Episode III: Awakening the Dawn

The Faith of Muhammad, once a shining beacon, is now shrouded in ignorance, fanaticism, and perversity. Contending sects bicker, the unity of the faith shattered, its purpose perverted, its holy name degraded. Amid this turmoil, a new star rises in the East. This is the luminous figure of Shaykh Ahmad-i-Ahsa’i.

Shaykh Ahmad is a firsthand witness to the dissolution of the unity of Islam, particularly among the Shi’ah sect. And he’s filled with anguish. But he’s also filled with purpose, with conviction, and this burning light within him that tells him something has to change. So, he steps up, filled with unerring vision, with determination, and a fervor that just can’t be ignored.

Shaykh Ahmad sees how his beloved faith is getting corrupted and torn apart from within. And he knows, deep down in his soul, that no reform within Islam can really regenerate this perverse people. What is needed, what is absolutely necessary, is a new revelation, a fresh spiritual awakening that can revitalize and restore the purity of the faith. And he knows that he is destined to herald this new dawn.

So, what does he do? At the age of 40, in the early days of the thirteenth century of the Hegira, Shaykh Ahmad leaves his home on one of the islands of Bahrayn. He sets out with a single-minded purpose: to unravel the mysteries of the Islamic Scriptures that foretell a new Manifestation. He knows the path ahead is fraught with peril, but he shoulders this responsibility willingly.

His journey takes him to the cities of Najaf and Karbila, where he immerses himself in the prevalent thoughts of the time, acquainting himself with the doctrines of the learned men of Islam. It doesn’t take long for him to rise to prominence. He becomes a recognized authority, an expounder of the Islamic Holy Writ. His colleagues regard him as a torchbearer, one initiated into the mysteries of Divine Revelation, capable of deciphering the profound utterances of Muhammad and the imams of the Faith.

Now, Shaykh Ahmad doesn’t stop there. No, he’s got this mission, remember? He’s got this relentless urge to rouse the followers of Muhammad from their spiritual slumber, to prepare them for this new Manifestation that is yet to come. And he knows just where to go. He sets his sights on Persia.

Upon reaching Shiraz, the city that holds the concealed Treasure of God, Shaykh Ahmad is drawn to the Masjid-i-Jum’ih, a mosque bearing a striking resemblance to the holy shrine of Mecca. He begins to sow the seeds of divine knowledge in the hearts of those open to his call, making mysterious allusions to a Day of glory that the prophets have yearned to witness.

Shaykh Ahmad then travels to the city of Yazd, where he continues to spread the truths he feels compelled to reveal. So profound is his knowledge and so radiant his message, that Fath-‘Ali Shah, the ruler of Persia himself, seeks his wisdom to comprehend the intricate teachings of the Muslim Faith.

Shaykh Ahmad had stirred up the religious thought of Persia, inspiring many, but also creating a wave of hostility among those who felt threatened by his ideas. However, one figure who was drawn to Shaykh Ahmad was Siyyid Kazim-i-Rashti, a remarkable individual, known for his intense piety, intellectual prowess, and an ability to unravel the complex theological issues that were troubling his contemporaries.

At a young age, Siyyid Kazim commits himself to the spiritual path led by Shaykh Ahmad. Shaykh Ahmad, recognizing his talent, would even delegate his own duties to Siyyid Kazim, further kindling the envy and resentment of Shaykh Ahmad’s other disciples.

So Shaykh Ahmad, with Siyyid Kazim now firmly established in his role, makes his way towards the region of Khurasan, a pilgrimage destination with historical significance. He stays near the holy shrine of the Imam Rida in Mashhad, where he continues his efforts to ready the hearts of his followers for the arrival of the Promised One.

At this time, he begins to sense the arrival of the Promised One is imminent. He sees signs in the form of traditional utterances which foretell of a coming Dispensation, a new era of divine revelation. One of the prophesied signs is this, “A woman shall give birth to One who shall be her Lord.” Think about that for a second. That’s intense.

As if guided by a divine compass, Shaykh Ahmad and Siyyid Kazim, along with a group of disciples, make their way to the province of Nur, which is significant, because it was there, in the city of Tehran, that a child had been born into a noble family. A child who would later be known as Baha’u’llah, the founder of the Baha’i Faith.

The child is born on the second day of Muharram, in the year 1233 A.H., a momentous event that went unnoticed by the world, but not by Shaykh Ahmad, who sensed its profound significance. He yearned to spend the rest of his life near this newborn King, but fate had other plans. He is called away to the city of Kirmanshah.

