# The Martyrdom of Haji Muhammad-Rida

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Mírzá Abu'l-Faḍl Gulpáygání, The Martyrdom of Haji Muhammad-Rida, bahai-library.com.
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> 
> The Martyrdom of Haji Muhammad-Rida
> 
> Mírzá Abu'l-Faḍl Gulpáygání
> 
> Ahang Rabbani, translator
> 
> 1999
> original date
> 
> 1890
> 
> In the name of God,
> 
> the Most Mighty, the Most High.
> 
> May my spirit be a sacrifice unto you!
> 
> Praise unto God, the Lord of the End and the Beginning, and salutations unto
> those Who are the instruments of His bounty amongst people!
> 
> The incident of the slaying of the illustrious martyr, the late Haji
> Muhammad-Rida - may my spirit be a sacrifice unto the dust of his resting-place
> - in the city of 'Ishqabad and the just verdict rendered in the course of the
> subsequent trial by the stalwart and glorious Russian Government - may God
> prolong her sovereignty on the west, the east, the north and the south - is
> deserving of a befitting mention in history and is a subject of discussion
> among the friends in all the cities and regions. I, therefore, thought it was
> imperative to write of these occurrences for the believers in Isfahan in order
> that you may read these pages in the gatherings of the friends where all may
> raise their supplicating voices in prayer so that the life, sovereignty, pomp
> and glory of His Imperial Majesty Alexander III and the ministers of his
> all-powerful nation may long endure. These events were particularly important
> since the exalted Tablets that have been recently received make reference to
> this issue in words, the gist of which are: In gratitude for the protection
> which has always surrounded the Cause of the Lord of Creation, this
> wronged-community must never forget the support and fair treatment it has
> received from the glorious Government of Russia and should ceaselessly beseech
> divine confirmations and blessings for her Emperor as well as her kind General
> [Kamaroff].
> 
> Indeed this was the first instance of justice and assistance that the world
> afforded this community through the equity of this great Monarch and renowned
> Czar, which bolted out the threat of inveterate enemies towards a handful of
> meek who have no other champion save the exalted God.
> 
> It is astonishing to recall that the land of Kharazm, which contains
> Turkmenistan, with 'Ishqabad situated within its borders, was the same violent
> realm where each year at least a thousands Iranian captives were put to the
> sword and Shi'ih women and daughters were subject of untold atrocities. And
> this was in addition to the multitudes [of the Iranian Shi'ihs], who, worse
> than the Sudanese salves, were sold in Bukhárá, Samarqand and
> Kiev as well as other cities of Turkmenistan. However, it is now nine years
> that through the potency of the Russian Government, which has become the haven
> of justice in the East, the wolf and the sheep, and the beast and the prey, lay
> down together and drink from the same stream. Exalted is God, the Lord of
> Destiny!
> 
> [Meeting Haji Muhammad-Rida]
> 
> It was on 17 Dhi'l-Qa'dih 1306 A.H.[1]
> that in the company of the honored Afnans, I arrived in 'Ishqabad. The very
> first time that I was in the presence of the illustrious martyr [Haji
> Muhammad-Rida], I discovered in him the highest attainments of perseverance,
> tenderness, morality, fidelity and humility. He was a sincere helper to
> everyone and dealt with the friends and foes with affection and generosity.
> However, by reason of his steadfastness and fame in the Faith, he was
> constantly harassed and beleaguered by the proponents of enmity and hate, and
> in the same way that you observe in Iran, he too was falsely labeled and
> slandered. For instance, he was referred to as "the Imam Rida of the Babis" and
> - I take refuge unto God - they noised among the people that he harbored
> resentment towards the Sanctified Prophets. It should be noted that 'Ishqabad
> is now the gathering place of the troublemakers of Tabriz who, because of the
> policies and the skilled administration of Amir-Kabir, the Amir-Nizam of
> Azarbayijan province, have escaped here and are taking advantage of the
> liberties offered by the Russian Government.
> 
> In short, it had been over a year since a group of thugs had risen in
> opposition to that choice friend and were determined to slay that essence of
> goodness. The leaders of this band and the original advocates of this mischief
> were: Mulla Ahmad Tajjir [merchant] of Yazd; Mihdi Tajjir Kashani; Mulla Mihdi
> Ruzih-khan [soothsayer] of Tabriz; Mashhadi Samad Tabrizi; Mashhadi Jalil
> Tabrizi; and a large number of people of Iran and Caucasia.
> 
> It was in the latter part of Dhi'l-Hajjih[2]
> when the illustrious martyr requested this servant to draft a will for him, to
> which I consented. A few days passed. When one day we saw each other in the
> streets, he inquired, "Why have you not prepared the will?" "What is the
> haste?" I asked. "Time is short and affairs may fall into disarray," he
> responded.
> 
> Some days later, that is, on the first of Muharram[3], he came to this servant's house in the company of Aqa
> Ghulam-Husayn, who was his close companion, trusted friend and business
> partner, and also accompanied by Aqa Mirza Mihdi Rashti. In accordance with his
> instructions, a will was prepared stating essentially: "All my possessions in
> 'Ishqabad, completely and in their entirety, I leave to my illustrious master
> Aqa Siyyid Ahmad Shirazi[4] who is of the Afnan
> of the Sacred Lote-Tree." Verbally, he added: "My residence and its furniture
> in Isfahan belong to me and are hereby bequeathed to my survivors. All my books
> and papers in Isfahan, whether Bahá'í or otherwise, must go to my two brothers
> (meaning, his two brothers who lived in Isfahan)." He emphasized that
> everything he was involved with in 'Ishqabad belonged to the esteemed Aqa
> Siyyid Ahmad, and that he only served as a caretaker for the properties of the
> exalted Afnan, on whose behalf he collected rents and who paid for the daily
> expenses of the illustrious martyr.
> 
> In short, this will was written in the presence of Aqa Ghulam-Husayn and Aqa
> Mirza Mihdi Tajjir Rashti.
