Siyyid Kázim often remarked that although certain of his disciples occupied the lowliest of seats, and observed the strictest silence, they were nonetheless so exalted in the sight of God that he himself felt unworthy to rank among their servants.113ACT1 At that time no one understood to whom he was referring.
During his stay in Karbalá’, his companions noted how Quddús exhibited a curious affinity for the shrines of the Imáms in the ‘Atabát and often observed hermetical retreats in the mosque at Kúfa.114ACT1 In 1843, at the age of twenty-one, Quddús returned to his hometown (Bárfurúsh) in the north of Persia and began to spread the teachings of Siyyid Kázim. As one historian noted:
The presence of a charismatic mullá like Muhammad ’Alí, with his affability, combined with dignity and bearing, and meticulous observance of religious rites, could hardly remain unnoticed. Whoever was intimately associated with him was seized with an insatiable admiration for the charm of the youth.115ACT1
Quddús, was in his hometown of Bárfurúsh at the time of Siyyid Kázim’s passing. He knew the momentous significance of Siyyid Kázim’s death. As soon as the news reached him, Quddús set out on his quest for the Promised One.
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112 Dawn-Breakers Chapter 3, p72
113 Amanat Resurrection & Renewal, Chapter 4, p182. The mosque is Kúfa holds special significance for the Shí’a because this is where the Imám ‘Alí was assassinated with a poisoned sword in January 661 CE. The Shaykhi’s had the practice of special spiritual retreats called an i’tikāf in which they go into isolation and fast and prayed from sunrise to sunset usually for 40 days, and these are believed to have special potency when conducted at certain holy sites. One of these holy sites for an i’tikāf is this mosque in Kúfa.
114 Amanat Resurrection & Renewal, Chapter 4, p183
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