Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Peter Terry, Baha'u'llah in His Own Words, bahai-library.com.
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BAHA’U’LLAH
IN
HIS
OWN
WORDS

Peter Terry
Compiler and Commentator

Volume IV, Bahá’í Studies Series

Original compilation of texts related to
Bahá’u’lláh found in the Writings of Bahá’u’lláh,
with supplementary texts written by the Báb,
‘Abdu’l-Bahá, Shoghi Effendi, and other authors.

Passages from the Writings of the Báb are in some
cases presented in the compiler’s rendering of
their French translation by A.L.M. Nicolas,
originally published circa 1900-1911.

Published by Lulu Publications 2008

Copyright © 2008 by Peter Terry

All rights reserved under International and Pan-
American Copyright Conventions.

ISBN: 978-0-557-05821-1

Table of Contents
Foreword……………………………………………………..7

Introduction………………………………………………….8

His Previous Embodiments……………………………….21

His Pre-Existence………………………………………….23

His Identity with the Báb………………………………….24

On His Station……………………………………………...26

Call to Mind His Sufferings……………………………….26

He consented to suffer for our sake……………………….39

Overview of His Exiles...…………………………………..40

WHERE AND WHEN

His Birth as Mírzá Husayn ‘Alí
(November 12, 1817)……………………………………….43

His Childhood
(1817-1835)………………………………………………….46

His Adult Life in Tihrán
(1835-1850)………………………........................................48

In Mázindarán……………………………………………..52

Badasht
(c. June 23–July 15, 1848)…………………………………..54

Níyálá
(c. July 17, 1848)……………………………………………57

Ámul
(c. August, 1848)……………………………………………57

Sarí
(c. August, 1848)…………………………………………….61

The Persecution of the Bábís
(1845-1852)…………………………………………………..61

Martyrdom of the Báb
(July 9, 1850)………………………………………………...64

Visit to ‘Atabat
(1850-1851)…………………………………………………..65

Lavásán
(1851-August 1852)………………………………………….65

Attempt on the Life of the Sháh
(August 15, 1852)……………………………………………66

In the Síyáh Chál
(August 1852-January 1853)………………………………..66

Journey from Tihrán to Baghdád
(January 12-April 8, 1853)…………………………………..76

In Baghdád
(April 8, 1853-April 10, 1854)……………………………….77

In Kurdistán
(April 11, 1854-March 19, 1856)…………………………….83

In Baghdád
(March 19, 1856-April 22, 1863)……………………………85

In the Najíbíyyih Garden
(April 22-May 2, 1863)……………………………………..99

Journey from Baghdád to Constantinople (Istanbul)
(May 3-August 16, 1863)…………………………………...104

In Constantinople
(August 16-December 1863)………………………………105

In the Court of the Sultán
(December 1863)………..…………………………………113

Journey from Constantinople to Adrianople (Edirne)
(December ?-12, 1863).…………….………………………115

In Adrianople
(December 12, 1863-August 12, 1868)……………………..117

Journey from Adrianople to Gallipoli
(August 12-16, 1868)………………………………………..121

In Gallipoli
(August 18-21, 1868)……………………………………….123

In the Most Great Prison in ‘Akká
(August 31, 1868-October, 1870)………………………..…125

In private residences in ‘Akká
(October, 1870-June 1877)…………………………………134

In Mazra’ih, house of ‘Abdu’lláh Páshá
(June 1877-September 1879)………………………………137

In Bahjí, house of Udi Khammar
(September 1879-May 29, 1892)..………………………….138

Visits to the Garden of Ridván
(1877-1892)…………………………………………………138

Four visits to Haifa
(1890-1891)..………………………………………………..139

His ascension
(May 29, 1892)..…………………………………………….141

ABOUT PEOPLE

……………………………..……………………………….144

ABOUT PLACES

……..……………………………………………………….185

Endnotes…………………………………………………...188

FOREWORD

The compiler/editor of this volume has used various
orthographical devices in order to highlight what he considers to
be notable numbers, letters, words, phrases and passages found
in the collected texts. These devices are not integral to the text,
nor were they featured in the published editions consulted in
preparation for this volume. Quotation marks, square brackets,
bold or italic typeface which have been employed within quoted
words, phrases or passages are among such devices. While the
words written by Bahá’u’lláh are cited without quotation marks,
His utterances as reported by others are distinguished from His
Writings with quotation marks. All citations have been carefully
checked, but some errors may yet be found by vigilant readers.
Please report these without delay to the compiler/editor so that
he can correct these blemishes in the Second Edition.

As monarchs, emperors, pontiffs and justices of the courts are
addressed with honorific titles such as His Majesty, His
Eminence, His Honor and the like, so also Bahá’u’lláh, the
principal Author of this work, the Báb (also referenced here) and
‘Abdu’l-Bahá, the interpreter appointed by Bahá’u’lláh for the
elucidation of His teachings and writings, are addressed with a
capitalized male pronoun. This usage does not assume that the
reader is a believer any more than referring to Her Majesty the
Queen of England or His Eminence the Pope presupposes that
the writer or reader is a British subject or a Roman Catholic.
What it conveys is a measure of respect for these persons who
are more highly revered by some than kings or emperors,
pontiffs or priests. Indeed, as Professor Edward Granville
Browne wrote of his first meeting with Bahá’u’lláh, “No need to
ask in whose presence I stood, as I bowed myself before one
who is the object of a devotion and love which kings might envy
and emperors sigh for in vain.”1 It is in honor of such reverence
that this convention has been followed in reference to the
persons aforementioned, as well as to Muhammad and Jesus and
other objects of enduring adoration.

INTRODUCTION

We perceive our actions, our thoughts and feelings from the
inside out, through self-knowledge, and others perceive those
same actions, and discern those thoughts and feelings from the
outside in, what we will characterize as other-knowledge. Both
processes may employ intuition, observation, analysis,
correlation and synthesis. But the process of perceiving oneself
is inaccessible to anyone but oneself, and vice versa—the
processes are not reversible. It can be argued, sometimes
persuasively, that the other-knowledge is superior to self-knowledge,
because the other-knowledge is less likely to be distorted by the
desires, fears and other controlling thoughts and feelings of the
individual, what is often called subjectivity, but which comprises
the many practices whereby the individual paints a picture of
their own self that corresponds to what they want to see, what
they want to believe, rather than objectively what exists. The
claim is that other-knowledge is not subjective in this way, because
the other has no wish to distort or manipulate the self-image of
the individual, and that therefore the other-knowledge is objective,
or if not entirely objective then more objective than selfknowledge. Others have pointed out that inasmuch as each
individual is inclined to manipulate knowledge in such a way as
to support and promote their self-image, that therefore there is
no objectivity, that there is intra-subjectivity.

On the microcosmic scale, marriage counseling affords some
insights into these two processes of self-knowledge and otherknowledge, and the degree to which both may be incomplete but
that the ultimate resolution of the two kinds of knowledge
depends upon the commitment of the communicating persons,
the self and the other, to honor and trust the experience of each
other, and to construct a bridge or weave a network of shared
perceptions that will permit them to understand one another. In
any attempt to truly comprehend another human being, we must
transcend both our self-knowledge and our other-knowledge, and
engage in a coalescence of the two with that other. Without
discovering and valuing points of agreement between our selfknowledge and the other-knowledge, we cannot be in a loving
relationship, we cannot collaborate…we are isolated atoms

floating in space and time and unable to form molecules, let
alone compounds and organisms.

We have been speaking of the knowledge that human beings
have of one another. Our knowledge of other realities which are
not as complicated as the human reality is quite different.
‘Abdu’l-Bahá2 wrote and spoke on this theme many times. In
one of these expositions we read:

When thou dost carefully consider this matter, thou wilt see that a
lower plane can never comprehend a higher. The mineral kingdom, for
example, which is lower, is precluded from comprehending the vegetable
kingdom; for the mineral, any such understanding would be utterly
impossible. In the same way, no matter how far the vegetable kingdom may
develop, it will achieve no conception of the animal kingdom, and any such
comprehension at its level would be unthinkable, for the animal occupieth a
plane higher than that of the vegetable: this tree cannot conceive of hearing
and sight. And the animal kingdom, no matter how far it may evolve, can
never become aware of the reality of the intellect, which discovereth the inner
essence of all things, and comprehendeth those realities which cannot be seen;
for the human plane as compared with that of the animal is very high. And
although these beings all co-exist in the contingent world, in each case the
difference in their stations precludeth their grasp of the whole; for no lower
degree can understand a higher, such comprehension being impossible.
The higher plane, however, understandeth the lower. The animal,
for instance, comprehendeth the mineral and vegetable, the human
understandeth the planes of the animal, vegetable and mineral. But the
mineral cannot possibly understand the realms of man. And
notwithstanding the fact that all these entities co-exist in the phenomenal
world, even so, no lower degree can ever comprehend a higher.3

This principle applies to our incapacity to understand a station
or plane of existence that is higher than our own, “for no lower
degree can understand a higher, such comprehension being
impossible”. ‘Abdu’l-Bahá continues to make that very point:

Then how could it be possible for a contingent reality, that is, man,
to understand the nature of that pre-existent Essence, the Divine Being?
The difference in station between man and the Divine Reality is thousands
upon thousands of times greater than the difference between vegetable and

animal. And that which a human being would conjure up in his mind is but
the fanciful image of his human condition, it doth not encompass God's
reality but rather is encompassed by it. That is, man graspeth his own
illusory conceptions, but the Reality of Divinity can never be grasped: It,
Itself, encompasseth all created things, and all created things are in Its grasp.
That Divinity which man doth imagine for himself existeth only in his
mind, not in truth.4

Bahá’u’lláh sets forth the same principle, and delineates even
further the boundaries on human understanding in this passage:

Wert thou to ponder in thine heart, from now until the end that
hath no end, and with all the concentrated intelligence and understanding
which the greatest minds have attained in the past or will attain in the
future, this divinely ordained and subtle Reality [the rational faculty], this
sign of the revelation of the All-Abiding, All-Glorious God, thou wilt fail
to comprehend its mystery or to appraise its virtue. Having recognized thy
powerlessness to attain to an adequate understanding of that Reality which
abideth within thee, thou wilt readily admit the futility of such efforts as may
be attempted by thee, or by any of the created things, to fathom the mystery of
the Living God, the Day Star of unfading glory, the Ancient of everlasting
days. This confession of helplessness which mature contemplation must
eventually impel every mind to make is in itself the acme of human
understanding, and marketh the culmination of man's development.5

Bahá’u’lláh indicates that the human soul, the rational faculty is
beyond our comprehension, how much moreso the reality of
God:

All that the sages and mystics have said or written have never
exceeded, nor can they ever hope to exceed, the limitations to which man's
finite mind hath been strictly subjected. To whatever heights the mind of the
most exalted of men may soar, however great the depths which the detached
and understanding heart can penetrate, such mind and heart can never
transcend that which is the creature of their own conceptions and the product
of their own thoughts. The meditations of the profoundest thinker, the
devotions of the holiest of saints, the highest expressions of praise from either
human pen or tongue, are but a reflection of that which hath been created
within themselves, through the revelation of the Lord, their God. Whoever
pondereth this truth in his heart will readily admit that there are certain

limits which no human being can possibly transgress. Every attempt which,
from the beginning that hath no beginning, hath been made to visualize and
know God is limited by the exigencies of His own creation -- a creation
which He, through the operation of His own Will and for the purposes of
none other but His own Self, hath called into being. Immeasurably exalted
is He above the strivings of human mind to grasp His Essence, or of human
tongue to describe His mystery. No tie of direct intercourse can ever bind
Him to the things He hath created, nor can the most abstruse and most
remote allusions of His creatures do justice to His being. Through His
world-pervading Will He hath brought into being all created things. He is
and hath ever been veiled in the ancient eternity of His own exalted and
indivisible Essence, and will everlastingly continue to remain concealed in
His inaccessible majesty and glory. All that is in heaven and all that is in
the earth have come to exist at His bidding, and by His Will all have
stepped out of utter nothingness into the realm of being. How can, therefore,
the creature which the Word of God hath fashioned comprehend the nature
of Him Who is the Ancient of Days?6

This might induce some souls to embrace agnosticism and
believe themselves thereby to be adhering faithfully to the
principles set forth in these discourses. However Bahá’u’lláh
does not leave us to our own devices at this critical juncture.
Having stated that we cannot know God in Himself, Bahá’u’lláh
nevertheless affirms that the very purpose for which we have
been created is “to know and recognize the one true God”7, “to know
God”8, “to know Him and to love Him”9, “to know Thee and to worship
Thee”10, “to know his Creator and to attain His Presence”11, “know Him,
Who is the Compassionate, the All-Merciful”12, “to know Thee and to
serve Thy Cause”13, “to serve Me, to glorify My Word and to proclaim My
Cause”14, “to remember Thee, to glorify Thee, and to aid Thy Cause.”15

Are we dealing with some kind of Catch-22, a puzzle that cannot
be assembled, a labyrinth that cannot be exited, a riddle that
cannot be solved? Is this meant to drive us to distraction, to
force us to transcend rational thought, to seek answers in
entirely different quarters, or to stop seeking answers altogether?
Not at all…Bahá’u’lláh does not abandon us at this juncture
either.

How are we to know and recognize, attain the presence,
worship, serve and proclaim the Cause, glorify the Word,
remember, glorify and aid God? Inasmuch as we cannot know
Him directly, how else could we possibly know Him?
Bahá’u’lláh gives the answer:

The source of all learning is the knowledge of God, exalted be His
Glory, and this cannot be attained save through the knowledge of His
Divine Manifestation.16

The door of the knowledge of the Ancient of Days being thus closed
in the face of all beings, the Source of infinite grace, according to His saying,
"His grace hath transcended all things; My grace hath encompassed them
all," hath caused those luminous Gems of Holiness to appear out of the
realm of the spirit, in the noble form of the human temple, and be made
manifest unto all men, that they may impart unto the world the mysteries of
the unchangeable Being, and tell of the subtleties of His imperishable
Essence.17

Know thou of a certainty that the Unseen can in no wise incarnate
His Essence and reveal it unto men. He is, and hath ever been, immensely
exalted beyond all that can either be recounted or perceived. From His
retreat of glory His voice is ever proclaiming: "Verily, I am God; there is
none other God besides Me, the All-Knowing, the All-Wise. I have
manifested Myself unto men, and have sent down Him Who is the Day
Spring of the signs of My Revelation. Through Him I have caused all
creation to testify that there is none other God except Him, the
Incomparable, the All-Informed, the All-Wise." He Who is everlastingly
hidden from the eyes of men can never be known except through His
Manifestation, and His Manifestation can adduce no greater proof of the
truth of His Mission than the proof of His own Person.18

The door of the knowledge of the Ancient Being hath ever been,
and will continue for ever to be, closed in the face of men. No man's
understanding shall ever gain access unto His holy court. As a token of His
mercy, however, and as a proof of His loving-kindness, He hath manifested
unto men the Day Stars of His divine guidance, the Symbols of His divine
unity, and hath ordained the knowledge of these sanctified Beings to be
identical with the knowledge of His own Self. Whoso recognizeth them hath
recognized God. Whoso hearkeneth to their call, hath hearkened to the

Voice of God, and whoso testifieth to the truth of their Revelation, hath
testified to the truth of God Himself. Whoso turneth away from them, hath
turned away from God, and whoso disbelieveth in them, hath disbelieved in
God. Every one of them is the Way of God that connecteth this world with
the realms above, and the Standard of His Truth unto every one in the
kingdoms of earth and heaven. They are the Manifestations of God amidst
men, the evidences of His Truth, and the signs of His glory.19

And since there can be no tie of direct intercourse to bind the one
true God with His creation, and no resemblance whatever can exist between
the transient and the Eternal, the contingent and the Absolute, He hath
ordained that in every age and dispensation a pure and stainless Soul be
made manifest in the kingdoms of earth and heaven. Unto this subtle, this
mysterious and ethereal Being He hath assigned a twofold nature; the
physical, pertaining to the world of matter, and the spiritual, which is born
of the substance of God Himself. He hath, moreover, conferred upon Him a
double station. The first station, which is related to His innermost reality,
representeth Him as One Whose voice is the voice of God Himself. To this
testifieth the tradition: "Manifold and mysterious is My relationship with
God. I am He, Himself, and He is I, Myself, except that I am that I am,
and He is that He is." And in like manner, the words: "Arise, O
Muhammad, for lo, the Lover and the Beloved are joined together and made
one in Thee." He similarly saith: "There is no distinction whatsoever
between Thee and Them, except that They are Thy Servants." The second
station is the human station, exemplified by the following verses: "I am but
a man like you." "Say, praise be to my Lord! Am I more than a man, an
apostle?" These Essences of Detachment, these resplendent Realities are the
channels of God's all-pervasive grace. Led by the light of unfailing guidance,
and invested with supreme sovereignty, They are commissioned to use the
inspiration of Their words, the effusions of Their infallible grace and the
sanctifying breeze of Their Revelation for the cleansing of every longing heart
and receptive spirit from the dross and dust of earthly cares and limitations.
Then, and only then, will the Trust of God, latent in the reality of man,
emerge, as resplendent as the rising Orb of Divine Revelation, from behind
the veil of concealment, and implant the ensign of its revealed glory upon the
summits of men's hearts.20

The Person of the Manifestation hath ever been the representative
and mouthpiece of God. He, in truth, is the Day Spring of God's most
excellent Titles, and the Dawning-Place of His exalted Attributes. If any be

set up by His side as peers, if they be regarded as identical with His Person,
how can it, then, be maintained that the Divine Being is One and
Incomparable, that His Essence is indivisible and peerless? Meditate on that
which We have, through the power of truth, revealed unto thee, and be thou
of them that comprehend its meaning.21

The purpose of God in creating man hath been, and will ever be, to
enable him to know his Creator and to attain His Presence. To this most
excellent aim, this supreme objective, all the heavenly Books and the
divinely-revealed and weighty Scriptures unequivocally bear witness. Whoso
hath recognized the Day Spring of Divine guidance and entered His holy
court hath drawn nigh unto God and attained His Presence, a Presence
which is the real Paradise, and of which the loftiest mansions of heaven are
but a symbol. Such a man hath attained the knowledge of the station of
Him Who is "at the distance of two bows," Who standeth beyond the
Sadratu'l-Muntahá. Whoso hath failed to recognize Him will have
condemned himself to the misery of remoteness, a remoteness which is naught
but utter nothingness and the essence of the nethermost fire. Such will be his
fate, though to outward seeming he may occupy the earth's loftiest seats and
be established upon its most exalted throne.22

The essence of belief in Divine unity consisteth in regarding Him
Who is the Manifestation of God and Him Who is the invisible, the
inaccessible, the unknowable Essence as one and the same. By this is meant
that whatever pertaineth to the former, all His acts and doings, whatever He
ordaineth or forbiddeth, should be considered, in all their aspects, and under
all circumstances, and without any reservation, as identical with the Will of
God Himself. This is the loftiest station to which a true believer in the unity
of God can ever hope to attain. Blessed is the man that reacheth this station,
and is of them that are steadfast in their belief.23

The purpose in citing all of these statements is to demonstrate
conclusively that this is not an isolated, marginal or unparalleled
utterance of Bahá’u’lláh; that it is, on the contrary, a fundamental
principle of his theology which systematically educates the
receptive soul about the realities pertaining to an authentic
relationship with God. This is where true knowledge of God is
to be found—through knowledge of His Manifestations.

According to the principle set forth earlier, where the lower
station cannot comprehend the higher station, how then are
human beings to attain to the knowledge of the Manifestations?
The difference between the self-perception of the Manifestation
of God, and the other-perception of His actions, and
discernment of His thoughts and feelings by human beings is
much more significant than we can imagine. On the one hand,
the Manifestation is endowed with a human body during His
earthly sojourn, and a rational soul, and these make Him seem
human to us. Bahá’u’lláh indicates that we cannot comprehend
the rational soul, so that leaves us with the human body of the
Manifestation of God that is comprehensible to us. But the
Manifestation of the God is not just endowed with a human
body and rational soul. Bahá’u’lláh writes of the two natures of
the Manifestation in reference to Himself: “Know verily that
whenever this Youth turneth His eyes towards His own self, he findeth it the
most insignificant of all creation. When He contemplates, however, the bright
effulgences He hath been empowered to manifest, lo, that self is transfigured
before Him into a sovereign Potency permeating the essence of all things
visible and invisible. Glory be to Him Who, through the power of truth,
hath sent down the Manifestation of His own Self and entrusted Him with
His message unto all mankind.”24

‘Abdu’l-Bahá elaborated on this dual nature and indicated that
“The Holy Manifestations have three conditions: one, the physical condition;
one, that of the rational soul; and one, that of the manifestation of perfection
and of the lordly splendor.”25 “We said that the Manifestations have three
planes. First, the physical reality, which depends upon the body; second, the
individual reality, that is to say, the rational soul; third, the divine
appearance, which is the divine perfections, the cause of the life of existence,
of the education of souls, of the guidance of people, and of the enlightenment
of the contingent world.”26 In order to come to a knowledge of
God, it is imperative that we come to know the third condition,
the third plane of the Manifestation of God, because it is this
third aspect of his nature that is “the manifestation of perfection and of
the lordly splendor…the divine appearance, which is the divine perfections,
the cause of the life of existence, of the education of souls, of the guidance of
people, and of the enlightenment of the contingent world.” Of what profit
is it for us to know about the physical condition or even the
rational soul of the Manifestation of God? Our purpose is to

attain to the knowledge of God, and we can only attain our
purpose if we attain to the knowledge of that aspect of the
Manifestation which manifests God. We seem to have arrived at
another of those junctures where we could turn away and
despair of ever discovering the truth. “Do men think when they say
'We believe' they shall be let alone and not be put to proof?”27

Bahá’u’lláh shows the way this time as well. He explains that we
can only know the Manifestation of God through His revelation
of himself to us. No matter how much we may seek to
understand His divine nature, comprehend His manifestation of
the names and attributes of God, we will be unable to fathom
these mysteries, because they are beyond our ken, beyond the
capacity of our minds, of our acquired knowledge, of our
rational souls. He will explain, He will reveal, He will show us
this Reality which we cannot know otherwise.

To begin with, Bahá’u’lláh sets forth the principle that we cannot
know the Manifestation according to the words and deeds of
mortal men:

...man can never hope to attain unto the knowledge of the All-
Glorious, can never quaff from the stream of divine knowledge and wisdom,
can never enter the abode of immortality, nor partake of the cup of divine
nearness and favour, unless and until he ceases to regard the words and deeds
of mortal men as a standard for the true understanding and recognition of
God and His Prophets.28

He specifically indicates that He is among the Prophets of God
and reveals the knowledge of God in countless passages of His
Writings, a few of which are cited here in order to demonstrate
the point and not leave this argument open to diversion or
criticism on this point:

Say: I, verily, have not sought to extol Mine own Self, but rather
God Himself, were ye to judge fairly. Naught can be seen in Me except God
and His Cause, could ye but perceive it. I am the One Whom the tongue of
Isaiah hath extolled, the One with Whose name both the Torah and the
Evangel were adorned. Thus hath it been decreed in the Scriptures of thy

Lord, the Most Merciful. He, verily, hath borne witness unto Me, as I bear
witness unto Him. And God testifieth to the truth of My words.
Say: The Books have been sent down for naught but My
remembrance. Whosoever is receptive to their call shall perceive therefrom the
sweet fragrances of My name and My praise; and he who hath unstopped the
ear of his inmost heart shall hear from every word thereof: "The True One is
come! He indeed is the beloved of the worlds!"29

"Wert thou to hear with Mine ear," He also declares, "thou
wouldst hear how ‘Alí [the Báb] bewaileth Me in the presence of the
Glorious Companion, and how Muhammad weepeth over Me in the allhighest Horizon, and how the Spirit [Jesus] beateth Himself upon the head
in the heaven of My decree, by reason of what hath befallen this Wronged
One at the hands of every impious sinner."30

Say: Deliver your souls, O people, from the bondage of self, and
purify them from all attachment to anything besides Me. Remembrance of
Me cleanseth all things from defilement, could ye but perceive it. Say: Were
all created things to be entirely divested of the veil of worldly vanity and
desire, the Hand of God would in this Day clothe them, one and all, with
the robe "He doeth whatsoever He willeth in the kingdom of creation," that
thereby the sign of His sovereignty might be manifested in all things.
Exalted then be He, the Sovereign Lord of all, the Almighty, the Supreme
Protector, the All-Glorious, the Most Powerful.31

O My servants! There shineth nothing else in Mine heart except the
unfading light of the Morn of Divine guidance, and out of My mouth
proceedeth naught but the essence of truth, which the Lord your God hath
revealed. Follow not, therefore, your earthly desires, and violate not the
Covenant of God, nor break your pledge to Him. With firm determination,
with the whole affection of your heart, and with the full force of your words,
turn ye unto Him, and walk not in the ways of the foolish.32

In reference to Himself, Bahá’u’lláh cites the words of the Báb,
Who writes that He cannot adequately describe Bahá’u’lláh.
How impotent are all others if the Báb cannot do Him justice!

He Who is the Heart and Center of the Bayán hath written: "The
germ that holdeth within itself the potentialities of the Revelation that is to
come is endowed with a potency superior to the combined forces of all those

who follow Me." And, again, He saith: "Of all the tributes I have paid to
Him Who is to come after Me, the greatest is this, My written confession,
that no words of Mine can adequately describe Him, nor can any reference to
Him in My Book, the Bayán, do justice to His Cause."33

He hath said, and His word is the truth: 'Of all the tributes I
have paid to Him Who is to come after Me, the greatest is this, My written
confession, that no words of Mine can adequately describe Him, nor can any
reference to Him in My Book, the Bayán, do justice to His Cause.'
Moreover We counsel them to observe justice, equity, honesty, piety
and that whereby both the Word of God and their own station will be
exalted amongst men. Verily I am the One Who exhorteth with justice.
Unto this beareth witness He from Whose Pen rivers of mercy have flowed
and from Whose utterance fountains of living waters have streamed forth
unto all created things. Immeasurably exalted is this boundless grace;
immensely blessed is this resplendent favour.34

He hath said -- and He, verily, speaketh the truth: "I have written
down in My mention of Him these gem-like words: 'No allusion of Mine
can allude unto Him, neither anything mentioned in the Bayán.'" And
further, He -- exalted and glorified be He -- saith, concerning this most
mighty Revelation, this Great Announcement: "Exalted and glorified is He
above the power of any one to reveal Him except Himself, or the description
of any of His creatures. I Myself am but the first servant to believe in Him
and in His signs, and to partake of the sweet savors of His words from the
first-fruits of the Paradise of His knowledge. Yea, by His glory! He is the
Truth. There is none other God but Him. All have arisen at His
bidding."35

And again, He -- exalted be He -- saith: "Look not upon Him
with any eye except His own. For whosoever looketh upon Him with His
eye, will recognize Him; otherwise he will be veiled from Him. Shouldst thou
seek God and His Presence, seek thou Him and gaze upon Him." And
likewise, He saith: "Better is it for thee to recite but one of the verses of Him
Whom God shall make manifest than to set down the whole of the Bayan,
for on that Day that one verse can save thee, whereas the entire Bayan
cannot save thee."36

Bahá’u’lláh did not leave unidentified the perceptual orientation
required to attain to knowledge of the Manifestation, and

through Him the knowledge of God—on the contrary, His
Writings specifically indicate that we must see Him through His
eyes, hear Him through His ears, and not through our own if we
are to attain our objective and purpose:

Open Thou, O my Lord, mine eyes and the eyes of all them that
have sought Thee, that we may recognize Thee with Thine own eyes. This is
Thy bidding given us in the Book sent down by Thee unto Him Whom
Thou hast chosen by Thy behest, Whom Thou hast singled out for Thy favor
above all Thy creatures, Whom Thou hast been pleased to invest with Thy
sovereignty, and Whom Thou hast specially favored and entrusted with Thy
Message unto Thy people. Praised be Thou, therefore, O my God, inasmuch
as Thou hast graciously enabled us to recognize Him and to acknowledge
whatsoever hath been sent down unto Him, and conferred upon us the honor
of attaining the presence of the One Whom Thou didst promise in Thy Book
and in Thy Tablets.37

God is My witness, O people! I was asleep on My couch, when lo,
the Breeze of God wafting over Me roused Me from My slumber. His
quickening Spirit revived Me, and My tongue was unloosed to voice His
Call. Accuse Me not of having transgressed against God. Behold Me, not
with your eyes but with Mine. Thus admonisheth you He Who is the
Gracious, the All-Knowing. Think ye, O people, that I hold within My
grasp the control of God's ultimate Will and Purpose? Far be it from Me to
advance such claim. To this I testify before God, the Almighty, the Exalted,
the All-Knowing, the All-Wise. Had the ultimate destiny of God's Faith
been in Mine hands, I would have never consented, even though for one
moment, to manifest Myself unto you, nor would I have allowed one word to
fall from My lips. Of this God Himself is, verily, a witness.38

Strive to know Him through His own Self and not through others.
For no one else besides Him can ever profit thee. To this all created things
will testify, couldst thou but perceive it.39

If it be your wish, O people, to know God and to discover the
greatness of His might, look, then, upon Me with Mine own eyes, and not
with the eyes of any one besides Me. Ye will, otherwise, be never capable of
recognizing Me, though ye ponder My Cause as long as My Kingdom
endureth, and meditate upon all created things throughout the eternity of
God, the Sovereign Lord of all, the Omnipotent, the Ever-Abiding, the All-

Wise. Thus have We manifested the truth of Our Revelation, that haply the
people may be roused from their heedlessness, and be of them that
understand.40

Beware, beware lest thou behave like unto the people of the Bayán.
For indeed they erred grievously, misguided the people, ignored the Covenant
of God and His Testament and joined partners with Him, the One, the
Incomparable, the All-Knowing. Verily they failed to recognize the Point of
the Bayán, for had they recognized Him they would not have rejected His
manifestation in this luminous and resplendent Being. And since they fixed
their eyes on names, therefore when He replaced His Name 'the Most
Exalted' by 'the Most Glorious' their eyes were dimmed. They have failed to
recognize Him in these days and are reckoned with those that perish. Indeed,
had they known Him through His own Self or by virtue of that which He
hath revealed, they would not have repudiated Him when He appeared in
this glorious and incomparable Name, which God hath ordained to be the
Sword of His Revelation between heaven and earth, and through which truth
is separated from error, even from now until the Day when mankind shall
stand before the Lord of the worlds.41

Thou hast surely quaffed from the ocean of Mine utterance and
hast witnessed the effulgent splendour of the orb of My wisdom. Thou hast
also heard the sayings of the infidels who neither are acquainted with the
fundamentals of the Faith, nor have tasted this choice Wine whose seal hath
been broken through the power of My Name, the Help in Peril, the Self-
Subsisting. Beseech thou God that the believers who are endued with true
understanding may be graciously enabled to do that which is pleasing unto
Him.
How strange that despite this ringing Call, despite the appearance
of this most wondrous Revelation, We notice that men, for the most part,
have fixed their hearts on the vanities of the world and are sorely dismayed
and troubled by reason of prevailing doubts and evil suggestions. Say: This is
the Day of God Himself; fear ye God and be not of them that have
disbelieved in Him. Cast the idle tales behind your backs and behold My
Revelation through Mine eyes. Unto this have ye been exhorted in heavenly
Books and Scriptures, in the Scrolls and Tablets.42

HIS PREVIOUS EMBODIMENTS

O Jews! If ye be intent on crucifying once again Jesus, the Spirit of
God, put Me to death, for He hath once more, in My person, been made
manifest unto you. Deal with Me as ye wish, for I have vowed to lay down
My life in the path of God. I will fear no one, though the powers of earth
and heaven be leagued against Me. Followers of the Gospel! If ye cherish the
desire to slay Muhammad, the Apostle of God, seize Me and put an end to
My life, for I am He, and My Self is His Self. Do unto Me as ye like, for
the deepest longing of Mine heart is to attain the presence of My Best-
Beloved in His Kingdom of Glory. Such is the Divine decree, if ye know it.
Followers of Muhammad! If it be your wish to riddle with your shafts the
breast of Him Who hath caused His Book the Bayán to be sent down unto
you, lay hands on Me and persecute Me, for I am His Well-Beloved, the
revelation of His own Self, though My name be not His name. I have come
in the shadows of the clouds of glory, and am invested by God with invincible
sovereignty. He, verily, is the Truth, the Knower of things unseen. I, verily,
anticipate from you the treatment ye have accorded unto Him that came
before Me. To this all things, verily, witness, if ye be of those who hearken.
O people of the Bayán! If ye have resolved to shed the blood of Him Whose
coming the Báb hath proclaimed, Whose advent Muhammad hath
prophesied, and Whose Revelation Jesus Christ Himself hath announced,
behold Me standing, ready and defenseless, before you. Deal with Me after
your own desires.43

Praise be to Thee, O Lord My God, for the wondrous revelations
of Thy inscrutable decree and the manifold woes and trials Thou hast
destined for Myself. At one time Thou didst deliver Me into the hands of
Nimrod [Abraham44]; at another Thou hast allowed Pharaoh's rod to
persecute Me [Moses]. Thou, alone, canst estimate, through Thine allencompassing knowledge and the operation of Thy Will, the incalculable
afflictions I have suffered at their hands. Again Thou didst cast Me into
the prison-cell of the ungodly [Joseph], or no reason except that I was moved
to whisper into the ears of the well-favored denizens of Thy Kingdom an
intimation of the vision with which Thou hadst, through Thy knowledge,
inspired Me, and revealed to Me its meaning through the potency of Thy
might. And again Thou didst decree that I be beheaded by the sword of the
infidel [Zachariah the Baptist]. Again I was crucified [Jesus] for having
unveiled to men's eyes the hidden gems of Thy glorious unity, for having
revealed to them the wondrous signs of Thy sovereign and everlasting power.

How bitter the humiliations heaped upon Me, in a subsequent age, on the
plain of Karbilá [Imám Husayn45]! How lonely did I feel amidst Thy
people! To what a state of helplessness I was reduced in that land!
Unsatisfied with such indignities, My persecutors decapitated Me, and,
carrying aloft My head from land to land paraded it before the gaze of the
unbelieving multitude, and deposited it on the seats of the perverse and
faithless. In a later age, I was suspended, and My breast was made a target
to the darts of the malicious cruelty of My foes [the Báb]. My limbs were
riddled with bullets, and My body was torn asunder. Finally, behold how, in
this Day, My treacherous enemies have leagued themselves against Me
[Bahá’u’lláh], and are continually plotting to instill the venom of hate and
malice into the souls of Thy servants.46

At one time He [Bahá’u’lláh] was sorely afflicted by the hand of
Cain [al-qábíl] and was killed in the Path of God and ascended unto Him
[God] in meekness/sorely wronged [maz.lúman]...47

O Chief! We revealed Ourself unto thee at one time upon Mount
Tíná [Abraham?], and at another time upon Mount Zaytá, [Jesus] and
yet again in this hallowed Spot. Following, however, thy corrupt inclinations,
thou didst fail to respond and wert accounted with the heedless. Consider,
then, and call thou to mind the time when Muhammad came with clear
tokens from Him Who is the Almighty, the All-Knowing. The people were
wont to pelt Him with stones from hidden places and in the markets, and
they rejected the signs of God, thy Lord and the Lord of thy forefathers. The
learned also denied Him, as did their followers, and likewise the kings of the
earth, as thou hast heard from the tales of old. Among those kings was
Chosroes, to whom Muhammad sent a blessed epistle summoning him unto
God and forbidding him from misbelief. Verily, thy Lord knoweth all
things. Following the promptings of his evil and corrupt desires, however,
Chosroes waxed arrogant before God and tore up the Tablet. He, verily, is
accounted among the inmates of the nethermost fire.
Was it in Pharaoh's power to stay the hand of God from exercising
His sovereignty when he acted wantonly in the land and was of the
transgressors? From within his own house and in spite of his will We
brought forth Him Who conversed with God. Well able are We to achieve
Our purpose. Recall, moreover, how Nimrod kindled the fire of impiety that
its flames might consume Abraham, the Friend of God; We delivered Him,
however, through the power of truth and seized Nimrod with the fury of Our
wrath. Say: The Oppressor [Muhammad Sháh] put to death the Beloved of

the worlds to quench the light of God amongst the people and to debar them
from the wellspring of life eternal in the days of thy Lord, the Gracious, the
Most Bountiful.
We, too, have revealed the Cause of God in His cities and raised
aloft His remembrance amidst them that truly believe in Him. Say: This
Youth hath come to quicken the world and unite all its peoples. The day is
approaching when that which God hath purposed will have prevailed and
thou shalt behold the earth transformed into the all-glorious paradise. Thus
hath it been inscribed by the Pen of Revelation upon this weighty Tablet.49

HIS PRE-EXISTENCE50

In the Kitab-i-Aqdas, Bahá’u’lláh makes reference to His own
pre-existence in passages of majestic and mystical import:

O Pen of the Most High! Move Thou upon the Tablet at the
bidding of Thy Lord, the Creator of the Heavens, and tell of the time when
He Who is the Dayspring of Divine Unity purposed to direct His steps
towards the School of Transcendent Oneness; haply the pure in heart may
gain thereby a glimpse, be it as small as a needle's eye, of the mysteries of
Thy Lord, the Almighty, the Omniscient, that lie concealed behind the veils.
Say: We, indeed, set foot within the School of inner meaning and
explanation when all created things were unaware. We saw the words sent
down by Him Who is the All-Merciful, and We accepted the verses of God,
the Help in Peril, the Self-Subsisting, which He presented unto Us, and
hearkened unto that which He had solemnly affirmed in the Tablet. This we
assuredly did behold. And We assented to His wish through Our behest, for
truly We are potent to command.51

O people of the Bayán! We, verily, set foot within the School of
God when ye lay slumbering; and We perused the Tablet while ye were fast
asleep. By the one true God! We read the Tablet ere it was revealed, while ye
were unaware, and We had perfect knowledge of the Book when ye were yet
unborn. These words are to your measure, not to God's. To this testifieth
that which is enshrined within His knowledge, if ye be of
them that comprehend; and to this the tongue of the Almighty doth bear
witness, if ye be of those who understand. I swear by God, were We to lift
the veil, ye would be dumbfounded.52
Take heed that ye dispute not idly concerning the Almighty and
His Cause, for lo! He [the Báb] hath appeared amongst you invested with a

Revelation so great as to encompass all things, whether of the past or of the
future. Were We to address Our theme by speaking in the language of the
inmates of the Kingdom, We would say: "In truth, God created that School
ere He created heaven and earth, and We entered it before the letters B and
E were joined and knit together." Such is the language of Our servants in
Our Kingdom; consider what the tongue of the dwellers of Our exalted
Dominion would utter, for We have taught them Our knowledge and have
revealed to them whatever had lain hidden in God's wisdom. Imagine then
what the Tongue of Might and Grandeur would utter in His All-Glorious
Abode!53

HIS IDENTITY WITH THE BÁB

And when after the lapse of a few years the heaven of Divine decree
was cleft asunder, and the Beauty of the Báb appeared in the clouds of the
names of God, arrayed in a new raiment, these same people maliciously rose
up against Him, Whose light embraceth all created things. They broke His
Covenant, rejected His truth, contended with Him, caviled at His signs,
treated His testimony as falsehood, and joined the company of the infidels.
Eventually, they determined to take away His life. Such is the state of them
who are in a far-gone error!54

Behold how the people of the Bayán have utterly failed to recognize
that the sole object of whatsoever My Previous Manifestation and Harbinger
of My Beauty hath revealed hath been My Revelation and the proclamation
of My Cause. Never -- and to this He Who is the Sovereign Truth beareth
Me witness -- would He have, but for Me, pronounced what He did
pronounce.55

Say: O people of the Bayán! Did We not admonish you, in all
Our Tablets and in all Our hidden Scriptures, not to follow your evil
passions and corrupt inclinations, but to keep your eyes directed towards the
Scene of transcendent glory, on the Day when the Most Mighty Balance
shall be set, the Day when the sweet melodies of the Spirit of God shall be
poured out from the right hand of the throne of your Lord, the omnipotent
Protector, the All-Powerful, the Holy of Holies? Did We not forbid you to
cleave to the things that would shut you out from the Manifestation of our
Beauty, in its subsequent Revelation, be they the embodiments of the names
of God and all their glory, or the revealers of His attributes and their
dominion? Behold, how, as soon as I revealed Myself, ye have rejected My

truth and turned away from Me, and been of them that have regarded the
signs of God as a play and pastime!
By My Beauty! Nothing whatsoever shall, in this Day, be accepted
from you, though ye continue to worship and prostrate yourselves before God
throughout the eternity of His dominion. For all things are dependent upon
His Will, and the worth of all acts is conditioned upon His acceptance and
pleasure. The whole universe is but a handful of clay in His grasp. Unless
one recognize God and love Him, his cry shall not be heard by God in this
Day. This is of the essence of His Faith, did ye but know it.
Will ye be content with that which is like the vapor in a plain, and
be willing to forgo the Ocean Whose waters refresh, by virtue of the Will of
God, the souls of men? Woe unto you, for having repaid the bounty of God
with so vain and contemptible a thing! Ye are, indeed, of them that have
rejected Me in My previous Revelation. Would that your hearts could
comprehend!
Arise, and, under the eyes of God, atone for your failures in duty
towards Him. This is My commandment unto you, were ye to incline your
ears unto My commandment. By Mine own Self! Neither the people of the
Qur'án, nor the followers of either the Torah or the Evangel, nor those of
any other Book, have committed that which your hands have wrought. I,
Myself, have dedicated My whole life to the vindication of the truth of this
Faith. I, Myself, have announced, in all My Tablets, the advent of His
Revelation. And yet, no sooner did He manifest Himself, in His subsequent
Revelation, clothed in the glory of Baha and arrayed in the robe of His
grandeur, than ye rebelled against Him Who is the supreme Protector, the
Self-Subsisting. Beware, O people! Be ye ashamed of that which hath
befallen Me at your hands in the path of God. Take heed that ye be not of
them that have rejected that which hath been sent down unto them from the
Heaven of God's transcendent glory.56

Had the Primal Point been someone else beside Me as ye claim,
and had attained My presence, verily He would have never allowed Himself
to be separated from Me, but rather We would have had mutual delights
with each other in My Days. He, in truth, wept sore in His remoteness from
Me. He preceded Me that He might summon the people unto My Kingdom,
as it hath been set forth in the Tablets, could ye but perceive it! O would that
men of hearing might be found who could hear the voice of His lamentation
in the Bayán bewailing that which hath befallen Me at the hands of these
heedless souls, bemoaning His separation from Me and giving utterance to
His longing to be united with Me, the Mighty, the Peerless. He, verily,

beholdeth at this very moment His Best-Beloved amidst those who were
created to attain His Day and to prostrate themselves before Him, and yet
who have inflicted in their tyranny such abasement upon Him as the pen
confesseth its inability to describe.
Say: O people! We, verily, summoned you, in Our former
Revelation, unto this Scene of transcendent glory, this Seat of stainless
sanctity, and announced unto you the advent of the Days of God. Yet, when
the most great veil was rent asunder, and the Ancient Beauty came unto you
in the clouds of God's decree, ye repudiated Him in Whom ye had believed
aforetime.57

ON HIS STATION

Verily, He58 revealed certain laws59 so that, in this Dispensation60,
the Pen of the Most High61 might have no need to move in aught but the
glorification of His own transcendent Station and His most effulgent Beauty.
Since, however, We have wished to evidence Our bounty unto you, We have,
through the power of truth, set forth these laws with clarity and mitigated
what We desire you to observe62. He, verily, is the Munificent, the Generous.
He63 hath previously made known unto you that which would be
uttered by this Dayspring of Divine wisdom. He said, and He speaketh the
truth: "He64 is the One Who will under all conditions proclaim: 'Verily,
there is none other God besides Me, the One, the Incomparable, the
Omniscient, the All-Informed.'" This is a station which God hath assigned
exclusively to this sublime, this unique and wondrous Revelation65. This is a
token of His bounteous favour66, if ye be of them who comprehend, and a
sign of His irresistible decree67. This is His Most Great Name68, His Most
Exalted Word, and the Dayspring of His Most Excellent Titles, if ye could
understand. Nay more, through Him every Fountainhead, every Dawningplace of Divine guidance69 is made manifest. Reflect, O people, on that which
hath been sent down in truth; ponder thereon, and be not of the
transgressors.70

CALL TO MIND HIS SUFFERINGS

O Ahmad! Forget not My bounties while I am absent. Remember
My days during thy days, and My distress and banishment in this remote
prison. And be thou so steadfast in My love that thy heart shall not waver,
even if the swords of the enemies rain blows upon thee and all the heavens
and the earth arise against thee.71

O My servant, who hast sought the good-pleasure of God and clung
to His love on the Day when all except a few who were endued with insight
have broken away from Him! May God, through His grace, recompense thee
with a generous, an incorruptible and everlasting reward, inasmuch as thou
hast sought Him on the Day when eyes were blinded. Know thou that if
We reveal to thee but a sprinkling of the showers which, through God's
decree, and at the hands of the envious and the malicious, have rained upon
Us, thou wouldst weep with a great weeping, and wouldst bewail day and
night Our plight. Oh, would that a discerning and fair-minded soul could be
found who would recognize the wonders of this Revelation -- wonders that
proclaim the sovereignty of God and the greatness of its power. Would that
such a man might arise and, wholly for the sake of God, admonish, privately
and openly, the people, that haply they may bestir themselves and aid this
wronged One Whom the workers of iniquity have so sorely afflicted.72

We fain would hope that the people of the Bayán will be
enlightened, will soar in the realm of the spirit and abide therein, will discern
the Truth, and recognize with the eye of insight dissembling falsehood. In
these days, however, such odours of jealousy are diffused, that -- I swear by
the Educator of all beings, visible and invisible -- from the beginning of the
foundation of the world -- though it hath no beginning -- until the present
day, such malice, envy, and hate have in no wise appeared, nor will they ever
be witnessed in the future. For a number of people who have never inhaled
the fragrance of justice, have raised the standard of sedition, and have
leagued themselves against Us. On every side We witness the menace of their
spears, and in all directions We recognize the shafts of their arrows. This,
although We have never gloried in any thing, nor did We seek preference
over any soul. To everyone We have been a most kindly companion, a most
forbearing and affectionate friend. In the company of the poor We have
sought their fellowship, and amidst the exalted and learned We have been
submissive and resigned. I swear by God, the one true God! grievous as have
been the woes and sufferings which the hand of the enemy and the people of
the Book inflicted upon Us, yet all these fade into utter nothingness when
compared with that which hath befallen Us at the hand of those who profess
to be Our friends.73

Know thou that if We reveal to thee but a sprinkling of the showers
which, through God's decree, and at the hands of the envious and the
malicious, have rained upon Us, thou wouldst weep with a great weeping,
and wouldst bewail day and night Our plight. Oh, would that a discerning

and fair-minded soul could be found who would recognize the wonders of this
Revelation -- wonders that proclaim the sovereignty of God and the greatness
of its power. Would that such a man might arise and, wholly for the sake of
God, admonish, privately and openly, the people, that haply they may bestir
themselves and aid this wronged One Whom the workers of iniquity have so
sorely afflicted.
Methinks that I hear the Voice of the Holy Spirit calling from
behind Me saying: Vary Thou Thy theme, and alter Thy tone, lest the heart
of him who hath fixed his gaze upon Thy face be saddened. Say: I have
through the grace of God and His might besought the help of no one in the
past, neither will I seek the help of any one in the future. He it is Who
aided Me, through the power of truth, during the days of My banishment in
Iraq. He it is Who overshadowed Me with His protection at a time when
the kindreds of the earth were contending with Me. He it is Who enabled
Me to depart out of the city, clothed with such majesty as none, except the
denier and the malicious, can fail to admit.
Say: My army is My reliance on God; My people, the force of My
confidence in Him. My love is My standard, and My companion the
remembrance of God, the Sovereign Lord of all, the Most Powerful, the All-
Glorious, the Unconditioned.74

Recall thou to mind My sorrows, My cares and anxieties, My woes
and trials, the state of My captivity, the tears that I have shed, the bitterness
of Mine anguish, and now My imprisonment in this far-off land. God, O
Mustafa, beareth Me witness. Couldst thou be told what hath befallen the
Ancient Beauty, thou wouldst flee into the wilderness, and weep with a great
weeping. In thy grief, thou wouldst smite thyself on the head, and cry out as
one stung by the sting of the adder. Be thou grateful to God, that We have
refused to divulge unto thee the secrets of those unsearchable decrees that have
been sent down unto Us from the heaven of the Will of thy Lord, the Most
Powerful, the Almighty.
By the righteousness of God! Every morning I arose from My bed,
I discovered the hosts of countless afflictions massed behind My door; and
every night when I lay down, lo! My heart was torn with agony at what it
had suffered from the fiendish cruelty of its foes. With every piece of bread the
Ancient Beauty breaketh is coupled the assault of a fresh affliction, and with
every drop He drinketh is mixed the bitterness of the most woeful of trials.
He is preceded in every step He taketh by an army of unforeseen calamities,
while in His rear follow legions of agonizing sorrows.

Such is My plight, wert thou to ponder it in thine heart. Let not,
however, thy soul grieve over that which God hath rained down upon Us.
Merge thy will in His pleasure, for We have, at no time, desired anything
whatsoever except His Will, and have welcomed each one of His irrevocable
decrees. Let thine heart be patient, and be thou not dismayed. Follow not in
the way of them that are sorely agitated.75

Say: Await ye till God will have changed His favor unto you.
Nothing whatsoever escapeth Him. He knoweth the secrets both of the
heavens and of the earth. His knowledge embraceth all things. Rejoice not in
what ye have done, or will do in the future, nor delight in the tribulation
with which ye have afflicted Us, for ye are unable by such means as these to
exalt your stations, were ye to examine your works with acute discernment.
Neither will ye be capable of detracting from the loftiness of Our state. Nay,
God will add unto the recompense with which He shall reward Us, for
having sustained with persevering patience the tribulations We have suffered.
He, verily, shall increase the reward of them that endure with patience.
Know ye that trials and tribulations have, from time immemorial,
been the lot of the chosen Ones of God and His beloved, and such of His
servants as are detached from all else but Him, they whom neither
merchandise nor traffic beguile from the remembrance of the Almighty, they
that speak not till He hath spoken, and act according to His
commandment. Such is God's method carried into effect of old, and such will
it remain in the future. Blessed are the steadfastly enduring, they that are
patient under ills and hardships, who lament not over anything that befalleth
them, and who tread the path of resignation....
The day is approaching when God will have raised up a people who
will call to remembrance Our days, who will tell the tale of Our trials, who
will demand the restitution of Our rights from them that, without a tittle of
evidence, have treated Us with manifest injustice. God, assuredly,
dominateth the lives of them that wronged Us, and is well aware of their
doings. He will, most certainly, lay hold on them for their sins. He, verily, is
the fiercest of avengers.76

Were I to recount to thee the tale of the things that have befallen
Me, the souls and minds of men would be incapable of sustaining its weight.
God Himself beareth Me witness. Watch over thyself, and follow not the
footsteps of these people. Meditate diligently upon the Cause of thy Lord.
Strive to know Him through His own Self and not through others. For no

one else besides Him can ever profit thee. To this all created things will
testify, couldst thou but perceive it.77

If tribulation touch thee for My sake, call thou to mind My ills
and troubles, and remember My banishment and imprisonment. Thus do
We devolve on thee what hath descended upon Us from Him Who is the
All-Glorious, the All-Wise.78

O Beauty of the All-Glorious! Shouldst Thou chance upon this
people and enter their presence, recount unto them that which this Youth
hath related unto Thee concerning Himself and the things that have befallen
Him, that they may come to know what hath been inscribed upon the
Preserved Tablet. Acquaint them with the tidings of this Youth, and with
the trials and tribulations He hath suffered, that they may become mindful
of Mine afflictions, and be of them that understand. Recount, then, unto
them how We singled out for Our favour one of Our brothers, [Mírzá
Yahyá] how We imparted unto him a dewdrop from the fathomless ocean of
knowledge, clothed him with the garment of one of Our Names, and exalted
him to such a station that all were moved to extol him, and how We so
protected him from the harm of the malevolent as to disarm even the
mightiest amongst them.
We arose before the peoples of earth and heaven at a time when all
had determined to slay us. While dwelling in their midst, We continually
made mention of the Lord, celebrated His praise, and stood firm in His
Cause, until at last the Word of God was vindicated amongst His creatures,
His signs were spread abroad, His power exalted, and His sovereignty
revealed in its full splendour. To this bear witness all His honoured servants.
Yet when My brother beheld the rising fame of the Cause, he became filled
with arrogance and pride. Thereupon he emerged from behind the veil of
concealment, rose up against Me, disputed My verses, denied My testimony,
and repudiated My signs. Nor would his hunger be appeased unless he were
to devour My flesh and drink My blood. To this testify such of God's
servants as have accompanied Him in His exile, and they that enjoy near
access unto Him.
To this end he conferred with one of My servants and sought to win
him over to his own designs; whereupon the Lord despatched unto Mine
assistance the hosts of the seen and the unseen, protected Me by the power of
truth, and sent down upon Me that which thwarted his purpose. Thus were
foiled the plots of those who disbelieve in the verses of the All-Merciful. They,
truly, are a rejected people. When news spread of that which the promptings

of self had impelled My brother to attempt, and Our companions in exile
learned of his nefarious design, the voice of their indignation and grief was
lifted up and threatened to spread throughout the city. We forbade, however,
such recriminations, and enjoined upon them patience, that they might be of
those that endure steadfastly.
By God, besides Whom is none other God! We withstood all these
trials with forbearance, and enjoined upon God's servants to show forth
patience and fortitude. Removing Ourself from their midst, We took up
residence in another house, that perchance the flame of envy might be
quenched in Our brother's breast, and that he might be guided aright. We
neither opposed him, nor saw him again thereafter, but remained in Our
home, placing Our hopes in the bounty of God, the Help in Peril, the Self-
Subsisting. When, however, he realized that his deed had been exposed, he
seized the pen of calumny and wrote unto the servants of God, attributing
what he had himself committed unto Mine own peerless and wronged Beauty.
His purpose was none other than to inspire mischief amongst God's servants,
and to instil hatred into the hearts of those who had believed in God, the
All-Glorious, the All-Loving.
By the One in Whose hand is My soul! We were dismayed by his
deceitfulness -- nay, bewildered were all things visible and invisible. Nor did
he find respite from what he harboured in his bosom until he had committed
that which no pen dare describe, and by which he disgraced the dignity of My
station and profaned the sanctity of God, the Almighty, the All-Glorious,
the All-Praised. Were God to turn all the oceans of the earth into ink and
all created things into pens, they would not suffice Me to exhaust the record
of his wrongdoings. Thus do We recount that which befell Us, that haply ye
may be of them that understand.
O Pen of Eternity! Grieve not at the things that have befallen
Thee, for erelong shall God raise up a people who will see with their own eyes
and will recall Thy tribulations. Withhold Thy pen from the mention of
Thine enemies, and bestir it in the praise of the Eternal King. Renounce all
created things, and quaff the sealed wine of My remembrance. Beware lest
Thou become occupied with the mention of those from whom naught save the
noisome savours of enmity can be perceived, those who are so enslaved by
their lust for leadership that they would not hesitate to destroy themselves in
their desire to emblazon their fame and perpetuate their names. God hath
recorded such souls in the Preserved Tablet as mere worshippers of names.
Recount then that which Thou hast purposed for this Temple, that its signs
and tokens may be made manifest upon earth, and that the brightness of this
Light may illumine the horizons of the world and cleanse the earth from the

defilement of those who have disbelieved in God. Thus have We set down the
verses of God and made plain the matter unto those who understand.
O Living Temple! Stretch forth Thy hand over all who are in
heaven and on earth, and seize within the grasp of Thy Will the reins of
command. We have, verily, placed in Thy right hand the empire of all
things. Do as Thou willest, and fear not the ignorant. Reach out to the
Tablet that hath dawned above the horizon of the pen of Thy Lord, and
take hold of it with such strength that, through Thee, the hands of all who
inhabit the earth may be enabled to lay fast hold upon it. This, in truth, is
that which becometh Thee, if Thou be of those who understand. Through the
upraising of Thy hand to the heaven of My grace, the hands of all created
things shall be lifted up to their Lord, the Mighty, the Powerful, the
Gracious. Erelong shall We raise up, through the aid of Thy hand, other
hands endued with power, with strength and might, and shall establish
through them Our dominion over all that dwell in the realms of revelation
and creation. Thus will the servants of God recognize the truth that there is
none other God beside Me, the Help in Peril, the Self-Subsisting. With
these hands, moreover, We shall both bestow and withhold, though none can
understand this save those who see with the eye of the spirit.79

Know ye that trials and tribulations have, from time immemorial,
been the lot of the chosen Ones of God and His beloved, and such of His
servants as are detached from all else but Him, they whom neither
merchandise nor traffic beguile from the remembrance of the Almighty, they
that speak not till He hath spoken, and act according to His
commandment. Such is God's method carried into effect of old, and such will
it remain in the future. Blessed are the steadfastly enduring, they that are
patient under ills and hardships, who lament not over anything that befalleth
them, and who tread the path of resignation.
That which hath befallen Us hath been witnessed before. Ours is
not the first goblet dashed to the ground in the lands of Islam, nor is this the
first time that such schemers have intrigued against the beloved of the Lord.
The tribulations We have sustained are like unto the trials endured
aforetime by Imám Husayn. For he was approached by messengers from
malicious and evil-hearted plotters, inviting him to come forth from the city;
yet when he came unto them, accompanied by his kindred, they rose up
against him with all their might, until at last they slew him, slaughtered his
sons and his brothers, and took captive the remainder of his family. So did it
come to pass in an earlier age, and God, verily, is a witness unto My words.

Of his lineage there survived none, whether young or old, save his son ‘Alí
al-Awsat, known as Zaynu'l-'Abidin.
Behold then, O heedless ones, how brightly the fire of the love of
God blazed aforetime in the heart of Husayn, if ye be of them that ponder!
So intense grew its flame that fervour and longing at last seized the reins of
patience from his grasp, and the love of Him Who is the All-Compelling so
enraptured his heart that he surrendered his soul, his spirit, his substance,
and his all in the path of God, the Lord of the worlds. By God! Sweeter was
this in his sight than the empire of earth and heaven. For the true lover
desireth naught save reunion with his beloved and the seeker hath no goal
but to attain unto the object of his quest. Their hearts long for reunion even
as the body yearneth for the spirit, nay greater indeed is their longing, could
ye but perceive it!
Say: That same fire now blazeth in Mine own breast, and My
wish is that this Husayn may lay down His life in like manner, in the hope
of attaining unto so august and sublime a station, that station wherein the
servant dieth to himself and liveth in God, the Almighty, the Exalted, the
Great. Were I to disclose unto you the mysteries which God hath enshrined
therein, ye would, of a truth, offer up your lives in His path, renounce your
riches, and forsake all that ye possess, that ye might attain this transcendent
and all-glorious station. God, however, hath veiled your hearts and obscured
your eyes, lest ye should apprehend His mysteries and be made aware of their
meaning.
Say: The sincere soul longeth for nearness to God even as the
suckling babe yearneth for its mother's breast, nay more ardent is his
longing, could ye but know it! Again, his longing is even as the panting of
one sore athirst after the living waters of grace, or the yearning of the sinner
for forgiveness and mercy. Thus do We expound unto you the mysteries of
the Cause, and impart unto you what shall render you independent of all
that hath so far occupied you, that perchance ye may enter the Court of
Holiness within this exalted Paradise. I swear by God! Whoso entereth
therein shall never abandon its precincts, and whoso gazeth thereon shall
never turn away therefrom, even should the swords of infidels and deniers
rain blows upon him. Thus have We related unto you that which befell
Husayn, and We beseech God that He may destine for Us that which He
had decreed for him. He, verily, is the Most Generous, the All-Bountiful.
By the righteousness of God! Through his deed the fragrances of
holiness were wafted over all things, the proof of God was perfected, and His
testimony made manifest to all men. And after him God raised up a people
who avenged his death, who slew his enemies, and who wept over him at

dawn and at eventide. Say: God hath pledged in His Book to lay hold upon
every oppressor for his tyranny, and to uproot the stirrers of mischief. Know
ye that such holy deeds exert, in themselves, a great influence upon the world
of being -- an influence which is, however, inscrutable to all save those whose
eyes have been opened by God, whose hearts He hath freed from obscuring
veils, and whose souls He hath guided aright.
The day is approaching when God will have raised up a people who
will call to remembrance Our days, who will tell the tale of Our trials, who
will demand the restitution of Our rights from them that, without a tittle of
evidence, have treated Us with manifest injustice. God, assuredly,
dominateth the lives of them that wronged Us, and is well aware of their
doings. He will, most certainly, lay hold on them for their sins. He, verily, is
the fiercest of avengers.
Thus have We recounted unto you the tales of the one true God,
and sent down unto you the things He had preordained, that haply ye may
ask forgiveness of Him, may return unto Him, may truly repent, may
realize your misdeeds, may shake off your slumber, may be roused from your
heedlessness, may atone for the things that have escaped you, and be of them
that do good. Let him who will, acknowledge the truth of My words; and as
to him that willeth not, let him turn aside. My sole duty is to remind you of
your failure in duty towards the Cause of God, if perchance ye may be of
them that heed My warning. Wherefore, hearken ye unto My speech, and
return ye to God and repent, that He, through His grace, may have mercy
upon you, may wash away your sins, and forgive your trespasses. The
greatness of His mercy surpasseth the fury of His wrath, and His grace
encompasseth all who have been called into being and been clothed with the
robe of life, be they of the past or of the future.80

As My tribulations multiplied, so did My love for God and for
His Cause increase, in such wise that all that befell Me from the hosts of the
wayward was powerless to deter Me from My purpose. Should they hide Me
away in the depths of the earth, yet would they find Me riding aloft on the
clouds, and calling out unto God, the Lord of strength and of might. I have
offered Myself up in the way of God, and I yearn after tribulations in My
love for Him, and for the sake of His good pleasure. Unto this bear witness
the woes which now afflict Me, the like of which no other man hath suffered.
Every single hair of Mine head calleth out that which the Burning Bush
uttered on Sinai, and each vein of My body invoketh God and saith: "O
would I had been severed in Thy path, so that the world might be quickened,

and all its peoples be united!" Thus hath it been decreed by Him Who is the
All-Knowing, the All-Informed.81

I sorrow not for the burden of My imprisonment. Neither do I
grieve over My abasement, or the tribulation I suffer at the hands of Mine
enemies. By My life! They are My glory, a glory wherewith God hath
adorned His own Self. Would that ye know it!
The shame I was made to bear hath uncovered the glory with which the
whole of creation had been invested, and through the cruelties I have endured,
the Day Star of Justice hath manifested itself, and shed its splendor upon
men.
My sorrows are for those who have involved themselves in their
corrupt passions, and claim to be associated with the Faith of God, the
Gracious, the All-Praised.
It behoveth the people of Baha to die to the world and all that is
therein, to be so detached from all earthly things that the inmates of Paradise
may inhale from their garment the sweet smelling savor of sanctity, that all
the peoples of the earth may recognize in their faces the brightness of the All-
Merciful, and that through them may be spread abroad the signs and tokens
of God, the Almighty, the All-Wise. They that have tarnished the fair
name of the Cause of God, by following the things of the flesh -- these are in
palpable error!82

Though the fierce winds of the hatred of the wicked doers blew and
beat on this Lamp, He was, at no time, in His love for Thy beauty,
hindered from shedding the fragrance of His light. As the transgressions
committed against Thee waxed greater and greater, my eagerness to reveal
Thy Cause correspondingly increased, and as the tribulations deepened --
and to this Thy glory beareth me witness -- a fuller measure of Thy
sovereignty and of Thy power was vouchsafed by me unto Thy creatures.83

Though -- as Thou beholdest me, O my God -- I be dwelling in a
place within whose walls no voice can be heard except the sound of the echo,
though all the gates of ease and comfort be shut against us, and thick
darkness appear to have compassed us on every side, yet my soul hath been
so inflamed by its love for Thee, that nothing whatsoever can either quench
the fire of its love or abate the consuming flame of its desire. Lifting up its
voice, it crieth aloud amidst Thy servants, and calleth them, at all times and
under all conditions, unto Thee.84

But for the troubles that touch me in Thy path, O my God, how
else could my heart rejoice in Thy days; and were it not for the blood which is
shed for love of Thee, what else could tinge the faces of Thy chosen ones before
the eyes of Thy creatures? I swear by Thy might! The ornament that
adorneth the countenance of Thy dear ones is the blood which, in their love
for Thee, floweth out of their foreheads over their faces.
Thou beholdest, O my God, how every bone in my body soundeth
like a pipe with the music of Thine inspiration, revealing the signs of Thy
oneness and the clear tokens of Thy unity. I entreat Thee, O my God, by
Thy Name which irradiateth all things, to raise up such servants as shall
incline their ears to the voice of the melodies that hath ascended from the
right hand of the throne of Thy glory. Make them, then, to quaff from the
hand of Thy grace the wine of Thy mercy, that it may assure their hearts,
and cause them to turn away from the left hand of idle fancies and vain
imaginings to the right hand of confidence and certitude.85

The one true God well knoweth, and all the company of His
trusted ones testify, that this Wronged One hath, at all times, been faced
with dire peril. But for the tribulations that have touched Me in the path of
God, life would have held no sweetness for Me, and My existence would
have profited Me nothing. For them who are endued with discernment, and
whose eyes are fixed upon the Sublime Vision, it is no secret that I have
been, most of the days of My life, even as a slave, sitting under a sword
hanging on a thread, knowing not whether it would fall soon or late upon
him. And yet, notwithstanding all this We render thanks unto God, the
Lord of the worlds. Mine inner tongue reciteth, in the daytime and in the
night-season, this prayer: "Glory to Thee, O my God! But for the
tribulations which are sustained in Thy path, how could Thy true lovers be
recognized; and were it not for the trials which are borne for love of Thee,
how could the station of such as yearn for Thee be revealed? Thy might
beareth Me witness! The companions of all who adore Thee are the tears they
shed, and the comforters of such as seek Thee are the groans they utter, and
the food of them who haste to meet Thee is the fragments of their broken
hearts. How sweet to my taste is the bitterness of death suffered in Thy path,
and how precious in my estimation are the shafts of Thine enemies when
encountered for the sake of the exaltation of Thy Word! Let me quaff in
Thy Cause, O my God and my Master, whatsoever Thou didst desire, and
send down upon me in Thy love all Thou didst ordain. By Thy glory! I wish
only what Thou wishest, and cherish what Thou cherishest. In Thee have I,
at all times, placed My whole trust and confidence. Thou art verily the All-

Possessing, the Most High. Raise up, I implore Thee, O my God, as helpers
to this Revelation such as shall be counted worthy of Thy Name and of Thy
sovereignty, that they may remember Thee among Thy creatures, and hoist
the ensigns of Thy victory in Thy land, and adorn them with Thy virtues
and Thy commandments. No God is there but Thee, the Help in Peril, the
Self-Subsisting."86

All praise be to Thee, O my God! Thou beholdest my helplessness
and poverty, and bearest witness unto my woes and trials. How long wilt
Thou abandon me among Thy servants? Suffer me to ascend into Thy
presence. The power of Thy might beareth me witness! Such are the
tribulations with which I am encompassed that I am powerless to recount
them before Thy face. Thou, alone, verily, hast through Thy knowledge
reckoned them.
I beseech Thee, O Thou Who art my Companion in my lowliness,
to rain down upon Thy loved ones from the clouds of Thy mercy that which
will cause them to be satisfied with Thy pleasure, and will enable them to
turn unto Thee and to be detached from all else except Thee. Ordain, then,
for them every good conceived by Thee and predestined in Thy Book. Thou
art, verily, the All-Powerful, He Whom nothing whatsoever can frustrate.
From everlasting Thou hast been clothed with transcendent greatness and
power, with unspeakable majesty and glory. There is no God beside Thee,
the Almighty, the All-Glorious, the Ever-Forgiving.87

Glorified art Thou, O my God! Thou knowest that in my love for
Thee I have not sought any rest, that in proclaiming Thy Cause I have
denied myself every manner of tranquillity, and that in the observance of
whatever Thou hast prescribed in Thy Tablets I have not delayed to do Thy
bidding. I have, for this reason, suffered what no man among all the
inhabitants of Thy realm hath suffered.
Thy glory beareth me witness! Nothing whatsoever can withhold me
from remembering Thee, though all the tribulations of the earth were to
assault me from every direction. All the limbs and members of my body
proclaim their readiness to be torn asunder in Thy path and for the sake of
Thy pleasure, and they yearn to be scattered in the dust before Thee. O
would that they who serve Thee could taste what I have tasted of the
sweetness of Thy love!88

I give Thee thanks, O my God, for that Thou hast made me to be
a target for the darts of Thine adverSaríes in Thy path. I offer Thee most

high praise, O Thou Who art the Knower of the seen and unseen and the
Lord of all being, that Thou hast suffered me to be cast into prison for love
of Thee, and caused me to quaff the cup of woe, that I may reveal Thy Cause
and glorify Thy word.
Which of my tribulations am I to recount before Thy face, O my
Lord? Am I to recite before Thee what in days of old befell me at the hands
of the workers of iniquity among Thy creatures, or to describe the vexations
which have compassed me about in these days for the sake of Thy good
pleasure?
Thanks be to Thee, O Thou the Lord of all names; and glory be to
Thee, O Maker of the heavens, for all that I have sustained in these days at
the hands of such of Thy servants as have transgressed against Thee, and of
Thy people that have dealt frowardly towards Thee.
Number us, we implore Thee, with them who have stood fast in
Thy Cause until their souls finally winged their flight unto the heaven of Thy
grace and the atmosphere of Thy loving-kindness. Thou art, verily, the Ever-
Forgiving, the Most Merciful.89

Glorified art Thou, O my Lord! Thou beholdest my tribulations
and all that hath befallen me at the hands of such of Thy servants as keep
company with me, who have disbelieved in Thy most resplendent signs, and
turned back from Thy most effulgent Beauty. I swear by Thy glory! Such are
the troubles that vex me, that no pen in the entire creation can either reckon
or describe them.
I implore Thee, O Thou Who art the King of names and the
Creator of earth and heaven, so to assist me by Thy strengthening grace that
nothing whatsoever will have the power to hinder me from remembering Thee,
or celebrating Thy praise, or to keep me back from observing what Thou
hast prescribed unto me in Thy Tablets, that I may so arise to serve Thee
that with bared head I will hasten forth from my habitation, cry out in Thy
name amidst Thy creatures, and proclaim Thy virtues among Thy servants.
Having accomplished what Thou hadst decreed, and delivered the thing
Thou hadst written down, the wicked doers among Thy people would, then,
compass me about and would do with me in Thy path as would please them.
In the love I bear to Thee, O my Lord, my heart longeth for Thee
with a longing such as no heart hath known. Here am I with my body
between Thy hands, and my spirit before Thy face. Do with them as it may
please Thee, for the exaltation of Thy word, and the revelation of what hath
been enshrined within the treasuries of Thy knowledge.90

HE CONSENTED TO SUFFER FOR OUR SAKE

Say: Still your pens, O concourse of divines, for lo, the shrill voice
of the Pen of Glory hath been lifted up between earth and heaven. Cast away
all that ye possess and take fast hold of that which We have revealed unto
you with power and authority. The Hour that was concealed within the
knowledge of God hath struck, whereupon all the atoms of the earth have
proclaimed: "The Ancient of Days is come in His great glory! Hasten unto
Him, O peoples of the earth, with humble and contrite hearts." Say: We, in
truth, have given Ourself as a ransom for your own lives. Alas, when We
came once again, We beheld you fleeing from Us, whereat the eye of My
loving-kindness wept sore over My people. Fear God, O ye that perceive.91

Thus doth the Pen of the Most High warble unto thee its melodies
by the leave of thy Lord, the All-Glorious. When thou hast heard and
recited them, say: "Praise be unto Thee, O Lord of all the worlds, inasmuch
as Thou hast made mention of me through the tongue of Him Who is the
Manifestation of Thy Self at a time when He was confined in the Most
Great Prison, that the whole world might attain unto true liberty."92

That which thou hast heard concerning Abraham, the Friend of
the All-Merciful, is the truth, and no doubt is there about it. The Voice of
God commanded Him to offer up Ishmael as a sacrifice, so that His
steadfastness in the Faith of God and His detachment from all else but
Him may be demonstrated unto men. The purpose of God, moreover, was to
sacrifice him as a ransom for the sins and iniquities of all the peoples of the
earth. This same honor, Jesus, the Son of Mary, besought the one true God,
exalted be His name and glory, to confer upon Him. For the same reason
was Husayn offered up as a sacrifice by Muhammad, the Apostle of God.
No man can ever claim to have comprehended the nature of the
hidden and manifold grace of God; none can fathom His all-embracing
mercy. Such hath been the perversity of men and their transgressions, so
grievous have been the trials that have afflicted the Prophets of God and
their chosen ones, that all mankind deserveth to be tormented and to perish.
God's hidden and most loving providence, however, hath, through both
visible and invisible agencies, protected and will continue to protect it from
the penalty of its wickedness. Ponder this in thine heart, that the truth may
be revealed unto thee, and be thou steadfast in His path.93

The Ancient Beauty hath consented to be bound with chains that
mankind may be released from its bondage, and hath accepted to be made a
prisoner within this most mighty Stronghold that the whole world may attain
unto true liberty. He hath drained to its dregs the cup of sorrow, that all the
peoples of the earth may attain unto abiding joy, and be filled with gladness.
This is of the mercy of your Lord, the Compassionate, the Most Merciful.
We have accepted to be abased, O believers in the Unity of God, that ye may
be exalted, and have suffered manifold afflictions, that ye might prosper and
flourish. He Who hath come to build anew the whole world, behold, how
they that have joined partners with God have forced Him to dwell within the
most desolate of cities!94

It is Our wish and desire that every one of you may become a source
of all goodness unto men, and an example of uprightness to mankind.
Beware lest ye prefer yourselves above your neighbors. Fix your gaze upon
Him Who is the Temple of God amongst men. He, in truth, hath offered up
His life as a ransom for the redemption of the world. He, verily, is the All-
Bountiful, the Gracious, the Most High. If any differences arise amongst
you, behold Me standing before your face, and overlook the faults of one
another for My name's sake and as a token of your love for My manifest
and resplendent Cause. We love to see you at all times consorting in amity
and concord within the paradise of My good-pleasure, and to inhale from
your acts the fragrance of friendliness and unity, of loving-kindness and
fellowship. Thus counselleth you the All-Knowing, the Faithful. We shall
always be with you; if We inhale the perfume of your fellowship, Our heart
will assuredly rejoice, for naught else can satisfy Us. To this beareth witness
every man of true understanding.95
Praised be Thou, O my God! Thou seest me shut up in this
Prison, and art well aware that I have entered it solely for Thy sake and for
the sake of the glorification of Thy word and the proclamation of Thy Cause.
I cry out to Thee, this very moment, O Thou Who art the Lord of all
worlds, beseeching Thee, by Thine undoubted Name, to attract the hearts of
Thy servants unto the Day-Spring of Thy most excellent titles and the
Dawning-Place of Thy most resplendent signs.96

OVERVIEW OF HIS EXILES

Imagine thyself to be under the eye of God, O Minister! If thou
seest Him not, He, in truth, clearly seeth thee. Observe, and judge fairly
Our Cause. What is it that We have committed that could have induced

thee to rise up against Us, and to slander Us to the people, if thou be of
them who are just? We departed out of Tihrán, at the bidding of the King,
and, by his leave, transferred Our residence to Iraq. If I had transgressed
against him, why, then, did he release Me? And if I were innocent of guilt,
wherefore did ye afflict Us with such tribulation as none among them that
profess your faith hath suffered? Hath any of Mine acts, after Mine arrival
in Iraq, been such as to subvert the authority of the government? Who is it
that can be said to have detected any thing reprehensible in Our behavior?
Enquire for thyself of its people, that thou mayest be of them who have
discerned the truth.
For eleven years We dwelt in that land, until the Minister
representing thy government arrived, whose name Our pen is loth to mention,
who was given to wine, who followed his lusts, and committed wickedness,
and was corrupt and corrupted Iraq. To this will bear witness most of the
inhabitants of Baghdád, wert thou to inquire of them, and be of such as seek
the truth. He it was who wrongfully seized the substance of his fellow-men,
who forsook all the commandments of God, and perpetrated whatever God
had forbidden. Eventually, he, following his desires, rose up against Us, and
walked in the ways of the unjust. He accused Us, in his letter to thee, and
thou didst believe him and followed in his way, without seeking any proof or
trustworthy evidence from him. Thou didst ask for no explanation, nor didst
thou attempt either to investigate or ascertain the matter, that the truth
might be distinguished from falsehood in thy sight, and that thou mightest be
clear in thy discernment. Find out for thyself the sort of man he was by
asking those Ministers who were, at that time, in Iraq, as well as the
Governor of the City (Baghdád) and its high Counsellor, that the truth may
be revealed to thee, and that thou mayest be of the well-informed.
God is Our witness! We have, under no circumstances, opposed
either him, or others. We observed, under all conditions, the precepts of God,
and were never one of those that wrought disorders. To this he himself doth
testify. His intention was to lay hold on Us, and send Us back to Persia,
that he might thereby exalt his fame and reputation. Thou hast committed
the same crime, and for the self-same purpose. Ye both are of equal grade in
the sight of God, the sovereign Lord of all, the All-Knowing.97

O King! We were in 'Iraq, when the hour of parting arrived. At
the bidding of the King of Islam [The Sultán of Turkey] We set Our steps
in his direction. Upon Our arrival, there befell Us at the hands of the
malicious that which the books of the world can never adequately recount.
Thereupon the inmates of Paradise, and they that dwell within the retreats of

holiness, lamented; and yet the people are wrapped in a thick veil! Say: Do
ye cavil at Him Who hath come unto you bearing the clear evidence of God
and His proof, the testimony of God and His signs? These things are not
from Himself; nay, rather they proceed from the One Who hath raised Him
up, sent Him forth through the power of truth, and made Him to be a lamp
unto all mankind.
More grievous became Our plight from day to day, nay, from hour
to hour, until they took Us forth from Our prison and made Us, with
glaring injustice, enter the Most Great Prison. And if anyone ask them:
"For what crime were they imprisoned?", they would answer and say:
"They, verily, sought to supplant the Faith with a new religion!" If that
which is ancient be what ye prefer, wherefore, then, have ye discarded that
which hath been set down in the Torah and the Evangel? Clear it up, O
men! By My life! There is no place for you to flee to in this day. If this be
My crime, then Muhammad, the Apostle of God, committed it before Me,
and before Him He Who was the Spirit of God, and yet earlier He Who
conversed with God. And if My sin be this, that I have exalted the Word of
God and revealed His Cause, then indeed am I the greatest of sinners! Such
a sin I will not barter for the kingdoms of earth and heaven.
Upon Our arrival at this Prison, We purposed to transmit to the
kings the messages of their Lord, the Mighty, the All-Praised. Though We
have transmitted to them, in several Tablets, that which We were
commanded, yet We do it once again as a token of God's grace. Perchance
they may recognize the Lord, Who hath come down in the clouds with
manifest sovereignty.98

WHERE AND WHEN
HIS BIRTH AS MÍRZÁ HUSAYN ‘ALĺ
(November 12, 1817)

All Feasts have attained their consummation in the two Most
Great Festivals, and in the two other Festivals that fall on the twin days --
the first of the Most Great Festivals being those days whereon the All-
Merciful shed upon the whole of creation the effulgent glory of His most
excellent Names and His most exalted Attributes, and the second being
that day on which We raised up the One Who announced unto mankind
the glad tidings of this Name, through which the dead have been resurrected
and all who are in the heavens and on earth have been gathered together.
Thus hath it been decreed by Him Who is the Ordainer, the Omniscient99.

