To support the Babis particularly Mirza Hussein Ali Nouri, Prince Dalgorigi tried hard to overthrow Amir the great cooperated with Mahd Olia (shah’s mother). He made Mirza Agha Khan who was hateful at Mirza Aghasi’s period of time and had been exiled return. He eventually caused Mirza Agha Khan to be chancellor. So, Mirza Agha Khan was always thankful of him and help the prince very much.
Mirza Agha Khan Nouri, E’atemad-Al-Dolleh NOuri was appointed as chancellor… consequently, he wrote a letter to Hussein Ali Nouri and invited him to Tehran city. He arrived at Tehran in the lunar month of Rajab. Mirza Agha Khan sent his brother Ja’far Qali Khan to welcome the Excellency Bahaullah. When Hussein Ali Nouri arrived Tehran, he remained in the minister’s brother for a month[1].
Later on, Mirza Hussein Ali Nouri selected a name for his new religion and his daughter to thank the Russian government because the Iranian government was called as Ellieh, the British government as Fakhimeh and the Russian government as Bahiyyeh. So, the Excellency Bahaullah called his new religion as Baha’i and his daughter as Bahieh Khanom to be loyal to his promise to the Russian government.[2]
In Baqdad city, two brothers differed over succession. At that time, Bahaullah claimed for the one whom God will manifest. Following the difference, two brothers had to go to Ederneh, the Ottoman. The differences continued and the Ottoman government had to separate those two brothers. Azalis was made to emigrate to Cyprus and the Baha’is to Acre. The Baha’is emigration was the onset of their activities, but the Azalis were collapsed.
Dalgorki writes in his diary: “a part of the embassy’s job was to provide tablets and to regulate the Babis’ affairs… As soon as there was a difference between Hussein Ali and Mirza Yahya, Mirza Hussein Ali became the one who God will manifest, but he couldn’t even read the tablets we prepared![3]
Later on, Mirza Hussein Ali Baha claimed for propehthood and then divinity.
[۱] Noqtatul Kaff, p. 239.
[۲] Ibid, Narrated by Bab and Baha’s trial book, p. 198.
[۳] Kawakeb-al-Dorrieh, p. 674.
