After the death of Bahá'u'lláh’s father the Prime Minister of Persia schemed ways to possess a village that belonged to the family of Baha’u’llah

After the death of the Vazir [Mirza Buzurg, Bahá'u'lláh’s father], Haji Mirza Aqasi [the Persian Prime Minister] continued to show the utmost consideration to Bahá'u'lláh. He would visit Him in His home, and would address Him as though He were his own son. The sincerity of his devotion, however, was very soon put to the test. One day, as he 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 my 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, Haji Mirza Aqasi sought to achieve his ends through fraudulent means. As 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 Shah, who had repeatedly expressed the desire to become its owner. The Haji, 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 Haji Mirza Aqasi were severely rebuked by the agents of the sister of the Shah, and were requested to inform their master of the determination of that lady to assert her rights. The Haji referred the case to Muhammad Shah, and complained of the unjust treatment to which he had been subjected. 

The story of the Kitáb-i-Íqán (The Book of Certitude)

In the whole range of Bahá'u'lláh's Writings, the Kitáb-i-Íqán (The Book of Certitude) has most importance, with the exception of the Kitáb-i-Aqdas (The Most Holy Book). It was revealed in Baghdad about two years before His Declaration, in honour of Háji Mirza Siyyid Muhammad, the Báb's maternal uncle.

The Báb had three maternal uncles. The first to embrace His Faith was Háji Mirza Siyyid Ali, known as Khal-i-A'zam (the Greatest Uncle). It was he who cared for the Báb and, after the passing of His father, was responsible for bringing Him up.

Háji Mirza Siyyid Ali became aware of the spiritual qualities and superhuman powers which his Nephew manifested from an early age. He readily recognized the station of the Báb and became an ardent believer as soon as he became acquainted with His claims. Indeed, next to the Letters of the Living, he was the first person in Shiraz to acknowledge the divine origin of the Message of the Báb. From then on he devoted his life entirely to the promotion of the newly-born Faith and the protection of its youthful Founder. A few months before the martyrdom of the Báb, he was arrested and, upon refusing to recant his faith, was publicly martyred. He is one of the Seven Martyrs of Tihran.

The eldest uncle, Háji Mirza Siyyid Muhammad, although fully aware of the outstanding qualities of his Nephew, was not converted to His Faith until he met Bahá'u'lláh in Baghdad and received the Kitáb-i-Íqán in answer to his questions. The third uncle was Háji Mirza Hasan-'Ali.

For some years Háji Mirza Siyyid Muhammad carried out his business as a merchant away from home, in Bushihr (Bushire), in association with his brother Háji Mirza Siyyid Ali and his Nephew the Báb. When these two left for Shiraz he continued to work on his own and was still in Bushihr when the Báb declared His Mission to His first disciples. Later, when the Báb made His pilgrimage to Mecca, He travelled by way of Bushihr where He stayed at the home of Háji Mirza Siyyid Muhammad. He returned there some months later while journeying back to Shiraz. It was during these visits that Háji Mirza Siyyid Muhammad witnessed a transformation of spirit in the Báb and wrote about it to his own mother and sister (the mother of the Báb) in these words:

An example of Baha’u’llah’s kindness to the needy

Nabil tells us that in the district [of Baghdad] where Bahá’u’lláh lived, people of the entire neighbourhood, particularly the poor, the disabled and the orphans, were sent gifts by Him. And as He went about, whenever He came upon the needy, He showered His bounties on them. There was an old woman, eighty years of age, who lived in a ruined house. Every day, at the time when Bahá’u’lláh was going to the coffee-house by the bridge, she would be standing in the roadway awaiting Him. Bahá’u’lláh would stop, enquire after her health and give her some money. She would kiss His hands, and sometimes wanted to kiss His face but, being short of stature, she could not reach Him, and He would bend down His face towards her. He used to say, ‘She knows that I like her, that is why she likes Me.’ When He left Baghdad, He arranged a daily allowance to be given to her, to the end of her days. 

- Hand of the Cause Balyuzi  (‘Baha’u’llah, The King of Glory’)

The amazing circumstances through which a noted Bábí merchant in Tabriz was able to visit the Báb seven time when He was under house arrest - and - Mulla Husayn’s earlier prediction

On the day after the Báb’s arrival, Hájí Muhammad-Taqíy-i-Milání, a noted merchant of the city, ventured, together with Hájí ‘Alí-‘Askar, to interview the Báb. They were warned by their friends and well-wishers that by such an attempt they would not only be risking the loss of their possessions but would also be endangering their lives. They refused, however, to heed such counsels. As they approached the door of the house in which the Báb was confined, they were immediately arrested. Siyyid Hasan, who at that moment was coming out from the presence of the Báb, instantly intervened. “I am commanded by the Siyyid-i-Báb,” he vehemently protested, “to convey to you this message: ‘Suffer these visitors to enter, inasmuch as I Myself have invited them to meet Me.’” I have heard Ḥájí ‘Alí-‘Askar testify to the following: “This message immediately silenced the opposers. We were straightway ushered into His presence. He greeted us with these words: ‘These miserable wretches who watch at the gate of My house have been destined by Me as a protection against the inrush of the multitude who throng around the house. They are powerless to prevent those whom I desire to meet from attaining My presence.’ For about two hours, we tarried with Him. As He dismissed us, He entrusted me with two cornelian ringstones, instructing me to have carved on them the two verses which He had previously given to me; to have them mounted and brought to Him as soon as they were ready. He assured us that at whatever time we desired to meet Him, no one would hinder our admittance to His presence. Several times I ventured to go to Him in order to ascertain His wish regarding certain details connected with the commission with which He had entrusted me. Not once did I encounter the slightest opposition on the part of those who were guarding the entrance of His house. Not one offensive word did they utter against me, nor did they seem to expect the slightest remuneration for their indulgence.

