Flowers to `Akká
by Abu’l-Qasim Faizi
published in Bahá’í News, pages 8-11
1969-05
In Írán there are villages where many of the people embraced the Bahá’í Faith in the early hours of the dawn of the Age of Bahá’u’lláh. It is amazing how these illiterate and incredibly impoverished people, ignorant of the outside world, could ever comprehend the significance of this great Cause with its world-embracing power, and its many new principles fitted for an age they could scarcely imagine. However, when one visits these villages to meet these radiant souls, the secret of their early attachment to the Faith is uncovered. In these remote places were a few divinely inspired men, luminous stars who, in the last hours of the night prior to this glorious dawn, prepared their fellows by telling them about the impending advent of the Promised One, and by warning them against heedlessness. Each one of these villages has had its own hero and its own unique history.
Such a village of the dawn is Sayessan, an unpretentious, almost forbidding village of stone and mud in the barren mountains some forty miles southwest of Tabriz, in Persian Ádhirbáyján, not far from Lake Urmia, its inhabitants Persians of Turkish origin. It is a village whose sons were renowned for their bravery and their loyalty; and today it is renowned for identifying itself as a Bahá’í village with that same bravery and loyalty now dedicated to the Cause of God. In the 1830’s, here as in other communities throughout Írán, there were men who told of the glad tidings of the glorious dawn soon to be. Their message of promise was the preparation which the villagers brought to their declarations, services and sacrifices the moment they heard about the advent of the Promised One.
Mullá Asad’u’lláh was the sage who trained and readied his fellow Sayessanis by constantly reminding them of the Great Day, the Day of Judgment, that Day when sons would run away from their fathers, and when mothers would choose to abandon their own children. In his exhortations he emphasized that each one must purge his heart of all else save the love of the Promised One, so that his penetrating effulgence would accept their mirror hearts as its abode.
One day when Mullá Asad’u’lláh, followed by a group of his students from Sayessan, was walking through a narrow lane in Tabriz, a well-known mujtahid of that city passed by. He was Mullá Muhammad-i-Mamaqáni, one-eyed, energetic, a vehement controversialist and traditionalist, a man accorded great respect by the people, who always gave way before his passage. But Mullá Asad’u’lláh covered his face with his cloak, refusing to look upon the countenance of this man of high priestly estate. The companions were astounded, for their mentor was a model of humility and temperate good-conduct.
Returning to the village, the young disciples enroute asked Mullá Asad’u’lláh to explain this apparently grave breach of etiquette, this seeming almost-insult to a highly placed leader of religion of great prestige in the city and region. To their even greater astonishment he replied, with deep feelings of sorrow and anger, that “This man will sign the death warrant of the Promised One, and I did not desire to see his face. Beware! When you hear the news of His advent, and of His martyrdom in Tabriz, you must all respond to His call!”
Villagers Accept The Báb
This saintly soul, his seer’s vision having readied his followers, died before the Advent. But those he had trained and sensitized, his faithful disciples, remained vigilant, listening for reports of a Great One who would be done to death by the order of the same one-eyed mujtahid and some of his colleagues. Thus expectant, they heard in 1850 of the execution in Tabriz barracks square of a certain Siyyid ‘Alí Muhammad of Shíráz, one who called Himself the Báb and who asserted that He was the Qá’im. The Sayessanis gathered all news of this young man who threatened the authority of the priests and the governor so gravely that these men of power felt He must be killed. And it was true. The Promised One of their prophecies and of Asad’u’lláh’s vision had come. In a wave of excitement and conviction 2700 of the almost 3000 inhabitants of the Sayessan area became Bábís, embracing the new Faith of God. Isolated from the central pressures of government, they continued bold and fearlessly outspoken in their new Faith, and so became the target of frequent persecutions. Many times daring souls among them were taken prisoners to Tabriz, and even to Tihrán. But they never wavered in their constancy and fortitude. And when there came the news to Írán of the Declaration of Husayn-‘AH of Nur, that greatest Bábi known as Jináb’i Bahá, or Bahá’u’lláh, in Baghdad, all rapidly accepted the new Teacher who was the fulfillment of the Báb’s own Book.