> 
> [Muharram Commemorations]
> 
> Since the month of Muharram 1307 A.H.[5] had arrived, the Iranians of the city, much the same was as
> in their native land, commenced setting up takiyyih[6] and organizing dastih[7],
> zakhm-zani[8] and ruzih-khani[9]. During these nights and days, the Shi'ihs committed such
> unseemly acts in front of the foreigners, which are unworthy of description or
> further mention. And it was in the course of these gatherings that they laid
> plans to slay the illustrious martyr. However, because of the presence of the
> Russian soldiers, they were unable to carry out their dreadful scheme during
> the 'Ashura period[10]. In this wise, the ten
> days of the 'Ashura came to an end and the ruzih-khanis were concluded.
> 
> [The Martyrdom]
> 
> On the twelfth of Muharram[11],
> however, about three hours into the morning, as the illustrious martyr was
> passing through the bazaar, two of the Tabrizi thugs, one known as Husayn and
> the other named 'Ali-Akbar and referred to as 'Ali-Baba, in full view of the
> public, surrounded and martyred Haji Muhammad-Rida with thirty-one stabs,
> cutting him into pieces, making the earth crimson with the noble blood of that
> essence of love, purity, faith and fidelity.
> 
> At the time of martyrdom, over five hundred of the shopkeepers were present
> who inwardly were of the same mind as the murderers and outwardly cheered them
> and shouted expressions of immense joy. Nevertheless, because of the alertness
> of the authorities, the perpetrators were unable to escape and immediately were
> seized. The city's medical examiner as well as the senior security officers
> came at once, but, alas, it was too late and his sanctified soul had winged its
> flight to its heavenly habitation in the most exalted pavilion.
> 
> Even though the two thugs were chained and made captive by the hand of fate,
> and the city's security forces were vigilant and watchful, the fervor of the
> enemies and the uproar of the men of enmity was of such intensity that not one
> of the friends dared to go near the sacred remains laying on the ground. In
> this manner, until sometime after noon, the remains of that hallowed being
> remained in the dust of the same location.
> 
> Eventually, in accordance with the instructions of Aqa Muhammad-Rida Arbab,
> Aqa Ghulam-Husayn asked Mashhadi 'Ali-Haydar Shirvani, who was renowned for
> generosity, leadership and ability, to help him rescue the remains, hoping that
> with Shirvani's presence no other incident would occur. The honored Mashhadi
> 'Ali-Haydar consented and came to the location, but no one else had the courage
> to help and whoever they approached for assistance refused.
> 
> At last, Mashhadi Muhammad-Quli Urdubadi, who was a pious and righteous young
> man, came forth and lifted the remains over his shoulders and brought it to the
> Caravansary which belonged to Aqa Siyyid Ahmad Afnan and was in the
> custodianship of the illustrious martyr. In the process, however, he had to
> sustain the intense and unrelenting attack of the enemies who rushed forth to
> commit every manner of unseemly atrocity. Having no other course, Aqa
> Ghulam-Husayn and Aqa Mashhadi 'Ali-Haydar closed the Caravansary's gate, but
> from the adjacent roofs, the foes continued to bombard them with rocks and
> subject them to every manner of insult and abuse, trying to prevent them from
> washing the blessed body. Under such conditions, the believers succeeded in
> washing the body and at midnight, with the utmost difficulty and hardship,
> buried that sanctified soul at a choice location outside the city of
> 'Ishqabad.
> 
> [Plot for General Massacre of Bahá'ís]
> 
> The following day, the uproar of the enemies reached a new height.
> News was received that they had laid plans for killing twenty-four of the
> believers, who were considered leaders of the Bahá'í community of 'Ishqabad.
> For this purpose they had collected and spent a very large sum in order to stir
> the naive people's sense of false pride by such nonsense as: "This matter is a
> matter of our Faith! We are Muslim and Iranian. This has nothing to do with the
> Russian Government for them to interfere!"
> 
> In short, on the afternoon of the second day, a group of Tabrizi ruffians
> rushed to the middle of bazaar and with drawn weapons attacked Aqa Mirza
> 'Abdu'l-Karim Tajjir Ardabili, Mashhadi Yusuf, Mashhadi Ibrabim Tajjir Milani,
> Mashhadi Muhammad-Quli Urdubadi and some other of the believers. However, as
> the friends were vigilant, they were unable to inflict any injuries.
> 
> [Meeting General Kamaroff]
> 
> By then, the situation had become most difficult and perilous.
> Therefore, that same day at sundown, together with the above-mentioned friends
> and others of the believers, we went to the office of the distinguished
> Komaroff, who was a General in the Russian Government and the Governor-General
> of Kharazm and Marv. After our arrival had been announced, while the rest of
> the friends stayed outside, this servant and the honored Aqa Mirza
> 'Abdu'l-Karim Ardibili were led into the General's presence. When we entered
> his office, permission was granted for us to sit. With the utmost gentleness
> and affection, he inquired after our situation. Our translator was the honored
> Mirza Ahmad Bayk, who was a Sunni from Caucasia with pleasing manners. It
> became evident that it had been reported to the General: "The slain person -
> and I take refuge unto God! - had insulted the chosen ones of Islam and on
> hearing this, the two murderers had been unable to restrain their anger and had
> killed him in a fit of rage and are now in prison."
> 
> This servant stated: "It is now over eight or nine years that under the
> protection of the Russian Government the [Bahá'í] community has been engaged in
> commerce and labor in 'Ishqabad and during this period you have not heard any
> mention of wrongdoing or misconduct committed by any of them. Even in the case
> of the illustrious martyr, who was killed with the most evident brutality, we
> had no intention of imposing on the favors of the authorities or filling a
> complaint. This was because of our awareness that the provincial officials
> always maintained law and order, and provided protection to the people.
> However, now the situation has gone past the point of patience and forbearance
> because news has reached us that the Shi'ih sect has arisen to slay a number of
> Bahá'ís. For the longest time the Shi'ihs have insisted on their accusation
> that we do not believe in God, the Prophet [Muhammad] and have enmity towards
> the Sanctified Imams. However, since these accusations have become old in Iran
> and the officials of the realm no longer heed such utter rubbish, they have
> therefore decided to raise these slanders here to create mischief."
> 
> The General inquired, "Do you believe in the Chosen Ones of Islam? Do you
> speak contemptuously of them?"
