cause
> will be made manifest and His Remembrance exalted.” And the allusions of
> certain mystics who had openly given many signs for His appearance, much like,
> Shah Ni`matu’llah Vali who in his poems had clearly given the news of the
> Manifestation:
> 
> If thou reacheth the year ghars[18],
> behold,
> 
> the
> renewal of the sovereign, realm, nation and faith.
> 
> He had also written:
> 
> With
> the passing of ghars years,
> 
> I
> see the Absent One hath appeared.
> 
> And also in the collection of Khajih Hafiz
> poetry:
> 
> Behold
> the crest of moon in Muharram,
> 
> and
> drink from the wine cup,
> 
> Since
> it’s a sign of safety and absence of harm,
> 
> and
> augurs the year of peace and love.
> 
> He
> [i.e. Siyyid Ja`far] had studied these according to the science of numerology
> and had consulted an expert in divination: “As this is the year ‘sixty,’ will
> the Qa’im appear in Mecca?” To which he had received an affirmative response.
> He had then asked, “If I were to go [on pilgrimage], will I attain the presence
> of the Qa’im? And again he had received a positive response. The Siyyid had
> then asked if he was destined to become a follower of the Qa’im, to which the
> expert had responded: “You will not become a believer.”
> 
> I
> myself met Hájí Siyyid Ja`far in Mecca. He saw [the Báb] with his own eyes and
> heard [Him proclaim His Faith] with his own ears and yet failed to recognize.
> 
> Hájí
> Mírzá Muhammad-`Ali [Quddús], some other believers and myself were in His
> blessed presence [of the Báb]. After the conclusion of the pilgrim rites in the
> Masjidu’l-Haram, throngs of pilgrims were present and all the courtyards and
> rooftops were overflowed with waves of multitudes. His Holiness approached the
> Shrine and leaned His blessed back against the Ka`bih, holding the door-chain
> with His sacred Hand. With the utmost clarity and eloquence thrice He announced
> in a resonate voice: ‘I am the Qa’im Whose appearance you have been expecting!’
> 
> It
> was a true wonder that despite of the massive multitude and the noise, as soon
> as the Báb begun to speak a complete silence overcame that whole area in such
> wise that one could hear a bird flap its wings. Once complete silence was
> established over everyone, with a reverberating voice and utmost clarity,
> thrice He uttered the same blessed proclamation so that all the pilgrims could
> hear.
> 
> Deeply
> excited, the pilgrims were recounting that occurrence and interpreting the
> meaning of it for one another. All conversations among the multitude of
> travelers solely surrounded this event. Indeed, the very first topic that the
> pilgrims wrote to their kinfolk was that, a young merchant-Siyyid, twenty-five
> years of age, had taken hold of the Ka`bih’s chain and with resounding voice
> had advanced the claim of the Qa’imiyyat.
> 
> In
> a short time, this news was spread in all parts of the world. Those men who
> sought the Truth and those among them who thirsted after certitude readily
> uttered “Yea, yea!” and enrolled among those who believed.[19]
> 
> In
> March 1845 the Bab returned from His pilgrimage journey and initially a number
> of His disciples visited Him, but soon their presence attracted excessive
> public attention, brining with it waves of pressure. Soon this news reached
> Tihran and Muhammad Shah ordered Vahid Darabi to proceed to Shiraz in order to
> interview the Bab and to report to him the result of his investigation. Vahid
> immediately left for Shiraz, where he met the Bab on a number of occasions and
> was quickly won over to the new Movement.
> 
> After
> a stay of some three months in Shiraz, which he mostly devoted to transcribing
> the Writings of the Bab, Vahid was subsequently commanded to journey to
> Burujird in the province of Luristan and there to acquaint his father, Siyyid
> Ja`far, with the new Message. The Bab urged him to exercise the utmost
> forbearance and consideration towards him. Though the reason for this mission
> is not know with precision, it can be conjectured that the Bab had hoped that
> the conversion of such an eminent figure as Siyyid Ja`far, who had been the
> main intellectual stay for the Qajar, would further entice Muhammad Shah to
> heed His Call and perhaps even to embrace the Movement.
> 
> Armed with the Bab’s command to
> travel the length and the breath of the realm and spread the divine fragrance,
> Vahid left Shiraz in the closing days of Rajab 1262 A.H.[20] for Burujird to visit his father, Siyyid Ja`far. He arrived in that city on the
> opening days of Sha`ban (late July), and according to Haji Mu`inu’s-Saltanih
> Tabrizi, spoke thusly:[21]
> 
> O
> distinguished father! As instructed by the government, I went to investigate
> the claim of the newly appeared Person, known as the Bab, and those `ulama and
> the learned that have gathered around Him. The Shah bestowed a sum towards the
> expenses of such a journey as well as a horse and other gifts.
> 
> Upon arrival at Shiraz and attaining
> His presence, I saw Him to be a Youth of age twenty-five, with a brilliant and
> heavenly visage, much the same that has appeared in the traditions and holy
> texts about the promised Qa’im. He possesses extremely pleasing features, with
> well-proportioned faced, and showing a small birthmark, exactly as anticipated
> in the traditions.
> 
> Though
> He is a commoner [as opposed to rank among the `ulama] and has never studies,
> yet He reveals verses, commentaries, books, treatise, prayers, homilies and
> scientific expositions of such quality that has not been seen or heard of since
> the time of Adam.
> 
> Our
> illustrious Ancestor, the Seal of the Prophets [i.e. Muhammad], though numbered
> among the learned and well-lettered men of Arabia, yet revealed the Qur’an,
> piece by piece, over the space of twenty-three years. Siyyid Bab, though is
> Iranian and is born into that language, nevertheless is able, should He wishes,
> to reveal texts equaling the Qur’an in matter of only a week.
> 
> Similarly
> the homilies and prayers that the Bab reveals are quite distinct from those
> previously revealed by the Imams, and in many ways, are more elegant and
> developed. His expressions and words are not like those gone before Him, and in
> some important ways the treatise and expositions of the Bab, as well as His
> other qualities, are different than those by all the other `ulama, both of the
> past and the present:
> 
> 1. His Holiness is a commoner and has never had
> schooling.
> 
> 2. In the course of His elucidation on all topics,
> He expresses the essence of the truth in only a few words.
> 
> 3. His words and phrases are not similar to the
> divines and His expressions are original, innovative and unprecedented stemming
> from His innate knowledge and not the work of others. If He had indeed acquired
> His knowledge of others, of the necessity, He would use their expressions, but
> such has never been observed.
> 
> 4. When explaining a question, no matter how small
> the available paper, He will immediately provide a sufficient exposition on
> that piece of paper that will unravel the mystery. Other divines must however
> pen lengthy treatise in reply to similar questions.
> 
> 5. His handwriting is the essence of beauty and
> elegance, despite the fact that He writes extremely fast.[22]
> 
> 6. Of greatest importance is His mannerism and
> conduct, which is the very essence of goodly‑characters. He sits on His
> heels, with arms extended beyond the lobe of `aba, placing the right hand over
> the left.
> 
> 7. His food and drink is like none other and is
> extremely limited. For lunch, He consumes three bites and for dinner seven
> bites. In total, His daily food equals that of two mouthful of a regular
> person. He drinks tea though with great delicacy.
> 
> 8. His Holiness never considers the books and
> writings of others, though He frequently quotes from them through His innate
> knowledge. When writing, the pen never pauses or stops and He never forgets a
> matter.
> 
> 9. The manner of His meditation and worship is
> unlike anyone else and recalls the lengthy prayer sessions of Imams `Ali and
> Zaynu’l-`Abidin.[23]
> 
> O kind father, such qualities,
> characters and signs cannot be found in ordinary men, and are limited to the
> Prophets and the Chosen Ones. What has been seen in Him is beyond anything any
> man is capable of manifesting.
> 
> One
> day when I was in His presence, I inquired, “May my life a sacrifice unto You!
