1846: How the Governor of Isfáhán, Muchihr Khán, managed to save the Báb from the death verdict issued by seventy eminent ‘ulamás and notables in Isfáhán

circa 1930:Imarat-i-Khurshid

No sooner had the Mu’tamíd [Manuchihr Khan, the Governor] been informed of the condemnation pronounced by the ‘ulamás of Isfáhán than he determined, by a plan which he himself conceived, to nullify the effects of that cruel verdict. He issued immediate instructions that towards the hour of sunset the Báb, escorted by five hundred horsemen of the governor’s own mounted bodyguard, should leave the gate of the city and proceed in the direction of Tihrán. Imperative orders had been given that at the completion of each farsang [about 3 to 4 miles] one hundred of this mounted escort should return directly to Isfáhán. To the chief of the last remaining contingent, a man in whom he placed implicit confidence, the Mu’tamíd confidentially intimated his desire that at every maydán [a square or open place, a subdivision of farsang] twenty of the remaining hundred should likewise be ordered by him to return to the city. Of the twenty remaining horsemen, the Mu’tamíd directed that ten should be despatched to Ardistán [a town north of Isfáhán] for the purpose of collecting the taxes levied by the government, and that the rest, all of whom should be of his tried and most reliable men, should, by an unfrequented route, bring the Báb back in disguise to Isfáhán. [1] They were, moreover, instructed so to regulate their march that before dawn of the ensuing day the Báb should have arrived at Isfáhán and should have been delivered into his custody. 

circa 1930: View of the ruins of the section
the Bab occupied

This plan was immediately taken in hand and duly executed. At an unsuspected hour the Báb re-entered the city, was directly conducted to the private residence of the Mu’tamíd, known by the name of Imárat-i-Khurshíd, [2] and was introduced, through a side entrance reserved for the Mu’tamíd himself, into his private apartments. The governor waited in person on the Báb, served His meals, and provided whatever was required for His comfort and safety. [3] 

- Nabil (‘The Dawn-Breakers’; translated and edited by Shoghi Effendi)

[1] According to “A Traveller’s Narrative” (p. 13), the Mu’tamíd gave secret orders that when the Báb reached Murchih-Khar (the second stage out from Isfáhán on the north road, distant about 35 miles therefrom), He should return to Isfáhán.

[2] “Thus this room (in which I find myself) which has neither doors nor definite limits, is today the highest of the dwellings of Paradise, for the Tree of Truth lives herein. It would seem that all the atoms of the room, all sing in one voice, ‘In truth, I am God! There is no other God beside Me, the Lord of all things.’ And they sing above all the rooms of the earth, even above those adorned with mirrors of gold. If, however, the Tree of Truth abides in one of these ornamented rooms, then the atoms of their mirrors sing that song as did and do the atoms of the mirrors of the Palace Sadrí, for in the days of Sád (Isfáhán) he abided therein.” (“Le Bayán Persan,” vol. 1, p. 128.)

[3] According to “A Traveller’s Narrative,” p. 13, the Báb remained four months in that house

“You can kill me as soon as you like, but you cannot stop the emancipation of women.” – Táhirih: “first woman suffrage martyr”

One night, aware that the hour of her death was at hand, she put on the attire of a bride, and anointed herself with perfume, and, sending for the wife of the Kalantar, she communicated to her the secret of her impending martyrdom, and confided to her her last wishes. Then, closeting herself in her chambers, she awaited, in prayer and meditation, the hour which was to witness her reunion with her Beloved. She was pacing the floor of her room, chanting a litany expressive of both grief and triumph, when the farráshes of ‘Azíz Khán-i-Sardár arrived, in the dead of night, to conduct her to the Ílkhání garden, which lay beyond the city gates, and which was to be the site of her martyrdom. When she arrived the Sardár was in the midst of a drunken debauch with his lieutenants, and was roaring with laughter; he ordered offhand that she be strangled at once and thrown into a pit. With that same silken kerchief which she had intuitively reserved for that purpose, and delivered in her last moments to the son of Kalantar who accompanied her, the death of this immortal heroine was accomplished. Her body was lowered into a well, which was then filled with earth and stones, in the manner she herself had desired.