In Kirmanshah, Shaykh Ahmad selects a group of the most receptive disciples, whom he begins to prepare for the upcoming revelation. He writes books and epistles, among them the well-known work Sharhu’z-Ziyarih, to further guide his disciples in recognizing the Promised One.

To those who ask for the signs of the advent of the Qa’im, he reaffirms the certainty of this prophesied Dispensation. It’s as if he’s saying, “Listen, it’s happening. It’s coming. Get ready.”

Tragically, in the very year of the Bab’s birth, Shaykh Ahmad suffers a personal loss. His own son, Shaykh Ali, dies. Yet even in his grief, Shaykh Ahmad offers words of comfort to his disciples. He says, “Grieve not, O my friends, for I have offered up my son, my own Ali, as a sacrifice for the Ali whose advent we all await.” These words only underscore his unwavering faith.

It’s important to note how Shaykh Ahmad’s personal sorrow is interpreted as part of a larger spiritual narrative. He links his son’s death with the arrival of the new Ali – the Promised One – drawing on the deep symbolism of sacrifice and renewal. This is serious stuff.

The interplay of personal experiences, religious expectations, and societal upheavals sets the stage for the dramatic emergence of the Bab and Baha’u’llah in the coming years.

We have to remember that, at this time, Persia is simmering with religious and societal tension. A mixture of anticipation, fear, hope, and hostility creates a volatile environment ripe for change.

At the same time, Shaykh Ahmad and Siyyid Kazim, through their teachings and personal charisma, are nurturing a growing community of individuals prepared to embrace a new dispensation. A profound transformation is brewing beneath the surface of a decadent society.

Born in Shiraz in 1235 A.H., Ali-Muhammad, known as the Bab, was a descendant of a noble lineage tracing its origins back to Prophet Muhammad himself. His birth confirmed a saying attributed to Imam Ali: “I am two years younger than my Lord.” This cryptic phrase would only become clear to those who recognized the truth of the new Revelation.

The Bab, in his first, most profound book, writes about Baha’u’llah in a passage that underlines his devotion, sacrifice, and yearning for martyrdom in the path of His love. This passage sets the stage for the intensity of the mission both would undertake.

Meanwhile, Shaykh Ahmad, still in Kirmanshah, attracted a fervent following, including Prince Muhammad-‘Ali Mirza, who admired him deeply. Shaykh Ahmad, though, reserved a special consideration for Siyyid Kazim. He was grooming Siyyid Kazim to carry on his work after his death. This passing of the mantle is typical in spiritual and religious movements, where the successor must uphold and build upon the predecessor’s teachings.

Shaykh Ahmad faced questions about the momentous Word the Promised One was expected to utter – a Word of such magnitude it would leave the earth’s nobility in awe and trepidation. But he admonished them, saying: “How can you presume to sustain the weight of the Word which the chieftains of the earth are incapable of bearing?”

Upon Prince Muhammad-‘Ali Mirza’s death, Shaykh Ahmad moved to Karbila, where he attracted scholars and religious leaders. Yet many envied his popularity, attempting to undermine him. Nevertheless, Shaykh Ahmad’s influence remained unshaken, eventually leading him to the holy cities of Mecca and Medina.

Before leaving Karbila, he entrusted Siyyid Kazim with his mission’s secret, urging him to ignite the fire of faith in every willing heart. Shaykh Ahmad encouraged Siyyid Kazim to strive with wisdom and loving-kindness to remove the veils of ignorance clouding men’s understanding. He warned of the earth-shaking trials of the “Last Hour” and urged him to pray to withstand them.

Left behind in Karbila, Siyyid Kazim dedicated himself to his master’s work, defending the teachings and answering questions. This incensed many traditionalists, alarmed by his rejection of certain orthodox beliefs. In an exchange of letters, Shaykh Ahmad comforted Siyyid Kazim and urged him to persevere, hinting that the mysteries of the new Cause would soon be unveiled. He cryptically told him the Cause would be known “after Hin,” a phrase whose meaning remained veiled.

After an impactful life, Shaykh Ahmad died at 81 in 1242 A.H., resting near the Prophet Muhammad’s tomb in Medina. His legacy, however, lived on in Siyyid Kazim and the seeds of change they’d both planted.

Shaykh Ahmad, stirred up the populace with his radical reinterpretations of Islamic prophecy. In our next episode we’ll turn our focus to the man who would carry forward Shaykh Ahmad’s mission: Siyyid Kazim-i-Rashti.

This concludes the third episode of The Dawning Light. As always, I’m Danilo Stern-Sapad, and I thank you for your time. 

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