> I do not know the science of the elixir and ask that You please inform me of
> it.” He responded, “My cherished hope was for you to become celestial. The science
> of gold-making is for the earthly bound.” “Were I to see,” I said, “and then
> leave it behind, is better.” He agreed and commanded me to arrange for the
> necessary materials. When I had them readied, he instructed, “Go into
> courtyard’s garden and bring with you some of the greens.” I went into the
> garden and noticed that some beets were planted and, therefore, I gathered some
> of its leaves. The Bab instructed me to boil the leaves and I did. Then He
> said, place the copper into the furnace and melt it, which I also did.
> Afterwards He instructed, “Pour some of the water from boiled leaves over the
> melted copper,” and when I did as bidden, the copper turned into gold. When I
> saw this, I threw myself at His feet and cried, “O Exalted One! The boiled
> leaves are bereft of such powers to produce elixir and only it was through Your
> might and sovereignty that such miracle can come to pass.”[24]
> 
> In the course of his discussions
> with his father, Vahid concluded that while the former was unwilling to
> repudiate the truth of the Message brought him, he preferred to be left alone
> and be allowed to pursue his own way during the remaining days of his life.[25]
> 
> In the course of his career Siyyid
> Ja’far lived for extensive periods of time in Yazd, Najaf, Isfahan, Tihran, and
> Istahbanat, and spent the last years of his life in Burujird. In each town he
> purchased a home and established a family, hence instituting a nucleus of a
> following. In total he acquired five wives who brought him fourteen children:
> two daughters and twelve sons.[26] Identities of his wives are not known and all that is recorded is the city
> where each originated. His children from various wives were:
> 
> Wives Children
> 
> Yazdi Siyyid Yahya (Vahid)
> 
> Siyyid `Ali
> 
> Siyyid Hasan
> 
> Najafi Siyyid Ishaq
> 
> Siyyid Sabghatu’llah
> 
> Siyyid Yaqub
> 
> Istahbanati Siyyid Musafa
> 
> Bibi Batul
> 
> Jahan Bagum
> 
> Isfahani Siyyid `Isa
> 
> Siyyid Sina
> 
> Burujirdi Siyyid Rayhanu’llah
> 
> Siyyid Ruhu’llah
> 
> Siyyid Musa
> 
> Among his sons, many emerged as
> great scholars in their own right, and more accomplished among them were:
> Yahya, Sina, `Isa, Ishaq, Yaqub, Rayhanu’llah and Sabghatu’llah.
> 
> Siyyid Ja`far was renowned
> throughout the Qajar realm and passed away a year after the martyrdom of his
> son, Vahid, in 1267 A.H./1851 in Burujird. The year of his passing is marked by
> the numerical value of: Ghab‑i Najmu’l‑`Ala (disappeared the
> exalted star). A shrine was erected over his resting place, adjacent to the
> Shrine of the two sisters of Imam Rida.[27]
> 
> Writings of Siyyid
> Ja`far Kashfi:
> 
> A number of important works have
> remained from Siyyid Ja`far and because of their significance and continual
> influence on the Shi`i political and mystical thoughts will be briefly outlined
> below:
> 
> 1. Al-Shariffiyh (Baladu’l-Amin): Composed
> after returning from pilgrimage in 1211 A.H./1796 and a mixture of both prose
> and verse, this highly abstract and theoretical treatise is divided into ten
> chapters on themes of Greek logic, rational reasoning and the foundations of
> the science of jurisprudence.
> 
> 2. Nukhbatu’l-`uqul: Composed in 1212
> A.H./1798 in Najaf, a brief exposition on the foundations of judicial
> reasoning, it is divided into five sections: forbidden and permitted matters;
> general verses specific rulings, and abrogation and their origin; traditions;
> reason; and rational deduction. The epilogue is devoted to ijtihad and
> emulation.
> 
> 3. Barq va Sharq: An extant copy is
> available in the hand of the author, composed in 1224 A.H./1808 while in Najaf.
> This book is an exposition on several Islamic traditions which Siyyid Ja`far
> had styled “Barq” (lightening) and his own elucidation as “Sharq” (literary,
> east, represents the dawn of the sun of truth).
> 
> 4. Raqqu’l-Manshur fi’l Ithbat-i Ma`rij-i Nabiyan
> Mansur: Composed in 1231 A.H./1815 while residing in Najaf, this treatise
> seeks to establish the authenticity of the night journey of Prophet Muhammad
> through rational and deductive reasoning. The only extant copy of this work in
> the hand of its author is preserved in the religious library of Qum.
> 
> 5. Tuhfatu’l-Muluk (Gift of Kings):
> Written in Persian at the request of Muhammad-Taqi Mirza, the
> Hisamu’s-Saltanih, titled Shahan-shah, in the year 1233 A.H.[28]/1817,
> covers discussion of mental faculty under three sections: the reality of human
> intellectual faculty; the relationship of human intellect with lower kingdoms;
> and benefits and attributes of human intellect. This book has received
> considerable attention and has been reprinted at least three times, in addition
> to having in circulation many copies in the hand of various scribes. One of the
> poets, Haji Muhmud Burujirdi, has extensively versed in praise of this book and
> its author.[29] As noted
> earlier, Mirza Abu’l-Hasan Qumi and Siyyid Ja`far developed a theory of the
> Qajar state as having two wings: the civil governance and the religious
> learning. The sovereign in his own sphere of civil rulership and military
> action, and the clergy in their sphere of interpreting and implementing the
> sacred law, each represented as aspect of authority that had once been
> conjoined in the Imam.[30]
> 
> 6. Mizanu’l-Muluk: The most influential
> treatise of Siyyid Ja`far, composed in Persian in 1246 A.H./1831 at the request
> of Muhammad-Taqi Mirza, the Hisamu’s-Saltanih, is devoted to various themes
> related to the statesmanship and leadership under ten chapters: justice; the
> succession (caliphate); sovereignty; treatment of citizens by monarchs;
> conducts of the ministers and the intellectuals; responsibilities of the
> wealthy, the nobles and the government; duties of the merchants and the
> businessmen; and the charitable obligations of the industrialists and the men
> of religion.[31]
> 
> 7. Shahab-i Qamus: Written during
> 1255-58 A.H./1842, the contents are not known to the present writer.
> 
> 8. Kifayatu’l-Iytam: A three-volume
> exposition on deductive jurisprudence, written in Persian at the request of the
> Burujird’s governor, the Hisamu’s-Saltanih, in the year 1259 A.H./1843. The
> introduction speaks to the spiritual orphanage (Iytam), meaning the separation
> of the body of Shi`i from the Household of the Prophet while the remainder of
> the volume one is on worship. Volume two is on things forbidden, business
> transactions, and duties of a believer. Volume three is devoted to matters of
> inheritance, personal laws, and politics.
> 
> 9. Sina-Barq fi Sharhu’l-Baziq Min’l Sharq:
> This book is composed in Arabic and is a detailed esoteric exposition on the
> inner meaning of the Rajabiyyih Prayer[32] and in the course of so doing, speaks to the reality of the lives and deeds of
> the fourteen immaculate Figures of the Islamic Dispensation, namely, Muhammad,
> Fatimih, and the twelve Imams. This work is among the late compositions of
> Siyyid Ja`far and according to one account it was penned in Yazd in 1253
> A.H./1837, while Aqa Buzurg maintains that it was completed in 1261 A.H./1845
> while in Burujird. The actual date of its composition is of interest, as the
> Bab has referred to this book in at least two instances, the following being an
> extract from His Sahifih-i Sharh-i D`ua:
> 
> I
> have read ‘Sina‑Barq’ [Brilliant Lightening] of Ja`far Alavi and beheld
> secrets of its verses. He verily hath known naught but his own self and
> expressed naught but his servitude. What he hath written in form of the
> commentary of the prayer revealed by the source of Holiness regarding the
> Family of God [Muhammad’s descendents], upon Them be peace, do not fully
> describe Them. In the presence of God, such comments are not worthy of Them as
> he [Siyyid Ja`far] has only expounded his own servitude. He hath not enunciated
> the Holy Family except through the splendor of Their divinity, as no one
> knoweth this Family and none among the servants may explain Their character, as
> they in their best prayers can only express the divine unity.[33]
> 
> In
> another Tablet, the Bab has written the following about the same book, which
> indicates how pleased He was with its composition and content:
> 
> The
> fragrance of the mysteries enunciated in the essence of the writings of the
> contemporary Siyyid [Ja`far Kashfi `Alavi], the arm of scholars, in his
> ‘Sina-Barq’, has reached Me and it will envelope both the west and the east.