> 
> "We do not speak negatively of anyone," this servant responded, "and are
> disallowed from uttering the slightest insult or abuse even towards our
> staunchest enemies, much less the eminent figures of the religions or those
> sent by the Almighty God. And the truth of this statement is in the fact - and
> I take refuge unto God! - that if we had been derisive towards the chosen ones
> of Islam before the Muslims, surely we would have spoken more readily and with
> greater ease of such things in front of foreigners who disbelieve in the
> Immaculate Figures of Islam. Your Excellency can inquire of the prominent
> Russians or of the Christians in this region that have met and spoken with this
> servant of the manner in which we refer to the past Prophets."
> 
> The General responded, "Yes, I know that you never speak disrespectfully of
> anyone. I have your books and I am not unfamiliar with your views. However, it
> is possible that a person in the heat of anger would speak contrary to one's
> belief or traditions."
> 
> "This did not occur either," I stated, "since if the late Haji - and I take
> refuge unto God! - had spoken an offensive word, then they should have brought
> a complaint to the authorities who would have dealt with him according to the
> law and would have punished him appropriately. In that event no one could have
> objected. However, since they decided to murder him on their own, this proves
> that the perpetrators are lying and had no justification for their deed."
> 
> He remarked, "That is indeed true."
> 
> We continued to have a marvelous discussion, but its details are beyond the
> available space in this missive. With his own hand, the General wrote the name
> of the felons and through the translator, Mirza Ahmad Bayk, sent clear and
> strong instructions about the security of the city and the friends to the
> Polkovnic[12], who was responsible for the
> city's security and military. Subsequently, we left his office.
> 
> [Official Investigation]
> 
> When that evening had concluded and the morning sun had risen, the
> thugs and the ruffians, who on the previous day had been intent on killing the
> friends, fled the city. Three of them, however, were captured, and these were:
> Asadu'llah, Ibrahim and Ghaffar. But, the last two men were innocent and were
> apprehended in error. When people learned of their imprisonment, fear seized
> the enemies and peace was restored throughout the city.
> 
> The officials of the Russian Government embarked on an investigation to
> discover the identity of the instigators of the mischief as it was evident to
> those endowed with understanding that two worthless thugs could not by
> themselves have mustered the audacity to perpetrate the murder of the
> illustrious martyr without the full backing of powerful elements. Therefore, an
> astute and competent native of Russia, who is known in the language of this
> realm as the "Salischi", was appointed to the task of interrogating the
> associates of the murderers and others suspected of instigating this incident.
> Thus he began to prosecute his charge and investigate the matter.
> 
> As a preface to a better understanding of the [subsequent] events, I should
> acquaint you with certain details. Prior to the arrival of this ephemeral
> servant in 'Ishqabad, there existed little friendly association or friendship
> between the Bahá'ís and the Christians. However, after the arrival of this
> servant in this region, doors of association, gatherings and discussions
> between the Russian and the Christian scholars and myself were opened. Majority
> of times and days, the learned ones of this region would come to the dwelling
> of this servant and discuss religious and scientific topics. The discussions,
> however, never exceeded those limits which could lead to severing of ties of
> affection or darkening of the horizon of friendship. Therefore, following my
> arrival in 'Ishqabad, the teachings and principals of the Faith became widely
> disseminated among the Christians, they completely recognized the scholarly and
> intellectual attainments of the Bahá'ís and our superior and more excellent
> achievements. Strong bonds of sincerity and brotherhood were established
> between the Christians and Bahá'ís, and they gained a thorough understanding
> of the profound difference between the beliefs of the enemies of the Faith and
> those of the Bahá'ís, since they associated and dealt with both groups. In us
> they saw naught save knowledge, learning, righteousness, forbearance, affection
> and friendship and in our [Muslim] enemies they observed nothing but malice,
> hypocrisy, slander, lies and enmity. As such, the martyrdom of the Haji
> occurred, touched the hearts of these people and proved the wickedness of the
> enemies and our meekness in such manner that its description is well nigh
> impossible. Therefore, they exerted their utmost in discovering the purpose of
> the opponents in slaying the Haji and demonstrating their wicked intent to the
> Russian Government authorities. Towards this end, they confided to the Salischi
> and other eminent officials whatever they had seen or heard.
> 
> In short, for nearly two months, interrogations and investigations were
> conducted which resulted in the imprisonment of Mulla Ahmad Tajjir Yazdi, Mulla
> Mihdi Ruzih-khan Tabrizi, Mashhadi Samad Tabrizi and Mashhadi Jalil Turk. When
> these men, who were the true masterminds and instigators of the martyrdom, were
> seized, profound fear and fright overcame the enemies, and anxiety and
> apprehension shook them to the very core of their existence.
> 
> First, it was Mihdi Tajjir Kashi - the staunchest of our enemies - who
> immediately fled. After him, whoever had been involved in the martyrdom or had
> participated in the conspiracy also fled. In all, some sixty or seventy of them
> retreated in haste from 'Ishqabad. In Mashhad, Tihran and Tabriz they took
> refuge at the door of the Iranian officials and the 'ulama of that region. And
> those who had remained in 'Ishqabad would fabricate false tales and disseminate
> various fictitious rumors. Each day, they spread a new tale of the imminent
> arrival of such and so Amir with such and so General from Tihran to arrest the
> Babis and carry them off to Tihran in chains. They hoped that these rumors
> would overwhelm the friends with fear in the hope that they would leave
> 'Ishqabad for other regions. In every town of Azarbayijan and Khurasan, the
> 'ulama and the merchants had united in their support of our enemies and the
> persecution of the friends.
> 
> Indeed, during those days, the believers in 'Ishqabad exhibited such degree of
> forbearance which entitles them to every praise and acclaim. This is because in
> order to frighten the friends, the enemies conspired on such schemes that no
> other mind could fathom and were so thoroughly united in their opposition that
> no recourse seemed possible.
> 
> However, the believers placed their reliance solely on divine confirmations
> and the bounties of the Almighty God. The administration of justice by the
> Russian Government and the fact that His Majesty the King of Iran was ignoring
> the various false petitions presented by the foes, were sources of comfort and
> tranquility. During these days, from Quchan, Mashhad and Tabriz, Muslim
> merchants and other enemies telegraphed Tihran and spent a considerable fortune
> promoting their own nefarious designs. However, divine favors and bounties,
> which has invariably always reduced the oppressor and succored the meek, would
> neutralize the schemes of the enemies and bring to naught their campaigns of
> mischief. It is self-evident and clear that truth, righteousness, charity and
> honesty will always conquer and defeat oppression, enmity, lies, and malice.