Thus ended the life of this great Bábí heroine, the first woman suffrage martyr, who, at her death, turning to the one in whose custody she had been placed, had boldly declared: “You can kill me as soon as you like, but you cannot stop the emancipation of women.” Her career was as dazzling as it was brief, as tragic as it was eventful. Unlike her fellow-disciples, whose exploits remained, for the most part unknown, and unsung by their contemporaries in foreign lands, the fame of this immortal woman was noised abroad, and traveling with remarkable swiftness as far as the capitals of Western Europe, aroused the enthusiastic admiration and evoked the ardent praise of men and women of divers nationalities, callings and cultures. Little wonder that ‘Abdu’l‑Bahá should have joined her name to those of Sarah, of Ásíyih, of the Virgin Mary and of Fáṭimih, who, in the course of successive Dispensations, have towered, by reason of their intrinsic merits and unique position, above the rank and file of their sex. “In eloquence,” ‘Abdu’l‑Bahá Himself has written, “she was the calamity of the age, and in ratiocination the trouble of the world.” He, moreover, has described her as “a brand afire with the love of God” and “a lamp aglow with the bounty of God.” 

- Shoghi Effendi  (‘God Passes By’)

Trying to get ‘Abdu’l-Baha a new coat

During His prison life in ‘Akka, ‘Abdu’l-Baha often gave His bed to those who had none, and He always refused to own more than one coat. “Why should I have two,” He said, “when there are so many who have none?”

One day ‘Abdu’l-Baha was to entertain the Governor of ‘Akka. ‘Abdu’l-Baha’s wife felt that His old coat was hardly good enough for this important visit. She wished very much that ‘Abdu’l-Baha might have a better coat, but He never noticed what He wore, so long as it was clean. She wondered what she should do.

Finally, she decided that she would have a new coat made for Him, and on the morning of the visit she would put out the new one instead of the old. She felt He would surely never notice the difference. So she ordered a fine and rather expensive coat to be made by a tailor. And on the important day she laid it where ‘Abdu’l-Baha would be sure to find it.

But when ‘Abdu’l-Baha got ready to dress, He noticed right away that something was wrong. So He went searching through the house. He called, “Where is my coat? Where is my coat? Someone has left me a coat which is not mine!”

His wife then tried to explain what had happened, but ‘Abdu’l-Baha, Who always thought of others before He thought of Himself, said, “But think of this! For the price of this coat you can buy five such as I ordinarily use, and do you think I would spend so much money upon a coat which only I shall wear? If you think I need a new one, very well, but send this one back and for the same price have the tailor make me five such as I usually wear. Then, you see, I shall not only have a new one for myself, but I shall also have four more to give away.” 

(Adapted from ‘The Oriental Rose’, by Mary Handford Ford; included in 'Stories about 'Abdu'l-Baha', by Gloria Faizi)

“For three days and three nights no manner of food or drink was given to Bahá’u’lláh”

“For three days and three nights,” Nabíl has recorded in his chronicle, “no manner of food or drink was given to Bahá’u’lláh. Rest and sleep were both impossible to Him. The place was infested with vermin, and the stench of that gloomy abode was enough to crush the very spirits of those who were condemned to suffer its horrors.” “Such was the intensity of His suffering that the marks of that cruelty remained imprinted upon His body all the days of His life.” 

- Shoghi Effendi  (‘The Promised Day Is Come’)

Eight-year-old ‘Abdu’l-Bha was allowed to see Baha’u’llah while in Siyah-Chal

“‘Abdu’l-Bahá,” writes Dr. J.E. Esslemont, “tells how one day He was allowed to enter the prison-yard to see His beloved Father when He came out for His daily exercise. Bahá’u’lláh was terribly altered, so ill He could hardly walk. His hair and beard unkempt, His neck galled and swollen from the pressure of a heavy steel collar, His body bent by the weight of His chains.” 

- Shoghi Effendi  (‘The Promised Day Is Come’)

Mullá ‘Abdu’l-Karím’s marvellous spiritual experience

During the time when the Báb was in Shiraz, one night in a gathering with three of the believers, He turned suddenly to Mullá ‘Abdu’l-Karím and said: “‘Abdu’l-Karím, are you seeking the Manifestation?” “These words, uttered with calm and extreme gentleness, had a startling effect upon him. He paled at this sudden interrogation and burst into tears. He threw himself at the feet of the Báb in a state of profound agitation. The Báb took him lovingly in His arms, kissed his forehead, and invited him to be seated by His side. In a tone of tender affection, He succeeded in appeasing the tumult of his heart.”