> May God grant him blessings for what he has written regarding exposition of
> ‘bismillah’ [in the Name of God]. Though written in allegorical language and hidden
> beneath veils of allusions as a measure of protection for those beholding it,
> the essence of truth is expressed in eloquent tongue and effulgent light. May
> God shower upon him His great blessings. Praise be to God, the Lord of the
> Worlds.[34]
> 
> 10. Ijabatu’l-Mudhtarrin: The present writer is unfamiliar with this
> text.
> 
> 11. Al-jusvatu’l fi’l-Kalam: The present writer is unfamiliar with this
> text.
> 
> 12. Al-Shumus va al-`Ukus: A treatise on
> the station of the Immaculate Fourteen and their sanctity above all earthly
> trappings.
> 
> 13. Sidu’l-Bahr: A book on the structure
> of Shi`i jurisprudence and justification for derived judgments based on
> reasoning of jurists. This work emerged as one of the fundamental textbooks for
> the Usuli School of jurisprudence.
> 
> 14.
> On the Science of Grammar: Arabic versified composition.
> 
> 15. Jam`u’l-Shattat al-Mutifariqih fi’l
> Jama`atu’l-Muhaqqih al-Mutihaqqih:
> The present writer is unfamiliar with this text.
> 
> 16.
> Poem in response to Ibn Hajr: In refuting the existence of the Promised Qa’im,
> Ibn Hajr `Asqillani (d. 582 A.H./1186), had composed a poem and in response,
> Siyyid Ja`far versed a most innovative poem establishing the truth of the
> Qa’imiyyat.
> 
> 17. Ratbu’l-Yabs fi’l Jama`u’l-Mutikhalif
> al-Muti`akis: The present writer
> is unfamiliar with this text.
> 
> B. Progenies of Vahid
> Darabi:
> 
> Not very much is known of the fate
> of the two wives of Vahid, though it is known that the first marriage took
> place in Yazd, which resulted in a daughter and three sons, and the second
> marriage was in Nayriz and brought forth a son.
> 
> B.1.
> Tuba Khanum:
> 
> Vahid’s daughter, Tuba Khanum, was
> not with him during the Nayriz upheaval as she and her younger brother were
> left behind in Yazd with their mother. However, it is evident that Vahid was
> concerned about her future and shortly before his own martyrdom, arranged for
> her marriage to a nephew of the governor and the son of Muhammad-Baqir Khan,
> namely, Mirza Muhammad-Ja`far Khan (d. 1316 A.H./1898).[35]
> 
> The marriage certificate for this
> event was prepared in Vahid’s own hand some ten days prior to his martyrdom,
> and years later recovered from Fath-`Ali Khan, the son of Haji Zaynu’l-`Abidin
> Khan, the governor of Nayriz. This certificate is of particular importance as
> it represents to our knowledge the only one prepared in accordance with the
> Bayanic instructions (such as fixing the dowry at one vahid of pure gold[36]),
> indicating Vahid’s effort to institutionalize the laws and ordinances of the
> Bab. Subsequent to Vahid’s execution and the ensuing massacre of the believers,
> there was no time for Tuba to come to Nayriz and Muhammad-Ja`far Khan was
> forced to flee quickly and hence the marriage was never consummated.
> 
> Upon hearing the news of events in
> Nayriz, the fate of her father and his brutal slaying, Tuba Khanum was immersed
> in depth of depression and grief. She spent her days in Yazd looking after the
> needs of her mother where the family resided under the protective shadow of
> their uncle. However, after a while, due to sever pressures of their enemies,
> she left for Tihran, where she initially lived with her aunt. Eventually she
> married Mirza Nasru’llah Khan Kashi, an administrator for Fath-`Ali Khan
> Shirazi, the Sahib-Divan. All through her life, she served the Faith in a most
> exemplary manner and was a worthy remnant of that illustrious father.
> 
> Marriage
> certificate of Vahid’s daughter:
> 
> According to Lama`atu’l-Anvar 1:100 Vahid penned this certificate a few days prior to his martyrdom.
> 
> On the upper right-hand corner the
> seal of two parties is fixed and evident: the first belonged to Vahid whose
> seal, “Yahya Musavi”, is seen under his name, “Yayha”. On the second line,
> under groom’s name, Ja`far, the following is written:
> 
> God
> is the Creator of earth, the Lord of heaven and the Master of both worlds. I
> give consent for the sake of God, the Lord of earth, the Lord of heaven and the
> Lord of both worlds.
> 
> Under this verse, the seal of the
> groom, “`Abdahu’r-Raji Muhammad-Ja`far” [the prayful servant, Muhammad-Ja`far]
> is seen. On the margin, two individuals have signed as witnesses. In the upper
> left corner, it is written:
> 
> In
> the Name of God, the Exalted, the Mighty.
> 
> The
> Lord testifies that there is no God but Him. To Him belong Creation and
> Command.[37] He gives
> life and takes it away; causes death and resurrection. He is living and
> everlasting. In His Hand is the kingdom of all things. By His command, He
> creates what He wills. He is powerful over all things.
> 
> The
> text of the certificate reads as follows:
> 
> God
> has decreed marriage between Tuba, the daughter of his servant, Yahya, having
> dedicated herself to service of God, the Lord of earth and heavens, and the
> Lord of all the worlds, and His servant, Muhammad-Ja`far, the son of the late,
> wrongly-murdered Muhammad-Baqir, who hath consecrated himself to the service of
> God, the Lord of earth and heavens, and the Lord of all the worlds.
> 
> He
> [i.e. the groom] consented to this marriage for the sake of God, Who is the
> Lord of earth and heavens and the Lord of all the worlds.
> 
> God
> hath decreed for her dowry to be nineteen mithgal of pure gold and it is upon
> his servant to offer this amount which is a bounty from the paradise, and a
> heavenly instrument in bringing their union. This marriage will eventuate
> through the leave of God and His Chosen Ones and in accordance with laws
> delineated by the Guardian and the Proof [i.e. the Bab], Who is the Lord of the
> Age, upon Him, His father and followers be peace. Blessings rest upon the
> absent leaf whom through God’s grace, will consent to whatever is her
> predestination.
> 
> Say:
> God is the Truth, else besides Him are His creations and pray unto Him. Say:
> God is our Lord, else besides Him are His servants and prostrate before Him.
> 
> [Written]
> in the month of Sha`ban of the sixth year of the Manifestation of Truth[38].
> 
> It should be noted that since this
> document bears a date in the hand of Vahid, it is of enormous help in
> bracketing the date of the Babi uprising in Nayriz.
> 
> B.2.
> Siyyid Ahmad:
> 
> Vahid’s eldest son[39] lived in Yazd and completed his religious studies in that city. Afterwards, he
> commenced his career in the legal office of Haji Mulla Baqir Ardikani[40] as the custodian of documents and married his paternal cousin, a daughter of
> Siyyid Hasan. He was a consecrated believer who served the Cause diligently and
> faithfully and withstood much harassment through his devotion. His knowledge of
> the history of the Faith was particularly exceptional. Toward the latter days
> of his life, Aqa Siyyid Ahmad traveled to Isfahan to visit his two uncles,
> Siyyid `Isa and Siyyid Sina, where he passed away and is now buried. His only
> child, a daughter, passed away in Yazd at a relatively young age with no issue.