The Birth of the Abha Beauty was at the hour of dawn on the
second day of the month of Muharram, the first day of which marketh the
Birth of His Herald. These two days are accounted as one in the sight of
God.100

Let nothing grieve thee, O Land of Ta, for God hath chosen thee to
be the source of the joy of all mankind. He shall, if it be His Will, bless thy
throne with one who will rule with justice, who will gather together the flock
of God which the wolves have scattered. Such a ruler will, with joy and
gladness, turn his face towards, and extend his favours unto, the people of
Baha. He indeed is accounted in the sight of God as a jewel among men.
Upon him rest forever the glory of God and the glory of all that dwell in the
kingdom of His revelation.
Rejoice with great joy, for God hath made thee "the Dayspring of
His light", inasmuch as within thee was born the Manifestation of His
Glory. Be thou glad for this name that hath been conferred upon thee – a
name through which the Day-Star of grace hath shed its splendour, through
which both earth and heaven have been illumined.101

All Feasts have attained their consummation in the two Most
Great Festivals, and in the two other Festivals that fall on the twin days --
the first of the Most Great Festivals being those days whereon the All-
Merciful shed upon the whole of creation the effulgent glory of His most
excellent Names and His most exalted Attributes, and the second being
that day on which We raised up the One Who announced unto mankind

the glad tidings of this Name, through which the dead have been resurrected
and all who are in the heavens and on earth have been gathered together.
Thus hath it been decreed by Him Who is the Ordainer, the Omniscient.102

All feasts have attained their consummation in the two Most Great
Festivals, and in two other Festivals that fall on the twin days -- the first of
the Most Great Festivals being those days whereon God shed the effulgent
glory of His most excellent Names upon all who are in heaven and on earth,
and the second being that day on which We raised up the One Who
announced unto the people the glad tidings of this Great Announcement.
Thus hath it been set down in the Book by Him Who is the Mighty, the
Powerful. On other than these four consummate days, engage ye in your daily
occupations, and withhold yourselves not from the pursuit of your trades and
crafts. Thus hath the command been issued and the law gone forth from
Him Who is your Lord, the All-Knowing, the All-Wise.103

Ever since the day Thou didst create me at Thy bidding, O my
God, and didst arouse me through the gentle winds of Thy tender mercies, I
have refused to turn to any one except Thee, and have, through the power of
Thy sovereignty and Thy might, arisen to face Thine enemies, and have
summoned all mankind unto the shores of the ocean of Thy oneness and the
heaven of Thine all-glorious unity. I have sought, all my days, not to guard
myself from the mischief of the rebellious among Thy creatures, but rather to
exalt Thy name amidst Thy people. I have, thereby, suffered what none of
Thy creatures hath suffered.
How many the days, O my God, which I have spent in utter
loneliness with the transgressors amongst Thy servants, and how many the
nights, O my Best-Beloved, during which I lay a captive in the hands of the
wayward amidst Thy creatures! In the midst of my troubles and tribulations
I have continued to celebrate Thy praise before all who are in Thy heaven
and on Thy earth, and have not ceased to extol Thy wondrous glory in the
kingdoms of Thy Revelation and of Thy creation, though all that I have
been capable of showing forth hath fallen short of the greatness and the
majesty of Thy oneness, and is unworthy of Thine exaltation and of Thine
omnipotence.
I swear by Thy glory, O Thou Who art the one alone Beloved! I
find myself to be only nothing before the habitation of Thy great glory. Every
time I attempt to extol any one of Thy virtues, my heart restraineth me, for
naught but Thee is able to soar into the atmosphere of the kingdom of Thy
nearness, or reach up to the heaven of Thy presence.

Thy might beareth me witness! I am well aware that were I to bow
myself before a handful of dust, from now until the end that hath no end, in
acknowledgment of its relationship to Thy name, the Fashioner, I would still
find myself far removed from that dust, and incapable of approaching it, and
would discover that such an adoration can in no wise befit it, nor transcend
the limitations to which I myself have been subjected. And were I to arise to
serve one of Thy servants, and to wait at his door so long as Thine own
kingdom endureth and Thine omnipotence will last, as a sign of my
acknowledgment of the tie that bindeth him to Thy name, the Creator, I
would, likewise, -- and to this Thy glory beareth me witness -- have to
confess my complete failure to do him adequate service, and my deprivation of
what can truly befit his station. And this for the reason that I recognize in
them naught else except the bond that bindeth them to Thy names and
Thine attributes. How can, then, such a man succeed in befittingly extolling
the One through a motion of Whose finger all the names and their kingdom
were called into being, and all the attributes and their dominion were created,
and Who, through yet another motion of that same finger, hath united the
letters B and E (Be) and knit them together, manifesting thereby what the
highest thoughts of Thy chosen ones who enjoy near access to Thee are unable
to grasp, and what the profoundest wisdom of those of Thy loved ones that
are wholly devoted to Thee are powerless to fathom.
I swear by Thy glory, O Beloved of my soul! I am bewildered when
I contemplate the tokens of Thy handiwork, and the evidences of Thy might,
and find myself completely unable to unravel the mystery of the least of Thy
signs, how much more to apprehend Thine own Self. I beseech Thee,
therefore, O my God, by Thy Name through which Thou hast caused all
such as love Thee to soar in the atmosphere of Thy will, and hast guided all
them that yearn after Thee into the Paradise of Thy nearness and Thy
presence, to waft from the heaven of Thy loving-kindness the fragrance of
certainty upon the needy among Thy loved ones, in these days when the
tempests of trials have compassed them on every side, and so grievously
assailed them that the souls of men have been troubled and the foundations
of all beings have trembled at what hath been sent down unto them from the
heaven of Thine irrevocable Purpose. They were so shaken that the lamp of
their love for Thee and of their remembrance of Thee was ready to be
extinguished in the recess of their hearts. Powerful art Thou to do what
pleaseth Thee. Thou, in truth, art the Ever-Forgiving, the Most Generous.
Thou givest ear, O my God and my Master, to the sighing of them
that are dear to Thee, and hearest from all sides their cry, by reason of what
hath befallen them at the hands of those whose hearts have been deprived of

the sweet savors of Thy love. There is none either to befriend or to succor
them, nor can anything deter their enemies from harming them.
Unrestrained, they do what they wish, and deal with them as they
please.Give, therefore, O my Lord, the wonders of Thine aid to Thy loved
ones, who have sought no helper except Thee, and have turned to none save
Thyself, and whose eyes have expectantly awaited to behold the wonders of
Thy favors and Thy gifts. Have pity, then, upon them, O my God, through
the incomparable tokens of Thy mercy, and shelter them within the
stronghold of Thy protection and Thy loving-kindness. Thou art the One, O
my Lord, Who from everlasting hath been the Refuge of the fearful, and the
Haven of the needy. Withhold not, I beseech Thee, from these feeble creatures
the matchless tokens of Thy bounteousness and generosity, and leave them
not to the mercy of them whose essence hath been solely created of the fire of
Thy wrath and of Thine anger, and who have never discovered the fragrance
of compassion and equity, and who have been so deluded by the deceitfulness
of the world that they have denied Thy proof, and joined partners with Thee,
and repudiated Thy signs, and shed the blood of those who are dear to Thee,
and have been trusted by Thee. I swear by Thy might, O my Beloved! They
have committed what no man before them hath committed, and have thereby
deserved Thy wrath and the scourge of Thine anger. Lay hold on them by the
power of Thy sovereignty, and set over them such as will have no mercy upon
them, unless they return unto Thee, and enter beneath the shadow of Thy
loving-kindness, and are forgiven by Thee. Thou hast from everlasting been
supreme over all things, and wilt unto everlasting remain the same. Thou,
truly, art the Almighty, the Most Exalted, the Equitable, the All-Wise.104

HIS CHILDHOOD
(1817-1835)

O contending peoples and kindreds of the earth! Set your faces
towards unity, and let the radiance of its light shine upon you. Gather ye
together, and for the sake of God resolve to root out whatever is the source of
contention amongst you. Then will the effulgence of the world's great
Luminary envelop the whole earth, and its inhabitants become the citizens of
one city, and the occupants of one and the same throne. This wronged One
hath, ever since the early days of His life, cherished none other desire but
this, and will continue to entertain no wish except this wish.105
When I was still a child and had not yet attained the age of
maturity, My father made arrangements in Tihrán for the marriage of one of
My older brothers, and as is customary in that city, the festivities lasted for

seven days and seven nights. On the last day it was announced that the play
"Sháh Sultán Salím" would be presented. A large number of princes,
dignitaries, and notables of the capital gathered for the occasion. I was sitting
in one of the upper rooms of the building and observing the scene. Presently a
tent was pitched in the courtyard, and before long some small human-like
figures, each appearing to be no more than about a hand's span in height,
were seen to emerge from it and raise the call: "His Majesty is coming!
Arrange the seats at once!" Other figures then came forth, some of whom
were seen to be engaged in sweeping, others in sprinkling water, and
thereafter another, who was announced as the chief town crier, raised his call
and bade the people assemble for an audience with the king. Next, several
groups of figures made their appearance and took their places, the first
attired in hats and sashes after the Persian fashion, the second wielding
battleaxes, and the third comprising a number of footmen and executioners
carrying bastinados. Finally there appeared, arrayed in regal majesty and
crowned with a royal diadem, a kingly figure, bearing himself with the
utmost haughtiness and grandeur, at turns advancing and pausing in his
progress, who proceeded with great solemnity, poise and dignity to seat
himself upon his throne.
At that moment a volley of shots was fired, a fanfare of trumpets
was sounded, and king and tent were enveloped in a pall of smoke. When it
had cleared, the king, ensconced upon his throne, was seen surrounded by a
suite of ministers, princes, and dignitaries of state who, having taken their
places, were standing at attention in his presence. A captured thief was then
brought before the king, who gave the order that the offender should be
beheaded. Without a moment's delay the chief executioner cut off the thief's
head, whence a blood-like liquid came forth. After this the king held
audience with his court, during which intelligence was received that a
rebellion had broken out on a certain frontier. Thereupon the king reviewed
his troops and despatched several regiments supported by artillery to quell the
uprising. A few moments later cannons were heard booming from behind the
tent, and it was announced that a battle had been engaged.
This Youth regarded the scene with great amazement. When the
royal audience was ended, the curtain was drawn, and, after some twenty
minutes, a man emerged from behind the tent carrying a box under his arm.
"What is this box," I asked him, "and what was the nature of
this display?"
"All this lavish display and these elaborate devices," he replied,
"the king, the princes, and the ministers, their pomp and glory, their might
and power, everything you saw, are now contained within this box."

I swear by My Lord Who, through a single word of His Mouth,
hath brought into being all created things! Ever since that day, all the
trappings of the world have seemed in the eyes of this Youth akin to that
same spectacle. They have never been, nor will they ever be, of any weight and
consequence, be it to the extent of a grain of mustard seed. How greatly I
marveled that men should pride themselves upon such vanities, whilst those
possessed of insight, ere they witness any evidence of human glory, perceive
with certainty the inevitability of its waning. "Never have I looked upon any
thing save that I have seen extinction before it; and God, verily, is a
sufficient witness!"106

HIS ADULT LIFE IN TIHRÁN
(1835-1853)

God witnesseth that there is no God but Him, the Gracious, the
Best-Beloved. All grace and bounty are His. To whomsoever He will He
giveth whatsoever is His wish. He, verily, is the All-Powerful, the Almighty,
the Help in Peril, the Self-Subsisting. We, verily, believe in Him Who, in
the person of the Báb, hath been sent down by the Will of the one true God,
the King of Kings, the All-Praised. We, moreover, swear fealty to the One
Who, in the time of Mustaghath, is destined to be made manifest, as well as
to those Who shall come after Him till the end that hath no end. We
recognize in the manifestation of each one of them, whether outwardly or
inwardly, the manifestation of none but God Himself, if ye be of those that
comprehend. Every one of them is a mirror of God, reflecting naught else but
His Self, His Beauty, His Might and Glory, if ye will understand. All else
besides them are to be regarded as mirrors capable of reflecting the glory of
these Manifestations Who are themselves the Primary Mirrors of the Divine
Being, if ye be not devoid of understanding. No one hath ever escaped them,
neither are they to be hindered from achieving their purpose. These Mirrors
will everlastingly succeed each other, and will continue to reflect the light of
the Ancient of Days. They that reflect their glory will, in like manner,
continue to exist for evermore, for the Grace of God can never cease from
flowing. This is a truth that none can disprove.107

Hasan-i-Mázindarání was the bearer of seventy Tablets. Upon his
death, these were not delivered unto those for whom they were intended, but
were entrusted to one of the sisters of this Wronged One, who, for no reason
whatever, had turned aside from Me. God knoweth what befell His Tablets.
This sister had never lived with Us. I swear by the Sun of Truth that after

these things had happened she never saw Mírzá Yahyá, and remained
unaware of Our Cause, for in those days she had been estranged from Us.
She lived in one quarter, and this Wronged One in another. As a token,
however, of Our loving-kindness, our affection and mercy, We, a few days
prior to Our departure [1853], visited her and her mother, that haply she
might quaff from the living waters of faith, and attain unto that which would
draw her nigh unto God, in this day. God well knoweth and beareth Me
witness, and she herself testifieth, that I had no thought whatsoever except
this. Finally, she -- God be praised -- attained unto this through His grace,
and was adorned with the adornment of love. After We were exiled and
had departed from Iraq to Constantinople, however, news of her ceased to
reach Us. Subsequent to Our separation in the Land of Tá (Tihrán), We
ceased to meet Mírzá Ridá-Qulí, Our brother, and no special news reached
Us concerning her. In the early days we all lived in one house108, which later
on was sold at auction, for a negligible sum, and the two brothers, Farman-
Farma and Hisamu's-Saltánih, purchased it and divided it between
themselves. After this occurred, We separated from Our brother. He
established his residence close to the entrance of Masjid-i-Sháh, whilst We
lived near the Gate of Shimírán. Thereafter, however, that sister displayed
toward Us, for no reason whatever, a hostile attitude. This Wronged One
held His peace under all conditions. However, Our late brother Mírzá
Muhammad-Hasan's daughter -- upon him be the glory of God and His
peace and His mercy -- who had been betrothed to the Most Great Branch
(‘Abdu'l-Bahá) was taken by the sister of this Wronged One from Núr to
her own house, and from there sent unto another place. Some of Our
companions and friends in various places complained against this, as it was
a very grievous act, and was disapproved by all the loved ones of God. How
strange that Our sister should have taken her to her own house, and then
arranged for her to be sent elsewhere! In spite of this, this Wronged One
remained, and still remaineth, calm and silent. A word, however, was said
in order to tranquilize Our loved ones. God testifieth and beareth Me
witness that whatever hath been said was the truth, and was spoken with
sincerity. None of Our loved ones, whether in these regions or in that
country, could believe Our sister capable of an act so contrary to decency,
affection and friendship. After such a thing had occurred, they, recognizing
that the way had been barred, conducted themselves in a manner well-known
unto thyself and others. It must be evident, therefore, how intense was the
grief which this act inflicted upon this Wronged One. Later on, she threw in
her lot with Mírzá Yahyá. Conflicting reports concerning her are now
reaching Us, nor is it clear what she is saying or doing. We beseech God --

blessed and glorified be He -- to cause her to turn unto Him, and aid her to
repent before the door of His grace. He, verily, is the Mighty, the Forgiving;
and He is, in truth, the All-Powerful, the Pardoner.109

Call thou to remembrance, O Land of Tá (Tihrán), the former
days in which thy Lord had made thee the seat of His throne, and had
enveloped thee with the effulgence of His glory. How vast the number of those
sanctified beings, those symbols of certitude, who, in their great love for thee,
have laid down their lives and sacrificed their all for thy sake! Joy be to thee,
and blissfulness to them that inhabit thee. I testify that out of thee, as every
discerning heart knoweth, proceedeth the living breath of Him Who is the
Desire of the world. In thee the Unseen hath been revealed, and out of thee
hath gone forth that which lay hid from the eyes of men. Which one of the
multitude of thy sincere lovers shall We remember, whose blood hath been
shed within thy gates, and whose dust is now concealed beneath thy soil? The
sweet savors of God have unceasingly been wafted, and shall everlastingly
continue to be wafted upon thee. Our Pen is moved to commemorate thee,
and to extol the victims of tyranny, those men and women that sleep beneath
thy dust.
Among them is Our own sister, whom We now call to mind as a
token of Our fidelity, and as proof of Our loving-kindness, unto her. How
piteous was her plight! In what a state of resignation she returned to her
God! We, alone, in Our all-encompassing knowledge, have known it.110

O Land of Tá! Thou art still, through the grace of God, a center
around which His beloved ones have gathered. Happy are they; happy every
refugee that seeketh thy shelter, in his sufferings in the path of God, the
Lord of this wondrous Day! Blessed are they that remember the one true
God, that magnify His Name, and seek diligently to serve His Cause.111
Let nothing grieve thee, O Land of Tá (Tihrán), for God hath
chosen thee to be the source of the joy of all mankind. He shall, if it be His
Will, bless thy throne with one who will rule with justice, who will gather
together the flock of God which the wolves have scattered.112

It is Our wish to remember the Abode of supreme blissfulness
(Tihrán), the holy and shining city -- the city wherein the fragrance of the
Well-Beloved hath been shed, wherein His signs have been diffused, wherein
the evidences of His glory have been revealed, wherein His standards have
been raised, wherein His tabernacle hath been pitched, wherein each of His
wise decrees hath been unfolded.

It is the city in which the sweet savors of reunion have breathed,
which have caused the sincere lovers of God to draw nigh unto Him, and to
gain access to the Habitation of holiness and beauty. Happy is the wayfarer
that directeth his steps towards this city, that gaineth admittance into it, and
quaffeth the wine of reunion, through the outpouring grace of his Lord, the
Gracious, the All-Praised.
I am come to thee, O land of the heart's desire, with tidings from
God, and announce to thee His gracious favor and mercy, and greet and
magnify thee in His name. He, in truth, is of immense bounteousness and
goodness. Blessed be the man that turneth his face towards thee, that
perceiveth from thee the fragrance of God's Presence, the Lord of all worlds.
His glory be on thee, and the brightness of His light envelop thee, inasmuch
as God hath made thee a paradise unto His servants, and proclaimed thee
to be the blest and sacred land of which He, Himself, hath made mention in
the Books which His Prophets and Messengers have revealed.
Through thee, O land of resplendent glory, the ensign, "There is
none other God but Him," hath been unfurled, and the standard, "Verily I
am the Truth, the Knower of things unseen," been hoisted. It behoveth every
one that visiteth thee to glory in thee and in them that inhabit thee, that have
branched from My Tree, who are the leaves thereof, who are the signs of My
glory, who follow Me and are My lovers, and who, with the most mighty
determination, have turned their faces in the direction of My glorious
station.113

I was walking in the Land of Tá (Tihrán) -- the dayspring of the
signs of thy Lord -- when lo, I heard the lamentation of the pulpits and the
voice of their supplication unto God, blessed and glorified be He. They cried
out and said: "O God of the world and Lord of the nations! Thou beholdest
our state and the things which have befallen us by reason of the cruelty of
Thy servants. Thou hast created us and revealed us for Thy glorification and
praise. Thou dost now hear what the wayward proclaim upon us in Thy
days. By Thy might! Our souls are melted and our limbs are trembling.
Alas, alas! Would that we had never been created and revealed by Thee!"
The hearts of them that enjoy near access to God are consumed by
these words, and from them the cries of such as are devoted to Him are
raised. Time and again have We, for the sake of God, admonished the
distinguished divines, and summoned them unto the Most Sublime Horizon,
that perchance they might, in the days of His Revelation, obtain their
portion of the ocean of the utterance of Him Who is the Desire of the world,
and remain not utterly deprived thereof.114

"In Tihrán We were twice imprisoned as a result of Our having
risen to defend the cause of the innocent against a ruthless oppressor. The
first confinement to which We were subjected followed the slaying of Mullá
Taqíy-i-Qazvíní, and was occasioned by the assistance We were moved to
extend to those upon whom a severe punishment had been undeservedly
inflicted. Our second imprisonment, infinitely more severe, was precipitated
by the attempt which irresponsible followers of the Faith made on the life of
the Sháh…”115

IN MÁZINDARÁN

O Shaykh! Time and again have I declared, and now yet again I
affirm, that for two score years We have, through the grace of God and by
His irresistible and potent will, extended such aid to His Majesty the Sháh
-- may God assist him -- as the exponents of justice and of equity would
regard as incontestable and absolute. None can deny it, unless he be a
transgressor and sinner, or one who would hate Us or doubt Our truth.
How very strange that until now the Ministers of State and the
representatives of the people have alike remained unaware of such
conspicuous and undeniable service, and, if apprized of it, have, for reasons
of their own, chosen to ignore it! Previous to these forty years controversies
and conflicts continually prevailed and agitated the servants of God. But
since then, aided by the hosts of wisdom, of utterance, of exhortations and
understanding, they have all seized and taken fast hold of the firm cord of
patience and of the shining hem of fortitude, in such wise that this wronged
people endured steadfastly whatever befell them, and committed everything
unto God, and this notwithstanding that in Mázindarán and at Rasht a
great many have been most hideously tormented. Among them was his
honor, Hájí Násir, who, unquestionably, was a brilliant light that shone
forth above the horizon of resignation. After he had suffered martyrdom, they
plucked out his eyes and cut off his nose, and inflicted on him such
indignities that strangers wept and lamented, and secretly raised funds to
support his wife and children.
O Shaykh! My Pen is abashed to recount what actually took place.
In the land of Sád (Isfáhán) the fire of tyranny burned with such a hot flame
that every fair-minded person groaned aloud. By thy life! The cities of
knowledge and of understanding wept with such a weeping that the souls of
the pious and of the God-fearing were melted. The twin shining lights,
Hasan and Husayn (The King of Martyrs and the Beloved of Martyrs)
offered up spontaneously their lives in that city. Neither fortune, nor wealth,

nor glory, could deter them! God knoweth the things which befell them and
yet the people are, for the most part, unaware!
Before them one named Kazim and they who were with him, and
after them, his honor Ashraf, all quaffed the draught of martyrdom with the
utmost fervor and longing, and hastened unto the Supreme Companion. In
like manner, at the time of Sardár Azíz Khán, that godly man, Mírzá
Mustafa, and his fellow martyrs, were arrested, and despatched unto the
Supreme Friend in the All-Glorious Horizon. Briefly, in every city the
evidences of a tyranny, beyond like or equal, were unmistakably clear and
manifest, and yet none arose in self-defence! Call thou to mind his honor
Badí', who was the bearer of the Tablet to His Majesty the Sháh, and
reflect how he laid down his life. That knight, who spurred on his charger in
the arena of renunciation, threw down the precious crown of life for the sake
of Him Who is the Incomparable Friend.
O Shaykh! If things such as these are to be denied, what shall,
then, be deemed worthy of credence? Set forth the truth, for the sake of God,
and be not of them that hold their peace. They arrested his honor Najaf-
’Alí, who hastened, with rapture and great longing, unto the field of
martyrdom, uttering these words: "We have kept both Baha and the khunbaha (bloodmoney)!" With these words he yielded up his spirit. Meditate on
the splendor and glory which the light of renunciation, shining from the upper
chamber of the heart of Mullá ‘Alí-Ján, hath shed. He was so carried away
by the breezes of the Most Sublime Word and by the power of the Pen of
Glory that to him the field of martyrdom equalled, nay outrivalled, the
haunts of earthly delights. Ponder upon the conduct of Abá-Basír and Siyyid
Ashraf-i-Zanjání. They sent for the mother of Ashraf to dissuade her son
from his purpose. But she spurred him on until he suffered a most glorious
martyrdom.116

O Shaykh! That which hath touched this Wronged One is beyond
compare or equal. We have borne it all with the utmost willingness and
resignation, so that the souls of men may be edified, and the Word of God be
exalted. While confined in the prison of the Land of Mím (Mázindarán)
We were one day delivered into the hands of the divines. Thou canst well
imagine what befell Us. Shouldst thou at some time happen to visit the
dungeon of His Majesty the Sháh, ask the director and chief jailer to show
thee those two chains, one of which is known as Qara-Guhár, and the other
as Salásil. I swear by the Daystar of Justice that for four months this
Wronged One was tormented and chained by one or the other of them. "My

grief exceedeth all the woes to which Jacob gave vent, and all the afflictions of
Job are but a part of My sorrows!"
Likewise, ponder thou upon the martyrdom of Hájí Muhammad-
Ridá in the City of Love (‘Ishqábád). The tyrants of the earth have
subjected that wronged one to such trials as have caused many foreigners to
weep and lament for, as reported and ascertained, no less than thirty-two
wounds were inflicted upon his blessed body. Yet none of the faithful
transgressed My commandment, nor raised his hand in resistance. Come
what might, they refused to allow their own inclinations to supersede that
which the Book hath decreed, though a considerable number of this people
have resided, and still reside, in that city.
We entreat His Majesty the Sháh, -- may God, hallowed and
glorified be He, assist him -- himself to ponder upon these things, and to
judge with equity and justice. Although in recent years a number of the
faithful have, in most of the cities of Persia, suffered themselves to be killed
rather than kill, yet the hatred smouldering in certain hearts hath blazed
more fiercely than before. For the victims of oppression to intercede in favor of
their enemies is, in the estimation of rulers, a princely deed. Some must have
certainly heard that this oppressed people have, in that city (Ishqabad),
pleaded with the Governor on behalf of their murderers, and asked for the
mitigation of their sentence. Take, then, good heed, ye who are men of
insight!117

O people of the Bayán! Abandon your idle fancies and vain
imaginings, then with the eye of fairness look at the Dayspring of His
Revelation and consider the things He hath manifested, the words He hath
divinely revealed and the sufferings that have befallen Him at the hands of
His enemies. He is the One Who hath willingly accepted every manner of
tribulation for the proclamation of His Cause and the exaltation of His
Word. At one time He suffered imprisonment in the land of Tá (Tihrán),
at another in the land of Mim (Mázindarán), then once again in the former
land, for the sake of the Cause of God, the Maker of the heavens. In His
love for the Cause of God, the Almighty, the All-Bountiful, He was
subjected there to chains and fetters.118

BADASHT
(c. June 23-July 15, 1848)

In a Tablet which We yesterday revealed, We have explained the
meaning of the words, 'Turn your eyes away,'119 in the course of Our

reference to the circumstances attending the gathering at Badasht. We were
celebrating, in the company of a number of distinguished notables, the
nuptials of one of the princes of royal blood in Tihrán, when Siyyid Ahmadi-Yazdí, father of Siyyid Husayn, the Báb's amanuensis, appeared suddenly
at the door. He beckoned to Us, and seemed to be the bearer of an
important message which he wished immediately to deliver. We were,
however, unable at that moment to leave the gathering, and motioned to him
to wait. When the meeting had dispersed, he informed Us that Táhirih had
been placed in strict confinement in Qazvín, and that her life was in great
danger. We immediately summoned Muhammad-Hadíy-i-Farhadí, and
gave him the necessary directions to release her from her captivity, and escort
her to the capital. As the enemy had seized Our house, We were unable to
accommodate her indefinitely in Our home. Accordingly, We arranged for
her transference from Our house to that of the Minister of War,120 who, in
those days, had been disgraced by his sovereign and had been deported to
Káshán. We requested his sister, who still was numbered among Our
friends, to act as hostess to Táhirih.
She remained in her company until the call of the Báb, bidding Us
proceed to Khurásán, reached Our ears. We decided that Táhirih should
proceed immediately to that province, and commissioned Mírzá121 to conduct
her to a place outside the gate of the city, and from thence to any locality she
deemed advisable in that neighbourhood. She was taken to an orchard in the
vicinity of which was a deserted building, where they found an old man who
acted as its caretaker. Mírzá Músá returned and informed Us of the
reception which had been accorded to them, and highly praised the beauty of
the surrounding landscape. We subsequently arranged for her departure for
Khurásán, and promised that We would follow within the space of a few
days.
We soon joined her at Badasht, where We rented a garden for her
use, and appointed the same Muhammad-Hadí who had achieved her
deliverance, as her doorkeeper. About seventy of Our companions were with
Us and lodged in a place in the vicinity of that garden.
We fell ill one day, and were confined to bed. Táhirih sent a
request to call upon Us. We were surprised at her message, and were at a
loss as to what We should reply. Suddenly We saw her at the door, her face
unveiled before Us. How well has Mírzá Áqa Ján122 commented upon that
incident. 'The face of Fátimih,' he said, 'must needs be revealed on the Day
of Judgment and appear unveiled before the eyes of men. At that moment the
voice of the Unseen shall be heard saying: "Turn your eyes away from that
which ye have seen."

How great was the consternation that seized the companions on
that day! Fear and bewilderment filled their hearts. A few, unable to tolerate
that which was to them so revolting a departure from the established customs
of Islam, fled in horror from before her face. Dismayed, they sought refuge in
a deserted castle in that neighbourhood. Among those who were scandalized
by her behaviour and severed from her entirely were the Siyyid-i-Nahrí123
and his brother Mírzá Hadí, to both of whom We sent word that it was
unnecessary for them to desert their companions and seek refuge in a castle.
Our friends eventually dispersed, leaving Us at the mercy of Our
enemies. When, at a later time, We went to Ámul, such was the turmoil
which the people had raised that above four thousand persons had
congregated in the masjid and had crowded onto the roofs of their houses.
The leading Mullá of the town denounced Us bitterly. 'You have perverted
the Faith of Islám,' he cried in his Mázindaráni dialect, 'and sullied its
fame! Last night I saw you in a dream enter the masjid, which was thronged
by an eager multitude that had gathered to witness your arrival. As the
crowd pressed round you, I beheld, and, lo, the Qá'im was standing in a
corner with His gaze fixed upon your countenance, His features betraying
great surprise. This dream I regard as evidence of your having deviated from
the path of Truth.' We assured him that the expression of surprise on that
countenance was a sign of the Qá'im's strong disapproval of the treatment he
and his fellow-townsmen had accorded Us. He questioned Us regarding the
Mission of the Báb. We informed him that, although We had never met
Him face to face, yet We cherished, none the less, a great affection for Him.
We expressed Our profound conviction that He had, under no
circumstances, acted contrary to the Faith of Islam.
The Mullá and his followers, however refused to believe Us, and
rejected Our testimony as a perversion of the truth. They eventually placed
Us in confinement, and forbade Our friends to meet Us. The acting governor
of Amul succeeded in effecting Our release from captivity. Through an
opening in the wall that he ordered his men to make, he enabled Us to leave
that room, and conducted Us to his house. No sooner were the inhabitants
informed of this act than they arose against Us, besieged the governor's
residence, pelted Us with stones, and hurled in Our face the foulest invectives.
At the time We proposed to send Muhammad-Hadíy-i-Farhadí to
Qazvín, in order to achieve the deliverance of Táhirih and conduct her to
Tihrán, Shaykh Abú-Turáb wrote Us, insisting that such an attempt was
fraught with grave risks and might occasion an unprecedented tumult. We
refused to be deflected from Our purpose. That Shaykh was a kind-hearted
man, was simple and lowly in temper, and behaved with great dignity. He

lacked courage and determination, however, and betrayed weakness on
certain occasions.124

NÍYÁLÁ
(c. July 17, 1848)

We were all gathered in the village of Níyálá and were resting at
the foot of a mountain, when, at the hour of dawn, we were suddenly
awakened by the stones which the people of the neighbourhood were hurling
upon us from the top of the mountain. The fierceness of their attack induced
our companions to flee in terror and consternation. I clothed Quddús in my
own garments and despatched him to a place of safety, where I intended to
join him. When I arrived, I found that he had gone. None of our
companions had remained in Níyálá except Táhirih and a young man from
Shíráz, Mírzá Abdu'lláh. The violence with which we were assailed had
brought desolation into our camp. I found no one into whose custody I could
deliver Táhirih except that young man, who displayed on that occasion a
courage and determination that were truly surprising. Sword in hand,
undaunted by the savage assault of the inhabitants of the village, who had
rushed to plunder our property, he sprang forward to stay the hand of the
assailants. Though himself wounded in several parts of his body, he risked
his life to protect our property. I bade him desist from his act. When the
tumult had subsided, I approached a number of the inhabitants of the village
and was able to convince them of the cruelty and shamefulness of their
behaviour. I subsequently succeeded in restoring a part of our plundered
property.125

ÁMUL
(starting c. November 27, 1848126)

"No prisoner has ever been accorded the treatment which I received
at the hands of the acting governor of Ámul. He treated Me with the utmost
consideration and esteem. I was generously entertained by him, and the
fullest attention was given to everything that affected My security and
comfort. I was, however, unable to leave the gate of the house. My host was
afraid lest the governor, who was related to Abbás-Qulí Khán-i-Láríjání,
might return from the fort of Tabarsí and inflict injury upon Me. I tried to
dispel his apprehensions. 'The same Omnipotence,' I assured him, 'who has
delivered us from the hands of the mischief-makers of Ámul, and has
enabled us to be received with such hospitality by you in this house, is able to

change the heart of the governor and to cause him to treat us with no less
consideration and love.'
"One night we were suddenly awakened by the clamour of the
people who had gathered outside the gate of the house. The door was opened,
and it was announced that the governor had returned to Ámul. Our
companions, who were anticipating a fresh attack upon them, were
completely surprised to hear the voice of the governor rebuking those who had
denounced us so bitterly on the day of our arrival. 'For what reason,' we
heard him loudly remonstrating, 'have these miserable wretches chosen to
treat so disrespectfully a guest whose hands are tied and who has not been
given the chance to defend himself? What is their justification for having
demanded that he be immediately put to death? What evidence have they
with which to support their contention? If they be sincere in their claims to be
devotedly attached to Islam and to be the guardians of its interests, let them
betake themselves to the fort of Shaykh Tabarsíand there demonstrate their
capacity to defend the Faith of which they profess to be the champions.'"127

Our friends eventually dispersed, leaving Us at the mercy of Our
enemies. When, at a later time, We went to Ámul, such was the turmoil
which the people had raised that above four thousand persons had
congregated in the masjid and had crowded onto the roofs of their houses.
The leading Mullá of the town denounced Us bitterly. 'You have perverted
the Faith of Islám,' he cried in his Mázindarání dialect, 'and sullied its
fame! Last night I saw you in a dream enter the masjid, which was thronged
by an eager multitude that had gathered to witness your arrival. As the
crowd pressed round you, I beheld, and, lo, the Qá'im was standing in a
corner with His gaze fixed upon your countenance, His features betraying
great surprise. This dream I regard as evidence of your having deviated from
the path of Truth.' We assured him that the expression of surprise on that
countenance was a sign of the Qá'im's strong disapproval of the treatment he
and his fellow-townsmen had accorded Us. He questioned Us regarding the
Mission of the Báb. We informed him that, although We had never met
Him face to face, yet We cherished, none the less, a great affection for Him.
We expressed Our profound conviction that He had, under no
circumstances, acted contrary to the Faith of Islám.
The Mullá and his followers, however refused to believe Us, and
rejected Our testimony as a perversion of the truth. They eventually placed
Us in confinement, and forbade Our friends to meet Us. The acting governor
of Amul succeeded in effecting Our release from captivity. Through an
opening in the wall that he ordered his men to make, he enabled Us to leave

that room, and conducted Us to his house. No sooner were the inhabitants
informed of this act than they arose against Us, besieged the governor's
residence, pelted Us with stones, and hurled in Our face the foulest
invectives.128

"Praise be to God, that whatever is essential for the believers in this
Revelation to be told has been revealed. Their duties have been clearly
defined, and the deeds they are expected to perform have been plainly set
forth in Our Book. Now is the time for them to arise and fulfil their duty.
Let them translate into deeds the exhortations We have given them. Let
them beware lest the love they bear God, a love that glows so brightly in their
hearts, cause them to transgress the bounds of moderation, and to overstep
the limits We have set for them. In regard to this matter, We wrote thus,
while in Iraq, to Hájí Mírzá Músáy-i-Qumí: 'Such is to be the restraint
you should exercise that if you be made to quaff from the well-springs of faith
and certitude all the rivers of knowledge, your lips must never be allowed to
betray, to either friend or stranger, the wonder of the draught of which you
have partaken. Though your heart be aflame with His love, take heed lest
any eye discover your inner agitation, and though your soul be surging like
an ocean, suffer not the serenity of your countenance to be disturbed, nor the
manner of your behaviour to reveal the intensity of your emotions.'
"God knows that at no time did We attempt to conceal Ourself or
hide the Cause which We have been bidden to proclaim. Though not wearing
the garb of the people of learning, We have again and again faced and
reasoned with men of great scholarship in both Núr and Mázindarán, and
have succeeded in persuading them of the truth of this Revelation. We never
flinched in Our determination; We never hesitated to accept the challenge
from whatever direction it came. To whomsoever We spoke in those days,
We found him receptive to our Call and ready to identify himself with its
precepts. But for the shameful behaviour of the people of Bayán, who sullied
by their deeds the work We had accomplished, Núr and Mázindarán would
have been entirely won to this Cause and would have been accounted by this
time among its leading strongholds.
"At a time when the forces of Prince Mihdí-Qulí Mírzá had
besieged the fort of Tabarsí, We resolved to depart from Nur and lend Our
assistance to its heroic defenders. We had intended to send ‘Abdu'l-Vahháb,
one of Our companions, in advance of Us, and to request him to announce
Our approach to the besieged. Though encompassed by the forces of the
enemy, We had decided to throw in Our lot with those steadfast companions,
and to risk the dangers with which they were confronted. This, however, was

not to be. The hand of Omnipotence spared Us from their fate and preserved
Us for the work We were destined to accomplish. In pursuance of God's
inscrutable wisdom, the intention We had formed was, before Our arrival at
the fort, communicated by certain inhabitants of Nur to Mírzá Taqí, the
governor of Ámul, who sent his men to intercept Us. While We were resting
and taking Our tea, We found Ourselves suddenly surrounded by a number
of horsemen, who seized Our belongings and captured Our steeds. We were
given, in exchange for Our own horse, a poorly saddled animal which We
found it extremely uncomfortable to ride. The rest of Our companions were
conducted, handcuffed, to Ámul. Mírzá Taqí succeeded, in spite of the
tumult Our arrival had raised, and in the face of the opposition of the
ulamas, in releasing Us from their grasp and in conducting Us to his own
house. He extended to Us the warmest hospitalty. Occasionally he yielded to
the pressure which the ulamas were continuously bringing to bear upon him,
and felt himself powerless to defeat their attempts to harm Us. We were still
in his house when the Sardar, who had joined the army in Mázindarán,
returned to Amul. No sooner was he informed of the indignities We had
suffered than he rebuked Mírzá Taqí for the weakness he had shown in
protecting Us from Our enemies. 'Of what importance,' he indignantly
demanded, 'are the denunciations of this ignorant people? Why is it that you
have allowed yourself to be swayed by their clamour? You should have been
satisfied with preventing the party from reaching their destination and,
instead of detaining them in this house, you should have arranged for their
safe and immediate return to Tihrán.'"129

O Shaykh! That which hath touched this Wronged One is beyond
compare or equal. We have borne it all with the utmost willingness and
resignation, so that the souls of men may be edified, and the Word of God be
exalted. While confined in the prison of the Land of Mím (Mázindarán)
We were one day delivered into the hands of the divines. Thou canst well
imagine what befell Us. Shouldst thou at some time happen to visit the
dungeon of His Majesty the Sháh, ask the director and chief jailer to show
thee those two chains, one of which is known as Qara-Guhár, and the other
as Salásil. I swear by the Daystar of Justice that for four months this
Wronged One was tormented and chained by one or the other of them. "My
grief exceedeth all the woes to which Jacob gave vent, and all the afflictions of
Job are but a part of My sorrows!"130

SARÍ

"Whilst in Sarí, We were again exposed to the insults of the
people. Though the notables of that town were, for the most part, Our friends
and had on several occasions met Us in Tihrán, no sooner had the
townspeople recognized Us, as We walked with Quddús in the streets, than
they began to hurl their invectives at Us. The cry 'Bábí! Bábí!' greeted Us
wherever We went. We were unable to escape their bitter denunciations...
"131

THE PERSECUTION OF THE BÁBÍS
(1845-1852)

In this most resplendent Dispensation, however, this most mighty
Sovereignty, a number of illumined divines, of men of consummate learning,
of doctors of mature wisdom, have attained unto His Court, drunk the cup
of His divine Presence, and been invested with the honour of His most
excellent favour. They have renounced, for the sake of the Beloved, the world
and all that is therein. We will mention the names of some of them, that
perchance it may strengthen the faint-hearted, and encourage the timorous.
Among them was Mullá Husayn, who became the recipient of the
effulgent glory of the Sun of divine Revelation. But for him, God would not
have been established upon the seat of His mercy, nor ascended the throne of
eternal glory. Among them also was Siyyid Yahyá, that unique and peerless
figure of his age,

Mullá Muhammad ‘Alíy-i-Zanjání
Mullá ‘Alíy-i-Bastámí
Mullá Sa'id-i-Bárfurúshí
Mullá Ni'matu'llah-i-Mázindarání
Mullá Yúsuf-i-Ardibílí
Mullá Mihdíy-i-Khu'í
Siyyid Husayn-i-Turshízí
Mullá Mihdíy-i-Kandí
Mullá Báqir
Mullá ‘Abdu'l-Kháliq-i-Yazdí
Mullá ‘Alíy-i-Baraqání

and others, well nigh four hundred in number, whose names are all inscribed
upon the "Guarded Tablet" of God.

All these were guided by the light of that Sun of divine Revelation,
confessed and acknowledged His truth. Such was their faith, that most of
them renounced their substance and kindred, and cleaved to the goodpleasure of the All-Glorious. They laid down their lives for their Well-
Beloved, and surrendered their all in His path. Their breasts were made
targets for the darts of the enemy, and their heads adorned the spears of the
infidel. No land remained which did not drink the blood of these
embodiments of detachment, and no sword that did not bruise their necks.
Their deeds, alone, testify to the truth of their words. Doth not the testimony
of these holy souls, who have so gloriously risen to offer up their lives for their
Beloved that the whole world marvelled at the manner of their sacrifice,
suffice the people of this day? Is it not sufficient witness against the
faithlessness of those who for a trifle betrayed their faith, who bartered away
immortality for that which perisheth, who gave up the Kawthar of the divine
Presence for salty springs, and whose one aim in life is to usurp the property
of others? Even as thou dost witness how all of them have busied themselves
with the vanities of the world, and have strayed far from Him Who is the
Lord, the Most High.
Be fair: Is the testimony of those acceptable and worthy of attention
whose deeds agree with their words, whose outward behaviour conforms with
their inner life? The mind is bewildered at their deeds, and the soul
marvelleth at their fortitude and bodily endurance. Or is the testimony of
these faithless souls who breathe naught but the breath of selfish desire, and
who lie imprisoned in the cage of their idle fancies, acceptable? Like the bats
of darkness, they lift not their heads from their couch except to pursue the
transient things of the world, and find no rest by night except as they labour
to advance the aims of their sordid life. Immersed in their selfish schemes,
they are oblivious of the divine Decree. In the day-time they strive with all
their soul after worldly benefits, and in the night-season their sole occupation
is to gratify their carnal desires. By what law or standard could men be
justified in cleaving to the denials of such petty-minded souls, and in ignoring
the faith of them that have renounced, for the sake of the good-pleasure of
God, their life, and substance, their fame and renown, their reputation and
honour?
Were not the happenings of the life of the "Prince of
Martyrs"[Imám Husayn] regarded as the greatest of all events, as the
supreme evidence of his truth? Did not the people of old declare those
happenings to be unprecedented? Did they not maintain that no
manifestation of truth hath ever evinced such constancy, such conspicuous
glory? And yet, that episode of his life, commencing as it did in the morning,

was brought to a close by the middle of the same day, whereas, these holy
lights have, for eighteen years, heroically endured the showers of afflictions
which, from every side, have rained upon them. With what love, what
devotion, what exultation and holy rapture, they sacrificed their lives in the
path of the All-Glorious! To the truth of this all witness. And yet, how can
they belittle this Revelation? Hath any age witnessed such momentous
happenings? If these companions be not the true strivers after God, who else
could be called by this name? Have these companions been seekers after
power or glory? Have they ever yearned for riches? Have they cherished any
desire except the good-pleasure of God? If these companions, with all their
marvellous testimonies and wondrous works, be false, who then is worthy to
claim for himself the truth? I swear by God! Their very deeds are a sufficient
testimony, and an irrefutable proof unto all the peoples of the earth, were
men to ponder in their hearts the mysteries of divine Revelation. "And they
who act unjustly shall soon know what lot awaiteth them!"[Qur'án
26:227]132

No sooner had that eternal Beauty revealed Himself in Shíráz, in
the year sixty, and rent asunder the veil of concealment, than the signs of the
ascendancy, the might, the sovereignty, and power, emanating from that
Essence of Essences and Sea of Seas, were manifest in every land. So much
so, that from every city there appeared the signs, the evidences, the tokens, the
testimonies of that divine Luminary. How many were those pure and kindly
hearts which faithfully reflected the light of that eternal Sun, and how
manifold the emanations of knowledge from that Ocean of divine wisdom
which encompassed all beings! In every city, all the divines and dignitaries
rose to hinder and repress them, and girded up the loins of malice, of envy,
and tyranny for their suppression. How great the number of those holy souls,
those essences of justice, who, accused of tyranny, were put to death! And
how many embodiments of purity, who showed forth naught but true
knowledge and stainless deeds, suffered an agonizing death! Notwithstanding
all this, each of these holy beings, up to his last moment, breathed the Name
of God, and soared in the realm of submission and resignation. Such was the
potency and transmuting influence which He exercised over them, that they
ceased to cherish any desire but His will, and wedded their soul to His
remembrance.
Reflect: Who in this world is able to manifest such transcendent
power, such pervading influence? All these stainless hearts and sanctified
souls have, with absolute resignation, responded to the summons of His
decree. Instead of complaining, they rendered thanks unto God, and amidst

the darkness of their anguish they revealed naught but radiant acquiescence
to His will. It is evident how relentless was the hate, and how bitter the
malice and enmity entertained by all the peoples of the earth towards these
companions. The persecution and pain they inflicted on these holy and
spiritual beings were regarded by them as means unto salvation, prosperity,
and everlasting success. Hath the world, since the days of Adam, witnessed
such tumult, such violent commotion? Notwithstanding all the torture they
suffered, and manifold the afflictions they endured, they became the object of
universal opprobrium and execration. Methinks patience was revealed only
by virtue of their fortitude, and faithfulness itself was begotten only by their
deeds.133

The events that have happened in Persia during the early years have
truly saddened the well-favored and sincere ones. Each year witnessed a fresh
massacre, pillage, plunder, and shedding of blood. At one time there
appeared in Zanján that which caused the greatest consternation; at another
in Nayríz, and at yet another in Tabarsí, and finally there occurred the
episode of the Land of Tá (Tihrán). From that time onwards this Wronged
One, assisted by the One True God -- exalted be His glory -- acquainted
this oppressed people with the things which beseemed them. All have
sanctified themselves from the things which they and others possess, and have
clung unto, and fixed their eyes upon that which pertaineth unto God.134

MARTYRDOM OF THE BÁB
(July 9, 1850)

And now consider how this Sadrih of the Ridván of God hath, in
the prime of youth, risen to proclaim the Cause of God. Behold what
steadfastness that Beauty of God hath revealed. The whole world rose to
hinder Him, yet it utterly failed. The more severe the persecution they
inflicted on that Sadrih of Blessedness, the more His fervour increased, and
the brighter burned the flame of His love. All this is evident, and none
disputeth its truth. Finally, He surrendered His soul, and winged His flight
unto the realms above.135

The more He exhorted them, the fiercer grew their enmity, till, at
the last, they put Him to death with shameful cruelty. The curse of God be
upon the oppressors!136

Reflect, O Shaykh, upon the Shí'ih sect. How many the edifices
which they reared with the hands of idle fancies and vain imaginings, and
how numerous the cities which they built! At length those vain imaginings
were converted into bullets and aimed at Him Who is the Prince of the
world. Not one single soul among the leaders of that sect acknowledged Him
in the Day of His Revelation! Whenever His blessed name was mentioned,
all would say: "May God hasten the joy His coming will bring!" On the day
of the Revelation of that Sun of Truth, however, all, as hath been observed,
have exclaimed, saying: "May God hasten His chastisement!" He Who was
the Essence of being and Lord of the seen and unseen they suspended, and
committed what made the Tablet to weep, and the Pen to groan, and the
cries of the sincere to break forth, and the tears of the favored ones to flow.137

VISIT TO ‘ATABAT
(1850-1851)

We deem it advisable, in this connection, to recount briefly some
past events, that perchance they may be the means of vindicating the cause of
equity and justice. At the time when His Majesty the Sháh, may God, his
Lord, the Most Merciful, aid him through His strengthening grace, was
planning a journey to Isfáhán, this Wronged One, having obtained his
permission, visited the holy and luminous resting-places of the Imáms, may
the blessings of God be upon them!138

LAVÁSÁN
(1851-August 1852)

We deem it advisable, in this connection, to recount briefly some
past events, that perchance they may be the means of vindicating the cause of
equity and justice. At the time when His Majesty the Sháh, may God, his
Lord, the Most Merciful, aid him through His strengthening grace, was
planning a journey to Isfáhán, this Wronged One, having obtained his
permission, visited the holy and luminous resting-places of the Imáms, may
the blessings of God be upon them! Upon Our return, We proceeded to
Lavásán on account of the excessive heat prevailing in the capital. 139

ATTEMPT ON THE LIFE OF THE SHÁH
(August 15, 1852)

Following Our departure, there occurred the attempt upon the life of
His Majesty, may God, exalted and glorified be He, assist him. Those days
were troublous days, and the fires of hatred burned high. Many were
arrested, among them this Wronged One. By the righteousness of God! We
were in no wise connected with that evil deed, and Our innocence was
indisputably established by the tribunals. Nevertheless, they apprehended
Us...140

To enforce the laws of God is naught but justice, and is the source
of universal content. Nay more, the divine statutes have always been, and
will ever remain, the cause and instrument of the preservation of mankind,
as witnessed by His exalted words: "In punishment will ye find life, O men
of insight!" It would, however, ill beseem the justice of thy Majesty that for
the trespass of a single soul a whole group of people should be subjected to the
scourge of thy wrath. The one true God -- glorified be His Name! -- hath
said: "None shall bear the burden of another."141

So grossly hath Our Cause been misrepresented before thy royal
presence that, if some unseemly act be committed by but one of this people, it
is portrayed as being prompted by their beliefs. By Him besides Whom there
is none other God! This Servant hath refused even to sanction the
commission of reproved actions, how much less those which have been
explicitly prohibited by the Book of God.142

And when ye took away His life, one of His followers [Azím]
arose to avenge His death. He was unknown of men, and the design he had
conceived was unnoticed by any one. Eventually he committed what had been
preordained. It behoveth you, therefore, to attach blame to no one except to
yourselves, for the things ye have committed, if ye but judge fairly. Who is
there on the whole earth who hath done what ye have done? None, by Him
Who is the Lord of all worlds!143

IN THE SÍYÁH CHÁL
(August 1852-January 1853)

Following Our departure, there occurred the attempt upon the life of
His Majesty, may God, exalted and glorified be He, assist him. Those days

were troublous days, and the fires of hatred burned high. Many were
arrested, among them this Wronged One. By the righteousness of God! We
were in no wise connected with that evil deed, and Our innocence was
indisputably established by the tribunals. Nevertheless, they apprehended
Us, and from Niyavaran, which was then the residence of His Majesty,
conducted Us, on foot and in chains, with bared head and bare feet, to the
dungeon of Tihrán. A brutal man, accompanying Us on horseback,
snatched off Our hat, whilst We were being hurried along by a troop of
executioners and officials. We were consigned for four months to a place foul
beyond comparison. As to the dungeon in which this Wronged One and
others similarly wronged were confined, a dark and narrow pit were
preferable.
Upon Our arrival We were first conducted along a pitch-black
corridor, from whence We descendedthree steep flights of stairs to the place of
confinement assigned to Us. The dungeon was wrapped in thick darkness,
and Our fellow prisoners numbered nearly a hundred and fifty souls: thieves,
assassins and highwaymen. Though crowded, it had no other outlet than the
passage by which We entered. No pen can depict that place, nor any tongue
describe its loathsome smell. Most of these men had neither clothes nor
bedding to lie on. God alone knoweth what befell Us in that most foulsmelling and gloomy place!
Day and night, while confined in that dungeon, We meditated upon
the deeds, the condition, and the conduct of the Bábís, wondering what could
have led a people so high-minded, so noble, and of such intelligence, to
perpetrate such an audacious and outrageous act against the person of His
Majesty. This Wronged One, thereupon, decided to arise, after His release
from prison, and undertake, with the utmost vigor, the task of regenerating
this people.
One night, in a dream, these exalted words were heard on every
side: "Verily, We shall render Thee victorious by Thyself and by Thy Pen.
Grieve Thou not for that which hath befallen Thee, neither be Thou afraid,
for Thou art in safety. Erelong will God raise up the treasures of the earth --
men who will aid Thee through Thyself and through Thy Name, wherewith
God hath revived the hearts of such as have recognized Him.”
And when this Wronged One went forth out of His prison, We
journeyed, in pursuance of the order of His Majesty the Sháh -- may God,
exalted be He, protect him -- to Iraq, escorted by officers in the service of the
esteemed and honored governments of Persia and Russia. After Our arrival,
We revealed, as a copious rain, by the aid of God and His Divine Grace
and mercy, Our verses, and sent them to various parts of the world. We

exhorted all men, and particularly this people, through Our wise counsels
and loving admonitions, and forbade them to engage in sedition, quarrels,
disputes and conflict. As a result of this, and by the grace of God,
waywardness and folly were changed into piety and understanding, and
weapons converted into instruments of peace.
During the days I lay in the prison of Tihrán, though the galling
weight of the chains and the stench-filled air allowed Me but little sleep, still
in those infrequent moments of slumber I felt as if something flowed from the
crown of My head over My breast, even as a mighty torrent that precipitateth
itself upon the earth from the summit of a lofty mountain. Every limb of My
body would, as a result, be set afire. At such moments My tongue recited
what no man could bear to hear. 144

O King! I was but a man like others, asleep upon My couch, when
lo, the breezes of the All-Glorious were wafted over Me, and taught Me the
knowledge of all that hath been. This thing is not from Me, but from One
Who is Almighty and All-Knowing. And He bade Me lift up My voice
between earth and heaven, and for this there befell Me what hath caused the
tears of every man of understanding to flow. The learning current amongst
men I studied not; their schools I entered not. Ask of the city wherein I
dwelt, that thou mayest be well assured that I am not of them who speak
falsely. This is but a leaf which the winds of the will of thy Lord, the
Almighty, the All-Praised, have stirred. Can it be still when the
tempestuous winds are blowing? Nay, by Him Who is the Lord of all
Names and Attributes! They move it as they list. The evanescent is as
nothing before Him Who is the Ever-Abiding. His all-compelling summons
hath reached Me, and caused Me to speak His praise amidst all people. I
was indeed as one dead when His behest was uttered. The hand of the will of
thy Lord, the Compassionate, the Merciful, transformed Me. Can anyone
speak forth of his own accord that for which all men, both high and low, will
protest against him? Nay, by Him Who taught the Pen the eternal
mysteries, save him whom the grace of the Almighty, the All-Powerful, hath
strengthened.145

Glorified art Thou, O Lord my God! Look Thou upon this
wronged one, who hath been sorely afflicted by the oppressors among Thy
creatures and the infidels among Thine enemies, though he himself hath
refused to breathe a single breath but by Thy leave and at Thy bidding. I lay
asleep on my couch, O my God, when lo, the gentle winds of Thy grace and
Thy loving-kindness passed over me, and wakened me through the power of

Thy sovereignty and Thy gifts, and bade me arise before Thy servants, and
speak forth Thy praise, and glorify Thy word. Thereupon most of Thy people
reviled me. I swear by Thy glory, O my God! I never thought that they
would show forth such deeds, aware as I am that Thou hast Thyself
announced this Revelation unto them in the Scrolls of Thy commandment
and the Tablets of Thy decree, and hast covenanted with them concerning
this youth in every word sent down by Thee unto Thy creatures and Thy
people.
I am bewildered, therefore, O my God, and know not how to act
toward them. Every time I hold my peace, and cease to extol Thy wondrous
virtues, Thy Spirit impelleth me to cry out before all who are in Thy heaven
and on Thy earth; and every time I am still, the breaths wafted from the
right hand of Thy will and purpose pass over me, and stir me up, and I find
myself to be as a leaf which lieth at the mercy of the winds of Thy decree, and
is carried away whithersoever Thou dost permit or command it. Every man
of insight who considereth what hath been revealed by me, will be persuaded
that Thy Cause is not in my hands, but in Thy hands, and will recognize
that the reins of power are held not in my grasp but in Thy grasp, and are
subject to Thy sovereign might. And yet, Thou seest, O my God, how the
inhabitants of Thy realm have arrayed themselves against me, and inflict
upon me every moment of my life what causeth the realities of Thy chosen
ones and trusted ones to tremble.
I entreat Thee, therefore, O my God, by Thy Name through which
Thou hast guided Thy lovers to the living waters of Thy grace and Thy
favors, and attracted them that long for Thee to the Paradise of Thy
nearness and Thy presence, to open the eyes of Thy people that they may
recognize in this Revelation the manifestation of Thy transcendent unity, and
the dawning of the lights of Thy countenance and Thy beauty. Cleanse them,
then, O my God, from all idle fancies and vain imaginations, that they may
inhale the fragrances of sanctity from the robe of Thy Revelation and Thy
commandment, that haply they may cease to inflict upon me what will
deprive their souls of the fragrances of the manifold tokens of Thy mercy, that
are wafted in the days of Him Who is the Manifestation of Thyself, and the
Day-Spring of Thy Cause, and that they may not perpetrate what will call
down Thy wrath and anger.
Thou well knowest, O my God, that I was regarded as one of the
people of the Bayán, and consorted with them with love and fellowship, and
summoned them to Thee in the daytime and in the night season, through the
wonders of Thy Revelation and Thine inspiration, and sustained at their
hands what the inmates of the cities of Thine invention are powerless to

recount. I swear by Thy might, O my Beloved! Every morning I waken to
find that I am made a target for the darts of their envy, and every night,
when I lie down to rest, I discover that I have fallen a victim to the spears of
their hate. Though Thou hast made known unto me the secrets of their
hearts, and hast set me above them, I have refused to uncover their deeds,
and have dealt patiently with them, mindful of the time which Thou hast
fixed. And when Thy promise came to pass, and the set time was fulfilled,
Thou didst lift, to an imperceptible degree, the veil of concealment, and lo, all
the inmates of the kingdoms of Thy Revelation and of Thy creation shook
and trembled, except those who were created by Thee, through the fire of Thy
love, and the breath of Thine eagerness, and the water of Thy lovingkindness, and the clay of Thy grace. These are they who are glorified by the
Concourse on high and the denizens of the Cities of eternity.146

Whilst I lay, chained and fettered, in the prison of Tihrán, one of
thy ministers extended Me his aid. Wherefore hath God ordained for thee a
station which the knowledge of none can comprehend except His knowledge.
Beware lest thou barter away this sublime station.147