Many persons from Sayessan made their pilgrimages to the Holy Land to see Bahá’u’lláh during the years following His exile to ‘Akká in Palestine. Some stayed on in the Holy Land to serve their Loved Ones. Among such was the well-known Isma’íl Agha, the trusted and faithful gardener of the Master ‘Abdu’l-Bahá. He it was who, after the Ascension of the Master in 1921, was so overcome with grief that he sought to commit suicide by gashing his throat behind the Shrine of the Báb, near the Holy Place where Bahá’u’lláh had pitched His tent. Fortunately he was found very early by Dr. Lotfu’llah Hakim and Mr. Curtis Kelsey and was taken to the hospital where, exhorted by a loving message from the Greatest Holy Leaf who expressed her hope that she would see him once more serving in the gardens of the Master’s house, he accepted treatment and was healed. Thereafter he served with such love, devotion and utter sincerity that when he passed to the Abhá Kingdom the Guardian ordered this epitaph to be engraved on his resting place: “The Sign of Steadfastness and Faithfulness.”
Travel to ‘Akká
During the days when Bahá’u’lláh was under house arrest, imprisoned in the city of ‘Akká, the first small group of Bahá’ís from Sayessan set out on foot, circa 1878. After crossing more than.700 miles of desert and mountains and enduring many hardships they at last attained to the presence of their Beloved One. Radiating such love and simple sincerity, and uttering such innocently provincial remarks, by their zeal and enthusiasm they brought great happiness to the heart of the Blessed Perfection, saddened by the burdens of His incarceration.
They wore their Sayessani clothing, suited of course to the far more rigorous climate of the northwest mountains of Írán. Their large fur hats became the particular target of the street children in ‘Akká; these wild and untrained children found them so strange and amusing that they followed the pilgrims about, jeering, taunting, making fun of them ceaselessly. When they told ‘Abdu’l-Bahá of this ridicule He simply advised them to wear the ordinary fezzes of the men of ‘Akká. On the very next day they came into the Master’s presence each wearing a newly-acquired red fez. He smiled infectiously, and with appreciation called them “the red-hatted soldiers of the Blessed Beauty.”
Soon the believers from Sayessan became familiar with the prevailing bitter conditions of confinement within the fortress of ‘Akká. Their hearts brimmed with sorrow for the Holy Ones, for they were surprised that such inadequate food was given the exiles, with no fresh vegetables. The bad-tasting water, the poor diet, the prevalence of epidemics of every kind, the barren city with scarcely a blade of grass inside its forbidding double walls, all evoked sadness and a deep rage. Worst of all, the Blessed Beauty with His great love of the open spaces, of the mountains and the gardens, of flowers and trees and all the beauty of the natural world had not been able to walk abroad for about nine long years. Therefore, one day when in His presence the pilgrims opened their hearts and entreated Him:
“Come to our village,” they proposed. “Here in ‘Akká it is warm and damp, and there are no trees.”
“We cannot,” replied the Beloved.
“We promise that the weather will be more agreeable, and we will do everything we can to make you more comfortable.”
“We cannot. We are imprisoned here.”
“Imprisoned?” they replied, with tears in their eyes. “Imprisoned! Who could ever do that to you? You are the King of this world.”
But the Blessed Beauty could not be released from bondage even by these boldest and most resolute of His followers, for God’s destiny had ordained His lifetime stay in the Holy Land, that place of fulfillment of prophecies for all mankind.
Bahá’u’lláh’s Gift to Sayessan
One day they knew that they must return, full of sorrow that they could not rescue Him as they desired. But before their departure Bahá’u’lláh gave them some of the simple food of the prison, calling their particular attention to the potatoes in the meal. “Plant this in your village,” He ordered. “It is good.” Since they were farmers by occupation, they learned eagerly from the local growers of potatoes about this strange vegetable. And on their departure they carried back a stock of seed potatoes for planting in their fields. There in Ádhirbáyján soil the potatoes flourished, as the Sayessani Bahá’ís adopted the “new” crop advised by Bahá’u’lláh. As time passed, the potatoes were adopted by the farmers of the area, and became so staple and vital a food, so much a supplement for the grains upon which they had perennially depended from time immemorial, that several times the whole province was relieved by potatoes of Sayessan of the threat of famine which so often afflicted it.