As soon as they had returned home the two other believers enquired of Mullá ‘Abdu’l-Karím the reason for the extreme agitation which had suddenly seized him in their meeting with the Báb.

“’Hear me,’ he answered; ‘I will relate to you the tale of a strange experience, a tale which I have shared with no one until now.’”

“When I attained the age of maturity, I felt, while I lived in Qazvín, a profound yearning to unravel the mystery of God and to apprehend the nature of His saints and prophets. Nothing short of the acquisition of learning, I realized, could enable me to achieve my goal. I succeeded in obtaining the consent of my father and uncles to the abandonment of my business, and plunged immediately into study and research. I occupied a room in one of the madrisihs [religious schools] of Qazvín, and concentrated my efforts on the acquisition of every available branch of human learning. I often discussed the knowledge which I acquired with my fellow-disciples, and sought by this means to enrich my experience. At night, I would retire to my home, and, in the seclusion of my library, would devote many an hour to undisturbed study. I was so immersed in my labours that I grew indifferent to both sleep and hunger. Within two years I had resolved to master the intricacies of Muslim jurisprudence and theology. I was a faithful attendant at the lectures given by Mullá ‘Abdu’l-Karím-i-Iravání, who, in those days, ranked as the most outstanding divine of Qazvín. I greatly admired his vast erudition, his piety and virtue. Every night during the period that I was his disciple, I devoted my time to the writing of a treatise which I submitted to him and which he revised with care and interest. He seemed to be greatly pleased with my progress, and often extolled my high attainments. One day, in the presence of his assembled disciples, he declared: ‘The learned and sagacious Mullá ‘Abdu’l-Karím has qualified himself to expound authoritatively the sacred Scriptures of Islám. He no longer needs to attend either my classes or those of my equals. I shall, please God, celebrate his elevation to the rank of a mujtahid [an authoritative interpreter of the religious law of Islam] on the morning of the coming Friday, and will deliver his certificate to him after the congregational prayer.’

An example of how ‘Abdu’l-Baha refused to be intimated or cheated

The other story surprised me - and enlightened me - very much; I heard it more than once:

Shoghi Effendi said that one day he was driving back from Alexandria to Ramleh with the Master in a rented carriage, accompanied by a Pasha who was going to the Master's house as His guest; when they arrived and got out the Master asked the strapping big coachman how much He owed him the man asked an exorbitant price; 'Abdu'l-Bahá refused to pay it, the man insisted and became abusive to such an extent that he grasped the Master by the sash around His waist and pulled Him roughly back and forth, insisting on this price. Shoghi Effendi said this scene in front of the distinguished guest embarrassed him terribly. he was too small to do anything himself to help the Master and felt horrified and humiliated. No so 'Abdu'l-Bahá, Who remained perfectly calm and refused to give in. When the man finally released his hold the Master paid him exactly what He owed him, told him his conduct had forfeited the good tip He had planned to give him, and walked off followed by Shoghi Effendi and the Pasha!

There is no doubt that such things left a lifelong imprint on the Guardian's character, who never allowed himself to be browbeaten or cheated, no matter whether or not this embarrassed or inconvenienced him, and those who were working for him.

- Ruhiyyih Khanum  (‘The Priceless Pearl’)

An example of how man is unable to prevent God from executing His will

During the time that Bahá'u'lláh resided in the house of 'Abbud, His fellow exiles had fully settled down in the city of 'Akká, and most of them were successful in their humble professions. During the governorship of Ahmad Big Tawfiq, they enjoyed relative peace in their work.

But with the arrival of a new Governor, 'Abdu'r-Rahman Pasha, the situation changed. For he proved to be one of the most hostile Governors towards Bahá'u'lláh and His companions. He was very covetous and when his designs to extract money from the company of exiles failed, he submitted an inflammatory report to the authorities in Istanbul. He complained that instead of imprisonment, all the Bahá'ís in 'Akká were free and working. The response from the Sublime Porte -- the office of the Grand Vizir in Istanbul -- was that the edict of the Sultan must be obeyed, that they were prisoners and had no right to work. 