While engulfed in tribulations I heard a most wondrous, a most
sweet voice, calling above My head. Turning My face, I beheld a Maiden --
the embodiment of the remembrance of the name of My Lord -- suspended in
the air before Me. So rejoiced was she in her very soul that her countenance
shone with the ornament of the good pleasure of God, and her cheeks glowed
with the brightness of the All-Merciful. Betwixt earth and heaven she was
raising a call which captivated the hearts and minds of men. She was
imparting to both My inward and outer being tidings which rejoiced My
soul, and the souls of God's honoured servants.
Pointing with her finger unto My head, she addressed all who are
in heaven and all who are on earth, saying: “By God! This is the Best-
Beloved of the worlds, and yet ye comprehend not. This is the Beauty of God
amongst you, and the power of His sovereignty within you, could ye but
understand. This is the Mystery of God and His Treasure, the Cause of
God and His glory unto all who are in the kingdoms of Revelation and of
creation, if ye be of them that perceive. This is He Whose Presence is the
ardent desire of the denizens of the Realm of eternity, and of them that dwell
within the Tabernacle of glory, and yet from His Beauty do ye turn aside.
O people of the Bayán! If ye aid Him not, God will assuredly
assist Him with the powers of earth and heaven, and sustain Him with the
hosts of the unseen through His command "Be", and it is! The day is

approaching when God will have, by an act of His Will, raised up a race of
men the nature of which is inscrutable to all save God, the All-Powerful, the
Self-Subsisting. He shall purify them from the defilement of idle fancies and
corrupt desires, shall lift them up to the heights of holiness, and shall cause
them to manifest the signs of His sovereignty and might upon earth. Thus
hath it been ordained by God, the All-Glorious, the All-Loving.
O people of the Bayán! Would ye deny Him Whose presence is the
very object of your creation, while ye rejoice idly upon your couches? Would ye
laugh to scorn and contend with Him, a single hair of Whose head excelleth,
in the sight of God, all that are in the heavens and all that are on the earth?
O people of the Bayán! Produce, then, that which ye possess, that I may
know by what proof ye believed aforetime in the Manifestations of His
Cause, and by what reason ye now wax so disdainful!
I swear by Him Who hath fashioned Me from the light of His own
Beauty! None have I ever seen that surpasseth you in heedlessness or
exceedeth you in ignorance. Ye seek to prove your faith in God through such
holy Tablets as ye possess, yet when the verses of God were revealed and His
Lamp was lighted, ye disbelieved in Him Whose very Pen hath fixed the
destinies of all things in the Preserved Tablet. Ye recite the sacred verses and
yet repudiate Him Who is their Source and Revealer. Thus hath God
blinded your eyes in requital for your deeds, would ye but understand. Day
and night ye transcribe the verses of God, and yet ye remain shut out, as by
a veil, from Him Who hath revealed them.
In this Day the Concourse on high beholdeth you in your evil
doings and shunneth your company, and yet ye perceive it not. They ask of
one another: "What words do these fools utter, and in what valley are they
wont to graze? Do they deny that whereunto their very souls testify, and shut
their eyes to that which they plainly behold?" I swear by God, O people!
They that inhabit the Cities of the Names of God are bewildered at your
actions, while ye roam, aimless and unconscious, in a parched and barren
land.”148

Whilst I lay, chained and fettered, in the prison of Tihrán, one of
thy ministers extended Me his aid. Wherefore hath God ordained for thee a
station which the knowledge of none can comprehend except His knowledge.
Beware lest thou barter away this sublime station.149

Shouldst thou at some time happen to visit the dungeon of His
Majesty the Sháh, ask the director and chief jailer to show thee those two
chains, one of which is known as Qara-Guhár, and the other as Salásil. I

swear by the Daystar of Justice that for four months this Wronged One was
tormented and chained by one or the other of them. "My grief exceedeth all
the woes to which Jacob gave vent, and all the afflictions of Job are but a
part of My sorrows!"150

All this generation could offer Us were wounds from its darts, and
the only cup it proffered to Our lips was the cup of its venom. On our neck
We still bear the scar of chains, and upon Our body are imprinted the
evidences of an unyielding cruelty.151

"All those who were struck down by the storm that raged during
that memorable year in Tihrán were Our fellow-prisoners in the Síyáh-Chál,
where We were confined. We were all huddled together in one cell, our feet in
stocks, and around our necks fastened the most galling of chains. The air we
breathed was laden with the foulest impurities, while the floor on which we
sat was covered with filth and infested with vermin. No ray of light was
allowed to penetrate that pestilential dungeon or to warm its icy-coldness. We
were placed in two rows, each facing the other. We had taught them to repeat
certain verses which, every night, they chanted with extreme fervour. 'God is
sufficient unto me; He verily is the All-sufficing!' one row would intone,
while the other would reply: 'In Him let the trusting trust.' The chorus of
these gladsome voices would continue to peal out until the early hours of the
morning. Their reverberation would fill the dungeon, and, piercing its
massive walls, would reach the ears of Násiri'd-Dín Sháh, whose palace was
not far distant from the place where we were imprisoned. 'What means this
sound?' he was reported to have exclaimed. 'It is the anthem the Bábís are
intoning in their prison,' they replied. The Sháh made no further remarks,
nor did he attempt to restrain the enthusiasm his prisoners, despite the
horrors of their confinement, continued to display.
"One day, there was brought to Our prison a tray of roasted meat,
which they informed Us the Sháh had ordered to be distributed among the
prisoners. 'The Sháh,' We were told, 'faithful to a vow he made, has chosen
this day to offer to you all this lamb in fulfilment of his pledge.' A deep
silence fell upon Our companions, who expected Us to make answer on their
behalf. 'We return this gift to you,' We replied; 'we can well dispense with
this offer.' The answer We made would have greatly irritated the guards had
they not been eager to devour the food we had refused to touch. Despite the
hunger with which Our companions were afflicted, only one among them, a
certain Mírzá Husayn-i-Matavallíy-i-Qumí, showed any desire to eat of the
food the sovereign had chosen to spread before us. With a fortitude that was

truly heroic, Our fellow-prisoners submitted, without a murmur, to endure
the piteous plight to which they were reduced. Praise of God, instead of
complaint of the treatment meted out to them by the Sháh, fell unceasingly
from their lips -- praise with which they sought to beguile the hardships of a
cruel captivity.
"Every day Our gaolers, entering Our cell, would call the name of
one of Our companions, bidding him arise and follow them to the foot of the
gallows. With what eagerness would the owner of that name respond to that
solemn call! Relieved of his chains, he would spring to his feet and, in a state
of uncontrollable delight, would approach and embrace Us. We would seek
to comfort him with the assurance of an everlasting life in the world beyond,
and, filling his heart with hope and joy, would send him forth to win the
crown of glory. He would embrace, in turn, the rest of his fellow-prisoners
and then proceed to die as dauntlessly as he had lived. Soon after the
martyrdom of each of these companions, We would be informed by the
executioner, who had grown to be friendly to Us, of the circumstances of the
death of his victim, and of the joy with which he had endured his sufferings
to the very end.
"We were awakened one night, ere break of day, by Mírzá
‘Abdu'l-Vahháb-i-Shírází, who was bound with Us to the same chains.
He had left Kázimayn and followed Us to Tihrán, where he was arrested
and thrown into prison. He asked Us whether We were awake, and
proceeded to relate to Us his dream. 'I have this night,' he said, 'been soaring
into a space of infinite vastness and beauty. I seemed to be uplifted on wings
that carried me wherever I desired to go. A feeling of rapturous delight filled
my soul. I flew in the midst of that immensity with a swiftness and ease that
I cannot describe.' 'To-day,' We replied, 'it will be your turn to sacrifice
yourself for this Cause. May you remain firm and steadfast to the end. You
will then find yourself soaring in that same limitless space of which you
dreamed, traversing with the same ease and swiftness the realm of immortal
sovereignty, and gazing with that same rapture upon the Infinite Horizon.'
"That morning saw the gaoler again enter Our cell and call out the
name of ‘Abdu'l-Vahháb. Throwing off his chains, he sprang to his feet,
embraced each of his fellow-prisoners, and, taking Us into his arms, pressed
Us lovingly to his heart. That moment We discovered that he had no shoes
to wear We gave him Our own, and, speaking a last word of encouragement
and cheer, sent him forth to the scene of his martyrdom. Later on, his
executioner came to Us, praising in glowing language the spirit which that
youth had shown. How thankful We were to God for this testimony which
the executioner himself had given!"152

Whilst I lay chained and fettered in the prison, one of thy ministers
extended Me his aid. Wherefore hath God ordained for thee a station which
the knowledge of none can comprehend except His knowledge. Beware lest
thou barter away this sublime station. Thy Lord, verily, doeth what He
willeth. What He pleaseth will God abrogate or confirm, and with Him is
the knowledge of all things in a Guarded Tablet.153

O Shaykh! These perspicuous verses have been sent down in one of
the Tablets by the Abhá Pen: "Hearken, O servant, unto the voice of this
Wronged One, Who hath endured grievous vexations and trials in the path
of God, the Lord of all Names, until such time as He was cast into prison,
in the Land of Ta (Tihrán). He summoned men unto the most sublime
Paradise, and yet they seized Him and paraded Him through cities and
countries. How many the nights during which slumber fled from the eyes of
My loved ones, because of their love for Me; and how numerous the days
whereon I had to face the assaults of the peoples against Me! At one time I
found Myself on the heights of mountains; at another in the depths of the
prison of Ta (Tihrán), in chains and fetters. By the righteousness of God! I
was at all times thankful unto Him, uttering His praise, engaged in
remembering Him, directed towards Him, satisfied with His pleasure, and
lowly and submissive before Him. So passed My days, until they ended in
this Prison (‘Akká) which hath made the earth to tremble and the heavens
to sigh. Happy that one who hath cast away his vain imaginings, when He
Who was hid came with the standards of His signs. We, verily, have
announced unto men this Most Great Revelation, and yet the people are in a
state of strange stupor."
Thereupon, a Voice was raised from the direction of Hijaz, calling
aloud and saying: "Great is thy blessedness, O 'Akká, in that God hath
made thee the dayspring of His Most Sweet Voice, and the dawn of His
most mighty signs. Happy art thou in that the Throne of Justice hath been
established upon thee, and the Daystar of God's loving-kindness and bounty
hath shone forth above thy horizon. Well is it with every fair-minded person
that hath judged fairly Him Who is the Most Great Remembrance, and
woe betide him that hath erred and doubted."”154

Shake off, O heedless ones, the slumber of negligence, that ye may
behold the radiance which His glory hath spread through the world. How
foolish are those who murmur against the premature birth of His light. O ye
who are inly blind! Whether too soon or too late, the evidences of His
effulgent glory are now actually manifest. It behoveth you to ascertain whether

or not such a light hath appeared. It is neither within your power nor mine
to set the time at which it should be made manifest. God's inscrutable
Wisdom hath fixed its hour beforehand. Be content, O people, with that
which God hath desired for you and predestined unto you.... O my illwishers! The Day Star of eternal Guidance beareth me witness: Had it been
in my power, I would have, under no circumstances, consented to distinguish
myself amongst men, for the Name I bear utterly disdaineth to associate
itself with this generation whose tongues are sullied and whose hearts are
false. And whenever I chose to hold my peace and be still, lo, the voice of the
Holy Ghost, standing on my right hand, aroused me, and the Supreme
Spirit appeared before my face, and Gabriel overshadowed me, and the
Spirit of Glory stirred within my bosom, bidding me arise and break my
silence. If your hearing be purged and your ears be attentive, ye will assuredly
perceive that every limb of my body, nay all the atoms of my being, proclaim
and bear witness to this call: "God, besides Whom is none other God, and
He, Whose beauty is now manifest, is the reflection of His glory unto all
that are in heaven and on earth."155

"That so brief a span," Bahá'u'lláh Himself explains, "should
have separated this most mighty and wondrous Revelation from Mine own
previous Manifestation, is a secret that no man can unravel and a mystery
such as no mind can fathom. Its duration had been foreordained, and no
man shall ever discover its reason unless and until he be informed of the
contents of My Hidden Book." "Behold," Bahá'u'lláh further explains in
the Kitáb-i-Badí', one of His works refuting the arguments of the people of
the Bayán, "behold, how immediately upon the completion of the ninth year
of this wondrous, this most holy and merciful Dispensation, the requisite
number of pure, of wholly consecrated and sanctified souls had been most
secretly consummated."156

No sooner had He revealed Himself than the foundations of the
kindreds of the earth shook and trembled, and the learned swooned away,
and the wise were bewildered, except such as have, through the power of Thy
might, drawn nigh unto Thee, and received the choice wine of Thy Revelation
from the hand of Thy grace, and have quaffed it in Thy name, and
exclaimed: "Praise be unto Thee, O Thou the Desire of the worlds! and
glory be to Thee, O Thou Who art the Exultation of the hearts that pant
after Thee!"My God, my Master, my Highest Hope, and the Goal of my
desire! Thou seest and hearest the sighing of this wronged One, from this
darksome well which the vain imaginations of Thine adverSaríes have built,

and from this blind pit which the idle fancies of the wicked among Thy
creatures have digged. By Thy Beauty, O Thou Whose glory is uncovered to
the face of men! I am not impatient in the troubles that touch me in my love
for Thee, neither in the adversities which I suffer in Thy path. Nay, I have,
by Thy power, chosen them for mine own self, and I glory in them amongst
such of Thy creatures as enjoy near access to Thee, and those of Thy servants
that are wholly devoted to Thy Self.157

JOURNEY FROM TIHRÁN TO BAGHDÁD
(January 12-April 8, 1853)

"In the days," is yet another illuminating testimony revealed by His
pen, "when this Wronged One was sore-afflicted in prison, the minister of
the highly esteemed government (of Russia) -- may God, glorified and exalted
be He, assist him! -- exerted his utmost endeavor to compass My deliverance.
Several times permission for My release was granted. Some of the ulamas of
the city, however, would prevent it. Finally, My freedom was gained through
the solicitude and the endeavor of His Excellency the Minister. ...His
Imperial Majesty, the Most Great Emperor -- may God, exalted and
glorified be He, assist him! -- extended to Me for the sake of God his
protection -- a protection which has excited the envy and enmity of the foolish
ones of the earth."158

We departed out of Tihrán, at the bidding of the King, and, by his
leave, transferred Our residence to Iraq. If I had transgressed against him,
why, then, did he release Me? And if I were innocent of guilt, wherefore did
ye afflict Us with such tribulation as none among them that profess your
faith hath suffered? Hath any of Mine acts, after Mine arrival in Iraq, been
such as to subvert the authority of the government? Who is it that can be
said to have detected any thing reprehensible in Our behavior? Enquire for
thyself of its people, that thou mayest be of them who have discerned the
truth.159

And when this Wronged One went forth out of His prison, We
journeyed, in pursuance of the order of His Majesty the Sháh -- may God,
exalted be He, protect him -- to ‘Iráq, escorted by officers in the service of the
esteemed and honored governments of Persia and Russia. After Our arrival,
We revealed, as a copious rain, by the aid of God and His Divine Grace
and mercy, Our verses, and sent them to various parts of the world. We
exhorted all men, and particularly this people, through Our wise counsels

and loving admonitions, and forbade them to engage in sedition, quarrels,
disputes and conflict. As a result of this, and by the grace of God,
waywardness and folly were changed into piety and understanding, and
weapons converted into instruments of peace.160

"My God, My Master, My Desire!... Thou hast created this atom
of dust through the consummate power of Thy might, and nurtured Him
with Thine hands which none can chain up.... Thou hast destined for Him
trials and tribulations which no tongue can describe, nor any of Thy Tablets
adequately recount. The throat Thou didst accustom to the touch of silk
Thou hast, in the end, clasped with strong chains, and the body Thou didst
ease with brocades and velvets Thou hast at last subjected to the abasement
of a dungeon. Thy decree hath shackled Me with unnumbered fetters, and
cast about My neck chains that none can sunder. A number of years have
passed during which afflictions have, like showers of mercy, rained upon
Me.... How many the nights during which the weight of chains and fetters
allowed Me no rest, and how numerous the days during which peace and
tranquillity were denied Me, by reason of that wherewith the hands and
tongues of men have afflicted Me! Both bread and water which Thou hast,
through Thy all-embracing mercy, allowed unto the beasts of the field, they
have, for a time, forbidden unto this servant, and the things they refused to
inflict upon such as have seceded from Thy Cause, the same have they
suffered to be inflicted upon Me, until, finally, Thy decree was irrevocably
fixed, and Thy behest summoned this servant to depart out of Persia,
accompanied by a number of frail-bodied men and children of tender age, at
this time when the cold is so intense that one cannot even speak, and ice and
snow so abundant that it is impossible to move."161

IN BAGHDÁD
(April 8, 1853-April 10, 1854)

Upon Our arrival in ‘Iráq We found the Cause of God sunk in
deep apathy and the breeze of divine revelation stilled. Most of the believers
were faint and dispirited, nay utterly lost and dead. Hence there was a
second blast on the Trumpet, whereupon the Tongue of Grandeur uttered
these blessed words: 'We have sounded the Trumpet for the second time.'
Thus the whole world was quickened through the vitalizing breaths of divine
revelation and inspiration.162

Call Thou to mind God's mercy unto Thee; how, when Thou wert
imprisoned with a number of other souls, He delivered Thee and aided Thee
with the hosts of the seen and the unseen, until the King sent Thee to 'Iraq
after We had disclosed unto him that Thou wert not of the sowers of
sedition. Those who follow their corrupt desires and lay aside the fear of God
are indeed in grievous error. They that spread disorder in the land, shed the
blood of men, and wrongfully consume the substance of others -- We, verily,
are clear of them, and We beseech God not to associate Us with them,
whether in this world or in the world to come, unless they should repent unto
Him. He, verily, is of those who show mercy the most merciful.163

If He be truly unconstrained, behold then how He hath sent down
the Manifestation of His Cause with verses which naught in the heavens or
on the earth can withstand! Such hath been the manner of their revelation
that they have neither peer nor likeness in the world of being, as ye yourselves
beheld and heard when once the Daystar of the world shone forth above the
horizon of 'Iraq with manifest dominion. All things attain their
consummation in the divine verses, and these indeed are the verses of God,
the Sovereign Lord, the Help in Peril, the All-Glorious, the Almighty.
Beyond this, He hath been made manifest as the Bearer of a Cause whose
sovereign might is acknowledged by all created things, and this none can deny
save the sinners and the ungodly.164

We fain would hope that the people of the Bayán will be
enlightened, will soar in the realm of the spirit and abide therein, will discern
the Truth, and recognize with the eye of insight dissembling falsehood. In
these days, however, such odours of jealousy are diffused, that -- I swear by
the Educator of all beings, visible and invisible -- from the beginning of the
foundation of the world -- though it hath no beginning -- until the present
day, such malice, envy, and hate have in no wise appeared, nor will they ever
be witnessed in the future. For a number of people who have never inhaled
the fragrance of justice, have raised the standard of sedition, and have
leagued themselves against Us. On every side We witness the menace of their
spears, and in all directions We recognize the shafts of their arrows. This,
although We have never gloried in any thing, nor did We seek preference
over any soul. To everyone We have been a most kindly companion, a most
forbearing and affectionate friend. In the company of the poor We have
sought their fellowship, and amidst the exalted and learned We have been
submissive and resigned. I swear by God, the one true God! grievous as have
been the woes and sufferings which the hand of the enemy and the people of

the Book inflicted upon Us, yet all these fade into utter nothingness when
compared with that which hath befallen Us at the hand of those who profess
to be Our friends.
What more shall We say? The universe, were it to gaze with the
eye of justice, would be incapable of bearing the weight of this utterance!165

By the leave and permission of the King of the Age, this Servant
journeyed from the Seat of Sovereignty [Tihrán] to ‘Iráq, and dwelt for
twelve years in that land. Throughout the entire course of this period no
account of Our condition was submitted to the court of thy presence, and no
representation ever made to foreign powers. Placing Our whole trust in God,
We resided in that land until there came to ‘Iráq a certain official who, upon
his arrival, undertook to harass this poor company of exiles. Day after day,
at the instigation of some of the outwardly learned and of other individuals,
he would stir up trouble for these servants, although they had at no time
committed any act detrimental to the state and its people or contrary to the
rules and customs of the citizens of the realm.
Fearing lest the actions of these transgressors should produce some
outcome at variance with thy world-adorning judgement, this Servant
despatched a brief account of the matter to Mírzá Sa'íd Khán at the Foreign
Ministry, so that he might submit it to the royal presence and that whatever
thou shouldst please to decree in this respect might be obeyed. A long while
elapsed, and no decree was issued. Finally matters came to such a pass that
there loomed the threat of imminent strife and bloodshed. Of necessity,
therefore, and for the protection of the servants of God, a few of them
appealed to the Governor of ‘Iráq.
Wert thou to observe these events with the eye of fairness, it would
become clear and evident in the luminous mirror of thine heart that what
occurred was called for by the circumstances, and that no other alternative
could be seen. His Majesty himself is witness that in whatever city a number
of this people have resided, the hostility of certain functionaries hath
enkindled the flame of conflict and contention. This evanescent Soul,
however, hath, since His arrival in ‘Iráq, forbidden all to engage in
dissension and strife. The witness of this Servant is His very deeds, for all
are well aware and will testify that, although a greater number of this people
resided in ‘Iráq than in any other land, no one overstepped his limits or
transgressed against his neighbour. Fixing their gaze upon God, and
reposing their trust in Him, all have now been abiding in peace for well-nigh
fifteen years, and, in whatever hath befallen them, they have shown forth
patience and resigned themselves to God.166

We departed out of Tihrán, at the bidding of the King, and, by his
leave, transferred Our residence to ‘Iráq. If I had transgressed against him,
why, then, did he release Me? And if I were innocent of guilt, wherefore did
ye afflict Us with such tribulation as none among them that profess your
faith hath suffered? Hath any of Mine acts, after Mine arrival in ‘Iráq,
been such as to subvert the authority of the government? Who is it that can
be said to have detected any thing reprehensible in Our behavior? Enquire
for thyself of its people, that thou mayest be of them who have discerned the
truth.
For eleven years We dwelt in that land, until the Minister
representing thy government arrived, whose name Our pen is loth to mention,
who was given to wine, who followed his lusts, and committed wickedness,
and was corrupt and corrupted Iraq. To this will bear witness most of the
inhabitants of Baghdád, wert thou to inquire of them, and be of such as seek
the truth. He it was who wrongfully seized the substance of his fellow-men,
who forsook all the commandments of God, and perpetrated whatever God
had forbidden. Eventually, he, following his desires, rose up against Us, and
walked in the ways of the unjust. He accused Us, in his letter to thee, and
thou didst believe him and followed in his way, without seeking any proof or
trustworthy evidence from him. Thou didst ask for no explanation, nor didst
thou attempt either to investigate or ascertain the matter, that the truth
might be distinguished from falsehood in thy sight, and that thou mightest be
clear in thy discernment. Find out for thyself the sort of man he was by
asking those Ministers who were, at that time, in Iraq, as well as the
Governor of the City (Baghdád) and its high Counsellor, that the truth may
be revealed to thee, and that thou mayest be of the well-informed.
God is Our witness! We have, under no circumstances, opposed
either him, or others. We observed, under all conditions, the precepts of God,
and were never one of those that wrought disorders. To this he himself doth
testify. His intention was to lay hold on Us, and send Us back to Persia,
that he might thereby exalt his fame and reputation. Thou hast committed
the same crime, and for the self-same purpose. Ye both are of equal grade in
the sight of God, the sovereign Lord of all, the All-Knowing.
It is not Our purpose in addressing to thee these words to lighten
the burden of Our woe, or to induce thee to intercede for Us with any one.
No, by Him Who is the Lord of all worlds! We have set forth the whole
matter before thee, that perchance thou might realize what thou hast done,
might desist from inflicting on others the hurt thou hast inflicted on Us, and
might be of them that have truly repented to God, Who created thee and
created all things, and might act with discernment in the future. Better is this

for thee than all thou dost possess, than thy ministry whose days are
numbered.167

Pause for but a little while and reflect, O Minister, and be fair in
thy judgement. What is it that We have committed that could justify thee in
having slandered Us unto the King's Ministers, in following thy desires, in
perverting the truth, and in uttering thy calumnies against Us? We have
never met each other except when We met thee in thy father's house, in the
days when the martyrdom of Imám Husayn was being commemorated. On
those occasions no one could have had the chance of making known to others
his views and beliefs in conversation or in discourse. Thou wilt bear witness
to the truth of My words, if thou be of the truthful. I have frequented no
other gatherings in which thou couldst have learned My mind or in which
any other could have done so. How, then, didst thou pronounce thy verdict
against Me, when thou hadst not heard My testimony from Mine own lips?
Hast thou not heard what God, exalted be His glory, hath said: "Say not
to everyone who meeteth you with a greeting, 'Thou art not a believer'."
"Thrust not away those who cry to their Lord at morn and even, craving to
behold His face." Thou hast indeed forsaken what the Book of God hath
prescribed, and yet thou deemest thyself to be a believer!168

This Wronged One hath been perpetually afflicted, and found no
place of safety in which He could peruse either the writings of the Most
Exalted One (the Báb) or those of any one else. About two months after
Our arrival in ‘Iráq, following the command of His Majesty the Sháh of
Persia -- may God assist him -- Mírzá Yahyá joined Us. We said unto
him: "In accordance with the Royal command We have been sent unto this
place. It is advisable for thee to remain in Persia. We will send Our brother,
Mírzá Músá, to some other place. As your names have not been mentioned
in the Royal decree, you can arise and render some service."169

Wherever this Wronged One went Mírzá Yahyá followed Him.
Thou art thyself a witness and well knowest that whatever hath been said is
the truth. The Siyyid of Isfáhán, however, surreptitiously duped him. They
committed that which caused the greatest consternation. Would that thou
wouldst inquire from the officials of the government concerning the conduct of
Mírzá Yahyá in that land. Aside from all this, I adjure thee by God, the
One, the Incomparable, the Lord of Strength, the Most Powerful, to
carefully look into the communications addressed in his name to the Primal
Point, that thou mayest behold the evidences of Him Who is the Truth as

clear as the sun. Likewise, there proceeded from the words of the Point of the
Bayán -- may the souls of all else but Him be sacrificed for His sake -- that
which no veil can obscure, and which neither the veils of glory nor the veils
interposed by such as have gone astray can hide. The veils have, verily, been
rent asunder by the finger of the will of thy Lord, the Strong, the All-
Subduing, the All-Powerful. Yea, desperate is the state of such as have
calumniated Me and envied Me. Not long ago it was stated that thou hadst
ascribed the authorship of the Kitáb-i-Íqán and of other Tablets unto others.
I swear by God! This is a grievous injustice. Others are incapable of
apprehending their meaning, how much more of revealing them!170

Concerning this Wronged One, most of the things reported in the
newspapers are devoid of truth. Fair speech and truthfulness, by reason of
their lofty rank and position, are regarded as a sun shining above the
horizon of knowledge. The waves rising from this Ocean are apparent before
the eyes of the peoples of the world and the effusions of the Pen of wisdom
and utterance are manifest everywhere.
It is reported in the press that this Servant hath fled from the land
of Tá (Tihrán) and gone to ‘Iráq. Gracious God! Not even for a single
moment hath this Wronged One ever concealed Himself. Rather hath He at
all times remained steadfast and conspicuous before the eyes of all men.
Never have We retreated, nor shall We ever seek flight. In truth it is the
foolish people who flee from Our presence. We left Our home country
accompanied by two mounted escorts, representing the two honoured
governments of Persia and Russia until We arrived in `Iráq in the plenitude
of glory and power. Praise be to God! The Cause whereof this Wronged One
is the Bearer standeth as high as heaven and shineth resplendent as the sun.
Concealment hath no access unto this station, nor is there any occasion for
fear or silence.171

The days of tests are now come. Oceans of dissension and
tribulation are surging, and the Banners of Doubt are, in every nook and
corner, occupied in stirring up mischief and in leading men to perdition.
...Suffer not the voice of some of the soldiers of negation to cast doubt into
your midst, neither allow yourselves to become heedless of Him Who is the
Truth, inasmuch as in every Dispensation such contentions have been raised.
God, however, will establish His Faith, and manifest His light albeit the
stirrers of sedition abhor it. ...Watch ye every day for the Cause of God....
All are held captive in His grasp. No place is there for any one to flee to.
Think not the Cause of God to be a thing lightly taken, in which any one

can gratify his whims. In various quarters a number of souls have, at the
present time, advanced this same claim. The time is approaching when ...
every one of them will have perished and been lost, nay will have come to
naught and become a thing unremembered, even as the dust itself.172

“That event led to Our banishment to Baghdád. Soon after Our
arrival, We betook Ourself to the mountains of Kurdistán, where We led for
a time a life of complete solitude. We sought shelter upon the summit of a
remote mountain which lay at some three days' distance from the nearest
human habitation. The comforts of life were completely lacking. We
remained entirely isolated from Our fellow men until a certain Shaykh
Isma'il discovered Our abode and brought Us the food We needed...”173

In the early days of Our arrival in this land, when We discerned
the signs of impending events, We decided, ere they happened, to retire.174

IN KURDISTÁN
(April 11, 1854-March 19, 1856)

“That event led to Our banishment to Baghdád. Soon after Our
arrival, We betook Ourself to the mountains of Kurdistán, where We led for
a time a life of complete solitude. We sought shelter upon the summit of a
remote mountain which lay at some three days' distance from the nearest
human habitation. The comforts of life were completely lacking. We
remained entirely isolated from Our fellow men until a certain Shaykh
Ismá'íl discovered Our abode and brought Us the food We needed...”175

In the early days of Our arrival in this land, when We discerned
the signs of impending events, We decided, ere they happened, to retire. We
betook Ourselves to the wilderness, and there, separated and alone, led for
two years a life of complete solitude. From Our eyes there rained tears of
anguish, and in Our bleeding heart there surged an ocean of agonizing pain.
Many a night We had no food for sustenance, and many a day Our body
found no rest. By Him Who hath My being between His hands!
notwithstanding these showers of afflictions and unceasing calamities, Our
soul was wrapt in blissful joy, and Our whole being evinced an ineffable
gladness. For in Our solitude We were unaware of the harm or benefit, the
health or ailment, of any soul. Alone, We communed with Our spirit,
oblivious of the world and all that is therein. We knew not, however, that
the mesh of divine destiny exceedeth the vastest of mortal conceptions, and the

dart of His decree transcendeth the boldest of human designs. None can
escape the snares He setteth, and no soul can find release except through
submission to His will. By the righteousness of God! Our withdrawal
contemplated no return, and Our separation hoped for no reunion. The one
object of Our retirement was to avoid becoming a subject of discord among
the faithful, a source of disturbance unto Our companions, the means of
injury to any soul, or the cause of sorrow to any heart. Beyond these, We
cherished no other intention, and apart from them, We had no end in view.
And yet, each person schemed after his own desire, and pursued his own idle
fancy, until the hour when, from the Mystic Source, there came the summons
bidding Us return whence We came. Surrendering Our will to His, We
submitted to His injunction.176

“Tell him that in the days of My retirement in the mountains of
Sulaymáníyyih, I, in a certain ode which I composed, set forth the essential
requirements from every wayfarer who treads the path of search in his quest
of Truth. Share with him this verse from that ode: 'If thine aim be to cherish
thy life, approach not our court; but if sacrifice be thy heart's desire, come
and let others come with thee. For such is the way of Faith, if in thy heart
thou seekest reunion with Bahá; shouldst thou refuse to tread this path, why
trouble us? Begone!' If he be willing, he will openly and unreservedly hasten
to meet Me; if not, I refuse to see him.”177

Subsequently, this Wronged One departed from Baghdád, and for
two years withdrew from the world.178

In the early days of Our arrival in this land, when We discerned
the signs of impending events, We decided, ere they happened, to retire. We
betook Ourselves to the wilderness, and there, separated and alone, led for
two years a life of complete solitude. From Our eyes there rained tears of
anguish, and in Our bleeding heart there surged an ocean of agonizing pain.
Many a night We had no food for sustenance, and many a day Our body
found no rest. By Him Who hath My being between His hands!
notwithstanding these showers of afflictions and unceasing calamities, Our
soul was wrapt in blissful joy, and Our whole being evinced an ineffable
gladness. For in Our solitude We were unaware of the harm or benefit, the
health or ailment, of any soul. Alone, We communed with Our spirit,
oblivious of the world and all that is therein. We knew not, however, that
the mesh of divine destiny exceedeth the vastest of mortal conceptions, and the
dart of His decree transcendeth the boldest of human designs. None can

escape the snares He setteth, and no soul can find release except through
submission to His will. By the righteousness of God! Our withdrawal
contemplated no return, and Our separation hoped for no reunion. The one
object of Our retirement was to avoid becoming a subject of discord among
the faithful, a source of disturbance unto Our companions, the means of
injury to any soul, or the cause of sorrow to any heart. Beyond these, We
cherished no other intention, and apart from them, We had no end in view.
And yet, each person schemed after his own desire, and pursued his own idle
fancy, until the hour when, from the Mystic Source, there came the summons
bidding Us return whence We came. Surrendering Our will to His, We
submitted to His injunction.179

Subsequently, this Wronged One departed from Baghdád, and for
two years withdrew from the world.180

“Soon after Our arrival, We betook Ourself to the mountains of
Kurdistán, where We led for a time a life of complete solitude. We sought
shelter upon the summit of a remote mountain which lay at some three days'
distance from the nearest human habitation. The comforts of life were
completely lacking. We remained entirely isolated from Our fellow men until
a certain Shaykh Ismá'íl discovered Our abode and brought Us the food We
needed.”181

RETURN TO BAGHDÁD
(March 19, 1856-April 22, 1863)

We entreat the learned men of the Bayán not to follow in such
ways, not to inflict, at the time of Mustaghath, upon Him Who is the divine
Essence, the heavenly Light, the absolute Eternity, the Beginning and the
End of the Manifestations of the Invisible, that which hath been inflicted in
this day. We beg them not to depend upon their intellect, their comprehension
and learning, nor to contend with the Revealer of celestial and infinite
knowledge. And yet, notwithstanding all these admonitions, We perceive
that a one-eyed man, who himself is the chief of the people, is arising with the
utmost malevolence against Us. We foresee that in every city people will arise
to suppress the Blessed Beauty, that the companions of that Lord of being
and ultimate Desire of all men will flee from the face of the oppressor and
seek refuge from him in the wilderness, whilst others will resign themselves
and, with absolute detachment, will sacrifice their lives in His path.
Methinks We can discern one who is reputed for such devoutness and piety

that men deem it an obligation to obey him, and to whose command they
consider it necessary to submit, who will arise to assail the very root of the
divine Tree, and endeavour to the uttermost of his power to resist and oppose
Him. Such is the way of the people!
We fain would hope that the people of the Bayán will be
enlightened, will soar in the realm of the spirit and abide therein, will discern
the Truth, and recognize with the eye of insight dissembling falsehood. In
these days, however, such odours of jealousy are diffused, that -- I swear by
the Educator of all beings, visible and invisible -- from the beginning of the
foundation of the world -- though it hath no beginning -- until the present
day, such malice, envy, and hate have in no wise appeared, nor will they ever
be witnessed in the future. For a number of people who have never inhaled
the fragrance of justice, have raised the standard of sedition, and have
leagued themselves against Us. On every side We witness the menace of their
spears, and in all directions We recognize the shafts of their arrows. This,
although We have never gloried in any thing, nor did We seek preference
over any soul. To everyone We have been a most kindly companion, a most
forbearing and affectionate friend. In the company of the poor We have
sought their fellowship, and amidst the exalted and learned We have been
submissive and resigned. I swear by God, the one true God! grievous as have
been the woes and sufferings which the hand of the enemy and the people of
the Book inflicted upon Us, yet all these fade into utter nothingness when
compared with that which hath befallen Us at the hand of those who profess
to be Our friends.182

“Upon Our return to Baghdád, We found, to Our great
astonishment, that the Cause of the Báb had been sorely neglected, that its
influence had waned, that its very name had almost sunk into oblivion. We
arose to revive His Cause and to save it from decay and corruption. At the
time when ear and perplexity had taken fast hold of Our companions, We
reasserted, with fearlessness and determination, its essential verities, and
summoned all those who had become lukewarm to espouse with enthusiasm
the Faith they had so grievously neglected. We sent forth Our appeal to the
peoples of the world, and invited them to fix their gaze upon the light of His
Revelation…”183

“But for My recognition of the fact that the blessed Cause of the
Primal Point was on the verge of being completely obliterated, and all the
sacred blood poured out in the path of God would have been shed in vain, I
would in no wise have consented to return to the people of the Bayán, and

would have abandoned them to the worship of the idols their imaginations
had fashioned.”184

“We found no more than a handful of souls, faint and dispirited,
nay utterly lost and dead. The Cause of God had ceased to be on any one's
lips, nor was any heart receptive to its message.”185

What pen can recount the things We beheld upon Our return! Two
years have elapsed during which Our enemies have ceaselessly and
assiduously contrived to exterminate Us, whereunto all witness. Nevertheless,
none amongst the faithful hath risen to render Us any assistance, nor did
any one feel inclined to help in Our deliverance. Nay, instead of assisting
Us, what showers of continuous sorrows, their words and deeds have caused
to rain upon Our soul! Amidst them all, We stand, life in hand, wholly
resigned to His will; that perchance, through God's loving kindness and His
grace, this revealed and manifest Letter may lay down His life as a sacrifice
in the path of the Primal Point, the most exalted Word. By Him at Whose
bidding the Spirit hath spoken, but for this yearning of Our soul, We would
not, for one moment, have tarried any longer in this city. "Sufficient Witness
is God unto Us." We conclude Our argument with the words: "There is no
power nor strength but in God alone." "We are God's, and to Him shall we
return."186
Methinks that I hear the Voice of the Holy Spirit calling from
behind Me saying: Vary Thou Thy theme, and alter Thy tone, lest the heart
of him who hath fixed his gaze upon Thy face be saddened. Say: I have
through the grace of God and His might besought the help of no one in the
past, neither will I seek the help of any one in the future. He it is Who
aided Me, through the power of truth, during the days of My banishment in
Iraq. He it is Who overshadowed Me with His protection at a time when
the kindreds of the earth were contending with Me. He it is Who enabled
Me to depart out of the city, clothed with such majesty as none, except the
denier and the malicious, can fail to admit.
Say: My army is My reliance on God; My people, the force of My
confidence in Him. My love is My standard, and My companion the
remembrance of God, the Sovereign Lord of all, the Most Powerful, the All-
Glorious, the Unconditioned.187

If any of the utterances of this Servant may not be comprehended, or
may lead to perturbation, the same must be inquired of again, that no doubt

may linger, and the meaning be clear as the Face of the Beloved One shining
from the "Glorious Station."188

I am wondering why the tie of love was so abruptly severed, and the
firm covenant of friendship broken. Did ever, God forbid, My devotion
lessen, or My deep affection fail, that thou hast thus forgot Me and blotted
Me from thy thoughts?
What fault of Mine hath made thee cease thy favors?
Is it that We are lowly and thou of high degree?189
Or is that a single arrow hath driven thee from the battle?190 Have they not
told thee that faithfulness is a duty on those who follow the mystic way, that
it is the true guide to His Holy Presence? "But as for those who say, 'Our
Lord is God,' and who go straight to Him, the angels shall descend to
them...."191
Likewise He saith, "Go straight on then as thou hast been commanded."192
Wherefore, this course is incumbent on those who dwell in the presence of
God.
I do as bidden, and I bring the message,
Whether it give thee counsel or offense. 193
Albeit I have received no answer to My letters and it is contrary to the usage
of the wise to express My regard anew, yet this new love hath broken all the
old rules and ways.
Tell us not the tale of Laylí or of Majnún's woe --
Thy love hath made the world forget the loves of long ago.
When once thy name was on the tongue, the lovers caught it
And it set the speakers and the hearers dancing to and fro.194
And of divine wisdom and heavenly counsel,
Each moon, O my beloved, for three days I go mad;
Today's the first of these -- 'Tis why thou seest me glad.
We hear that thou hast journeyed to Tabriz and Tiflis to disseminate
knowledge, or that some other high purpose hath taken thee to Sanandaj.195
O My eminent friend! Those who progress in mystic wayfaring are of four
kinds. I shall describe them in brief, that the grades and qualities of each
kind may become plain to thee.196

Upon Our return, We found that he had not left, and had
postponed his departure. This Wronged One was greatly saddened. God
testifieth and beareth Us witness that We have, at all times, been busied
with the propagation of this Cause. Neither chains nor bonds, stocks nor
imprisonment, have succeeded in withholding Us from revealing Our Self. In

that land We forbad all mischief, and all unseemly and unholy deeds. Day
and night We sent forth Our Tablets in every direction. We had no other
purpose except to edify the souls of men, and to exalt the blessed Word.
We especially appointed certain ones to collect the writings of the
Primal Point. When this was accomplished, We summoned Mírzá Yahyá
and Mírzá Vahháb-i-Khurásání, known as Mírzá Javád, to meet in a
certain place. Conforming with Our instructions, they completed the task of
transcribing two copies of the works of the Primal Point. I swear by God!
This Wronged One, by reason of His constant association with men, hath
not looked at these books, nor gazed with outward eyes on these writings.
When We departed, these writings were in the possession of these two
persons. It was agreed that Mírzá Yahyá should be entrusted with them,
and proceed to Persia, and disseminate them throughout that land.197

When thou art departed out of the court of My presence, O
Muhammad, direct thy steps towards My House (Baghdád House), and
visit it on behalf of thy Lord. When thou reachest its door, stand thou before
it and say: Whither is the Ancient Beauty gone, O most great House of
God, He through Whom God hath made thee the cynosure of an adoring
world, and proclaimed thee to be the sign of His remembrance unto all who
are in the heavens and all who are on the earth? Oh! for the former days
when thou, O House of God, wert made His footstool, the days when in
ceaseless strains the melody of the All-Merciful poured forth from thee!
What hath become of thy jewel whose glory hath irradiated all creation?
Whither are gone the days in which He, the Ancient King, had made thee
the throne of His glory, the days in which He had chosen thee alone to be the
lamp of salvation between earth and heaven, and caused thee to diffuse, at
dawn and at eventide, the sweet fragrance of the All-Glorious?
Where, O House of God, is the Sun of majesty and power Who
had enveloped thee with the brightness of His presence? Where is He, the
Day Spring of the tender mercies of thy Lord, the Unconstrained, Who had
established His seat within thy walls? What is it, O throne of God, that
hath altered thy countenance, and made thy pillars to tremble? What could
have closed thy door to the face of them that eagerly seek thee? What hath
made thee so desolate? Couldst thou have been told that the Beloved of the
world is pursued by the swords of His enemies? The Lord bless thee, and
bless thy fidelity unto Him, inasmuch as thou hast remained His companion
through all His sorrows and His sufferings.
I testify that thou art the scene of His transcendent glory, His most
holy habitation. Out of thee hath gone forth the Breath of the All-Glorious,

a Breath that hath breathed over all created things, and filled with joy the
breasts of the devout that dwell in the mansions of Paradise. The Concourse
on high, and they that inhabit the Cities of the Names of God, weep over
thee, and bewail the things that have befallen thee.
Thou art still the symbol of the names and attributes of the
Almighty, the Point towards which the eyes of the Lord of earth and heaven
are directed. There hath befallen thee what hath befallen the Ark in which
God's pledge of security had been made to dwell. Well is it with him that
apprehendeth the intent of these words, and recognizeth the purpose of Him
Who is the Lord of all creation.
Happy are those that inhale from thee the sweet savors of the
Merciful, that acknowledge thine exaltation, that safeguard thy sanctity, that
reverence, at all times, thy station. We implore the Almighty to grant that
the eyes of those who have turned away from thee, and failed to appreciate
thy worth, may be opened, that they may truly recognize thee, and Him
Who, through the power of truth, hath raised thee up on high. Blind, indeed,
are they about thee, and utterly unaware of thee in this day. Thy Lord is,
verily, the Gracious, the Forgiving.
I bear witness that through thee God hath proved the hearts of His
servants. Blessed be the man that directeth his steps toward thee, and visiteth
thee. Woe to him that denieth thy right, that turneth away from thee, that
dishonoreth thy name, and profaneth thy holiness.
Grieve not, O House of God, if the veil of thy sanctity be rent
asunder by the infidels. God hath, in the world of creation, adorned thee
with the jewel of His remembrance. Such an ornament no man can, at any
time, profane. Towards thee the eyes of thy Lord shall, under all conditions,
remain directed. He, verily, will incline His ear to the prayer of every one
that visiteth thee, who will circle around thee, and calleth upon Him in thy
name. He, in truth, is the Forgiving, the All-Merciful.
I beseech Thee, O my God, by this House that hath suffered such
change in its separation from Thee, that bewaileth its remoteness from Thy
presence, and lamenteth Thy tribulation, to forgive me, and my parents, and
my kindred, and such of my brethren as have believed in Thee. Grant that
all my needs be satisfied, through Thy bounty, O Thou Who art the King of
Names. Thou art the most Bountiful of the bountiful, the Lord of all
worlds.198

Call thou to mind that which hath been revealed unto Mihdí, Our
servant, in the first year of Our banishment to the Land of Mystery
(Adrianople). Unto him have We predicted that which must befall Our

House (Baghdád House), in the days to come, lest he grieve over the acts of
robbery and violence already perpetrated against it. Verily, the Lord, thy
God, knoweth all that is in the heavens and all that is on the earth.
To him We have written: This is not the first humiliation inflicted
upon My House. In days gone by the hand of the oppressor hath heaped
indignities upon it. Verily, it shall be so abased in the days to come as to
cause tears to flow from every discerning eye. Thus have We unfolded to thee
things hidden beyond the veil, inscrutable to all save God, the Almighty, the
All-Praised. In the fullness of time, the Lord shall, by the power of truth,
exalt it in the eyes of all men. He shall cause it to become the Standard of
His Kingdom, the Shrine round which will circle the concourse of the
faithful. Thus hath spoken the Lord, thy God, ere the day of lamentation
arriveth. This revelation have We given thee in Our holy Tablet, lest thou
sorrow for what hath befallen Our House through the assaults of the enemy.
All praise be to God, the All-Knowing, the All-Wise.199

Have I at any time transgressed your laws, or disobeyed any of your
ministers in ‘Iráq? Inquire of them, that ye may act with discernment
towards Us and be numbered with those who are well-informed. Hath
anyone ever brought before them a plaint against Us? Hath anyone amongst
them ever heard from Us a word contrary to that which God hath revealed
in His Book? Bring forth, then, your evidence, that We may approve your
actions and acknowledge your claims!200

We have heard that one of these calumniators hath alleged that this
Servant practised usury whilst residing in ‘Iráq, and was engaged in
amassing riches for Himself. Say: How can ye judge a matter whereof ye
have no knowledge? How can ye hurl calumnies against the servants of God,
and entertain such evil suspicions? And how could this accusation be true,
when God hath forbidden this practice unto His servants in that most holy
and well-guarded Book revealed unto Muhammad, the Apostle of God and
the Seal of the Prophets, a Book which He hath ordained to be His abiding
testimony, and His guidance and monition unto all mankind? This is but
one of the matters in which We have opposed the divines of Persia, inasmuch
as We have, according to the text of the Book, forbidden unto all men the
practice of usury. God Himself beareth witness to the truth of My words.
"Yet I hold not myself clear, for the soul is prone to evil."72 We intend only
to impart unto you the truth, that ye might be informed thereof and be of
them that lead a godly life. Beware lest ye give ear to the words of those from

whom the foul smell of malice and envy can be discerned; pay no heed to
them, and stand ye for righteousness.201

Have I, O King, ever disobeyed thee? Have I, at any time,
transgressed any of thy laws? Can any of thy ministers that represented thee
in ‘Iráq produce any proof that can establish My disloyalty to thee? Nay, by
Him Who is the Lord of all worlds! Not for one short moment did We rebel
against thee, or against any of thy ministers. Never, God willing, shall We
revolt against thee, though We be exposed to trials more severe than any We
suffered in the past.202

There hath appeared in this Revelation what hath never appeared
before. As to the infidels that have witnessed what hath been manifested,
they murmur and say: "Verily, this is a sorcerer who hath devised a lie
against God." They are indeed an outcast people.
Tell out to the nations, O Pen of the Ancient of Days, the things
that have happened in ‘Iráq. Tell them of the messenger whom the
congregation of the divines of that land had delegated to meet Us, who, when
attaining Our presence, questioned Us concerning certain sciences, and whom
We answered by virtue of the knowledge We inherently possess. Thy Lord is,
verily, the Knower of things unseen. "We testify," said he, "that the
knowledge Thou dost possess is such as none can rival. Such a knowledge,
however, is insufficient to vindicate the exalted station which the people
ascribe to Thee. Produce, if Thou speakest the truth, what the combined
forces of the peoples of the earth are powerless to produce." Thus was it
irrevocably decreed in the court of the presence of thy Lord, the All-Glorious,
the Loving.
"Witness! What is it thou seest?" He was dumbfounded. And
when he came to himself, he said: "I truly believe in God, the All-Glorious,
the All-Praised." "Go thou to the people, and tell them: 'Ask whatsoever ye
please. Powerful is He to do what He willeth. Nothing whatsoever, be it of
the past or of the future, can frustrate His Will.' Say: 'O ye congregation of
the divines! Choose any matter ye desire, and ask your Lord, the God of
Mercy, to reveal it unto you. If He fulfil your wish, by virtue of His
sovereignty, believe ye then in Him, and be not of those that reject His
truth.'" "The dawn of understanding hath now broken," said he, "and the
testimony of the All-Merciful is fulfilled." He arose and returned unto them
that sent him, at the bidding of God, the All-Glorious, the Well-Beloved.
Days passed and he failed to come back to Us. Eventually, there
came another messenger who informed Us that the people had given up what

they originally had purposed. They are indeed a contemptible people. This is
what happened in Iraq, and to what I reveal I Myself am witness. This
happening was noised abroad, yet none was found to comprehend its
meaning. Thus did We ordain it. Would that ye knew this!
By My Self! Whoso hath in bygone ages asked Us to produce the
signs of God, hath, no sooner We revealed them to him, repudiated God's
truth. The people, however, have, for the most part, remained heedless. They
whose eyes are illumined with the light of understanding will perceive the
sweet savors of the All-Merciful, and will embrace His truth. These are they
who are truly sincere.203

We departed out of Tihrán, at the bidding of the King, and, by his
leave, transferred Our residence to Iraq. If I had transgressed against him,
why, then, did he release Me? And if I were innocent of guilt, wherefore did
ye afflict Us with such tribulation as none among them that profess your
faith hath suffered? Hath any of Mine acts, after Mine arrival in Iraq, been
such as to subvert the authority of the government? Who is it that can be
said to have detected any thing reprehensible in Our behavior? Enquire for
thyself of its people, that thou mayest be of them who have discerned the
truth.
For eleven years We dwelt in that land, until the Minister
representing thy government arrived, whose name Our pen is loth to mention,
who was given to wine, who followed his lusts, and committed wickedness,
and was corrupt and corrupted ‘Iráq. To this will bear witness most of the
inhabitants of Baghdád, wert thou to inquire of them, and be of such as seek
the truth. He it was who wrongfully seized the substance of his fellow-men,
who forsook all the commandments of God, and perpetrated whatever God
had forbidden. Eventually, he, following his desires, rose up against Us, and
walked in the ways of the unjust. He accused Us, in his letter to thee, and
thou didst believe him and followed in his way, without seeking any proof or
trustworthy evidence from him. Thou didst ask for no explanation, nor didst
thou attempt either to investigate or ascertain the matter, that the truth
might be distinguished from falsehood in thy sight, and that thou mightest be
clear in thy discernment. Find out for thyself the sort of man he was by
asking those Ministers who were, at that time, in ‘Iráq, as well as the
Governor of the City (Baghdád) and its high Counsellor, that the truth may
be revealed to thee, and that thou mayest be of the well-informed.
God is Our witness! We have, under no circumstances, opposed
either him, or others. We observed, under all conditions, the precepts of God,
and were never one of those that wrought disorders. To this he himself doth

testify. His intention was to lay hold on Us, and send Us back to Persia,
that he might thereby exalt his fame and reputation. Thou hast committed
the same crime, and for the self-same purpose. Ye both are of equal grade in
the sight of God, the sovereign Lord of all, the All-Knowing.
It is not Our purpose in addressing to thee these words to lighten
the burden of Our woe, or to induce thee to intercede for Us with any one.
No, by Him Who is the Lord of all worlds! We have set forth the whole
matter before thee, that perchance thou might realize what thou hast done,
might desist from inflicting on others the hurt thou hast inflicted on Us, and
might be of them that have truly repented to God, Who created thee and
created all things, and might act with discernment in the future. Better is this
for thee than all thou dost possess, than thy ministry whose days are
numbered.
Beware lest thou be led to connive at injustice. Set thy heart firmly
upon justice, and alter not the Cause of God, and be of them whose eyes are
directed towards the things that have been revealed in His Book. Follow not,
under any condition, the promptings of thine evil desires. Keep thou the law
of God, thy Lord, the Beneficent, the Ancient of Days. Thou shalt most
certainly return to dust, and shalt perish like all the things in which thou
takest delight. This is what the Tongue of truth and glory hath spoken.
Rememberest thou not God's warning uttered in times past, that
thou mayest be of them that heed His warning? He said, and He, verily,
speaketh the truth: "From it (earth) have We created you, and unto it will
We return you, and out of it will We bring you forth a second time." This is
what God ordained unto all them that dwell on earth, be they high or low. It
behoveth not, therefore, him who was created from dust, who will return unto
it, and will again be brought forth out of it, to swell with pride before God,
and before His loved ones, to proudly scorn them, and be filled with
disdainful arrogance. Nay, rather it behoveth thee and those like thee to
submit yourselves to them Who are the Manifestations of the unity of God,
and to defer humbly to the faithful, who have forsaken their all for the sake
of God, and have detached themselves from the things which engross men's
attention, and lead them astray from the path of God, the All-Glorious, the
All-Praised. Thus do We send down upon you that which shall profit you
and profit them that have placed their whole trust and confidence in their
Lord.204

Say: What! Cleave ye to your own devices, and cast behind your
backs the precepts of God? Ye, indeed, have wronged your own selves and
others. Would that ye could perceive it! Say: If your rules and principles be

founded on justice, why is it, then, that ye follow those which accord with
your corrupt inclinations and reject such as conflict with your desires? By
what right claim ye, then, to judge fairly between men? Are your rules and
principles such as to justify your persecution of Him Who, at your bidding,
hath presented Himself before you, your rejection of Him, and your infliction
on Him every day of grievous injury? Hath He ever, though it be for one
short moment, disobeyed you? All the inhabitants of ‘Iráq, and beyond them
every discerning observer, will bear witness to the truth of My words.
Be fair in your judgement, O ye Ministers of State! What is it that
We have committed that could justify Our banishment? What is the offence
that hath warranted Our expulsion? It is We Who have sought you, and
yet, behold how ye refused to receive Us! By God! This is a sore injustice that
ye have perpetrated -- an injustice with which no earthly injustice can
measure. To this the Almighty is Himself a witness.
Have I at any time transgressed your laws, or disobeyed any of your
ministers in ‘Iráq? Inquire of them, that ye may act with discernment
towards Us and be numbered with those who are well-informed. Hath
anyone ever brought before them a plaint against Us? Hath anyone amongst
them ever heard from Us a word contrary to that which God hath revealed
in His Book? Bring forth, then, your evidence, that We may approve your
actions and acknowledge your claims!205

During the days of Baghdád We ourself used to visit the coffee
house and meet with everyone. We associated with people whether they were
in the community or outside, whether acquaintances or strangers, whether
they came from far or near.207

He is the Gracious, the Well-Beloved!
O Holy Mariner! Bid thine ark of eternity appear before the
Celestial Concourse,
Glorified be my Lord, the All-Glorious! Launch it upon the
ancient sea, in His Name, the Most Wondrous,
Glorified be my Lord, the All-Glorious! And let the angelic spirits
enter, in the Name of God, the Most High.
Glorified be my Lord, the All-Glorious! Unmoor it, then, that it
may sail upon the ocean of glory,
Glorified be my Lord, the All-Glorious! Haply the dwellers therein
may attain the retreats of nearness in the everlasting realm.
Glorified be my Lord, the All-Glorious! Having reached the sacred
strand, the shore of the crimson seas,

Glorified be my Lord, the All-Glorious! Bid them issue forth and
attain this ethereal invisible station,
Glorified be my Lord, the All-Glorious! A station wherein the
Lord hath in the Flame of His Beauty appeared within the deathless tree;
Glorified be my Lord, the All-Glorious! Wherein the embodiments
of His Cause cleansed themselves of self and passion;
Glorified be my Lord, the All-Glorious! Around which the Glory
of Moses doth circle with the everlasting hosts;
Glorified be my Lord, the All-Glorious! Wherein the Hand of
God was drawn forth from His bosom of Grandeur;
Glorified be my Lord, the All-Glorious! Wherein the ark of the
Cause remaineth motionless even though to its dwellers be declared all divine
attributes.
Glorified be my Lord, the All-Glorious! O Mariner! Teach them
that are within the ark that which we have taught thee behind the mystic
veil,
Glorified be my Lord, the All-Glorious! Perchance they may not
tarry in the sacred snow-white spot,
Glorified be my Lord, the All-Glorious! But may soar upon the
wings of the spirit unto that station which the Lord hath exalted above all
mention in the worlds below,
Glorified be my Lord, the All-Glorious! May wing through space
even as the favored birds in the realm of eternal reunion;
Glorified be my Lord, the All-Glorious! May know the mysteries
hidden in the Seas of light.
Glorified be my Lord, the All-Glorious! They passed the grades of
worldly limitations and reached that of the divine unity, the center of
heavenly guidance.
Glorified be my Lord, the All-Glorious! They have desired to
ascend unto that state which the Lord hath ordained to be above their
stations.
Glorified be my Lord, the All-Glorious! Whereupon the burning
meteor cast them out from them that abide in the Kingdom of His Presence,

Glorified be my Lord, the All-Glorious! And they heard the Voice
of Grandeur raised from behind the unseen pavilion upon the Height of
Glory:
Glorified be my Lord, the All-Glorious! "O guardian angels!
Return them to their abode in the world below,

Glorified be my Lord, the All-Glorious! "Inasmuch as they have
purposed to rise to that sphere which the wings of the celestial dove have never
attained;
Glorified be my Lord, the All-Glorious! "Whereupon the ship of
fancy standeth still which the minds of them that comprehend cannot grasp."
Glorified be my Lord, the All-Glorious! Whereupon the maid of
heaven looked out from her exalted chamber,
Glorified be my Lord, the All-Glorious! And with her brow signed
to the Celestial Concourse,
Glorified be my Lord, the All-Glorious! Flooding with the light of
her countenance the heaven and the earth,
Glorified be my Lord, the All-Glorious! And as the radiance of
her beauty shone upon the people of dust,
Glorified be my Lord, the All-Glorious! All beings were shaken in
their mortal graves.
Glorified be my Lord, the All-Glorious! She then raised the call
which no ear through all eternity hath ever heard,
Glorified be my Lord, the All-Glorious! And thus proclaimed:
"By the Lord! He whose heart hath not the fragrance of the love of the
exalted and glorious Arabian Youth,
Glorified be my Lord, the All-Glorious! "Can in no wise ascend
unto the glory of the highest heaven."
Glorified be my Lord, the All-Glorious! Thereupon she summoned
unto herself one maiden from her handmaidens,
Glorified be my Lord, the All-Glorious! And commanded her:
"Descend into space from the mansions of eternity,
Glorified be my Lord, the All-Glorious! "And turn thou unto
that which they have concealed in the inmost of their hearts.
Glorified be my Lord, the All-Glorious! "Shouldst thou inhale the
perfume of the robe from the Youth that hath been hidden within the
tabernacle of light by reason of that which the hands of the wicked have
wrought,
Glorified be my Lord, the All-Glorious! "Raise a cry within
thyself, that all the inmates of the chambers of Paradise, that are the
embodiments of the eternal wealth, may understand and hearken;
Glorified be my Lord, the All-Glorious! "That they may all come
down from their everlasting chambers and tremble,
Glorified be my Lord, the All-Glorious! "And kiss their hands
and feet for having soared to the heights of faithfulness;

Glorified be my Lord, the All-Glorious! "Perchance they may find
from their robes the fragrance of the Beloved One."
Glorified be my Lord, the All-Glorious! Thereupon the
countenance of the favored damsel beamed above the celestial chambers even
as the light that shineth from the face of the Youth above His mortal temple;
Glorified be my Lord, the All-Glorious! She then descended with
such an adorning as to illumine the heavens and all that is therein.
Glorified be my Lord, the All-Glorious! She bestirred herself and
perfumed all things in the lands of holiness and grandeur.
Glorified be my Lord, the All-Glorious! When she reached that
place she rose to her full height in the midmost heart of creation,
Glorified be my Lord, the All-Glorious! And sought to inhale
their fragrance at a time that knoweth neither beginning nor end.
Glorified be my Lord, the All-Glorious! She found not in them
that which she did desire, and this, verily, is but one of His wondrous tales.
Glorified be my Lord, the All-Glorious! She then cried aloud,
wailed and repaired to her own station within her most lofty mansion,
Glorified be my Lord, the All-Glorious! And then gave utterance
to one mystic word, whispered privily by her honeyed tongue,
Glorified be my Lord, the All-Glorious! And raised the call
amidst the Celestial Concourse and the immortal maids of heaven:
Glorified be my Lord, the All-Glorious! "By the Lord! I found not
from these idle claimants208 the breeze of Faithfulness!
Glorified be my Lord, the All-Glorious! "By the Lord! The Youth
hath remained lone and forlorn in the land of exile in the hands of the
ungodly."
Glorified be my Lord, the All-Glorious! She then uttered within
herself such a cry that the Celestial Concourse did shriek and tremble,
Glorified be my Lord, the All-Glorious! And she fell upon the
dust and gave up the spirit. It seemeth she was called and hearkened unto
Him that summoned her unto the Realm on High.
Glorified be my Lord, the All-Glorious! Glorified be He that
created her out of the essence of love in the midmost heart of his exalted
paradise!
Glorified be my Lord, the All-Glorious! Thereupon the maids of
heaven hastened forth from their chambers, upon whose countenances the eye
of no dweller in the highest paradise had ever gazed.
Glorified be our Lord, the Most High! They all gathered around
her, and lo! they found her body fallen upon the dust;

Glorified be our Lord, the Most High! And as they beheld her
state and comprehended a word of the tale told by the Youth, they bared
their heads, rent their garments asunder, beat upon their faces, forgot their
joy, shed tears and smote with their hands upon their cheeks, and this is
verily one of the mysterious grievous afflictions -
Glorified be our Lord, the Most High!209

IN THE NAJÍBÍYYIH GARDEN
(April 22-May 2, 1863)

The Divine Springtime is come, O Most Exalted Pen, for the
Festival of the All-Merciful is fast approaching. Bestir thyself, and magnify,
before the entire creation, the name of God, and celebrate His praise, in such
wise that all created things may be regenerated and made new. Speak, and
hold not thy peace. The day star of blissfulness shineth above the horizon of
Our name, the Blissful, inasmuch as the kingdom of the name of God hath
been adorned with the ornament of the name of thy Lord, the Creator of the
heavens. Arise before the nations of the earth, and arm thyself with the
power of this Most Great Name, and be not of those who tarry.
Methinks that thou hast halted and movest not upon My Tablet.
Could the brightness of the Divine Countenance have bewildered thee, or the
idle talk of the froward filled thee with grief and paralyzed thy movement?
Take heed lest anything deter thee from extolling the greatness of this Day --
the Day whereon the Finger of majesty and power hath opened the seal of the
Wine of Reunion, and called all who are in the heavens and all who are on
the earth. Preferrest thou to tarry when the breeze announcing the Day of
God hath already breathed over thee, or art thou of them that are shut out
as by a veil from Him?
No veil whatever have I allowed, O Lord of all names and Creator
of the heavens, to shut me from the recognition of the glories of Thy Day --
the Day which is the lamp of guidance unto the whole world, and the sign of
the Ancient of Days unto all them that dwell therein. My silence is by
reason of the veils that have blinded Thy creatures' eyes to Thee, and my
muteness is because of the impediments that have hindered Thy people from
recognizing Thy truth. Thou knowest what is in me, but I know not what
is in Thee. Thou art the All-Knowing, the All-Informed. By Thy name that
excelleth all other names! If Thy overruling and all-compelling behest should
ever reach me, it would empower me to revive the souls of all men, through
Thy most exalted Word, which I have heard uttered by Thy Tongue of
power in Thy Kingdom of glory. It would enable me to announce the

revelation of Thy effulgent countenance where through that which lay hidden
from the eyes of men hath been manifested in Thy name, the Perspicuous, the
sovereign Protector, the Self-Subsisting.
Canst thou discover any one but Me, O Pen, in this Day? What
hath become of the creation and the manifestations thereof? What of the
names and their kingdom? Whither are gone all created things, whether seen
or unseen? What of the hidden secrets of the universe and its revelations?
Lo, the entire creation hath passed away! Nothing remaineth except My
Face, the Ever-Abiding, the Resplendent, the All-Glorious.
This is the Day whereon naught can be seen except the splendors of
the Light that shineth from the face of Thy Lord, the Gracious, the Most
Bountiful. Verily, We have caused every soul to expire by virtue of Our
irresistible and all-subduing sovereignty. We have, then, called into being a
new creation, as a token of Our grace unto men. I am, verily, the All-
Bountiful, the Ancient of Days.
This is the Day whereon the unseen world crieth out: "Great is thy
blessedness, O earth, for thou hast been made the foot-stool of thy God, and
been chosen as the seat of His mighty throne." The realm of glory
exclaimeth: "Would that my life could be sacrificed for thee, for He Who is
the Beloved of the All-Merciful hath established His sovereignty upon thee,
through the power of His Name that hath been promised unto all things,
whether of the past or of the future." This is the Day whereon every sweet
smelling thing hath derived its fragrance from the smell of My garment -- a
garment that hath shed its perfume upon the whole of creation. This is the
Day whereon the rushing waters of everlasting life have gushed out of the
Will of the All-Merciful. Haste ye, with your hearts and souls, and quaff
your fill, O Concourse of the realms above!
Say: He it is Who is the Manifestation of Him Who is the
Unknowable, the Invisible of the Invisibles, could ye but perceive it. He it is
Who hath laid bare before you the hidden and treasured Gem, were ye to
seek it. He it is Who is the one Beloved of all things, whether of the past or
of the future. Would that ye might set your hearts and hopes upon Him!
We have heard the voice of thy pleading, O Pen, and excuse thy
silence. What is it that hath so sorely bewildered thee?
The inebriation of Thy presence, O Well-Beloved of all worlds,
hath seized and possessed me.
Arise, and proclaim unto the entire creation the tidings that He
Who is the All-Merciful hath directed His steps towards the Ridván and
entered it. Guide, then, the people unto the garden of delight which God hath

made the Throne of His Paradise. We have chosen thee to be our most
mighty Trumpet, whose blast is to signalize the resurrection of all mankind.
Say: This is the Paradise on whose foliage the wine of utterance
hath imprinted the testimony: "He that was hidden from the eyes of men is
revealed, girded with sovereignty and power!" This is the Paradise, the
rustling of whose leaves proclaims: "O ye that inhabit the heavens and the
earth! There hath appeared what hath never previously appeared. He Who,
from everlasting, had concealed His Face from the sight of creation is now
come." From the whispering breeze that wafteth amidst its branches there
cometh the cry: "He Who is the sovereign Lord of all is made manifest. The
Kingdom is God's," while from its streaming waters can be heard the
murmur: "All eyes are gladdened, for He Whom none hath beheld, Whose
secret no one hath discovered, hath lifted the veil of glory, and uncovered the
countenance of Beauty."
Within this Paradise, and from the heights of its loftiest chambers,
the Maids of Heaven have cried out and shouted: "Rejoice, ye dwellers of the
realms above, for the fingers of Him Who is the Ancient of Days are
ringing, in the name of the All-Glorious, the Most Great Bell, in the
midmost heart of the heavens. The hands of bounty have borne round the cup
of everlasting life. Approach, and quaff your fill. Drink with healthy relish,
O ye that are the very incarnations of longing, ye who are the embodiments of
vehement desire!"
This is the Day whereon He Who is the Revealer of the names of
God hath stepped out of the Tabernacle of glory, and proclaimed unto all
who are in the heavens and all who are on the earth: "Put away the cups of
Paradise and all the life-giving waters they contain, for lo, the people of Baha
have entered the blissful abode of the Divine Presence, and quaffed the wine
of reunion, from the chalice of the beauty of their Lord, the All-Possessing,
the Most High."
Forget the world of creation, O Pen, and turn thou towards the face
of thy Lord, the Lord of all names. Adorn, then, the world with the
ornament of the favors of thy Lord, the King of everlasting days. For We
perceive the fragrance of the Day whereon He Who is the Desire of all
nations hath shed upon the kingdoms of the unseen and of the seen the
splendor of the light of His most excellent names, and enveloped them with
the radiance of the luminaries of His most gracious favors -- favors which
none can reckon except Him, Who is the omnipotent Protector of the entire
creation.
Look not upon the creatures of God except with the eye of
kindliness and of mercy, for Our loving providence hath pervaded all created

things, and Our grace encompassed the earth and the heavens. This is the
Day whereon the true servants of God partake of the life-giving waters of
reunion, the Day whereon those that are nigh unto Him are able to drink of
the soft-flowing river of immortality, and they who believe in His unity, the
wine of His Presence, through their recognition of Him Who is the Highest
and Last End of all, in Whom the Tongue of Majesty and Glory voiceth
the call: "The Kingdom is Mine. I, Myself, am, of Mine own right, its
Ruler."
Attract the hearts of men, through the call of Him, the one alone
Beloved. Say: This is the Voice of God, if ye do but hearken. This is the
Day Spring of the Revelation of God, did ye but know it. This is the
Dawning-Place of the Cause of God, were ye to recognize it. This is the
Source of the commandment of God, did ye but judge it fairly. This is the
manifest and hidden Secret; would that ye might perceive it. O peoples of the
world! Cast away, in My name that transcendeth all other names, the things
ye possess, and immerse yourselves in this Ocean in whose depths lay hidden
the pearls of wisdom and of utterance, an ocean that surgeth in My name,
the All-Merciful. Thus instructeth you He with Whom is the Mother
Book.
The Best-Beloved is come. In His right hand is the sealed Wine of
His name. Happy is the man that turneth unto Him, and drinketh his fill,
and exclaimeth: "Praise be to Thee, O Revealer of the signs of God!" By the
righteousness of the Almighty! Every hidden thing hath been manifested
through the power of truth. All the favors of God have been sent down, as a
token of His grace. The waters of everlasting life have, in their fullness, been
proffered unto men. Every single cup hath been borne round by the hand of
the Well-Beloved. Draw near, and tarry not, though it be for one short
moment.
Blessed are they that have soared on the wings of detachment and
attained the station which, as ordained by God, overshadoweth the entire
creation, whom neither the vain imaginations of the learned, nor the
multitude of the hosts of the earth have succeeded in deflecting from His
Cause. Who is there among you, O people, who will renounce the world, and
draw nigh unto God, the Lord of all names? Where is he to be found who,
through the power of My name that transcendeth all created things, will cast
away the things that men possess, and cling, with all his might, to the things
which God, the Knower of the unseen and of the seen, hath bidden him
observe? Thus hath His bounty been sent down unto men, His testimony
fulfilled, and His proof shone forth above the Horizon of mercy. Rich is the
prize that shall be won by him who hath believed and exclaimed: "Lauded

art Thou, O Beloved of all worlds! Magnified be Thy name, O Thou the
Desire of every understanding heart!"
Rejoice with exceeding gladness, O people of Baha, as ye call to
remembrance the Day of supreme felicity, the Day whereon the Tongue of the
Ancient of Days hath spoken, as He departed from His House, proceeding
to the Spot from which He shed upon the whole of creation the splendors of
His name, the All-Merciful. God is Our witness. Were We to reveal the
hidden secrets of that Day, all they that dwell on earth and in the heavens
would swoon away and die, except such as will be preserved by God, the
Almighty, the All-Knowing, the All-Wise.
Such is the inebriating effect of the words of God upon Him Who
is the Revealer of His undoubted proofs, that His Pen can move no longer.
With these words He concludeth His Tablet: "No God is there but Me, the
Most Exalted, the Most Powerful, the Most Excellent, the All-
Knowing.”210