The sorrows that all had felt in ‘Akká, that grim city, continued throughout the long journey homeward across desert and mountains. It continued during their days of recounting to their fellows what they had heard and learned and confirmed during those priceless hours of spiritual bounty. So touched were they by the deprivations of the Blessed Beauty that they resolved to do what they could about it.
Among the villagers who had travelled on that pilgrimage were two who bore the same name, Muhammad. As there were no family surnames to distinguish them one from the other, the friends called them Muhammad the first and Muhammad the second. Together they suggested to their fellow Bahá’ís that nothing could be more befitting than flowers for such a Beloved. And what flower better than the fragrant narcissus, in Persia a symbol of purity and love, a symbol too of the coming of the spring and the joyful passing of life out from the darkness and cold of winter!
Some months later, after prayerful preparations, the two Muhammads again set out afoot for faraway ‘Akká. But now each carried precious pots of narcissus bulbs on their shoulders, leaving their scant belongings to be carried by two plodding donkeys. Their way was difficult, for the roads were always perilous from brigands and weather, and the authorities and soldiers at the several borders they must cross. With the light of love in their hearts these two sturdy, brave men overcame the hardships of a journey which the comfort-seeking, safety-conscious modern person might view with trepidation or see as unwise. But where there is the light of love in the darkness of the material world men are willing, nay joyous in taking daring steps over every obstacle!
‘Abdu’l-Bahá described the arrival of the bearers of the narcissi to the first group of pilgrims who visited Him at the end of World War I, in 1919. “When the end of their wearisome journey drew nigh, and the city of Akká was unfolded to their expectant eyes, and when their gaze fell upon the majestic mansion which marked the limit of their destination, they forgot in a glance all their sufferings and cares, attained the gate with sore feet, swollen and blistered, and falling prostrate on the ground laid at the feet of the Blessed Beauty the token of their undying devotion, which they carried with such zeal and love. O, what a shower of blessings and of bounty and of favor were poured upon them! Their gift of living beauty was not only accepted, but was considered to be the most precious gem that could ever be presented, the richest and finest gift in the world. To His bestowals and expressions of acceptance and appreciation these pilgrims muttered repeatedly and wholeheartedly their sincere wish of ‘Janem sanah ghorbanela! “Make me the sacrifice; redeem and save my soul!”
Notes: So proud were the families of these two valiant Bahá’ís that they adopted the names “The First” and “The Second” as their surnames when this was legally required in recent times. Hence these Sayessani families are now identifiable throughout the Bahá’í world by their last names: Awwal and Thani.
In the winter of 1935, in company with dearly loved Davood Toeg, then Chairman of the National Spiritual Assembly of ‘Iráq, and with Rahmat Ala’i of Tihrán, the author visited Sayessan, thus following in the footsteps of Martha Root and Keith Ransom-Kehler. Hundreds of young boys and girls, knowing of our coming, walked miles to meet us and, with their colorful dress and high spirits, formed two most attractive and picturesque guide groups taking us to their famous village.
The older Bahá’ís were gathered in the Hazíratu’1-Quds awaiting us. Muhammad the First was still living, but very aged, his eyes failing. When Rahmat Ala’i embraced him, Muhammad held him firm and whispered in his ear: “Are you the son of Nazemul Hokama, who was the court physician?”
Startled by the question, Rahmat answered: “Yes, I am; but how did you know me whom you have never seen before?”
A very beautiful smile appeared on the old man’s face, and he said: “When some of us were prisoners because of our Faith, your father as the court physician used to come to the prison to see the sick prisoners. We Bahá’ís were in a single room. He used to come and embrace every one of us. I can’t see you, but when you embraced me, I smelled his perfume.
