frequent confidential conversations with him, which aroused the jealousy of some of the disciples who considered themselves learned..
After Shaykh Ahmad left Yazd, âAbduâl-VahhĂĄb didnât associate much with Shaykh Ahmadâs other disciples except for Hasan of NĂĄyin13, to whom âAbduâl-VahhĂĄb confided the secrets his master Shaykh Ahmad had taught him. After âAbduâl-VahhĂĄb died Hasan continued to try to impress upon receptive souls among Shaykh Ahmadâs disciples that they were standing on the verge of a new Revelation from God. He met with limited success.14
One of Hasanâs disciples, MahmĂșd
15, reported that, at sunrise one morning in 1817, he found Hasan prostrate, in wrapt devotion, repeating the words â
AllĂĄh-u-Akbarâ
[God is Great]. Hasan turned to MahmĂșd and said: âThat which I have been announcing to you is now revealed. At this very hour the light of the Promised One has broken and is shedding illumination upon the world. O MahmĂșd, verily I say, you shall live to behold that Day of days.â
16 Years later, after MahmĂșd had become a follower of the BĂĄb, he was puzzled because the Babâs birth was in 1819, and not 1817. What, he wondered, had happened in 1817? It took a few more years for MahmĂșd to find the answer to the significance of 1817. The full story of âAbduâl-VahhĂĄb, Hasan and MahmĂșd is described by NabĂl in the Dawn-Breakers.
17The Second Awakener Emerges: Siyyid KĂĄzim
Siyyid KĂĄzim was born in the city of Rasht, nestled in the northern Persian province of GĂlĂĄn
, near the Caspian Sea, earning him the appellation Siyyid KĂĄzim-i-RashtĂ
. The title âSiyyidâ denotes lineage tracing back to the Prophet Muhammad, symbolizing sacred ancestry.Â
18ACT1 Those with such roots often wore green turbans.
13 HĂĄjĂ Hasan-i-NĂĄyinĂ, Dawn-Breakers Chapter 1, p7
14Dawn-Breakers Chapter 1, p7
15MĂrzĂĄ MahmĂșd-i-QamsĂĄrĂ, Dawn-Breakers Chapter 1, p8
15MĂrzĂĄ MahmĂșd-i-QamsĂĄrĂ, Dawn-Breakers Chapter 1, p8
16Dawn-Breakers Chapter 1, p8
17Dawn-Breakers Chapter 1, p7-9
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