Whoso layeth claim to a Revelation direct from God, ere the
expiration of a full thousand years, such a man is assuredly a lying
impostor. We pray God that He may graciously assist him to retract and
repudiate such claim. Should he repent, God will, no doubt, forgive him. If,
however, he persisteth in his error, God will, assuredly, send down one who
will deal mercilessly with him. Terrible, indeed, is God in punishing!
Whosoever interpreteth this verse otherwise than its obvious meaning is
deprived of the Spirit of God and of His mercy which encompasseth all
created things. Fear God, and follow not your idle fancies. Nay, rather,
follow the bidding of your Lord, the Almighty, the All-Wise. Erelong shall
clamorous voices be raised in most lands. Shun them, O My people, and
follow not the iniquitous and evil-hearted. This is that of which We gave
you forewarning when We were dwelling in Iraq, then later while in the
Land of Mystery, and now from this Resplendent Spot.211

O Dhabih! The Tongue of Grandeur saith: By Myself that
speaketh the truth! In this most mighty Revelation all the Dispensations of
the past have attained their highest and final consummation. Whoso layeth
claim to a Revelation after Him, such a man is assuredly a lying impostor.
We pray God that He may graciously assist him to retract and repudiate
such claim. Should he repent, God will no doubt forgive him. If, however, he
persisteth in his error, God will assuredly send down one who will deal
mercilessly with him. He, verily, is the Almighty, the Most Powerful.212

O present hour! Rejoice thou by virtue of this Hour which hath
struck within thee through the power of God, and appreciate this eternal,
this imperishable and celestial food which streameth down from the clouds of
holiness from behind veils of light and descendeth from the heaven of glory
upon Him Who beareth the Name of God.
O present day! Shed thou illumination upon all created things
through the advent of this radiant, this glorious Day which hath been
manifested unto all the world from the horizon of ‘Iráq.213

JOURNEY FROM BAGHDÁD TO CONSTANTINOPLE
(May 3-August 16, 1863)

"O My companions, I entrust to your keeping this city of Baghdád,
in the state ye now behold it, when from the eyes of friends and strangers
alike, crowding its housetops, its streets and markets, tears like the rain of
spring are flowing down, and I depart. With you it now rests to watch lest
your deeds and conduct dim the flame of love that gloweth within the breasts
of its inhabitants."214

"It will shine resplendently within another globe, as predestined by
Him who is the Omnipotent, the Ancient of Days. ...That the Spirit should
depart out of the body of ‘Iráq is indeed a wondrous sign unto all who are in
heaven and all who are on earth. Erelong will ye behold this Divine Youth
riding upon the steed of victory. Then will the hearts of the envious be seized
with trembling."215
O King! We were in ‘Iráq, when the hour of parting arrived. At
the bidding of the King of Islam (Sultán of Turkey) We set Our steps in his
direction. Upon Our arrival, there befell Us at the hands of the malicious
that which the books of the world can never adequately recount. Thereupon
the inmates of Paradise, and they that dwell within the retreats of holiness,
lamented; and yet the people are wrapped in a thick veil!216

This Wronged One proceeded, at the request of the Ministers of the
Ottoman Government to their capital. When We arrived in Mosul, We
found that Mírzá Yahyá had left before Us for that city, and was awaiting
Us there. Briefly, the books and writings were left in Baghdád, while he
himself proceeded to Constantinople and joined these servants. God beareth
now witness unto the things which have touched this Wronged One, for after
We had so arduously striven, he (Mírzá Yahyá) abandoned the writings
and joined the exiles. This Wronged One was, for a long period,

overwhelmed by infinite sorrows until such time when, in pursuance of
measures of which none but the one true God is aware, We despatched the
writings unto another place and another country, owing to the fact that in
Iraq all documents must every month be carefully examined, lest they rot and
perish. God, however, preserved them and sent them unto a place which He
had previously ordained. He, verily, is the Protector, the Succorer.
Wherever this Wronged One went Mírzá Yahyá followed Him.
Thou art thyself a witness and well knowest that whatever hath been said is
the truth. The Siyyid of Isfáhán, however, surreptitiously duped him. They
committed that which caused the greatest consternation. Would that thou
wouldst inquire from the officials of the government concerning the conduct of
Mírzá Yahyá in that land. Aside from all this, I adjure thee by God, the
One, the Incomparable, the Lord of Strength, the Most Powerful, to
carefully look into the communications addressed in his name to the Primal
Point, that thou mayest behold the evidences of Him Who is the Truth as
clear as the sun. Likewise, there proceeded from the words of the Point of the
Bayán -- may the souls of all else but Him be sacrificed for His sake -- that
which no veil can obscure, and which neither the veils of glory nor the veils
interposed by such as have gone astray can hide. The veils have, verily, been
rent asunder by the finger of the will of thy Lord, the Strong, the All-
Subduing, the All-Powerful. Yea, desperate is the state of such as have
calumniated Me and envied Me. Not long ago it was stated that thou hadst
ascribed the authorship of the Kitáb-i-Íqán and of other Tablets unto others.
I swear by God! This is a grievous injustice. Others are incapable of
apprehending their meaning, how much more of revealing them!217

IN CONSTANTINOPLE
(August 16-December 1863)

His Excellency, the late Mírzá Husayn Khán, Mushíru'd-
Dawlih, -- may God forgive him -- hath known this Wronged One, and he,
no doubt, must have given to the Authorities a circumstantial account of the
arrival of this Wronged One at the Sublime Porte, and of the things which
He said and did. On the day of Our arrival the Government Official, whose
duty it was to receive and entertain official visitors, met Us and escorted Us
to the place he had been bidden to take Us. In truth, the Government
showed these wronged ones the utmost kindness and consideration. The
following day Prince Shuja'u'd-Dawlih, accompanied by Mírzá Safá, acting
as the representatives of the late Mushíru'd-Dawlih, the Minister (accredited
to the Imperial Court) came to visit Us. Others, among whom were several

Ministers of the Imperial Government, and including the late Kamál Páshá,
likewise called on Us. Wholly reliant on God, and without any reference to
any need He might have had, or to any other matter, this Wronged One
sojourned for a period of four months in that city. His actions were known
and evident unto all, and none can deny them except such as hate Him, and
speak not the truth. He that hath recognized God, recognizeth none other
but Him. We have never liked, nor like We, to make mention of such
things.
Whenever high dignitaries of Persia came to that city
(Constantinople) they would exert themselves to the utmost soliciting at every
door such allowances and gifts as they might obtain. This Wronged One,
however, if He hath done nothing that would redound to the glory of Persia,
hath at least acted in a manner that could in no wise disgrace it. That which
was done by his late Excellency (Mushíru'd-Dawlih) -- may God exalt his
station -- was not actuated by his friendship towards this Wronged One, but
rather was prompted by his own sagacious judgment, and by his desire to
accomplish the service he secretly contemplated rendering his Government. I
testify that he was so faithful in his service to his Government that dishonesty
played no part, and was held in contempt, in the domain of his activities. It
was he who was responsible for the arrival of these wronged ones in the Most
Great Prison (‘Akká). As he was faithful, however, in the discharge of his
duty, he deserveth Our commendation. This Wronged One hath, at all
times, aimed and striven to exalt and advance the interests of both the
government and the people, not to elevate His own station. A number of men
have, now, gathered others about them, and have arisen to dishonor this
Wronged One. He, nevertheless, beseecheth God -- hallowed and glorified be
He -- to aid them to return unto Him, and assist them to compensate for
that which escaped them, and repent before the door of His bounty. He,
verily, is the Forgiving, the Merciful.218

Call Thou to remembrance Thine arrival in the City
(Constantinople), how the Ministers of the Sultán thought Thee to be
unacquainted with their laws and regulations, and believed Thee to be one of
the ignorant. Say: Yes, by My Lord! I am ignorant of all things except what
God hath, through His bountiful favor, been pleased to teach Me. To this
We assuredly testify, and unhesitatingly confess it.
Say: If the laws and regulations to which ye cleave be of your own
making, We will, in no wise, follow them. Thus have I been instructed by
Him Who is the All-Wise, the All-Informed. Such hath been My way in
the past, and such will it remain in the future, through the power of God

and His might. This, indeed, is the true and right way. If they be ordained
by God, bring forth, then, your proofs, if ye be of them that speak the truth.
Say: We have written down in a Book which leaveth not unrecorded the
work of any man, however insignificant, all that they have imputed to Thee,
and all that they have done unto Thee.
Say: It behoveth you, O Ministers of State, to keep the precepts of
God, and to forsake your own laws and regulations, and to be of them who
are guided aright. Better is this for you than all ye possess, did ye but know
it. If ye transgress the commandment of God, not one jot or one tittle of all
your works shall be acceptable in His sight. Ye shall, erelong, discover the
consequences of that which ye shall have done in this vain life, and shall be
repaid for them. This, verily, is the truth, the undoubted truth.
How great the number of those who, in bygone ages, have committed
the things ye have committed, and who, though superior to you in rank,
have, in the end, returned unto dust, and been consigned to their inevitable
doom! Would that ye might ponder the Cause of God in your hearts! Ye
shall follow in their wake, and shall be made to enter a habitation wherein
none shall be found to befriend or help you. Ye shall, of a truth, be asked of
your doings, shall be called to account for your failure in duty with regard to
the Cause of God, and for having disdainfully rejected His loved ones who,
with manifest sincerity, have come unto you.
It is ye who have taken counsel together regarding them, ye that
have preferred to follow the promptings of your own desires, and forsaken the
commandment of God, the Help in Peril, the Almighty.
Say: What! Cleave ye to your own devices, and cast behind your
backs the precepts of God? Ye, indeed, have wronged your own selves and
others. Would that ye could perceive it! Say: If your rules and principles be
founded on justice, why is it, then, that ye follow those which accord with
your corrupt inclinations and reject such as conflict with your desires? By
what right claim ye, then, to judge fairly between men? Are your rules and
principles such as to justify your persecution of Him Who, at your bidding,
hath presented Himself before you, your rejection of Him, and your infliction
on Him every day of grievous injury? Hath He ever, though it be for one
short moment, disobeyed you? All the inhabitants of Iraq, and beyond them
every discerning observer, will bear witness to the truth of My words.
Be fair in your judgment, O ye Ministers of State! What is it that
We have committed that could justify Our banishment? What is the offense
that hath warranted Our expulsion? It is We Who have sought you, and
yet, behold how ye refused to receive Us! By God! This is a sore injustice that

ye have perpetrated -- an injustice with which no earthly injustice can
measure. To this the Almighty is Himself a witness...219
Narrate, O Servant, the things Thou didst behold at the time of
Thine arrival in the City, that Thy testimony may endure amongst men, and
serve as a warning unto them that believe. We found, upon Our arrival in
the City, its governors and elders as children gathered about and disporting
themselves with clay. We perceived no one sufficiently mature to acquire from
Us the truths which God hath taught Us, nor ripe for Our wondrous words
of wisdom. Our inner eye wept sore over them, and over their transgressions
and their total disregard of the thing for which they were created. This is
what We observed in that City, and which We have chosen to note down in
Our Book, that it may serve as a warning unto them, and unto the rest of
mankind.220

Know, then, that We came unto thy city at thine own behest, and
entered therein with conspicuous honour.221

Later this Servant was summoned to Constantinople, whither We
arrived accompanied by a poor band of exiles. At no time thereafter did We
seek to meet with anyone, as We had no request to make and no aim in
view but to demonstrate unto all that this Servant had no mischief in mind
and had never associated with the sowers of sedition. By Him Who hath
caused the tongues of all beings to speak forth His praise! While certain
considerations rendered it difficult to make application to any quarter, such
steps were perforce taken to protect certain souls. My Lord, verily, knoweth
what is in Me, and He beareth witness unto the truth of what I say.222

O Shaykh! We have time and again stated that for a number of
years We have extended Our aid unto His Majesty the Sháh. For years no
untoward incident hath occurred in Persia. The reins of the stirrers of
sedition among various sects were held firmly in the grasp of power. None
hath transgressed his limits. By God! This people have never been, nor are
they now, inclined to mischief. Their hearts are illumined with the light of the
fear of God, and adorned with the adornment of His love. Their concern
hath ever been and now is for the betterment of the world. Their purpose is to
obliterate differences, and quench the flame of hatred and enmity, so that the
whole earth may come to be viewed as one country.
On the other hand, the officials of the Persian Embassy in the
Great City (Constantinople) are energetically and assiduously seeking to
exterminate these wronged ones. They desire one thing, and God desireth

another. Consider now what hath befallen the trusted ones of God in every
land. At one time they have been accused of theft and larceny; at another
they have been calumniated in a manner without parallel in this world.
Answer thou fairly. What could be the results and consequences, in foreign
countries, of the accusation of theft brought by the Persian Embassy against
its own subjects? If this Wronged One was ashamed, it was not because of
the humiliation it brought this servant, but rather because of the shame of its
becoming known to the Ambassadors of foreign countries how incompetent
and lacking in understanding are several eminent officials of the Persian
Embassy. "Flingest thou thy calumnies into the face of Them Whom the one
true God hath made the Trustees of the treasures of His seventh sphere?"
Briefly, instead of seeking, as they should, through Him Who occupieth this
sublime station, to attain unto the most exalted ranks, and to obtain His
advice, they have exerted themselves and are striving their utmost to put out
His light. However, according to what hath been reported, His Excellency
the Ambassador Mu'ínu'l-Mulk, Mírzá Muhsín Khán -- may God assist
him -- was, at that time, absent from Constantinople. Such things have
happened because it was believed that His Majesty the Sháh of Persia --
may the All-Merciful assist him -- was angry with them that have attained
and revolve round the Sanctuary of Wisdom. God well knoweth and
testifieth that this Wronged One hath, at all times, been cleaving fast unto
whatever would be conducive to the glory of both the government and the
people. God, verily, is sufficient Witness.
Describing the people of Bahá, the Most Sublime Pen hath sent
down these words: "These, verily, are men who if they come to cities of pure
gold will consider them not; and if they meet the fairest and most comely of
women will turn aside." Thus hath it been sent down by the Most Sublime
Pen for the people of Bahá, on the part of Him Who is the Counsellor, the
Omniscient. In the concluding passages of the Tablet to His Majesty the
Emperor of Paris (Napoleon III) these exalted words have been revealed:
"Exultest thou over the treasures thou dost possess, knowing they shall
perish? Rejoicest thou in that thou rulest a span of earth, when the whole
world, in the estimation of the people of Bahá, is worth as much as the black
in the eye of a dead ant? Abandon it unto such as have set their affections
upon it, and turn thou unto Him Who is the Desire of the world."
God alone -- exalted be His glory -- is cognizant of the things
which befell this Wronged One. Every day bringeth a fresh report of stories
current against Us at the Embassy in Constantinople. Gracious God! The
sole aim of their machinations is to bring about the extermination of this
servant. They are, however, oblivious of the fact that abasement in the path

of God is My true glory. In the newspapers the following hath been recorded:
"Touching the fraudulent dealings of some of the exiles of 'Akká, and the
excesses committed by them against several people, etc...." Unto them who
are the exponents of justice and the daysprings of equity the intention of the
writer is evident and his purpose clear. Briefly, he arose and inflicted upon
Me divers tribulations, and treated Me with injustice and cruelty. By God!
This Wronged One would not barter this place of exile for the Most
Sublime Habitation. In the estimation of men of insight whatsoever befalleth
in the path of God is manifest glory and a supreme attainment. Already We
have said: "Glory to Thee, O my God! But for the tribulations which are
sustained in Thy path, how could Thy true lovers be recognized; and were it
not for the trials which are borne for love of Thee, how could the station of
such as yearn for Thee be revealed?"
Such abasement hath been inflicted that each day they spread fresh
calumnies. This Wronged One, however, cleaveth to seemly patience. Would
that His Majesty the Sháh of Persia would ask for a report of the things
which befell Us in Constantinople, that he might become fully acquainted
with the true facts. O Sháh! I adjure thee by thy Lord, the God of Mercy, to
look into this matter with the eye of fairness. Is there to be found a just man
who will judge in this day according to that which God hath sent down in
His Book? Where is the fair-minded person who will equitably consider
what hath been perpetrated against Us without any clear token or proof?
O Shaykh! Ponder the behavior of men. The inmates of the cities of
knowledge and wisdom are sore perplexed asking themselves why it is that
the Shi'ih sect, which regarded itself as the most learned, the most righteous,
and the most pious of all the peoples of the world, hath turned aside in the
Day of His Revelation, and hath shown a cruelty such as hath never been
experienced. It is incumbent upon thee to reflect a while. From the inception
of this sect until the present day how great hath been the number of the
divines that have appeared, none of whom became cognizant of the nature of
this Revelation. What could have been the cause of this waywardness? Were
We to mention it, their limbs would cleave asunder. It is necessary for them
to meditate, to meditate for a thousand thousand years, that haply they may
attain unto a sprinkling from the ocean of knowledge, and discover the things
whereof they are oblivious in this day.
I was walking in the Land of Tá (Tihrán) -- the dayspring of the
signs of thy Lord -- when lo, I heard the lamentation of the pulpits and the
voice of their supplication unto God, blessed and glorified be He. They cried
out and said: "O God of the world and Lord of the nations! Thou beholdest
our state and the things which have befallen us by reason of the cruelty of

Thy servants. Thou hast created us and revealed us for Thy glorification and
praise. Thou dost now hear what the wayward proclaim upon us in Thy
days. By Thy might! Our souls are melted and our limbs are trembling.
Alas, alas! Would that we had never been created and revealed by Thee!"223

One day, while in Constantinople, Kamál Páshá visited this
Wronged One. Our conversation turned upon topics profitable unto man.
He said that he had learned several languages. In reply We observed: "You
have wasted your life. It beseemeth you and the other officials of the
Government to convene a gathering and choose one of the divers languages,
and likewise one of the existing scripts, or else to create a new language and
a new script to be taught children in schools throughout the world. They
would, in this way, be acquiring only two languages, one their own native
tongue, the other the language in which all the peoples of the world would
converse. Were men to take fast hold on that which hath been mentioned, the
whole earth would come to be regarded as one country, and the people would
be relieved and freed from the necessity of acquiring and teaching different
languages." When in Our presence, he acquiesced, and even evinced great joy
and complete satisfaction. We then told him to lay this matter before the
officials and ministers of the Government, in order that it might be put into
effect throughout the different countries. However, although he often returned
to see Us after this, he never again referred to this subject, although that
which had been suggested is conducive to the concord and the unity of the
peoples of the world.224

Whenever high dignitaries of Persia came to that city
(Constantinople) they would exert themselves to the utmost soliciting at every
door such allowances and gifts as they might obtain. This Wronged One,
however, if He hath done nothing that would redound to the glory of Persia,
hath at least acted in a manner that could in no wise disgrace it. That which
was done by his late Excellency (Mushíru'd-Dawlih) -- may God exalt his
station -- was not actuated by his friendship towards this Wronged One, but
rather was prompted by his own sagacious judgment, and by his desire to
accomplish the service he secretly contemplated rendering his Government. I
testify that he was so faithful in his service to his Government that dishonesty
played no part, and was held in contempt, in the domain of his activities. It
was he who was responsible for the arrival of these wronged ones in the Most
Great Prison (‘Akká). As he was faithful, however, in the discharge of his
duty, he deserveth Our commendation. This Wronged One hath, at all
times, aimed and striven to exalt and advance the interests of both the

government and the people, not to elevate His own station. A number of men
have, now, gathered others about them, and have arisen to dishonor this
Wronged One. He, nevertheless, beseecheth God -- hallowed and glorified be
He -- to aid them to return unto Him, and assist them to compensate for
that which escaped them, and repent before the door of His bounty. He,
verily, is the Forgiving, the Merciful.225

Would that His Majesty the Sháh of Persia -- may God
perpetuate his sovereignty -- would inquire from the Consuls of the honored
Persian Government who have been in this country, that he might become
acquainted with the activities and behavior of this Wronged One. Briefly,
they have incited a great many such as Akhtar and others, and are busying
themselves in spreading calumnies. It is clear and evident that they will
surround with their swords of hatred and their shafts of enmity the one
whom they know to be an outcast among men and to have been banished
from one country to another. This is not the first time that such iniquity hath
been perpetrated, nor the first goblet that hath been dashed to the ground,
nor the first veil that hath been rent in twain in the path of God, the Lord
of the worlds. This Wronged One, however, remained calm and silent in the
Most Great Prison, busying Himself with His own affairs, and completely
detached from all else but God. Iniquity waxed so grievous that the pens of
the world are powerless to record it.
In this connection it is necessary to mention the following occurrence,
that haply men may take fast hold of the cord of justice and truthfulness.
Hájí Shaykh Muhammad ‘Alí -- upon him be the glory of God, the Ever-
Abiding -- was a merchant of high repute, well-known unto most of the
inhabitants of the Great City (Constantinople). Not long ago, when the
Persian Embassy in Constantinople was secretly engaged in stirring up
mischief, it was noticed that this believing and sincere soul was greatly
distressed. Finally, one night he threw himself into the sea, but was rescued
by some passers-by who chanced to come upon him at that moment. His act
was widely commented upon and given varied interpretations by different
people. Following this, one night he repaired to a mosque, and, as reported
by the guardian of that place, kept vigil the whole night, and was occupied
until the morning in offering, ardently and with tearful eyes, his prayers and
supplications. Upon hearing him suddenly cease his devotions, the guardian
went to him, and found that he had already surrendered his soul. An empty
bottle was found by his side, indicating that he had poisoned himself. Briefly,
the guardian, while greatly astonished, broke the news to the people. It was
found out that he had left two testaments. In the first he recognized and

confessed the unity of God, that His Exalted Being had neither peer nor
equal, and that His Essence was exalted above all praise, all glorification
and description. He also testified to the Revelation of the Prophets and the
holy ones, and recognized what had been written down in the Books of God,
the Lord of all men. On another page, in which he had set down a prayer,
he wrote these words in conclusion: "This servant and the loved ones of God
are perplexed. On the one hand the Pen of the Most High hath forbidden all
men to engage in sedition, contention or conflict, and on the other that same
Pen hath sent down these most sublime words: 'Should anyone, in the
presence of the Manifestation, discover an evil intention on the part of any
soul, he must not oppose him, but must leave him to God.' Considering that
on the one hand this binding command is clear and firmly established, and
that on the other calumnies, beyond human strength to bear or endure, have
been uttered, this servant hath chosen to commit this most grievous sin. I
turn suppliantly unto the ocean of God's bounty and the heaven of Divine
mercy, and hope that He will blot out with the pen of His grace and
bounteousness the misdeeds of this servant. Though my transgressions be
manifold, and unnumbered my evildoings, yet do I cleave tenaciously to the
cord of His bounty, and cling unto the hem of His generosity. God is
witness, and they that are nigh unto His Threshold know full well, that this
servant could not bear to hear the tales related by the perfidious. I, therefore,
have committed this act. If He chastise me, He verily is to be praised for
what He doeth; and if He forgive me, His behest shall be obeyed."226

Several times calamities have overtaken you, and yet ye failed
utterly to take heed. One of them was the conflagration which devoured most
of the City with the flames of justice, and concerning which many poems were
written, stating that no such fire had ever been witnessed. And yet, ye waxed
more heedless. Plague, likewise, broke out, and ye still failed to give heed! Be
expectant, however, for the wrath of God is ready to overtake you. Erelong
will ye behold that which hath been sent down from the Pen of My
command.227

IN THE COURT OF THE SULTÁN

O Shaykh! We had seized the reins of authority by the power of
God and His Divine might, as He alone can seize, Who is the Mighty, the
Strong. None had the power to stir up mischief or sedition. Now, however,
as they have failed to appreciate this loving-kindness and these bounties, they
have been, and will be, afflicted with the retribution which their acts must

entail. The State officials, considering the secret progress of the Extended
Cord have, from every direction, incited and aided Mine adverSaríes. In the
Great City (Constantinople) they have roused a considerable number of
people to oppose this Wronged One. Things have come to such a pass that
the officials in that city have acted in a manner which hath brought shame to
both the government and the people. A distinguished siyyid, whose wellknown integrity, acceptable conduct, and commercial reputation, were
recognized by the majority of fair-minded men, and who was regarded by all
as a highly honored merchant, once visited Beirut. In view of his friendship
for this Wronged One they telegraphed the Persian Dragoman informing
him that this siyyid, assisted by his servant, had stolen a sum of money and
other things and gone to 'Akká. Their design in this matter was to dishonor
this Wronged One. And yet, far be it from the people of this country to
allow themselves to be deflected, by these unseemly tales, from the straight
path of uprightness and truth. Briefly, they have assaulted Me from every
side, and are reinforcing Mine adversaries. This Wronged One, however,
beseecheth the one true God to graciously assist every one in that which
beseemeth these days. Day and night I fix My gaze on these perspicuous
words, and recite: "O God, my God! I beseech Thee by the sun of Thy grace,
and the sea of Thy knowledge, and the heaven of Thy justice, to aid them
that have denied Thee to confess, and such as have turned aside from Thee to
return, and those who have calumniated Thee to be just and fair-minded.
Assist them, O my Lord, to return unto Thee, and to repent before the door
of Thy grace. Powerful art Thou to do what Thou willest, and in Thy grasp
are the reins of all that is in the heavens and all that is on earth. Praise be
unto God, the Lord of the worlds."228

God alone -- exalted be His glory -- is cognizant of the things
which befell this Wronged One. Every day bringeth a fresh report of stories
current against Us at the Embassy in Constantinople. Gracious God! The
sole aim of their machinations is to bring about the extermination of this
servant. They are, however, oblivious of the fact that abasement in the path
of God is My true glory. In the newspapers the following hath been recorded:
"Touching the fraudulent dealings of some of the exiles of 'Akká, and the
excesses committed by them against several people, etc...." Unto them who
are the exponents of justice and the daysprings of equity the intention of the
writer is evident and his purpose clear. Briefly, he arose and inflicted upon
Me divers tribulations, and treated Me with injustice and cruelty. By God!
This Wronged One would not barter this place of exile for the Most
Sublime Habitation. In the estimation of men of insight whatsoever befalleth

in the path of God is manifest glory and a supreme attainment. Already We
have said: "Glory to Thee, O my God! But for the tribulations which are
sustained in Thy path, how could Thy true lovers be recognized; and were it
not for the trials which are borne for love of Thee, how could the station of
such as yearn for Thee be revealed?"
Such abasement hath been inflicted that each day they spread fresh
calumnies. This Wronged One, however, cleaveth to seemly patience. Would
that His Majesty the Sháh of Persia would ask for a report of the things
which befell Us in Constantinople, that he might become fully acquainted
with the true facts. O Sháh! I adjure thee by thy Lord, the God of Mercy, to
look into this matter with the eye of fairness. Is there to be found a just man
who will judge in this day according to that which God hath sent down in
His Book? Where is the fair-minded person who will equitably consider
what hath been perpetrated against Us without any clear token or proof?229

JOURNEY FROM CONSTANTINOPLE TO
ADRIANOPLE (December ?-12, 1863)

Know, then, that We came unto thy city at thine own behest, and
entered therein with conspicuous honour. They expelled Us, however, from
thy city with an abasement with which no abasement on earth can compare,
if thou be of them that are well-informed. They made Us journey until We
reached the place230 which none entereth except such as have rebelled against
the authority of the sovereign, and as are numbered with the transgressors.
All this, notwithstanding that We had never disobeyed thee, though it be for
a single moment, for when We heard thy bidding We observed it and
submitted to thy will. In dealing with Us, however, thy ministers neither
honoured the standards of God and His commandments, nor heeded that
which hath been revealed to the Prophets and Messengers. They showed Us
no mercy and committed against Us that which no one among the faithful
hath ever wrought against his fellow, nor any believer inflicted upon an
infidel. God knoweth and is a witness unto the truth of Our words.
When they expelled Us from thy city, they placed Us in such
conveyances as the people use to carry baggage and the like. Such was the
treatment We received at their hands, shouldst thou wish to know the truth.
Thus were We sent away, and thus were We brought to the city which they
regard as the abode of rebels. Upon our arrival, We could find no house in
which to dwell, and perforce resided in a place where none would enter save
the most indigent stranger. There We lodged for a time, after which, suffering
increasingly from the confined space, We sought and rented houses which by

reason of the extreme cold had been vacated by their occupants. Thus in the
depth of winter we were constrained to make our abode in houses wherein
none dwell except in the heat of summer. Neither My family, nor those who
accompanied Me, had the necessary raiment to protect them from the cold in
that freezing weather.
Would that thy ministers had dealt with Us according to the
principles they uphold amongst themselves! For, by God, they dealt with Us
neither in accordance with the commandments of God, nor with the practices
they uphold, nor with the standards current amongst men, nor even with the
manner in which the destitute of the earth receive a wayfarer. Such is the
account of what We suffered at their hands, and which We have related unto
thee in a language of truthfulness and sincerity.
All this befell Me, though I had come unto them at their own
behest and did not oppose their authority, which deriveth from thine own.
Thus did We accept and observe their bidding. They, however, appear to
have forgotten that which God hath commanded. He saith, and His Word
is the truth: "Act with humility towards the believers." Methinks that their
only concern was their own comfort and repose, and that their ears were deaf
to the sighs of the poor and the cries of the oppressed. They seem to imagine
that they have been created from pure light, while others have been fashioned
out of dust. How wretched are their imaginings! We have all been created
from a sorry germ.231

Beware lest ye act as did the King of Islám232 when We came unto
him at his bidding. His ministers pronounced judgement against Us with
such injustice that all creation lamented and the hearts of those who are nigh
unto God were consumed. The winds of self and passion move them as they
will, and We found them all bereft of constancy. They are, indeed, of those
that are far astray.233

What did it profit thee, and such as are like thee, to slay, year after
year, so many of the oppressed, and to inflict upon them manifold afflictions,
when they have increased a hundredfold, and ye find yourselves in complete
bewilderment, knowing not how to relieve your minds of this oppressive
thought. ...His Cause transcends any and every plan ye devise. Know this
much: Were all the governments on earth to unite and take My life and the
lives of all who bear this Name, this Divine Fire would never be quenched.
His Cause will rather encompass all the kings of the earth, nay all that hath
been created from water and clay.... Whatever may yet befall Us, great shall
be our gain, and manifest the loss wherewith they shall be afflicted.234

O people of Constantinople! Lo, from your midst We hear the
baleful hooting of the owl. Hath the drunkenness of passion laid hold upon
you, or is it that ye are sunk in heedlessness? O Spot that art situate on the
shores of the two seas! The throne of tyranny hath,verily, been established
upon thee, and the flame of hatred hath been kindled within thy bosom, in
such wise that the Concourse on high and they who circle around the
Exalted Throne have wailed and lamented. We behold in thee the foolish
ruling over the wise, and darkness vaunting itself against the light. Thou art
indeed filled with manifest pride. Hath thine outward splendour made thee
vainglorious? By Him Who is the Lord of mankind! It shall soon perish,
and thy daughters and thy widows and all the kindreds that
dwell within thee shall lament. Thus informeth thee the All-Knowing, the
All-Wise.235

IN ADRIANOPLE
(December 12, 1863-August 12, 1868)

The cruelties inflicted by My oppressors have bowed Me down, and
turned My hair white. Shouldst thou present thyself before My throne, thou
wouldst fail to recognize the Ancient Beauty, for the freshness of His
countenance is altered, and its brightness hath faded, by reason of the
oppression of the infidels.236

Say: Verily the poison from them who have joined partners with
God hath indeed penetrated the Most Holy Fingers and hath hindered them
from writing.237

O Muhammad! He Who is the Spirit hath, verily, issued from
His habitation, and with Him have come forth the souls of God's chosen
ones and the realities of His Messengers. Behold, then, the dwellers of the
realms on high above Mine head, and all the testimonies of the Prophets in
My grasp. Say: Were all the divines, all the wise men, all the kings and
rulers on earth to gather together, I, in very truth, would confront them, and
would proclaim the verses of God, the Sovereign, the Almighty, the All-
Wise. I am He Who feareth no one, though all who are in heaven and all
who are on earth rise up against me.... This is Mine hand which God hath
turned white for all the worlds to behold. This is My staff; were We to cast
it down, it would, of a truth, swallow up all created things.238

Such are the outpourings ... from the clouds of Divine Bounty that
within the space of an hour the equivalent of a thousand verses hath been
revealed...So great is the grace vouchsafed in this day that in a single day and
night, were an amanuensis capable of accomplishing it to be found, the
equivalent of the Persian Bayán would be sent down from the heaven of
Divine holiness...I swear by God! In those days the equivalent of all that
hath been sent down aforetime unto the Prophets hath been revealed...That
which hath already been revealed in this land (Adrianople), secretaries are
incapable of transcribing. It has, therefore, remained for the most part
untranscribed.239

Regarding inheritance, that which the Primal Point hath ordained -
- may the souls of all else but Him be offered up for His sake -- is well
pleasing. The existing heirs should receive their allotted shares of the
inheritance, while a statement of the remainder must be submitted to the
Court of the Most High. In His hand is the source of authority; He
ordaineth as He pleaseth. In this regard, a law was revealed in the Land of
Mystery, temporarily awarding the missing heirs' inheritance to the existing
heirs until such time as the House of Justice shall be established, when the
decree concerning this will be promulgated. The inheritance, however, of those
who emigrated in the same year as the Ancient Beauty, hath been awarded
to their heirs, and this is a bounty of God bestowed upon them.240

Would that thy ministers had dealt with Us according to the
principles they uphold amongst themselves! For, by God, they dealt with Us
neither in accordance with the commandments of God, nor with the practices
they uphold, nor with the standards current amongst men, nor even with the
manner in which the destitute of the earth receive a wayfarer. Such is the
account of what We suffered at their hands, and which We have related unto
thee in a language of truthfulness and sincerity.
All this befell Me, though I had come unto them at their own
behest and did not oppose their authority, which deriveth from thine own.
Thus did We accept and observe their bidding. They, however, appear to
have forgotten that which God hath commanded. He saith, and His Word
is the truth: "Act with humility towards the believers." Methinks that their
only concern was their own comfort and repose, and that their ears were deaf
to the sighs of the poor and the cries of the oppressed. They seem to imagine
that they have been created from pure light, while others have been fashioned
out of dust. How wretched are their imaginings! We have all been created
from a sorry germ.

I swear by God, O King! It is not My wish to make My plaint to
thee against them that persecute Me. I only plead My grief and My sorrow to
God, Who hath created Me and them, Who well knoweth our state and
Who watcheth over all things. My wish is to warn them of the consequences
of their actions, if perchance they might desist from treating others as they
have treated Me, and be of them that heed My warning.
The tribulations that have touched Us, the destitution from which
We suffer, the various troubles with which We are encompassed, shall all
pass away, as shall pass away the pleasures in which they delight and the
affluence they enjoy. This is the truth which no man on earth can reject. The
days in which We have been compelled to dwell in the dust will soon be
ended, as will the days in which they occupied the seats of honour. God shall,
assuredly, judge with truth between Us and them, and He, verily, is the best
of judges.
We render thanks unto God for whatsoever hath befallen Us, and
We patiently endure the things He hath ordained in the past or will ordain
in the future. In Him have I placed My trust; and into His hands have I
committed My Cause. He will, certainly, repay all them that endure with
patience and put their confidence in Him. His is the creation and its empire.
He exalteth whom He will, and whom He will He doth abase. He shall not
be asked of His doings. He, verily, is the All-Glorious, the Almighty.
Let thine ear be attentive, O King, to the words We have addressed
to thee. Let the oppressor desist from his tyranny, and cut off the perpetrators
of injustice from among them that profess thy faith. By the righteousness of
God! The tribulations We have sustained are such that any pen that
recounteth them cannot but be overwhelmed with anguish. No one of them
that truly believe and uphold the unity of God can bear the burden of their
recital. So great have been Our sufferings that even the eyes of Our enemies
have wept over Us, and beyond them those of every discerning person. And to
all these trials have We been subjected, in spite of Our action in approaching
thee, and in bidding the people to enter beneath thy shadow, that thou
mightest be a stronghold unto them that believe in and uphold the unity of
God.241

After the arrival of this Servant in this, the city of Adrianople,
some of the people of ‘Iráq and elsewhere inquired about the meaning of the
term "rendering assistance unto God" which hath been mentioned in the
Holy Scriptures. Several answers were sent out in reply, one of which is set
forth in these pages, that it may be clearly demonstrated in the court of thy
presence that this Servant hath had no end in view but to promote the

betterment and well-being of the world. And if certain of the divine favours
which, undeserving as I may be, God hath pleased to bestow upon Me be not
plain and manifest, this much at least will be clear and apparent, that He,
in His surpassing mercy and infinite grace, hath not deprived Mine heart of
the ornament of reason.242

Erelong shall the exponents of wealth and power banish Us from
the land of Adrianople to the city of 'Akká. According to what they say, it
is the most desolate of the cities of the world, the most unsightly of them in
appearance, the most detestable in climate, and the foulest in water. It is as
though it were the metropolis of the owl, within whose precincts naught can
be heard save the echo of its cry. Therein have they resolved to imprison this
Youth, to shut against our faces the doors of ease and comfort, and to deprive
us of every worldly benefit throughout the remainder of our days.243

The day is approaching when the Land of Mystery and what is
beside it shall be changed, and shall pass out of the hands of the King, and
commotions shall appear, and the voice of lamentation shall be raised, and
the evidences of mischief shall be revealed on all sides, and confusion shall
spread by reason of that which hath befallen these captives at the hands of
the hosts of oppression. The course of things shall be altered, and conditions
shall wax so grievous, that the very sands on the desolate hills will moan,
and the trees on the mountain will weep, and blood will flow out of all
things. Then wilt thou behold the people in sore distress.244

Time hath passed, and we all remain confined in these barracks,
notwithstanding that during the five years we dwelt in Adrianople, all its
inhabitants, whether learned or ignorant, rich or poor, bore witness to the
purity and sanctity of these servants. At the time this Youth was departing
from Adrianople, one of the loved ones of God attempted to take his own
life, so unbearable to him was the sight of this Wronged One in the hands of
His oppressors. During the journey we were thrice compelled to change ships,
and it is evident how much the children suffered as a result. Upon
disembarking, four of the believers were separated and prevented from
accompanying Us. As this Youth was leaving, one of the four, named
'Abdu'l-Ghaffár, cast himself into the sea, and no one knoweth what befell
him thereafter.245

'Have the stars fallen?' Say: 'Yea, when He Who is the Self-
Subsisting dwelt in the Land of Mystery.’246

Consider the Sultán of Turkey! He did not want war, but those
like you247 desired it. When its fires were enkindled and its flames rose high,
the government and the people were thereby weakened. Unto this beareth
witness every man of equity and perception. Its calamities waxed so great
that the smoke thereof surrounded the Land of Mystery and its environs,
and what had been revealed in the Tablet of the Sultán was made manifest.
Thus hath it been decreed in the Book, at the behest of God, the Help in
Peril, the Self-Subsisting.248

Such are the outpourings ... from the clouds of Divine Bounty that
within the space of an hour the equivalent of a thousand verses hath been
revealed...So great is the grace vouchsafed in this day that in a single day and
night, were an amanuensis capable of accomplishing it to be found, the
equivalent of the Persian Bayán would be sent down from the heaven of
Divine holiness...I swear by God! In those days the equivalent of all that
hath been sent down aforetime unto the Prophets hath been revealed...That
which hath already been revealed in this land (Adrianople), secretaries are
incapable of transcribing. It has, therefore, remained for the most part
untranscribed.249

Erelong shall the exponents of wealth and power banish Us from
the land of Adrianople to the city of 'Akká. According to what they say, it
is the most desolate of the cities of the world, the most unsightly of them in
appearance, the most detestable in climate, and the foulest in water. It is as
though it were the metropolis of the owl, within whose precincts naught can
be heard save the echo of its cry. Therein have they resolved to imprison this
Youth, to shut against our faces the doors of ease and comfort, and to deprive
us of every worldly benefit throughout the remainder of our days.250

JOURNEY FROM ADRIANOPLE TO GALLIPOLI251
(August 12-16, 1868)

O exponent of might and power! These young children and these
poor ones in God did not need to be accompanied by officers and soldiers.
Upon our arrival in Gallipoli, a major by the name of 'Umar came into
Our presence. God is well aware of what he said. After some exchanges in
which his own innocence and thy guilt were mentioned, We declared: "From
the outset, a gathering should have been convened at which the learned men
of this age could have met with this Youth in order to determine what offence
these servants have committed. But now the matter hath gone beyond such

considerations, and, according to thine own assertion, thou art charged with
incarcerating Us in the most desolate of cities. There is a matter, which, if
thou findest it possible, I request thee to submit to His Majesty the Sultán,
that for ten minutes this Youth be enabled to meet him, so that he may
demand whatsoever he deemeth as a sufficient testimony and regardeth as
proof of the veracity of Him Who is the Truth. Should God enable Him to
produce it, let him, then, release these wronged ones, and leave them to
themselves."
He promised to transmit this message, and to give Us his reply.
We received, however, no news from him252. Although it becometh not Him
Who is the Truth to present Himself before any person, inasmuch as all
have been created to obey Him, yet in view of the condition of these little
children and the large number of women so far removed from their friends
and countries, We have acquiesced in this matter. In spite of this nothing
hath resulted. 'Umar himself is alive and accessible. Inquire from him, that
the truth may be made known unto you.253

O nightingale! Incline thine ear unto the voice of the All-Glorious
on this night when armed troops have surrounded Us while We remain in a
state of utmost joy. O would that our blood might be shed upon the earth
and our bodies cast upon the dust in the path of God! This, indeed, is My
desire and the desire of whosoever hath sought Me and attained unto My
most wondrous, Mine incomparable Kingdom.
Know thou, O servant, that one day, upon awakening, We found
the beloved of God at the mercy of Our adverSaríes. Sentinels were posted at
every gate and no one was permitted to enter or leave. Indeed, they
perpetrated a sore injustice, for the loved ones of God and His kindred were
left on the first night without food. Such was the fate of those for whose sake
the world and all that is therein have been created. Woe betide the
perpetrators and those who led them into such evil! Erelong will God
consume their souls in the fire. He, verily, is the fiercest of avengers.
The people surrounded the house, and Muslims and Christians
wept over Us, and the voice of lamentation was upraised between earth and
heaven by reason of what the hands of the oppressors had wrought. We
perceived that the weeping of the people of the Son exceeded the weeping of
others -- a sign for such as ponder.254

The consuls of that city [Adrianople] gathered in the presence of
this Youth at the hour of His departure and expressed their desire to aid
Him. They, verily, evinced toward Us manifest affection.255

"After Our departure from Adrianople, a discussion arose among
the government officials in Constantinople as to whether We and Our
companions should not be thrown into the sea. The report of such a
discussion reached Persia, and gave rise to a rumour that We had actually
suffered that fate. In Khurásán particularly, Our friends were greatly
perturbed. Mírzá Ahmad-i-Azghandí, as soon as he was informed of this
news, was reported to have asserted that under no circumstances could he
credit such a rumour. 'The Revelation of the Báb,' he said, 'must, if this be
true, be regarded as utterly devoid of foundation.' The news of Our safe
arrival in the prison-city of 'Akká rejoiced the hearts of Our friends,
deepened the admiration of the believers of Khurásán for the faith of Mírzá
Ahmad, and increased their confidence him."256

GALLIPOLI
(August 18-21, 1868)

One of My companions offered up his life, cutting his throat with
his own hands for the love of God, an act unheard of in bygone centuries and
which God hath set apart for this Revelation as an evidence of the power of
His might.257 He, verily, is the Unconstrained, the All-Subduing. As for
the one who thus slew himself in ‘Iráq258, he truly is the King and Beloved of
Martyrs, and that which he evinced was a testimony from God unto the
peoples of the earth. Such souls have been influenced by the Word of God,
have tasted the sweetness of His remembrance, and are so transported by the
breezes of reunion that they have detached themselves from all that dwell on
earth and turned unto the Divine Countenance with faces beaming with
light. And though they have committed an act which God hath forbidden,
He hath nevertheless forgiven them as a token of His mercy. He, verily, is
the Ever-Forgiving, the Most Compassionate. So enraptured were these souls
by Him Who is the All-Compelling that the reins of volition slipped from
their grasp, until at last they ascended to the dwelling of the Unseen and
entered the presence of God, the Almighty, the All-Knowing.
Say: This Youth hath departed out of this country and deposited
beneath every tree and every stone a trust, which God will erelong bring forth
through the power of truth. Thus hath the True One come and the command
of Him Who is the Ordainer, the All-Wise, been fulfilled. The hosts of
earth and heaven are powerless to resist His Cause, nor can all the kings
and rulers of the world ever frustrate His purpose. Say: Adversity is the oil
which feedeth the flame of this Lamp and by which its light is increased, did
ye but know. Indeed, the repudiation of the froward serveth but to proclaim

this Faith and to spread the Cause of God and His Revelation throughout
the world.
Great is your blessedness, inasmuch as ye have forsaken your homes
and wandered the land for the love of your Lord, the Almighty, the Ancient
of Days, until ye entered the Land of Mystery at a time when the fire of
oppression was ablaze and the croaking of the raven of discord had been
raised. Ye are My partners in My tribulations, for ye were present with Us
during the darksome night in which the hearts of those who testify to the
unity of God were agitated. Ye entered this land for the sake of Our love,
and departed therefrom through Our command. By the righteousness of God!
Because of you the earth itself glorieth over heaven. How excellent is this
most sublime, this glorious and exalted bounty! Ye have been deprived of
your nest, O birds of eternity, for the sake of your Lord, the Unconstrained,
but your true abode is beneath the wings of the grace of the All-Merciful.
Blessed are they that understand.259

"Tell the king that this territory will pass out of his hands, and his
affairs will be thrown into confusion...Not I speak these words, but God
speaketh them."260

“It would have been meet for His Majesty the Sultán to have
gathered an assemby and called Us to be present, that he should have
investigated the matter, and had he then found any portent of sedition, any
sign of anything contrary to the Will of God, to have meted out this
treatment to which he hath now resorted. He should have asked Us to
present him proofs of what We profess. Should he have found Us wanting,
then he could have subjected Us to whatever he wished. He should not have
allowed such wrongdoing, such enmity, such injuries, without reason, soleby
by following the behest of authors of mischief.”261

"After Our departure from Adrianople, a discussion arose among
the government officials in Constantinople as to whether We and Our
companions should not be thrown into the sea. The report of such a
discussion reached Persia, and gave rise to a rumour that We had actually
suffered that fate. In Khurásán particularly, Our friends were greatly
perturbed. Mírzá Ahmad-i-Azghandí, as soon as he was informed of this
news, was reported to have asserted that under no circumstances could he
credit such a rumour. 'The Revelation of the Báb,' he said, 'must, if this be
true, be regarded as utterly devoid of foundation.'”262

IN THE MOST GREAT PRISON IN ‘Akká
(August 31, 1868-October, 1870)

"After Our departure from Adrianople, a discussion arose among
the government officials in Constantinople as to whether We and Our
companions should not be thrown into the sea. The report of such a
discussion reached Persia, and gave rise to a rumour that We had actually
suffered that fate. In Khurásán particularly, Our friends were greatly
perturbed. Mírzá Ahmad-i-Azghandí, as soon as he was informed of this
news, was reported to have asserted that under no circumstances could he
credit such a rumour. 'The Revelation of the Báb,' he said, 'must, if this be
true, be regarded as utterly devoid of foundation.' The news of Our safe
arrival in the prison-city of 'Akká rejoiced the hearts of Our friends,
deepened the admiration of the believers of Khurásán for the faith of Mírzá
Ahmad, and increased their confidence him.
"From Our Most Great Prison We were moved to address to the
several rulers and crowned heads of the world Epistles in which We
summoned them to arise and embrace the Cause of God. To the Sháh of
Persia We sent Our messenger Badí', into whose hands We entrusted the
Tablet. It was he who raised it aloft before the eyes of the multitude and,
with uplifted voice, appealed to his sovereign to heed the words that Tablet
contained. The rest of the Epistles likewise reached their destination. To the
Tablet We addressed to the Emperor of France, an answer was received
from his minister, the original of which is now in the possession of the Most
Great Branch.263 To him We addressed these words: 'Bid the high priest, O
Monarch of France, to cease ringing his bells, for, lo! the Most Great Bell,
which the hands of the will of the Lord thy God are ringing, is made
manifest in the person of His chosen One.' The Epistle We addressed to the
Czar of Russia, alone failed to reach it destination. Other Tablets, however,
have reached him, and that Epistle will eventually be delivered into his
hands.
"Be thankful to God for having enabled you to recognize His
Cause. Whoever has received this blessing must, prior to his acceptance, have
performed some deed which, though he himself was unaware of its character,
was ordained by God as a means whereby he has been guided to find and
embrace the Truth. As to those who have remained deprived of such a
blessing, their acts alone have hindered them from recognising the truth of
this Revelation. We cherish the hope that you, who have attained to this
light, will exert your utmost to banish the darkness of superstition and
unbelief from the midst of the people. May your deeds proclaim your faith

and enable you to lead the erring into the paths of eternal salvation. The
memory of this night will never be forgotten. May it never be effaced by the
passage of time, and may its mention linger for ever on the lips of men."264

Upon Our arrival, We were welcomed with banners of light,
whereupon the Voice of the Spirit cried out saying: 'Soon will all that dwell
on earth be enlisted under these banners.'265

Upon our arrival, we were surrounded by guards and confined
together, men and women, young and old alike, in the army barracks. The
first night all were deprived of either food or drink, for the sentries were
guarding the gate of the barracks and permitted no one to leave. No one gave
a thought to the plight of these wronged ones. They even begged for water,
and were refused.
Time hath passed, and we all remain confined in these barracks,
notwithstanding that during the five years we dwelt in Adrianople, all its
inhabitants, whether learned or ignorant, rich or poor, bore witness to the
purity and sanctity of these servants. At the time this Youth was departing
from Adrianople, one of the loved ones of God attempted to take his own
life, so unbearable to him was the sight of this Wronged One in the hands of
His oppressors. During the journey we were thrice compelled to change ships,
and it is evident how much the children suffered as a result. Upon
disembarking, four of the believers were separated and prevented from
accompanying Us. As this Youth was leaving, one of the four, named
'Abdu'l-Ghaffár, cast himself into the sea, and no one knoweth what befell
him thereafter.
All this is but a drop in the ocean of the wrongs that have been
inflicted upon Us, and still ye are not satisfied! The officials enforce every day
a new decree, and no end is in sight to their tyranny. Night and day they
conceive new schemes. They have assigned each prisoner, from the government
storehouse, a daily allowance of three loaves of bread that no one can eat.
From the foundation of the world until the present day a cruelty such as this
hath neither been seen nor heard of.266

Know thou, that upon Our arrival at this Spot, We chose to
designate it as the 'Most Great Prison.' Though previously subjected in
another land (Tihrán) to chains and fetters, We yet refused to call it by that
name. Say: Ponder thereon, O ye endued with understanding!267

Upon Our arrival at this Prison, We purposed to transmit to the
kings the messages of their Lord, the Mighty, the All-Praised. Though We
have transmitted to them, in several Tablets, that which We were
commanded, yet We do it once again as a token of God's grace. Perchance
they may recognize the Lord, Who hath come down in the clouds with
manifest sovereignty.268

Meditate on the world and the state of its people. He, for Whose
sake the world was called into being, hath been imprisoned in the most
desolate of cities, ['Akká] by reason of that which the hands of the wayward
have wrought. From the horizon of His prison-city He summoneth mankind
unto the Dayspring of God, the Exalted, the Great.269

And finally, I was cast by the transgressors into the prison-city of
'Akká, and my kindred were made captives in Baghdád. The power of Thy
might beareth me witness, O my God! Every trouble that hath touched me
in Thy path hath added to my joy and increased my gladness. I swear by
Thee, O Thou Who art the King of Kings! None of the kings of the earth
hath power to hinder me from remembering Thee or from extolling Thy
virtues. Were they to be leagued -- as they have been leagued -- against me,
and to brandish their sharpest swords and most afflictive spears against me,
I would not hesitate to magnify Thy name before all them that are in Thy
heaven and on Thy earth. Nay rather, I would cry out and say: "This, O
my Beloved, is my face which I have offered up for Thy face, and this is my
spirit which I have sacrificed for Thy spirit, and this is my blood that
seetheth in my veins, in its longing to be shed for love of Thee and in Thy
path."270

O my God! Thou beholdest the Lord of all mankind confined in
His Most Great Prison, calling aloud Thy Name, gazing upon Thy face,
proclaiming that which hath enraptured the denizens of Thy kingdoms of
revelation and of creation. O my God! I behold Mine own Self captive in the
hands of Thy servants, yet the light of Thy sovereignty and the revelations of
Thine invincible power shine resplendent from His face, enabling all to know
of a certainty that Thou art God, and that there is none other God but
Thee. Neither can the power of the powerful frustrate Thee, nor the
ascendancy of the rulers prevail against Thee. Thou doest whatsoever Thou
willest by virtue of Thy sovereignty which encompasseth all created things,
and ordainest that which Thou pleasest through the potency of Thy behest
which pervadeth the entire creation.271

Do ye imagine that He seeketh His own interests, when He hath,
at all times, been threatened by the swords of the enemies; or that He seeketh
the vanities of the world, after He hath been imprisoned in the most desolate
of cities? Be fair in your judgement and follow not the footsteps of the
unjust.272

Ye perpetrate every day a fresh injustice, and treat Me as ye treated
Me in times past, though I never attempted to meddle with your affairs. At
no time have I opposed you, neither have I rebelled against your laws. Behold
how ye have, at the last, made Me a prisoner in this far-off land! Know for a
certainty, however, that whatever your hands or the hands of the infidels have
wrought will never, as they never did of old, change the Cause of God or alter
His ways.273

Most of Our companions now lie sick in this prison, and none
knoweth what befell Us, except God, the Almighty, the All-Knowing. In
the days following Our arrival, two of these servants hastened to the realms
above. For an entire day the guards insisted that, until they were paid for the
shrouds and burial, those blessed bodies could not be removed, although no
one had requested any help from them. At that time we were devoid of
earthly means, and pleaded that they leave the matter unto us and allow
those present to carry the bodies, but they refused. Finally, a carpet was
taken to the bazaar to be sold, and the sum obtained was delivered to the
guards. Later, it was learned that they had merely dug a shallow grave into
which they had placed both blessed bodies, although they had taken twice the
amount required for shrouds and burial.
The pen is powerless to depict and the tongue faileth to describe the
trials which We have suffered. Yet sweeter than honey to Me is the bitterness
of such tribulations. Would that at every instant all the afflictions of the
world could, in the path of God and for the sake of His love, be visited upon
this evanescent Soul Who is immersed in the ocean of divine knowledge!
We implore God for patience and forbearance, inasmuch as thou
art but a feeble creature and bereft of comprehension. Wert thou to awaken
and inhale the fragrance of the breezes that waft from the retreats of eternity,
thou wouldst readily abandon all that thou dost possess and in which thou
dost rejoice, and choose to abide in one of the dilapidated rooms of this Most
Great Prison. Beseech God to grant thee such mature understanding as to
enable thee to distinguish praiseworthy actions from those which merit blame.
Peace be upon him who followeth the way of guidance!274

Know thou, moreover, that We have been cast into an afflictive
Prison, and are encompassed with the hosts of tyranny, as a result of what
the hands of the infidels have wrought. Such is the gladness, however, which
the Youth hath tasted that no earthly joy can compare unto it. By God! The
harm He suffereth at the hands of the oppressor can never grieve His heart,
nor can He be saddened by the ascendancy of such as have repudiated His
truth.
Say: Tribulation is a horizon unto My Revelation. The day star of
grace shineth above it, and sheddeth a light which neither the clouds of men's
idle fancy nor the vain imaginations of the aggressor can obscure.
Follow thou the footsteps of thy Lord, and remember His servants even as
He doth remember thee, undeterred by either the clamor of the heedless ones
or the sword of the enemy.... Spread abroad the sweet savors of thy Lord,
and hesitate not, though it be for less than a moment, in the service of His
Cause. The day is approaching when the victory of thy Lord, the Ever-
Forgiving, the Most Bountiful, will be proclaimed.275

Every unbiased observer will readily admit that, ever since the
dawn of His Revelation, this wronged One hath invited all mankind to turn
their faces towards the Day Spring of Glory, and hath forbidden corruption,
hatred, oppression, and wickedness. And yet, behold what the hand of the
oppressor hath wrought! No pen dare describe his tyranny. Though the
purpose of Him Who is the Eternal Truth hath been to confer everlasting
life upon all men, and ensure their security and peace, yet witness how they
have arisen to shed the blood of His loved ones, and have pronounced on
Him the sentence of death.
The instigators of this oppression are those very persons who,
though so foolish, are reputed the wisest of the wise. Such is their blindness
that, with unfeigned severity, they have cast into this fortified and afflictive
Prison Him, for the servants of Whose Threshold the world hath been
created. The Almighty, however, in spite of them and those that have
repudiated the truth of this "Great Announcement," hath transformed this
Prison House into the Most Exalted Paradise, the Heaven of Heavens.
We did not refuse such material benefits as could relieve Us from
Our afflictions. Every one of Our companions, however, will bear Us witness
that Our holy court is sanctified from, and far above, such material benefits.
We have nevertheless accepted, while confined in this Prison, those things of
which the infidels have striven to deprive Us. If a man be found willing to
rear, in Our name, an edifice of pure gold or silver, or a house begemmed
with stones of inestimable value, such a wish will no doubt be granted. He,

verily, doeth what He willeth, and ordaineth that which He pleaseth. Leave
hath, moreover, been given to whosoever may desire to raise, throughout the
length and breadth of this land, noble and imposing structures, and dedicate
the rich and sacred territories adjoining the Jordan and its vicinity to the
worship and service of the one true God, magnified be His glory, that the
prophecies recorded by the Pen of the Most High in the sacred Scriptures
may be fulfilled, and that which God, the Lord of all worlds, hath purposed
in this most exalted, this most holy, this mighty, and wondrous Revelation
may be made manifest.
We have, of old, uttered these words: Spread thy skirt, O
Jerusalem! Ponder this in your hearts, O people of Bahá, and render thanks
unto your Lord, the Expounder, the Most Manifest.276

Ye have plundered and unjustly despoiled a group of people who
have never rebelled in your domains, nor disobeyed your government, but
rather kept to themselves and engaged day and night in the remembrance of
God. Later, when the order was issued to banish this Youth, all were filled
with dismay. The officials in charge of My expulsion declared, however:
"These others have not been charged with any offence and have not been
expelled by the government. Should they desire to accompany you, no one will
oppose them." These hapless souls therefore paid their own expenses, forsook
all their possessions, and, contenting themselves with Our presence and
placing their whole trust in God, journeyed once again with Him until the
fortress of 'Akká became the prison of Bahá.
Upon our arrival, we were surrounded by guards and confined
together, men and women, young and old alike, in the army barracks. The
first night all were deprived of either food or drink, for the sentries were
guarding the gate of the barracks and permitted no one to leave. No one gave
a thought to the plight of these wronged ones. They even begged for water,
and were refused.
Time hath passed, and we all remain confined in these barracks,
notwithstanding that during the five years we dwelt in Adrianople, all its
inhabitants, whether learned or ignorant, rich or poor, bore witness to the
purity and sanctity of these servants…
All this is but a drop in the ocean of the wrongs that have been
inflicted upon Us, and still ye are not satisfied! The officials enforce every day
a new decree, and no end is in sight to their tyranny. Night and day they
conceive new schemes. They have assigned each prisoner, from the government
storehouse, a daily allowance of three loaves of bread that no one can eat.

From the foundation of the world until the present day a cruelty such as this
hath neither been seen nor heard of.277

While in prison We have revealed a Book which We have entitled
'The Most Holy Book'. We have enacted laws therein and adorned it with
the commandments of thy Lord, Who exerciseth authority over all that are
in the heavens and on the earth. Say: Take hold of it, O people, and observe
that which hath been sent down in it of the wondrous precepts of your Lord,
the Forgiving, the Bountiful. It will truly prosper you both in this world and
in the next and will purge you of whatsoever ill beseemeth you. He is indeed
the Ordainer, the Expounder, the Giver, the Generous, the Gracious, the
All-Praised.278

So passed My days, until they ended in this Prison (‘Akká) which
hath made the earth to tremble and the heavens to sigh. Happy that one who
hath cast away his vain imaginings, when He Who was hid came with the
standards of His signs. We, verily, have announced unto men this Most
Great Revelation, and yet the people are in a state of strange stupor."
Thereupon, a Voice was raised from the direction of Hijaz, calling
aloud and saying: "Great is thy blessedness, O 'Akká, in that God hath
made thee the dayspring of His Most Sweet Voice, and the dawn of His
most mighty signs. Happy art thou in that the Throne of Justice hath been
established upon thee, and the Daystar of God's loving-kindness and bounty
hath shone forth above thy horizon. Well is it with every fair-minded person
that hath judged fairly Him Who is the Most Great Remembrance, and
woe betide him that hath erred and doubted."279

More grievous became Our plight from day to day, nay, from hour
to hour, until they took Us forth from Our prison and made Us, with
glaring injustice, enter the Most Great Prison. And if anyone ask them:
"For what crime were they imprisoned?", they would answer and say:
"They, verily, sought to supplant the Faith with a new religion!" If that
which is ancient be what ye prefer, wherefore, then, have ye discarded that
which hath been set down in the Torah and the Evangel? Clear it up, O
men! By My life! There is no place for you to flee to in this day. If this be
My crime, then Muhammad, the Apostle of God, committed it before Me,
and before Him He Who was the Spirit of God, and yet earlier He Who
conversed with God. And if My sin be this, that I have exalted the Word of
God and revealed His Cause, then indeed am I the greatest of sinners! Such
a sin I will not barter for the kingdoms of earth and heaven.280

And further We have said: "More grievous became Our plight
from day to day, nay, from hour to hour, until they took Us forth from Our
prison and made Us, with glaring injustice, enter the Most Great Prison.
And if anyone ask them: 'For what crime were they imprisoned?' they would
answer and say: 'They, verily, sought to supplant the Faith with a new
religion!' If that which is ancient be what ye prefer, wherefore, then, have ye
discarded that which hath been set down in the Torah and the Evangel?
Clear it up, O men! By My life! There is no place for you to flee to in this
day. If this be My crime, then Muhammad, the Apostle of God, committed
it before Me, and before Him He Who was the Spirit of God (Jesus
Christ), and yet earlier He Who conversed with God (Moses). And if My
sin be this, that I have exalted the Word of God and revealed His Cause,
then indeed am I the greatest of sinners! Such a sin I will not barter for the
kingdoms of earth and heaven."281

On every side the flame of oppression and tyranny can be discerned.
On the one hand, tidings have reached Us that Our loved ones have been
arrested in the land of Tá (Tihrán) and this notwithstanding that the sun,
and the moon, and the land, and the sea all testify that this people are
adorned with the adornment of fidelity, and have clung and will cling to
naught except that which can ensure the exaltation of the government, and
the maintenance of order within the nation, and the tranquillity of the
people.
O Shaykh! We have time and again stated that for a number of
years We have extended Our aid unto His Majesty the Sháh. For years no
untoward incident hath occurred in Persia. The reins of the stirrers of
sedition among various sects were held firmly in the grasp of power. None
hath transgressed his limits. By God! This people have never been, nor are
they now, inclined to mischief. Their hearts are illumined with the light of the
fear of God, and adorned with the adornment of His love. Their concern
hath ever been and now is for the betterment of the world. Their purpose is to
obliterate differences, and quench the flame of hatred and enmity, so that the
whole earth may come to be viewed as one country.
On the other hand, the officials of the Persian Embassy in the
Great City (Constantinople) are energetically and assiduously seeking to
exterminate these wronged ones. They desire one thing, and God desireth
another. Consider now what hath befallen the trusted ones of God in every
land. At one time they have been accused of theft and larceny; at another
they have been calumniated in a manner without parallel in this world.
Answer thou fairly. What could be the results and consequences, in foreign

countries, of the accusation of theft brought by the Persian Embassy against
its own subjects? If this Wronged One was ashamed, it was not because of
the humiliation it brought this servant, but rather because of the shame of its
becoming known to the Ambassadors of foreign countries how incompetent
and lacking in understanding are several eminent officials of the Persian
Embassy. "Flingest thou thy calumnies into the face of Them Whom the one
true God hath made the Trustees of the treasures of His seventh sphere?"
Briefly, instead of seeking, as they should, through Him Who occupieth this
sublime station, to attain unto the most exalted ranks, and to obtain His
advice, they have exerted themselves and are striving their utmost to put out
His light. However, according to what hath been reported, His Excellency
the Ambassador Mu'ínu'l-Mulk, Mírzá Muhsín Khán -- may God assist
him -- was, at that time, absent from Constantinople. Such things have
happened because it was believed that His Majesty the Sháh of Persia --
may the All-Merciful assist him -- was angry with them that have attained
and revolve round the Sanctuary of Wisdom. God well knoweth and
testifieth that this Wronged One hath, at all times, been cleaving fast unto
whatever would be conducive to the glory of both the government and the
people. God, verily, is sufficient Witness.
Describing the people of Bahá, the Most Sublime Pen hath sent
down these words: "These, verily, are men who if they come to cities of pure
gold will consider them not; and if they meet the fairest and most comely of
women will turn aside." Thus hath it been sent down by the Most Sublime
Pen for the people of Bahá, on the part of Him Who is the Counsellor, the
Omniscient. In the concluding passages of the Tablet to His Majesty the
Emperor of Paris (Napoleon III) these exalted words have been revealed:
"Exultest thou over the treasures thou dost possess, knowing they shall
perish? Rejoicest thou in that thou rulest a span of earth, when the whole
world, in the estimation of the people of Baha, is worth as much as the black
in the eye of a dead ant? Abandon it unto such as have set their affections
upon it, and turn thou unto Him Who is the Desire of the world."
God alone -- exalted be His glory -- is cognizant of the things
which befell this Wronged One. Every day bringeth a fresh report of stories
current against Us at the Embassy in Constantinople. Gracious God! The
sole aim of their machinations is to bring about the extermination of this
servant. They are, however, oblivious of the fact that abasement in the path
of God is My true glory. In the newspapers the following hath been recorded:
"Touching the fraudulent dealings of some of the exiles of 'Akká, and the
excesses committed by them against several people, etc...." Unto them who
are the exponents of justice and the daysprings of equity the intention of the

writer is evident and his purpose clear. Briefly, he arose and inflicted upon
Me divers tribulations, and treated Me with injustice and cruelty. By God!
This Wronged One would not barter this place of exile for the Most
Sublime Habitation. In the estimation of men of insight whatsoever befalleth
in the path of God is manifest glory and a supreme attainment. Already We
have said: "Glory to Thee, O my God! But for the tribulations which are
sustained in Thy path, how could Thy true lovers be recognized; and were it
not for the trials which are borne for love of Thee, how could the station of
such as yearn for Thee be revealed?"
Such abasement hath been inflicted that each day they spread fresh
calumnies. This Wronged One, however, cleaveth to seemly patience. Would
that His Majesty the Sháh of Persia would ask for a report of the things
which befell Us in Constantinople, that he might become fully acquainted
with the true facts. O Sháh! I adjure thee by thy Lord, the God of Mercy, to
look into this matter with the eye of fairness. Is there to be found a just man
who will judge in this day according to that which God hath sent down in
His Book? Where is the fair-minded person who will equitably consider
what hath been perpetrated against Us without any clear token or proof?282

IN PRIVATE RESIDENCES IN ‘AKKÁ
(October, 1870-June 1877)283

In the Name of God, the Most Ancient, the Most Great.
Indeed the hearts of the sincere are consumed in the fire of
separation284: Where is the gleaming of the light of Thy Countenance, O
Beloved of the worlds?
Those who are near unto Thee have been abandoned in the
darkness of desolation: Where is the shining of the morn of Thy reunion, O
Desire of the worlds?
The bodies of Thy chosen ones lie quivering on distant sands:
Where is the ocean of Thy presence, O Enchanter of the worlds?
Longing hands are uplifted to the heaven of Thy grace and
generosity: Where are the rains of Thy bestowal, O Answerer of the worlds?
The infidels have arisen in tyranny on every hand: Where is the
compelling power of Thine ordaining pen, O Conqueror of the worlds?
The barking of dogs is loud on every side: Where is the lion of the
forest of Thy might, O Chastiser of the worlds?
Coldness hath gripped all mankind: Where is the warmth of Thy
love, O Fire of the worlds?