There are those who recognize every perfume: the perfume of good men, the fragrance of the narcissus, but particularly the perfume of the spirit of God in the world.
So remarkable these Bahá’í are in their love to the friends and hospitality towards them that in their intense longing to remember the blissful occasion of their visits they name children after their guests. There is no wonder if you see a little charming girl passing by and the people call, her “Miss Martharoot” or “Mrs. Kehler Khánum.”
Haji Assad, the Great Teacher of Seysan
by SHADI SAADAT
Before the Báb declared His mission, there were a few people who announced the coming of a Promised One to the people of Iran. One of these was Haji Assad, who lived in a village near Tabriz. The haji made it his mission to tell everyone, especially the residents of Seysan, of the coming of a new Manifestation. Haji Assad was a pious person who had visited Mecca and Karbala several times. He was also a mystic and a seer. He had spiritual insight, and it was this insight that enabled him to recognize the Báb and believe in Him even before He had declared Himself.
In 1825, Haji Assad went to Seysan, a village in which the majority of people were Shia Muslim. Once there, he announced the coming of the Báb, the Qaim-i Al-i Muhammad or “He who will arise from the family of Muhammad,” the very one who the people had been waiting for. Haji Assad told the people that the Báb was a young man of medium height who came from Shiraz, and would bring new teachings to revive the world, and he directed his students to start searching for Him.
Haji Assad did not have many followers. Most of the inhabitants of Seysan opposed him or were indifferent. Those who opposed him asked the head of the village to bar him from entering Seysan. Despite such obstacles, Haji Assad continued to visit Seysan to teach the illiterate villagers about the need to cultivate divine virtues, such as humility and chastity. He also did his best to eradicate superstitious beliefs, which were leading the people astray.
Before his death, Haji Assad gathered his students together to give them some final guidance. “The coming of the Báb is close at hand,” he said, “and if you hear of someone who the ulama have sentenced to death because of the heresy of His claims, rest assured that He is the promised one you have been looking for.” Haji Assad died two years before the Báb declared His mission in 1844, but the haji’s predictions came true. His followers in Seysan heard of a person who called himself “the Promised One,” and so they went to Tabriz to look for Him, and, before long, this holy Person was sentenced to death for heresy.
Without question, it was Haji Assad who planted the seed of faith in the hearts of the people of Seysan. It was he who encouraged them to look for the Promised One. Although he faced much opposition, he persisted in teaching the villagers of Seysan about the importance of divine virtues and in alerting them to the coming of a new Prophet. Before his death, Haji Assad predicted that the villagers would see this holy soul sentenced to death. As we know, this prediction came true. Haji Assad did not himself meet the holy Báb, but, overcoming many obstacles and in the face of much opposition, he succeeded in preparing the villagers of Seysan for His coming.
Stories About Seysan
Mohammad Avval
محمد اول دو بار از سیسان به حضور حضرت بهاالله و دو بار به حضور حضرت عبدالبهاء مشرف شدند
:A Meeting with the Blessed Beauty
.The Story of Mohammad Avval
“Marhaba, Marhaba, Marhaba.”
The Persian words meaning ‘well-done’ enchanted Mohammad Avval’s ears as he stood in awe of Baha’u’llah’s presence. After many months of traveling from the village of Saysan, Iran to Akka, Israel, Mohammad Avval and his companion finally met Baha’u’llah, the Blessed Beauty, the Promised One of all Ages, their Beloved, and their Lord.
The village of Saysan in Adhirbayjan was known for its many Baha’i inhabitants who had immediately accepted Baha’u’llah when he declared His Faith. While Baha’u’llah was imprisoned in Akka, many of these steadfast Baha’is traveled far and difficult distances to meet their Beloved. Mohammad Avval, a youth, and his friend thought that they should take some flowers to bring the beauty of nature to Baha’u’llah while he was imprisoned in a small and dirty prison. They took vases with bulbs of two narcissus, symbolically the flower of spring, on their journey, anticipating that they would be in full bloom when they reached Akka. While they were traveling, they always watered the plants before quenching their own thirst so that the flowers would be ready when they arrived in Akka.