Husayn-i-Ashchi, who was one of Bahá'u'lláh’s sincere followers and would daily go to His house as a cook has given a detailed account of this episode in his memoirs. The following is a summary of his notes: 

When 'Abdu'r-Rahman Pasha received the note from the Sublime Porte condemning the exiles to imprisonment, it boosted his arrogance. He decided to use it as a means of extracting some money for himself... Having failed to do this, one evening he called on Shaykh 'Aliy-i-Miri, the Mufti [1] of 'Akká who was an admirer of 'Abdu'l-Bahá, and shared with him his plan of arresting the Bahá'ís in the morning. His plan was to arrest them as they came to open their shops and send them to prison. He also planned to restrict 'Abdu'l-Bahá's freedom of movement in the city. He solicited the support of the Mufti in this plan...

That same night the Mufti went to 'Abdu'l-Bahá, told him the news and strongly urged the Master to bribe the Governor, as otherwise everyone would be arrested in the morning. Disapproving the Mufti's solution, 'Abdu'l-Bahá assured him that God was compassionate and merciful, and that He would leave this matter in the hand of God. He advised him to go home and to rest assured of the outcome.

A pilgrim reports in 1920 how busy ‘Abdu’l-Bahá was replying to numerous letters from around the world

No one can comprehend how deeply ‘Abdu’l-Bahá, Who was laying the foundation of the World Order of Bahá’u’lláh, was immersed in the ocean of responsibilities and difficulties. He was so busy with His work that many nights He had no rest at all. From time to time He would bring the tiniest sample from his innumerable adversities to our attention.

Once He made us aware of His travail through a lesson. He had an enormous mailbox into which the mailman deposited all the letters that were received from abroad. A porter would then carry the mail to ‘Abdu’l-Bahá’s room. Included in the mail were many registered letters for which ‘Abdu’l-Bahá’s signature was required.

One day Mírzá Badí Bushrú’í brought all the registered letters to His presence and asked Him to sign every receipt one by one. ‘Abdu’l-Bahá had His head bent on His hand and was signing them; there were so many letters and it took a long time. Suddenly ‘Abdu’l-Bahá stopped, lifted up His head, and with a loving smile and in a joking manner addressed Mírzá Badí‘, “O man, what do you want from me?” He looked at the pilgrims and said, “This man is like a Qájár sword.” Then He explained, “I remember that when I was a child in Tihrán they referred to a Qájár soldier as a ‘sword of Qájár.’”

‘Abdu’l-Bahá next showed a sample letter to the pilgrims. This particular letter comprised twenty pages in very small handwriting. He said, “Just look and ponder that the writers of these letters are too many. Find a person to reply to all these letters! It is thirty years that I have borne all this correspondence.” He added meekly, “It is no longer possible for me to undergo such hardship day and night. I beseech God that the answers to these letters be transmitted directly from the Abhá Kingdom into the writers’ hearts.”

An example of ‘Abdu’l-Baha’s sense of humor

When the Master completed His historic journey throughout the United States of America He sailed for England to arrive at Liverpool on December 13th, 1912 and in London three days later. Staying with Lady Blomfield as before, 'Abdu'l-Baha again received a constant stream of visitors at her house. The Hand of the Cause Hasan Balyuzi has reported this delightful incident that took place there:

“When 'Abdu'l-Baha sat down to dinner on Christmas Eve, He said, playfully, that He was not hungry, but He had to come to the dinner table because Lady Blomfield was very insistent; two despotic monarchs of the East had not been able to command Him and bend His will, but the ladies of America and Europe, because they were free, gave Him orders."

(Adapted from 'Some Eraly Baha'is of the West', by O. Z. Whitehead, and ‘Abdu'l-Baha - The Centre of the Covenant’, by Balyuzi)

The amazing interaction between the Báb and the leader of the escort sent by the governor of Fars to arrest the Báb

The leader of that escort, a member of the Núsayrí community, better known as the sect of ‘Alíyu’lláhí, related the following:

Having completed the third stage of our journey to Búshihr, we encountered, in the midst of the wilderness a youth who wore a green sash and a small turban after the manner of the siyyids who are in the trading profession. He was on horseback, and was followed by an Ethiopian servant who was in charge of his belongings. As we approached him, he saluted us and enquired as to our destination. I thought it best to conceal from him the truth, and replied that in this vicinity we had been commanded by the governor of Fárs to conduct a certain enquiry. He smilingly observed:

"The governor has sent you to arrest Me. Here am I; do with Me as you please. By coming out to meet you, I have curtailed the length of your march, and have made it easier for you to find Me."