Calamity hath reached its height: Where are the signs of Thy
succor, O Salvation of the worlds?
Darkness hath enveloped most of the peoples: Where is the
brightness of Thy splendor, O Radiance of the worlds?
The necks of men are stretched out in malice: Where are the swords
of Thy vengeance, O Destroyer of the worlds?
Abasement hath reached its lowest depth: Where are the emblems
of Thy glory, O Glory of the worlds?
Sorrows have afflicted the Revealer of Thy Name, the All-
Merciful: Where is the joy of the Dayspring of Thy Revelation, O Delight of
the worlds?
Anguish hath befallen all the peoples of the earth: Where are the
ensigns of Thy gladness, O Joy of the worlds?
Thou seest the Dawning Place of Thy signs veiled by evil
suggestions: Where are the fingers of Thy might, O Power of the worlds?
Sore thirst hath overcome all men: Where is the river of Thy
bounty, O Mercy of the worlds?
Greed hath made captive all mankind: Where are the embodiments
of detachment, O Lord of the worlds?
Thou seest this Wronged One lonely in exile: Where are the hosts
of the heaven of Thy Command, O Sovereign of the worlds?
I have been forsaken in a foreign land: Where are the emblems of
Thy faithfulness, O Trust of the worlds?
The agonies of death have laid hold on all men: Where is the
surging of Thine ocean of eternal life, O Life of the worlds?
The whisperings of Satan have been breathed to every creature:
Where is the meteor of Thy fire, O Light of the worlds?
The drunkenness of passion hath perverted most of mankind:
Where are the daysprings of purity, O Desire of the worlds?
Thou seest this Wronged One veiled in tyranny among the
Syrians285: Where is the radiance of Thy dawning light, O Light of the
worlds?
Thou seest Me forbidden to speak forth: Then from where will
spring Thy melodies, O Nightingale of the worlds?
Most of the people are enwrapped in fancy and idle imaginings:
Where are the exponents of Thy certitude, O Assurance of the worlds?
Baha is drowning in a sea of tribulation: Where is the Ark of Thy
salvation, O Savior of the worlds?

Thou seest the Dayspring of Thine utterance in the darkness of
creation: Where is the sun of the heaven of Thy grace, O Lightgiver of the
worlds?
The lamps of truth and purity, of loyalty and honor, have been put
out: Where are the signs of Thine avenging wrath, O Mover of the worlds?
Canst Thou see any who have championed Thy Self, or who ponder
on what hath befallen Him in the pathway of Thy love? Now doth My pen
halt, O Beloved of the worlds?
The branches of the Divine Lote-Tree lie broken by the onrushing
gales of destiny: Where are the banners of Thy succor, O Champion of the
worlds?
This Face is hidden in the dust of slander: Where are the breezes of
Thy compassion, O Mercy of the worlds?
The robe of sanctity is sullied by the people of deceit: Where is the
vesture of Thy holiness, O Adorner of the worlds?
The sea of grace is stilled for what the hands of men have wrought:
Where are the waves of Thy bounty, O Desire of the worlds?
The door leading to the Divine Presence is locked through the
tyranny of Thy foes: Where is the key of Thy bestowal, O Unlocker of the
worlds?
The leaves are yellowed by the poisoning winds of sedition: Where is
the downpour of the clouds of Thy bounty, O Giver of the worlds?
The universe is darkened with the dust of sin: Where are the
breezes of Thy forgiveness, O Forgiver of the worlds?
This Youth is lonely in a desolate land: Where is the rain of Thy
heavenly grace, O Bestower of the worlds?
O Supreme Pen, We have heard Thy most sweet call in the eternal
realm: Give Thou ear unto what the Tongue of Grandeur uttereth, O
Wronged One of the worlds?
Were it not for the cold, how would the heat of Thy words prevail,
O Expounder of the worlds?
Were it not for calamity, how would the sun of Thy patience shine,
O Light of the worlds?
Lament not because of the wicked. Thou wert created to bear and
endure, O Patience of the worlds.
How sweet was Thy dawning on the horizon of the Covenant
among the stirrers of sedition, and Thy yearning after God, O Love of the
worlds.
By Thee the banner of independence was planted on the highest
peaks, and the sea of bounty surged, O Rapture of the worlds.

By Thine aloneness the Sun of Oneness shone, and by Thy
banishment the land of Unity was adorned. Be patient, O Thou Exile of
the worlds.
We have made abasement the garment of glory, and affliction the
adornment of Thy temple, O Pride of the worlds.
Thou seest the hearts are filled with hate, and to overlook is Thine,
O Thou Concealer of the sins of the worlds.
When the swords flash, go forward! When the shafts fly, press
onward! O Thou Sacrifice of the worlds.
Dost Thou wail, or shall I wail? Rather shall I weep at the fewness
of Thy champions, O Thou Who hast caused the wailing of the worlds.
Verily, I have heard Thy call, O All-Glorious Beloved; and now is
the face of Baha flaming with the heat of tribulation and with the fire of Thy
shining word, and He hath risen up in faithfulness at the place of sacrifice,
looking toward Thy pleasure, O Ordainer of the worlds.
O ‘Alí-Akbar, thank thy Lord for this Tablet whence thou canst
breathe the fragrances of My meekness, and know what hath beset Us in the
path of God, the Adored of all the worlds.
Should all the servants read and ponder this, there shall be kindled
in their veins a fire that shall set aflame the worlds.286

IN MAZRA’IH, HOUSE OF ‘ABDU’LLÁH PÁSHÁ
(June 1877-September 1879)287

“In Adrianople We used to meet with some of the people and gave
permission to some to attain Our presence. But while in the Most Great
Prison We did not meet with anyone288 and have completely closed the door
of association with the people. Now the Master has taken upon Himself
this arduous task for Our comfort. He is a mighty shield facing the world
and its peoples and so He has relieved Us [from every care]. At first He
secured the Mansion of Mazra'ih for Us and We stayed there, then the
Mansion of Bahjí.”289

“In His Tablets revealed in this period Bahá'u'lláh refers to the
beauty of the countryside. In a Tablet to the illustrious Afnan, Aqa Mírzá
Áqa, entitled Núru'd-Dín, He writes about the delightful scenery at
Mazra'ih. He describes in cheerful language the view of the sea on the one
side and the hills on the other, and speaks of the charm of the trees laden
with oranges which He likens to balls of fire!”290

IN BAHJÍ, HOUSE OF UDI KHAMMAR
(September 1879-May 29, 1892)

“In Adrianople We used to meet with some of the people and gave
permission to some to attain Our presence. But while in the Most Great
Prison We did not meet with anyone291 and have completely closed the door
of association with the people. Now the Master has taken upon Himself
this arduous task for Our comfort. He is a mighty shield facing the world
and its peoples and so He has relieved Us [from every care]. At first He
secured the Mansion of Mazra'ih for Us and We stayed there, then the
Mansion of Bahjí. He is so occupied in the service of the Cause that for
weeks He does not find the opportunity to come to Bahjí. We are engaged in
meeting with the believers and revealing the verses of God, while He labours
hard and faces every ordeal and suffering. Because to deal and associate with
these people is the most arduous task of all.”292
"Praise be to God that thou hast attained!... Thou hast come to see
a prisoner and an exile.... We desire but the good of the world and the
happiness of the nations; yet they deem us a stirrer up of strife and sedition
worthy of bondage and banishment.... That all nations should become one in
faith and all men as brothers; that the bonds of affection and unity between
the sons of men should be strengthened; that diversity of religion should cease,
and differences of race be annulled - what harm is there in this?... Yet so it
shall be; these fruitless strifes, these ruinous wars shall pass away, and the
'Most Great Peace' shall come.... Do not you in Europe need this also? Is
not this that which Christ foretold?... Yet do we see your kings and rulers
lavishing their treasures more freely on means for the destruction of the
human race than on that which would conduce to the happiness of
mankind.... These strifes and this bloodshed and discord must cease, and all
men be as one kindred and one family.... Let not a man glory in this, that
he loves his country; let him rather glory in this, that he loves his kind...."293

VISITS TO THE GARDEN OF RIDVÁN
(1877-1892)

“He is God, Glorified be He, Grandeur and Might are His!
“On the morning of the blessed Friday we proceeded from the
Mansion and entered the Garden. Every tree uttered a word, and every leaf
sang a melody. The trees proclaimed: 'Behold the evidences of God's Mercy'
and the twin streams recited in the eloquent tongue the sacred verse 'From us
all things were made alive'. Glorified be God! Mysteries were voiced by them,

which provoked wonderment. Methought: in which school were they educated,
and from whose presence had they acquired their learning? Yea! This
Wronged One knoweth and He saith: 'From God, the All-Encompassing,
the Self-Subsistent.'
“Upon Our being seated, Radiyih, upon her be My glory, attained
Our presence on thy behalf, laid the table of God's bounty and in thy name
extended hospitality to all present. In truth, all that which stimulateth the
appetite and pleaseth the eye was offered, and indeed that which delighteth
the ear could also be heard as the leaves were stirred by the Will of God, and
from this movement a refreshing voice was raised, as if uttering a blissful call
inviting the absent to this Feast. God's power and the perfection of His
handiwork could enjoyably be seen in the blossoms, the fruits, the trees, the
leaves and the streams. Praised be God who hath thus confirmed thee and
her.
“In brief, all in the Garden were recipients of the choicest bounties
and in the end expressed their thanksgiving unto their Lord. O that all
God's beloved would have been present on this day!
“We beseech God, exalted be He, to cause to descend upon thee at
every moment, a blessing and a mercy and a measure of divine grace from
His presence. He is the Forgiving, the All-Glorious.
“We send greetings to His loved ones, and supplicate for each one of
them that which is worthy of mention and is acceptable in His presence.
Peace be upon thee, and upon God's sincere servants. Praise be to Him, the
Lord of all mankind.”294

FOUR VISITS TO HAIFA
(1890-1891)295

All glory be to this Day, the Day in which the fragrances of mercy
have been wafted over all created things, a Day so blest that past ages and
centuries can never hope to rival it, a Day in which the countenance of the
Ancient of Days hath turned towards His holy seat. Thereupon the voices of
all created things, and beyond them those of the Concourse on High, were
heard calling aloud: 'Haste thee, O Carmel, for lo, the light of the
countenance of God, the Ruler of the Kingdom of Names and Fashioner of
the heavens, hath been lifted upon thee.'

Seized with transports of joy, and raising high her voice, she thus
exclaimed: 'May my life be a sacrifice to Thee, inasmuch as Thou hast fixed
Thy gaze upon me, hast bestowed upon me Thy bounty, and hast directed

towards me Thy steps. Separation from Thee, O Thou Source of everlasting
life, hath well nigh consumed me, and my remoteness from Thy presence hath
burned away my soul. All praise be to Thee for having enabled me to
hearken to Thy call, for having honoured me with Thy footsteps, and for
having quickened my soul through the vitalizing fragrance of Thy Day and
the shrilling voice of Thy Pen, a voice Thou didst ordain as Thy trumpet-call
amidst Thy people. And when the hour at which Thy resistless Faith was to
be made manifest did strike, Thou didst breathe a breath of Thy spirit into
Thy Pen, and lo, the entire creation shook to its very foundations, unveiling
to mankind such mysteries as lay hidden within the treasuries of Him Who
is the Possessor of all created things.'
No sooner had her voice reached that most exalted Spot than We
made reply: 'Render thanks unto thy Lord, O Carmel. The fire of thy
separation from Me was fast consuming thee, when the ocean of My presence
surged before thy face, cheering thine eyes and those of all creation, and filling
with delight all things visible and invisible. Rejoice, for God hath in this
Day established upon thee His throne, hath made thee the dawning-place of
His signs and the dayspring of the evidences of His Revelation. Well is it
with him that circleth around thee, that proclaimeth the revelation of thy
glory, and recounteth that which the bounty of the Lord thy God hath
showered upon thee. Seize thou the Chalice of Immortality in the name of
thy Lord, the All-Glorious, and give thanks unto Him, inasmuch as He,
in token of His mercy unto thee, hath turned thy sorrow into gladness, and
transmuted thy grief into blissful joy. He, verily, loveth the spot which hath
been made the seat of His throne, which His footsteps have trodden, which
hath been honoured by His presence, from which He raised His call, and
upon which He shed His tears.
'Call out to Zion, O Carmel, and announce the joyful tidings: He
that was hidden from mortal eyes is come! His all-conquering sovereignty is
manifest; His all-encompassing splendour is revealed. Beware lest thou
hesitate or halt. Hasten forth and circumambulate the City of God that
hath descended from heaven, the celestial Kaaba round which have circled in
adoration the favoured of God, the pure in heart, and the company of the
most exalted angels. Oh, how I long to announce unto every spot on the
surface of the earth, and to carry to each one of its cities, the glad-tidings of
this Revelation -- a Revelation to which the heart of Sinai hath been
attracted, and in whose name the Burning Bush is calling: "Unto God, the
Lord of Lords, belong the kingdoms of earth and heaven." Verily this is the
Day in which both land and sea rejoice at this announcement, the Day for
which have been laid up those things which God, through a bounty beyond

the ken of mortal mind or heart, hath destined for revelation. Ere long will
God sail His Ark upon thee, and will manifest the people of Baha who
have been mentioned in the Book of Names.'
Sanctified be the Lord of all mankind, at the mention of Whose
name all the atoms of the earth have been made to vibrate, and the Tongue
of Grandeur hath been moved to disclose that which had been wrapt in His
knowledge and lay concealed within the treasury of His might. He, verily,
through the potency of His name, the Mighty, the All-Powerful, the Most
High, is the ruler of all that is in the heavens and all that is on earth.296

HIS ASCENSION
(May 29, 1892)

When ye desire to perform this prayer, turn ye towards the Court of
My Most Holy Presence, this Hallowed Spot that God hath made the
Centre round which circle the Concourse on High, and which He hath
decreed to be the Point of Adoration for the denizens of the Cities of
Eternity, and the Source of Command unto all that are in heaven and on
earth; and when the Sun of Truth and Utterance shall set, turn your faces
towards the Spot that We have ordained for you.297
If any differences arise amongst you, behold Me standing before
your face, and overlook the faults of one another for My name's sake and as
a token of your love for My manifest and resplendent Cause. We love to see
you at all times consorting in amity and concord within the paradise of My
good-pleasure, and to inhale from your acts the fragrance of friendliness and
unity, of loving-kindness and fellowship. Thus counselleth you the All-
Knowing, the Faithful. We shall always be with you; if We inhale the
perfume of your fellowship, Our heart will assuredly rejoice, for naught else
can satisfy Us. To this beareth witness every man of true understanding.298

Should differences arise amongst you over any matter, refer it to
God while the Sun still shineth above the horizon of this Heaven and, when
it hath set, refer ye to whatsoever hath been sent down by Him. This, verily,
is sufficient unto the peoples of the world. Say: Let not your hearts be
perturbed, O people, when the glory of My Presence is withdrawn, and the
ocean of My utterance is stilled. In My presence amongst you there is a
wisdom, and in My absence there is yet another, inscrutable to all but God,
the Incomparable, the All-Knowing. Verily, We behold you from Our realm
of glory, and shall aid whosoever will arise for the triumph of Our Cause

with the hosts of the Concourse on high and a company of Our favoured
angels.299

When the ocean of My presence hath ebbed and the Book of My
Revelation is ended, turn your faces toward Him Whom God hath
purposed, Who hath branched [‘Abdu’l-Bahá] from this Ancient Root.300

O people of the world! When the Mystic Dove will have winged its
flight from its Sanctuary of Praise and sought its far-off goal, its hidden
habitation, refer ye whatsoever ye understand not in the Book to Him Who
hath branched [‘Abdu’l-Bahá] from this mighty Stock.301

The Will of the divine Testator is this: It is incumbent upon the
Aghsan, the Afnan and My Kindred to turn, one and all, their faces
towards the Most Mighty Branch. Consider that which We have revealed in
Our Most Holy Book: 'When the ocean of My presence hath ebbed and the
Book of My Revelation is ended, turn your faces toward Him Whom God
hath purposed, Who hath branched from this Ancient Root.' The object of
this sacred verse is none other except the Most Mighty Branch [‘Abdu'l-
Bahá]. Thus have We graciously revealed unto you Our potent Will, and I
am verily the Gracious, the All-Powerful. Verily God hath ordained the
station of the Greater Branch [Muhammad-’Alí] to be beneath that of the
Most Great Branch [‘Abdu'l-Bahá]. He is in truth the Ordainer, the All-
Wise. We have chosen 'the Greater' after 'the Most Great', as decreed by
Him Who is the All-Knowing, the All-Informed.302

The everlasting Candle shineth in its naked glory. Behold how it
hath consumed every mortal veil. O ye moth-like lovers of His light! Brave
every danger, and consecrate your souls to its consuming flame. O ye that
thirst after Him! Strip yourselves of every earthly affection, and hasten to
embrace your Beloved. With a zest that none can equal make haste to attain
unto Him. The Flower, thus far hidden from the sight of men, is unveiled to
your eyes. In the open radiance of His glory He standeth before you. His
voice summoneth all the holy and sanctified beings to come and be united
with Him. Happy is he that turneth thereunto; well is it with him that hath
attained, and gazed on the light of so wondrous a countenance.303

Open the doors of your hearts. He Who is the Spirit verily
standeth before them. Wherefore banish ye Him Who hath purposed to
draw you nigh unto a Resplendent Spot? Say: We, in truth, have opened

unto you the gates of the Kingdom. Will ye bar the doors of your houses in
My face? This indeed is naught but a grievous error. He, verily, hath again
come down from heaven, even as He came down from it the first time.
Beware lest ye dispute that which He proclaimeth, even as the people before
you disputed His utterances. Thus instructeth you the True One, could ye
but perceive it.304

Great is indeed your blessedness inasmuch as His unfailing grace
hath been vouchsafed unto you and ye have been aided to recognize this
Cause -- a Cause through whose potency the heavens have been folded
together and every lofty and towering mountain hath been scattered in dust.
Moreover through Our boundless grace We make mention of your
mother who hath been privileged to recognize God. We send her Our
greetings from this glorious station. We remember every one of you, men and
women, and from this Spot -- the Scene of incomparable glory -- regard you
all as one soul and send you the joyous tidings of divine blessings which have
preceded all created things, and of My remembrance that pervadeth everyone,
whether young or old. The glory of God rest upon you, O people of Bahá.
Rejoice with exceeding gladness through My remembrance, for He is indeed
with you at all times.305

BAHÁ’U’LLÁH ABOUT PEOPLE
PERSECUTIONS OF HIS FOLLOWERS

Gracious God! This is the day whereon the wise should seek the
advice of this Wronged One, and ask Him Who is the Truth what things
are conducive to the glory and tranquillity of men. And yet, all are earnestly
striving to put out this glorious and shining light, and are diligently seeking
either to establish Our guilt, or to voice their protest against Us. Matters
have come to such a pass, that the conduct of this Wronged One hath, in
every way, been grossly misrepresented, and in a manner which it would be
unseemly to mention. One of Our friends hath reported that among the
residents of the Great City (Constantinople) he had heard with the greatest
regret someone state that, each year, a sum of fifty thousand tumans was
being despatched from his native land to 'Akká! It hath not, however, been
made clear who had disbursed the sum, nor through whose hands it had
passed!
Briefly, this Wronged One hath, in the face of all that hath befallen
Him at their hands, and all that hath been said of Him, endured patiently,
and held His peace, inasmuch as it is Our purpose, through the loving
providence of God -- exalted be His glory -- and His surpassing mercy, to
abolish, through the force of Our utterance, all disputes, war, and bloodshed,
from the face of the earth. Under all conditions We have, in spite of what
they have said, endured with seemly patience, and have left them to God. In
answer to this particular imputation, however, We have replied, that if that
which he affirmeth be true, it behooveth him to be thankful to Him Who is
the Lord of all being, and the King of the seen and unseen, for having raised
up in Persia One Who, though a prisoner and with none to help and assist
Him, hath succeeded in establishing His ascendency over that land, and in
drawing from it a yearly revenue. Such an achievement should be praised
rather than censured, if he be of them that judge equitably. Should anyone
seek to be acquainted with the condition of this Wronged One, let him be
told that these captives whom the world hath persecuted and the nations
wronged have, for days and nights, been entirely denied the barest means of
subsistence. We are loth to mention such things, neither have We had, nor
do We have now, any desire to complain against Our accuser. Within the
walls of this prison a highly esteemed man was for some time obliged to
break stones that he might earn a living, whilst others had, at times, to
nourish themselves with that Divine sustenance which is hunger! We entreat
God -- exalted and glorified be He -- to aid all men to be just and fair-

minded, and to graciously assist them to repent and return unto Him. He,
verily, heareth, and is ready to answer.
Glorified art Thou, O Lord my God! Thou seest what hath
befallen this Wronged One at the hands of them that have not associated
with Me, and who have arisen to harm and abase Me, in a manner which
no pen can describe, nor tongue recount, nor can any Tablet sustain its
weight. Thou hearest the cry of Mine heart, and the groaning of Mine inmost
being, and the things that have befallen Thy trusted ones in Thy cities and
Thy chosen ones in Thy land, at the hands of such as have broken Thy
Covenant and Thy Testament. I beseech Thee, O my Lord, by the sighs of
Thy lovers throughout the world, and by their lamentation in their
remoteness from the court of Thy presence, and by the blood that hath been
shed for love of Thee, and by the hearts that have melted in Thy path, to
protect Thy loved ones from the cruelty of such as have remained unaware of
the mysteries of Thy Name, the Unconstrained. Assist them, O my Lord,
by Thy power that hath prevailed over all things, and aid them to be patient
and long-suffering. Thou art the All-Powerful, the Almighty, the All-
Bountiful. No God is there but Thee, the Generous, the Lord of grace
abounding.306

O Shaykh! Time and again have I declared, and now yet again I
affirm, that for two score years We have, through the grace of God and by
His irresistible and potent will, extended such aid to His Majesty the Sháh
-- may God assist him -- as the exponents of justice and of equity would
regard as incontestable and absolute. None can deny it, unless he be a
transgressor and sinner, or one who would hate Us or doubt Our truth.
How very strange that until now the Ministers of State and the
representatives of the people have alike remained unaware of such
conspicuous and undeniable service, and, if apprized of it, have, for reasons
of their own, chosen to ignore it! Previous to these forty years controversies
and conflicts continually prevailed and agitated the servants of God. But
since then, aided by the hosts of wisdom, of utterance, of exhortations and
understanding, they have all seized and taken fast hold of the firm cord of
patience and of the shining hem of fortitude, in such wise that this wronged
people endured steadfastly whatever befell them, and committed everything
unto God, and this notwithstanding that in Mázindarán and at Rasht a
great many have been most hideously tormented. Among them was his
honor, Hájí Násir, who, unquestionably, was a brilliant light that shone
forth above the horizon of resignation. After he had suffered martyrdom, they
plucked out his eyes and cut off his nose, and inflicted on him such

indignities that strangers wept and lamented, and secretly raised funds to
support his wife and children.
O Shaykh! My Pen is abashed to recount what actually took place.
In the land of Sád (Isfáhán) the fire of tyranny burned with such a hot flame
that every fair-minded person groaned aloud. By thy life! The cities of
knowledge and of understanding wept with such a weeping that the souls of
the pious and of the God-fearing were melted. The twin shining lights,
Hasan and Husayn (The King of Martyrs and the Beloved of Martyrs)
offered up spontaneously their lives in that city. Neither fortune, nor wealth,
nor glory, could deter them! God knoweth the things which befell them and
yet the people are, for the most part, unaware!
Before them one named Kázim and they who were with him, and
after them, his honor Ashraf, all quaffed the draught of martyrdom with the
utmost fervor and longing, and hastened unto the Supreme Companion. In
like manner, at the time of Sardár Azíz Khán, that godly man, Mírzá
Mustafa, and his fellow martyrs, were arrested, and despatched unto the
Supreme Friend in the All-Glorious Horizon. Briefly, in every city the
evidences of a tyranny, beyond like or equal, were unmistakably clear and
manifest, and yet none arose in self-defence! Call thou to mind his honor
Badí', who was the bearer of the Tablet to His Majesty the Sháh, and
reflect how he laid down his life. That knight, who spurred on his charger in
the arena of renunciation, threw down the precious crown of life for the sake
of Him Who is the Incomparable Friend.
O Shaykh! If things such as these are to be denied, what shall,
then, be deemed worthy of credence? Set forth the truth, for the sake of God,
and be not of them that hold their peace. They arrested his honor Najaf-
‘Alí, who hastened, with rapture and great longing, unto the field of
martyrdom, uttering these words: "We have kept both Bahá and the khunbaha (bloodmoney)!" With these words he yielded up his spirit. Meditate on
the splendor and glory which the light of renunciation, shining from the upper
chamber of the heart of Mullá ‘Alí-Ján, hath shed. He was so carried away
by the breezes of the Most Sublime Word and by the power of the Pen of
Glory that to him the field of martyrdom equalled, nay outrivalled, the
haunts of earthly delights. Ponder upon the conduct of Abá-Basír and Siyyid
Ashraf-i-Zanjání. They sent for the mother of Ashraf to dissuade her son
from his purpose. But she spurred him on until he suffered a most glorious
martyrdom.
O Shaykh! This people have passed beyond the narrow straits of
names, and pitched their tents upon the shores of the sea of renunciation.
They would willingly lay down a myriad lives, rather than breathe the word

desired by their enemies. They have clung to that which pleaseth God, and
are wholly detached and freed from the things which pertain unto men. They
have preferred to have their heads cut off rather than utter one unseemly
word. Ponder this in thine heart. Methinks they have quaffed their fill of the
ocean of renunciation. The life of the present world hath failed to withhold
them from suffering martyrdom in the path of God.
In Mázindarán a vast number of the servants of God were
exterminated. The Governor, under the influence of calumniators, robbed a
great many of all that they possessed. Among the charges he laid against
them was that they had been laying up arms, whereas upon investigation it
was found out that they had nothing but an unloaded rifle! Gracious God!
This people need no weapons of destruction, inasmuch as they have girded
themselves to reconstruct the world. Their hosts are the hosts of goodly deeds,
and their arms the arms of upright conduct, and their commander the fear of
God. Blessed that one that judgeth with fairness. By the righteousness of
God! Such hath been the patience, the calm, the resignation and contentment
of this people that they have become the exponents of justice, and so great
hath been their forbearance, that they have suffered themselves to be killed
rather than kill, and this notwithstanding that these whom the world hath
wronged have endured tribulations the like of which the history of the world
hath never recorded, nor the eyes of any nation witnessed. What is it that
could have induced them to reconcile themselves to these grievous trials, and
to refuse to put forth a hand to repel them? What could have caused such
resignation and serenity? The true cause is to be found in the ban which the
Pen of Glory hath, day and night, chosen to impose, and in Our assumption
of the reins of authority, through the power and might of Him Who is the
Lord of all mankind.
Remember the father of Badí'. They arrested that wronged one, and
ordered him to curse and revile his Faith. He, however, through the grace of
God and the mercy of his Lord, chose martyrdom, and attained thereunto. If
ye would reckon up the martyrs in the path of God, ye could not count them.
Consider his honor Siyyid Ismá'íl -- upon him be the peace of God, and His
loving-kindness -- how, before daybreak he was wont to dust, with his own
turban, the doorstep of My house, and in the end, whilst standing on the
banks of the river, with his eyes fixed on that same house, offered up, by his
own hand, his life.
Do thou ponder on the penetrative influence of the Word of God.
Every single one of these souls was first ordered to blaspheme and curse his
faith, yet none was found to prefer his own will to the Will of God.307

O Shaykh! While hemmed in by tribulations this Wronged One is
occupied in setting down these words. On every side the flame of oppression
and tyranny can be discerned. On the one hand, tidings have reached Us
that Our loved ones have been arrested in the land of Tá (Tihrán) and this
notwithstanding that the sun, and the moon, and the land, and the sea all
testify that this people are adorned with the adornment of fidelity, and have
clung and will cling to naught except that which can ensure the exaltation of
the government, and the maintenance of order within the nation, and the
tranquillity of the people.
O Shaykh! We have time and again stated that for a number of
years We have extended Our aid unto His Majesty the Sháh. For years no
untoward incident hath occurred in Persia. The reins of the stirrers of
sedition among various sects were held firmly in the grasp of power. None
hath transgressed his limits. By God! This people have never been, nor are
they now, inclined to mischief. Their hearts are illumined with the light of the
fear of God, and adorned with the adornment of His love. Their concern
hath ever been and now is for the betterment of the world. Their purpose is to
obliterate differences, and quench the flame of hatred and enmity, so that the
whole earth may come to be viewed as one country.
On the other hand, the officials of the Persian Embassy in the
Great City (Constantinople) are energetically and assiduously seeking to
exterminate these wronged ones. They desire one thing, and God desireth
another. Consider now what hath befallen the trusted ones of God in every
land. At one time they have been accused of theft and larceny; at another
they have been calumniated in a manner without parallel in this world.
Answer thou fairly. What could be the results and consequences, in foreign
countries, of the accusation of theft brought by the Persian Embassy against
its own subjects? If this Wronged One was ashamed, it was not because of
the humiliation it brought this servant, but rather because of the shame of its
becoming known to the Ambassadors of foreign countries how incompetent
and lacking in understanding are several eminent officials of the Persian
Embassy. "Flingest thou thy calumnies into the face of Them Whom the one
true God hath made the Trustees of the treasures of His seventh sphere?"
Briefly, instead of seeking, as they should, through Him Who occupieth this
sublime station, to attain unto the most exalted ranks, and to obtain His
advice, they have exerted themselves and are striving their utmost to put out
His light. However, according to what hath been reported, His Excellency
the Ambassador Mu'ínu'l-Mulk, Mírzá Muhsín Khán -- may God assist
him -- was, at that time, absent from Constantinople. Such things have
happened because it was believed that His Majesty the Sháh of Persia --

may the All-Merciful assist him -- was angry with them that have attained
and revolve round the Sanctuary of Wisdom. God well knoweth and
testifieth that this Wronged One hath, at all times, been cleaving fast unto
whatever would be conducive to the glory of both the government and the
people. God, verily, is sufficient Witness.
Describing the people of Bahá, the Most Sublime Pen hath sent
down these words: "These, verily, are men who if they come to cities of pure
gold will consider them not; and if they meet the fairest and most comely of
women will turn aside." Thus hath it been sent down by the Most Sublime
Pen for the people of Bahá, on the part of Him Who is the Counsellor, the
Omniscient. In the concluding passages of the Tablet to His Majesty the
Emperor of Paris (Napoleon III) these exalted words have been revealed:
"Exultest thou over the treasures thou dost possess, knowing they shall
perish? Rejoicest thou in that thou rulest a span of earth, when the whole
world, in the estimation of the people of Baha, is worth as much as the black
in the eye of a dead ant? Abandon it unto such as have set their affections
upon it, and turn thou unto Him Who is the Desire of the world."
God alone -- exalted be His glory -- is cognizant of the things
which befell this Wronged One. Every day bringeth a fresh report of stories
current against Us at the Embassy in Constantinople. Gracious God! The
sole aim of their machinations is to bring about the extermination of this
servant. They are, however, oblivious of the fact that abasement in the path
of God is My true glory. In the newspapers the following hath been recorded:
"Touching the fraudulent dealings of some of the exiles of 'Akká, and the
excesses committed by them against several people, etc...." Unto them who
are the exponents of justice and the daysprings of equity the intention of the
writer is evident and his purpose clear. Briefly, he arose and inflicted upon
Me divers tribulations, and treated Me with injustice and cruelty. By God!
This Wronged One would not barter this place of exile for the Most
Sublime Habitation. In the estimation of men of insight whatsoever befalleth
in the path of God is manifest glory and a supreme attainment. Already We
have said: "Glory to Thee, O my God! But for the tribulations which are
sustained in Thy path, how could Thy true lovers be recognized; and were it
not for the trials which are borne for love of Thee, how could the station of
such as yearn for Thee be revealed?"
Such abasement hath been inflicted that each day they spread fresh
calumnies. This Wronged One, however, cleaveth to seemly patience. Would
that His Majesty the Sháh of Persia would ask for a report of the things
which befell Us in Constantinople, that he might become fully acquainted
with the true facts. O Sháh! I adjure thee by thy Lord, the God of Mercy, to

look into this matter with the eye of fairness. Is there to be found a just man
who will judge in this day according to that which God hath sent down in
His Book? Where is the fair-minded person who will equitably consider
what hath been perpetrated against Us without any clear token or proof?
O Shaykh! Ponder the behavior of men. The inmates of the cities of
knowledge and wisdom are sore perplexed asking themselves why it is that
the Shi'ih sect, which regarded itself as the most learned, the most righteous,
and the most pious of all the peoples of the world, hath turned aside in the
Day of His Revelation, and hath shown a cruelty such as hath never been
experienced. It is incumbent upon thee to reflect a while. From the inception
of this sect until the present day how great hath been the number of the
divines that have appeared, none of whom became cognizant of the nature of
this Revelation. What could have been the cause of this waywardness? Were
We to mention it, their limbs would cleave asunder. It is necessary for them
to meditate, to meditate for a thousand thousand years, that haply they may
attain unto a sprinkling from the ocean of knowledge, and discover the things
whereof they are oblivious in this day.308

Lauded be Thy name, O Lord my God! How great is Thy might
and Thy sovereignty; how vast Thy strength and Thy dominion! Thou hast
called into being Him Who speaketh in Thy name before all who are in Thy
heaven and on Thy earth, and hast bidden Him cry out amongst Thy
creatures.
No sooner had a word gone forth from His lips, however, than the
divines among Thy people turned back from Him, and the learned among
Thy servants caviled at His signs. Thereby the fire of oppression was kindled
in Thy land, until the kings themselves rose up to put out Thy light, O
Thou Who art the King of kings!
Hostility waxed so intense that my kindred and my loved ones were
made captives in Thy land, and they that are dear to Thee were hindered
from gazing on Thy beauty and from turning in the direction of Thy mercy.
This hostility failed to cause the fire that burned within them to subside. The
enemy finally carried away as captive Him Who is the Manifestation of Thy
beauty and the Revealer of Thy signs, and confined Him in the fortress-town
of 'Akká, and sought to hinder Him from remembering Thee and from
magnifying Thy name. Thy servant, however, could not be restrained from
carrying out what Thou hadst bidden Him fulfill. Above the horizon of
tribulation He hath lifted up His voice and He crieth out, summoning all
the inmates of heaven and all the inhabitants of the earth to the immensity of
Thy mercy and the court of Thy grace. Day and night He sendeth down the

signs of Thine omnipotent power and revealeth the clear tokens of Thy
majesty, so that the souls of Thy creatures may be drawn towards Thee, that
they may forsake themselves and turn unto Thee, and may flee from their
misery and seek the tabernacle of Thy riches, and may haste away from their
wretchedness into the court of Thy majesty and glory.
This is the Lamp which the light of Thine own Essence hath lit,
and whose radiance the winds of discord can never extinguish. This is the
Ocean that moveth by the power of Thy sovereign might, and whose waves
the influence of the infidels that have disbelieved in the Judgment Day can
never still. This is the Sun that shineth in the heaven of Thy will and the
splendor of which the veils of the workers of iniquity and the doubts of the
evil doers can never cloud.
I yield Thee thanks, O my God, for that Thou hast offered me up
as a sacrifice in Thy path, and made me a target for the arrows of afflictions
as a token of Thy love for Thy servants, and singled me out for all manner
of tribulation for the regeneration of Thy people.
How sweet to my taste is the savor of woes sent by Thee, and how
dear to my heart the dispositions of Thy providence! Perish the soul that
fleeth from the threats of kings in its attempt to save itself in Thy days! I
swear by Thy glory! Whoso hath quaffed the living waters of Thy favors can
fear no trouble in Thy path, neither can he be deterred by any tribulation
from remembering Thee or from celebrating Thy praise.
I beseech Thee, O Thou Who art my Governor and the Possessor
of all names, to protect them that have branched out from me (Afnan),
whom Thou hast caused to be related to Thyself, and to whom Thou hast, in
this Revelation, shown Thy special favor, and whom Thou hast summoned
to draw nigh unto Thee and to turn towards the horizon of Thy Revelation.
Withhold not from them, O my Lord, the outpourings of Thy mercy or the
effulgence of the Day-Star of Thy grace. Enable them to distinguish
themselves amongst Thy people, that they may exalt Thy word and promote
Thy Cause. Aid them, O my God, to do Thy will and pleasure.309

HAJÍ SIYYID ‘ALĺ MUHAMMAD SHÍRÁZÍ,
THE BÁB

Ages rolled away, until they attained their consummation in this,
the Lord of days, the Day whereon the Day Star of the Bayán manifested
itself above the horizon of mercy, the Day in which the Beauty of the All-
Glorious shone forth in the exalted person of ‘Alí-Muhammad, the Báb.
No sooner did He reveal Himself, than all the people rose up against Him.

By some He was denounced as one that hath uttered slanders against God,
the Almighty, the Ancient of Days. Others regarded Him as a man smitten
with madness, an allegation which I, Myself, have heard from the lips of one
of the divines. Still others disputed His claim to be the Mouthpiece of God,
and stigmatized Him as one who had stolen and used as his the words of the
Almighty, who had perverted their meaning, and mingled them with his
own. The Eye of Grandeur weepeth sore for the things which their mouths
have uttered, while they continue to rejoice upon their seats.
"God," said He, "is My witness, O people! I am come to you with
a Revelation from the Lord, your God, the Lord of your fathers of old.
Look not, O people, at the things ye possess. Look rather at the things God
hath sent down unto you. This, surely, will be better for you than the whole
of creation, could ye but perceive it. Repeat the gaze, O people, and consider
the testimony of God and His proof which are in your possession, and
compare them unto the Revelation sent down unto you in this Day, that the
truth, the infallible truth, may be indubitably manifested unto you. Follow
not, O people, the steps of the Evil One; follow ye the Faith of the All-
Merciful, and be ye of them that truly believe. What would it profit man, if
he were to fail to recognize the Revelation of God? Nothing whatever. To
this Mine own Self, the Omnipotent, the Omniscient, the All-Wise, will
testify."
The more He exhorted them, the fiercer grew their enmity, till, at
the last, they put Him to death with shameful cruelty. The curse of God be
upon the oppressors!
A few believed in Him; few of Our servants are the thankful.
These He admonished, in all His Tablets -- nay, in every passage of His
wondrous writings -- not to give themselves up in the Day of the promised
Revelation to anything whatever, be it in the heaven or in the earth. "O
people!" said He, "I have revealed Myself for His Manifestation, and have
caused My Book, the Bayán, to descend upon you for no other purpose
except to establish the truth of His Cause. Fear ye God, and contend not
with Him as the people of the Qur'án have contended with Me. At whatever
time ye hear of Him, hasten ye towards Him, and cleave ye to whatsoever
He may reveal unto you. Naught else besides Him can ever profit you, no,
not though ye produce from first to last the testimonies of all those who were
before you."310

And yet, ye have failed to incline your ears unto His bidding, have
disregarded His law, have rejected His counsel as recorded in His Book, and
have been of them that have strayed far from Him. How many those who,

every year, and every month, have because of you been put to death! How
manifold the injustices ye have perpetrated -- injustices the like of which the
eye of creation hath not seen, which no chronicler hath ever recorded! How
numerous the Bábes and sucklings who were made orphans, and the fathers
who lost their sons, because of your cruelty, O ye unjust doers! How oft hath
a sister pined away and mourned over her brother, and how oft hath a wife
lamented after her husband and sole sustainer!
Your iniquity waxed greater and greater until ye slew Him Who
had never taken His eyes away from the face of God, the Most Exalted, the
Most Great. [The Báb] Would that ye had put Him to death after the
manner men are wont to put one another to death! Ye slew Him, however,
in such circumstances as no man hath ever witnessed. The heavens wept sore
over Him, and the souls of them who are nigh unto God cried out for His
affliction. Was He not a Scion of your Prophet's ancient House? Had not
His fame as a direct descendant of the Apostle been spread abroad amongst
you? Why, then, did ye inflict upon Him what no man, however far ye may
look back, hath inflicted upon another? By God! The eye of creation hath
never beheld your like. Ye slay Him Who is a Scion of your Prophet's
House, and rejoice and make merry while seated on your seats of honour! Ye
utter your imprecations against them who were before you, and who have
perpetrated what ye have perpetrated, and remain yourselves all the time
unaware of your enormities!
Be fair in your judgement. Did they whom ye curse, upon whom ye
invoke evil, act differently from yourselves? Have they not slain the
descendant of their Prophet [Imám Husayn] as ye have slain the descendant
of your own? Is not your conduct similar to their conduct? Wherefore, then,
claim ye to be different from them, O ye sowers of dissension amongst
men?311

Magnify Thou, O Lord my God, Him Who is the Primal Point,
the Divine Mystery, the Unseen Essence, the Day-Spring of Divinity, and
the Manifestation of Thy Lordship, through Whom all the knowledge of the
past and all the knowledge of the future were made plain, through Whom
the pearls of Thy hidden wisdom were uncovered, and the mystery of Thy
treasured name disclosed, Whom Thou hast appointed as the Announcer of
the One through Whose name the letter B and the letter E have been joined
and united, through Whom Thy majesty, Thy sovereignty and Thy might
were made known, through Whom Thy words have been sent down, and
Thy laws set forth with clearness, and Thy signs spread abroad, and Thy
Word established, through Whom the hearts of Thy chosen ones were laid

bare, and all that were in the heavens and all that were on the earth were
gathered together, Whom Thou hast called ‘Alí-Muhammad in the kingdom
of Thy names, and the Spirit of Spirits in the Tablets of Thine irrevocable
decree, Whom Thou hast invested with Thine own title, unto Whose name
all other names have, at Thy bidding and through the power of Thy might,
been made to return, and in Whom Thou hast caused all Thine attributes
and titles to attain their final consummation. To Him also belong such
names as lay hid within Thy stainless tabernacles, in Thine invisible world
and Thy sanctified cities.
Magnify Thou, moreover, such as have believed in Him and in His
signs and have turned towards Him, from among those that have
acknowledged Thy unity in His Latter Manifestation -- a Manifestation
whereof He hath made mention in His Tablets, and in His Books, and in
His Scriptures, and in all the wondrous verses and gem-like utterances that
have descended upon Him. It is this same Manifestation Whose covenant
Thou hast bidden Him establish ere He had established His own covenant.
He it is Whose praise the Bayán hath celebrated. In it His excellence hath
been extolled, and His truth established, and His sovereignty proclaimed,
and His Cause perfected. Blessed is the man that hath turned unto Him,
and fulfilled the things He hath commanded, O Thou Who art the Lord of
the worlds and the Desire of all them that have known Thee!
Praised be Thou, O my God, inasmuch as Thou hast aided us to
recognize and love Him. I, therefore, beseech Thee by Him and by Them
Who are the Day-Springs of Thy Divinity, and the Manifestations of Thy
Lordship, and the Treasuries of Thy Revelation, and the Depositories of
Thine inspiration, to enable us to serve and obey Him, and to empower us to
become the helpers of His Cause and the dispersers of His adverSaríes.
Powerful art Thou to do all that pleaseth Thee. No God is there beside
Thee, the Almighty, the All-Glorious, the One Whose help is sought by all
men!312

Do Thou bless, O Lord my God, the Primal Point, through
Whom the point of creation hath been made to revolve in both the visible and
invisible worlds, Whom Thou hast designated as the One whereunto should
return whatsoever must return unto Thee, and as the Revealer of whatsoever
may be manifested by Thee. Do Thou also bless such of His Letters as have
not turned away from Thee, who have been firmly established in Thy love,
and clung steadfastly to Thy good-pleasure. Bless Thou, likewise, as long as
Thine own Self endureth and Thine own Essence doth last, them that have

suffered martyrdom in Thy path. Thou art, verily, the Ever-Forgiving, the
Most Merciful.
Moreover, I beseech Thee, O my God, by Him Whom Thou hast
announced unto us in all Thy Tablets and Thy Books and Thy Scrolls and
Thy Scriptures, through Whom the kingdom of names hath been convulsed,
and all that lay hid in the breasts of them that have followed their evil and
corrupt desires hath been revealed, -- I beseech Thee to strengthen us in our
love for Him, to make us steadfast in His Cause, to help us befriend His
loved ones and challenge His enemies. Shield us, then, O my God, from the
mischief wrought by them that have denied Thy presence, and turned away
from Thy face, and resolved to put an end to the life of Him Who is the
Manifestation of Thine own Self.
O my God and my Master! Thou knowest how they have disgraced
Thy Cause and dishonored Thee among Thy creatures, how they have joined
Thine enemies, that they may undermine Thy Revelation and injure Thee.
Lay hold on them with the power of Thy wrath and might, O my God, and
expose their shameful acts and their wickedness, that whatever is hid in their
breasts may be revealed unto the people that dwell within Thy land, O Thou
Who art the Inflictor of trials, the Fashioner of nations, and the Bestower of
favors! No God is there beside Thee, the All-Glorious, the Most
Bountiful.313

A praise which is exalted above every mention or description
beseemeth the Adored One, the Possessor of all things visible and invisible,
Who hath enabled the Primal Point to reveal countless Books and Epistles
and Who, through the potency of His sublime Word, hath called into being
the entire creation, whether of the former or more recent generations.
Moreover He hath in every age and cycle, in conformity with His
transcendent wisdom, sent forth a divine Messenger to revive the dispirited
and despondent souls with the living waters of His utterance, One Who is
indeed the Expounder, the true Interpreter, inasmuch as man is unable to
comprehend that which hath streamed forth from the Pen of Glory and is
recorded in His heavenly Books. Men at all times and under all conditions
stand in need of one to exhort them, guide them and to instruct and teach
them. Therefore He hath sent forth His Messengers, His Prophets and
chosen ones that they might acquaint the people with the divine purpose
underlying the revelation of Books and the raising up of Messengers, and
that everyone may become aware of the trust of God which is latent in the
reality of every soul.314

Reflect, O Shaykh, upon the Shi'ih sect. How many the edifices
which they reared with the hands of idle fancies and vain imaginings, and
how numerous the cities which they built! At length those vain imaginings
were converted into bullets and aimed at Him Who is the Prince of the
world. Not one single soul among the leaders of that sect acknowledged Him
in the Day of His Revelation! Whenever His blessed name was mentioned,
all would say: "May God hasten the joy His coming will bring!" On the day
of the Revelation of that Sun of Truth, however, all, as hath been observed,
have exclaimed, saying: "May God hasten His chastisement!" He Who was
the Essence of being and Lord of the seen and unseen they suspended, and
committed what made the Tablet to weep, and the Pen to groan, and the
cries of the sincere to break forth, and the tears of the favored ones to flow.315

ÁSĺYIH KHÁNUM, NAVVÁB,
THE MOST EXALTED LEAF

The first Spirit through which all spirits were revealed, and the first
Light by which all lights shone forth, rest upon thee, O Most Exalted Leaf,
thou who hast been mentioned in the Crimson Book! Thou art the one
whom God created to arise and serve His own Self, and the Manifestation of
His Cause, and the Day-Spring of His Revelation, and the Dawning-Place
of His signs, and the Source of His commandments; and Who so aided thee
that thou didst turn with thy whole being unto Him, at a time when His
servants and handmaidens had turned away from His Face. ...Happy art
thou, O My handmaiden, and My Leaf, and the one mentioned in My
Book, and inscribed by My Pen of Glory in My Scrolls and Tablets.
...Rejoice thou, at this moment, in the most exalted Station and the Allhighest Paradise, and the Abhá Horizon, inasmuch as He Who is the
Lord of Names hath remembered thee. We bear witness that thou didst
attain unto all good, and that God hath so exalted thee, that all honor and
glory circled around thee.316

O Navváb! O Leaf that hath sprung from My Tree, and been My
companion! My glory be upon thee, and My loving-kindness, and My mercy
that hath surpassed all beings. We announce unto thee that which will
gladden thine eye, and assure thy soul, and rejoice thine heart. Verily, thy
Lord is the Compassionate, the All-Bountiful. God hath been and will be
pleased with thee, and hath singled thee out for His own Self, and chosen
thee from among His handmaidens to serve Him, and hath made thee the
companion of His Person in the day-time and in the night-season.317

Hear thou Me once again, God is well-pleased with thee, as a
token of His grace and a sign of His mercy. He hath made thee to be His
companion in every one of His worlds, and hath nourished thee with His
meeting and presence, so long as His Name, and His Remembrance, and
His Kingdom, and His Empire shall endure. Happy is the handmaid that
hath mentioned thee, and sought thy good-pleasure, and humbled herself
before thee, and held fast unto the cord of thy love. Woe betide him that
denieth thy exalted station, and the things ordained for thee from God, the
Lord of all names, and him that hath turned away from thee, and rejected
thy station before God, the Lord of the mighty throne.318

O faithful ones! Should ye visit the resting-place of the Most
Exalted Leaf, who hath ascended unto the Glorious Companion, stand ye
and say: 'Salutation and blessing and glory upon thee, O Holy Leaf that
hath sprung from the Divine Lote-Tree! I bear witness that thou hast
believed in God and in His signs, and answered His Call, and turned unto
Him, and held fast unto His cord, and clung to the hem of His grace, and
fled thy home in His path, and chosen to live as a stranger, out of love for
His presence and in thy longing to serve Him. May God have mercy upon
him that draweth nigh unto thee, and remembereth thee through the things
which My Pen hath voiced in this, the most great station. We pray God that
He may forgive us, and forgive them that have turned unto thee, and grant
their desires, and bestow upon them, through His wondrous grace, whatever
be their wish. He, verily, is the Bountiful, the Generous. Praise be to God,
He Who is the Desire of all worlds; and the Beloved of all who recognize
Him.319

‘ABDU’L-BAHÁ, THE MOST MIGHTY BRANCH

There hath branched from the Sadratu’l-Muntahá this sacred and
glorious Being, this Branch of Holiness; well is it with him that hath sought
His shelter and abideth beneath His shadow. Verily the Limb of the Law
of God hath sprung forth from this Root which God hath firmly implanted
in the Ground of His Will, and Whose Branch hath been so uplifted as to
encompass the whole of creation. Magnified be He, therefore, for this
sublime, this blessed, this mighty, this exalted Handiwork!... A Word hath,
as a token of Our grace, gone forth from the Most Great Tablet -- a Word
which God hath adorned with the ornament of His own Self, and made it
sovereign over the earth and all that is therein, and a sign of His greatness
and power among its people ...Render thanks unto God, O people, for His

appearance; for verily He is the most great Favor unto you, the most perfect
bounty upon you; and through Him every mouldering bone is quickened.
Whoso turneth towards Him hath turned towards God, and whoso turneth
away from Him hath turned away from My beauty, hath repudiated My
Proof, and transgressed against Me. He is the Trust of God amongst you,
His charge within you, His manifestation unto you and His appearance
among His favored servants... We have sent Him down in the form of a
human temple. Blest and sanctified be God Who createth whatsoever He
willeth through His inviolable, His infallible decree. They who deprive
themselves of the shadow of the Branch, are lost in the wilderness of error,
are consumed by the heat of worldly desires, and are of those who will
assuredly perish.320

O Thou Who art the apple of Mine eye! My glory, the ocean of My
loving-kindness, the sun of My bounty, the heaven of My mercy rest upon
Thee. We pray God to illumine the world through Thy knowledge and
wisdom, to ordain for Thee that which will gladden Thine heart and impart
consolation to Thine eyes...The glory of God rest upon Thee, and upon
whosoever serveth Thee and circleth around Thee. Woe, great woe, betide him
that opposeth and injureth Thee. Well is it with him that sweareth fealty to
Thee; the fire of hell torment him who is Thine enemy...We have made Thee
a shelter for all mankind, a shield unto all who are in heaven and on earth,
a stronghold for whosoever hath believed in God, the Incomparable, the All-
Knowing. God grant that through Thee He may protect them, may enrich
and sustain them, that He may inspire Thee with that which shall be a
wellspring of wealth unto all created things, an ocean of bounty unto all men,
and the dayspring of mercy unto all peoples.321

Thou knowest, O my God, that I desire for Him naught except
that which Thou didst desire, and have chosen Him for no purpose save that
which Thou hadst intended for Him. Render Him victorious, therefore,
through Thy hosts of earth and heaven...Ordain, I beseech Thee, by the
ardor of My love for Thee and My yearning to manifest Thy Cause, for
Him, as well as for them that love Him, that which Thou hast destined for
Thy Messengers and the Trustees of Thy Revelation. Verily, Thou art the
Almighty, the All-Powerful.322

Praise be to Him Who hath honored the Land of Bá (Beirut)
through the presence of Him round Whom all names revolve. All the atoms
of the earth have announced unto all created things that from behind the gate

of the Prison-city there hath appeared and above its horizon there hath shone
forth the Orb of the beauty of the great, the Most Mighty Branch of God --
His ancient and immutable Mystery -- proceeding on its way to another
land. Sorrow, thereby, hath enveloped this Prison-city, whilst another land
rejoiceth... Blessed, doubly blessed, is the ground which His footsteps have
trodden, the eye that hath been cheered by the beauty of His countenance, the
ear that hath been honored by hearkening to His call, the heart that hath
tasted the sweetness of His love, the breast that hath dilated through His
remembrance, the pen that hath voiced His praise, the scroll that hath borne
the testimony of His writings."323

MÍRZÁ MIHDĺ, THE PUREST BRANCH

Lauded be Thy name, O Lord my God! Thou seest me in this day
shut up in my prison, and fallen into the hands of Thine adverSaríes, and
beholdest my son (The Purest Branch) lying on the dust before Thy face. He
is Thy servant, O my Lord, whom Thou hast caused to be related to Him
Who is the Manifestation of Thyself and the Day-Spring of Thy Cause.
At his birth he was afflicted through his separation from Thee,
according to what had been ordained for him through Thine irrevocable
decree. And when he had quaffed the cup of reunion with Thee, he was cast
into prison for having believed in Thee and in Thy signs. He continued to
serve Thy Beauty until he entered into this Most Great Prison. Thereupon I
offered him up, O my God, as a sacrifice in Thy path. Thou well knowest
what they who love Thee have endured through this trial that hath caused the
kindreds of the earth to wail, and beyond them the Concourse on high to
lament.
I beseech Thee, O my Lord, by him and by his exile and his
imprisonment, to send down upon such as loved him what will quiet their
hearts and bless their works. Potent art Thou to do as Thou willest. No
God is there but Thee, the Almighty, the Most Powerful.324

At this very moment, My son is being washed before My face, after
Our having sacrificed him in the Most Great Prison. Thereat have the
dwellers of the Abhá Tabernacle wept with a great weeping, and such as
have suffered imprisonment with this Youth in the path of God, the Lord of
the promised Day, lamented. Under such conditions My Pen hath not been
prevented from remembering its Lord, the Lord of all nations. It summoneth
the people unto God, the Almighty, the All-Bountiful. This is the day

whereon he that was created by the light of Bahá has suffered martyrdom, at
a time when he lay imprisoned at the hands of his enemies...
Upon thee, O Branch of God! be the remembrance of God and His
praise, and the praise of all that dwell in the Realm of Immortality, and of
all the denizens of the Kingdom of Names. Happy art thou in that thou
hast been faithful to the Covenant of God and His Testament, until Thou
didst sacrifice thyself before the face of thy Lord, the Almighty, the
Unconstrained. Thou, in truth, hast been wronged, and to this testifieth the
Beauty of Him, the Self-Subsisting. Thou didst, in the first days of thy life,
bear that which hath caused all things to groan, and made every pillar to
tremble. Happy is the one that remembereth thee, and draweth nigh, through
thee, unto God, the Creator of the Morn.325

Glorified art Thou, O Lord, my God! Thou seest me in the hands
of Mine enemies, and My son bloodstained before Thy face, O Thou in
Whose hands is the kingdom of all names. I have, O my Lord, offered up
that which Thou hast given Me, that Thy servants may be quickened and
all that dwell on earth be united.326

Blessed art thou, and blessed he that turneth unto thee, and visiteth
thy grave, and draweth nigh, through thee, unto God, the Lord of all that
was and shall be.... I testify that thou didst return in meekness unto thine
abode. Great is thy blessedness and the blessedness of them that hold fast
unto the hem of thy outspread robe.... Thou art, verily, the trust of God and
His treasure in this land. Erelong will God reveal through thee that which
He hath desired. He, verily, is the Truth, the Knower of things unseen.
When thou wast laid to rest in the earth, the earth itself trembled in its
longing to meet thee. Thus hath it been decreed, and yet the people perceive
not.... Were We to recount the mysteries of thine ascension, they that are
asleep would waken, and all beings would be set ablaze with the fire of the
remembrance of My Name, the Mighty, the Loving.327

BAHĺYYIH KHÁNUM,
THE GREATEST HOLY LEAF

He is the Eternal! This is My testimony for her who hath heard
My voice and drawn nigh unto Me. Verily, she is a leaf that hath sprung
from this preexistent Root. She hath revealed herself in My name and tasted
of the sweet savours of My holy, My wondrous pleasure. At one time We
gave her to drink from My honeyed Mouth, at another caused her to partake

of My mighty, My luminous Kawthar. Upon her rest the glory of My name
and the fragrance of My shining robe.328

Let these exalted words be thy love-song on the tree of Baha, O
thou most holy and resplendent Leaf: 'God, besides Whom is none other
God, the Lord of this world and the next!' Verily, We have elevated thee to
the rank of one of the most distinguished among thy sex, and granted thee,
in My court, a station such as none other woman hath surpassed. Thus have
We preferred thee and raised thee above the rest, as a sign of grace from Him
Who is the Lord of the throne on high and earth below. We have created
thine eyes to behold the light of My countenance, thine ears to hearken unto
the melody of My words, thy body to pay homage before My throne. Do thou
render thanks unto God, thy Lord, the Lord of all the world.
How high is the testimony of the Sadratu’l-Muntahá for its leaf;
how exalted the witness of the Tree of Life unto its fruit! Through My
remembrance of her a fragrance laden with the perfume of musk hath been
diffused; well is it with him that hath inhaled it and exclaimed: 'All praise
be to Thee, O God, my Lord the most glorious!' How sweet thy presence
before Me; how sweet to gaze upon thy face, to bestow upon thee My lovingkindness, to favour thee with My tender care, to make mention of thee in
this, My Tablet - a Tablet which I have ordained as a token of My hidden
and manifest grace unto thee. 329

O My Leaf! Hearken thou unto My Voice: Verily there is none
other God but Me, the Almighty, the All-Wise. I can well inhale from thee
the fragrance of My love and the sweet-smelling savour wafting from the
raiment of My Name, the Most Holy, the Most Luminous. Be astir upon
God's Tree in conformity with thy pleasure and unloose thy tongue in praise
of thy Lord amidst all mankind. Let not the things of the world grieve thee.
Cling fast unto this divine Lote-Tree from which God hath graciously caused
thee to spring forth. I swear by My life! It behoveth the lover to be closely
joined to the loved one, and here indeed is the Best-Beloved of the world.330

‘ALĺ-AKBAR-I-NARÁQĺ

O Pen of the Ancient of Days! Call Thou to remembrance ‘Alí331,
he who sojourned with Thee in ‘Iráq until the Daystar of the world departed
therefrom. He forsook his home to attain the court of Thy presence at a time
when We were captive in the hands of such as have been deprived of the sweet
savours of the All-Merciful. Grieve not at what hath befallen Us and thee

in the path of God. Rest assured and persevere. He, verily, rendereth
victorious those who love Him, and His might is equal to all things. Whoso
turneth unto Him brighteneth thereby the faces of the Concourse on high,
and unto this God Himself is My witness.332

‘ALĺ-AKBAR SHÁHMÍRZÁDĺ

Praise and thanksgiving beseem the Lord of manifest dominion
Who hath adorned the mighty prison with the presence of their honours ‘Alí-
Akbar and Amín333, and hath illumined it with the light of certitude,
constancy and assurance. The glory of God and the glory of all that are in
the heavens and on the earth be upon them.
Light and glory, greeting and praise be upon the Hands of His
Cause, through whom the light of fortitude hath shone forth and the truth
hath been established that the authority to choose rests with God, the
Powerful, the Mighty, the Unconstrained, through whom the ocean of bounty
hath surged and the fragrance of the gracious favours of God, the Lord of
mankind, hath been diffused. We beseech Him -- exalted is He -- to shield
them through the power of His hosts, to protect them through the potency of
His dominion and to aid them through His indomitable strength which
prevaileth over all created things. Sovereignty is God's, the Creator of the
heavens and the Lord of the Kingdom of Names.334

ISMÁ’ĺL-I-KÁSHÁNĺ, DHABĺH, ANĺS

Forsake Thy mention of the Chief, O Pen, and call to
remembrance Anís335, that intimate of the love of God who severed himself
from the wayward and the infidel. He tore the veils asunder in such wise that
the inmates of Paradise could hear them being rent. Glorified be God, the
Sovereign, the Powerful, the All-Knowing, the All-Wise.336

O Pen of Revelation! Call Thou to remembrance him [Anís]
whose letter reached Us during this darksome night. He it is who wandered
from region to region until he entered the City, [Adrianople] seeking the
shelter of the mercy of his Lord, the Almighty, the Most High. Eagerly
awaiting the favours of his Lord, he dwelt therein for a night, but departed
therefrom the following morning as bidden by God, filling with sorrow the
heart of this Youth. To this the Almighty is Himself a witness.
Great is thy blessedness, for thou hast received the wine of utterance
from the hand of the All-Merciful, and became so enraptured by the sweet

fragrance of the Best-Beloved as to renounce thy comfort and to be numbered
with them that have hastened unto His Paradise, the Dawning-Place of the
signs of thy Lord, the Gracious, the Peerless. Happy the one who hath
quaffed the wine of inner mysteries from the countenance of his Lord and
been intoxicated by this pure and crystal draught. By God! It causeth every
true believer to soar in the heaven of majesty and grandeur, and transmuteth
every doubt into certainty.
Grieve not at what hath befallen thee, but put thy whole trust in
God, the Almighty, the All-Knowing, the Wise. Raise thy house upon the
solid foundation of divine utterances, and give praise to thy Lord. He, verily,
shall suffice thee above all the peoples of the earth.
God hath, in truth, inscribed your names upon a Tablet wherein
are enshrined the hidden secrets of all that hath been. Erelong shall the
faithful call to remembrance your exile and all your journeys in His path.
He, verily, loveth those who love Him, and is the helper of the sincere. By the
righteousness of God! The eyes of the Concourse on high are fixed upon you
and their fingers point towards you. Thus doth the bounty of your Lord
encompass you. Would that the people might recognize that which hath
escaped them in the days of God, the All-Glorious, the All-Praised.
Render thanks unto God for having aided thee to know Him and
to enter within the precincts of His court at a time when the ungodly
surrounded the family of thy Lord and His loved ones, and expelled them
from their homes with manifest cruelty, intending to separate us at the shore
of the sea. Verily, thy Lord is aware of that which lieth concealed within the
breasts of the unbelievers. Say: Even should ye tear our bodies asunder, ye
could not banish from our hearts the love of God. We were of a truth created
for sacrifice, and in this do we take pride before all creation.
O thou who art set aglow with the fire of the love of God! Know
thou that thy letter hath reached Us and that We have been apprised of its
contents. We beseech God to confirm thee in His love and in His good
pleasure, to assist thee in the promotion of His Cause, and to number thee
with such as have arisen for the triumph of His Faith.337

HÁJÍ MULLÁ HADĺ SABZIVÁRĺ

Christ saith: 'Thou hast granted to children that whereof the
learned and the wise are deprived.' The sage of Sabzivár338 hath said: 'Alas!
Attentive ears are lacking, otherwise the whisperings of the Sinaic Bush
could be heard from every tree.' In a Tablet to a man of wisdom who had
made enquiry as to the meaning of Elementary Reality339, We addressed this

famous sage in these words: 'If this saying is truly thine, how is it that thou
hast failed to hearken unto the Call which the Tree of Man hath raised
from the loftiest heights of the world? If thou didst hear the Call yet fear and
the desire to preserve thy life prompted thee to remain heedless to it, thou art
such a person as hath never been nor is worthy of mention; if thou hast not
heard it, then thou art bereft of the sense of hearing.' In brief, such men are
they whose words are the pride of the world, and whose deeds are the shame
of the nations.340

JAMÁLU’D-DĺN-I-AFGHÁNĺ

Gracious God! A thing hath recently happened which caused great
astonishment. It is reported that a certain person [Jamálu’d-Dín-i-Afghání]
went to the seat of the imperial throne in Persia and succeeded in winning the
good graces of some of the nobility by his ingratiating behaviour. How pitiful
indeed, how deplorable! One wondereth why those who have been the symbols
of highest glory should now stoop to boundless shame. What is become of
their high resolve? Whither is gone the sense of dignity and honour? The sun
of glory and wisdom hath unceasingly been shining above the horizon of
Persia, but nowadays it hath sunk to such a low level that certain dignitaries
have allowed themselves to be treated as playthings in the hands of the
foolish. The aforesaid person hath written such things concerning this people
in the Egyptian press and in the Beirut Encyclopedia that the well-informed
and the learned were astonished. He proceeded then to Paris where he
published a newspaper entitled Urvatu'l-Vuthqa [The Sure Handle] and
sent copies thereof to all parts of the world. He also sent a copy to the Prison
of 'Akká, and by so doing he meant to show affection and to make amends
for his past actions. In short, this Wronged One hath observed silence in
regard to him. We entreat God, the True One, to protect him and to shed
upon him the light of justice and fairness. It behoveth him to say:
O God my God! Thou seest me standing before the door of Thy
forgiveness and benevolence, turning my gaze toward the horizon of Thy
bountiful favours and manifold blessings. I beg of Thee by Thy sweet accents
and by the shrill voice of Thy Pen, O Lord of all mankind, to graciously aid
Thy servants as it befitteth Thy days and beseemeth the glory of Thy
manifestation and Thy majesty. Verily potent art Thou to do whatsoever
Thou willest. All they that dwell in the heavens and on the earth bear
witness to Thy power and Thy might, to Thy glory and Thy bounteousness.
Praise be to Thee, O Lord of the worlds and the Well-Beloved of the heart
of every man of understanding!