> 
> B.3. Siyyid Muhammad:
> 
> Vahid’s second son was Siyyid
> Muhammad[41], known as
> Iminu’t‑Tujjar (The trustee of the merchants). He and his older brother,
> Siyyid Ahmad, were still in pre-teen years when the event of Yazd took place
> and Vahid took the two lads with him to Nayriz. They stayed in that city with
> their father for a while, however there is disagreement between sources as to
> when they were sent away from that city. Some sources suggest that Vahid
> confidentially sent the two youngsters to his own father in Burujird where they
> stayed for a year with their grandfather, Siyyid Ja`far, until the latter’s
> passing.[42] Other
> histories state that after the conclusion of the events, the two boys were sent
> to Shiraz and there, as a token of kindness by the authorities, sent to
> Burujird.[43] Afterwards
> they returned to Yazd to their mother.
> 
> Siyyid Muhammad grew to become a
> firm believer with a vast knowledge of the history and the scripture of the
> Faith, and much like his father possessed an extraordinary bodily strength. As
> a young merchant he left Yazd for Kirman where he married and spent his days
> engaged in commerce in that city’s Gulshan district. Baha’u’llah has revealed
> several stirring Tablets in Siyyid Muhammad’s honor.[44] He passed away in Kirman and no progeny resulted from him.[45]
> 
> B.4. Siyyid Muhsin:
> 
> The third son was Siyyid Muhsin[46] who became a pillar of the faith for the Baha’i community. He left Yazd and
> settled near his aunt’s family in Qazvin where in former days his father had
> spent much of his time. There he was engaged in commerce in the establishment
> of his cousin, Mirza Mahmud Amini. Eventually, he married and had several children,
> all of whom remained faithful and dedicated Baha’is. Siyyid Muhsin was also
> instrumental in guiding several individuals, including his famed cousin, Mirza
> Yusuf Vahid Kashfi, a son of Haji Muhammad-Isma`il. Throughout his life, he was
> in close communication with his brothers and sister.
> 
> B.5. Siyyid Isma`il:
> 
> A few years prior to his conversion
> of the Babi Faith, Vahid had settled in Nayriz and there had married Sughra, a
> daughter of renowned scholar Haji Shaykh `Abdu’l‑`Ali Nayrizi. From this
> union a son was born by the name of Siyyid Isma`il in 1255 A.H./1829. During
> the stormy days of 1850, the mother and the son were with Vahid at the Fort
> Khajih and immediately after his martyrdom were rescued and sent by Haji Shaykh
> `Abdu’l-`Ali to Istahbanat in company of some other family members where they
> stayed with Vahid’s sister, Jahan Bagum. The other sister of Vahdi, Bibi Batul,
> who had married Aqa Mirza Murshid, also lived in that town, and for some while
> they all lived in fear of repercussions of the events of Nayriz.
> 
> After a few years, relative security
> was established and Sughra and her son enjoyed the comfort of that region and
> benefited from association with Vahid’s family. In fact, Jahan Bagum had a son
> of her own by the name of Mirza Abu’l-Hasan who was of the same age as Siyyid
> Isma`il and she treated them equal in all manners and surrounded them with
> great affection. She ensured that both boys completed their early education in
> Istahbanat and for more advanced training in the Islamic sciences were sent to
> Yazd to enroll in the Madrisih Khan where they stayed with relatives.
> 
> In that city Siyyid Isma`il emerged
> as a celebrated scholar in his own right known as Haji Muhaqqiqu’l-`ulama. He
> married a daughter of his paternal uncle, Siyyid `Ali, and returned to
> Istahbanat where he spent the rest of his days engaged in research and writing
> dissertations on various aspects of Islamic thoughts. He passed away at the age
> of 84 in Dhi’l-Hajjih 1338 A.H./1919.
> 
> After the death of his first wife,
> Siyyid Isma`il had married again and had sons who also became renowned divines
> in the Istahbanat region.
> 
> Siyyid Isma`il’s writings are among
> the best known in the modern Shi`ism and the most important among them are: Hisnu’l-Hasin dar Sharh Baladu’l-Amin,
> a commentary on his grandfather’s important work on statesmanship; Lama`atu’l-Nur, an exposition of the
> Light verse of the Qur’an; Sharh-i
> Du`ay-i Kumail, an explanation of the prayer attributed to Kumail; Salsabil, (Bombay, 1312 A.H./1894) on
> mysticism and spiritual ways;
> Matla`u’l-Nur va Manbi`u’l-Asrar, (Shiraz, 1317 A.H./1899), a treatise on
> the science of kalam (exposition).
> 
> C.
> Other Noted Family Members:
> 
> True
> to their heritage, great many in the family of Vahid went on to become well
> known divines, theologians and men of letters. However fearing the renewal of
> attacks and a fate similar to the one that befell Vahid, with the exception of
> Mirza Yusuf Kashfi, none among them pursued a serious investigation of the
> veracity of the Babi or Baha’i Faiths.
> 
> C.1. Siyyid Sabghatu’llah Kashfi:
> 
> A brother of Vahid, he was born and
> raised in Najaf and completed his studies in that city first with the “the
> author of Javhir[47]” and later
> with Shaykh Murtida Ansari. He emerged a renowned scholar and a confidant of
> Ansari. He penned several important treatises, the best known being a
> commentary on the Qur’an by the title, Basa`ir al-Ayman ya Darratu’l-Safa fi Tafsir A’imat’l-Huda in two or three
> volumes. He passed away in 1270 A.H./1853 in Karbala.
> 
> C.2. Mirza Ahmad:
> 
> A son of Siyyid Isma`il, and
> generally known by the title of Shaykhu’l-Muhaqqiqin, was born in 1291
> A.H./1874 and was educated under the tutelage of his own father and Siyyid `Ali
> Kaziruni. He excelled in occult sciences and much like his great grandfather,
> became an expert in jafr (numerology). A number of books have remained by him[48] and he passed away in 1354 A.H./1935 and is buried in Ray. His son,
> Muhammad-Hadi, went on to become an important jurist and achieved the rank of
> Shaykhu’l-Islam. He too penned many books.[49]
> 
> C.3. Mirza Abu’l-Hasan Istahbanati:
> 
> A nephew of Vahid through Jahan
> Bagum and a cousin and a close companion of the above-mentioned Siyyid Isma`il,
> Mirza Abu’l-Hasan studied Islamic jurisprudence and philosophy in Yazd, Mashhad
> and Isfahan, and then spent some years mastering mathematics and astronomy.
> Mirza Abu’l-Hasan’s biography is provided by Aqa Buzurg Tihrani where some of
> Siyyid Isma`il’s writings are listed in error as his[50].
> Among his writings, one should note: Hashiyyih
> Tahrir-i Uqlidus, on Euclidean geometry; Risalih dar Hay’at, a treatise on
> astronomy; Sharh-i Tashrihu’l-Aflak,
> (Tihran, 1284 A.H.), an exposition of Shaykh Baha’i’s magnum opus on astronomy.
> 
> C.4. Mirza Siyyid Muhammad Haqayiq Kashfi:
> 
> He was a son of Siyyid Musafa,
> well-regarded as a celebrated poet and the founder of Haqayiq school in Isfahan[51] and died in 1909.
> 
> C.5. Haji Siyyid Mihdi Kashfi:
> 
> Son
> of Siyyid Rayhanu’llah, one of the most influential
> clerics of Qum and Tihran, he was born in 1896 and died in 1947.[52]
> 
> C.6. Siyyid Musa Muqtadi Kashfi:
> 
> Grandson of Siyyid Musafa, author of
> two important texts: Mahafil al-Shuhada,
> on martyrs of Karbala; and Bahr al-Ma`rif,
> on the science of Qur’anic analysis.