> 
> In truth, the unfortunate people of Iran have acquired the same manners and
> behaviors that the ignorant 'ulama and unworthy leaders have shown and
> instilled in them and indeed this is their greatest misfortune and a potent
> sword in severing the cords of their self-worth and integrity. Forever they
> will be shamed and disgraced before the civilized world and will be considered
> barbarians and savages by the enlightened humanity.
> 
> [Preparation for Trial]
> 
> In short, nearly two months after these events, and the conclusions of
> the interrogations and investigations, when the renowned General - may he be
> preserved with glory and resplendence - reported the details to St. Petersburg
> and to the presence of His Majesty the exalted Czar. About the middle of the
> last Rabi'u'l-Avval[13], His Majesty the
> Emperor issued a royal command instructing the formation of the "Voennyi Sud"
> court, which in Russian refers to a military court. Voennyi Sud, which is also
> known as "Polevoy Sud"[14], is the highest
> level of the [military] judicial system and no one in the country, not even the
> person of the Emperor, can reject its ruling or reverse its decision, or
> dismiss its proceedings. Moreover, this is the only court with the authority to
> issue a death sentence.
> 
> And this is but one of the bounties of His Majesty the Czar and the
> illustrious General - may both be exalted with the effulgence of glory and
> happiness - towards this community, because if the case was submitted to other
> courts, the deliberations would have been prolonged, their impacts on the
> enemies lessened and would have been the cause of much concern to the
> friends.
> 
> After the case was sent to the Voennyi Sud, a government official by the title
> of Persetatil, who was among the most eminent military commanders and a man of
> profound knowledge, nobility and compassion, arrived in 'Ishqabad. The news of
> his arrival quickly spread throughout the city and every one of our foes began
> to wonder about his own fate, what he could do to exonerate himself. In short,
> fear and anticipation enveloped all.
> 
> On Saturday, 22 Rabi'u'l-Avval[15], which
> corresponded to the Russian 4 Noyábir, about one hundred and fifty
> subpoenas were issued by the court in the name of the Bahá'ís and non-Bahá'ís.
> The documents read: "On 24 Rabi'u'l-Avval, corresponding to 6th of
> the Russian month, you must be present yourself at the Qilub[16] building at 9 in the morning for the trial of 'Ali-Akbar
> and eight others on the charge of assassination of the late Haji
> Muhammad-Rida."
> 
> A great commotion overtook the city when the subpoenas - known as "yavitis[17]" in Russian - were received and became the
> sole topic of conversations. In addition to sending emissaries to various parts
> of Iran and appealing to the royal court, the enemies sought the help of
> prominent men of 'Ishqabad and day and night, the city's wise searched for
> remedies.
> 
> On the morning of the 24th, rank upon rank of the friends and foes,
> filled with hope and fear, some arriving in fayatun[18], proceeded towards the Qilub courthouse. Relying on
> divine confirmation and filled with assurance, the friends too directed their
> steps towards the courtroom. When we arrived, the proceedings commenced as will
> be outlined below, even though no description can help one visualize and imagine
> the true state of what transpired.
> 
> Qilub is one the governmental buildings in 'Ishqabad and in appearance is
> dissimilar to the governmental offices in Isfahan and Iran. It has a large hall
> in the middle of the building, which served as the trial-room and is about the
> same size as the main reception hall of the Chil-Sutun[19] building in Isfahan. This hall can accommodate about five
> hundred people and has a dais, which is about a meter high above the floor. In
> addition, there are three more rooms to the right, to the left and to the back
> of this platform.
> 
> When we entered the hall, saw that his honor Persetatil, who, with great
> ceremony and pomp, sat at the center of dais upon the seat of justice. To his
> right and left, there sat four governmental officials [Judges]. Before them was
> a table at one end of which a framed mirror was installed. The mirror had
> inscriptions by three of the Russian Emperors enjoining administration of
> justice in judicial proceedings and on the frame there was a golden eagle,
> which is the emblem of the Russian State.
> 
> On the right of the platform was the Perokyror [prosecutor], a Government
> official who spoke on behalf of the deceased, and he was joined by a clerk
> known as Sekretar [secretary]. On the left of the platform was the Zashtinik
> [defense], together with a secretary, who spoke on behalf of the defenders. In
> total, there were nine Judges serving on the court.
> 
> Inside the courtroom, city officials, military officers and prominent
> merchants of Russian, Muslim and Christian backgrounds were seated, observing
> the proceedings.
> 
> In accordance with the instructions of the distinguished General, Turkish and
> Persian translators from Russia and of Sunni religion were present and sitting
> to the left. In front of all, the nine criminals were sitting and from behind,
> soldiers known in their native tongue as "Saldat", surrounding them. A Shi'ih
> cleric was also present. Everyone observed complete silence.
> 
> [The Trial]
> 
> Upon arrival at the Qilub building, those that were involved in the
> trial, from plaintiff to defendants, their witnesses, the friends and the
> non-Bahá'ís were instructed to the room on the right-hand side of the courtroom
> and guards were positioned so that no one would enter or exit without
> permission, and no one would speak with another.
> 
> First the Shi'ih cleric, following the court's instructions, swore in the
> defendants' witnesses in the name of God and by the Sacred Qur'an in accordance
> with the Islamic laws so they would not offer false testimony, show bias due to
> friendship or kinship, and speak naught save the truth. In the same fashion,
> the Shi'ih cleric was himself sworn in by the Justice of the court so he too
> would not speak other than the truth and give true testimony. Nevertheless, the
> testimony of the majority of them, including the person of the Shi'ih cleric,
> was so remote from equity and truth that everyone present, including the
> Justice of the court[20] and the government
> officials [Judges], readily realized their hollowness.
> 
> The Christians, who served as the witnesses for the friends, were swore in by
> their priest who was also present. After that, the friends were summoned
> collectively and each was asked to state his religion and testify that he was a
> follower of Baha. The Justice of the court inquired from the honored Aqa Mirza
> 'Abdu'l-Karim Ardabili, "Who will serve as the Bahá'í mujtahid and the leading
> learned?" He asked this for the purpose of swearing-in ceremony of the Bahá'ís.
> 
> The Mirza responded, "We have no clergy, but have men of learning and
> knowledge." The Justice asked of them and Mirza introduced this servant.