A youth from Tabriz was the only believer that “succeeded in offering his homage to the Báb and in being blessed by the touch of His hand” as the Báb accompanied by mounted escort approached the city of Tabriz

The news of the approaching arrival of the Báb at Tabríz bestirred the believers in that city. They all set out to meet Him, eager to extend to so beloved a Leader their welcome. The officials of the government into whose custody the Báb was to be delivered refused to allow them to draw near and to receive His blessings. One youth, however, unable to restrain himself, rushed forth barefooted, through the gate of the city, and, in his impatience to gaze upon the face of his Beloved, ran out a distance of half a farsang (about 1.5 miles) towards Him. As he approached the horsemen who were marching in advance of the Báb, he joyously welcomed them and, seizing the hem of the garment of one among them, devoutly kissed his stirrups. “Ye are the companions of my Well-Beloved,” he tearfully exclaimed. “I cherish you as the apple of my eye.” His extraordinary behaviour, the intensity of his emotion, amazed them. They immediately granted him his request to attain the presence of his Master. As soon as his eyes fell upon Him, a cry of exultation broke from his lips. He fell upon his face and wept profusely. The Báb dismounted from His horse, put His arms around him, wiped away his tears, and soothed the agitation of his heart. Of all the believers of Tabríz, that youth alone succeeded in offering his homage to the Báb and in being blessed by the touch of His hand. All the others had perforce to content themselves with a distant glimpse of their Beloved, and with that view sought to satisfy their longing. 

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

Two accounts of being in the presence of Baha’u’llah during Ridván – recalled by Tarázu’lláh Samandari when seventeen years old

On the First Day of Ridván, I and three other pilgrims were present, sitting on the floor, facing Bahá’u’lláh, Who was sitting on a chair. He started to chant the Tablet of Sultán with great majesty and grandeur, for about half an hour. He occasionally made a gesture with His hand or moved His foot and the power felt while He was proclaiming ‘O Sultán’ was overpowering. The spiritual experience, the ecstasy, is beyond description.

At the end Bahá’u’lláh said, ‘Taráz Effendi, arise and present a rose each to the friends.’ The roses were spread on a sheet of dazzling whiteness on His bed. I obeyed His command and He said, ‘Give Us Our share also.' I offered Him a rose and He bade me take one for myself. Then blessing us, He dismissed us from His presence.

Another Day of Ridván, Bahá’u’lláh received us in the Garden of Ridván—all friends, residents and pilgrims gathered together with utmost bliss in that Paradise, the envy of all the gardens of the world. The great poet, ‘Andalib, recited an ode he had composed for the occasion. Bahá'u'lláh showered bounties on all present, who were standing before Him in rows, giving them with His own hands rosewater, sweet-meats and oranges—and to Andalib, a bottle of rosewater and two oranges!"

(From a write-up by Mihdi Samandari, ‘The Baha’i World 1968-1973’)

Muhammad Big, the leader of the mounted escort that accompanied the Báb from Isfahan to Tabriz related a healing miracle performed by the Báb

In the “Taríkh-i-Jadíd,” Muhammad Big is reported to have related the following account to Hájí Mírzá Jání: 

“So we mounted and rode on till we came to a brick caravanserai distant two parsangs from the city. Thence we proceeded to Milán, where many of the inhabitants came to see His Holiness, and were filled with wonder at the majesty and dignity of that Lord of mankind. In the morning, as we were setting out from Milán, an old woman brought a scald-headed child, whose head was so covered with scabs that it was white down to the neck, and entreated His Holiness to heal him. The guards would have forbidden her but His Holiness prevented them, and called the child to Him. Then He drew a handkerchief over its head and repeated certain words; which he had no sooner done than the child was healed. And in that place about two hundred persons believed and underwent a true and sincere conversion.” 

(Pp. 222–21.; Footnotes to chapter 12 of 'The Dawn-Breakers', provided by Shoghi Effendi)

One night when Jesus was out in the fields

Jesus was a poor man. One night when He was out in the fields, the rain began to fall. He had no place to go for shelter so He lifted His eyes toward heaven, saying, “O Father! For the birds of the air Thou hast created nests, for the sheep a fold, for the animals dens, for the fish places of refuge, but for Me Thou hast provided no shelter. There is no place where I may lay My head. My bed consists of the cold ground; My lamps at night are the stars, and My food is the grass of the field. Yet who upon earth is richer than I? For the greatest blessing Thou hast not given to the rich and mighty but unto Me, for Thou hast given Me the poor. To me Thou hast granted this blessing. They are Mine. Therefore am I the richest man on earth.” 

