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Mírzá Muhít responded to the invitation of the Báb and submitted to Him his questions. Pleading the necessity of his immediate departure for Medina, he expressed the hope of receiving, ere his departure from that city, the text of the promised reply. “I will grant your request,” the Báb assured him. “On My way to Medina I shall, with the assistance of God, reveal My answer to your questions. If I meet you not in that city, My reply will surely reach you immediately after your arrival at Karbalá’. Whatever justice and fairness may dictate, the same shall I expect you to fulfil. `If ye do well, to your own behoof will ye do well: and if ye do evil, against yourselves will ye do it.’ `God is verily independent of all His creatures.’ ” 95ACT3
Mírzá Muhít, ere his departure, again expressed his firm resolve to redeem his solemn pledge. “I shall never depart from Medina,” he assured the Bab, “whatever may betide, until I have fulfilled my covenant with You.” As the mote which is driven before the gale, he, unable to withstand the sweeping majesty of the Revelation proclaimed by the Bab, fled in terror from before His face. He tarried awhile in Medina and, faithless to his pledge and disregardful of the admonitions of his conscience, left for Karbalá’. The Báb, faithful to His promise, revealed, on His way from Mecca to Medina, His written reply to the questions that had perplexed the mind of Mírzá Muhít, and gave it the name of Sahífiy-i-Baynu’l-Haramayn [The Epistle between the Two Shrines].96ACT3
In line, with his past behaviour, Mírzá Muhít, who received this epistle of the Báb soon after he got to Karbalá, remained unmoved by its tone and refused to recognize the precepts which it inculcated. His attitude towards the Faith was one of concealed and persistent opposition throughout the remainder of his life. At times, Mírzá Muhít claimed for himself the station of an independent leader of the Shaykhís. At other times he professed to be a follower and supporter of the notorious adversary of the Bab, the Shaykhí leader Muhammad-Karím, who was another of the power-hungry prominent disciples of Siyyid Kázim whom even the Siyyid had warned about [as discussed previously 97ACT3 ].
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