Thou beholdest, O my God, the essence of poverty seeking the ocean
of Thy wealth and the substance of iniquity yearning for the waters of Thy
forgiveness and Thy tender mercy. Grant Thou, O my God, that which
beseemeth Thy great glory and befitteth the loftiness of Thy boundless grace.
Thou art in truth the All-Bountiful, the Lord of grace abounding, the
Ordainer, the All-Wise. No God is there but Thee, the Most Powerful, the
All-Compelling, the Omnipotent.341

HÁJÍ MÍRZÁ KARĺM KHÁN-I-KIRMÁNĺ

Inasmuch as they have not apprehended the meaning of Knowledge,
and have called by that name those images fashioned by their own fancy and
which have sprung from the embodiments of ignorance, they therefore have
inflicted upon the Source of Knowledge that which thou hast heard and
witnessed.
For instance, a certain man,[Hájí Mírzá Karím Khán-i-Kirmání]
reputed for his learning and attainments, and accounting himself as one of
the pre-eminent leaders of his people, hath in his book denounced and vilified
all the exponents of true learning. This is made abundantly clear by his
explicit statements as well as by his allusions throughout his book. As We
had frequently heard about him, We purposed to read some of his works.
Although We never felt disposed to peruse other peoples' writings, yet as
some had questioned Us concerning him, We felt it necessary to refer to his
books, in order that We might answer Our questioners with knowledge and
understanding. His works, in the Arabic tongue, were, however, not
available, until one day a certain man informed Us that one of his
compositions, entitled Irshadu'l-'Avam,[Guidance unto the Ignorant] could
be found in this city. From this title We perceived the odour of conceit and
vainglory, inasmuch as he hath imagined himself a learned man and
regarded the rest of the people ignorant. His worth was in fact made known
by the very title he had chosen for his book. It became evident that its author
was following the path of self and desire, and was lost in the wilderness of
ignorance and folly. Methinks, he had forgotten the well-known tradition
which sayeth: "Knowledge is all that is knowable; and might and power, all
creation." Notwithstanding, We sent for the book, and kept it with Us a
few days. It was proBábly referred to twice. The second time, We accidentally
came upon the story of the "Mi'raj"[Night Ascension] of Muhammad, of
Whom was spoken: "But for Thee, I would not have created the spheres."
We noticed that he had enumerated some twenty or more sciences, the
knowledge of which he considered to be essential for the comprehension of the

mystery of the "Mi'raj". We gathered from his statements that unless a man
be deeply versed in them all, he can never attain to a proper understanding of
this transcendent and exalted theme. Among the specified sciences were the
science of metaphysical abstractions, of alchemy, and natural magic. Such
vain and discarded learnings, this man hath regarded as the pre-requisites of
the understanding of the sacred and abiding mysteries of divine Knowledge.
Gracious God! Such is the measure of his understanding. And yet,
behold what cavils and calumnies he hath heaped upon those Embodiments
of God's infinite knowledge! How well and true is the saying: "Flingest thou
thy calumnies unto the face of Them Whom the one true God hath made the
Trustees of the treasures of His seventh sphere?" Not one understanding
heart or mind, not one among the wise and learned, hath taken notice of
these preposterous statements. And yet, how clear and evident it is to every
discerning heart that this so-called learning is and hath ever been, rejected by
Him Who is the one true God. How can the knowledge of these sciences,
which are so contemptible in the eyes of the truly learned, be regarded as
essential to the apprehension of the mysteries of the "Mi'raj," whilst the
Lord of the "Mi'raj" Himself was never burdened with a single letter of
these limited and obscure learnings, and never defiled His radiant heart with
any of these fanciful illusions? How truly hath he said: "All human
attainment moveth upon a lame ass, whilst Truth, riding upon the wind,
darteth across space." By the righteousness of God! Whoso desireth to
fathom the mystery of this "Mi'raj," and craveth a drop from this ocean, if
the mirror of his heart be already obscured by the dust of these learnings, he
must needs cleanse and purify it ere the light of this mystery can be reflected
therein.
In this day, they that are submerged beneath the ocean of ancient
Knowledge, and dwell within the ark of divine wisdom, forbid the people
such idle pursuits. Their shining breasts are, praise be to God, sanctified
from every trace of such learning, and are exalted above such grievous veils.
We have consumed this densest of all veils, with the fire of the love of the
Beloved -- the veil referred to in the saying: "The most grievous of all veils is
the veil of knowledge." Upon its ashes, We have reared the tabernacle of
divine knowledge. We have, praise be to God, burned the "veils of glory"
with the fire of the beauty of the Best-Beloved. We have driven from the
human heart all else but Him Who is the Desire of the world, and glory
therein. We cleave to no knowledge but His Knowledge, and set our hearts
on naught save the effulgent glories of His light.
We were surprised exceedingly when We observed that his one
purpose was to make the people realize that all these learnings were possessed

by him. And yet, I swear by God that not one breath, blowing from the
meads of divine knowledge, hath ever been wafted upon his soul, nor hath he
ever unravelled a single mystery of ancient wisdom. Nay, were the meaning of
Knowledge ever to be expounded unto him, dismay would fill his heart, and
his whole being would shake to its foundation. Notwithstanding his base
and senseless statements, behold to what heights of extravagance his claims
have reached!
Gracious God! How great is Our amazement at the way the people
have gathered around him, and have borne allegiance to his person! Content
with transient dust, these people have turned their face unto it, and cast
behind their backs Him Who is the Lord of Lords. Satisfied with the
croaking of the crow and enamoured with the visage of the raven, they have
renounced the melody of the nightingale and the charm of the rose. What
unspeakable fallacies the perusal of this pretentious book hath revealed!
They are too unworthy for any pen to describe, and too base for one
moment's attention. Should a touchstone be found, however, it would
instantly distinguish truth from falsehood, light from darkness, and sun from
shadow.
Among the sciences which this pretender hath professed is that of
alchemy. We cherish the hope that either a king or a man of preeminent
power may call upon him to translate this science from the realm of fancy to
the domain of fact and from the plane of mere pretension to that of actual
achievement. Would that this unlearned and humble Servant, who never laid
any pretension to such things, nor even regarded them as the criterion of true
knowledge, might undertake the same task, that thereby the truth might be
known and distinguished from falsehood. But of what avail! All this
generation could offer Us were wounds from its darts, and the only cup it
proffered to Our lips was the cup of its venom. On our neck We still bear
the scar of chains, and upon Our body are imprinted the evidences of an
unyielding cruelty.
And as to this man's attainments, his ignorance, understanding
and belief, behold what the Book which embraceth all things hath revealed;
"Verily, the tree of Zaqqum [Infernal tree] shall be the food of the
Athim."[Sinner or sinful. See Qur’án 44:43-44] And then follow certain
verses, until He saith: "Taste this, for thou forsooth art the mighty
Karím!"[Honourable. See Qur’án 44:49] Consider how clearly and
explicitly he hath been described in God's incorruptible Book! This man,
moreover, feigning humility, hath in his own book referred to himself as the
"athim servant": "Athim" in the Book of God, mighty among the common
herd, "Karím" in name!

Ponder the blessed verse, so that the meaning of the words: "There
is neither a thing green nor sere but it is noted in the unerring
Book,"[Qur’án 6:59] may be imprinted upon the tablet of thy heart.
Notwithstanding, a multitude bear him allegiance. They have rejected the
Moses of knowledge and justice, and clung to the Samiri [A magician
contemporary with Moses. See Qur’án 20:85-95] of ignorance. They have
turned away their eyes from the Day-star of truth which shineth in the divine
and everlasting heaven, and have utterly ignored its splendour.
O my brother! A divine Mine only can yield the gems of divine
knowledge, and the fragrance of the mystic Flower can be inhaled only in the
ideal Garden, and the lilies of ancient wisdom can blossom nowhere except
in the city of a stainless heart. "In a rich soil, its plants spring forth
abundantly by permission of its Lord, and in that soil which is bad, they
spring forth but scantily."[Qur'án 7:57]342

Call ye to mind Karim, and how, when We summoned him unto
God, he waxed disdainful, prompted by his own desires; yet We had sent
him that which was a solace to the eye of proof in the world of being and the
fulfilment of God's testimony to all the denizens of earth and heaven. As a
token of the grace of Him Who is the All-Possessing, the Most High, We
bade him embrace the Truth. But he turned away until, as an act of justice
from God, angels of wrath laid hold upon him. Unto this We truly were a
witness.343

MÍRZÁ ABU’L-QASIM FARAHANI

His Majesty Muhammad Sháh, despite the excellence of his rank,
committed two heinous deeds. One was the order to banish the Lord of the
Realms of Grace and Bounty, the Primal Point; and the other, the murder
of the Prince of the City of Statesmanship and Literary Accomplishment.344

The faults of kings, like their favours, can be great. A king who is
not deterred by the vainglory of power and authority from observing justice,
nor is deprived of the splendours of the day-star of equity by luxury, riches,
glory or the marshalling of hosts and legions shall occupy a high rank and a
sublime station amongst the Concourse on high. It is incumbent upon
everyone to extend aid and to manifest kindness to so noble a soul. Well is it
with the king who keepeth a tight hold on the reins of his passion,
restraineth his anger and preferreth justice and fairness to injustice and
tyranny.345

We entreat His Majesty the Sháh, -- may God, hallowed and
glorified be He, assist him -- himself to ponder upon these things, and to
judge with equity and justice. Although in recent years a number of the
faithful have, in most of the cities of Persia, suffered themselves to be killed
rather than kill, yet the hatred smouldering in certain hearts hath blazed
more fiercely than before. For the victims of oppression to intercede in favor of
their enemies is, in the estimation of rulers, a princely deed. Some must have
certainly heard that this oppressed people have, in that city (Ishqabad),
pleaded with the Governor on behalf of their murderers, and asked for the
mitigation of their sentence. Take, then, good heed, ye who are men of
insight!346

MĺRZÁ SA’ĺD KHÁN, MINISTER OF THE SHÁH

Pause for but a little while and reflect, O Minister, and be fair in
thy judgement. What is it that We have committed that could justify thee in
having slandered Us unto the King's Ministers, in following thy desires, in
perverting the truth, and in uttering thy calumnies against Us? We have
never met each other except when We met thee in thy father's house, in the
days when the martyrdom of Imám Husayn was being commemorated. On
those occasions no one could have had the chance of making known to others
his views and beliefs in conversation or in discourse. Thou wilt bear witness
to the truth of My words, if thou be of the truthful. I have frequented no
other gatherings in which thou couldst have learned My mind or in which
any other could have done so. How, then, didst thou pronounce thy verdict
against Me, when thou hadst not heard My testimony from Mine own lips?
Hast thou not heard what God, exalted be His glory, hath said: "Say not
to everyone who meeteth you with a greeting, 'Thou art not a believer'."
"Thrust not away those who cry to their Lord at morn and even, craving to
behold His face." Thou hast indeed forsaken what the Book of God hath
prescribed, and yet thou deemest thyself to be a believer!
Despite what thou hast done I entertain -- and to this God is My
witness -- no ill will against thee, nor against anyone, though from thee and
others We receive such hurt as no believer in the unity of God can sustain.
My cause is in the hand of none except God, and My trust is in no one else
but Him. Erelong shall your days pass away, as shall pass away the days of
those who now, with flagrant pride, vaunt themselves over their neighbour.
Soon shall ye be gathered together in the presence of God, and shall be asked
of your doings, and shall be repaid for what your hands have wrought, and
wretched is the abode of the wicked doers!

By God! Wert thou to realize what thou hast done, thou wouldst
surely weep sore over thyself, and wouldst flee for refuge to God, and wouldst
pine away and mourn all the days of thy life, till God will have forgiven thee,
for He, verily, is the Most Generous, the All-Bountiful. Thou wilt, however,
persist, till the hour of thy death, in thy heedlessness, inasmuch as thou hast,
with all thine heart, thy soul and inmost being, busied thyself with the
vanities of the world. Thou shalt, after thy departure, discover what We have
revealed unto thee, and shalt find all thy doings recorded in the Book
wherein the works of all them that dwell on earth, be they greater or less
than the weight of an atom, are noted down. Heed, therefore, My counsel,
and hearken thou, with the hearing of thine heart, unto My speech, and be
not careless of My words, nor be of them that reject My truth. Glory not in
the things that have been given thee. Set before thine eyes what hath been
revealed in the Book of God, the Help in Peril, the All-Glorious: "And
when they had forgotten their warnings, We set open to them the gates of all
things," even as We did set open to thee and to thy like the gates of this
earth and the ornaments thereof. Wait thou, therefore, for what hath been
promised in the latter part of this holy verse, for this is a promise from Him
Who is the Almighty, the All-Wise -- a promise that will not prove
untrue.347

MÍRZÁ HUSAYN KHÁN, MUSHIRU’D-DAWLIH

His Excellency, the late Mírzá Husayn Khán, Mushiru'd-
Dawlih, -- may God forgive him -- hath known this Wronged One, and he,
no doubt, must have given to the Authorities a circumstantial account of the
arrival of this Wronged One at the Sublime Porte, and of the things which
He said and did. On the day of Our arrival the Government Official, whose
duty it was to receive and entertain official visitors, met Us and escorted Us
to the place he had been bidden to take Us. In truth, the Government
showed these wronged ones the utmost kindness and consideration. The
following day Prince Shuja'u'd-Dawlih, accompanied by Mírzá Safá, acting
as the representatives of the late Mushiru'd-Dawlih, the Minister (accredited
to the Imperial Court) came to visit Us. Others, among whom were several
Ministers of the Imperial Government, and including the late Kamal Pasha,
likewise called on Us. Wholly reliant on God, and without any reference to
any need He might have had, or to any other matter, this Wronged One
sojourned for a period of four months in that city. His actions were known
and evident unto all, and none can deny them except such as hate Him, and
speak not the truth. He that hath recognized God, recognizeth none other

but Him. We have never liked, nor like We, to make mention of such
things.
Whenever high dignitaries of Persia came to that city
(Constantinople) they would exert themselves to the utmost soliciting at every
door such allowances and gifts as they might obtain. This Wronged One,
however, if He hath done nothing that would redound to the glory of Persia,
hath at least acted in a manner that could in no wise disgrace it. That which
was done by his late Excellency (Mushiru'd-Dawlih) -- may God exalt his
station -- was not actuated by his friendship towards this Wronged One, but
rather was prompted by his own sagacious judgment, and by his desire to
accomplish the service he secretly contemplated rendering his Government. I
testify that he was so faithful in his service to his Government that dishonesty
played no part, and was held in contempt, in the domain of his activities. It
was he who was responsible for the arrival of these wronged ones in the Most
Great Prison (Akká). As he was faithful, however, in the discharge of his
duty, he deserveth Our commendation. This Wronged One hath, at all
times, aimed and striven to exalt and advance the interests of both the
government and the people, not to elevate His own station. A number of men
have, now, gathered others about them, and have arisen to dishonor this
Wronged One. He, nevertheless, beseecheth God -- hallowed and glorified be
He -- to aid them to return unto Him, and assist them to compensate for
that which escaped them, and repent before the door of His bounty. He,
verily, is the Forgiving, the Merciful.348

SIYYID MUHAMMAD ‘ALĺY-I-ISFÁHÁNĺ

Every one of this people well knoweth that Siyyid Muhammad was
but one of Our servants. In the days when, as requested by the Imperial
Ottoman Government, We proceeded to their Capital, he accompanied Us.
Subsequently, he committed that which -- I swear by God -- hath caused the
Pen of the Most High to weep and His Tablet to groan. We, therefore, cast
him out; whereupon, he joined Mírzá Yahyá, and did what no tyrant hath
ever done. We abandoned him, and said unto him: "Begone, O heedless
one!" After these words had been uttered, he joined the order of the
Mawlavis, and remained in their company until the time when We were
summoned to depart.349

O thou who hast turned thy gaze towards My face! In these days
there occurred that which hath plunged Me into dire sadness. Certain wrongdoers who profess allegiance to the Cause of God committed such deeds as

have caused the limbs of sincerity, of honesty, of justice, of equity to quake.
One known individual [Siyyid Muhammad-’Alíy-i-Isfáhání] to whom the
utmost kindness and favour had been extended perpetrated such acts as have
brought tears to the eye of God. Formerly We uttered words of warning and
premonition, then for a number of years We kept the matter secret that
haply he might take heed and repent. But all to no purpose. In the end he
bent his energies upon vilifying the Cause of God before the eyes of all men.
He tore the veil of fairness asunder and felt sympathy neither for himself nor
for the Cause of God. Now, however, the deeds of certain individuals have
brought sorrows far more grievous than those which the deeds of the former
had caused. Beseech thou God, the True One, that He may graciously
enable the heedless to retract and repent. Verily He is the Forgiving, the
Bountiful, the Most Generous.350

MÍRZÁ HADIY-I-DAWLAT-ABADI

It behooveth thee now to reflect upon the state of Mírzá Hadí
Dawlat-Abadi and of Sad-i-Isfáhání (Sadru'l-'Ulama), who reside in the
Land of Tá (Tihrán). No sooner had the former heard that he had been
called a Bábí than he became so perturbed that his poise and dignity forsook
him. He ascended the pulpits and spoke words which ill befitted him. From
time immemorial the clay clods of the world have, wholly by reason of their
love of leadership, perpetrated such acts as have caused men to err. Thou
must not, however, imagine that all the faithful are such as these two. We
have described unto thee the constancy, the firmness, the steadfastness, the
certitude, the imperturbability and the dignity of the martyrs of this
Revelation, that thou mayest be well-informed. My purpose in citing the
passages from the Tablets to the kings and others hath been that thou
mayest know of a certainty that this Wronged One hath not concealed the
Cause of God, but hath proclaimed and delivered, in the most eloquent
language, before the face of the world, the things He had been commissioned
to set forth. Certain faint-hearted ones, however, such as Hadi and others,
have tampered with the Cause of God and have, in their concern for this
fleeting life, said and done that which caused the eye of justice to weep and
the Pen of Glory to groan, notwithstanding their ignorance of the essentials of
this Cause; whereas this Wronged One hath revealed it for the sake of God.
O Hadi! Thou hast gone unto My brother and hast seen him. Set
now thy face towards the court of this Wronged One, that haply the breezes
of Revelation and the breaths of inspiration may assist thee and enable thee
to attain thy goal. Whoever gazeth this day on My signs will distinguish

truth from falsehood as the sun from shadow, and will be made cognizant of
the goal. God is aware and beareth Me witness that whatever hath been
mentioned was for the sake of God, that haply thou mayest be the cause of
the guidance of men, and mayest deliver the peoples of the world from idle
fancies and vain imaginings. Gracious God! Until now they that have
turned aside and denied Me have failed to recognize Who despatched that
which was delivered unto the Herald -- the Primal Point! The knowledge of
it is with God, the Lord of the worlds.351

O people of the Bayán! It is men like unto Hadi Dawlat-Abadi
who, with turban and staff, [The insignia of a Mullá] have been the source
of opposition and hindrance and have so grievously burdened the people with
superstitions that even at the present time they still expect the appearance of
a fictitious person from a fictitious place. Be ye warned, O men of
understanding.
O Hadi! Give ear unto the Voice of this trustworthy Counsellor:
direct thy steps from the left unto the right, that is turn away from idle fancy
unto certitude. Lead not the people into error. The divine Luminary shineth,
His Cause is manifest and His signs are all-embracing. Set thy face towards
God, the Help in Peril, the Self-Subsisting. Renounce thy leadership for the
sake of God and leave the people unto themselves. Thou art ignorant of the
essential truth, thou art not acquainted therewith.
O Hadi! Be thou of one face in the path of God. When in company
with the infidels, thou art an infidel and with the pious, thou art pious.
Reflect thou upon such souls as offered up their lives and their substance in
that land, that haply thou mayest be admonished and roused from slumber.
Consider: who is to be preferred, he who preserveth his body, his life and his
possessions or the one who surrendereth his all in the path of God? Judge
thou fairly and be not of the unjust. Take fast hold of justice and adhere
unto equity that perchance thou mayest not, for selfish motives, use religion
as a snare, nor disregard the truth for the sake of gold. Indeed thine iniquity
and the iniquity of such people as thyself have waxed so grievous that the
Pen of Glory was moved to make such observations. Fear thou God. He
Who heralded this Revelation hath declared: 'He shall proclaim under all
conditions: "Verily, verily, I am God, no God is there but Me, the Help in
Peril, the Self-Subsisting."'
O people of the Bayán! Ye have been forbidden to contact the loved
ones of God. Why hath this ban been imposed and for what purpose? Be ye
fair, I adjure you by God, and be not of the heedless. Unto such as are
endued with insight, and before the Most Great Beauty, the object of this

ban is known and evident; it is so that no one may become aware of his
(Hadi's) secrets and deeds.
O Hadi! Thou hast not been in Our company, thou art therefore
ignorant of the Cause. Act not according to thine idle imaginings. Aside
from these things, scrutinize the Writings with thine own eyes and ponder
upon that which hath come to pass. Have pity upon thyself and upon the
servants of God and be not the cause of waywardness like unto the people
aforetime. The path is unmistakable and the proof is evident. Change
injustice into justice and inequity into equity. We cherish the hope that the
breaths of divine inspiration may strengthen thee and that thine inner ear
may be enabled to hear the blessed words: 'Say, it is God, then leave them to
entertain themselves with their cavillings.'[Qur’án 6:91] Thou has been
there (Cyprus) and hast seen him (Mírzá Yahyá). Now speak forth with
fairness. Do not misrepresent the matter, neither to thyself nor to the people.
Thou art both ignorant and uninformed. Give ear unto the Voice of this
Wronged One and hasten towards the ocean of divine knowledge that
perchance thou mayest be adorned with the ornament of comprehension and
mayest renounce all else but God. Hearken unto the Voice of this benevolent
Counsellor, calling aloud, unveiled and manifest, before the faces of kings
and their subjects, and summon the people of the world, one and all, unto
Him Who is the Lord of Eternity. This is the Word from Whose horizon
the day-star of unfailing grace shineth resplendent.
O Hadi! This Wronged One, rid of all attachment to the world,
hath striven with utmost endeavour to quench the fire of animosity and
hatred which burneth fiercely in the hearts of the peoples of the earth. It
behoveth every just and fair-minded person to render thanks unto God --
exalted be His glory -- and to arise to promote this pre-eminent Cause, that
fire may turn into light, and hatred may give way to fellowship and love. I
swear by the righteousness of God! This is the sole purpose of this Wronged
One. Indeed in proclaiming this momentous Cause and in demonstrating its
Truth We have endured manifold sufferings, hardships and tribulations.
Thou thyself wouldst bear witness unto that which We have mentioned,
couldst thou but speak with fairness. Verily God speaketh the truth and
leadeth the Way. He is the Powerful, the Mighty, the Gracious.352
The disbelievers among the people of the Bayán are like the
followers of the Shí’ih sect and walk in their footsteps. Leave them to their
idle fancies and vain imaginings. They are in truth accounted with the lost in
the Book of God, the All-Knowing, the All-Wise. The Shi'ih divines, one
and all, are now engaged in reviling and denouncing the True One from their
pulpits. Gracious God! Dawlat-Abádí too hath followed suit. He ascended

the pulpit and gave voice to that which hath caused the Tablet to cry out in
anguish and the Pen to wail. Meditate upon his conduct and the conduct of
Ashraf353 -- upon him be My glory and My tender mercy -- and likewise
consider those loved ones who hastened to the place of martyrdom in My
Name, and offered up their lives in the path of Him Who is the Desire of
the world.354

SHAYKH MURTADA

Those doctors who have indeed drunk of the cup of renunciation
have never interfered with this Servant. Thus, for example, Shaykh
Murtada -- may God exalt his station and cause him to repose beneath the
canopy of His grace! -- showed forth kindness during Our sojourn in ‘Iráq,
and never spoke of this Cause otherwise than as God hath given leave. We
beseech God to graciously assist all to do His will and pleasure.355

SULTÁN ‘ABDU’L-‘AZIZ

"Sultán ‘Abdu'l-'Azíz banished Us to this country in the greatest
abasement, and since his object was to destroy Us and humble Us, whenever
the means of glory and ease presented themselves, We did not reject them."356

"Now, praise be to God, the point when all the people of these
regions are manifesting their submissiveness unto Us...The Ottoman Sultán,
without any justification, or reason, arose to oppress Us, and sent Us to the
fortress of 'Akká. His imperial farmán decreed that none should associate
with Us, and that We should become the object of the hatred of every one.
The Hand of Divine power, therefore, swiftly avenged Us. It first loosed the
winds of destruction upon his two irreplaceable ministers and confidants,
‘Alí and Fu'ád, after which that Hand was stretched out to roll up the
panoply of Azíz himself, and to seize him, as He only can seize, Who is the
Mighty, the Strong."357

Every unbiased observer will readily admit that, ever since the
dawn of His Revelation, this wronged One hath invited all mankind to turn
their faces towards the Day Spring of Glory, and hath forbidden corruption,
hatred, oppression, and wickedness. And yet, behold what the hand of the
oppressor hath wrought! No pen dare describe his tyranny. Though the
purpose of Him Who is the Eternal Truth hath been to confer everlasting
life upon all men, and ensure their security and peace, yet witness how they

have arisen to shed the blood of His loved ones, and have pronounced on
Him the sentence of death.
The instigators of this oppression are those very persons who,
though so foolish, are reputed the wisest of the wise. Such is their blindness
that, with unfeigned severity, they have cast into this fortified and afflictive
Prison Him, for the servants of Whose Threshold the world hath been
created. The Almighty, however, in spite of them and those that have
repudiated the truth of this "Great Announcement," hath transformed this
Prison House into the Most Exalted Paradise, the Heaven of Heavens.358

MÍRZÁ YAHYÁ

O Shaykh! My Pen, verily, lamenteth over Mine own Self, and My
Tablet weepeth sore over what hath befallen Me at the hands of one (Mírzá
Yahyá) over whom We watched for successive years, and who, day and night,
served in My presence, until he was made to err by one of My servants,
named Siyyid Muhammad. Unto this bear witness My believing servants
who accompanied Me in My exile from Baghdád to this, the Most Great
Prison. And there befell Me at the hands of both of them that which made
every man of understanding to cry out, and he who is endued with insight to
groan aloud, and the tears of the fair-minded to flow.359

I am the one, O Lord, whose heart and soul, whose limbs, whose
inner and outer tongue testify to Thy unity and Thy oneness, and bear
witness that Thou art God and that there is no God but Thee. Thou didst
bring mankind into being to know Thee and to serve Thy Cause, that their
station might thereby be elevated upon Thine earth and their souls be
uplifted by virtue of the things Thou hast revealed in Thy Scriptures, Thy
Books and Thy Tablets. Yet no sooner didst Thou manifest Thyself and
reveal Thy signs than they turned away from Thee and repudiated Thee and
rejected that which Thou didst unveil before their eyes through the potency of
Thy might and Thy power. They rose up to inflict harm upon Thee, to
extinguish Thy light and to put out the flame that blazeth in Thy Burning
Bush. Their iniquity waxed so grievous that they conspired to shed Thy
blood and to violate Thy honour. And likewise acted he [Mírzá Yahyá]
whom Thou hadst nurtured with the hand of Thy loving-kindness, hadst
protected from the mischief of the rebellious among Thy creatures and the
froward amidst Thy servants, and whom Thou hadst set the task of writing
Thy holy verses before Thy throne.

Alas! Alas! for the things he perpetrated in Thy days to such an
extent that he violated Thy Covenant and Thy Testament, rejected Thy holy
Writ, rose up in rebellion and committed that which caused the denizens of
Thy Kingdom to lament. Then no sooner had he found his hopes shattered
and had perceived the odour of utter failure than he raised his voice and gave
tongue to that which caused Thy chosen ones, who are nigh unto Thee, and
the inmates of the pavilion of glory, to be lost in bewilderment.360

And likewise, He saith: "They will even refuse unto that Tree,
which is neither of the East nor of the West, the name believer, for were they
so to name Him, they would fail to sadden Him." Hath thine ear, O world,
heard with what helplessness these words were revealed from the dayspring of
the will of Him Who is the Dawning-Place of all names? He saith: "I have
educated all men, that they may recognize this Revelation, and yet the people
of the Bayán refuse to concede even the name believer to that blessed Tree
that belongeth neither to the East nor to the West." Alas, alas, for the
things which have befallen Me! By God! There befell Me at the hands of
him whom I have nurtured (Mírzá Yahyá), by day and by night, what hath
caused the Holy Spirit, and the dwellers of the Tabernacle of the Grandeur
of God, the Lord of this wondrous Day, to lament.361

Again I repeat, and plead with thee to carefully scrutinize that
which hath been revealed. The breezes of utterance in this Revelation are not
to be compared with those of former ages. This Wronged One hath been
perpetually afflicted, and found no place of safety in which He could peruse
either the writings of the Most Exalted One (the Báb) or those of any one
else. About two months after Our arrival in ‘Iráq, following the command of
His Majesty the Sháh of Persia -- may God assist him -- Mírzá Yahyá
joined Us. We said unto him: "In accordance with the Royal command We
have been sent unto this place. It is advisable for thee to remain in Persia.
We will send Our brother, Mírzá Músá, to some other place. As your
names have not been mentioned in the Royal decree, you can arise and render
some service." Subsequently, this Wronged One departed from Baghdád, and
for two years withdrew from the world. Upon Our return, We found that he
had not left, and had postponed his departure. This Wronged One was
greatly saddened. God testifieth and beareth Us witness that We have, at all
times, been busied with the propagation of this Cause. Neither chains nor
bonds, stocks nor imprisonment, have succeeded in withholding Us from
revealing Our Self. In that land We forbad all mischief, and all unseemly
and unholy deeds. Day and night We sent forth Our Tablets in every

direction. We had no other purpose except to edify the souls of men, and to
exalt the blessed Word.
We especially appointed certain ones to collect the writings of the
Primal Point. When this was accomplished, We summoned Mírzá Yahyá
and Mírzá Vahháb-i-Khurásání, known as Mírzá Javád, to meet in a
certain place. Conforming with Our instructions, they completed the task of
transcribing two copies of the works of the Primal Point. I swear by God!
This Wronged One, by reason of His constant association with men, hath
not looked at these books, nor gazed with outward eyes on these writings.
When We departed, these writings were in the possession of these two
persons. It was agreed that Mírzá Yahyá should be entrusted with them,
and proceed to Persia, and disseminate them throughout that land. This
Wronged One proceeded, at the request of the Ministers of the Ottoman
Government to their capital. When We arrived in Mosul, We found that
Mírzá Yahyá had left before Us for that city, and was awaiting Us there.
Briefly, the books and writings were left in Baghdád, while he himself
proceeded to Constantinople and joined these servants. God beareth now
witness unto the things which have touched this Wronged One, for after We
had so arduously striven, he (Mírzá Yahyá) abandoned the writings and
joined the exiles. This Wronged One was, for a long period, overwhelmed by
infinite sorrows until such time when, in pursuance of measures of which
none but the one true God is aware, We despatched the writings unto
another place and another country, owing to the fact that in Iraq all
documents must every month be carefully examined, lest they rot and perish.
God, however, preserved them and sent them unto a place which He had
previously ordained. He, verily, is the Protector, the Succorer.
Wherever this Wronged One went Mírzá Yahyá followed Him.
Thou art thyself a witness and well knowest that whatever hath been said is
the truth. The Siyyid of Isfáhán, however, surreptitiously duped him. They
committed that which caused the greatest consternation. Would that thou
wouldst inquire from the officials of the government concerning the conduct of
Mírzá Yahyá in that land. Aside from all this, I adjure thee by God, the
One, the Incomparable, the Lord of Strength, the Most Powerful, to
carefully look into the communications addressed in his name to the Primal
Point, that thou mayest behold the evidences of Him Who is the Truth as
clear as the sun. Likewise, there proceeded from the words of the Point of the
Bayán -- may the souls of all else but Him be sacrificed for His sake -- that
which no veil can obscure, and which neither the veils of glory nor the veils
interposed by such as have gone astray can hide. The veils have, verily, been
rent asunder by the finger of the will of thy Lord, the Strong, the All-

Subduing, the All-Powerful. Yea, desperate is the state of such as have
calumniated Me and envied Me. Not long ago it was stated that thou hadst
ascribed the authorship of the Kitáb-i-Íqán and of other Tablets unto others.
I swear by God! This is a grievous injustice. Others are incapable of
apprehending their meaning, how much more of revealing them!
Hasan-i-Mázindaráni was the bearer of seventy Tablets. Upon his
death, these were not delivered unto those for whom they were intended, but
were entrusted to one of the sisters of this Wronged One, who, for no reason
whatever, had turned aside from Me. God knoweth what befell His Tablets.
This sister had never lived with Us. I swear by the Sun of Truth that after
these things had happened she never saw Mírzá Yahyá, and remained
unaware of Our Cause, for in those days she had been estranged from Us.
She lived in one quarter, and this Wronged One in another. As a token,
however, of Our loving-kindness, our affection and mercy, We, a few days
prior to Our departure, visited her and her mother, that haply she might
quaff from the living waters of faith, and attain unto that which would draw
her nigh unto God, in this day. God well knoweth and beareth Me witness,
and she herself testifieth, that I had no thought whatsoever except this.
Finally, she -- God be praised -- attained unto this through His grace, and
was adorned with the adornment of love. After We were exiled and had
departed from Iraq to Constantinople, however, news of her ceased to reach
Us. Subsequent to Our separation in the Land of Tá (Tihrán), We ceased
to meet Mírzá Ridá-Qulí, Our brother, and no special news reached Us
concerning her. In the early days we all lived in one house, which later on
was sold at auction, for a negligible sum, and the two brothers, Farmán-
Farmá and Hisamu's-Saltánih, purchased it and divided it between
themselves. After this occurred, We separated from Our brother. He
established his residence close to the entrance of Masjid-i-Sháh, whilst We
lived near the Gate of Shimírán. Thereafter, however, that sister displayed
toward Us, for no reason whatever, a hostile attitude. This Wronged One
held His peace under all conditions. However, Our late brother Mírzá
Muhammad-Hasan's daughter -- upon him be the glory of God and His
peace and His mercy -- who had been betrothed to the Most Great Branch
(‘Abdu'l-Bahá) was taken by the sister of this Wronged One from Nur to
her own house, and from there sent unto another place. Some of Our
companions and friends in various places complained against this, as it was
a very grievous act, and was disapproved by all the loved ones of God. How
strange that Our sister should have taken her to her own house, and then
arranged for her to be sent elsewhere! In spite of this, this Wronged One
remained, and still remaineth, calm and silent. A word, however, was said

in order to tranquilize Our loved ones. God testifieth and beareth Me
witness that whatever hath been said was the truth, and was spoken with
sincerity. None of Our loved ones, whether in these regions or in that
country, could believe Our sister capable of an act so contrary to decency,
affection and friendship. After such a thing had occurred, they, recognizing
that the way had been barred, conducted themselves in a manner well-known
unto thyself and others. It must be evident, therefore, how intense was the
grief which this act inflicted upon this Wronged One. Later on, she threw in
her lot with Mírzá Yahyá. Conflicting reports concerning her are now
reaching Us, nor is it clear what she is saying or doing. We beseech God --
blessed and glorified be He -- to cause her to turn unto Him, and aid her to
repent before the door of His grace. He, verily, is the Mighty, the Forgiving;
and He is, in truth, the All-Powerful, the Pardoner.
In another connection He, likewise, saith: "Were He to appear this
very moment, I would be the first to adore Him, and the first to bow down
before Him." Be fair, O people! The purpose of the Most Exalted One (the
Báb) was to insure that the proximity of the Revelation should not withhold
men from the Divine and everlasting Law, even as the companions of John
(the Baptist) were prevented from acknowledging Him Who is the Spirit
(Jesus). Time and again He hath said: "Suffer not the Bayán and all that
hath been revealed therein to withhold you from that Essence of Being and
Lord of the visible and invisible." Should any one, considering this binding
injunction, cling unto the Bayán, such a one hath, verily, passed out of the
shadow of the blessed and exalted Tree. Be fair, O people, and be not of the
heedless.
And likewise, He saith: "Let not names shut you out as by a veil
from Him Who is their Lord, even the name of Prophet, for such a name is
but a creation of His utterance." And likewise, He, in the seventh chapter
of the second Vahid, saith: "O people of the Bayán! Act not as the people of
the Qur'án have acted, for if ye do so, the fruits of your night will come to
naught." And further, He saith -- glorified be His mention: "If thou
attainest unto His Revelation, and obeyest Him, thou wilt have revealed the
fruit of the Bayán; if not, thou art unworthy of mention before God. Take
pity upon thyself. If thou aidest not Him Who is the Manifestation of the
Lordship of God, be not, then, a cause of sadness unto Him." And further
He saith -- magnified be His station: "If thou attainest not unto the
Presence of God, grieve not, then, the Sign of God. Ye will renounce that
which can profit them that acknowledge the Bayán, if ye renounce that which
can harm Him. I know, however, that ye will refuse to do so."

O Hadí! Methinks it is by reason of these indubitable utterances
that thou hast determined to blot out the Bayán. Give ear unto the voice of
this Wronged One, and renounce this oppression that hath made the pillars
of the Bayán to tremble. I have been neither in Chihriq nor in Máh-Kú. At
the present time statements have been circulated among thy disciples identical
with those made by the Shi'ihs who have said that the Qur'án is unfinished.
These people also contend that this Bayán is not the original one. The copy
in the handwriting of Siyyid Husayn is extant, as is also the copy in the
handwriting of Mírzá Ahmad.362

Say: O source of perversion! Abandon thy willful blindness, and
speak forth the truth amidst the people. I swear by God that I have wept
for thee to see thee following thy selfish passions and renouncing Him Who
fashioned thee and brought thee into being. Call to mind the tender mercy of
thy Lord, and remember how We nurtured thee by day and by night for
service to the Cause. Fear God, and be thou of the truly repentant. Granted
that the people were confused about thy station, is it conceivable that thou
thyself art similarly confused? Tremble before thy Lord and recall the days
when thou didst stand before Our throne, and didst write down the verses
that We dictated unto thee -- verses sent down by God, the Omnipotent
Protector, the Lord of might and power. Beware lest the fire of thy
presumptuousness debar thee from attaining to God's Holy Court. Turn
unto Him, and fear not because of thy deeds. He, in truth, forgiveth
whomsoever He desireth as a bounty on His part; no God is there but Him,
the Ever-Forgiving, the All-Bounteous. We admonish thee solely for the
sake of God. Shouldst thou accept this counsel, thou wilt have acted to thine
own behoof; and shouldst thou reject it, thy Lord, verily, can well dispense
with thee, and with all those who, in manifest delusion, have followed thee.
Behold! God hath laid hold on him who led thee astray. Return unto God,
humble, submissive and lowly; verily, He will put away from thee thy sins,
for thy Lord, of a certainty, is the Forgiving, the Mighty, the All-
Merciful.363

Say: O Yahyá (Azal), produce a single verse, if thou dost possess
divinely-inspired knowledge. These words were formerly spoken by My
Herald Who at this hour proclaimeth: 'Verily, verily, I am the first to adore
Him.' Be fair, O My brother. Art thou able to express thyself when brought
face to face with the billowing ocean of Mine utterance? Canst thou unloose
thy tongue when confronted with the shrill voice of My Pen? Hast thou any
power before the revelations of Mine omnipotence? Judge thou fairly, I adjure

thee by God, and call to mind when thou didst stand in the presence of this
Wronged One and We dictated to thee the verses of God, the Help in Peril,
the Self-Subsisting. Beware lest the source of falsehood withhold thee from the
manifest Truth.
O thou who hast fixed thy gaze upon My countenance! Say: O ye
heedless ones! By reason of a droplet ye have deprived yourselves of the ocean
of heavenly verses and for the sake of an insignificant atom ye have shut
yourselves out from the splendours of the Day-Star of Truth. Who else but
Baha hath the power to speak forth before the face of mankind? Judge ye
fairly and be not of the unjust. Through Him the oceans have surged, the
mysteries have been divulged and the trees have lifted up their voices
exclaiming: The kingdoms of earth and heaven are God's, the Revealer of
signs, the Fountainhead of clear tokens. Peruse ye the Persian Bayán
revealed by Him Who heralded this Revelation and look at it with the eye of
fairness. Verily He will guide you aright to His Path. At this moment He
proclaimeth that which His tongue had formerly uttered when He was seated
upon the throne of His most exalted Name.364

YAHYÁ’ĺ BÁBÍS365

Ages rolled away, until they attained their consummation in this,
the Lord of days, the Day whereon the Day Star of the Bayán manifested
itself above the horizon of mercy, the Day in which the Beauty of the All-
Glorious shone forth in the exalted person of ‘Alí-Muhammad, the Báb.
No sooner did He reveal Himself, than all the people rose up against Him.
By some He was denounced as one that hath uttered slanders against God,
the Almighty, the Ancient of Days. Others regarded Him as a man smitten
with madness, an allegation which I, Myself, have heard from the lips of one
of the divines. Still others disputed His claim to be the Mouthpiece of God,
and stigmatized Him as one who had stolen and used as his the words of the
Almighty, who had perverted their meaning, and mingled them with his
own. The Eye of Grandeur weepeth sore for the things which their mouths
have uttered, while they continue to rejoice upon their seats.
"God," said He, "is My witness, O people! I am come to you with
a Revelation from the Lord, your God, the Lord of your fathers of old.
Look not, O people, at the things ye possess. Look rather at the things God
hath sent down unto you. This, surely, will be better for you than the whole
of creation, could ye but perceive it. Repeat the gaze, O people, and consider
the testimony of God and His proof which are in your possession, and
compare them unto the Revelation sent down unto you in this Day, that the

truth, the infallible truth, may be indubitably manifested unto you. Follow
not, O people, the steps of the Evil One; follow ye the Faith of the All-
Merciful, and be ye of them that truly believe. What would it profit man, if
he were to fail to recognize the Revelation of God? Nothing whatever. To
this Mine own Self, the Omnipotent, the Omniscient, the All-Wise, will
testify."
The more He exhorted them, the fiercer grew their enmity, till, at
the last, they put Him to death with shameful cruelty. The curse of God be
upon the oppressors!
A few believed in Him; few of Our servants are the thankful. These He
admonished, in all His Tablets -- nay, in every passage of His wondrous
writings -- not to give themselves up in the Day of the promised Revelation to
anything whatever, be it in the heaven or in the earth. "O people!" said He,
"I have revealed Myself for His Manifestation, and have caused My Book,
the Bayán, to descend upon you for no other purpose except to establish the
truth of His Cause. Fear ye God, and contend not with Him as the people
of the Qur'án have contended with Me. At whatever time ye hear of Him,
hasten ye towards Him, and cleave ye to whatsoever He may reveal unto you.
Naught else besides Him can ever profit you, no, not though ye produce from
first to last the testimonies of all those who were before you."
And when after the lapse of a few years the heaven of Divine decree
was cleft asunder, and the Beauty of the Báb appeared in the clouds of the
names of God, arrayed in a new raiment, these same people maliciously rose
up against Him, Whose light embraceth all created things. They broke His
Covenant, rejected His truth, contended with Him, caviled at His signs,
treated His testimony as falsehood, and joined the company of the infidels.
Eventually, they determined to take away His life. Such is the state of them
who are in a far-gone error!
And when they realized their powerlessness to achieve their purpose,
they arose to plot against Him. Witness how every moment they devise a
fresh device to harm Him, that they may injure and dishonor the cause of
God. Say: Woe be to you! By God! Your schemings cover you with shame.
Your Lord, the God of mercy, can well dispense with all creatures. Nothing
whatever can either increase or diminish the things He doth possess. If ye
believe, to your own behoof will ye believe; and if ye believe not, ye yourselves
will suffer. At no time can the hand of the infidel profane the hem of His
Robe.
O My servant that believest in God! By the righteousness of the
Almighty! Were I to recount to thee the tale of the things that have befallen
Me, the souls and minds of men would be incapable of sustaining its weight.

God Himself beareth Me witness. Watch over thyself, and follow not the
footsteps of these people. Meditate diligently upon the Cause of thy Lord.
Strive to know Him through His own Self and not through others. For no
one else besides Him can ever profit thee. To this all created things will
testify, couldst thou but perceive it.366

BAHÁ’U’LLÁH ON PLACES

TÁR

Thou hast made mention of the people of Tár367. We have set Our
face toward the servants of God therein and advise them first to consider that
which the Point of the Bayán hath revealed concerning this Revelation
whereby all names and titles have been shaken, the idols of vain imaginings
have crumbled and the Tongue of Grandeur hath, from the realm of glory,
proclaimed: By the righteousness of God! The Hidden Treasure, the
Impenetrable Mystery, hath been uncovered to men's eyes, causing all things,
whether of the past or of the future, to rejoice. He hath said, and His word
is the truth: 'Of all the tributes I have paid to Him Who is to come after
Me, the greatest is this, My written confession, that no words of Mine can
adequately describe Him, nor can any reference to Him in My Book, the
Bayán, do justice to His Cause.'
Moreover We counsel them to observe justice, equity, honesty, piety
and that whereby both the Word of God and their own station will be
exalted amongst men. Verily I am the One Who exhorteth with justice.
Unto this beareth witness He from Whose Pen rivers of mercy have flowed
and from Whose utterance fountains of living waters have streamed forth
unto all created things. Immeasurably exalted is this boundless grace;
immensely blessed is this resplendent favour.
O people of Tár! Give ear unto the Call of Him Who doeth
whatsoever He willeth. In truth He remindeth you of that which will draw
you nigh unto God, the Lord of the worlds. He hath turned His face
towards you from the Prison of 'Akká and hath revealed for your sakes
what will immortalize your memory and your names in the Book which
cannot be effaced and remaineth unaffected by the doubts of the froward.
Cast away the things current amongst men and take fast hold on that
whereunto ye are bidden by virtue of the Will of the Ordainer, the Ancient
of Days. This is the Day wherein the divine Lote-Tree calleth aloud, saying:
O people! Behold ye My fruits and My leaves, incline then your ears unto
My rustling. Beware lest the doubts of men debar you from the light of
certitude. The Ocean of utterance exclaimeth and saith: 'O ye dwellers on the
earth! Behold My billowing waters and the pearls of wisdom and utterance
which I have poured forth. Fear ye God and be not of the heedless.'
In this Day a great festival is taking place in the Realm above; for
whatsoever was promised in the sacred Scriptures hath been fulfilled. This is
the Day of great rejoicing. It behoveth everyone to hasten towards the court of

His nearness with exceeding joy, gladness, exultation and delight and to
deliver himself from the fire of remoteness.
O people of Tár! Through the strengthening power of My Name
seize ye the chalice of knowledge, drink then your fill in defiance of the people
of the world who have broken the Covenant of God and His Testament,
rejected His proofs and clear tokens, and cavilled at His signs which have
pervaded all that are in heaven and on earth.
The disbelievers among the people of the Bayán are like the
followers of the Shi'ih sect and walk in their footsteps. Leave them to their
idle fancies and vain imaginings. They are in truth accounted with the lost in
the Book of God, the All-Knowing, the All-Wise. The Shí'ih divines, one
and all, are now engaged in reviling and denouncing the True One from their
pulpits. Gracious God! Dawlat-Abádí368 too hath followed suit. He
ascended the pulpit and gave voice to that which hath caused the Tablet to
cry out in anguish and the Pen to wail. Meditate upon his conduct and the
conduct of Ashraf369 -- upon him be My glory and My tender mercy -- and
likewise consider those loved ones who hastened to the place of martyrdom in
My Name, and offered up their lives in the path of Him Who is the Desire
of the world.
The Cause is manifest, it shineth resplendent as the sun, but the
people have become veils unto themselves. We entreat God that He may
graciously assist them to return unto Him. He is, in truth, the Forgiving,
the Merciful.
O people of Tár! We send you greetings from this Spot and beseech
God -- blessed and exalted is He -- to give you to drink the choice wine of
constancy from the hand of His favour. Verily, He is the Lord of Bounty,
the Gracious, the All-Praised. Leave ye unto themselves the immature ones
of the world -- they that are moved by selfish desire and cling to the
exponents of idle fancy. Verily He is your Helper and Succourer. He is, in
truth, potent to do whatsoever He willeth. No God is there but Him, the
One, the Peerless, the Mighty, the Most Great.370

TIHRÁN

I was walking in the Land of Tá (Tihrán) -- the dayspring of the
signs of thy Lord -- when lo, I heard the lamentation of the pulpits and the
voice of their supplication unto God, blessed and glorified be He. They cried
out and said: "O God of the world and Lord of the nations! Thou beholdest
our state and the things which have befallen us by reason of the cruelty of
Thy servants. Thou hast created us and revealed us for Thy glorification and

praise. Thou dost now hear what the wayward proclaim upon us in Thy
days. By Thy might! Our souls are melted and our limbs are trembling.
Alas, alas! Would that we had never been created and revealed by Thee!"371

Referring to the land of Tá (Tihrán) We have revealed in the
Kitáb-i-Aqdas that which will admonish mankind. They that perpetrate
tyranny in the world have usurped the rights of the peoples and kindreds of
the earth and are sedulously pursuing their selfish inclinations. The tyrant372
of the land of Yá (Yazd), committed that which hath caused the Concourse
on High to shed tears of blood.373

The events that have happened in Persia during the early years have
truly saddened the well-favored and sincere ones. Each year witnessed a fresh
massacre, pillage, plunder, and shedding of blood. At one time there
appeared in Zanján that which caused the greatest consternation; at another
in Nayríz, and at yet another in Tabarsí, and finally there occurred the
episode of the Land of Tá (Tihrán). From that time onwards this Wronged
One, assisted by the One True God -- exalted be His glory -- acquainted
this oppressed people with the things which beseemed them. All have
sanctified themselves from the things which they and others possess, and have
clung unto, and fixed their eyes upon that which pertaineth unto God.374

ENDNOTES:
E.G. Browne, in the Introduction to A Traveler’s Narrative,
volume II, pp. xxxix-xl; cited in H.M. Balyuzi, E.G. Browne and
The Bahá’í Faith, pp. 56-57; and in Shoghi Effendi, God Passes
By, p. 194.
‘Abdu’l-Bahá, the name preferred by ‘Abbas Effendi, called
Sirru’llah and Ghusn-i-A’zam by his father, Bahá’u’lláh. ‘Abdu’l-
Bahá was designated by Bahá’u’lláh in the Kitáb-i-Aqdas and
Kitab-i-‘Ahd as the authoritative interpreter and expounder of his
teachings and writings.
‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, pp.
46-47.
‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, pp.
46-47.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
LXXXIII, pp. 165-166.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
CXLVIII, pp. 317-318.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, XCV,
p. 194.
Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 268.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, XXVII,
p. 65.
Bahá’u’lláh, Short Obligatory Prayer.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, XXIX,
p. 70.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
LXXVI, pp. 144-145.

Bahá’u’lláh, Ishraqat, in Tablets of Bahá’u’lláh, p. 111.
Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 246.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 3.
Bahá’u’lláh, Asl-i-Kullu’l-i-Khayr, in Tablets of Bahá’u’lláh, p. 156
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, XIX,
p. 46.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, XX, p.
49.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, XXI,
pp. 49-50.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
XXVII, pp. 66-67.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
XXVIII, p. 70.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, XXIX,
pp. 70-71.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
LXXXIV, p. 166.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, XLIX,
p. 102. Another passage which sets forth this duality is in Kitáb-i-
ĺqán, pp. 177-180:
“Thus, viewed from the standpoint of their oneness and sublime
detachment, the attributes of Godhead, Divinity, Supreme
Singleness, and Inmost Essence, have been and are applicable to
those Essences of being, inasmuch as they all abide on the
throne of divine Revelation, and are established upon the seat of
divine Concealment. Through their appearance the Revelation of
God is made manifest, and by their countenance the Beauty of

God is revealed. Thus it is that the accents of God Himself have
been heard uttered by these Manifestations of the divine Being.
“Viewed in the light of their second station -- the station of
distinction, differentiation, temporal limitations, characteristics
and standards, -- they manifest absolute servitude, utter
destitution and complete self-effacement. Even as He saith: "I
am the servant of God.[1] I am but a man like you."[Qur'án
18:110]
“From these incontrovertible and fully demonstrated statements
strive thou to apprehend the meaning of the questions thou hast
asked, that thou mayest become steadfast in the Faith of God,
and not be dismayed by the divergences in the utterances of His
Prophets and Chosen Ones.
“Were any of the all-embracing Manifestations of God to
declare: "I am God!" He verily speaketh the truth, and no doubt
attacheth thereto. For it hath been repeatedly demonstrated that
through their Revelation, their attributes and names, the
Revelation of God, His name and His attributes, are made
manifest in the world. Thus, He hath revealed: "Those shafts
were God's, not Thine!"[Qur'án 8:17] And also He saith: "In
truth, they who plighted fealty unto thee, really plighted that
fealty unto God."[ Qur'án 48:10] And were any of them to voice
the utterance: "I am the Messenger of God," He also speaketh
the truth, the indubitable truth. Even as He saith: "Muhammad
is not the father of any man among you, but He is the Messenger
of God."[ Qur'án 33:40] Viewed in this light, they are all but
Messengers of that ideal King, that unchangeable Essence. And
were they all to proclaim: "I am the Seal of the Prophets," they
verily utter but the truth, beyond the faintest shadow of doubt.
For they are all but one person, one soul, one spirit, one being,
one revelation. They are all the manifestation of the "Beginning"
and the "End," the "First" and the "Last," the "Seen" and
"Hidden" -- all of which pertain to Him Who is the innermost
Spirit of Spirits and eternal Essence of Essences. And were they
to say: "We are the servants of God," this also is a manifest and
indisputable fact. For they have been made manifest in the
uttermost state of servitude, a servitude the like of which no man
can possibly attain. Thus in moments in which these Essences of
being were deeply immersed beneath the oceans of ancient and

everlasting holiness, or when they soared to the loftiest summits
of divine mysteries, they claimed their utterance to be the Voice
of divinity, the Call of God Himself. Were the eye of
discernment to be opened, it would recognize that in this very
state, they have considered themselves utterly effaced and nonexistent in the face of Him Who is the All-Pervading, the
Incorruptible. Methinks, they have regarded themselves as utter
nothingness, and deemed their mention in that Court an act of
blasphemy. For the slightest whispering of self, within such a
Court, is an evidence of self-assertion and independent
existence. In the eyes of them that have attained unto that Court,
such a suggestion is itself a grievous transgression. How much
more grievous would it be, were aught else to be mentioned in
that Presence, were man's heart, his tongue, his mind, or his
soul, to be busied with anyone but the Well-Beloved, were his
eyes to behold any countenance other than His beauty, were his
ear to be inclined to any melody but His voice, and were his feet
to tread any way but His way.”
‘Abdu’l-Bahá, Some Answered Questions, p. 218.
‘Abdu’l-Bahá, Some Answered Questions, p. 153.
Qur’an 29:2; cited by Bahá’u’lláh in Kitáb-i-ĺqán, pp. 8-9; Gems
of Divine Mysteries, p. 25; and by ‘Abdu’l-Bahá in The Secret of
Divine Civilization, pp. 26-27.
Bahá’u’lláh, Kitáb-i-ĺqán, pp. 3-4.
Bahá’u’lláh, The Summons of the Lord of Hosts, p. 86.
Bahá’u’lláh cited in Shoghi Effendi, The Promised Day is
Come, p. 9.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
CXXXVI, pp. 294-295.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, CLIII,
p. 328.

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, VI, p.
10.
Bahá’u’lláh, Tablets of Bahá’u’lláh, pp. 77-78.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 140.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 153.
Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, pp. 80-81.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, XLI,
pp. 90-91.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
LXXVI, p. 148.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
CXXVII, pp. 272-273.
Bahá’u’lláh, Tablets of Bahá’u’lláh, pp. 185-186.
Bahá’u’lláh, Tablets of Bahá’u’lláh, pp. 241-242.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
XLVII, pp. 101-102.
"As to the list of the prophets with whom Bahá'u'lláh identifies
Himself in the passage found on pages 26 and 27 of 'The
Dispensation of Bahá'u'lláh their names are as follows: Abraham,
Moses, Joseph, John the Baptist, Jesus, Imam Husayn, on whom
Bahá'u'lláh has conferred and exceptionally exalted station (and)
the Báb." (From letter written on behalf of Shoghi Effendi to
the National Spiritual Assembly of the United States and
Canada, August 7, 1936; in Lights of Guidance, p. 475; in U.S.
Bahá’í News, No. 87 - September 1934 - page 1)
"In the prayer mentioned above Bahá'u'lláh identifies Himself
with Imám Husayn. This does not make him a Prophet, but his

position was very unique, and we know Bahá'u'lláh claims to be
the 'return' of the Imám Husayn. He, in other words, identifies
His Spirit with these Holy Souls gone before, that does not, of
course, make Him in anyway their reincarnation. Nor does it
mean all of them were Prophets.” (From a letter written on
behalf of Shoghi Effendi to an individual believer, February 8,
1949; in Lights of Guidance, p. 498; Directives from the
Guardian, p. 58)
Suratu’l-Damm, in Bahá’u’lláh, Gleanings from the Writings of
Bahá’u’lláh, XXXIX, pp. 88-90; Bahá’u’lláh cited by Shoghi
Effendi, in The Dispensation of Bahá’u’lláh, pp. 26-27; Athar-i
Qalam-i A'la, 4, http://reference.bahai.org/fa/t/b/Q4/q4-
58.html
Necati Alkan translated this passage from the Suratu'z-Ziyara
(revealed for Mullá Husayn's sister named "Warqatu'l-Firdaws"),
in which Bahá’u’lláh, also mentioning the previously cited
Prophets, represents Himself as Abel, who was killed by his
brother Cain. The original is found in Athar-i Qalam-i A'la,
4:301; and also in Ma'idih-yi Asmani, 8:83, line 4:
http://reference.bahai.org/fa/t/b/MAS8/mas8-83.html#pg83.
The translator indicated that one can learn more about Cain at:
http://www.answers.com/topic/cain
“By the fig, by the olive. By Mount Sinai. By this City of Security
(Makkah)” (Qur’án, At-Tín – The Figs, verses 1-3)
Bahá’u’lláh, Suriy-i-Ra’is, in The Summons of the Lord of
Hosts, pp. 143-144.
According to ‘Abdu’l-Bahá, the Gospel of John verses 17:5 and
8:58 refer to Christ's pre-existence ('Abdu'l-Bahá's commentary
on this verse in Some Answered Questions, Chapter 28, sections
3-5 [pp. 116-117]). "The soul or spirit of the individual comes
into being with the conception of this physical body. The
Prophets, unlike us, are pre-existent. The soul of Christ existed
in the spiritual world before His birth in this world" (Shoghi
Effendi, quoted in Helen Hornby, Lights of Guidance [New

Delhi: Bahá’í Publishing Trust, 1994] 505 (no. 1699). "Abortion
and surgical operations for the purpose of preventing the birth
of unwanted children are forbidden in the Cause unless there are
circumstances which justify such actions on medical grounds, in
which case the decision, at present, is left to the consciences of
those concerned who must carefully weigh the medical advice in
the light of the general guidance given in the Teachings. Beyond
this nothing has been found in the Writings concerning specific
methods or procedures to be used in family planning. It should
be pointed out, however, that the Teachings state that the soul
appears at conception, and that therefore it would be improper
to use such a method, the effect of which would be to produce
an abortion after conception has taken place." (From a letter
written on behalf of the Universal House of Justice to an
individual believer, May 23, 1975; in Lights of Guidance, #1155)
Bahá’u’lláh, Kitáb-i-Aqdas, K175.
Bahá’u’lláh, Kitáb-i-Aqdas, K176.
Bahá’u’lláh, Kitáb-i-Aqdas, K177.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
LXXV, p. 147.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, LXV,
pp. 244-245.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
CXXXV, pp. 292-294.
Bahá’u’lláh, The Summons of the Lord of Hosts, pp. 51-52.
The Báb.
In the Bayán al-‘arabíyya and the Bayán-i-fársí.
The Dispensation of Bahá’u’lláh (1863ff).

Bahá’u’lláh.
It is out of the bounty of Bahá’u’lláh that He has set forth these
laws of the Kitáb-i-Aqdas, otherwise it would have sufficed for
His followers to adhere to the laws of the Báb.
The Báb.
Bahá’u’lláh (called Him Whom God shall make manifest in many of
the Writings of the Báb).
Distinctive to the Revelation of Bahá’u’lláh is this station of
“…the One, the Incomparable, the Omniscient, the All-Informed…” also
referred to as “…this sublime and momentous Revelation…”
(Bahá’u’lláh, Epistle to the Son of the Wolf, p. 13), and and
“…this sublime, this beauteous Revelation…” (Bahá’u’lláh, Kitáb-i-
Aqdas, K116, p. 61) and “…this sublime, this unique and wondrous
Revelation…” (Bahá’u’lláh, Kitáb-i-Aqdas, K143, p. 71) and
“…whatever hath been set forth in His Books hath attained its final
consummation in this most exalted Word…” (Bahá’u’lláh, The
Summons of the Lord of Hosts, p. 19) “…the Dispensations of the
past have attained their highest, their final consummation in the Law that
hath branched out from this Most Great Ocean…” (Bahá’u’lláh, The
Summons of the Lord of Hosts, p. 78) and “…this mighty, this
sublime, and most holy Revelation…” (Bahá’u’lláh, Gleanings from
the Writings of Bahá’u’lláh, VI, p. 10) and “…this most exalted, this
most holy, this mighty, and wondrous Revelation…”(Bahá’u’lláh,
Gleanings from the Writings of Bahá’u’lláh, LVIII, p. 117) and
“…this pre-eminent and Glorious Revelation…” (Bahá’u’lláh,
Gleanings from the Writings of Bahá’u’lláh, XCI, p. 182) and
“…this inestimable, this wondrous, and sublime Revelation…”
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, XCII,
p. 183) and “…this most sublime and momentous
Revelation…”(Bahá’u’lláh, Gleanings from the Writings of
Bahá’u’lláh, CXXXII, p. 288) and “…this most effulgent, this most
holy, and manifest Revelation…”(Bahá’u’lláh, Gleanings from the
Writings of Bahá’u’lláh, p. 294) and “…this holy, this glorious, and
exalted Revelation…”(Bahá’u’lláh, Gleanings from the Writings of
Bahá’u’lláh, CLIV, p. 330) and “…in this most mighty Revelation all

the Dispensations of the past have attained their highest and final
consummation…” (Bahá’u’lláh, Gleanings from the Writings of
Bahá’u’lláh, CXV, p. 244) and “…this most mighty Revelation, all the
Dispensations of the past have attained their highest, their final
consummation” (Bahá’u’lláh, Gleanings from the Writings of
Bahá’u’lláh, CLXI, p. 340). He also wrote ““Were the breezes of
Revelation to seize thee, thou wouldst flee the world, and turn unto the
Kingdom, and wouldst expend all thou possessest, that thou mayest draw
nigh unto this sublime Vision…” (Bahá’u’lláh, Epistle to the Son of
the Wolf, p. 56).
God’s “bounteous favour”.
This is not subject to human choice—rejection or
acceptance—it is God’s decree and it is “irresistible”.
Baha, or, in its superlative form, Abha.
Manifestation of God.
Bahá’u’lláh, Kitáb-i-Aqdas, K142-143.
Bahá’í Prayers, p. 210 [Commentary: Why does Bahá’u’lláh
encourage us to contemplate His sufferings, particularly
whenever we face sufferings of our own? To remember Him in
His days? I think it is because He wants us to see suffering from
His point of view. From His point of view suffering is nothing
at all of consequence, He will happily sacrifice His life for the
glory of God, but there is one thing that causes Him real sorrow-
-"I sorrow not for My captivity, nor for the things that have
befallen Me at the hand of Mine enemies. Nay, My sorrows are
occasioned by those who claim to be related to Me and yet
commit that which causeth the voice of My lamentations to be
lifted up and My tears to flow. We have exhorted them at length
in various Tablets and beseech God to graciously assist them, to
enable them to draw nigh unto Him and to confirm them in that
which would bring peace to the hearts and tranquillity to the
souls and would stay their hands from whatsoever ill-beseemeth
His days." (Tablets of Bahá’u’lláh, p. 121) Once we see things

through His eyes, we know that we must be obedient to God's
Will, we must treat everyone on earth with kindness, because to
do other than this is to bring sorrow to our Lord. As He writes
in the Arabic Hidden Words (#68): “Know ye not why We
created you all from the same dust? That no one should exalt
himself over the other. Ponder at all times in your hearts how ye
were created. Since We have created you all from one same
substance it is incumbent on you to be even as one soul, to walk
with the same feet, eat with the same mouth and dwell in the
same land, that from your inmost being, by your deeds and
actions, the signs of oneness and the essence of detachment may
be made manifest. Such is My counsel to you, O concourse of
light! Heed ye this counsel that ye may obtain the fruit of
holiness from the tree of wondrous glory.” Referring to our
tendency to pick fights with one another, He writes: “If any
differences arise amongst you, behold Me standing before your
face, and overlook the faults of one another for My name's sake
and as a token of your love for My manifest and resplendent
Cause. We love to see you at all times consorting in amity and
concord within the paradise of My good-pleasure, and to inhale
from your acts the fragrance of friendliness and unity, of lovingkindness and fellowship. Thus counselleth you the All-
Knowing, the Faithful. We shall always be with you; if We inhale
the perfume of your fellowship, Our heart will assuredly rejoice,
for naught else can satisfy Us. To this beareth witness every man
of true understanding.” (Gleanings from the Writings of
Bahá’u’lláh, pp. 315-316)]
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, XV,
pp. 36-37.
Bahá’u’lláh, Kitáb-i-ĺqán, pp. 249-250; Shoghi Effendi has
described Bahá’u’lláh’s sufferings during this period citing many
passages from the Writings revealed at the time, in God Passes
By, pp. 117-119:
“The cup of Bahá'u'lláh's sorrows was now running over. All His
exhortations, all His efforts to remedy a rapidly deteriorating
situation, had remained fruitless. The velocity of His manifold
woes was hourly and visibly increasing. Upon the sadness that

filled His soul and the gravity of the situation confronting Him,
His writings, revealed during that somber period, throw
abundant light. In some of His prayers He poignantly confesses
that "tribulation upon tribulation" had gathered about Him, that
"adverSaríes with one consent" had fallen upon Him, that
"wretchedness" had grievously touched Him, and that "woes at their
blackest" had befallen Him. God Himself He calls upon as a
Witness to His "sighs and lamentations," His "powerlessness, poverty
and destitution," to the "injuries" He sustained, and the "abasement"
He suffered. "So grievous hath been My weeping," He, in one of these
prayers, avows, "that I have been prevented from making mention of Thee
and singing Thy praises." "So loud hath been the voice of My lamentation,"
He, in another passage, avers, "that every mother mourning for her
child would be amazed, and would still her weeping and her grief." "The
wrongs which I suffer," He, in His Lawh-i-Maryam, laments, "have
blotted out the wrongs suffered by My First Name (the Báb) from the
Tablet of creation." "O Maryam!" He continues, "From the Land of Ta
(Tihrán), after countless afflictions, We reached Iraq, at the bidding of the
Tyrant of Persia, where, after the fetters of Our foes, We were afflicted with
the perfidy of Our friends. God knoweth what befell Me thereafter!" And
again: "I have borne what no man, be he of the past or of the future, hath
borne or will bear." "Oceans of sadness," He testifies in the Tablet of
Kullu't-Ta'am, "have surged over Me, a drop of which no soul could bear
to drink. Such is My grief that My soul hath well nigh departed from My
body." "Give ear, O Kamal!" He, in that same Tablet, depicting His
plight, exclaims, "to the voice of this lowly, this forsaken ant, that hath
hid itself in its hole, and whose desire is to depart from your midst, and
vanish from your sight, by reason of that which the hands of men have
wrought. God, verily, hath been witness between Me and His servants."
And again: "Woe is Me, woe is Me!... All that I have seen from the day
on which I first drank the pure milk from the breast of My mother until this
moment hath been effaced from My memory, in consequence of that which the
hands of the people have committed." Furthermore, in His Qasídiy-i-
Varqá'íyyih, an ode revealed during the days of His retirement to
the mountains of Kurdistán, in praise of the Maiden
personifying the Spirit of God recently descended upon Him,
He thus gives vent to the agonies of His sorrow-laden heart:
"Noah's flood is but the measure of the tears I have shed, and Abraham's
fire an ebullition of My soul. Jacob's grief is but a reflection of My sorrows,

and Job's afflictions a fraction of my calamity." "Pour out patience upon
Me, O My Lord!" -- such is His supplication in one of His prayers,
"and render Me victorious over the transgressors." "In these days," He,
describing in the Kitáb-i-Íqán the virulence of the jealousy
which, at that time, was beginning to bare its venomous fangs,
has written, "such odors of jealousy are diffused, that ... from the beginning
of the foundation of the world ... until the present day, such malice, envy and
hate have in no wise appeared, nor will they ever be witnessed in the future."
"For two years or rather less," He, likewise, in another Tablet,
declares, "I shunned all else but God, and closed Mine eyes to all except
Him, that haply the fire of hatred may die down and the heat of jealousy
abate."
“Mírzá Aqa Jan himself has testified: "That Blessed Beauty
evinced such sadness that the limbs of my body trembled." He
has, likewise, related, as reported by Nabil in his narrative, that,
shortly before Bahá'u'lláh's retirement, he had on one occasion
seen Him, between dawn and sunrise, suddenly come out from
His house, His night-cap still on His head, showing such signs of
perturbation that he was powerless to gaze into His face, and
while walking, angrily remark: "These creatures are the same creatures
who for three thousand years have worshipped idols, and bowed down before
the Golden Calf. Now, too, they are fit for nothing better. What relation
can there be between this people and Him Who is the Countenance of
Glory? What ties can bind them to the One Who is the supreme
embodiment of all that is lovable?" "I stood," declared Mírzá Áqa Ján,
"rooted to the spot, lifeless, dried up as a dead tree, ready to fall
under the impact of the stunning power of His words. Finally,
He said: 'Bid them recite: "Is there any Remover of difficulties save God?
Say: Praised be God! He is God! All are His servants, and all abide by
His bidding!" Tell them to repeat it five hundred times, nay, a thousand
times, by day and by night, sleeping and waking, that haply the
Countenance of Glory may be unveiled to their eyes, and tiers of light descend
upon them.' He Himself, I was subsequently informed, recited this
same verse, His face betraying the utmost sadness. ...Several
times during those days, He was heard to remark: 'We have, for a
while, tarried amongst this people, and failed to discern the slightest response
on their part.' Oftentimes He alluded to His disappearance from
our midst, yet none of us understood His meaning."”

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, XV,
pp. 37-38.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, LXII,
pp. 119-120.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, LXVI,
pp. 128-130.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
LXXVI, p. 148.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
CXLIII, p. 312.
Bahá’u’lláh, Suriy-i-Haykal, in The Summons of the Lord of
Hosts, pp. 14-18.
Bahá’u’lláh, The Summons of the Lord of Hosts, pp. 204-208;
partially in Gleanings from the Writings of Bahá’u’lláh, LXVI, p.
130.
Bahá’u’lláh, The Summons of the Lord of Hosts, pp. 74-75.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, XLVI,
pp. 100-101
Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, pp. 104-
105.
Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, pp. 105-
106.
Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, LXVIII,
pp. 111-112.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 94-95.
Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, pp. 16-17.

Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, XC, pp.
151-152.
Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, p. 230.
Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, CLI, pp.
242-243.
Bahá’u’lláh, Suriy-i-Haykal, The Summons of the Lord of Hosts,
p. 57.
Bahá’u’lláh, Suriy-i-Haykal, in The Summons of the Lord of
Hosts, p. 87.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
XXXII, pp. 75-76.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, XLV,
pp. 99-100.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
CXLVI, pp. 315-316.
Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, LXVIII, p.
111.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, LXIII,
pp. 228-230; Suriy-i-Muluk, in The Summons of the Lord of
Hosts, pp. 228-230.
Bahá’u’lláh, The Summons of the Lord of Hosts, pp. 73-74;
Epistle to the Son of the Wolf, pp. 52-53.
Bahá’u’lláh, Kitáb-i-Aqdas, K110, p. 59.
Bahá’u’lláh, Kitáb-i-Aqdas, Questions and Answers compiled by
Zaynu’l-Muqarrabin, p. 105: QUESTION: Concerning the Festival
of the Twin Birthdays. ANSWER…

Bahá’u’lláh, Kitáb-i-Aqdas, K91-K92, p. 53.
Bahá’u’lláh, Kitáb-i-Aqdas, K110, p. 59.
Bahá’u’lláh, Suratu’l-Haykal, in The Summons of the Lord of
Hosts, p. 80.
Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, pp. 301-
306.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, CXI,
p. 216.
Bahá’u’lláh, Lawh-i-Ra’is, in The Summons of the Lord of
Hosts, p. 165-168.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, XXX,
pp. 73-74.
"On one occasion," writes Dr. J. E. Esslemont, "Abdu'l-Bahá,
the eldest son of Bahá'u'lláh, related to the writer the following
particulars about His Father's early days: 'From childhood He
was extremely kind and generous. He was a great lover of
outdoor life, most of His time being spent in the garden or the
fields. He had an extraordinary power of attraction, which was
felt by all. People always crowded around Him. Ministers and
people of the Court would surround Him, and the children also
were devoted to Him. When He was only thirteen or fourteen
years old He became renowned for His learning.... When
Bahá'u'lláh was twenty-two years old, His father died, and the
Government wished Him to succeed to His father's position in
the Ministry as was customary in Persia, but Bahá'u'lláh did not
accept the offer. Then the Prime Minister said: "Leave him to
himself. Such a position is unworthy of him. He has some higher
aim in view. I cannot understand him, but I am convinced that
he is destined for some lofty career. His thoughts are not like
ours. Let him alone."'" (Bahá'u'lláh and the New Era, pp. 29-30,
cited in Shoghi Effendi, The Dawn-Breakers, Note 2, p. 106)

Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 169-171.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, LV, p.
108.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, pp.
109-110.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, LVI,
p. 109.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, LXIV,
pp. 121-122.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 126.
Muhammad-i-Zarandi (Nabíl-i-A’zam), Narrative, citing
Bahá’u’lláh’s words, as he describes in Shoghi Effendi, translator,
The Dawn-Breakers, pp. 584-585:
“Upon the termination of the description of the struggle of
Zanjan, I was ushered into His presence, and received, together
with a number of other believers, the blessings which on two
occasions He deigned to confer upon us. Both visits took place
during the four days which Bahá'u'lláh chose to tarry in the
home of Áqáy-i-Kalím. On the second and fourth nights after
His arrival at His brother's house, which fell on the seventh day
of the month of Jamádiyu'l-Avval, in the year 1306
A.H.,[Footnote #1: “January 9, 1889 A.D.”] I, together with a
number of pilgrims from Sarvistán and Farán, as well as a few
resident believers, was admitted into His presence. The words
He spoke to us lie for ever engraved upon my heart, and I feel it
my duty to my readers to share with them the gist of His talk…”
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 71-74; see also
Muhammad-i-Zarandi (Nabíl-i-A’zam), Narrative, Shoghi
Effendi, translator, The Dawn-Breakers, pp. 110-111:
“The first journey Bahá'u'lláh undertook for the purpose of
promoting the Revelation announced by the Báb was to His
ancestral home in Núr, in the province of Mázindarán. He set

out for the village of Tákur, the personal estate of His father,
where He owned a vast mansion, royally furnished and superbly
situated. It was my privilege to hear Bahá'u'lláh Himself, one day,
recount the following: "The late Vazír, My father, enjoyed a
most enviable position among his countrymen. His vast wealth,
his noble ancestry, his artistic attainments, his unrivalled prestige
and exalted rank made him the object of the admiration of all
who knew him. For a period of over twenty years, no one
among the wide circle of his family and kindred, which extended
over Núr and Tihrán, suffered distress, injury, or illness. They
enjoyed, during a long and uninterrupted period, rich and
manifold blessings. Quite suddenly, however, this prosperity and
glory gave way to a series of calamities which severely shook the
foundations of his material prosperity. The first loss he suffered
was occasioned by a great flood which, rising in the mountains
of Mázindarán, swept with great violence over the village of
Tákur, and utterly destroyed half the mansion of the Vazír,
situated above the fortress of that village. The best part of that
house, which had been known for the solidity of its foundations,
was utterly wiped away by the fury of the roaring torrent. Its
precious articles of furniture were destroyed, and its elaborate
ornamentation irretrievably ruined. This was shortly followed by
the loss of various State positions which the Vazír occupied, and
by the repeated assaults directed against him by his envious
adversaries. Despite this sudden change of fortune, the Vazír
maintained his dignity and calm, and continued, within the
restricted limits of his means, his acts of benevolence and
charity. He continued to exercise towards his faithless associates
that same courtesy and kindness that had characterised his
dealings with his fellow-men. With splendid fortitude he
grappled, until the last hour of his life, with the adversities that
weighed so heavily upon him."”
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 76-78.
Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 104.
Shoghi Effendi, translator, The Dawn-Breakers, p. 459,
Footnote #1: “According to Islamic traditions, Fátimih,

Muhammad's daughter, will appear unveiled as she crosses the
bridge "Sirát" on the Day of Judgment. At her appearance a
voice from heaven will declare: "Turn your eyes away, O
concourse of people!"
Shoghi Effendi, translator, The Dawn-Breakers, p. 460,
Footnote #1: “Mírzá Áqa Khán-i-Núri, who succeeded the
Amír-Nizam as Grand Vazir of Násiri'd-Dín Sháh.”
Shoghi Effendi, translator, The Dawn-Breakers, p. 460,
Footnote #2: “Áqáy-i-Kalím, brother of Bahá'u'lláh.”
Shoghi Effendi, translator, The Dawn-Breakers, p. 460,
Footnote #3: “Bahá'u'lláh's amanuensis.”
Shoghi Effendi, translator, The Dawn-Breakers, p. 461,
Footnote #1: “Mírzá Muhammad-‘Alíy-i-Nahrí.”
Muhammad-i-Zarandi (Nabíl-i-A’zam), Narrative, citing
Bahá’u’lláh’s words, as he describes in Shoghi Effendi, translator,
The Dawn-Breakers, pp. 459-462:
“At this stage of my narrative I was privileged to submit to
Bahá'u'lláh such sections of my work as I had already revised and
completed. How abundantly have my labours been rewarded by
Him whose favour alone I seek, and for whose satisfaction I
have addressed myself to this task! He graciously summoned me
to His presence and vouchsafed me His blessings. I was in my
home in the prison-city of 'Akká, and lived in the
neighbourhood of the house of Áqáy-i-Kalím, when the
summons of my Beloved reached me. That day, the seventh of
the month of Rabi'u'th-Thani in the year 1306 A.H.,[December
11, 1888 A.D.] I shall never forget. I here reproduce the gist of
His words to me on that memorable occasion…”
Muhammad-i-Zarandi (Nabíl-i-A’zam), Narrative, citing
Bahá’u’lláh’s words, as he describes in Shoghi Effendi, translator,
The Dawn-Breakers, pp. 298-299:
“I have heard Bahá'u'lláh Himself describe that incident…”

Referring to the dispersal on the outskirts of Vas-Kas of the
army raised at the command of Nasiri’d-Din Sháh to crush the
Bábís, The Dawn-Breakers (pp. 368-376) indicates:
“This memorable engagement fell on the twenty-fifth of
Muharram, 1265 A.H. In the beginning of that same month,
Bahá'u'lláh, faithful to the promise He had given to Mullá
Husayn, set out, attended by a number of His friends, from Núr
for the fort of Tabarsí. Among those who accompanied Him
were Hájí Mírzá Jániy-i-Káshání, Mullá Baqir-i-Tabrizi, one of
the Letters of the Living, and Mírzá Yahyá, His brother.
Bahá'u'lláh had signified His wish that they should proceed
directly to their destination and allow no pause in their journey.
His intention was to reach that spot at night, inasmuch as strict
orders had been issued, ever since ‘Abdu'lláh Khán had assumed
the command, that no help should be extended, under any
circumstances, to the occupants of the fort. Guards had been
stationed at different places to ensure the isolation of the
besieged. His companions, however, pressed Him to interrupt
the journey and to seek a few hours of rest. Although He knew
that this delay would involve a grave risk of being surprised by
the enemy, He yielded to their earnest request. They halted at a
lonely house adjoining the road. After supper, his companions
all retired to sleep. He alone, despite the hardships He had
endured, remained wakeful. He knew well the perils to which He
and His friends were exposed, and was fully aware of the
possibilities which His early arrival at the fort involved.
“As He watched beside them, the secret emissaries of the enemy
informed the guards of the neighbourhood of the arrival of the
party, and ordered the immediate seizure of whatever they could
find in their possession. "We have received strict orders, they
told Bahá'u'lláh, whom they recognized instantly as the leader of
the group, "to arrest every person we chance to meet in this
vicinity, and are commanded to conduct him, without any
previous investigation, to Amul and deliver him into the hands
of its governor." "The matter has been misrepresented in your
eyes," Bahá'u'lláh remarked. "You have misconstrued our
purpose. I would advise you to act in a manner that will cause
you eventually no regret." This admonition, uttered with dignity
and calm, induced the chief of the guards to treat with

consideration and courtesy those whom he had arrested. He
bade them mount their horses and proceed with him to Ámul.
As they were approaching the banks of a river, Bahá'u'lláh
signalled to His companions, who were riding at a distance from
the guards, to cast into the water whatever manuscripts they had
in their possession.
“At daybreak, as they were approaching the town, a message was
sent in advance to the acting governor, informing him of the
arrival of a party that had been captured on their way to the fort
of Tabarsi. The governor himself, together with the members of
his body-guard, had been appointed to join the army of Prince
Mihdí-Qulí Mírzá, and had commissioned his kinsman to act in
his absence. As soon as the message reached him, he went to the
masjid of Ámul and summoned the ulamas and leading siyyids of
the town to gather and meet the party. He was greatly surprised
as soon as his eyes saw and recognized Bahá'u'lláh, and deeply
regretted the orders he had given. He feigned to reprimand Him
for the action He had taken, in the hope of appeasing the tumult
and allaying the excitement of those who had gathered in the
masjid. "We are innocent," Bahá'u'lláh declared, "of the guilt
they impute to us. Our blamelessness will eventually be
established in your eyes. I would advise you to act in a manner
that will cause you eventually no regret." The acting governor
asked the ulamas who were present to put any question they
desired. To their enquiries Bahá'u'lláh returned explicit and
convincing replies. As they were interrogating Him, they
discovered a manuscript in the possession of one of His
companions which they recognized as the writings of the Báb
and which they handed to the chief of the ulamas present at that
gathering. As soon as he had perused a few lines of that
manuscript, he laid it aside and, turning to those around him,
exclaimed: "These people, who advance such extravagant claims,
have, in this very sentence which I have read, betrayed their
ignorance of the most rudimentary rules of orthography."
"Esteemed and learned divine," Bahá'u'lláh replied, "these words
which you criticise are not the words of the Báb. They have been
uttered by no less a personage than the Imám ‘Alí, the
Commander of the Faithful, in his reply to Kumayl-ibn-i-Ziyad,
whom he had chosen as his companion."

“The circumstances which Bahá'u'lláh proceeded to relate in
connection with the reply, no less than the manner of His
delivery, convinced the arrogant mujtahid of his stupidity and
blunder. Unable to contradict so weighty a statement, he
preferred to keep silent. A siyyid angrily interjected: "This very
statement conclusively demonstrates that its author is himself a
Bábí and no less than a leading expounder of the tenets of that
sect." He urged in vehement language that its followers be put to
death. "These obscure sectarians are the sworn enemies," he
cried, "both of the State and of the Faith of Islám! We must, at
all costs, extirpate that heresy." He was seconded in his
denunciation by the other siyyids who were present, and who,
emboldened by the imprecations uttered at that gathering,
insisted that the governor comply unhesitatingly with their
wishes.
“The acting governor was much embarrassed, and realised that
any evidence of indulgence on his part would be fraught with
grave consequences for the safety of his position. In his desire to
hold in check the passions which had been aroused, he ordered
his attendants to prepare the rods and promptly inflict a befitting
punishment upon the captives. "We will afterwards," he added,
"keep them in prison pending the return of the governor, who
will send them to Tihrán, where they will receive, at the hands of
the sovereign, the chastisement they deserve."
“The first who was bound to receive the bastinado was Mullá
Báqir. "I am only a groom of Bahá'u'lláh," he urged. "I was on
my way to Mashhad when they suddenly arrested me and
brought me to this place." Bahá'u'lláh intervened and succeeded
in inducing his oppressors to release him. He likewise interceded
for Hájí Mírzá Jání, who He said was "a mere tradesman" whom
He regarded as His "guest," so that He was "responsible for any
charges brought against him." Mírzá Yahyá, whom they
proceeded to bind, was also set free as soon as Bahá'u'lláh had
declared him to be His attendant. "None of these men," He told
the acting governor, "are guilty of any crime. If you insist on
inflicting your punishment, I offer Myself as a willing Victim of
your chastisement." The acting governor was reluctantly
compelled to give orders that Bahá'u'lláh alone be chosen to

suffer the indignity which he had intended originally for His
companions.
“The same treatment that had been meted out to the Báb five
months previously in Tabríz, Bahá'u'lláh suffered in the presence
of the assembled ulamas of Ámul. The first confinement that the
Báb suffered at the hands of His enemies was in the house of
‘Abdu'l-Hamíd Khán, the chief constable of Shíráz; the first
confinement of Bahá'u'lláh was in the home of one of the kadkhudas of Tihrán. The Báb's second imprisonment was in the
castle of Máh-Kú; that of Bahá'u'lláh was in the private residence
of the governor of Amul. The Báb was scourged in the namazkhanih [Literally “prayer-house”] of the Shaykhu'l-Islám of
Tabríz; the same indignity was inflicted on Bahá'u'lláh in the
namaz-khanih of the mujtahid of Ámul. The Báb's third
confinement was in the castle of Chihríq; Bahá'u'lláh's was in the
Síyáh-Chál [Literally “black pit”] of Tihrán. The Báb, whose
trials and sufferings had preceded, in almost every case, those of
Bahá'u'lláh, had offered Himself to ransom His Beloved from
the perils that beset that precious Life; whilst Bahá'u'lláh, on His
part, unwilling that He who so greatly loved Him should be the
sole Sufferer, shared at every turn the cup that had touched His
lips. Such love no eye has ever beheld, nor has mortal heart
conceived such mutual devotion. If the branches of every tree
were turned into pens, and all the seas into ink, and earth and
heaven rolled into one parchment, the immensity of that love
would still remain unexplored, and the depths of that devotion
unfathomed.
“Bahá'u'lláh and His companions remained for a time
imprisoned in one of the rooms that formed part of the masjid.
The acting governor, who was still determined to shield his
Prisoner from the assaults of an inveterate enemy, secretly
instructed his attendants to open, at an unsuspected hour, a
passage through the wall of the room in which the captives were
confined, and to transfer their Leader immediately to his home.
He was himself conducting Bahá'u'lláh to his residence when a
siyyid sprang forward and, directing his fiercest invectives against
Him, raised the club which he held in his hand to strike Him.
The acting governor immediately interposed himself and,
appealing to the assailant, "adjured him by the Prophet of God"

to stay his hand. "What!" burst forth the siyyid. "How dare you
release a man who is the sworn enemy of the Faith of our
fathers?" A crowd of ruffians had meanwhile gathered around
him, and by their howls of derision and abuse added to the
clamour which he had raised. Despite the growing tumult, the
attendants of the acting governor were able to conduct
Bahá'u'lláh in safety to the residence of their master, and
displayed on that occasion a courage and presence of mind that
were truly surprising.
“Despite the protestations of the mob, the rest of the prisoners
were taken to the seat of government, and thus escaped from the
perils with which they had been threatened. The acting governor
offered profuse apologies to Bahá'u'lláh for the treatment which
the people of Amul had accorded Him. "But for the
interposition of Providence," he said, "no force would have
achieved your deliverance from the grasp of this malevolent
people. But for the efficacy of the vow which I had made to risk
my own life for your sake, I, too, would have fallen a victim to
their violence, and would have been trampled beneath their
feet." He bitterly complained of the outrageous conduct of the
siyyids of Amul, and denounced the baseness of their character.
He expressed himself as being continually tormented by the
effects of their malignant designs. He set about serving
Bahá'u'lláh with devotion and kindness, and was often heard, in
the course of his conversation with Him, to remark: "I am far
from regarding you a prisoner in my home. This house, I believe,
was built for the very purpose of affording you a shelter from
the designs of your foes."
“I have heard Bahá'u'lláh Himself recount the following: "No
prisoner has ever been accorded the treatment which I received
at the hands of the acting governor of Amul. He treated Me with
the utmost consideration and esteem. I was generously
entertained by him, and the fullest attention was given to
everything that affected My security and comfort. I was,
however, unable to leave the gate of the house. My host was
afraid lest the governor, who was related to Abbás-Qulí Khán-i-
Láríjání, might return from the fort of Tabarsí and inflict injury
upon Me. I tried to dispel his apprehensions. 'The same
Omnipotence,' I assured him, 'who has delivered us from the

hands of the mischief-makers of Ámul, and has enabled us to be
received with such hospitality by you in this house, is able to
change the heart of the governor and to cause him to treat us
with no less consideration and love.'
“"One night we were suddenly awakened by the clamour of the
people who had gathered outside the gate of the house. The
door was opened, and it was announced that the governor had
returned to Amul. Our companions, who were anticipating a
fresh attack upon them, were completely surprised to hear the
voice of the governor rebuking those who had denounced us so
bitterly on the day of our arrival. 'For what reason,' we heard
him loudly remonstrating, 'have these miserable wretches chosen
to treat so disrespectfully a guest whose hands are tied and who
has not been given the chance to defend himself? What is their
justification for having demanded that he be immediately put to
death? What evidence have they with which to support their
contention? If they be sincere in their claims to be devotedly
attached to Islam and to be the guardians of its interests, let
them betake themselves to the fort of Shaykh Tabarsí and there
demonstrate their capacity to defend the Faith of which they
profess to be the champions.'"
“What he had seen of the heroism of the defenders of the fort
had quite changed the mind and heart of the governor of Amul.
He returned filled with admiration for a Cause which he had
formerly despised, and the progress of which he had strenuously
resisted. The scenes he witnessed had disarmed his wrath and
chastened his pride. Humbly and respectfully, he went to
Bahá'u'lláh and apologised for the insolence of the inhabitants of
a town that he had been chosen to govern. He served Him with
extreme devotion, utterly ignoring his own position and rank. He
paid a glowing tribute to Mullá Husayn, and expatiated upon his
resourcefulness, his intrepidity, his skill, and nobleness of soul. A
few days later, he succeeded in arranging for the safe departure
of Bahá'u'lláh and His companions for Tihrán.”
Muhammad-i-Zarandi (Nabíl-i-A’zam), Narrative, citing
Bahá’u’lláh’s words, as he describes in Shoghi Effendi, translator,
The Dawn-Breakers, p. 375:
“I have heard Bahá'u'lláh Himself recount the following…”

Muhammad-i-Zarandi (Nabíl-i-A’zam), Narrative, citing
Bahá’u’lláh’s words, as he describes in Shoghi Effendi, translator,
The Dawn-Breakers, pp. 461-462:
“At this stage of my narrative I was privileged to submit to
Bahá'u'lláh such sections of my work as I had already revised and
completed. How abundantly have my labours been rewarded by
Him whose favour alone I seek, and for whose satisfaction I
have addressed myself to this task! He graciously summoned me
to His presence and vouchsafed me His blessings. I was in my
home in the prison-city of 'Akká, and lived in the
neighbourhood of the house of Áqáy-i-Kalím, when the
summons of my Beloved reached me. That day, the seventh of
the month of Rabi'u'th-Thani in the year 1306 A.H.[December
11, 1888 A.D.], I shall never forget. I here reproduce the gist of
His words to me on that memorable occasion”
Muhammad-i-Zarandi (Nabíl-i-A’zam), Narrative, citing
Bahá’u’lláh’s words, as he describes in Shoghi Effendi, translator,
The Dawn-Breakers, pp. 582-584:
“Upon the termination of the description of the struggle of
Zanjan, I was ushered into His presence, and received, together
with a number of other believers, the blessings which on two
occasions He deigned to confer upon us. Both visits took place
during the four days which Bahá'u'lláh chose to tarry in the
home of Áqáy-i-Kalím. On the second and fourth nights after
His arrival at His brother's house, which fell on the seventh day
of the month of Jamadiyu'l-Avval, in the year 1306
A.H.,[Footnote #1: “January 9, 1889 A.D.”] I, together with a
number of pilgrims from Sarvistán and Fárán, as well as a few
resident believers, was admitted into His presence. The words
He spoke to us lie for ever engraved upon my heart, and I feel it
my duty to my readers to share with them the gist of His talk…”
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 76-77.
Muhammad-i-Zarandi (Nabíl-i-A’zam), Narrative, citing
Bahá’u’lláh’s words, as he describes in Shoghi Effendi, translator,
The Dawn-Breakers, p. 584:

“Upon the termination of the description of the struggle of
Zanján, I was ushered into His presence, and received, together
with a number of other believers, the blessings which on two
occasions He deigned to confer upon us. Both visits took place
during the four days which Bahá'u'lláh chose to tarry in the
home of Áqáy-i-Kalím. On the second and fourth nights after
His arrival at His brother's house, which fell on the seventh day
of the month of Jamadiyu'l-Avval, in the year 1306
A.H.,[Footnote #1: “January 9, 1889 A.D.”] I, together with a
number of pilgrims from Sarvistán and Fárán, as well as a few
resident believers, was admitted into His presence. The words
He spoke to us lie for ever engraved upon my heart, and I feel it
my duty to my readers to share with them the gist of His talk…”
Bahá’u’lláh, Kitáb-i-ĺqán, pp. 222-227.
Bahá’u’lláh, Kitáb-i-ĺqán, pp. 234-236.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 88-89.
Bahá’u’lláh, Kitáb-i-ĺqán, pp. 233-234.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p.
145.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 119-120.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 19-20.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 19-20.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 20.
Bahá’u’lláh, Suriy-i-Haykal, Nasiri’d-Din Sháh, in The
Summons of the Lord of Hosts, 120.
Bahá’u’lláh, Suriy-i-Haykal, Nasiri’d-Din Sháh, in The
Summons of the Lord of Hosts, pp. 121-122.

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, pp.
222-223; The Summons of the Lord of Hosts, p. 223.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 20-22.
Bahá’u’lláh, Tablet to Nasiri’d-Din Sháh, in The Summons of
the Lord of Hosts, pp. 98-99.
Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, pp. 306-
308.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 57; The
Summons of the Lord of Hosts, p. 83.
Bahá’u’lláh, Suriy-i-Haykal, in The Summons of the Lord of
Hosts, pp.5-7; passage cited in God Passes By, pp. 101-102.
Bahá’u’lláh, Tablet to the Czar of Russia; in The Summons of
the Lord of Hosts, p. 83; Epistle to the Son of the Wolf, p. 57.
This same passage was translated by Shoghi Effendi in The
Dawn-Breakers, p. 603, Footnote 1:
“When I was in chains and fetters, in the prison of Ta, one of thine
ambassadors assisted Me. Therefore hath God decreed unto thee a station
which none but Himself can comprehend. Beware lest thou change this lofty
station.”
Shoghi Effendi described the circumstances related to the
revelation of this Tablet and provided another translation of the
same passage in God Passes By, p. 106:
“The Russian Minister, as soon as he was informed of the
Imperial decision, expressed the desire to take Bahá'u'lláh under
the protection of his government, and offered to extend every
facility for His removal to Russia. This invitation, so
spontaneously extended, Bahá'u'lláh declined, preferring, in
pursuance of an unerring instinct, to establish His abode in
Turkish territory, in the city of Baghdád. "Whilst I lay chained and
fettered in the prison," He Himself, years after, testified in His
Epistle addressed to the Czar of Russia, Nicolaevitch Alexander
II, "one of thy ministers extended Me his aid. Whereupon God hath
ordained for thee a station which the knowledge of none can comprehend

except His knowledge. Beware lest thou barter away this sublime station."
"In the days," is yet another illuminating testimony revealed by His pen,
"when this Wronged One was sore-afflicted in prison, the minister of the
highly esteemed government (of Russia) -- may God, glorified and exalted be
He, assist him! -- exerted his utmost endeavor to compass My deliverance.
Several times permission for My release was granted. Some of the ulamas of
the city, however, would prevent it. Finally, My freedom was gained through
the solicitude and the endeavor of His Excellency the Minister. ...His
Imperial Majesty, the Most Great Emperor -- may God, exalted and
glorified be He, assist him! -- extended to Me for the sake of God his
protection -- a protection which has excited the envy and enmity of the foolish
ones of the earth."”
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 76.
Bahá’u’lláh, Kitáb-i-ĺqán, p. 189.
Muhammad-i-Zarandi (Nabíl-i-A’zam), Narrative, citing
Bahá’u’lláh’s words, as he describes: “From His own lips I have
often heard the following account…” in Shoghi Effendi,
translator, The Dawn-Breakers, pp. 631-634.
Bahá’u’lláh, The Summons of the Lord of Hosts, p. 83.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 78-79.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, L, pp.
103-104.
Bahá’u’lláh, cited in Shoghi Effendi, The World Order of
Bahá’u’lláh, p. 124.
Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, pp. 277-
278.
Bahá’u’lláh, cited in Shoghi Effendi, God Passes By, p. 106.

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, pp.
228-229; Suriy-i-Muluk, The Summons of the Lord of Hosts, pp.
228-229.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 21-22.
Bahá’u’lláh, cited in Shoghi Effendi, God Passes By, p. 108.
Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 131.
Bahá’u’lláh, Tablet to Násiri’d-Dín Sháh, in The Summons of
the Lord of Hosts, pp. 96-97.
Bahá’u’lláh, The Summons of the Lord of Hosts, pp. 30-31.
Bahá’u’lláh, Kitáb-i-ĺqán, pp 249-250.
Bahá’u’lláh, Tablet to Násiri’d-Dín Sháh, in The Summons of
the Lord of Hosts, pp 106-107.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, pp.
228-230; Summons of the Lord of Hosts, pp. 228-230.
Bahá’u’lláh, The Summons of the Lord of Hosts, p. 225.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 165.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 168-169.
Bahá’u’lláh, Tarazat, in Tablets of Bahá’u’lláh, p. 40.
Bahá’u’lláh, translated in Shoghi Effendi, God Passes By, p.
114.
Muhammad-i-Zarandi (Nabíl-i-A’zam), Narrative, citing
Bahá’u’lláh’s words, as he describes in Shoghi Effendi, translator,
The Dawn-Breakers, p. 585:
“Upon the termination of the description of the struggle of
Zanján, I was ushered into His presence, and received, together

with a number of other believers, the blessings which on two
occasions He deigned to confer upon us. Both visits took place
during the four days which Bahá'u'lláh chose to tarry in the
home of Áqáy-i-Kalím. On the second and fourth nights after
His arrival at His brother's house, which fell on the seventh day
of the month of Jamadiyu'l-Avval, in the year 1306
A.H.,[Footnote #1: “January 9, 1889 A.D.”] I, together with a
number of pilgrims from Sarvistán and Fárán, as well as a few
resident believers, was admitted into His presence. The words
He spoke to us lie for ever engraved upon my heart, and I feel it
my duty to my readers to share with them the gist of His talk…”
Bahá’u’lláh, Kitáb-i-ĺqán, p. 250.
Muhammad-i-Zarandi (Nabíl-i-A’zam), Narrative, citing
Bahá’u’lláh’s words, as he describes, in Shoghi Effendi,
translator, The Dawn-Breakers, p. 585:
“Upon the termination of the description of the struggle of
Zanjan, I was ushered into His presence, and received, together
with a number of other believers, the blessings which on two
occasions He deigned to confer upon us. Both visits took place
during the four days which Bahá'u'lláh chose to tarry in the
home of Áqáy-i-Kalím. On the second and fourth nights after
His arrival at His brother's house, which fell on the seventh day
of the month of Jamadiyu'l-Avval, in the year 1306
A.H.,[Footnote #1: “January 9, 1889 A.D.”] I, together with a
number of pilgrims from Sarvistán and Fárán, as well as a few
resident believers, was admitted into His presence. The words
He spoke to us lie for ever engraved upon my heart, and I feel it
my duty to my readers to share with them the gist of His talk…”
Bahá’u’lláh, Kitáb-i-ĺqán, pp. 250-251.
Bahá’u’lláh, related to Nabíl-i-A’zam, translated in Shoghi
Effendi, The Dawn-Breakers, pp. 137-138.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 166

Bahá’u’lláh, Kitáb-i-ĺqán, pp. 250-251; Shoghi Effendi, citing
Bahá’u’lláh’s Writings, describes this sojourn in God Passes By,
p. 120: “At times His dwelling-place was a cave to which He
refers in His Tablets addressed to the famous Shaykh Abdu'r-
Rahman and to Maryam, a kinswoman of His. "I roamed the
wilderness of resignation" He thus depicts, in the Lawh-i-Maryam,
the rigors of His austere solitude, "traveling in such wise that in My
exile every eye wept sore over Me, and all created things shed tears of blood
because of My anguish. The birds of the air were My companions and the
beasts of the field My associates." "From My eyes," He, referring in the
Kitáb-i-Íqán to those days, testifies, "there rained tears of anguish,
and in My bleeding heart surged an ocean of agonizing pain. Many a night I
had no food for sustenance, and many a day My body found no rest....
Alone I communed with My spirit, oblivious of the world and all that is
therein."”
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 166.
Muhammad-i-Zarandi (Nabíl-i-A’zam), Narrative, citing
Bahá’u’lláh’s words, as he describes in Shoghi Effendi, translator,
The Dawn-Breakers, pp. 585:
“Upon the termination of the description of the struggle of
Zanján, I was ushered into His presence, and received, together
with a number of other believers, the blessings which on two
occasions He deigned to confer upon us. Both visits took place
during the four days which Bahá'u'lláh chose to tarry in the
home of Áqáy-i-Kalím. On the second and fourth nights after
His arrival at His brother's house, which fell on the seventh day
of the month of Jamadiyu'l-Avval, in the year 1306
A.H.,[Footnote #1: “January 9, 1889 A.D.”] I, together with a
number of pilgrims from Sarvistán and Fárán, as well as a few
resident believers, was admitted into His presence. The words
He spoke to us lie for ever engraved upon my heart, and I feel it
my duty to my readers to share with them the gist of His talk…”
Shoghi Effendi furthermore reports, in God Passes By, p. 126:
“Deciding to terminate the period of His retirement Bahá'u'lláh
bade farewell to the shaykhs of Sulaymaniyyih, who now
numbered among His most ardent and, as their future conduct
demonstrated, staunchest admirers. Accompanied by Shaykh

Sultán, He retraced His steps to Baghdád, on "the banks of the
River of Tribulations," as He Himself termed it, proceeding by slow
stages, realizing, as He declared to His fellow-traveler, that these
last days of His retirement would be "the only days of peace and
tranquillity" left to Him, "days which will never again fall to My lot."”
Bahá’u’lláh, Kitáb-i-ĺqán, pp. 248-250. Adib Taherzadeh writes
in The Child of the Covenant, p. 104:
“Shortly after Mírzá Yahyá had settled in Baghdád he decided to
engage in a profession to hide his identity. At first he changed
his headgear, adopting a large turban and assuming the name of
Hájí ‘Alí, the Las-Furush[*] He then took a shop in a bazaar in a
dilapidated part of the city and started working. In the meantime,
a man of great evil, described by Bahá'u'lláh as 'the embodiment
of wickedness and impiety', 'the prime mover of mischief' and
'one accursed of God', entered the scene to influence Mírzá
Yahyá. He was the notorious Siyyid Muhammad-i-Isfáhání,
known as the 'Antichrist of the Bahá’í Revelation'.[132] In the
early days of the Faith this man was a student at a theological
school in Isfáhán but was expelled for reprehensible conduct.
He embraced the Faith during the early part of the ministry of
the Báb and later went to Karbilá where he joined the ranks of
the believers. In the Kitáb-i-Íqán Bahá'u'lláh alludes to him as that
'one-eyed man, who ... is arising with the utmost malevolence
against Us'.[133] Of him Shoghi Effendi writes: “The blackhearted scoundrel who befooled and manipulated this vain and
flaccid man [Mírzá Yahyá] with consummate skill and unyielding
persistence was a certain Siyyid Muhammad, a native of Isfáhán,
notorious for his inordinate ambition, his blind obstinacy and
uncontrollable jealousy. To him Bahá'u'lláh had later referred in
the Kitáb-i-Aqdas as the one who had 'led astray' Mírzá Yahyá
and stigmatized him, in one of His Tablets, as the 'source of
envy and the quintessence of mischief', while 'Abdu'l-Bahá had
described the relationship existing between these two as that of
'the sucking child' to the 'much-prized breast' of its mother.[134]
[*] Las-Furush means a dealer in silk. It is interesting that Mírzá
Yahyá was known in official circles as Hájí ‘Alí until the end of
his life.
[132] Shoghi Effendi, God Passes By, p. 164.

[133] Bahá'u'lláh, Kitáb-i-Íqán, p. 248.
[134] Shoghi Effendi, God Passes By, pp. 112-13.”
Muhammad-i-Zarandi (Nabíl-i-A’zam), Narrative, citing
Bahá’u’lláh’s words, as he describes:
“Upon the termination of the description of the struggle of
Zanján, I was ushered into His presence, and received, together
with a number of other believers, the blessings which on two
occasions He deigned to confer upon us. Both visits took place
during the four days which Bahá'u'lláh chose to tarry in the
home of Áqáy-i-Kalím. On the second and fourth nights after
His arrival at His brother's house, which fell on the seventh day
of the month of Jamadiyu'l-Avval, in the year 1306
A.H.,[Footnote #1: “January 9, 1889 A.D.”] I, together with a
number of pilgrims from Sarvistán and Fárán, as well as a few
resident believers, was admitted into His presence. The words
He spoke to us lie for ever engraved upon my heart, and I feel it
my duty to my readers to share with them the gist of His talk…”
in Shoghi Effendi, translator, The Dawn-Breakers, pp. 585.
Shoghi Effendi cites this passage from Nabil’s Narrative which
is not included in The Dawn-Breakers:
“"By God besides Whom there is none other God!" is His emphatic
assertion to Shaykh Sultán, as reported by Nabíl in his narrative,
"But for My recognition of the fact that the blessed Cause of the Primal
Point was on the verge of being completely obliterated, and all the sacred
blood poured out in the path of God would have been shed in vain, I would
in no wise have consented to return to the people of the Bayán, and would
have abandoned them to the worship of the idols their imaginations had
fashioned."” (Bahá’u’lláh, cited in Shoghi Effendi, God Passes By,
p. 126)
Bahá’u’lláh, cited in Shoghi Effendi, God Passes By, p. 125.
[Comment: In most cases, Shoghi Effendi cites the source of his
quotations from Bahá’u’lláh, and since he has not cited a specific
Tablet in this case, it may be that the words are cited from
Nabíl’s Narrative, although only a perusal of that document
could determine for certain whether or not this is the case.]

Bahá’u’lláh, Kitáb-i-ĺqán, pp. 251-252; Shoghi Effendi, in God
Passes By (p. 147), cites numerous passages from the Writings of
Bahá’u’lláh revealed in Baghdád as well as from Nabíl’s
Narrative:
“Already, as Nabíl has pointed out in his narrative, Bahá'u'lláh
had, in the course of His discourses, during the last years of His
sojourn in Baghdád, alluded to the period of trial and turmoil
that was inexorably approaching, exhibiting a sadness and
heaviness of heart which greatly perturbed those around Him. A
dream which He had at that time, the ominous character of
which could not be mistaken, served to confirm the fears and
misgivings that had assailed His companions. "I saw," He wrote
in a Tablet, "the Prophets and the Messengers gather and seat themselves
around Me, moaning, weeping and loudly lamenting. Amazed, I inquired of
them the reason, whereupon their lamentation and weeping waxed greater,
and they said unto me: 'We weep for Thee, O Most Great Mystery, O
Tabernacle of Immortality!' They wept with such a weeping that I too wept
with them. Thereupon the Concourse on high addressed Me saying:
'...Erelong shalt Thou behold with Thine own eyes what no Prophet hath
beheld.... Be patient, be patient.'... They continued addressing Me the whole
night until the approach of dawn." "Oceans of sorrow," Nabíl affirms,
"surged in the hearts of the listeners when the Tablet of the Holy Mariner
was read aloud to them.... It was evident to every one that the chapter of
Baghdád was about to be closed, and a new one opened, in its stead. No
sooner had that Tablet been chanted than Bahá'u'lláh ordered that the tents
which had been pitched should be folded up, and that all His companions
should return to the city. While the tents were being removed He observed:
'These tents may be likened to the trappings of this world, which no sooner
are they spread out than the time cometh for them to be rolled up.' From
these words of His they who heard them perceived that these tents would
never again be pitched on that spot. They had not yet been taken away when
the messenger arrived from Baghdád to deliver the afore-mentioned
communication from the governor."”
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, XV,
pp. 37-38
Maqám-i-Mahmúd. See: Qur'án 17:81; Bahá’u’lláh, The Seven
Valleys, p. 40.

Sa'adi, Muslihu'd-Dín of Shíráz (ca. 1184-1291), famed author
of the Gulistan and other poetical works.
Persian proverb describing a man who gives up easily. As used
here one connotation is that the Shaykh might have considered
his station as a mystic leader compromised by the fact of his
being taught the new truth by Bahá'u'lláh.
Qur'án 41:30.
Qur'án 11:114; 42:14.
Sa’adi.
Sa’adi.
Rumi. Senna, capital of Persian Kurdistán.
Bahá’u’lláh, The Four Valleys, pp. 72-74.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 166.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, LVII,
pp. 111-114.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, LVIII,
pp. 114-115.
Bahá’u’lláh, Suriy-i-Muluk, in The Summons of the Lord of
Hosts, pp. 197-198.
Bahá’u’lláh, Suriy-i-Muluk, in The Summons of the Lord of
Hosts, pp. 199-200.
Bahá’u’lláh, Suriy-i-Muluk, in The Summons of the Lord of
Hosts, p. 219.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
LXVII, pp. 131-132; Shoghi Effendi has cited Bahá’u’lláh’s and

‘Abdu’l-Bahá’s descriptions of this occurrence in Baghdád in the
following:
“"For twelve years," Bahá'u'lláh Himself has testified, "We tarried in
Baghdád. Much as We desired that a large gathering of divines and fairminded men be convened, so that truth might be distinguished from
falsehood, and be fully demonstrated, no action was taken." And again:
"And likewise, while in Iraq, We wished to come together with the divines
of Persia. No sooner did they hear of this, than they fled and said: 'He
indeed is a manifest sorcerer!' This is the word that proceeded aforetime out
of the mouths of such as were like them. These [divines] objected to what
they said, and yet, they themselves repeat, in this day, what was said before
them, and understand not. By My life! They are even as ashes in the sight of
thy Lord. If He be willing, tempestuous gales will blow over them, and make
them as dust. Thy Lord, verily, doth what He pleaseth."” (Bahá’u’lláh in
asterics, cited in Shoghi Effendi, The Promised Day is Come, p.
85)
“Bahá'u'lláh replied, "Although you have no right to ask this, for God
should test His creatures, and they should not test God, still I allow and
accept this request. But the Cause of God is not a theatrical display that is
presented every hour, of which some new diversion may be asked for every
day. If it were thus, the Cause of God would become mere child's play.
“"The ulamas must, therefore, assemble, and, with one accord, choose one
miracle, and write that, after the performance of this miracle they will no
longer entertain doubts about Me, and that all will acknowledge and confess
the truth of My Cause. Let them seal this paper, and bring it to Me. This
must be the accepted criterion: if the miracle is performed, no doubt will
remain for them; and if not, We shall be convicted of imposture." The
learned man, Hasan 'Amu, rose and replied, "There is no more to be
said"; he then kissed the knee of the Blessed One although he
was not a believer, and went. He gathered the 'ulama and gave
them the sacred message. They consulted together and said,
"This man is an enchanter; perhaps he will perform an
enchantment, and then we shall have nothing more to say."
Acting on this belief, they did not dare to push the matter
further.” (Bahá’u’lláh, cited in ‘Abdu’l-Bahá, Some Answered
Questions, pp. 29-30)
“Frustrated in their designs, but unrelenting in their hostility, the
assembled divines delegated the learned and devout Hájí Mullá
Hasan-i-'Ammu, recognized for his integrity and wisdom, to

submit various questions to Bahá'u'lláh for elucidation. When
these were submitted, and answers completely satisfactory to the
messenger were given, Hájí Mullá Hasan, affirming the
recognition by the ulamas of the vastness of the knowledge of
Bahá'u'lláh, asked, as an evidence of the truth of His mission, for
a miracle that would satisfy completely all concerned. "Although
you have no right to ask this," Bahá'u'lláh replied, "for God should test
His creatures, and they should not test God, still I allow and accept this
request.... The ulamas must assemble, and, with one accord, choose one
miracle, and write that, after the performance of this miracle they will no
longer entertain doubts about Me, and that all will acknowledge and confess
the truth of My Cause. Let them seal this paper, and bring it to Me. This
must be the accepted criterion: if the miracle is performed, no doubt will
remain for them; and if not, We shall be convicted of imposture." This
clear, challenging and courageous reply, unexampled in the
annals of any religion, and addressed to the most illustrious
Shí'ah divines, assembled in their time-honored stronghold, was
so satisfactory to their envoy that he instantly arose, kissed the
knee of Bahá'u'lláh, and departed to deliver His message. Three
days later he sent word that that august assemblage had failed to
arrive at a decision, and had chosen to drop the matter, a
decision to which he himself later gave wide publicity, in the
course of his visit to Persia, and even communicated it in person
to the then Minister of Foreign Affairs, Mírzá Sa'íd Khán. "We
have," Bahá'u'lláh is reported to have commented, when
informed of their reaction to this challenge, "through this allsatisfying, all-embracing message which We sent, revealed and vindicated the
miracles of all the Prophets, inasmuch as We left the choice to the ulamas
themselves, undertaking to reveal whatever they would decide upon." "If we
carefully examine the text of the Bible," 'Abdu'l-Bahá has written
concerning a similar challenge made later by Bahá'u'lláh in the
"Lawh-i-Sultán," "we see that the Divine Manifestation never
said to those who denied Him, 'whatever miracle you desire, I
am ready to perform, and I will submit to whatever test you
propose.' But in the Epistle to the Sháh Bahá'u'lláh said clearly,
'Gather the ulamas and summon Me, that the evidences and proofs may be
established.'” (Bahá’u’lláh in asterics, cited in Shoghi Effendi, God
Passes By, pp. 143-144)

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
CXIII, p. 228-232.
Bahá’u’lláh, The Summons of the Lord of Hosts, pp. 197-198.
See Taherzadeh, Revelation of Bahá'u'lláh, vol. 3, pp. 250-25l.
“Hájí Mírzá Haydar-‘Alí, that spiritual giant immortalized by
the title 'the Angel of Carmel', has left the following record of
one of his memorable audiences, when Bahá'u'lláh spoke about
'Abdu'l-Bahá's important role in shielding Him from the
pressures of the outside world…These are not to be taken as the
exact words of Bahá'u'lláh; they are only recollections of His
utterances by Hájí Mírzá Haydar-‘Alí.” (Haydar-‘Alí, Bihjutu's-
Sudur, pp. 251-252, cited in Adib Taherzadeh, The Child of the
Covenant, p. 231)
Bahá’u’lláh, in Suriy-i-Vafa, revealed after the Kitáb-i-Aqdas
(Tablets of Bahá’u’lláh, p. 190), refers to this prophecy as
follows: “Thou hast enquired about the warning We gave to the
people at the time of Our departure from Iraq to the effect that
when the Sun disappeareth from sight, birds of darkness will be
in motion and the standards of Samiri [1] will be reared high. I
swear by God! Those birds have stirred in these days and Samiri
hath raised his clamour. Well is it with him who recognizeth and
is numbered with men of understanding. We have also warned
them against the appearance of the calf. God is My witness! All
Our warnings have come to pass, as indeed, they are bound to,
inasmuch as they have issued from the fingers of glory and
might. Beseech thou God to protect thee from the mischief of
these men and to purify thee from the insinuations of the
froward. Strengthen thy loins then for the promotion of the
Cause and pay no attention unto the words uttered by the people
of the Bayán, for they are truly incapable of understanding and
have failed to comprehend the essence of the Cause as is
revealed in this august, this Most Great Announcement. Thus
have We inspired thee, and infused into thy heart that which will
make thee independent of the allusions of mankind. [1] The
maker of the Golden Calf. See Qur'án 20:87-98.]

Bahá’u’lláh, Lawh al-Mallahu’l-Quds (translated as Tablet of the
Holy Mariner), in Bahá’í Prayers, pp. 220-228. The historical
context in which this Tablet, and to which it alludes is set forth
in Shoghi Effendi, God Passes By, pp. 146-148:
“It was on the fifth of Naw-Rúz (1863), while Bahá'u'lláh was
celebrating that festival in the Mazra'iy-i-Vashshash, in the
outskirts of Baghdád, and had just revealed the "Tablet of the
Holy Mariner," whose gloomy prognostications had aroused the
grave apprehensions of His Companions, that an emissary of
Namiq Páshá arrived and delivered into His hands a
communication requesting an interview between Him and the
governor.
“Already, as Nabíl has pointed out in his narrative, Bahá'u'lláh
had, in the course of His discourses, during the last years of His
sojourn in Baghdád, alluded to the period of trial and turmoil
that was inexorably approaching, exhibiting a sadness and
heaviness of heart which greatly perturbed those around Him. A
dream which He had at that time, the ominous character of
which could not be mistaken, served to confirm the fears and
misgivings that had assailed His companions. "I saw," He wrote
in a Tablet, "the Prophets and the Messengers gather and seat
themselves around Me, moaning, weeping and loudly lamenting.
Amazed, I inquired of them the reason, whereupon their
lamentation and weeping waxed greater, and they said unto me:
'We weep for Thee, O Most Great Mystery, O Tabernacle of
Immortality!' They wept with such a weeping that I too wept
with them. Thereupon the Concourse on high addressed Me
saying: '...Erelong shalt Thou behold with Thine own eyes what
no Prophet hath beheld.... Be patient, be patient.'... They
continued addressing Me the whole night until the approach of
dawn." "Oceans of sorrow," Nabíl affirms, "surged in the hearts
of the listeners when the Tablet of the Holy Mariner was read
aloud to them.... It was evident to every one that the chapter of
Baghdád was about to be closed, and a new one opened, in its
stead. No sooner had that Tablet been chanted than Bahá'u'lláh
ordered that the tents which had been pitched should be folded
up, and that all His companions should return to the city. While
the tents were being removed He observed: 'These tents may be
likened to the trappings of this world, which no sooner are they

spread out than the time cometh for them to be rolled up.' From
these words of His they who heard them perceived that these
tents would never again be pitched on that spot. They had not
yet been taken away when the messenger arrived from Baghdád
to deliver the afore-mentioned communication from the
governor."
“By the following day the Deputy-Governor had delivered to
Bahá'u'lláh in a mosque, in the neighborhood of the governor's
house, ‘Alí Páshá's letter, addressed to Namiq Páshá, couched in
courteous language, inviting Bahá'u'lláh to proceed, as a guest of
the Ottoman government, to Constantinople, placing a sum of
money at His disposal, and ordering a mounted escort to
accompany Him for His protection. To this request Bahá'u'lláh
gave His ready assent, but declined to accept the sum offered
Him. On the urgent representations of the Deputy that such a
refusal would offend the authorities, He reluctantly consented to
receive the generous allowance set aside for His use, and
distributed it, that same day, among the poor.
“The effect upon the colony of exiles of this sudden intelligence
was instantaneous and overwhelming. "That day," wrote an
eyewitness, describing the reaction of the community to the
news of Bahá'u'lláh's approaching departure, "witnessed a
commotion associated with the turmoil of the Day of
Resurrection. Methinks, the very gates and walls of the city wept
aloud at their imminent separation from the Abhá Beloved. The
first night mention was made of His intended departure His
loved ones, one and all, renounced both sleep and food.... Not a
soul amongst them could be tranquillized. Many had resolved
that in the event of their being deprived of the bounty of
accompanying Him, they would, without hesitation, kill
themselves.... Gradually, however, through the words which He
addressed them, and through His exhortations and His lovingkindness, they were calmed and resigned themselves to His
good-pleasure." For every one of them, whether Arab or
Persian, man or woman, child or adult, who lived in Baghdád,
He revealed during those days, in His own hand, a separate
Tablet. In most of these Tablets He predicted the appearance of
the "Calf" and of the "Birds of the Night," allusions to those
who, as anticipated in the Tablet of the Holy Mariner, and

foreshadowed in the dream quoted above, were to raise the
standard of rebellion and precipitate the gravest crisis in the
history of the Faith.”
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, XIV,
pp. 27-35.
Bahá’u’lláh, Kitáb-i-Aqdas, K37, p. 32; Gleanings from the
Writings of Bahá’u’lláh, CLXVI, p. 344.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, CXV,
p. 244.
Bahá’u’lláh, Madinatu’l-Sabr, revealed on the first day in the
Najíbíyyih Garden, cited in David S. Ruhe, Robe of Light, p.
176.
“Leaving for the last time, amidst weeping and lamentation,
His "Most Holy Habitation," out of which had "gone forth the
breath of the All-Glorious," and from which had poured forth,
in "ceaseless strains," the "melody of the All-Merciful," and
dispensing on His way with a lavish hand a last alms to the poor
He had so faithfully befriended, and uttering words of comfort
to the disconsolate who besought Him on every side, He, at
length, reached the banks of the river, and was ferried across,
accompanied by His sons and amanuensis, to the Najíbíyyih
Garden, situated on the opposite shore. "O My companions,"
He thus addressed the faithful band that surrounded Him before
He embarked, "I entrust to your keeping this city of Baghdád, in
the state ye now behold it, when from the eyes of friends and
strangers alike, crowding its housetops, its streets and markets,
tears like the rain of spring are flowing down, and I depart. With
you it now rests to watch lest your deeds and conduct dim the
flame of love that gloweth within the breasts of its inhabitants."”
(Shoghi Effendi, God Passes By, p. 149)
“He had already flung a daring challenge to the sacerdotal
order represented by the eminent ecclesiastics residing in Najaf,
Karbilá and Kázimayn. He was now, while in the vicinity of the

court of His royal adversary, to offer a similar challenge to the
recognized head of Sunni Islám, as well as to the sovereign of
Persia, the trustee of the hidden Imám. The entire company of
the kings of the earth, and in particular the Sultán and his
ministers, were, moreover, to be addressed by Him, appealed to
and warned, while the kings of Christendom and the Sunni
hierarchy were to be severely admonished. Little wonder that the
exiled Bearer of a newly-announced Revelation should have, in
anticipation of the future splendor of the Lamp of His Faith,
after its removal from ‘Iráq, uttered these prophetic words: "It
will shine resplendently within another globe, as predestined by
Him who is the Omnipotent, the Ancient of Days. ...That the
Spirit should depart out of the body of ‘Iráq is indeed a
wondrous sign unto all who are in heaven and all who are on
earth. Erelong will ye behold this Divine Youth riding upon the
steed of victory. Then will the hearts of the envious be seized
with trembling."” (Shoghi Effendi, God Passes By, p. 145)
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 51-52; The
Summons of the Lord of Hosts, p. 73.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 167-169.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 68-70.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, LXV,
pp. 122-125; The Summons of the Lord of Hosts, pp. 195-197.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, LXVI,
pp. 126-127; The Summons of the Lord of Hosts, pp. 201-202.
Bahá’u’lláh, Suriy-i-Muluk, in The Summons of the Lord of
Hosts, p. 215.
Bahá’u’lláh, Tablet to Násiri’d-Dín Sháh, in The Summons of
the Lord of Hosts, p. 111.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 122-127.

Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 137-138.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 69-70.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 107-110.
Bahá’u’lláh, Lawh-i-Ra’is, in The Summons of the Lord of
Hosts, p. 165.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 105-107.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 125-126.
Bahá’u’lláh calls this city the “Land of Mystery”. It was known
to Europeans as Adrianople at the time, and is now called
Edirne.
Bahá’u’lláh, Suriy-i-Muluk, in The Summons of the Lord of
Hosts, pp. 215-217.
Sultán of the Ottoman Empire, ‘Abdu’l-‘Azíz (reigned June 25,
1861 to May 30, 1876).
Bahá’u’lláh, Tablet to Queen Victoria, in The Summons of the
Lord of Hosts, p. 94.
Shoghi Effendi writes of this period in God Passes By, pp.
158-162:
“The initial phase of that Proclamation may be said to have
opened in Constantinople with the communication (the text of
which we, alas, do not possess) addressed by Bahá'u'lláh to
Sultán ‘Abdu'l-'Azíz himself, the self-styled vicar of the Prophet
of Islam and the absolute ruler of a mighty empire. So potent, so
august a personage was the first among the sovereigns of the
world to receive the Divine Summons, and the first among
Oriental monarchs to sustain the impact of God's retributive
justice. The occasion for this communication was provided by
the infamous edict the Sultán had promulgated, less than four
months after the arrival of the exiles in his capital, banishing

them, suddenly and without any justification whatsoever, in the
depth of winter, and in the most humiliating circumstances, to
Adrianople, situated on the extremities of his empire.
“That fateful and ignominious decision, arrived at by the Sultán
and his chief ministers, ‘Alí Páshá and Fu'ád Páshá, was in no
small degree attributable to the persistent intrigues of the
Mushíru'd-Dawlih, Mírzá Husayn Khán, the Persian
Ambassador to the Sublime Porte, denounced by Bahá'u'lláh as
His "calumniator," who awaited the first opportunity to strike at
Him and the Cause of which He was now the avowed and
recognized leader. This Ambassador was pressed continually by
his government to persist in the policy of arousing against
Bahá'u'lláh the hostility of the Turkish authorities. He was
encouraged by the refusal of Bahá'u'lláh to follow the invariable
practice of government guests, however highly placed, of calling
in person, upon their arrival at the capital, on the Shaykhu'l-
Islám, on the Sadr-i-Azam, and on the Foreign Minister --
Bahá'u'lláh did not even return the calls paid Him by several
ministers, by Kamál Páshá and by a former Turkish envoy to the
court of Persia. He was not deterred by Bahá'u'lláh's upright and
independent attitude which contrasted so sharply with the
mercenariness of the Persian princes who were wont, on their
arrival, to "solicit at every door such allowances and gifts as they
might obtain." He resented Bahá'u'lláh's unwillingness to present
Himself at the Persian Embassy, and to repay the visit of its
representative; and, being seconded, in his efforts, by his
accomplice, Hájí Mírzá Hasan-i-Safá, whom he instructed to
circulate unfounded reports about Him, he succeeded through
his official influence, as well as through his private intercourse
with ecclesiastics, notables and government officials, in
representing Bahá'u'lláh as a proud and arrogant person, Who
regarded Himself as subject to no law, Who entertained designs
inimical to all established authority, and Whose forwardness had
precipitated the grave differences that had arisen between
Himself and the Persian Government. Nor was he the only one
who indulged in these nefarious schemes. Others, according to
'Abdu'l-Bahá, "condemned and vilified" the exiles, as "a mischief
to all the world," as "destructive of treaties and covenants," as

"baleful to all lands" and as "deserving of every chastisement and
punishment."
“No less a personage than the highly-respected brother-in-law of
the Sadr-i-A'zam was commissioned to apprize the Captive of
the edict pronounced against Him -- an edict which evinced a
virtual coalition of the Turkish and Persian imperial
governments against a common adversary, and which in the end
brought such tragic consequences upon the Sultanate, the
Caliphate and the Qajar dynasty. Refused an audience by
Bahá'u'lláh that envoy had to content himself with a presentation
of his puerile observations and trivial arguments to 'Abdu'l-Bahá
and Áqáy-i-Kalím, who were delegated to see him, and whom he
informed that, after three days, he would return to receive the
answer to the order he had been bidden to transmit.
“That same day a Tablet, severely condemnatory in tone, was
revealed by Bahá'u'lláh, was entrusted by Him, in a sealed
envelope, on the following morning, to Shamsi Big, who was
instructed to deliver it into the hands of ‘Alí Páshá, and to say
that it was sent down from God. "I know not what that letter
contained," Shamsi Big subsequently informed Áqáy-i-Kalím,
"for no sooner had the Grand Vizir perused it than he turned
the color of a corpse, and remarked: 'It is as if the King of Kings
were issuing his behest to his humblest vassal king and regulating
his conduct.' So grievous was his condition that I backed out of
his presence." "Whatever action," Bahá'u'lláh, commenting on
the effect that Tablet had produced, is reported to have stated,
"the ministers of the Sultán took against Us, after having
become acquainted with its contents, cannot be regarded as
unjustifiable. The acts they committed before its perusal,
however, can have no justification."
“That Tablet, according to Nabíl, was of considerable length,
opened with words directed to the sovereign himself, severely
censured his ministers, exposed their immaturity and
incompetence, and included passages in which the ministers
themselves were addressed, in which they were boldly
challenged, and sternly admonished not to pride themselves on
their worldly possessions, nor foolishly seek the riches of which
time would inexorably rob them.

“Bahá'u'lláh was on the eve of His departure, which followed
almost immediately upon the promulgation of the edict of His
banishment, when, in a last and memorable interview with the
aforementioned Hájí Mírzá Hasan-i-Safá, He sent the following
message to the Persian Ambassador: "What did it profit thee,
and such as are like thee, to slay, year after year, so many of the
oppressed, and to inflict upon them manifold afflictions, when
they have increased a hundredfold, and ye find yourselves in
complete bewilderment, knowing not how to relieve your minds
of this oppressive thought. ...His Cause transcends any and every
plan ye devise. Know this much: Were all the governments on
earth to unite and take My life and the lives of all who bear this
Name, this Divine Fire would never be quenched. His Cause will
rather encompass all the kings of the earth, nay all that hath been
created from water and clay.... Whatever may yet befall Us, great
shall be our gain, and manifest the loss wherewith they shall be
afflicted."
“Pursuant to the peremptory orders issued for the immediate
departure of the already twice banished exiles, Bahá'u'lláh, His
family, and His companions, some riding in wagons, others
mounted on pack animals, with their belongings piled in carts
drawn by oxen, set out, accompanied by Turkish officers, on a
cold December morning, amidst the weeping of the friends they
were leaving behind, on their twelve-day journey, across a bleak
and windswept country, to a city characterized by Bahá'u'lláh as
"the place which none entereth except such as have rebelled
against the authority of the sovereign." "They expelled Us," is
His own testimony in the Suriy-i-Mulúk, "from thy city
(Constantinople) with an abasement with which no abasement
on earth can compare." "Neither My family, nor those who
accompanied Me," He further states, "had the necessary raiment
to protect them from the cold in that freezing weather." And
again: "The eyes of Our enemies wept over Us, and beyond
them those of every discerning person." "A banishment,"
laments Nabil, "endured with such meekness that the pen
sheddeth tears when recounting it, and the page is ashamed to
bear its description." "A cold of such intensity," that same
chronicler records, "prevailed that year, that nonagenarians could
not recall its like. In some regions, in both Turkey and Persia,

animals succumbed to its severity and perished in the snows.
The upper reaches of the Euphrates, in Ma'dan-Nuqrih, were
covered with ice for several days -- an unprecedented
phenomenon -- while in Diyar-Bakr the river froze over for no
less than forty days." "To obtain water from the springs," one of
the exiles of Adrianople recounts, "a great fire had to be lighted
in their immediate neighborhood, and kept burning for a couple
of hours before they thawed out."
“Traveling through rain and storm, at times even making night
marches, the weary travelers, after brief halts at Kuchik-
Chakmachih, Buyuk-Chakmachih, Salvari, Birkas, and Bába-Iski,
arrived at their destination, on the first of Rajab 1280 A.H.
(December 12, 1863), and were lodged in the Khán-i-'Arab, a
two-story caravanserai, near the house of Izzat-Aqa. Three days
later, Bahá'u'lláh and His family were consigned to a house
suitable only for summer habitation, in the Muradiyyih quarter,
near the Takyiy-i-Mawlavi, and were moved again, after a week,
to another house, in the vicinity of a mosque in that same
neighborhood. About six months later they transferred to more
commodious quarters, known as the house of Amru'lláh (House
of God's command) situated on the northern side of the mosque
of Sultán Salím.”
Bahá’u’lláh, Kitáb-i-Aqdas, K89; cited in Shoghi Effendi, The
Promised Day is Come, pp. 40, 60, 98; and in Shoghi Effendi,
The World Order of Bahá’u’lláh, p. 176
Bahá’u’lláh, cited in Shoghi Effendi, God Passes By, p. 169.
The historical context is provided by Shoghi Effendi in the
following passage, pp.169-170:
“Bahá'u'lláh's reaction to this most distressful episode in His
ministry was, as already observed, characterized by acute
anguish. "He who for months and years," He laments, "I reared with
the hand of loving-kindness hath risen to take My life." "The cruelties
inflicted by My oppressors," He wrote, in allusion to these perfidious
enemies, "have bowed Me down, and turned My hair white. Shouldst thou
present thyself before My throne, thou wouldst fail to recognize the Ancient
Beauty, for the freshness of His countenance is altered, and its brightness
hath faded, by reason of the oppression of the infidels." "By God!" He

cries out, "No spot is left on My body that hath not been touched by the
spears of thy machinations." And again: "Thou hast perpetrated against
thy Brother what no man hath perpetrated against another." "What hath
proceeded from thy pen," He, furthermore, has affirmed, "hath caused
the Countenances of Glory to be prostrated upon the dust, hath rent in twain
the Veil of Grandeur in the Sublime Paradise, and lacerated the hearts of
the favored ones established upon the loftiest seats." And yet, in the
Kitáb-i-Aqdas, a forgiving Lord assures this same brother, this
"source of perversion," "from whose own soul the winds of passion had risen
and blown upon him," to "fear not because of thy deeds," bids him
"return unto God, humble, submissive and lowly," and affirms that "He
will put away from thee thy sins," and that "thy Lord is the Forgiving, the
Mighty, the All-Merciful."”
Bahá’u’lláh, cited by ‘Abdu’l-Hamid Ishraq Khavari, in Ma’idiyi-Asmani, Volume 8, p. 16, in a provisional translation by
Shahrokh Monjazeb, found in Bahá’u’lláh, A Brief Survey of His
Life and His Works, p. 38 and referenced Note 52, p. 74. The
historical context of the poisonings that led to Bahá’u’lláh’s
impaired health is described by Shoghi Effendi, in God Passes
By, pp. 165-167: “Desperate designs to poison Bahá'u'lláh and
His companions, and thereby reanimate his own defunct
leadership, began, approximately a year after their arrival in
Adrianople, to agitate his mind. Well aware of the erudition of
his half-brother, Áqáy-i-Kalím, in matters pertaining to
medicine, he, under various pretexts, sought enlightenment from
him regarding the effects of certain herbs and poisons, and then
began, contrary to his wont, to invite Bahá'u'lláh to his home,
where, one day, having smeared His tea-cup with a substance he
had concocted, he succeeded in poisoning Him sufficiently to
produce a serious illness which lasted no less than a month, and
which was accompanied by severe pains and high fever, the
aftermath of which left Bahá'u'lláh with a shaking hand till the
end of His life. So grave was His condition that a foreign
doctor, named Shishman, was called in to attend Him. The
doctor was so appalled by His livid hue that he deemed His case
hopeless, and, after having fallen at His feet, retired from His
presence without prescribing a remedy. A few days later that
doctor fell ill and died. Prior to his death Bahá'u'lláh had

intimated that doctor Shishman had sacrificed his life for Him.
To Mírzá Áqa Ján, sent by Bahá'u'lláh to visit him, the doctor
had stated that God had answered his prayers, and that after his
death a certain Dr. Chupan, whom he knew to be reliable,
should, whenever necessary, be called in his stead.
“On another occasion this same Mírzá Yahyá had, according to
the testimony of one of his wives, who had temporarily deserted
him and revealed the details of the above-mentioned act,
poisoned the well which provided water for the family and
companions of Bahá'u'lláh, in consequence of which the exiles
manifested strange symptoms of illness. He even had, gradually
and with great circumspection, disclosed to one of the
companions, Ustád Muhammad-‘Alíy-i-Salmání, the barber, on
whom he had lavished great marks of favor, his wish that he, on
some propitious occasion, when attending Bahá'u'lláh in His
bath, should assassinate Him. "So enraged was Ustád
Muhammad-‘Alí," Áqáy-i-Kalím, recounting this episode to
Nabíl in Adrianople, has stated, "when apprized of this
proposition, that he felt a strong desire to kill Mírzá Yahyá on
the spot, and would have done so but for his fear of Bahá'u'lláh's
displeasure. I happened to be the first person he encountered as
he came out of the bath weeping.... I eventually succeeded, after
much persuasion, in inducing him to return to the bath and
complete his unfinished task." Though ordered subsequently by
Bahá'u'lláh not to divulge this occurrence to any one, the barber
was unable to hold his peace and betrayed the secret, plunging
thereby the community into great consternation. "When the secret
nursed in his (Mírzá Yahyá) bosom was revealed by God," Bahá'u'lláh
Himself affirms, "he disclaimed such an intention, and imputed it to that
same servant (Ustád Muhammad-’Alí)."
“The moment had now arrived for Him Who had so recently,
both verbally and in numerous Tablets, revealed the implications
of the claims He had advanced, to acquaint formally the one
who was the nominee of the Báb with the character of His
Mission. Mírzá Áqa Ján was accordingly commissioned to bear
to Mírzá Yahyá the newly revealed Suriy-i-Amr, which
unmistakably affirmed those claims, to read aloud to him its
contents, and demand an unequivocal and conclusive reply.
Mírzá Yahyá's request for a one day respite, during which he

could meditate his answer, was granted. The only reply, however,
that was forthcoming was a counter-declaration, specifying the
hour and the minute in which he had been made the recipient of
an independent Revelation, necessitating the unqualified
submission to him of the peoples of the earth in both the East
and the West.”
Bahau’llah, selections from Lawh-i-Mubahilih, cited in the
historical context in which the events it reports occurred by
Shoghi Effendi in God Passes By, pp. 168-169:
“After a stay of about one year in the house of Ridá Big
Bahá'u'lláh returned to the house He had occupied before His
withdrawal from His companions, and thence, after three
months, He transferred His residence to the house of Izzat Áqa,
in which He continued to live until His departure from
Adrianople. It was in this house, in the month of Jamadiyu'l-
Avval 1284 A.H. (Sept. 1867) that an event of the utmost
significance occurred, which completely discomfited Mírzá
Yahyá and his supporters, and proclaimed to friend and foe
‘Alíke Bahá'u'lláh's triumph over them. A certain Mír
Muhammad, a Bábí of Shíráz, greatly resenting alike the claims
and the cowardly seclusion of Mírzá Yahyá, succeeded in forcing
Siyyid Muhammad to induce him to meet Bahá'u'lláh face to
face, so that a discrimination might be publicly effected between
the true and the false. Foolishly assuming that his illustrious
Brother would never countenance such a proposition, Mírzá
Yahyá appointed the mosque of Sultán Salím as the place for
their encounter. No sooner had Bahá'u'lláh been informed of
this arrangement than He set forth, on foot, in the heat of
midday, and accompanied by this same Mír Muhammad, for the
afore-mentioned mosque, which was situated in a distant part of
the city, reciting, as He walked, through the streets and markets,
verses, in a voice and in a manner that greatly astonished those
who saw and heard Him.
“"O Muhammad!", are some of the words He uttered on that
memorable occasion, as testified by Himself in a Tablet, "He
Who is the Spirit hath, verily, issued from His habitation, and
with Him have come forth the souls of God's chosen ones and
the realities of His Messengers. Behold, then, the dwellers of the

realms on high above Mine head, and all the testimonies of the
Prophets in My grasp. Say: Were all the divines, all the wise men,
all the kings and rulers on earth to gather together, I, in very
truth, would confront them, and would proclaim the verses of
God, the Sovereign, the Almighty, the All-Wise. I am He Who
feareth no one, though all who are in heaven and all who are on
earth rise up against me.... This is Mine hand which God hath
turned white for all the worlds to behold. This is My staff; were
We to cast it down, it would, of a truth, swallow up all created
things." Mír Muhammad, who had been sent ahead to announce
Bahá'u'lláh's arrival, soon returned, and informed Him that he
who had challenged His authority wished, owing to unforeseen
circumstances, to postpone for a day or two the interview. Upon
His return to His house Bahá'u'lláh revealed a Tablet, wherein
He recounted what had happened, fixed the time for the
postponed interview, sealed the Tablet with His seal, entrusted it
to Nabíl, and instructed him to deliver it to one of the new
believers, Mullá Muhammad-i-Tabrízí, for the information of
Siyyid Muhammad, who was in the habit of frequenting that
believer's shop. It was arranged to demand from Siyyid
Muhammad, ere the delivery of that Tablet, a sealed note
pledging Mírzá Yahyá, in the event of failing to appear at the
trysting-place, to affirm in writing that his claims were false.
Siyyid Muhammad promised that he would produce the next day
the document required, and though Nabíl, for three successive
days, waited in that shop for the reply, neither did the Siyyid
appear, nor was such a note sent by him. That undelivered
Tablet, Nabíl, recording twenty-three years later this historic
episode in his chronicle, affirms was still in his possession, "as
fresh as the day on which the Most Great Branch had penned it,
and the seal of the Ancient Beauty had sealed and adorned it," a
tangible and irrefutable testimony to Bahá'u'lláh's established
ascendancy over a routed opponent.”
The Lawh-i-Mubahilih is described by Adib Taherzadeh in The
Child of the Covenant, p. 128:
“Mírzá Yahya was now discredited in the eyes of many in
Adrianople. In Persia the news of this episode spread among the
believers. A Tablet known as Lawh-i-Mubahilih, addressed to
Mullá Sádiq-i-Khurásání and describing this event, reached the