After many months of travel on foot through dangerous terrain, they were humbled and enchanted to meet Baha’u’llah. It is said that when they met Him they presented the flowers and wept, exclaiming, “Make me a sacrifice; redeem and save my soul!” Baha’u’llah accepted the gifts and is said to have asked Mohammad Avval what he desired or wished for most. Mohammad Avval replied, saying, “You are my Lord; whatever you desire for me is the best I could ever ask for.” In response to his great devotion, Baha’u’llah congratulated him three times with “Marhaba,” and told him that he would meet great difficulties on his travels back home. Indeed, Mohammad Avval was attacked and lost his hearing, but this tribulation only strengthened his devotion to Baha’u’llah.
His son, Rezvanullah Avvali Seisan, carried the flame of the Baha’i Faith after his father and served as a travel teacher in Iran for nearly his entire life. His wife and children, descendants of Mohammad Avval, keep the memory of their illustrious ancestor who was graced with the opportunity to meet Baha’u’llah in their hearts today.
Stories About Seysan
The Story of my Heart
.From Hand of The Cause of God Mr.Furutan’s book
Mr.Furutan
“Seysan and its Baha’i Schools”
During the last months of 1931, on the instructions of the beloved Guardian, Effie Backer came to Tabriz to photograph the historical and holy places of the Faith in that city, and my wife Ataieh and I accompanied her to Saysan. From there, we wrote a letter to the beloved Guardian and asked permission to transfer to Saysan and establish a Baha’i school for girls and boys. After two months we received his response in which, among other points, his secretary wrote on his behalf:
… You have written regarding the arrangement for the school in Saysan, and the education of the Baha’i children there, saying that you and your respected wife, Ataiyyih [Ataieh], intended to undertake this project for a time, and to render the worthy service of teaching the children, fostering education, enlightening minds and perfecting the knowledge of others. this intention was accepted and is approved and is appreciated by the beloved Guardian, and he stated that it is certain that you will be confirmed and will meet with success … This letter was written on the instructions of the beloved Guardian. (16 Sharaf 89, 15 January 1933.)
Soon after receiving this letter I received a cable from the Central Assembly for Iran ( In those days the Local Spiritual Assembly of Tehran acted as the Central Assembly for Iran.) urgently summoning me to Tehran. It was winter time , the weather was very cold, and the roads were closed because of the snow. All the travel agencies I referred to gave a negative response, but on the suggestion of one of them, I decided to ride on an oil tanker to Tehran ! We had driven only a few kilometers out of Tabriz when we were stranded in snow and had to stop. Fortunately, there was a little roadside cafe in the vicinity and we took refuge there, but it was so crowded that we had to stand all night. The snow finally stopped, the roads were opened and we continued our journey. it took us four days to travel the distance between Tabriz and Tehran, but upon my arrival I immediately reported to the assembly. I was told that I had been appointed the principal of Tarbiyat School ( a Baha’i school for boys). However, when the instructions of the beloved Guardian were conveyed to them, they decided to postpone the appointment and I returned to Tabriz.
There, I began making the necessary preparations for our move to Saysan, and after saying farewell to the members of the Spiritual Assembly and friends of Tabriz, together with my wife and fourteen-day-old child, I rented a carriage and we began our journey to Saysan. We were greeted by the members of the Spiritual Assembly of Saysan and a few friends there, and were taken to the Haziratul-Quds where a room was given to us for our accommodation.
With the assistance of the Baha’is, the building of the school was soon completed, and about 700 students, boys and girls, began their education. In an amazingly short time, the students demonstrated magnificent progress in all their work, to such a degree that when the well-known Baha’i teacher, Mrs. Keith Ransom-Kehler came to Saysan, she expressed her great admiration of the school and its students, and later published an article to this effect in one of the Baha’i magazines.