> 
> C.7. Mirza Siyyid Muhammad Istahbanati:
> 
> Grandson of Siyyid Musafa, he
> emerged as one of the best-known and best-published contemporary poets and
> literary figures.[53]
> 
> C.8. Mirza Yusuf Vahid Kashfi:
> 
> A nephew of Vahid Darabi deserves
> special mention as standing among the most eminent Baha’is of his age.[54] Mirza Yusuf was born a decade and half after the martyrdom of his renowned
> uncle in the year 1281 A.H./1864[55] in Istahbanat as the youngest of the eight children (six boys and two girls) of
> Jahan Bagum and Haji Muhammad-Isma`il. Both his father and grandfather, Haji
> Muhammad-Taqi, originally of Lar, were merchants of note whose trading
> activities spread to the surrounding regions. Jahan Bagum was born and raised
> in Istahbanat and together with her husband had become a firm believer in
> course of Vahid’s first visit.
> 
> From early childhood signs of
> unusual intellect and remarkable faculty coupled with well-pleasing nature were
> evident in Mirza Yusuf and soon he excelled in all his early studies.
> Occasionally during this period he journeyed to Nayriz, visiting his sister and
> her family, and once traveled to Mashhad with his maternal uncle, Siyyid
> Mustafa.
> 
> At the age of sixteen he was sent to
> Shiraz[56] to complete his education under the supervision of one of his father’s
> relations in Aqa Baba-Khan school and soon he mastered such branches of
> learning as Arabic grammar, logic, principles of speech, and wisdom. After a
> while he also enrolled in the Qavam School where he studied the basics of the
> philosophy of Mulla Sadra under the tutelage of Mirza Abbas Hakim, one of the
> foremost students of the celebrated Haji Mulla Hadi Sabzivari[57].
> It was there in 1298 A.H./1880 that he befriended the renowned Aqa Shaykh
> Ibrahim Burazjani, known as Fadil Shirazi[58],
> and was first introduced to the Faith and learned the details associated with
> his illustrious maternal uncle, though he continued to remain identified with
> the religion of his birth.
> 
> For his advance studies in the
> various branches of Islamic sciences he left Shiraz for Yazd where he remained
> for two years and enrolled in the Khan school. This stay afforded him the
> opportunity to deepen his knowledge of the Cause through associations with his
> cousin, Siyyid Ahmad (a son of Vahid) and a resident of the same town.
> Frequently he also visited Haji Mirza Muhammad-Taqi, the Vakilu’d-Dawlih[59],
> from whom he learned many details about the religion of the Bab.
> 
> Subsequently, he traveled to
> Isfahan, visiting his two maternal uncles, Siyyid Sina and Siyyid `Isa, and
> from there to Burujird where another maternal uncle, Siyyid Rayhanu’llah, the
> youngest brother of Vahid Darabi, had succeeded his father and had acquired the
> rank of the Hujjatu’l-Islam. He stayed in that town for some six months and
> benefited from the classes of his uncle at whose encouragement, he traveled to
> Karbala and for the next two years undertook tuition under such renowned
> scholars as Aqa Shaykh Zaynu’l-`Abidin Mazandarani[60],
> Haji Mirza Habibu’llah Rashti and Haji Siyyid Husayn Turk. A portion of this
> time he was enrolled in the classes of various divines in Najaf, such as, Haji
> Shaykh Muhammad, Fadil Irvani and Shaykh Hadi Najm-Abadi.
> 
> Upon completion of his studies, he
> returned to the native town of the family in Darab, but finding its
> intellectual environment too stifling, he left after a week for Kirman and Yazd.
> In was in the former city where he met his cousin, Siyyid Muhammad, who had
> accompanied Vahid on the historic journey to Nayriz, and from this cousin
> learned much more about the Faith. Though in the course of his conversations he
> was unable to attain certitude, as a result of further exposure to the sacred
> Writings he was deeply moved.
> 
> In 1302 A.H./1884 from Yazd he
> proceeded to Mashhad where he stayed for about a year and a half. In order to
> satisfy his internal agitation, he decided after performance of each morning’s
> obligatory prayer to recite a special prayer known as Du`a Davazdah Imam[61].
> On the fortieth morning, his biographers note, upon reciting the phrase “...the
> divinely hidden Personage...” all veils of earthly knowledge were lifted and
> immediately he stood to recite a special Tablet of Visitation revealed by
> Baha’u’llah in honor of his uncle, Vahid.[62] Thereupon spiritual certitude was his.
> 
> In 1305 A.H./1887[63] he proceeded to Tihran and arrived at the home of his cousin, Tuba Khanum, and
> through her and her brother, Siyyid Muhsin, was able to deepen his knowledge in
> the Faith of Baha’u’llah and began his life-long path of service. It was during
> this time that he became closely connected with a number of government
> officials and solidified his reputation as a wise and learned counsel.
> 
> Two years later, Jalalu’d-Dawlih, a
> son of Zillul’s-Sultan, was appointed governor of the province of Yazd and
> decided to take Mirza Yusuf Kashfi with him.[64] On learning that Mirza Yusuf had refused this offer, Jalali’d-Dawlih informed
> him that, if necessary, he would be taken to Yazd in chains. In an effort to
> distance himself from the crazed Prince, he immediately accepted a position in
> the newly established American College in Tihran, teaching Arabic and Persian courses.
> Ceasing the opportunity, he also began to study English language and the
> history of Church and was able to acquire certificate of completion some nine
> months later. By now he had attracted the attention of the College administers
> and was appointed the supervisor of the school’s expansion program, including
> its construction activities. On a number of occasions, including the time when
> the monarch, Nasiri’d-Din Shah, visited the College, Mirza Yusuf was asked to
> represent the school to the government officials or to intercede on behalf of
> the Mission.
> 
> In 1308 A.H./1890, Mirza Yusuf
> married a daughter of Tuba Khanum, the daughter of Vahid Darabi.[65] It was soon thereafter that the American Mission launched efforts to establish
> a school in Ridaiyyih and for this purpose Miss Green arrived from the United
> States and another missionary worker, Dr. Cochron, was recalled from Ridayyih
> to report on the progress towards establishing this enterprise. On meeting
> Mirza Yusuf, both were greatly impressed with his abilities and asked him to
> assist with the Ridaiyyih facility. He readily accepted and with his family
> proceeded there, but his stay was short-lived and he returned to Tihran. It was
> then that his wife passed away and was buried in Imam-zadih Yahya, next to her
> mother.
> 
> In the early months of 1892, he
> decided to attain the presence of Baha’u’llah and proceeded towards `Akka.
> However upon reaching Tabriz, he learned of His Ascension and deeply grieved,
> decided against completion of the journey and remained in Ridaiyyih for a year,
> and from there he returned to Tihran.
> 
> In 1311 A.H./1894, once again the
> American Protestant Missionary in Tihran appointed him the principle of their
> College in Ridaiyyih.[66] In was there that he married again, formed a family, and through hard work,
> expanded his estate.
> 
> Much like his uncle, Mirza Yusuf
> possessed an uncanny ability for cultivating relations with the ruling class
> and since Tabriz traditionally served as the seat for the heir to the Qajar
> throne, he established important contacts in that town. The most beneficial of
> his relations, as it turned out, was with the governor of Tabriz, Prince
> Imam-Quli Mirza,[67] who
> introduced him to Prince Muzaffaru’d-Din Mirza.[68] On meeting Mirza Yusuf and hearing him make a representation on behalf of
> Imam-Quli Mirza, the royal prince was enchanted with his personality and
> knowledge, thereby honored him with the title “Lisan-i Huzur” (the sanctified
> tongue).