I was startled by his remarks and marvelled at his candour and straightforwardness. I could not explain, however, his readiness to subject himself, of his own accord, to the severe discipline of government officials, and to risk thereby his own life and safety. I tried to ignore him, and was preparing to leave, when he approached me and said:

"I swear by the righteousness of Him who created man, distinguished him from among the rest of His creatures, and caused his heart to be made the seat of His sovereignty and knowledge, that all My life I have uttered no word but the truth, and had no other desire except the welfare and advancement of My fellow-men. I have disdained My own ease and have avoided being the cause of pain or sorrow to anyone. I know that you are seeking Me. I prefer to deliver Myself into your hands, rather than subject you and your companions to unnecessary annoyance for My sake."

Divine intervention in the twinkling of an eye - a believer experienced

Mulla Sadiq

In 1845 Mulla Sadiq, whom posthumously was appointed by ‘Abdu’l-Baha as a Hand of the Cause, together with Quddus were arrested in Shiraz as a result of a commotion that was stirred up in the city. This was caused by the implementation a slight change to the Muslim call to prayer that the Báb had asked Mulla Sadiq to make. [1] [2] They were both brought to the governor’s residence and subjected to his angry inquiry. [3] Becoming sorely displeased with Mulla Sadiq’s answers he ordered his attendants to inflict upon them a hideous and exceptionally cruel punishment. [4] Below is an eye witness account reported to Nabil by an individual, who wasn’t a believer at the time, concerning the 1000 lashes that Mulla Sadiq received. Nabil later corroborated this account with Mulla Sadiq:

An eye-witness of this revolting episode, an unbeliever residing in Shíráz, related to me the following: “I was present when Mullá Sádiq was being scourged. I watched his persecutors each in turn apply the lash to his bleeding shoulders, and continue the strokes until he became exhausted. No one believed that Mullá Sádiq, so advanced in age and so frail in body, could possibly survive fifty such savage strokes. We marvelled at his fortitude when we found that, although the number of the strokes of the scourge he had received had already exceeded nine hundred, his face still retained its original serenity and calm. A smile was upon his face, as he held his hand before his mouth. He seemed utterly indifferent to the blows that were being showered upon him. When he was being expelled from the city, I succeeded in approaching him, and asked him why he held his hand before his mouth. I expressed surprise at the smile upon his countenance. He emphatically replied: ‘The first seven strokes were severely painful; to the rest I seemed to have grown indifferent. I was wondering whether the strokes that followed were being actually applied to my own body. A feeling of joyous exultation had invaded my soul. I was trying to repress my feelings and to restrain my laughter. I can now realise how the almighty Deliverer is able, in the twinkling of an eye, to turn pain into ease, and sorrow into gladness. Immensely exalted is His power above and beyond the idle fancy of His mortal creatures.’” Mullá Sádiq, whom I met years after, confirmed every detail of this moving episode. 

- Nabil  (‘The Dawn-Breakers’, translated and edited by Shoghi Effendi)

[1] The second person that Quddús met in Shriaz and the Báb’s assignment for him - Mullá Sádiq-i-Khurásání (appointed a Hand of the Cause posthumously by ‘Abdu’l-Baha)

[2] 1845: The whole city of Shiraz was aroused as a result of Mulla Sádiq carrying out his assignment from the Báb

[3] August 1845: The governor ordered the arrest of Quddus and Mulla Sádiq

[4] The “hideousness and the barbaric cruelty which characterised the torture inflicted upon Quddús and Mullá Sádiq” – “the first to be persecuted on Persian soil for the sake of their Faith”

An example of the Báb’s honesty and fairness in business dealings while in Búshihr

A certain man confided to His [the Báb’s] care a trust, requesting Him to dispose of it at a fixed price. When the Báb sent him the value of that article, the man found that the sum which he had been offered considerably exceeded the limit which he had fixed. He immediately wrote to the Báb, requesting Him to explain the reason. The Báb replied: ‘What I have sent you is entirely your due. There is not a single farthing in excess of what is your right. There was a time when the trust you had delivered to Me had attained this value. Failing to sell it at that price, I now feel it My duty to offer you the whole of that sum.’ However much the Báb’s client entreated Him to receive back the sum in excess, the Báb persisted in refusing.

