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Late Najafi writes in his book: “Sheikh’s adulation for Fath Ali Shah and Qajar princes has been a constant method[1].” For instance, in one of his letters to Fath Ali Shah, Sheikh has written:
"عزُّالمؤمنین و حامی المله و الدّین و طالب الحقّ و الیقین و قره العین و جامع کل زین و سلطان البرّین و..."
“O’ the lorry of the faithful, He supporter of the nation, the seeker of right, intuition and science, the brightness of eye and the treasure of ornaments and the king of lands and seas…[2]”
Also, he has written for one of Qajar princes Muhammad Ali Mirza:
"وَ هو ذوالشأن الرفیع و العزّ المنیع و الرّای البدیع و معزّ الدین و ناصر المؤمنین، راغم انف الباغین..."
“He is the owner of high rank and firm honor and innovative view and the supporter of religion and the faithful and degrading of the oppressive[3].”
Even, Sheikh has written his two epistles called Sultanieh and Khaqanieh to answer Fath Ali Shah’s questions.[4]
Are Fath Ali Shah and Qajar princes are merited to be addressed so?
[1] Muhammad Baqer Najafi, the Baha’is, p. 31, Masha’r publishing house, Qom, 1387.
[2] Ahmad Ibn Zeinuddin Ehsaee, Jawameul Kalem, Soltanieh epistle, 224/2.
[3] Ahmad Ibn Zeinuddin Ehsaee, Jawameul Kalem, 22.2; narrated by Sheikism, the forerunner of Babism written by Muhammad Hussein Faqih Imani, p. 43.
[4] Ali Akbar Baqeri, the criticism and investigation of the verbal insights of Sheikism in Kerman, p. 54, Imam Khomeini (P.H.) researching institute, Qom, 1392.