Bahá’í community in that land and caused some wavering souls
among the friends to recognize the power and majesty of
Bahá'u'lláh in breaking up, once and for all, this great 'idol' of the
Bábí community.”
Bahá’u’lláh, passages from various Tablets regarding His
revelation of verses during this period, cited by Shoghi Effendi
in God Passes By, pp. 170-172:
“A period of prodigious activity ensued which, in its
repercussions, outshone the vernal years of Bahá'u'lláh's
ministry. "Day and night," an eye-witness has written, "the
Divine verses were raining down in such number that it was
impossible to record them. Mírzá Áqa Ján wrote them as they
were dictated, while the Most Great Branch was continually
occupied in transcribing them. There was not a moment to
spare." "A number of secretaries," Nabíl has testified, "were busy
day and night and yet they were unable to cope with the task.
Among them was Mírzá Báqir-i-Shírází.... He alone transcribed
no less than two thousand verses every day. He labored during
six or seven months. Every month the equivalent of several
volumes would be transcribed by him and sent to Persia. About
twenty volumes, in his fine penmanship, he left behind as a
remembrance for Mírzá Áqa Ján." Bahá'u'lláh, Himself, referring
to the verses revealed by Him, has written: "Such are the
outpourings ... from the clouds of Divine Bounty that within the
space of an hour the equivalent of a thousand verses hath been
revealed." "So great is the grace vouchsafed in this day that in a
single day and night, were an amanuensis capable of
accomplishing it to be found, the equivalent of the Persian Bayán
would be sent down from the heaven of Divine holiness." "I
swear by God!" He, in another connection has affirmed, "In
those days the equivalent of all that hath been sent down
aforetime unto the Prophets hath been revealed." "That which
hath already been revealed in this land (Adrianople)," He,
furthermore, referring to the copiousness of His writings, has
declared, "secretaries are incapable of transcribing. It has,
therefore, remained for the most part untranscribed."
“Already in the very midst of that grievous crisis, and even
before it came to a head, Tablets unnumbered were streaming

from the pen of Bahá'u'lláh, in which the implications of His
newly-asserted claims were fully expounded. The Suriy-i-Amr, the
Lawh-i-Nuqtih, the Lawh-i-Ahmad, the Suriy-i-Ashab, the Lawh-i-
Sayyah, the Suriy-i-Damm, the Suriy-i-Hajj, the Lawhu'r-Ruh, the
Lawhu'r-Ridván, the Lawhu't-Tuqa were among the Tablets which
His pen had already set down when He transferred His residence
to the house of Izzat Áqa. Almost immediately after the "Most
Great Separation" had been effected, the weightiest Tablets
associated with His sojourn in Adrianople were revealed. The
Suriy-i-Mulúk, the most momentous Tablet revealed by
Bahá'u'lláh (Surih of Kings) in which He, for the first time,
directs His words collectively to the entire company of the
monarchs of East and West, and in which the Sultán of Turkey,
and his ministers, the kings of Christendom, the French and
Persian Ambassadors accredited to the Sublime Porte, the
Muslim ecclesiastical leaders in Constantinople, its wise men and
inhabitants, the people of Persia and the philosophers of the
world are separately addressed; the Kitáb-i-Badí', His apologia,
written to refute the accusations levelled against Him by Mírzá
Mihdiy-i-Rashti, corresponding to the Kitáb-i-Íqán, revealed in
defense of the Bábí Revelation; the Munajáthay-i-Siyam (Prayers
for Fasting), written in anticipation of the Book of His Laws; the
first Tablet to Napoleon III, in which the Emperor of the
French is addressed and the sincerity of his professions put to
the test; the Lawh-i-Sultán, His detailed epistle to Násiri'd-Dín
Sháh, in which the aims, purposes and principles of His Faith are
expounded and the validity of His Mission demonstrated; the
Suriy-i-Ra'is, begun in the village of Káshánih on His way to
Gallipoli, and completed shortly after at Gyawur-Kyuy -- these
may be regarded not only as the most outstanding among the
innumerable Tablets revealed in Adrianople, but as occupying a
foremost position among all the writings of the Author of the
Bahá’í Revelation.”
Bahá’u’lláh, Kitáb-i-Aqdas, Questions and Answers compiled by
Zaynu’l-Muqarrabin, pp. 136-137: QUESTION: Concerning
inheritance. ANSWER…

Bahá’u’lláh, Suriy-i-Muluk, in The Summons of the Lord of
Hosts, pp. 217-219.
Bahá’u’lláh, Tablet to Násiri’d-Dín Sháh, Suriy-i-Haykal, in The
Summons of the Lord of Hosts, p. 108.
Bahá’u’lláh, Tablet to Násiri’d-Dín Sháh, Suriy-i-Haykal, in The
Summons of the Lord of Hosts, p. 133.
Bahá’u’lláh, Suriy-i-Ra’is, in The Summons of the Lord of
Hosts, p. 143).
Bahá’u’lláh, Lawh-i-Ra’is, in The Summons of the Lord of
Hosts, p. 163.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 132; Tablets of
Bahá’u’lláh, p. 118.
“Shaykh Muhammad Báqir, denounced by Bahá'u'lláh as the
`Wolf'. In this Tablet Bahá'u'lláh refers to Mír Muhammad
Husayn, the Imám Jum'ih of Isfahán, surnamed the `She-
Serpent', who was Shaykh Muhammad Báqir's accomplice in the
persecution of the Bahá’ís. [See God Passes By, pages 198, 200-
201 and 219]” (Tablets of Bahá’u’lláh, p. 201, Note 1)
Bahá’u’lláh, Lawh-i-Dunya, addressed to Shaykh Muhammad
Báqir, in Tablets of Bahá’u’lláh, p. 213.
Bahá’u’lláh cited by Shoghi Effendi in his account of the vast
dimensions of Bahá’u’lláh’s revealed verses during this period, in
God Passes By, pp. 170-172:
“A period of prodigious activity ensued which, in its
repercussions, outshone the vernal years of Bahá'u'lláh's
ministry. "Day and night," an eye-witness has written, "the
Divine verses were raining down in such number that it was
impossible to record them. Mírzá Áqa Ján wrote them as they
were dictated, while the Most Great Branch was continually
occupied in transcribing them. There was not a moment to
spare." "A number of secretaries," Nabíl has testified, "were busy

day and night and yet they were unable to cope with the task.
Among them was Mírzá Báqir-i-Shírází.... He alone transcribed
no less than two thousand verses every day. He labored during
six or seven months. Every month the equivalent of several
volumes would be transcribed by him and sent to Persia. About
twenty volumes, in his fine penmanship, he left behind as a
remembrance for Mírzá Áqa Ján." Bahá'u'lláh, Himself, referring
to the verses revealed by Him, has written: "Such are the
outpourings...from the clouds of Divine Bounty that within the
space of an hour the equivalent of a thousand verses hath been
revealed." "So great is the grace vouchsafed in this day that in a
single day and night, were an amanuensis capable of
accomplishing it to be found, the equivalent of the Persian
Bayán would be sent down from the heaven of Divine holiness."
"I swear by God!" He, in another connection has affirmed, "In
those days the equivalent of all that hath been sent down
aforetime unto the Prophets hath been revealed." "That which
hath already been revealed in this land (Adrianople)," He,
furthermore, referring to the copiousness of His writings, has
declared, "secretaries are incapable of transcribing. It has,
therefore, remained for the most part untranscribed."
“Already in the very midst of that grievous crisis, and even
before it came to a head, Tablets unnumbered were streaming
from the pen of Bahá'u'lláh, in which the implications of His
newly-asserted claims were fully expounded. The Suriy-i-Amr, the
Lawh-i-Nuqtih, the Lawh-i-Ahmad, the Suriy-i-Ashab, the Lawh-i-
Sayyah, the Suriy-i-Damm, the Suriy-i-Hajj, the Lawhu'r-Ruh, the
Lawhu'r-Ridván, the Lawhu't-Tuqa were among the Tablets which
His pen had already set down when He transferred His residence
to the house of Izzat Aqa. Almost immediately after the "Most
Great Separation" had been effected, the weightiest Tablets
associated with His sojourn in Adrianople were revealed. The
Suriy-i-Mulúk, the most momentous Tablet revealed by
Bahá'u'lláh (Surih of Kings) in which He, for the first time,
directs His words collectively to the entire company of the
monarchs of East and West, and in which the Sultán of Turkey,
and his ministers, the kings of Christendom, the French and
Persian Ambassadors accredited to the Sublime Porte, the
Muslim ecclesiastical leaders in Constantinople, its wise men and

inhabitants, the people of Persia and the philosophers of the
world are separately addressed; the Kitáb-i-Badí', His apologia,
written to refute the accusations levelled against Him by Mírzá
Mihdíy-i-Rashtí, corresponding to the Kitáb-i-Íqán, revealed in
defense of the Bábí Revelation; the Munajáthay-i-Siyam (Prayers
for Fasting), written in anticipation of the Book of His Laws; the
first Tablet to Napoleon III, in which the Emperor of the
French is addressed and the sincerity of his professions put to
the test; the Lawh-i-Sultán, His detailed epistle to Násiri'd-Dín
Sháh, in which the aims, purposes and principles of His Faith are
expounded and the validity of His Mission demonstrated; the
Suriy-i-Ra'is, begun in the village of Káshánih on His way to
Gallipoli, and completed shortly after at Gyawur-Kyuy -- these
may be regarded not only as the most outstanding among the
innumerable Tablets revealed in Adrianople, but as occupying a
foremost position among all the writings of the Author of the
Bahá’í Revelation.”
Bahá’u’lláh, The Summons of the Lord of Hosts, p. 133. This
Tablet is cited in Shoghi Effendi, God Passes By, pp. 185-186:
“'Akká, the ancient Ptolemais, the St. Jean d'Acre of the
Crusaders, that had successfully defied the siege of Napoleon,
had sunk, under the Turks, to the level of a penal colony to
which murderers, highway robbers and political agitators were
consigned from all parts of the Turkish empire. It was girt about
by a double system of ramparts; was inhabited by a people
whom Bahá'u'lláh stigmatized as "the generation of vipers"; was
devoid of any source of water within its gates; was flea-infested,
damp and honey-combed with gloomy, filthy and tortuous lanes.
"According to what they say," the Supreme Pen has recorded in
the Lawh-i-Sultán, "it is the most desolate of the cities of the
world, the most unsightly of them in appearance, the most
detestable in climate, and the foulest in water. It is as though it
were the metropolis of the owl." So putrid was its air that,
according to a proverb, a bird when flying over it would drop
dead.”
Shoghi Effendi in God Passes By, p. 171 indicates that “…the
Suriy-i-Ra'is, begun in the village of Káshánih on His way to

Gallipoli, and completed shortly after at Gyawur-Kyuy…may be
regarded not only as [among] the most outstanding among the
innumerable Tablets revealed in Adrianople, but as occupying a
foremost position among all the writings of the Author of the
Bahá’í Revelation.”
Describing this voyage, from Adrianople to Gallipoli, Shoghi
Effendi writes in God Passes By, pp. 180-181:
“On the twenty-second of the month of Rabi'u'th-Thani 1285
A.H. (August 12, 1868) Bahá'u'lláh and His family, escorted by a
Turkish captain, Hasan Effendi by name, and other soldiers
appointed by the local government, set out on their four-day
journey to Gallipoli, riding in carriages and stopping on their way
at Uzun-Kupru and Káshánih, at which latter place the Suriy-i-
Ra'is was revealed. "The inhabitants of the quarter in which
Bahá'u'lláh had been living, and the neighbors who had gathered
to bid Him farewell, came one after the other," writes an eyewitness, "with the utmost sadness and regret to kiss His hands
and the hem of His robe, expressing meanwhile their sorrow at
His departure. That day, too, was a strange day. Methinks the
city, its walls and its gates bemoaned their imminent separation
from Him." "On that day," writes another eye-witness, "there
was a wonderful concourse of Muslims and Christians at the
door of our Master's house. The hour of departure was a
memorable one. Most of those present were weeping and
wailing, especially the Christians." "Say," Bahá'u'lláh Himself
declares in the Suriy-i-Ra'is, "this Youth hath departed out of this
country and deposited beneath every tree and every stone a trust,
which God will erelong bring forth through the power of
truth."”
Shoghi Effendi refers to this episode in God Passes By, p. 173:
“To this same Sultán He, moreover, as attested by the Suriy-i-
Ra'is, transmitted, while in Gallipoli, a verbal message through a
Turkish officer named Umar, requesting the sovereign to grant
Him a ten minute interview, "so that he may demand whatsoever
he would deem to be a sufficient testimony and would regard as
proof of the veracity of Him Who is the Truth," adding that
"should God enable Him to produce it, let him, then, release
these wronged ones and leave them to themselves."”

Bahá’u’lláh, Lawh-i-Ra’is, in The Summons of the Lord of
Hosts, pp. 171-172; cited in Shoghi Effendi, The Promised Day
is Come, pp. 45-46.
Shoghi Effendi once again sets forth the historical context in
God Passes By, pp. 179-180:
“"A great tumult seized the people," writes Aqa Rida, one of the
stoutest supporters of Bahá'u'lláh, exiled with him all the way
from Baghdád to 'Akká, "All were perplexed and full of regret...
Some expressed their sympathy, others consoled us, and wept
over us... Most of our possessions were auctioned at half their
value."”
Bahá’u’lláh, cited in Shoghi Effendi, God Passes By, p. 180:
“Some of the consuls of foreign powers called on Bahá'u'lláh,
and expressed their readiness to intervene with their respective
governments on His behalf -- suggestions for which He
expressed appreciation, but which He firmly declined. "The
consuls of that city (Adrianople) gathered in the presence of this Youth at the
hour of His departure," He Himself has written, "and expressed their
desire to aid Him. They, verily, evinced towards Us manifest affection."”
According to the narrative of Áqa Husayn-i-Ashchí Káshání,
cited in H.M. Balyuzi, Bahá’u’lláh, the King of Glory, p. 256,
Bahá’u’lláh said the following in response to offers of assistance
from foreign consuls in the city: “You wish me to give you the word to
bring Me relief, but My relief lies in the hands of God. My focus is God,
and to Him alone do I turn.”
Muhammad-i-Zarandi (Nabíl-i-A’zam), Narrative, citing
Bahá’u’lláh’s words, as he describes:
“Upon the termination of the description of the struggle of
Zanján, I was ushered into His presence, and received, together
with a number of other believers, the blessings which on two
occasions He deigned to confer upon us. Both visits took place
during the four days which Bahá'u'lláh chose to tarry in the
home of Áqáy-i-Kalím. On the second and fourth nights after
His arrival at His brother's house, which fell on the seventh day
of the month of Jamadiyu'l-Avval, in the year 1306

A.H.,[Footnote #1: “January 9, 1889 A.D.”] I, together with a
number of pilgrims from Sarvistán and Fárán, as well as a few
resident believers, was admitted into His presence. The words
He spoke to us lie for ever engraved upon my heart, and I feel it
my duty to my readers to share with them the gist of His talk…”
in Shoghi Effendi, translator, The Dawn-Breakers, pp. 585-586.
Shoghi Effendi cites this passage in God Passes By (p. 180)
with the following explanation:
“Hájí Ja'far-i-Tabrízí, one of the believers, finding that his name
had been omitted from the list of the exiles who might
accompany Bahá'u'lláh, cut his throat with a razor, but was
prevented in time from ending his life -- an act which
Bahá'u'lláh, in the Suriy-i-Ra'is, characterizes as "unheard of in
bygone centuries," and which "God hath set apart for this Revelation, as
an evidence of the power of His might."”
Siyyid Ismá’íl-i-Zavarih (see God Passes By, p. 136).
Bahá’u’lláh, Suriy-i-Ra’is, in The Summons of the Lord of
Hosts, p. 145-147. This period of time is described by Shoghi
Effendi in God Passes By, pp. 179-183:
“Suddenly, one morning, the house of Bahá'u'lláh was
surrounded by soldiers, sentinels were posted at its gates, His
followers were again summoned by the authorities, interrogated,
and ordered to make ready for their departure. "The loved ones
of God and His kindred," is Bahá'u'lláh's testimony in the Suriy-i-
Ra'is, "were left on the first night without food... The people
surrounded the house, and Muslims and Christians wept over
Us... We perceived that the weeping of the people of the Son
(Christians) exceeded the weeping of others -- a sign for such as
ponder." "A great tumult seized the people," writes Aqa Rida,
one of the stoutest supporters of Bahá'u'lláh, exiled with him all
the way from Baghdád to 'Akká, "All were perplexed and full of
regret... Some expressed their sympathy, others consoled us, and
wept over us... Most of our possessions were auctioned at half
their value." Some of the consuls of foreign powers called on
Bahá'u'lláh, and expressed their readiness to intervene with their
respective governments on His behalf -- suggestions for which

He expressed appreciation, but which He firmly declined. "The
consuls of that city (Adrianople) gathered in the presence of this
Youth at the hour of His departure," He Himself has written,
"and expressed their desire to aid Him. They, verily, evinced
towards Us manifest affection."
“The Persian Ambassador promptly informed the Persian
consuls in Iraq and Egypt that the Turkish government had
withdrawn its protection from the Bábís, and that they were free
to treat them as they pleased. Several pilgrims, among whom was
Hájí Muhammad Ismá'íl-i-Káshání, surnamed Anís in the Lawh-i-
Ra'ís, had, in the meantime, arrived in Adrianople, and had to
depart to Gallipoli, without even beholding the face of their
Master. Two of the companions were forced to divorce their
wives, as their relatives refused to allow them to go into exile.
Khurshid Páshá, who had already several times categorically
denied the written accusations sent him by the authorities in
Constantinople, and had interceded vigorously on behalf of
Bahá'u'lláh, was so embarrassed by the action of his government
that he decided to absent himself when informed of His
immediate departure from the city, and instructed the Registrar
to convey to Him the purport of the Sultán's edict. Hájí Ja'far-i-
Tabrízí, one of the believers, finding that his name had been
omitted from the list of the exiles who might accompany
Bahá'u'lláh, cut his throat with a razor, but was prevented in time
from ending his life -- an act which Bahá'u'lláh, in the Suriy-i-
Ra'is, characterizes as "unheard of in bygone centuries," and
which "God hath set apart for this Revelation, as an evidence of
the power of His might."
“On the twenty-second of the month of Rabi'u'th-Thani 1285
A.H. (August 12, 1868) Bahá'u'lláh and His family, escorted by a
Turkish captain, Hasan Effendi by name, and other soldiers
appointed by the local government, set out on their four-day
journey to Gallipoli, riding in carriages and stopping on their way
at Uzun-Kupru and Kashanih, at which latter place the Suriy-i-
Ra'is was revealed. "The inhabitants of the quarter in which
Bahá'u'lláh had been living, and the neighbors who had gathered
to bid Him farewell, came one after the other," writes an eyewitness, "with the utmost sadness and regret to kiss His hands
and the hem of His robe, expressing meanwhile their sorrow at

His departure. That day, too, was a strange day. Methinks the
city, its walls and its gates bemoaned their imminent separation
from Him." "On that day," writes another eye-witness, "there
was a wonderful concourse of Muslims and Christians at the
door of our Master's house. The hour of departure was a
memorable one. Most of those present were weeping and
wailing, especially the Christians." "Say," Bahá'u'lláh Himself
declares in the Suriy-i-Ra'is, "this Youth hath departed out of this
country and deposited beneath every tree and every stone a trust,
which God will erelong bring forth through the power of truth."
“Several of the companions who had been brought from
Constantinople were awaiting them in Gallipoli. On his arrival
Bahá'u'lláh made the following pronouncement to Hasan
Effendi, who, his duty discharged, was taking his leave: "Tell the
king that this territory will pass out of his hands, and his affairs
will be thrown into confusion." "To this," Áqa Ridá, the
recorder of that scene has written, "Bahá'u'lláh furthermore
added: 'Not I speak these words, but God speaketh them.' In
those moments He was uttering verses which we, who were
downstairs, could overhear. They were spoken with such
vehemence and power that, methinks, the foundations of the
house itself trembled."
“Even in Gallipoli, where three nights were spent, no one knew
what Bahá'u'lláh's destination would be. Some believed that He
and His brothers would be banished to one place, and the
remainder dispersed, and sent into exile. Others thought that His
companions would be sent back to Persia, while still others
expected their immediate extermination. The government's
original order was to banish Bahá'u'lláh, Áqáy-i-Kalím and Mírzá
Muhammad-Qulí, with a servant to 'Akká, while the rest were to
proceed to Constantinople. This order, which provoked scenes
of indescribable distress, was, however, at the insistence of
Bahá'u'lláh, and by the instrumentality of Umar Effendi, a major
appointed to accompany the exiles, revoked. It was eventually
decided that all the exiles, numbering about seventy, should be
banished to 'Akká. Instructions were, moreover, issued that a
certain number of the adherents of Mírzá Yahyá, among whom
were Siyyid Muhammad and Áqa Ján, should accompany these

exiles, whilst four of the companions of Bahá'u'lláh were ordered
to depart with the Azalis for Cyprus.
“So grievous were the dangers and trials confronting Bahá'u'lláh
at the hour of His departure from Gallipoli that He warned His
companions that "this journey will be unlike any of the previous
journeys," and that whoever did not feel himself "man enough to
face the future" had best "depart to whatever place he pleaseth,
and be preserved from tests, for hereafter he will find himself
unable to leave" -- a warning which His companions
unanimously chose to disregard.
“On the morning of the 2nd of Jamadiyu'l-Avval 1285 A.H.
(August 21, 1868) they all embarked in an Austrian-Lloyd
steamer for Alexandria, touching at Madelli, and stopping for
two days at Smyrna, where Jinab-i-Munir, surnamed Ismu'llahu'l-
Munib, became gravely ill, and had, to his great distress, to be
left behind in a hospital where he soon after died. In Alexandria
they transhipped into a steamer of the same company, bound for
Haifa, where, after brief stops at Port Said and Jaffa, they landed,
setting out, a few hours later, in a sailing vessel, for 'Akká, where
they disembarked, in the course of the afternoon of the 12th of
Jamadiyu'l-Avval 1285 A.H. (August 31, 1868). It was at the
moment when Bahá'u'lláh had stepped into the boat which was
to carry Him to the landing-stage in Haifa that ‘Abdu'l-Ghaffár,
one of the four companions condemned to share the exile of
Mírzá Yahyá, and whose "detachment, love and trust in God"
Bahá'u'lláh had greatly praised, cast himself, in his despair, into
the sea, shouting "Ya Bahá'u'l-Abhá," and was subsequently
rescued and resuscitated with the greatest difficulty, only to be
forced by adamant officials to continue his voyage, with Mírzá
Yahyá's party, to the destination originally appointed for him.”
Shoghi Effendi cites these reported utterances of Bahá’u’lláh,
and provides the historical context in God Passes By, p. 181:
“Several of the companions who had been brought from
Constantinople were awaiting them in Gallipoli. On his arrival
Bahá'u'lláh made the following pronouncement to Hasan
Effendi, who, his duty discharged, was taking his leave: "Tell the
king that this territory will pass out of his hands, and his affairs will be
thrown into confusion." "To this," Áqa Ridá, the recorder of that

scene has written, "Bahá'u'lláh furthermore added: 'Not I speak
these words, but God speaketh them.' In those moments He was
uttering verses which we, who were downstairs, could overhear.
They were spoken with such vehemence and power that,
methinks, the foundations of the house itself trembled."” H.M.
Balyuzi, in Bahá’u’lláh, the King of Glory, gives the full name of
“the recorder of that scene” as Áqa Ridáy-i-Qannad-i-Shírází.
This citation from the narrative of Áqa Ridáy-i-Qannad-i-
Shírází, found in H.M. Balyuzi, Bahá’u’lláh, the King of Glory,
pp. 261-262 is a continuation of the oral account cited by Shoghi
Effendi.
Muhammad-i-Zarandi (Nabíl-i-A’zam), Narrative, citing
Bahá’u’lláh’s words, as he describes in Shoghi Effendi, translator,
The Dawn-Breakers, pp. 585-586:
“Upon the termination of the description of the struggle of
Zanján, I was ushered into His presence, and received, together
with a number of other believers, the blessings which on two
occasions He deigned to confer upon us. Both visits took place
during the four days which Bahá'u'lláh chose to tarry in the
home of Áqáy-i-Kalím. On the second and fourth nights after
His arrival at His brother's house, which fell on the seventh day
of the month of Jamadiyu'l-Avval, in the year 1306
A.H.,[Footnote #1: “January 9, 1889 A.D.”] I, together with a
number of pilgrims from Sarvistán and Fárán, as well as a few
resident believers, was admitted into His presence. The words
He spoke to us lie for ever engraved upon my heart, and I feel it
my duty to my readers to share with them the gist of His talk…”
The Dawn-Breakers, p. 586, Footnote #1: “'Abdu'l-Bahá's
title.”
Muhammad-i-Zarandi (Nabíl-i-A’zam), Narrative, citing
Bahá’u’lláh’s words, as he describes in Shoghi Effendi, translator,
The Dawn-Breakers, pp. 585-586:
“Upon the termination of the description of the struggle of
Zanján, I was ushered into His presence, and received, together
with a number of other believers, the blessings which on two

occasions He deigned to confer upon us. Both visits took place
during the four days which Bahá'u'lláh chose to tarry in the
home of Áqáy-i-Kalím. On the second and fourth nights after
His arrival at His brother's house, which fell on the seventh day
of the month of Jamadiyu'l-Avval, in the year 1306
A.H.,[Footnote #1: “January 9, 1889 A.D.”] I, together with a
number of pilgrims from Sarvistán and Fárán, as well as a few
resident believers, was admitted into His presence. The words
He spoke to us lie for ever engraved upon my heart, and I feel it
my duty to my readers to share with them the gist of His talk…”
Bahá’u’lláh, Lawh-i-Sayyah, cited by Shoghi Effendi in God
Passes By, p. 184:
“Bahá'u'lláh Himself, as attested by Nabíl in his narrative, had, as
far back as the first years of His banishment to Adrianople,
alluded to that same city in His Lawh-i-Sayyah, designating it as
the "Vale of Nabíl," the word Nabíl being equal in numerical
value to that of 'Akká. "Upon Our arrival," that Tablet had
predicted, "We were welcomed with banners of light, whereupon
the Voice of the Spirit cried out saying: 'Soon will all that dwell
on earth be enlisted under these banners.'"”
Bahá’u’lláh, The Summons of the Lord of Hosts, pp. 163-164.
Shoghi Effendi cited this passage in his description of
Bahá’u’lláh’s arrival in ‘Akká, in God Passes By, pp. 186-187:
“Having, after a miserable voyage, disembarked at 'Akká, all the
exiles, men, women and children, were, under the eyes of a
curious and callous population that had assembled at the port to
behold the "God of the Persians," conducted to the army
barracks, where they were locked in, and sentinels detailed to
guard them. "The first night," Bahá'u'lláh testifies in the Lawh-i-
Ra'ís, "all were deprived of either food or drink... They even
begged for water, and were refused." So filthy and brackish was
the water in the pool of the courtyard that no one could drink it.
Three loaves of black and salty bread were assigned to each,
which they were later permitted to exchange, when escorted by
guards to the market, for two of better quality. Subsequently
they were allowed a mere pittance as substitute for the allotted
dole of bread. All fell sick, except two, shortly after their arrival.

Malaria, dysentery, combined with the sultry heat, added to their
miseries. Three succumbed, among them two brothers, who died
the same night, "locked," as testified by Bahá'u'lláh, "in each
other's arms." The carpet used by Him He gave to be sold in
order to provide for their winding-sheets and burial. The paltry
sum obtained after it had been auctioned was delivered to the
guards, who had refused to bury them without first being paid
the necessary expenses. Later, it was learned that, unwashed and
unshrouded, they had buried them, without coffins, in the
clothes they wore, though, as affirmed by Bahá'u'lláh, they were
given twice the amount required for their burial. "None," He
Himself has written, "knoweth what befell Us, except God, the
Almighty, the All-Knowing... From the foundation of the world
until the present day a cruelty such as this hath neither been seen
nor heard of." "He hath, during the greater part of His life," He,
referring to Himself, has, moreover, recorded, "been sore-tried
in the clutches of His enemies. His sufferings have now reached
their culmination in this afflictive Prison, into which His
oppressors have so unjustly thrown Him."”
Bahá’u’lláh cited in Shoghi Effendi, God Passes By, p. 185:
“His arrival at the penal colony of 'Akká, far from proving the
end of His afflictions, was but the beginning of a major crisis,
characterized by bitter suffering, severe restrictions, and intense
turmoil, which, in its gravity, surpassed even the agonies of the
Siyah-Chal of Tihrán, and to which no other event, in the history
of the entire century can compare, except the internal convulsion
that rocked the Faith in Adrianople. "Know thou," Bahá'u'lláh,
wishing to emphasize the criticalness of the first nine years of
His banishment to that prison-city, has written, "that upon Our
arrival at this Spot, We chose to designate it as the 'Most Great
Prison.' Though previously subjected in another land (Tihrán) to
chains and fetters, We yet refused to call it by that name. Say:
Ponder thereon, O ye endued with understanding!"”
Bahá’u’lláh, Suriy-i-Haykal, in The Summons of the Lord of
Hosts, p. 74; cited in Shoghi Effendi, God Passes By, p. 206.
Apparently some of these epistles to the kings revealed in ‘Akká
may have remained undelivered at the close of Bahá’u’lláh’s

earthly sojourn, inasmuch as He writes in Epistle to the Son of
the Wolf, p. 59:
“Likewise, We mention some verses from the Tablet of Her Majesty, the
Queen (Queen Victoria) -- may God, exalted and glorified be He, assist
her. Our purpose is that haply the breezes of Revelation may envelop thee,
and cause thee to arise, wholly for the sake of God, and serve His Cause,
and that thou mayest transmit any of the Tablets of the kings which might
have remained undelivered. This mission is a great mission, and this service
a great service. In those regions distinguished divines are numerous, among
whom are those Siyyids who are renowned for their eminence and distinction.
Confer with them, and show them what hath flowed out of the Pen of Glory,
that haply they may be graciously aided to better the condition of the world,
and improve the character of peoples of different nations, and may, through
the living waters of God's counsels, quench the hatred and the animosity
which lie hid and smolder in the hearts of men. We pray God that thou
mayest be assisted therein. And this, verily, would not be hard for Him.”
Bahá’u’lláh, The Summons of the Lord of Hosts, pp. 81-82;
Epistle to the Son of the Wolf, pp. 55-56.
Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, p. 105.
Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 233.
Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 10.
Bahá’u’lláh, Suriy-i-Muluk, in The Summons of the Lord of
Hosts, p. 224.
Bahá’u’lláh, Lawh-i-Ra’is, in The Summons of the Lord of
Hosts, pp. 172-173. The events alluded to in this Tablet are
described by ‘Abdu’l-Bahá in Memorials to the Faithful, pp. 167,
169-170:
“Áqa Muhammad-Báqir and Áqa Muhammad-Ismá'íl, the Tailor
-- These were two brothers who, in the path of God, captives
along with the rest, were shut in the 'Akká fortress. They were
brothers of the late Pahlavan Ridá. They left Persia and
emigrated to Adrianople, hastening to the loving-kindness of
Bahá'u'lláh; and under His protection, they came to

'Akká…through the grace of the Blessed Beauty, after they were
taken captive by the tyrants, they were shut in the Most Great
Prison, where they shared the lot of these homeless wanderers.
Here, during the early days at 'Akká, with complete detachment,
with ardent love, they hastened away to the all-glorious Realm.
For our ruthless oppressors, as soon as we arrived, imprisoned
all of us inside the fortress in the soldiers' barracks, and they
closed up every issue, so that none could come and go. At that
time the air of 'Akká was poisonous, and every stranger,
immediately following his arrival, would be taken ill.
Muhammad-Báqir and Muhammad-Ismá'íl came down with a
violent ailment and there was neither doctor nor medicine to be
had; and those two embodied lights died on the same night,
wrapped in each other's arms. They rose up to the undying
Kingdom, leaving the friends to mourn them forever. There was
none there but wept that night.
“When morning came we wished to carry their sanctified bodies
away. The oppressors told us: "You are forbidden to go out of
the fortress. You must hand over these two corpses to us. We
will wash them, shroud them and bury them. But first you must
pay for it." It happened that we had no money. There was a
prayer carpet which had been placed under the feet of
Bahá'u'lláh. He took up this carpet and said, "Sell it. Give the
money to the guards." The prayer carpet was sold for 170
piasters [1] and that sum was handed over. But the two were
never washed for their burial nor wrapped in their winding
sheets; the guards only dug a hole in the ground and thrust them
in, as they were, in the clothes they had on; so that even now,
their two graves are one, and just as their souls are joined in the
Abha Realm, their bodies are together here, under the earth,
each holding the other in his close embrace.
“The Blessed Beauty showered His blessings on these two
brothers. In life, they were encompassed by His grace and favor;
in death, they were memorialized in His Tablets. Their grave is in
'Akká. Greetings be unto them, and praise. The glory of the All-
Glorious be upon them, and God's mercy, and His benediction.”
[1] The Turkish ghurush or piaster of the time was forty paras,
the para one-ninth of a cent. These figures are approximate only.

Shoghi Effendi describes the same events and others in the Most
Great Prison in God Passes By, p. 186:
“Having, after a miserable voyage, disembarked at 'Akká, all the
exiles, men, women and children, were, under the eyes of a
curious and callous population that had assembled at the port to
behold the "God of the Persians," conducted to the army
barracks, where they were locked in, and sentinels detailed to
guard them. "The first night," Bahá'u'lláh testifies in the Lawh-i-
Ra'ís, "all were deprived of either food or drink... They even
begged for water, and were refused." So filthy and brackish was
the water in the pool of the courtyard that no one could drink it.
Three loaves of black and salty bread were assigned to each,
which they were later permitted to exchange, when escorted by
guards to the market, for two of better quality. Subsequently
they were allowed a mere pittance as substitute for the allotted
dole of bread. All fell sick, except two, shortly after their arrival.
Malaria, dysentery, combined with the sultry heat, added to their
miseries. Three succumbed, among them two brothers, who died
the same night, "locked," as testified by Bahá'u'lláh, "in each
other's arms." The carpet used by Him He gave to be sold in
order to provide for their winding-sheets and burial. The paltry
sum obtained after it had been auctioned was delivered to the
guards, who had refused to bury them without first being paid
the necessary expenses. Later, it was learned that, unwashed and
unshrouded, they had buried them, without coffins, in the
clothes they wore, though, as affirmed by Bahá'u'lláh, they were
given twice the amount required for their burial. "None," He
Himself has written, "knoweth what befell Us, except God, the
Almighty, the All-Knowing... From the foundation of the world
until the present day a cruelty such as this hath neither been seen
nor heard of." "He hath, during the greater part of His life," He,
referring to Himself, has, moreover, recorded, "been sore-tried
in the clutches of His enemies. His sufferings have now reached
their culmination in this afflictive Prison, into which His
oppressors have so unjustly thrown Him."”
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, LXII,
pp. 42-43.

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, LIX,
pp. 115-117.
Bahá’u’lláh, Lawh-i-Ra’is, in The Summons of the Lord of
Hosts, pp. 162-163, 163-164.
Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 261.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 78.
Bahá’u’lláh, Suriy-i-Haykal, in The Summons of the Lord of
Hosts, pp. 73-74.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 51.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 122-126.
‘Abdu’l-Bahá describes the accommodations of Bahá'u'lláh in
‘Akká in Memorials of the Faithful, pp. 26-27:
“For the Most Great Name was held prisoner and confined nine
years in the fortress-town of 'Akká; and at all times, both in the
barracks and afterward, from without the house, the police and
farrashes had Him under constant guard. The Blessed Beauty
[Bahá'u'lláh] lived in a very small house, and He never set foot
outside that narrow lodging, because His oppressors kept
continual watch at the door. When, however, nine years had
elapsed, the fixed and predetermined length of days was over;
and at that time, against the rancorous will of the tyrant, Abdu'l-
Hamid, and all his minions, Bahá'u'lláh proceeded out of the
fortress with authority and might, and in a kingly mansion
beyond the city, made His home.”
Shoghi Effendi describes the historical circumstances alluded
to in the Fire Tablet, including the separation of the Bahá’ís
from Bahá’u’lláh, in God Passes By, pp. 189-192:
“Nor was this the full measure of the afflictions endured by the
Prisoner of 'Akká and His fellow-exiles. Four months after this
tragic event a mobilization of Turkish troops necessitated the
removal of Bahá'u'lláh and all who bore Him company from the

barracks. He and His family were accordingly assigned the house
of Malík, in the western quarter of the city, whence, after a brief
stay of three months, they were moved by the authorities to the
house of Khavvam which faced it, and from which, after a few
months, they were again obliged to take up new quarters in the
house of Rabi'ih, being finally transferred, four months later, to
the house of Udi Khammar, which was so insufficient to their
needs that in one of its rooms no less than thirteen persons of
both sexes had to accommodate themselves. Some of the
companions had to take up their residence in other houses, while
the remainder were consigned to a caravanserai named the
Khán-i-'Avamid.
“Their strict confinement had hardly been mitigated, and the
guards who had kept watch over them been dismissed, when an
internal crisis, which had been brewing in the midst of the
community, was brought to a sudden and catastrophic climax.
Such had been the conduct of two of the exiles, who had been
included in the party that accompanied Bahá'u'lláh to 'Akká, that
He was eventually forced to expel them, an act of which Siyyid
Muhammad did not hesitate to take the fullest advantage.
Reinforced by these recruits, he, together with his old associates,
acting as spies, embarked on a campaign of abuse, calumny and
intrigue, even more pernicious than that which had been
launched by him in Constantinople, calculated to arouse an
already prejudiced and suspicious populace to a new pitch of
animosity and excitement. A fresh danger now clearly threatened
the life of Bahá'u'lláh. Though He Himself had stringently
forbidden His followers, on several occasions, both verbally and
in writing, any retaliatory acts against their tormentors, and had
even sent back to Beirut an irresponsible Arab convert, who had
meditated avenging the wrongs suffered by his beloved Leader,
seven of the companions clandestinely sought out and slew three
of their persecutors, among whom were Siyyid Muhammad and
Áqa Ján.
“The consternation that seized an already oppressed community
was indescribable. Bahá'u'lláh's indignation knew no bounds.
"Were We," He thus voices His emotions, in a Tablet revealed
shortly after this act had been committed, "to make mention of
what befell Us, the heavens would be rent asunder and the

mountains would crumble." "My captivity," He wrote on
another occasion, "cannot harm Me. That which can harm Me is
the conduct of those who love Me, who claim to be related to
Me, and yet perpetrate what causeth My heart and My pen to
groan." And again: "My captivity can bring on Me no shame.
Nay, by My life, it conferreth on Me glory. That which can make
Me ashamed is the conduct of such of My followers as profess
to love Me, yet in fact follow the Evil One."
“He was dictating His Tablets to His amanuensis when the
governor, at the head of his troops, with drawn swords,
surrounded His house. The entire populace, as well as the
military authorities, were in a state of great agitation. The shouts
and clamor of the people could be heard on all sides. Bahá'u'lláh
was peremptorily summoned to the Governorate, interrogated,
kept in custody the first night, with one of His sons, in a
chamber in the Khán-i-Shavirdi, transferred for the following
two nights to better quarters in that neighborhood, and allowed
only after the lapse of seventy hours to regain His home.
'Abdu'l-Bahá was thrown into prison and chained during the first
night, after which He was permitted to join His Father. Twentyfive of the companions were cast into another prison and
shackled, all of whom, except those responsible for that odious
deed, whose imprisonment lasted several years, were, after six
days, moved to the Khán-i-Shavirdi, and there placed, for six
months, under confinement.
“"Is it proper," the Commandant of the city, turning to
Bahá'u'lláh, after He had arrived at the Governorate, boldly
inquired, "that some of your followers should act in such a
manner?" "If one of your soldiers," was the swift rejoinder,
"were to commit a reprehensible act, would you be held
responsible, and be punished in his place?" When interrogated,
He was asked to state His name and that of the country from
which He came. "It is more manifest than the sun," He
answered. The same question was put to Him again, to which
He gave the following reply: "I deem it not proper to mention it.
Refer to the farman of the government which is in your
possession." Once again they, with marked deference, reiterated
their request, whereupon Bahá'u'lláh spoke with majesty and
power these words: "My name is Bahá'u'lláh (Light of God), and

My country is Núr (Light). Be ye apprized of it." Turning then,
to the Mufti, He addressed him words of veiled rebuke, after
which He spoke to the entire gathering, in such vehement and
exalted language that none made bold to answer Him. Having
quoted verses from the Suriy-i-Mulúk, He, afterwards, arose and
left the gathering. The Governor, soon after, sent word that He
was at liberty to return to His home, and apologized for what
had occurred.
“A population, already ill-disposed towards the exiles, was, after
such an incident, fired with uncontrollable animosity for all
those who bore the name of the Faith which those exiles
professed. The charges of impiety, atheism, terrorism and heresy
were openly and without restraint flung into their faces. Abbud,
who lived next door to Bahá'u'lláh, reinforced the partition that
separated his house from the dwelling of his now much-feared
and suspected Neighbor. Even the children of the imprisoned
exiles, whenever they ventured to show themselves in the streets
during those days, would be pursued, vilified and pelted with
stones.
“The cup of Bahá'u'lláh's tribulations was now filled to
overflowing. A situation, greatly humiliating, full of anxieties and
even perilous, continued to face the exiles, until the time, set by
an inscrutable Will, at which the tide of misery and abasement
began to ebb, signalizing a transformation in the fortunes of the
Faith even more conspicuous than the revolutionary change
effected during the latter years of Bahá'u'lláh's sojourn in
Baghdád.
“The gradual recognition by all elements of the population of
Bahá'u'lláh's complete innocence; the slow penetration of the
true spirit of His teachings through the hard crust of their
indifference and bigotry; the substitution of the sagacious and
humane governor, Ahmad Big Tawfiq, for one whose mind had
been hopelessly poisoned against the Faith and its followers; the
unremitting labors of 'Abdu'l-Bahá, now in the full flower of His
manhood, Who, through His contacts with the rank and file of
the population, was increasingly demonstrating His capacity to
act as the shield of His Father; the providential dismissal of the
officials who had been instrumental in prolonging the
confinement of the innocent companions -- all paved the way

for the reaction that was now setting in, a reaction with which
the period of Bahá'u'lláh's banishment to 'Akká will ever remain
indissolubly associated.
“Such was the devotion gradually kindled in the heart of that
governor, through his association with 'Abdu'l-Bahá, and later
through his perusal of the literature of the Faith, which mischiefmakers, in the hope of angering him, had submitted for his
consideration, that he invariably refused to enter His presence
without first removing his shoes, as a token of his respect for
Him. It was even bruited about that his favored counselors were
those very exiles who were the followers of the Prisoner in his
custody. His own son he was wont to send to 'Abdu'l-Bahá for
instruction and enlightenment. It was on the occasion of a longsought audience with Bahá'u'lláh that, in response to a request
for permission to render Him some service, the suggestion was
made to him to restore the aqueduct which for thirty years had
been allowed to fall into disuse -- a suggestion which he
immediately arose to carry out. To the inflow of pilgrims, among
whom were numbered the devout and venerable Mullá Sádiq-i-
Khurásání and the father of Badí’, both survivors of the struggle
of Tabarsí, he offered scarcely any opposition, though the text of
the imperial farmán forbade their admission into the city.
Mustafa Diya Páshá, who became governor a few years later, had
even gone so far as to intimate that his Prisoner was free to pass
through its gates whenever He pleased, a suggestion which
Bahá'u'lláh declined. Even the Mufti of 'Akká, Shaykh Mahmúd,
a man notorious for his bigotry, had been converted to the Faith,
and, fired by his newborn enthusiasm, made a compilation of the
Muhammadan traditions related to 'Akká. Nor were the
occasionally unsympathetic governors, despatched to that city,
able, despite the arbitrary power they wielded, to check the
forces which were carrying the Author of the Faith towards His
virtual emancipation and the ultimate accomplishment of His
purpose. Men of letters, and even ulamas residing in Syria, were
moved, as the years rolled by, to voice their recognition of
Bahá'u'lláh's rising greatness and power. Azíz Páshá, who, in
Adrianople, had evinced a profound attachment to 'Abdu'l-Bahá,
and had in the meantime been promoted to the rank of Valí,
twice visited 'Akká for the express purpose of paying his respects

to Bahá'u'lláh, and to renew his friendship with One Whom he
had learned to admire and revere.
“Though Bahá'u'lláh Himself practically never granted personal
interviews, as He had been used to do in Baghdád, yet such was
the influence He now wielded that the inhabitants openly
asserted that the noticeable improvement in the climate and
water of their city was directly attributable to His continued
presence in their midst. The very designations by which they
chose to refer to him, such as the "august leader," and "his
highness" bespoke the reverence with which He inspired them.
On one occasion, a European general who, together with the
governor, was granted an audience by Him, was so impressed
that he "remained kneeling on the ground near the door."”
Inasmuch as ‘Akká was located in the Ottoman province of
Syria, this city and its general location is often called Syria by
Bahá’u’lláh.
Bahá’u’lláh, Lawh-i-Ihtiraq (also known as Lawh-i-Qad Ihtaraqa’l-
Mukhlisun) translated as the Fire Tablet; in Bahá’í Prayers, pp.
213-219.
‘Abdu’l-Bahá describes the accommodations of Bahá'u'lláh in
‘Akká in Memorials of the Faithful, pp. 27-28:
“Although the policy of Sultán ‘Abdu'l-Hamíd was harsher than
ever; although he constantly insisted on his Captive's strict
confinement -- still, the Blessed Beauty [Bahá'u'lláh] now lived,
as everyone knows, with all power and glory. Some of the time
Bahá'u'lláh would spend at the Mansion [Bahjí], and again, at the
farm village of Mazra'ih; for a while He would sojourn in Haifa,
and occasionally His tent would be pitched on the heights of
Mount Carmel. Friends from everywhere presented themselves
and gained an audience. The people and the government
authorities witnessed it all, yet no one so much as breathed a
word. And this is one of Bahá'u'lláh's greatest miracles: that He,
a captive, surrounded Himself with panoply and He wielded
power. The prison changed into a palace, the jail itself became a
Garden of Eden. Such a thing has not occurred in history
before; no former age has seen its like: that a man confined to a

prison should move about with authority and might; that one in
chains should carry the fame of the Cause of God to the high
heavens, should win splendid victories in both East and West,
and should, by His almighty pen, subdue the world. Such is the
distinguishing feature of this supreme Theophany.
“One day the government leaders, pillars of the country, the
city's ulamas, leading mystics and intellectuals came out to the
Mansion. The Blessed Beauty paid them no attention whatever.
They were not admitted to His presence, nor did He inquire
after any of them. I sat down with them and kept them company
for some hours, after which they returned whence they had
come. Although the royal farman specifically decreed that
Bahá'u'lláh was to be held in solitary confinement within the
'Akká fortress, in a cell, under perpetual guard; that He was
never to set foot outside; that He was never even to see any of
the believers -- notwithstanding such a farman, such a drastic
order, His tent was raised in majesty on the heights of Mount
Carmel. What greater display of power could there be than this,
that from the very prison, the banner of the Lord was raised
aloft, and rippled out for all the world to see! Praised be the
Possessor of such majesty and might; praised be He, weaponed
with the power and the glory; praised be He, Who defeated His
foes when He lay captive in the 'Akká prison!”
“That is, with non-Bahá’ís” (Footnote in Adib Taherzadeh,
The Child of the Covenant, p. 231)
“Hájí Mírzá Haydar-‘Alí, that spiritual giant immortalized by
the title 'the Angel of Carmel', has left the following record of
one of his memorable audiences, when Bahá'u'lláh spoke about
'Abdu'l-Bahá's important role in shielding Him from the
pressures of the outside world…These are not to be taken as the
exact words of Bahá'u'lláh; they are only recollections of His
utterances by Hájí Mírzá Haydar-‘Alí.” (Haydar-’Alí, Bihjutu's-
Sudur, pp. 251-252, cited in Adib Taherzadeh, The Child of the
Covenant, p. 231)
Adib Taherzadeh, The Revelation of Baha'u'llah, vol. 4, p. 7;
preceded by “Bahá'u'lláh loved the beauty of nature and was

fond of the outdoor life. Living in the Mansion of Mazra'ih
enabled Him to enjoy the scenery after nine years of
confinement within the walls of a depressing prison-city.”
“That is, with non-Bahá’ís” (Footnote in Adib Taherzadeh,
The Child of the Covenant, p. 231)
“Hájí Mírzá Haydar-’Alí, that spiritual giant immortalized by
the title 'the Angel of Carmel', has left the following record of
one of his memorable audiences, when Bahá'u'lláh spoke about
'Abdu'l-Bahá's important role in shielding Him from the
pressures of the outside world…These are not to be taken as the
exact words of Bahá'u'lláh; they are only recollections of His
utterances by Hájí Mírzá Haydar-‘Alí.” (Haydar-‘Alí, Bihjutu's-
Sudur, pp. 251-252, cited in Adib Taherzadeh, The Child of the
Covenant, p. 231)
Bahá’u’lláh quoted by Edward Granville Browne, in his
Introduction (p. xl) to A Traveler’s Narrative, first published in
1891. Hasan Muhammad Balyuzi sets forth the historical
circumstances of this meeting in Bahá’u’lláh, King of Glory, pp.
373-374:
“The Guardian of the Bahá’í Faith states that Bahá'u'lláh visited
Haifa four times. The first visit was of short duration, when He
disembarked in 1868 from the Lloyd-Triestino steamer. The
second visit was for just a few days, and He stayed in Bayt-i-
Fanduq, a house in the German colony, part of which still stands
today. There is a dated Tablet, in the handwriting of Mírzá Áqa
Ján, which indicates that Bahá'u'lláh was in Haifa in August
1883, proBábly the date of this second visit. The third visit was
in 1890, and when Edward Granville Browne reached 'Akká,
Bahá'u'lláh was in Haifa. In the course of this visit, He stayed, at
first, near Bayt-i-Zahlan, near the town, and then He moved to a
house in the German colony which was known as the Oliphant
house. His tent was pitched on a piece of land opposite that
house. His fourth and last visit was in the year 1891. This
sojourn was the longest, and it was here in Haifa that members
of the Afnan family met him when they came in July, as
described in a later chapter. Bahá'u'lláh was then in Haifa for

three months, staying in the house of Ilyas Abyad near the
German colony, and His tent stood near by.” E.G. Browne
recalled the event differently. He wrote in his Introduction to A
Traveler’s Narrative, pp. xl-xli: “During the morning of the day
after my installation at Behjé…” was when his first visit with
Bahá’u’lláh took place. After citing the words quoted above
Browne writes, “Such, so far as I can recall them, were the words
which, besides many others, I heard from Behá. Let those who
read them consider well with themselves whether such doctrines
merit death and bonds, and whether the world is more likely to
gain or lose by their diffusion. My interview lasted altogether
about twenty minutes, and during the latter part of it Behá read a
portion of that epistle (lawh) whereof the translation occupies
the last paragraph on p. 70 and the greater part of p. 71 of this
book.
“During the five days spent at Behjé (Tuesday, April 15th to
Sunday, April 20th), I was admitted to Behá's presence four
times. These interviews always took place an hour or two before
noon, and lasted from twenty minutes to half-an-hour. One of
Behá's sons always accompanied me, and once Áká Mírzá Aká
Ján (Jenáb-i-Khádimu'lláh) the amanuensis (kátib-i-áyát) was also
present. In their general features these interviews resembled the
first, of which I have attempted to give a description. Besides
this, one afternoon I saw Behá walking in one of the gardens
which belong to him. He was surrounded by a little group of his
chief followers. How the journey to and from the garden was
accomplished I know not: probably under cover of the darkness
of night.”
Bahá’u’lláh cited in Adib Taherzadeh, The Revelation of
Bahá’u’lláh, volume IV, pp. 14-16:
“There is a little house at the end of the Garden of Ridván. Here
the small room in which Bahá'u'lláh rested, dined and at times
revealed Tablets is kept in its original form. The renowned Hájí
Mírzá Haydar-’Alí recounts an interesting story of how he was
able to see the colour of the head-dress of Bahá'u'lláh for the
first time as He was having a meal in that room. This story has
been recorded in a previous volume.[The Revelation of
Bahá’u’lláh, volume II, pp. 9-10] A Tablet of Bahá'u'lláh

revealed there and translated into English hangs on the wall of
that room today. Its perusal enables the reader to see how much
Bahá'u'lláh enjoyed the Garden and how much He loved the
beauty of nature…Radíyih, who is mentioned in this Tablet, was
a sister of Munírih Khánum, the wife of 'Abdu'l-Bahá. The
dinner was given on behalf of her husband who was not present
at the time. He was her cousin Siyyid ‘Alí, the only son of Mírzá
Hadí, a distinguished Bábí, and the illustrious Shams-i-Duha.”
[See ‘Abdu’l-Bahá, Memorials of the Faithful, pp. 175-190]
‘Abdu’l-Bahá, Memorials of the Faithful, p. 27:
“Although the policy of Sultán ‘Abdu'l-Hamíd was harsher than
ever; although he constantly insisted on his Captive's strict
confinement -- still, the Blessed Beauty now lived, as everyone
knows, with all power and glory. Some of the time Bahá'u'lláh
would spend at the Mansion, and again, at the farm village of
Mazra'ih; for a while He would sojourn in Haifa, and
occasionally His tent would be pitched on the heights of Mount
Carmel.”
‘Abdu’l-Bahá, Reply to letter dated 27 May 1906, in Selections
from the Writings of ‘Abdu’l-Bahá, p. 66:
“The Blessed Beauty proceeded to Haifa on many occasions.
Thou beheldest Him there, but thou didst not know Him at that
time. It is my hope that thou wilt attain unto the true meeting
with Him, which is to behold Him with the inner, not the outer
eye.”
Shoghi Effendi, God Passes By, p. 194:
“In that same year Bahá'u'lláh's tent, the "Tabernacle of Glory,"
was raised on Mt. Carmel, "the Hill of God and His Vineyard,"
the home of Elijah, extolled by Isaiah as the "mountain of the
Lord," to which "all nations shall flow." Four times He visited
Haifa, His last visit being no less than three months long. In the
course of one of these visits, when His tent was pitched in the
vicinity of the Carmelite Monastery, He, the "Lord of the
Vineyard," revealed the Tablet of Carmel, remarkable for its
allusions and prophecies. On another occasion He pointed out
Himself to 'Abdu'l-Bahá, as He stood on the slopes of that
mountain, the site which was to serve as the permanent resting-

place of the Báb, and on which a befitting mausoleum was later
to be erected.”
Adib Taherzadeh, The Revelation of Baha'u'llah, vol. 3, pp. 30-
31:
“…towards the end of His ministry, Bahá'u'lláh Himself visited
Haifa and at one time stayed in one of the houses belonging to
the Templers.”
Baha'u'llah, Lawh-i-Karmíl, Tablets of Baha'u'llah, pp. 3-5.
Bahá’u’lláh, Kitáb-i-Aqdas, K6.
Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh,
CXLVI, pp. 315-316.
Bahá’u’lláh, Kitáb-i-Aqdas, K53.
Bahá’u’lláh, Kitáb-i-Aqdas, K121.
Bahá’u’lláh, Kitáb-i-Aqdas, K174.
Bahá’u’lláh, Tablets of Bahá’u’lláh, pp. 221-222.
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, CLI,
pp. 321-322.
Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 10.
Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 264.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 33-36.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 71-76.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 122-127.
Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, XCI, p p.
151-155.

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, pp.
145-147.
Bahá’u’lláh, Suriy-i-Muluk, in The Summons of the Lord of
Hosts, pp. 221-223.
Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, LVI, pp.
84-86.
Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, CLXXIX,
pp. 300-301.
Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 161.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 119-120.
Bahá’u’lláh, cited in Shoghi Effendi, Messages to America, p.
34.
Bahá’u’lláh cited in Shoghi Effendi, Messages to America, pp.
34-35.
Bahá’u’lláh cited in Shoghi Effendi, Messages to America, p.
35.
Bahá’u’lláh cited in Shoghi Effendi, Messages to America, p.
35.
Bahá’u’lláh, Suriy-i-Ghusn, cited in Shoghi Effendi, The World
Order of Bahá’u’lláh, pp. 134-135.
Bahá’u’lláh, various Tablets cited in Shoghi Effendi, The
World Order of Bahá’u’lláh, pp. 135-136.
‘Abdu’l-Bahá, in a prayer revealed in ‘Abdu’l-Bahá’s honor,
cited in Shoghi Effendi, The World Order of Bahá’u’lláh, p. 136.
“In a letter dictated by Bahá'u'lláh and addressed by Mírzá Áqa
Ján, His amanuensis, to 'Abdu'l-Bahá while the latter was on a

visit to Beirut,” cited in Shoghi Effendi, The World Order of
Bahá’u’lláh, p. 136.
Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, XXX, pp.
34-35.
Bahá’u’lláh cited by Shoghi Effendi, in Messages to America,
pp. 33-34.
Bahá’u’lláh cited by Shoghi Effendi, in Messages to America,
p. 34.
Bahá’u’lláh cited by Shoghi Effendi, in Messages to America,
p. 34.
Bahíyyih Khánum, p. 2: Dedicatory Passage. From a Tablet of
Bahá’u’lláh addressed to the Greatest Holy Leaf, inscribed in the
original Arabic around the circular dome of her Monument on
Mount Carmel. (See The Bahá’í World, vol. V, p. 171)
Bahíyyih Khánum, pp. 3-4: From a Tablet of Bahá’u’lláh
addressed to the Greatest Holy Leaf. (See The Bahá’í World, vol.
V, p. 171)
Bahíyyih Khánum, p. 4: From an unpublished Tablet of
Bahá’u’lláh addressed to the Greatest Holy Leaf.
Mírzá ‘Alí-Akbar-i-Naráqí, see brief reference in Balyuzi,
Bahá’u’lláh, the King of Glory, p. 260.
Bahá’u’lláh, Suriy-i-Ra’is, in The Summons of the Lord of
Hosts, pp. 155-156.
The two Hands of the Cause of God, Hájí Mullá ‘Alí-Akbar
Sháhmírzádi and Hájí Abu'l-Hasan Ardakání, Amín-i-Iláhí
(Trustee of Huququ'lláh), were originally arrested in Tihrán,
imprisoned in Qazvín in the year 1891, and then transferred to
prison in Tihrán.

Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 81.
This Tablet was dedicated and addressed to Hájí Muhammad
Ismá'íl-i-Káshání, entitled Dhábih (Sacrifice) and Anís
(Companion) by Bahá'u'lláh, see Bahá’u’lláh, The Summons of
the Lord of Hosts, Note p. 239)
Bahá’u’lláh, Suriy-i-Ra’is, in The Summons of the Lord of
Hosts, p. 145.
Bahá’u’lláh, Suriy-i-Ra’is, in The Summons of the Lord of
Hosts, pp. 150-152.
“Hájí Mullá Hadí Sabzivárí, a renowned philosopher and poet
of ĺrán contemporary with Bahá'u'lláh. He passed away in 1873.”
(See Tablets of Bahá’u’lláh, p. 60, Note 1)
Bahá’u’lláh, Lawh al-Basit al-Haqiqa, provisional translation by
Moojan Momen:
http://bahai-library.com/provisionals/basit.html
Bahá’u’lláh, Kalímat-i-Firdawsíyyih, in Tablets of Bahá’u’lláh, p.
60.
Bahá’u’lláh, Tablets of Bahá’u’lláh, pp. 94-96. See Shoghi
Effendi, God Passes By (pp. 296, 317).
Bahá’u’lláh, Kitáb-i-ĺqán, pp. 184-191.
Bahá’u’lláh, Kitáb-i-Aqdas, K170.
“Mírzá Abu'l-Qásim Farahání, the Qá'im Maqám, a
distinguished poet and scholar during the reign of Fath ‘Alí
Sháh. He was a friend of Mírzá Buzurg, father of Bahá'u'lláh.
Qá'im Maqám became Prime Minister of Persia in 1821, but in
1835 he was put to death by order of Muhammad Sháh at the
instigation of Hájí Mírzá Áqásí.” (Tablets of Bahá’u’lláh, p. 65,
Note 1)

Bahá’u’lláh, Kalimat-i-Firdawsiyyih, in Tablets of Bahá’u’lláh, p.
65.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 77-78.
Bahá’u’lláh, Suriy-i-Muluk, in The Summons of the Lord of
Hosts, pp. 225-227.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 68-70.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 164.
Bahá’u’lláh, Tablets of Bahá’u’lláh, pp. 59-60.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 86-88.
Bahá’u’lláh, Tablets of Bahá’u’lláh, pp. 42-44.
Mírzá Ashraf, who was martyred in the city of Isfáhán. See
Shoghi Effendi, God Passes By, p. 201.
Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 78.
Bahá’u’lláh, Suriy-i-Haykal, to Násiri’d-Dín Sháh, in The
Summons of the Lord of Hosts, p. 119.
Bahá’u’lláh cited by an unidentified Bahá’í eye-witness, in
Shoghi Effendi, God Passes By, p. 195:
“"Sultán ‘Abdu'l-'Azíz," Bahá'u'lláh is reported by one of His
fellow-exiles to have stated, "banished Us to this country in the
greatest abasement, and since his object was to destroy Us and
humble Us, whenever the means of glory and ease presented
themselves, We did not reject them."”
Bahá’u’lláh cited by Muhammad Zarandi (Nabíl-i-A’zam), in
Shoghi Effendi, God Passes By, pp. 195-196:
“"Now, praise be to God," He, moreover, as reported by Nabíl
in his narrative, once remarked, "it has reached the point when
all the people of these regions are manifesting their

submissiveness unto Us." And again, as recorded in that same
narrative: "The Ottoman Sultán, without any justification, or
reason, arose to oppress Us, and sent Us to the fortress of 'Akká.
His imperial farmán decreed that none should associate with Us,
and that We should become the object of the hatred of every
one. The Hand of Divine power, therefore, swiftly avenged Us.
It first loosed the winds of destruction upon his two
irreplaceable ministers and confidants, ‘Alí and Fu'ád, after
which that Hand was stretched out to roll up the panoply of
‘Azíz himself, and to seize him, as He only can seize, Who is the
Mighty, the Strong."”
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, LIX,
pp. 115-116.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 70.
Bahá’u’lláh, Tablets of Bahá’u’lláh, pp. 111-112.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 156-157.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 165-173.
Bahá’u’lláh, Kitáb-i-Aqdas, K184; about the final break that
Mírzá Yahyá made with Bahá’u’lláh in Adrianople, Shoghi
Effendi writes in God Passes By, pp. 169-170:
“Bahá'u'lláh's reaction to this most distressful episode in His
ministry was, as already observed, characterized by acute
anguish. "He who for months and years," He laments, "I reared
with the hand of loving-kindness hath risen to take My life."
"The cruelties inflicted by My oppressors," He wrote, in allusion
to these perfidious enemies, "have bowed Me down, and turned
My hair white. Shouldst thou present thyself before My throne,
thou wouldst fail to recognize the Ancient Beauty, for the
freshness of His countenance is altered, and its brightness hath
faded, by reason of the oppression of the infidels." "By God!"
He cries out, "No spot is left on My body that hath not been
touched by the spears of thy machinations." And again: "Thou
hast perpetrated against thy Brother what no man hath

perpetrated against another." "What hath proceeded from thy
pen," He, furthermore, has affirmed, "hath caused the
Countenances of Glory to be prostrated upon the dust, hath rent
in twain the Veil of Grandeur in the Sublime Paradise, and
lacerated the hearts of the favored ones established upon the
loftiest seats." And yet, in the Kitáb-i-Aqdas, a forgiving Lord
assures this same brother, this "source of perversion," "from
whose own soul the winds of passion had risen and blown upon
him," to "fear not because of thy deeds," bids him "return unto
God, humble, submissive and lowly," and affirms that "He will
put away from thee thy sins," and that "thy Lord is the
Forgiving, the Mighty, the All-Merciful."
“The "Most Great Idol" had at the bidding and through the
power of Him Who is the Fountain-head of the Most Great
Justice been cast out of the community of the Most Great
Name, confounded, abhorred and broken. Cleansed from this
pollution, delivered from this horrible possession, God's infant
Faith could now forge ahead, and, despite the turmoil that had
convulsed it, demonstrate its capacity to fight further battles,
capture loftier heights, and win mightier victories.”
Bahá’u’lláh, Tablets of Bahá’u’lláh, pp. 75-76.
This was the term used by ‘Abdu’l-Bahá to identify the
partisans of Mírzá Yahyá, who are more generally known to
history (in keeping with the assumed title of their leader, Subh-i-
Azal) as Azalis or Azali Bábís. See H.M. Balyuzi, E.G. Browne
and The Bahá’í Faith, pp. 91-92:
“It is a Tablet addressed to Haji Mírzá 'Abdu'lláh-i-Sahih-Furush.
This is what 'Abdu'l-Bahá said [1]: “You wrote that it had been
stated in the Hablu'l-Matin published at Rasht that the Bahá’ís
were partisans of the Autocracy, and at Zanján had collected aid
for the Royalist Cause. One of the 'Friends' must write to some
other newspaper, or it must be spread abroad amongst the
people, that this is a calumny concerning the Bahá’ís [emanating]
from the Yahyá'í [i.e. Azali] Bábís, because these people are the
enemies of the Bahá’ís. The aim of the Bahá’ís is the reformation
of the world, so that amongst all the nations and governments
reconciliation may be effected, disputation and conflict may

cease, war and bloodshed may be abolished. Therefore they
hasten onward with heart and soul, endeavour hard and spend
themselves that perchance the Government and the Nation, nay
all groups and nations, may be united to one another, and that
peace and reconciliation may enter in. Hence they have no part
in such quarrels. And a clear proof and conclusive argument as
to the falsity of the accuser, which leaves no opening for doubt,
is the decree of the mujtahid [2] Mullá Hasan of Tabriz for the
slaughter of the Bahá’ís, and also the slanderous proclamations
of the mujtahid Mírzá Fadlu'llah-i-Nuri [3] and Siyyid ‘Alí-Akbar,
which were posted on the walls in all the streets and bazars of
Tihrán. But the Yahya'i [i.e. Azali] Bábís, who are the enemies of
the Bahá’ís, and who keep themselves in concealment, tell the
Nationalists that the Bahá’ís are the partisans of the Court, while
telling the Royalists that they are ready to lay down their lives for
the Nation, in order to stir up both sides against the Bahá’ís and
make them their enemies, that perchance they may seduce
certain souls on either side. This is the truth of the matter;
therefore it behoves that men who are just should investigate
this very question of the aid said to have been rendered at
Zanján. If such a thing had been done by the Bahá’ís, we shall
admit and submit. Glory be to God! This is sheer calumny!
From the very beginning of the Revolution it was constantly
written that the Friends of God should stand aside from this
clamour and unrest, this strife and contest, and should seek to
reconcile the Government and the Nation, and should spend
themselves so that Government and Nation should be
harmonized like unto milk and honey, for safety and success are
unattainable and impossible without reconciliation. Now when
they who wish us ill utter calumnies, the 'Friends' keep silent,
wherefore these our foes each day boldly enunciate some new
slander.”
[1]The translation of 'Abdu'l-Bahá's Tablet is fundamentally
Edward Browne's (The Persian Revolution, pp. 428-9), but the
present writer has made alterations which he has considered to
be better expressive of the original.
[2]A divine: applied as an honorific tide to those divines that are
eminent, and have the authority to interpret.

[3]This cleric who, upon the triumph of the Constitutionalists in
July 1909, was publicly hanged in Tihrán, in his halcyon days
ascended the pulpit in the Masjid-i-Sháh (the Royal Mosque) of
the capital, produced the Kitáb-i-Aqdas (the Most Holy Book) --
Bahá'u'lláh's Book of Laws -- and read passages therefrom,
presaging change of regime and the establishment of
constitutional government in Persia, thus laying the movement
for the overthrow of absolutism at the door of Bahá’ís.”
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh,
LXXVI, pp. 145-148.
A village near Isfáhán.
Mírzá Hadí Dawlat-Abádí, one of the divines of Isfáhán, who
became a follower of the Báb, later supported Mírzá Yahyá, and
was appointed his representative in ĺrán and his successor.
During the persecutions against the Bábís he recanted his faith.
Mírzá Ashraf, who was martyred in the city of Isfáhán. (See
God Passes By, p. 201).
Bahá’u’lláh, Kalimat-i-Firdawsíyyih, in Tablets of Bahá’u’lláh, pp.
77-80.
Bahá’u’lláh, Epistle to the Son of the Wolf, p. 127.
Prince Mahmúd Mírzá, the Jalálu'd'Dawlih, Governor of Yazd,
Persia.
Bahá’u’lláh, Lawh-i-Dunya, in Tablets of Bahá’u’lláh, p. 85.
Bahá’u’lláh, Epistle to the Son of the Wolf, pp. 88-89.