> 
> In 1313 A.H./1895, he traveled to
> the Ottoman region and remained for some six months as a tutor of Siyyid Tah, a
> son of Shaykh Sadiq, the religious leader of Naqshbandi tribe. Years later,
> around 1919-20, both this student together with another Naqshbandi leader,
> Shaykh `Abdu’llah, visited Mirza Yusuf in Ridaiyyih and both accepted the
> Message of Baha’u’llah.[69]
> 
> In the same year, subsequent to the
> assassination of Nasiri’d-Din Shah, Prince Muzaffaru’d-Din Mirza came to the
> throne and his son Muhammad-Ali Mirza was named his heir and established
> himself in Tabriz. A few years later, in 1319 A.H./1901, the young Prince paid
> an official visit to Ridaiyyih in course of which he came to the American
> Protestant Mission and through the Nazimu’l-Kukama[70] was introduced to Mirza Yusuf. Some days later, Mirza Yusuf was called to
> Tabriz and after detailed discussions with the Prince about the Faith, in the
> presence of many high-ranking officials, the title of “Lisan-i Huzur” was
> reconfirmed and he was granted the honorary rank of Army Colonel.[71]
> 
> In 1902, he met Siyyid Assadu’llah
> Qumi who wrote of him to `Abdu’l-Baha in response to which Mirza Yusuf received
> a moving Tablet which starts with the words “O seeker of the Beloved of the
> worlds”[72].
> In the course of this Tablet, the Master noted, “The field of service is wide
> open.” As such, he decided to resign his post, sell his belongings and
> undertake a number of teaching journeys. On hearing his plans for visiting
> `Abdu’l-Baha in the Holy Land and the subsequent travels to Europe and the
> North America, Prince Muhammad-Ali Mirza issued three royal commands to the
> Iranian embassies in Istanbul, London and Washington, to ensure his comfort and
> needs.[73] However, Mirza Yusuf never approached the Iranian officials with any
> request.
> 
> After receiving permission from
> `Abdu’l-Baha to make such a journey, he hastened to `Akka to attain his heart’s
> desire. During the nineteen days that he remained there he drank his fill from
> the life-giving draught of the presence of the Master and on daily basis paid
> homage to the Sacred Shrine of Baha’u’llah. Because of his fluency in English,
> `Abdu’l-Baha instructed him to visit the United States, which he accomplished
> via Port Said, Cairo, Alexandria, Italy, Paris, London, Liverpool, and
> eventually arrived at Quebec and then proceed to Boston. From there, he went to
> New York and met with Mirza Abu’l-Fadl and Ali-Kuli Khan. After consultation
> with local Baha’is, he traveled extensively for a period of over a year in the
> eastern States, including Pennsylvania, Maryland, and some of the mid-western
> regions such as the State of Missouri – everywhere assisting with deepening and
> consolidation efforts. During these days, from very early in the morning until
> several hours into the night, he would exert himself and do all he could in
> promotion of the Faith. At the conclusion of his journey, he traveled to Maine
> and stayed at the Green Acres for a while. During this period, he regularly
> gave lectures on the teachings of the Cause, its history and the station of
> `Abdu’l-Baha that resulted many to enroll under the banner of the Faith. In so
> doing, in effect, he was preparing the community for the arrival of the Master
> in a few years time. After a stay of two years in the States, due to adverse
> weather and the deterioration of his health, and following consultation with
> Mirza Abu’l-Fadl and upon `Abdu’l-Baha’s approval, he returned to Ridaiyyih and
> resumed his earlier career.
> 
> Though initially he was disappointed
> for not being able to stay longer in the North America, soon he received a
> Tablet from the Master urging him to serve in his native country and to readily
> accept what God had ordained. From pursuing this Tablet, Mirza Yusuf set aside
> all caution and openly taught the Faith to everyone he encountered, including
> his own classes in the Missionary College. Soon several of his students
> embraced the Faith, which caused great uproar among the school administers who
> decided upon termination of his appointment. They also complained to the
> authorities, who because of Mirza Yusuf’s standing in the community, ignored
> their plea. The school officials however combined their forces with certain
> fanatical elements and one day rushed and plundered his home. Since
> `Abdu’l-Baha had instructed him to be resigned to the will of God, Mirza Yusuf
> did not approach the officials to redress his case.
> 
> Upon hearing the details,
> `Abdu’l-Baha urged him to travel teach in Adharbayjan. As such, he spent a
> period of time promoting the Cause until he eventually settled in the village
> of Shishvan, on the outskirts of Ridaiyyih Lake. For the next seven months he served
> as a tutor for the four sons of the Prince Imam-Quli Mirza and was granted an
> annual stipend of one hundred tumans and a ton of wheat.[74] During this time, he continued with his intense teaching work that resulted in
> several individuals, including his four students, recognizing the Faith.
> 
> In 1923 he left that region for
> Tihran where he accepted a position at the Tarbiyat Baha’i School in addition
> to his post of the English-Persian translator for the Commerce Ministry. Three
> years later he left for Qazvin and served for a year and a half as the
> principle of Hamdu’llah Mustawfi School, after which for the next five years he
> administered Tavvakul Baha’i school of the same town.
> 
> In 1929, when Martha Roth was
> visiting Iran, he accompanied her to Adharbayijan and served as her translator.
> After which he returned to Qazvin and resumed his teaching work and service to
> the Cause. Again some four years later when the American travel teacher, Miss
> Ramson Kehler, visited Iran he served as her translator during her two-year
> journeys to Gilan, Khurasan and Mazandaran. It was after her untimely passing
> in Isfahan that he decided to complete her tour by himself and for the next
> four years traveled extensively in various regions of the country, assisting
> the community with learning the basics of administration and Baha’i
> organizational structure. When in 1938 Millard Mutahidih visited Iran, bearing
> messages from Shoghi Effendi, Mirza Yusuf assisted her as a translator in her
> tour of the eastern provinces.
> 
> In total Mirza Yusuf married four
> times. He had divorced his first wife prior to his conversion to the Baha’i
> Faith and had married again, this time his spouse had died prematurely. His
> third union resulted in a son, `Atau’llah, who became an agricultural engineer
> and served the Faith with great distinction. On passing of this wife, Mirza
> Yusuf married again which resulted in daughter named Khujastih.
> 
> Much like his celebrated uncle,
> Vahid Darabi, he possessed an unusual command of Islamic sciences and
> traditions and in course of his teaching activities was able to draw upon this
> fount of knowledge with great facility. In addition to his deep Baha’i
> knowledge, his command of several languages, such as, English, Arabic, French,
> and Turkish enabled him to promote the Faith in many regions beyond his
> immediate environ. He was recipient of numerous Tablets from the Center of the
> Covenant, which eloquently testify to his life-long services, particularly in
> the region of Adharbayijan where he lived for well over three decades. In one
> of the many Tablets that he received from `Abdu’l-Baha, he was titled Vahid[75] as a remembrance of his illustrious uncle, Vahid Darabi. The Master in this
> Tablet enjoined upon him service to the Cause with the same degree of sacrifice
> and self-renunciation manifested a generation earlier by his uncle.
> 
> During the ministry of the Guardian,
> he continued to be a source of encouragement and a pillar of the faith to the
> community and was frequently blessed by receiving letters from Shoghi Effendi.
> In his latter days, he devoted much time to organizing deepening activities for
> the younger generation.
> 
> He passed away on 3 October 1959, at
> the age of 94, and was buried at Tihran Baha’i cemetery and indeed the
> community of Iran was robbed one of its ablest promoters. The Hands of the
> Cause of God residing in the Holy Land instructed the Iranian Baha’i community
> to commemorate his passing by holding meetings in his honor throughout the
> country, and their cable to the community reads:
> 
> Deeply
> saddened news passing distinguished servant Cause God renowned scholar Vahid.
> Assure his family fervent prayers sacred threshold progress his noble soul.
> Organize befitting memorial gatherings. Hands Cause.[76]
> 
> Notes
> 
> [1] This article was
> originally written to serve as Appendix 1 of the present writer’s unpublished
> detailed study on the life and writings of Vahid Darabi and the Babis of
> Nayriz, titled, Epics of the Brave: the History and Documents of the Babis
> of Nayriz. [This content is now at Witnesses to Babi and Bahá'í History. -J.W., 2012]
> 
> [2] Yahya and Vahid
> have the same numerical value, namely, 28.
