Siyyid KĂĄzim 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 KarbalĂĄâ, his companions noted how QuddĂșs exhibited a curious affinity for the shrines of the ImĂĄms in the âAtabĂĄt and often observed hermetical retreats in the mosque at KĂșfa.114ACT1 In 1843, at the age of twenty-one, QuddĂșs returned to his hometown (BĂĄrfurĂșsh) in the north of Persia and began to spread the teachings of Siyyid KĂĄzim. As one historian noted:
The presence of a charismatic mullĂĄ like Muhammad âAlĂ, 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
QuddĂșs, was in his hometown of BĂĄrfurĂșsh at the time of Siyyid KĂĄzim’s passing. He knew the momentous significance of Siyyid KĂĄzim’s death. As soon as the news reached him, QuddĂșs 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 KĂșfa holds special significance for the ShĂâa because this is where the ImĂĄm âAlĂ was assassinated with a poisoned sword in January 661 CE. The Shaykhiâs had the practice of special spiritual retreats called an iâtikÄf 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 iâtikÄf is this mosque in KĂșfa.
114 Amanat Resurrection & Renewal, Chapter 4, p183
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