At the end of the academic year I sent a report to the beloved Guardian concerning the Baha’i activities in Saysan, to which I received the following response:
15 Sharaf 90 [14 January 1934]
Your comprehensive and refreshing report of Masa’il 90, on the condition of the Baha’is in Saysan, the detailed account of the repairs done on the Haziratu’l-Quds, the establishment of the schools for boys and girls, and the other Baha’i institutions and activities, was received in the holy presence of the Guardian of the Cause of God. . . . and brought much joy and happiness to his heart . . . He instructed me to write the following: the noble efforts of that worthy servant will not be forgotten. It is hoped that in the future, in the capital of the country, you will succeed in rendering greater services, and will perform more glorious feats . . . The arena of service will be unboundedly vast in the future. Please God that you may also be confirmed and honoured to render international services . . .
In the margin, in the handwriting of the beloved Guardian:
O thou loving Friend:
May God confirm you and increase your honour and glory in your efforts to serve His Cause and exalt His Faith. May He fulfill your heart’s desire through His mercy and bounty, and His might and grace.
Now, a few lines will be written about the village of Saysan, which is located on the slope of Sahand mountain. It has a pleasant summer, but its winter is very severe and cold, especially for those who are not from that area. Sometimes the snowfall is so extensive that it buries the houses, and people have to make tunnels through the snow to be able to leave and take care of their needs. Agricultural produce such as wheat, barley, and potatoes is its major source of income, but carpet-weaving and jajim-making (jajim is a coarse, woolen cloth used for bedding, or as a carpet) are also popular in Saysan. Cattle and sheep raising are very limited. The Cause of God was first introduced in Saysan during the time of the Bab, and a great number of Shaykhis became Babis. They were also firm believers when the sun of the Blessed Beauty rose, and many Tablets have been issued in their honour from His Most Exalted Pen. The following is one of these Tablets from Baha’u’llah, addressed to the Baha’is of Saysan.
In the Name of Him Who is the All-Seeing, the Incomparable. Unto the friends of Saysan the glad-tidings of the favour of God the Compassionate are announced. All are, and have been, under the gaze of His tender mercy, and have found their refuge beneath the shadow of God’s towering Lote Tree. Meditate upon the divine grace. The divines of the world who consider themselves the most learned, the most erudite, the most scholarly, and the most eminent amongst the peoples of the earth, have not attained to one drop from the ocean of His Utterance, nor have they been honoured with the slightest mention in the presence of the Merciful Lord. Ye, however, by the grace of God, exalted be His glory, have attained to such a station that the Pen of the Most High in the Most Great Prison is remembering you. Exalted is this high, this supreme station, and this lofty, this most mighty Remembrance.
A few of the Baha’is of Saysan had the honour of attaining the presence of Baha’u’llah in the prison-city of ‘Akka. A few others, after the ascension of the Blessed Beauty, visited ‘Adbu’l-Baha, and certain ones were fortunate enough to serve in the Holy Land during the ministry of the Guardian. The friends of Saysan have always been very devoted, self-sacrificing, courageous and inflamed with the love of God, and to the best of their ability have extended continually their protection to the oppressed Baha’is of the neighbouring villages.
Many of the early Baha’is and teachers of the Cause including Aqa Mirza Husayn-i-Zanjani, Aqa Shaykh Ahmad-i-Mu’allim-i-Uskui, and Aqa Siyyid Asadu’llah-i-Qumi from the East, and the immortal Martha Root, Mrs. Keith Ransom-Kehler and others from the West have stopped in this village and, in their memoirs, have given accounts of their meetings with the friends of Saysan.
The first National Spiritual Assembly of the Baha’is of Iran was elected at the close of ASH 1312 (early 1934), and for the first time all the local communities elected their delegates to the National Convention in Tehran. I was elected as one of the delegates from the province of Adharbayjan, and left Saysan for Tehran a few days before the Convention. A few years had to elapse before I was again given a chance to revisit Saysan. Derived From Hand of The Cause of God Mr.Furutan’s book
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