> 
> [3] There are
> contradictory information regarding Vahid’s birthplace: Tarikh Zuhuru’l-Haqq 3:473 and Lama`atu’l-Anvar 1:41 maintain that he was born in Yazd, while Siyyid Ali-Muhammad dit le Bab 233 and Revelation of Baha’u’llah 1:326 n.1 suggest Darab near Shiraz.
> 
> [4] Kashfu’l-Ghata 78, Hadrat Bab 258, Tarikh
> Burujird 2:314, and Kavakibu’d-Durrih 1:53 state that he was the
> eldest son, while Muhadirat 761 state
> he was the seventh son.
> 
> [5] Siyyid Muhammad-`Ali Ruzati, Jami`u’l Nisab 1:24. This genealogy is also
> quoted in the Tarikh Burujird 2:272.
> 
> [6] A descendent of
> this family was Shaykh Abu-Turab, a son of Shaykh Mufid, who was a great
> admirer of the Bab and served as the Imam Jum`ih of Shiraz. When in 1845 the
> `ulama of Shiraz prepared a fatwa ordering the death of the Bab, Shaykh
> Abu-Turab intervened and thawed their plans; see (forthcoming) “The Bab in
> Shiraz”, Ahang Rabbani, Baha’i Studies Review, 2004.
> 
> [7] The reason that
> Vahid is known as Darabi is not because he lived there for any extended period
> of time, but rather due to his ancestor’s, particularly his grandfather’s,
> association with this town.
> 
> [8] There is little
> agreement among various sources about the year of his birth: Tarikh
> Zuhuru’l-Haqq 3:461 indicates that he was born in the early years of
> 1180’s; Lama`atu’l-Anvar 1:40 gives the birth year as 1180 A.H.; Yusuf-i Baha dar Qayyumu’l-Asma 30
> suggests he was born in 1189 A.H./1775, a fact repeated by the same author in Hadrat Bab 258; Sharh-i Hal Shaykh Murtida Ansari, [A biography of Shaykh Murtida
> Ansari] 272 gives the birth and death as 1189 A.H./1775 and 1267 A.H./1851,
> respectively. The last source, being the earliest and perhaps the most
> reliable, is employed for most of the biographical information in this study.
> 
> [9] For a detailed
> discussion of the life and writings of Mulla Sadra, see: Gobineau, Religions et Philosophies dans l’ Asie
> Centrale, pp 81-91; and A Traveler’s Narrative 268-271.
> 
> [10] See Nasikhu’t-Tavarikh’s description as
> translated in (forthcoming) Epics of the Brave, chapter 8.
> 
> [11] Under Shi`i religion,
> the sovereign ruled on behalf of the Imam, Who was the ultimate temporal and
> religious authority. As such, he had to be a direct descent of the Imam.
> However, the Qajar, being Turk, could claim no such descent.
> 
> [12] Said Amir
> Arjomand, The Shadow of God and the
> Hidden Imam, chapter 10.
> 
> [13] In the same
> chapter, the Bab pays tribute to Shaykh Hasan of the family of al-`Usfur, a
> bother of Siyyid Ja’far’s grandfather. According to a cousin of the Bab, the
> renowned Vakilu’d-Dawlih, while en route to pilgrimage journey, in Bushihr, the
> Bab had tried to convert this Shaykh Hasan, who had remained neutral; Khanidan Afnan 115.
> 
> [14] A reference to the
> `ulama.
> 
> [15] A reference to the
> Bab.
> 
> [16] Qayyumu’l-Asma, 27:46-47, in 1261 A.H.
> transcribed copy. Quoted in Muhadirat 759-60 and Lama`atu’l-Anvar 1:3--. Two sentences of this passage are
> quoted in Yusif-i Baha Dar Qayyumu’l-Asma 30.
> 
> [17] Yusif-i Baha Dar Qayyumu’l-Asma 31.
> 
> [18] According to the Abjad system, ghars has a numerical value of
> (1000+200+60=)1260, hence signifying the year of the appearance of the Báb.
> 
> [19] Mirza Habibu’llah
> Afnan, Tarikh Amry Fars va Shiraz 72-76; translation in “The Bab in Shiraz”, Ahang Rabbani, Baha’i Studies
> Review, 2004. With slight modification, most of the same is quoted in Hadrat Nuqtih Ula 141-2.
> 
> [20] 25 June – 24 July
> 1846.
> 
> [21] Lama`atu’l-Anvar 1:45-6 notes that Siyyid Ja`far wrote of these observations to Haji
> Mu`inu’s-Saltinih. However, the two did not overlap in time and is not clear
> how Mu`inu’s-Saltinih came to such information. Further a close study of this
> extract reveals that a segment contains many similarities with a treatise of
> Vahid; see (forthcoming) Epics of the Brave, Appendix 2.
> 
> [22] A requirement of
> fine penmanship in Persian and Arabic is to write slowly, and yet the Central
> Figures of the Faith have repeatedly demonstrated their abilities to write with
> extreme speed of rare quality of hand and unmatched eloquence of composition.
> 
> [23] Up to this point
> appears in Tarikh Zuhuru’l-Haqq 3:465-6 and Lama`atu’-Anvar 1:44-5.
> `Ali and Zaynu’l-`Abidin were the first and the fourth Shi`i Imams,
> respectively.
> 
> [24] Tarikh Haji Mu`inu’s-Saltanih 88-91.
> 
> [25] Kavakibu’d-Durriyih 1:57 states that after Vahid’s conversion, in a gathering of the divines, one
> of them said to Siyyid Ja`far, “It is reported that your son, Siyyid Yahya, has
> lost his faculties.” “Yes, he has gone mad,” Kashfi responded in his son’s
> defense, “however, this madness is not of the loss of rational faculty but an
> inheritance from his illustrious ancestor, the Prophet.”
> 
> [26] Tarikh Burujird 2:296 and Muhadirat 761 report that he had 11 sons
> and 4 daughters.
> 
> [27] An extensive
> eulogy appears on his gravestone; for the text see Muhadirat 761.
> 
> [28] The date of its composition is given by the numerical value of the either of
> the two phrases “Tuhfatu’l-Mulk Muluku’l-Kalam”, or, “Tuhfatu’l-Muluk
> Qa’i’di’l-Ummam”, which correspond to 1233.
> 
> [29] Tarikh Burujird 2:289-291.
> 
> [30] See extracts of Tuhfatu’l-Muluk translated in Said Amir
> Arjomand, Shadow of God 225-7.
> 
> [31] Several of Siyyid
> Ja`far’s students, such as, Mulla `Abdu’llah Burujirdi, Haji Mirza Salih
> Luristani, Shaykh `Abdu’l-Husayn and Urang-Zayb Mirza, went on to become great
> clerics in the field of politico-theology and have significantly expanded this
> field of discourse.
> 
> [32] A Shi’i prayer
> prescribed for recitation during the month of Rajab (hence its name), it begins
> by the verse, “O my Lord, I beseech Thee through the inner meaning of all that
> hath dawned from Thee.”
> 
> [33] Tarikh
> Zuhuru’l-Haqq 3:479.
> 
> [34] Tarikh
> Zuhuru’l-Haqq 3:479 and Lama`atu’l-Anvar 1:346.
> 
> [35] Muhammad-Ja`far
> Khan was a noted poet and a collection by the title of “Khusraw va Shirin” is
> published by him.
> 
> [36] The Persian Bayan,
> 6:7; Selections from the Writings of E.G.
> Browne 378.
> 
> [37] The Babi theology
> recognized the worlds of haqq (divinity), amr (command or cause), and khalq
> (creation). The same notion is upheld by Baha’u’llah; see, for instance, the
> opening verse of the Kitab-i Aqdas.
> 
> [38] 12 June - 10 July
> 1850
> 
> [39] Lama`atu’l-Anvar 1:113 suggests Siyyid Ahmad was the eldest of Vahid’s
> children.