> 
> The Justice then inquired of me, "In what manner do you take an oath in your
> community?"
> 
> I responded, "We have no such practice and no such law has been enjoined upon
> us. However, we abide by whatever the Government requires of us and with
> genuine happiness and contentment will follow the commands of the authorities."
> 
> He stated, "I now wish to establish a covenant with you and hold you to it as
> a solemn oath. Firstly, since I have heard that you associate with all people
> with the utmost sincerity, kindness and brotherhood, and do not consider
> differences in religion a reason for enmity and intolerance nor cause for
> departure from equity and humanity, therefore, I ask that in your testimony you
> treat these defendants the same way and do not utter untrue words about them.
> Secondly, since taking an oath is not a common practice in your religion, you
> must make sure that your witnesses speak no lie because otherwise I will
> sentence you to Siberia."
> 
> I responded, "God willing and with His aid, we will commit no such wrong and
> will completely abide by your instructions."
> 
> He then inquired, "Are your people and the Shi'ih community permitted to
> inter-marry and do such marriages occur?"
> 
> I submitted, "Since complete separation has not occurred as yet,
> inter-religious marriage may happen. In fact, there are cases where someone is
> a Bahá'í while his father is a Shi'ih, or vice versa. Or many times it has been
> seen that out of two brothers, one is a Shi'ih and the other a Bahá'í. The same
> can be seen among cousins and other kinsmen. Therefore, we are commanded to
> associate, marry, and observe other social interactions."
> 
> Thereupon, the Justice of the court called on the Shi'ih cleric and asked, "Do
> your people marry Christian girls? That is, through legal, religious means?"
> 
> He responded positively. "Do they marry Jews?" Again, response was
> affirmative. "How about marrying fire-worshippers?" Once more, he responded
> positively.
> 
> The Justice realized that the Shi'ih was being frugal with truth.
> 
> After this, he began to question the witnesses of both sides, by starting
> first with the Bahá'í side.
> 
> That day, which was 24 Rabi'u'l-Avval, corresponding to the Russian 6
> Noyábir, the process of questioning and trial continued from the morning
> till five hours into the night. Almost every three hours, they granted five
> minutes of recess so people could exit the building to rest, smoke, or refresh,
> before returning to the proceedings. During the trial no one was permitted to
> speak or smoke in the courtroom and even the Justice of the court and the
> Judges followed these rules. From two and half-hours to sundown until darkness,
> people were allowed to return to their homes, but had to come back at dusk at
> which time the court reconvened.
> 
> The second day of trial, which was Tuesday, 25 Rabi'u'l-Avval[21], corresponding to the Russian 7 Noyábir, continued
> in the same vein as the day before. From the morning until the middle of the
> night, the court proceedings were underway. This day was devoted to taking
> testimonies from the defense witnesses.
> 
> Once testimonies were completed during these initial two days, on Wednesday,
> 26 [Rabi'u'l-Avval], corresponding to the Russian 8 Noyábir, the court
> was adjourned due to national holiday in Russia.
> 
> [The Verdict]
> 
> On the morning of Thursday, 27 Rabi'u'l-Avval, once more everyone
> proceeded towards Qilub. Hearts were trembling and spirits were filled with
> trepidation not knowing what fate awaited behind the shroud of destiny and in
> whose favor would the all-encompassing Divine Will incline. We were anxious
> because that day marked the final day of proceedings and the verdict was to be
> pronounced on that occasion. Truly it was a stressful day and everyone's
> behavior testified to their inner agitation. The size of audience was greater
> than the two previous occasions. In fact, the courtroom was exceedingly crowded
> and the Justice of the court instructed that no one else should be allowed
> entrance.
> 
> When the court came to order, the Justice took his seat and at first, the
> Perokyror rose and with eloquent words and brilliant deduction - which
> thoroughly astonished the Russians, the Turks and the Iranians - spoke for over
> an hour, proving the guilt of the defendants. When he had concluded, the
> Zashtinik rose and speaking for nearly an hour, endeavored to dismiss the
> testimony of all the Bahá'ís. When his presentation came to an end, once more
> the Perokyror rose and demonstrated the errors of the defense's objections and
> in such wise these two great men debated before the Judges until one hour past
> noon.
> 
> When these discussions were concluded, the Justice turned to the defendants
> and said, "Prisoners! The Perokyror has proven the guilt of seven of you and
> your responsibility in this crime is clear and well-established. However, the
> guilt of one of you, namely, Asadu'llah, is less than the others. For the other
> six, he has requested the death penalty, recommending you to be hanged to the
> death for your actions. If you can show cause why capital punishment should not
> be administered in your case, speak now, perchance it would lessen your
> penalty."
> 
> After the Justice spoke these words, the defendants requested permission to
> change their translator to Yahya Bayk Qarabaghi, who knew Persian, Russian and
> Turkish. The Justice consented. Yahya Bayk who was present came forth to assume
> his duty. Thereupon, the defendants rose one by one and spoke in their own
> defense, words that most evidently were untrue.
> 
> When these appeals were completed, the Justice and the eminent Judges who had
> sat on his sides on the platform rose and retired to the room behind the main
> hall for the purpose of preparing documents on the court's decision. During
> this time, no one was permitted to enter their room. For two hours, the Judges
> continued their private deliberations, while everyone patiently awaited the
> outcome and wondered what the Hand of the Almighty had in store for them: who
> would be victorious and vindicated and who would be defeated and humiliated. In
> truth, a most strange and astonishing mood governed the audience, as everyone
> knew that the court's decision was final and irreversible.
> 
> It was nearly sundown when the Justice returned and with utmost dignity and
> poise stood at his designated spot, with everyone in the court also standing in
> silence. He then read aloud the decisions that he had written in private as the
> interpreter translated point by point. The summary of the decision was:
> 
> Regarding the case against the nine men who are accused of the murder of Haji
> Muhammad-Rida Isfahani and stand present, after thorough examination and
> investigation it has been determined that two of them, Ibrahim and Ghaffar,
> were blameless and are hereby released. 'Ali-Akbar, known as 'Ali-Babi Tabrizi,
> and Husayn Tabrizi are to be hanged to the death for their part in the murder
> of the Haji. Mulla Mihdi Ruzih-khan Tabrizi who from the pulpit cursed and
> insulted [the Bahá'ís], thereby inciting the people into mischief, is to be
> exiled and imprisoned for life in the farthest regions of Siberia. Mulla Ahmad
> Tajjir Yazdi, Mashhadi Samad Tajjir Tabrizi and Mashhadi Jalil Tabrizi, who
> incited the ruffians are sentenced to fifteen years of "Qatur vajni rabut[22]" in Siberia. Asadu'llah is sentenced to 16
> months of imprisonment and afterwards he is to be deported from Russia.