- Hájí Siyyid Javád-i-Karbilá’í  (Quoted by Nabil, ‘The Dawn-Breakers’, translated and edited by Shoghi Effendi)

An example of the operation of the Will of God

One day, when the Báb had dismounted close to a well [on His way to Mecca] in order to offer His morning prayer, a roving Bedouin suddenly appeared on the horizon, drew near to Him, and, snatching the saddlebag that had been lying on the ground beside Him, and which contained His writings and papers, vanished into the unknown desert. His Ethiopian servant set out to pursue him, but was prevented by his Master, who, as He was praying, motioned to him with His hand to give up his pursuit. “Had I allowed you,” the Báb later on affectionately assured him, “you would surely have overtaken and punished him. But this was not to be. The papers and writings which that bag contained are destined to reach, through the instrumentality of this Arab, such places as we could never have succeeded in attaining. Grieve not, therefore, at his action, for this was decreed by God, the Ordainer, the Almighty.” Many a time afterwards did the Báb on similar occasions seek to comfort His friends by such reflections. By words such as these He turned the bitterness of regret and of resentment into radiant acquiescence in the Divine purpose and into joyous submission to God’s will. 

- Nabil  (‘The Dawn-Breakers’, translated and edited by Shoghi Effendi)

The story of ‘Abdu’l-Baha – Part 1: 1844-1908

The life of 'Abdu'l-Baha is very significant among the lives of the past heavenly educators. If we study the history of the former manifestations of God we realize that the first portion of their lives has been free from anxiety and persecution, while the life of 'Abdu'l-Baha from the day of His birth has been one of vicissitude, trial and painful ordeals.  

Moreover, the enemies and foes of ‘Abdu'l-Baha, never ceased to plan and scheme to persecute and bring about his exile and banishment, and to annihilate His Revelation. And these people had more general power than the enemies of the former prophets.  

One of the Divine Allegorical incidents was that 'Abdu'l-Baha was born in Teheran the same night upon which the Báb proclaimed His Mission in Shiraz - that is, May 23rd, 1844. Baha'u'llah gave the name of His father to 'Abdu'l-Baha. This name was Abbas but He always called Him Master – “Aqa” - even when He was a little child.   

The first few years of the life of 'Abdu'l-Baha were spent amid the most tragic and dramatic events of the life of Baha'u'llah. He was the center of the movement, every tragic event revolved around Him and His home was the rendezvous of all the Baha'is. All the news and all that transpired in the Cause was brought to Him. His home was well known as the headquarters of the Movement and often groups of rowdies would throw stones and try to hurt the inmates. When 'Abdu'l-Baha was a little child groups of urchins would surround Him and try to stone Him. Even at the early age of eight or nine years 'Abdu'l-Baha had already witnessed the plotting of the enemies and had seen the friends martyred and guillotined. Up to this age He had seen many headstones of heroes and heroines who had gone to their death with radiant acquiescence.  

Most of the time Baha’u’llah was absent from home traveling in the interest of the Cause, and visiting the friends in prison. His property was confiscated and both day and night His household was in danger, so there was no opportunity for 'Abdu'l-Baha to go to school and learn the things which other children have to learn.

‘Abdu’l-Baha’s surprising response to two believers trying to identify the most acceptable form of martyrdom – recalled by one of His secretaries

Some thirty years ago when 'Abdu'l-Baha was surrounded by His bitter enemies; when they were instigating the Turkish Government to illtreat Him; when in His confined place of 'Akka He had a very small group of true and faithful Baha'is, 'Abdu'l-Baha always expressed great joy and happiness at the thought of being martyred like unto Jesus Christ and His disciples, and like unto thousands of faithful followers of the blessed Báb and Baha'u'llah.