> 
> [40] Ardikani, though a firm believer in Baha’u’llah, served as the foremost
> mujtahid of Yazd; see (forthcoming) Epics of the Brave, Chapter 2, for
> further details.
> 
> [41] Tarikh
> Zuhuru’l-Haqq 2:406 gives his name as Siyyid `Ali-Muhammad.
> 
> [42] Farsnamih Nasiri 305 and Lama`atu’l-Anvar 1:114.
> 
> [43] Nasikhu’t-Tavarrikh and Rawdatu’s-Safa.
> 
> [44] Lama`atu’l-Anvar 1:114.
> 
> [45] Tarikh
> Zuhuru’l-Haqq 3:477 suggests Siyyid Ahmad and Siyyid Muhammad, though not a
> believer, were admirers of the Cause.
> 
> [46] As discussed
> previously, following Nabil’s error, Tarikh Zuhuru’l-Haqq 2:406 gives
> his name as Siyyid Mihdi.
> 
> [47] Shaykh
> Muhammad-Hasan (d. 1850) wrote the most comprehensive work on Shi`i
> jurisprudence, Javahiru’l-Asrar fi’l
> Fihq’l-Islam, in 24 volumes. He is mentioned in the Kitab-i Aqdas, paragraph 166.
> 
> [48] For a list of
> publications consult Tarikh Burujird 2:302.
> 
> [49] For a list consult Tarikh Burujird 2:303.
> 
> [50] Nuqabu’l-Bashar 1:35.
> 
> [51] For biography see,
> Aqa Buzurg, al-Dariyyih 9:259, and
> Siyyid Muhammad-`Ali Ruzati, Jami`u’l-Nisab 118.
> 
> [52] For biography see,
> Muhammad Razi, Atharu’l-Hajjih 1:227.
> 
> [53] For biography see,
> Muhammad-Husayn Adamiyat, Danishmandan va
> Sukhan-Sarayan-i Fars 4:338. For example of poetry see, Tarikh Burujird 2:298-300.
> 
> [54] For a detail biography see Masbih Hidayat 7:5-36; Ahang Badi`, year 1332 Sh, no. 10-12; and Lama`atu’l-Anvar, vol
> 1.
> 
> [55] Ishraq-Khavari
> Encyclopedia (unpublished), p. 2596, gives this date as 1280 A.H.
> 
> [56] There is a considerable confusion between various accounts on his travels
> during the early years. The present writer has deemed the information in Masabih Hidayat to be more reliable.
> 
> [57] The renowned sage of Sabzivar is mentioned by Baha’u’llah in the Tablet of
> Wisdom and was a teacher of the famous Baha’i scholar, Hand of the Cause Nabil
> Qa’ini. For details see Sharh Hal Rijal-i
> Iran.
> 
> [58] Fadil Shirazi was among the most eminent believers of Abdu’l-Baha’s ministry
> whose fascinating biography is provided in Masabih
> Hidayat [the stars of guidance], vol 7.
> 
> [59] He was a son of the eldest maternal uncle of the Bab and the architect of the
> first Baha’i house of worship in Ishqabad. `Abdu’l-Baha has considered him to
> be together with the Bab and the eighteen Letters of the Living among the 24
> elders mentioned in the Book of the Revelation. For more detailed biographical
> information consult, Khanidan Afnan; Eminent Baha’is during the time of
> Baha’u’llah; and (forthcoming) In the
> Land of Refuge, Appendices 1 and 4.
> 
> [60] His name is given as “Abdu’llah” in Lama`atu’l-Anvar 1:111.
> 
> [61] A prayer in honor of the Twelve Imams, written by Khajih Nasiru’d-Din Tusi, to
> be recited during forty consecutive mornings.
> 
> [62] For a provisional
> translation of this Tablet of Visitation see
> https://bahai-library.com/bahaullah_ziyarat_vahid_darabi.
> 
> [63] In his unpublished
> Encyclopedia of the Faith, p. 2596, A.H. Ishraq-Khavari gives this date as 1304
> A.H.
> 
> [64] This governor of Yazd was responsible for much of the persecution of the
> Baha’is of this period and wherever he went, much like his father, left behind
> a bloody trail. He is particularly responsible for the unprecedented pogrom of
> 1903 in Yazd where some 86 Baha’is were slain. For a detail discussion of this
> episode consult the eyewitness account of Abu’l-Qasim Bayda, in manuscript
> form, or the published account of Haji Mulla Muhammad Tahir Malamiri, Tarikh Shuhaday-i Yazd. Another
> eyewitness account of this episode is translated in English, “The Martyrs of
> Manshad”, Ahang Rabbani and Naghmeh Astani, the World Order magazine, Fall
> 1996.
> 
> [65] Various sources, such as Tarikh Zuhuru’l-Haqq 3:477 and Lama`atu’l-Anvar vol 1, suggest that Tuba had no child. However, Masabih Hidayat 7:12 informs
> otherwise. The fact that Vahid Kashfi married this grand-daughter of Vahid
> Darabi is confirmed by the present writer’s father, Dr. Iraj Rabbani, who in
> his youth was a student of Vahid Kashfi and closely informed of the details
> associated with his noble life.
> 
> [66] Lama`atu’l-Anvar vol 1 is silent on this trip to Tihran and indicates
> that while in Tabriz, he was approached by the American Mission to head the
> school in Ridaiyyih.
> 
> [67] He is a brother of Malik (Prince) Qasim-Mirza, who is mentioned in A Traveler’s Narrative.
> 
> [68] Masabih Hidayat 7:15 states that
> partly responsible for this introduction to the Prince was the effort of Haji
> Mu’in’s-Saltanih, the famous Baha’i historian of later years, who was a
> chamberlain of the Prince Muzaffaru’d-Din Mirza and enjoyed the title of the
> Hishmatu’l-Vuzara.
> 
> [69] Some three years later, Siyyid Tah, visited Tihran and through Vahid Kashfi met
> a number of prominent Baha’is, including Haji Abu’l-Hasan Amin, and attended
> many functions at the Baha’i Center.
> 
> [70] Father of Hand of the Cause General Shu`a’llah `Ala’i
> 
> [71] The Royal decree, signed by the Shuja`u’s-Saltanih, is dated Sha`ban 1319 A.H.
> [November-December 1901]; see Masabih Hidayat 7:21-2, for the text of this decree.
> 
> [72] Tablet begins with
> “Ay mushtaq dilbar afaq” and is available in Lama`atu’l-Anvar vol 1.
> 
> [73] The text of the royal decrees, dated Dhi’l-Qa`dah 1319H [February 1902],
> addressed to the Iranian Ambassador in the United States, the
> Mafkhamu’d-Dawlih, is provided in Masabih
> Hidayat 7:23, a translation of it is as follows:
> 
> His Excellency, the Mafkhamu’d-Dawlih.
> 
> As Mirza Yusuf Khan, the Lisan-i Huzur,
> has decided to visit America to complete his studies, this letter of
> recommendation is written on his behalf. Kindly ensure that in the course of
> his stay in that region all aid and assistance is rendered him. Further, kindly
> assure his comfort so that his studies may proceed satisfactorily and that no
> delay or hindrance is caused.
> 
> Dhi’l-Qa`dah 1319 A.H., [signed] The Heir
> to the Throne.
> 
> [74] Lama`atu’l-Anvar 1:-- indicates that this stipend was granted by
> Muzaffara’d-Din Shah. However, the text of the letter authorizing this
> provision is printed in Masabih Hidayat 7:15-6, and clearly shows the author
> being Imam-Quli Mirza.
> 
> [75] From that time, Mirza Yusuf ceased to use “Lisan-i Huzur” and would instead
> employee the title “Vahid Kashfi.”
> 
> [76] Masabih Hidayat 7:36 and Akhbar Amry,
> yr. 116 BE, no. 91, 1338 Sh.
> 
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