> 
> We hereby grant the distinguished General Komaroff, the Governor-General of
> 'Ishqabad and Turkmenistan, the authority to reduce these sentences.
> 
> Once the court's decision was read and translated, the spectators were
> dismissed, some joyous and some sad. Praise unto God, the Lord of both
> worlds.
> 
> The meaning of "Qatur vajni rabut" is: In cases where a person is found
> deserving of the death penalty and the esteemed Christian nation [of Russia]
> decides that by reason of compassion and wishing to avoid capital punishment at
> all costs, can instead be imprisoned in Siberia. Because of the bitter cold [in
> that region], it is not possible to farm or raise dairy animals in Siberia, but
> prisoners work in hard labor camps in mines or other locations. However, due to
> its considerable hardships and difficulties, the majority die under the most
> miserable conditions, and perhaps only one in a thousand survive to complete
> his sentence, and even then he is not permitted to return to his native town
> and must spend the rest of his days in the Siberian region, where he can work
> and earn a living. Because of these conditions, majority of those found guilty
> prefers death to imprisonment in Siberia.
> 
> [Effect of the Verdict:]
> 
> On the day that the court announced its verdict, the hand of destiny
> inscribed an astonishing event on the pages of history and delivered yet
> another bitter humiliation to the enemies. The details are as follows: When the
> Judges were engaged in private deliberation and none were yet aware what the
> final decision would be and which side would be rendered victorious by the
> all-conquering Providence, one of the men present in the court, without
> thinking or observing the protocols, had rushed outside and had announced to an
> spectator, "Mulla Ahmad and other defendants are freed!" The recipient of this
> news also, without pausing to consider or determine the veracity or falsehood
> of this remark, had in great haste, which according to the well-known hadith,
> "Haste is work of Satan!", and which is a character of the people of hate and
> oppression, boarded a fayatun [carriage] and had reached the bazaar, crying,
> "Glad tidings! Mulla Ahmad and others are liberated and are now free!"
> 
> On hearing this false news, a tremendous commotion had ensued, much like the
> great uproar and tumult that occurred on the day of the martyrdom of the Haji.
> People began to insult and mock the Bahá'í storekeepers, who were engaged in
> their work. The Muslims brought three sheep to be sacrificed in front of the
> shops of Samad, Mulla Ahmad and Mashhadi Jalil, and butchers stood knife in
> hand awaiting the arrival of the defendants to slaughter the sacrifice sheep.
> Meanwhile, they shouted every manner of insult at the friends and constantly
> cursed them in the most cruel and abusive way. Rank upon rank of people had
> gathered in the streets and squares, waiting to welcome the prisoners.
> 
> It was then that of a sudden, He, Who decrees destiny and rules with manifest
> might, turned the page and with the conclusion of the court's proceedings, the
> correct verdict became known to the people. Suddenly, all their joy turned into
> bitter sorrow, and their jubilation was transformed into humiliation and shame.
> Sheep that had been brought for sacrifice were quickly removed from the scene
> and everyone went into hiding much like thieves fleeing the law.
> 
> During these events, unaware of all that was transpiring outside, this servant
> was in the courtroom awaiting the Judges' decisions. When I came out, I saw a
> condition in the believers which remains beyond any written description. During
> that one-hour after the receipt of this false news and encountering their
> insult, abuse and mistreatment of the enemies, the friends had withstood such a
> calamity that they were hardly able to utter a word. In fact, for one or two
> hours, the Bahá'ís did not believe what this servant, or others who had been in
> the courthouse, reported to them, until they heard it directly from the enemies
> and saw with their own eyes how quickly they dispersed and sought a place to
> hide. "And thus decreed their Lord, the Powerful, the Sovereign, the Mighty,
> the Ancient."
> 
> If one was to closely compare the ways that the Russian and the Iranian
> Governments administer justice and conduct trials, he would be totally
> astonished in their difference. Because if such a murder had occurred in Iran,
> where eminent merchants had arisen in support of either the murderer or the
> victim, it is quite obvious what great sums would have had to be spent on both
> sides and what large bribes would have been received. Moreover, because of the
> persistent intercessions and interference, it would have not been possible to
> arrive at a just decision nor maintain the impartiality of the judge. In the
> case of the murder of the Haji, the governmental authorities in Russia did not
> accept a single coin from anyone and in fact, due to their devotion to equity
> and justice, no one dared to even mention the word "bribe" or mediate on behalf
> of defendants.
> 
> On the other hand, the Shi'ih community spent considerable fortune and
> sustained great losses in filling the pockets of the 'ulama and the influential
> men of Iran, in the hope that through their assistance, the attention of the
> Russian Government would be compromised from receiving punishment for their
> savage and despicable deeds. However, the all-conquering will of the Almighty
> did not allow bloodthirsty oppressors, who had openly perpetrated such an
> heinous act, to find respite under the blanket of safety. The integrity of the
> officials of the Russian Government - may God perpetually brighten their days -
> prevented these ruffians from transforming the security and justice of this
> region into the violence and oppression of another Iran.
> 
> [Bahá'í Mitigation:]
> 
> Since at the conclusion of the court's proceedings it was decreed in
> writing and was announced in the courtroom that the distinguished General
> Komaroff - may God unceasingly enrich his days with glory and good fortune -
> could reduce the punishment of the criminals, therefore, Mulla Ahmad and other
> prisoners sent messages to their kinsmen, begging and pleading: "since the
> General has not yet signed the court order, go to the Babis and ask them to
> intercede with the General, perchance he would reduce our sentence and the door
> of liberty may open before us."
> 
> Consequently, as emissaries, they sent Haji Rida, who was a brother of Mulla
> Ahmad, and a number of other merchants, including, Rida Bayk Akbar, a learned
> and distinguished man who for many years had served the Russian Government and
> had attained an exalted position, and Yahya Bayk Qarabaghi, who was renowned in
> learning, sincerity, problem-solving and prevention of misconduct, and Aqa
> Muhammad-Rida Arbab Isfahani. These men came to this servant and Aqa Mirza
> 'Abdu'l-Karim, and asked that we attain the presence of the illustrious General
> and intercede on behalf of the prisoners.