In those days the doors were opened wide for the Oriental friends to enter heaven.[1] All the true believers prayed to God and yearned to be accepted for martyrdom. One day one of the pilgrims and I were discussing the best way of being admitted to sacrifice. My friend, M. Fazlullah, said that he preferred to be killed by Shamajeen like Suleiman Khan, who danced with joy during that terrible torture. (Shamajeen means decorated, grafted with candles.)

This is the way that Suleiman Khan was martyred. His body was cut through in several places and burning candles were planted in the wounds. In such a horrible state he was driven for several hours throughout the city to show the people the fate of a distinguished and honorable man converted to the new Faith. This was the way that the government, instigated by the clergy, punished the believers, in order to terrify those who desired to know about the new religion.

Now my friend, M. Fazlullah, preferred this way of being sacrificed in the Path of Baha'u'llah. But I did not choose this way. I preferred to be put to death by cannon shot, for that was the best way of propagating throughout the world the call to steadfastness. Several prominent people have been martyred in that way. This was the way that I had chosen, and I implored God to help me to attain to it. But I could not convince my friend that mine was the best way. He stuck obstinately to his own way. The discussion lasted a long time without being able to convince each other.

‘Abdu’l-Baha lived in the morgue of the barracks in Akka for two years

North-west building of prison complex
Akka 1922

The dear friends in this city [Pittsburgh, Pennsylvania, May 7, 1912] engaged an apartment on the seventh floor of the Schenley Hotel and were exceedingly happy about it, because it looked like that of the Plaza Hotel in Chicago. Then during their private interviews, the friends, one by one asked the same question: "Master! how do you like these rooms?" His reply to all was also the same, "Khaili Khoob! Khaili Khoob!"meaning "Very good! Very good!"

When all had left His presence happy and pleased, He turned His smiling face toward this servant [Dr. Zia Baghdadi] and exclaimed:

"The friends here are anxious to know if I like these rooms! They do not know what we had to go through in the past. Imagine the conditions and surroundings when we were exiled by the Turkish Government and were imprisoned in the barracks of 'Akka; Baha'u'llah occupied one room; His family and several other families were forced to occupy one room.

"Aside from the severe illness that was raging, and the death of many among us prisoners - adults and children - on account of unsanitary surroundings and starvation, I noticed that my own presence in that crowded room was another source of torture to all of them. This was due to the fact that parents and children were suppressing and restraining themselves by trying to be quiet and polite in my presence.

"So, in order to give them freedom, I accepted the morgue of the barracks, because that was the only room available, and I lived in it for about two years. Now the kind friends here wish to know if I like these magnificent rooms!" 

(Star of the West [The Baha’i Magazine], vol. 19, no. 5, August 1928)

1969: The story of Saskatoon…

Saskatoon, circa 2020

For some time now the believers across the country [Canada] have heard the name “Saskatoon” appearing with increasing frequency. We hear of something like 70-80 declarations, almost all of them youth, in less than two years, of no “generation gap”, of new approaches and exciting happenings. Anyone who visits the Saskatoon community cannot help but feel that something momentous has taken place and is taking place there.

What is the Saskatoon story?

For a year or so, it has been suggested that the News tell the story of Saskatoon. Urgent pleas have gone out for an "on the spot” account, but to no avail. Finally a wandering member of the Editorial Board [of Canadian Baha’i News magazine] spent a delightful summer evening on the spacious grounds of the Rogers [Don and Barbara] family just outside Saskatoon at a Race Amity Youth Rally. Amid the ebbing and flowing of youth of all ages, she managed to extract from Assembly members some of the history. The difficulty of putting it into words soon became apparent. The growth of the community has demanded all the energy and attention of the Assembly. Furthermore, it seems almost impossible to describe adequately both the spiritual forces that are so obviously present, and the feeling that is Saskatoon.

For, more than anything else, it seems to this observer, Saskatoon is a feeling, a feeling of community — not just any community, but a community of purpose — the community of Baha’u’llah. One feels that here is a dynamic community made up almost entirely of believers under thirty years of age, a community in which everyone, no matter how conformist or non-conformist he or she may appear to be, has a sense of belonging and acceptance. As it becomes increasingly clear that today’s youth is crying out for the experience of community, one to really believe in, Saskatoon takes on even greater significance.

