In Kirman, Browne attended many gatherings where believers shared their religious understandings with him. On some of these occasions, he saw and obtained Babi/Baha’i books, and in others, he attended gatherings where people were reading such books. A summary of the books that Browne saw in Kirman can be found at the end of this chapter. It is important to note that these gatherings were not formal meetings where theological matters were debated. Rather, Browne describes them as uninhibited, freewheeling discussions in which he, a 26-year-old young adult, was trying to understand the beliefs of his new friends. One of the main themes in many of his conversations was again the question of divinity in relation to human beings. For example, early on while in Kirman, Browne attended a meeting at the home of Mirza ‘Ali Riza Khan, who was Ali Riza Khan Mahallati, later I‘tizad al-Vuzara, a Baha’i. Two guests at that gathering were individuals with whom he would spend a great deal of time in subsequent weeks: a Baha’i named Usta ‘Askar Nukhud-biriz, son of ‘Ali Zhu’l Fiqar, who as his name indicates, was a pea parcher by profession. He also met a certain Shaykh “Ibrahim,” who was really Shaykh Sulayman Sultanabadi, a Baha’i living in the home of Mirza Rahim Khan Burujirdi, the Farrash Bashi. Also present was Mirza Muhammad Khan, a Ni‘matullahi dervish. This gathering (and subsequent gatherings) in Kirman was more religiously diverse than in other cities—it notably included a Ni‘matullahi dervish—yet the believers seemed to speak openly in front of him, unlike their more circumspect co-religionists in other cities. After lunch, Browne spoke with Usta ‘Askar, the pea parcher. During this conversation, Usta ‘Askar started talking to him in what Browne characterized as “a very wild strain,” one with which he subsequently said “became only too familiar.” The kinds of comments that Browne labeled as “wild”—not just at this meeting but also later gatherings—all had to do with the notion that divinity could be found in ordinary people. For example, Browne explains how Usta ‘Askar said to him, “If you would see Adam, I am Adam; if Noah, I am Noah; if Abraham, I am Abraham,” and so forth. When Browne asked him, “Why do you not say at once ‘I am God’,” Usta ‘Askar’s answer was “yes, there is naught but He.”
This idea was expressed again at a later date when Browne was a guest at home of Usta ‘Askar himself. Others present at this gathering were Aqa Fathullah, whom Browne describes as a young Azali minstrel and poet, who was singing verses in praise of the Bab; Shaykh Sulayman; ‘Abdullah, a servant of the Farrash-bashi and a friend of Shaykh Sulayman; a post official whom Browne says he will call Haydar Allah; and Usta ‘Askar’s brother. According to Browne, the talk again became very “wild,” as the guests were “declaring themselves to be one with the Divine Essence, and calling upon me by such titles as ‘Jenáb-i-Ṣáḥib’ and ‘Ḥaẓrat-i-Firangí’ to acknowledge that there was ‘no one but the Lord Jesus’ present.”
On 24 June 1888, three days after this get-together, Browne hosted a gathering at his own residence in Kirman. The people who attended were Usta ‘Askar the pea parcher, Shaykh Sulayman, a certain Aqa Muhammad Hasan of Yazd, whose real identity was Aqa Muhammad ‘Ali Yazdi, Fathullah the Azali minstrel, and ‘Abdullah. On this day, Browne took opium for the first time, and gradually became addicted to the drug. Browne explains the circumstances under which this happened, describing how he was suffering from ophthalmia, a painful eye condition, that was not getting any better. After insisting that he try an ultimately ineffective remedy of egg whites and hollyhock leaves, Usta ‘Askar then suggested that Browne smoke a pipe of opium to help relieve the pain, which he did. At that gathering, they also talked about religion. The conversation began with the topic of progressive revelation, but then the Azali minstrel sang an ode of Qurrat al-‘Ayn, and eventually Browne was told to “go to Acre and see God.” Browne again expressed his horror at what he called “anthropomorphism.” The Azali minstrel made things worse by telling him “You are to-day the Manifestation of Jesus, you are the Incarnation of the Holy Spirit, nay, did you but realize it, you are God!” Shaykh Sulayman agreed with the minstrel, and told Browne that Baha’u’llah had said to him, “Verily I am a man like unto you,” which he understood to mean that whatever station Baha’u’llah attained, everyone else could also attain.
When the Azali minstrel asked Browne why he was so offended, he said that he objected to the believers kissing the Aqdas on one hand and then violating all of its laws on the other (Shaykh Suleyman had become extremely drunk on this and indeed most occasions). The shari‘ah-minded Browne was reminded, in relation to Shaykh Sulayman, that “old habits will force themselves to the surface at times…” Earlier, Browne had learned about Shaykh Sulayman’s horrific experiences during his imprisonment, when he was nearly killed for his faith, and of his visit to Acre to see Baha’u’llah, who he said told him to stop preaching “the doctrine” because he had “already suffered enough in God’s way.”
Shaykh Sulayman’s statements about the Quranic “meeting with God” (liqa’ Allah) reflect what the Bab and Baha’u’llah have said in their own writings about this notion, which they interpreted as meeting the Manifestation of God in person. For example, in the scriptural tablet Effulgences (Tajalliyat), Baha’u’llah says that “Attainment unto the Divine Presence (liqa’ Allah) can be realized solely by attaining His [Baha’u’llah’s] presence.” This passage certainly aligns with Shaykh Sulayman’s encouraging Browne to “Go to Acre and see God.”
(The Bab and the Babi Community of Iran, Edited by Fereydun Vahman)
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