> 
> The following day, this servant, Aqa Mirza 'Abdu'l-Karim, Aqa Ghulam-Husayn
> Isfahani and Aqa Mashhadi Yusuf, went to the General's house. In the courtyard
> outside the Governor's residence, we met Haji Rida and some other Shi'ihs who
> had gone to plead mitigation of sentence of the prisoners, but were not
> permitted into the Governor's presence. After speaking with us, they thought
> best to join our group in order to gain an audience with the General. So,
> together we proceeded.
> 
> Once our arrival was announced, permission was granted for us to go in and
> Mirza 'Abdu'l-Karim spoke about the purpose of our visit. Simultaneously, Javad
> Bayk translated his words into Russian. In response, the General stated, the
> essence of which is:
> 
> To the Russian nation, the Shi'ih community has become the source of shame
> and infamy throughout the world as it has been His Majesty the Emperor's view
> all religions are considered the same.
> 
> You should be praised since despite all the injuries perpetrated against you
> by the defendants, you have arisen to intercede on their behalf. Is it not true
> that if a Babi had murdered a Shi'ih in 'Ishqabad, in turn the Shi'ihs would
> have killed every member of your community in Iran? I am well pleased with you.
> However, I cannot promise that I will reduce their punishment. But should I
> decide to reduce their sentence, I will keep in mind to advise you
> beforehand.
> 
> After that, once more Aqa Mirza 'Abdu'l-Karim rose to plead intercession for
> the prisoners. For the second time, the General spoke words close to his
> initial comments.
> 
> Haji Rida and other Shi'ihs were present in this meeting and heard what
> transpired.
> 
> On the following day, it was rumored throughout the city that the Siberian
> sentence of the prisoners had been reduced and also it was noised that the two
> condemned would be hanged on 4 Rabi'u'th-Thani[23].
> 
> [Day of Punishment:]
> 
> In accordance with the instructions of the officials, two gallows were
> raised near the royal prison and a hole, two or three meters deep, was dug
> under them, where bodies could fall. The murderers themselves were forced to
> construct these gallows and the hole.
> 
> The occurrences of these events greatly burned the inside of people and were
> giving an ever-present admonishment to the unruly ruffians in the observance of
> the legal codes and the importance of the civilized ways.
> 
> When the sun of the morning of 4 Rabi'u'th-Thani rose, everyone knew that it
> marked the day of hanging of the two condemned. An astonishing commotion and a
> great tumult could be seen everywhere. Due to their ignorance and prejudice,
> people [Muslims] were most agitated, but because of the power of the
> authorities, unable to utter any objections. Signs of mischief was evident on
> everyone's face which betrayed their inner anger and rage.
> 
> First, in accordance with the command of the Russian authorities, Turkmen
> cavalry surrounded the execution field. Chief military officers and prominent
> citizens were present by the Governor's instructions. A large multitude had
> also gathered to observe the event. Since the compassionate Christian people
> disdain killing, and to the extent possible even their military men avoid such
> an act, therefore, a Turkman was hired to place the ropes on the neck of the
> prisoners, sending them to where they belonged. The Shi'ih cleric was present,
> so the prisoners could repent and utter Islamic confession of faith[24]. When everything was ready, the two
> murderers were brought to gallows.
> 
> With a condition that cannot be described, the Shi'ih cleric took their
> repentance and they uttered words of confession. Thereupon, the executioner
> placed the ropes around their necks, when of a sudden, contrary to everyone's
> expectation, the all-encompassing Hand of the Almighty ordained otherwise. That
> is, at that point, the Perokyror stood and read aloud an official decree, which
> was immediately translated. Its essence was this:
> 
> Since the representatives of the Babi community have requested the
> distinguished General to mitigate the punishment of the offenders,
> consequently, the General, as means of expressing his good-pleasure, gratitude
> and admiration for these [Bahá'í] representatives, has commuted the death
> sentence of these men and has decided against their hanging. These two are to
> be removed to Siberia for fifteen years of "Qatur vajni rabut" sentence, and
> because of this mercy, may they eternally be thankful to the Government.
> 
> When this decree was read to the population, every tongue spoke in praise and
> gratitude of divine bestowal and with the utmost cheer and joy people returned
> home, while the prisoners were removed to their cell.
> 
> In truth, this incident greatly enhanced the position of the friends and
> increased their standing and prestige. From what some in the audience have
> described, this intercession so profoundly touched the eminent Christians
> present on the field of execution that some were moved to tears, saying,
> "Consider the devotion of the Babi community to the qualities of forgiveness,
> leniency, compassion, kindness and forbearance that they even intercede on
> behalf of those who slay them, and in such wise show mercy towards those who
> spend days and nights plotting their murder!"
> 
> [Aftermath:]
> 
> From the beginning of the incident of the martyrdom until now, the
> divine benediction and bounties have ceaselessly encompassed the friends and
> the exalted and blessed Almighty has confirmed our every step. Before the
> authorities of the Russian Government, our truthfulness, wisdom, honesty,
> integrity and charity towards all nations and the uprightness of conduct under
> all conditions had been demonstrated.
> 
> The incident of the intercession was solely through the Divine will for it was
> the Almighty's doing that the decree pardoning the prisoners from execution was
> read in public where a large multitude of the Russians, the Christians and the
> Muslims, including the Shi'ih cleric, were present. This was a mighty bounty
> and a great blessing, which on one hand provided the friends with an added
> measure of stature and on the other, robbed the ignorant [Muslims] of the
> opportunity to claim, "The liberty of these two murderers was a miracle of the
> Imam!" or devise equally nonsensical reasons. However, if one wished to truly
> appreciate the depth of ignorance of these Shi'ihs, one should note that even
> now they fabricate such ridiculous and absurd claims and have further ruined
> their own reputation, nay, the reputation of all Iranians, before the world
> community and proven their folly and stupidity.