How Baha’u’llah managed to evade Prime Minister’s persistent attempts to take possession of one of His properties through fraudulent means and evil designs

One day, as he [Hájí Mírzá Aqásí, the Grand Vazír of Muhammad Sháh] was passing through the village of Quch-Hisar, which belonged to Bahá’u’lláh, he was so impressed by the charm and beauty of that place and the abundance of its water that he conceived the idea of becoming its owner. Bahá’u’lláh, whom he had summoned to effect the immediate purchase of that village, observed:

“Had this property been exclusively mine own, I would willingly have complied with your desire. This transitory life, with all its sordid possessions, is worthy of no attachment in my eyes, how much less this small and insignificant estate. As a number of other people, both rich and poor, some of full age and some still minors, share with me the ownership of this property, I would request you to refer this matter to them, and to seek their consent.” Unsatisfied with this reply, Hájí Mírzá Aqásí sought, through fraudulent means, to achieve his purpose.

So soon as Bahá’u’lláh was informed of his evil designs, He, with the consent of all concerned, immediately transferred the title of the property to the name of the sister of Muhammad Sháh, who had already repeatedly expressed her desire to become its owner.

The Hájí, furious at this transaction, ordered that the estate should be forcibly seized, claiming that he already had purchased it from its original possessor. The representatives of Hájí Mírzá Aqásí were severely rebuked by the agents of the sister of the Sháh, and were requested to inform their master of the determination of that lady to assert her rights. The Hájí referred the case to Muhammad Sháh, and complained of the unjust treatment to which he had been subjected.

That very night, the Sháh’s sister had acquainted him with the nature of the transaction. “Many a time,” she said to her brother, “your Imperial Majesty has graciously signified your desire that I should dispose of the jewels with which I am wont to adorn myself in your presence, and with the proceeds purchase some property. I have at last succeeded in fulfilling your desire. Hájí Mírzá Aqásí, however, is now fully determined to seize it forcibly from me.” The Sháh reassured his sister, and commanded the Hájí to forgo his claim. The latter, in his despair, summoned Bahá’u’lláh to his presence and, by every artifice, strove to discredit His name.

Bahá’u’lláh’s father’s dream about Him when He was a child and the soothsayer’s amazing interpretation and prediction

When Bahá’u’lláh was still a child, the Vazír, His father, dreamed a dream. Bahá’u’lláh appeared to him swimming in a vast, limitless ocean. His body shone upon the waters with a radiance that illumined the sea. Around His head, which could distinctly be seen above the waters, there radiated, in all directions, His long, jet-black locks, floating in great profusion above the waves. As he dreamed, a multitude of fishes gathered round Him, each holding fast to the extremity of one hair. Fascinated by the effulgence of His face, they followed Him in whatever direction He swam. Great as was their number, and however firmly they clung to His locks, not one single hair seemed to have been detached from His head, nor did the least injury affect His person. Free and unrestrained, He moved above the waters and they all followed Him.

The Vazír, greatly impressed by this dream, summoned a soothsayer, who had achieved fame in that region, and asked him to interpret it for him. This man, as if inspired by a premonition of the future glory of Bahá’u’lláh, declared: “The limitless ocean that you have seen in your dream, O Vazír, is none other than the world of being. Single-handed and alone, your son will achieve supreme ascendancy over it. Wherever He may please, He will proceed unhindered. No one will resist His march, no one will hinder His progress. The multitude of fishes signifies the turmoil which He will arouse amidst the peoples and kindreds of the earth. Around Him will they gather, and to Him will they cling. Assured of the unfailing protection of the Almighty, this tumult will never harm His person, nor will His loneliness upon the sea of life endanger His safety.”

That soothsayer was subsequently taken to see Bahá’u’lláh. He looked intently upon His face, and examined carefully His features. He was charmed by His appearance, and extolled every trait of His countenance. Every expression in that face revealed to his eyes a sign of His concealed glory. So great was his admiration, and so profuse his praise of Bahá’u’lláh, that the Vazír, from that day, became even more passionately devoted to his son. The words spoken by that soothsayer served to fortify his hopes and confidence in Him. Like Jacob, he desired only to ensure the welfare of his beloved Joseph, and to surround Him with his loving protection. 

- Nabil  ('The Dawn-Breakers, translated and edited by Shoghi Effendi)