> 
> During these days, joy and delight has surrounded the friends on all
> directions and the shower of divine bounty has continued to fall on the
> believers with ever-greater profusion. On the other hand, we are immensely
> elated as the court proceedings have been concluded and the truth of our claim
> has been well-established before the officials of the Russian Government. We
> have unbounded joy and eternal gratitude because of the arrival of the Sacred
> Tablets and Divine Verses confirming the Almighty's pleasure with our deeds and
> actions. In many Tablets, Bahá'u'lláh has bestowed endless blessings upon the
> illustrious martyr, and designated for him stations beyond the imaginings of
> the inhabitants of the world and exalted above the conceptions of those
> occupying the highest heavenly pavilions. Moreover, He has revealed His
> good-pleasure for the actions of the believers in the course of these events.
> In particular, in one of the Sanctified Tablets, in response to a sum that one
> of the friends had contributed, permission was granted for that fund to be used
> towards improvements of the resting place of that sacred and hallowed remain,
> which is located on a choice spot outside the town of 'Ishqabad. However, these
> days, because of the bitter cold and snow, these improvements cannot be carried
> out and must be delayed, and God willing, when the weather is more agreeable
> and the Spring has arrived, and days and nights are equal, they will be
> undertaken and completed.
> 
> A few days after the execution sentence of the two ruffians was pardoned, by
> the authorities' command, a picture of six of them in the special uniform of
> the Siberian prisoners was taken as they were being sent to Siberia by way of
> Badkubih. The day that they were being removed for Badkubih was yet another
> occasion for the enemies' commotion and remorse. From that day until now, which
> has been over a month, the merchants and the Shi'ih leaders in Badkubih,
> Mashhad, Tihran and Tabriz are engaged in intrigue, hoping to rescue the
> prisoners from their fate. We will see how the divine decree unfolds and what
> is hidden behind the veil of destiny.
> 
> This was a summary of the events pertaining to the killing of the illustrious
> martyr, which were outlined most succinctly.
> 
> This servant supplicates that the friends would not forget him in their
> prayers.
> 
> On behalf of this ephemeral servant, convey my heartfelt greetings to your
> esteemed father, distinguished brother, the honored Aqa Mirza Mihdi - may God
> prolong his days of delight - and other friends in Isfahan.
> 
> May your brow always shine with the resplendent rays of glory, grandeur and
> virtuosity.
> 
> Written by Abu'l-Fadl Gulpaygani on 29 Jamadu'l-Avval 1307[25].
> 
> Notes
> 
> [1] 15 July 1889.
> 
> [2] End of August 1889.
> 
> [3] 28 August 1889.
> 
> [4] Siyyid Ahmad was a son of Haji Mirza
> Siyyid Hasan, known as the Afnan Kabir. He was a devoted believer and for a
> while lived in Yazd and 'Ishqabad, engaged in commerce. In mid 1890, he visited
> 'Akka and it was there that he learned of being accused of theft in Istanbul.
> He hurried to that city, suffered bitterly at the hands of foes, including an
> enemy of the Cause by the name of Muhammad-'Ali Isfahani, but was able to prove
> his innocence and establish their slander. Detailing this incident, Bahá'u'lláh
> in one of His Tablets reveals, "There were several myrmidons in Istanbul who
> perpetrated great harms against the honored Afnan, Aqa Siyyid Ahmad. Since the
> honored Afnan was meek and gentle, these men manifested greatest enmity,
> uttered the worst slanders and incited the opposition of the lowest elements of
> society against him;" [Muhammad-'Ali Faizi, Khanidan Afnan 64.] He attained
> the presence of Bahá'u'lláh in 'Akka where he remained until His ascension.
> Subsequently, he undertook travels to promote the Cause and once more returned
> to 'Akka where he received the endless bounties of the Master. He then went to
> 'Ishqabad and from there in 1899 to Yazd where he established the first
> Spiritual Assembly of that city; [Khatirat Malamiri 61]. He eventually went to
> Shiraz where he was killed during a night burglary. On hearing the news,
> 
> 'Abdu'l-Bahá was deeply grieved and conferred upon him the rank of a martyr;
> [Khatirat Nuh-Salih 403 and Khanidan Afnan 66]. The Master revealed two
> condolences Tablets and a Tablet of Visitation to mark Siyyid Ahmad's
> passing.
> 
> [5] 28 August - 26 September 1889.
> 
> [6] Theaters for passion-plays commemorating
> the martyrdom of Imam Husayn.
> 
> [7] Mourning groups and processions.
> 
> [8] In order to act out the injuries befallen
> the Imam and His companions, a number in the Shi'ih mourning procession would
> cut themselves, often quiet severely, and with blood gushing out from their
> foreheads or as they beat their bare backs with sharp knives, would continue
> the march - a horrendous scene which greatly incites public sympathy.
> 
> [9] Soothsaying sessions, typically devoted
> to telling and acting out the events of Karbila, which led to the martyrdom of
> Imam Husayn and His family.
> 
> [10] The first ten days of Muharram is a
> period of special feverish observance for the Shi'ih, reaching its emotional
> height on the tenth day of the month which marks the martyrdom of the Imam and
> His companions.
> 
> [11] 8 September 1889.
> 
> [12] Colonel in the Russian military.
> 
> [13] Circa 9 November 1889.
> 
> [14] Military court-marshals conducted in
> the field under the auspices of the Voennyi Sud court.
> 
> [15] 16 November 1899.
> 
> [16] The correct spelling may likely be
> Kilub.
> 
> [17] Plural for court summons, literally
> meaning to show up.
> 
> [18] Horse driven flatbed or luxury
> carriage.
> 
> [19] A famous building in Isfahan used
> previously for official purposes.
> 
> [20] The author consistently refers to the
> "hadrat-i Sud," a reference to the chief Judge. This has been rendered as
> "Justice of the court" to distinguish him from the other 8 Judges.
> 
> [21] 19 November 1899.
> 
> [22] Vajni rabut means "important
> jobs."
> 
> [23] 28 November 1899.
> 
> [24] It is an Islamic tradition that prior
> to death one should utter a specific formula, testifying to the oneness of God
> and the Prophethood of Muhammad.
> 
> [25] 21 January 1890.
> 
> METADATA
> 
> Views18504 views since posted 1999; last edit 2025-04-06 23:28 UTC;
> 
> previous at archive.org.../gulpaygani_martyrdom_muhammad_rida;
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> — *The Martyrdom of Haji Muhammad-Rida (Used by permission of the curator)*