- ‘Abdu’l-Baha  (From a talk, 19 April 1912, Bowery Mission, New York; ‘The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit to the United States and Canada in 1912’)

‘Abdu’l-Baha tells a story about Christ

In the Writings of Baha’u’llah there are events which were not mentioned in the Gospels. These traditions are from the life of Christ. They show the genius and sublimity of Christ. I would like to tell you another story. It is said that one day Christ arrived in a village where the government made a law that the inhabitants must not allow strangers to enter their homes. This was because in those regions robbery was increasing. His Holiness went to the house of an old woman. When she saw His beauty and majesty she was ashamed to refuse to receive Him, and did not want to reject Him. So she admitted Him with the utmost respect. Then when she looked at Him and realized by His manners the greatness of His Holiness, she stepped forward and kissed His hand.

She said to Him: 'I have only one son and nobody else. He was wise, perfect, and we were living very happily. Now, for some time he has been worried; he is mourning; he fills our home with sorrow and sadness; he is working daily, but at night he comes home worried; he does not sleep, and whenever I ask him what the matter is, he does not answer.'

His Holiness said to her: 'Send him to Me.'

Her son came in the evening. The mother said: 'O my son, this is a great personage, and, if you have any trouble, tell him about it.' Then the son went and sat down in the holy presence.

Jesus said: ‘Tell me what art thou suffering from.’

The son: ‘I am not suffering.’

Jesus: ‘Do not speak a lie. Thou hast an incurable malady. Tell it to me. I am trustworthy. I do not tell the secrets of anyone. I keep them. Have confidence. Tell it to me. I will not reveal your secret.’

The son: ‘My sickness has no remedy.’

Jesus: ‘Tell me about it; I will remedy it.’

The son: ‘Because it has no remedy it cannot be cured.’

The effects of a prayer by the Báb revealed for Hájí Mírzá Jání while He stayed at his house in Káshán

In the concluding passages of the Tablet which He [the Báb] was addressing to Hájí Mírzá Jání, He prayed in his behalf, supplicated the Almighty to illumine his heart with the light of Divine knowledge, and to unloose his tongue for the service and proclamation of His Cause. Unschooled and unlettered though he was, Hájí Mírzá Jání was able, by virtue of this prayer, to impress with his speech even the most accomplished divine of Káshán. He became endowed with such power that he was able to silence every idle pretender who dared to challenge the precepts of his Faith. Even the haughty and imperious Mullá Ja’far-i-Naráqí was unable, despite his consummate eloquence, to resist the force of his argument, and was compelled to acknowledge outwardly the merits of the Cause of his adversary, though at heart he refused to believe in its truth. 

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

The sad story of an individual noted for his learning attained the presence of the Báb “heard His voice, watched His movements, looked upon the expression of His face, and noted the words which streamed unceasingly from His lips, and yet failed to be moved by their majesty and power”

On that same night, [the night when the Báb arrived in Káshán] Siyyid Husayn-i-Yazdí, who had previously, in accordance with the directions of the Báb, come to Káshán, was invited to the house of Hájí Mírzá Jání and introduced into the presence of his Master. The Báb was dictating to him a Tablet in honour of His host, when a friend of the latter, a certain Siyyid ‘Abdu’l-Báqí, who was noted in Káshán for his learning, arrived. The Báb invited him to enter, permitted him to hear the verses which He was revealing, but refused to disclose His identity….

Siyyid ‘Abdu’l-Báqí sat and listened to the Báb. He heard His voice, watched His movements, looked upon the expression of His face, and noted the words which streamed unceasingly from His lips, and yet failed to be moved by their majesty and power. Wrapt in the veils of his own idle fancy and learning, he was powerless to appreciate the meaning of the utterances of the Báb. He did not even trouble to enquire the name or the character of the Guest into whose presence he had been introduced. Unmoved by the things he had heard and seen, he retired from that presence, unaware of the unique opportunity which, through his apathy, he had irretrievably lost. A few days later, when informed of the name of the Youth whom he had treated with such careless indifference, he was filled with chagrin and remorse. It was too late, however, for him to seek His presence and atone for his conduct, for the Báb had already departed from Káshán. In his grief, he renounced the society of his fellowmen, and led, to the end of his days, a life of unrelieved seclusion. 

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

A believer’s dream about hosting the Báb when He was expected to arrive at Káshán in the company of a mounted escort

View of Káshán

On the eve of the Báb’s arrival at Káshán, [1847] Hájí Mírzá Jání, surnamed Parpa, a noted resident of that city, dreamed that he was standing at a late hour in the afternoon at the gate of Attár, one of the gates of the city, when his eyes suddenly beheld the Báb on horseback wearing, instead of His customary turban, the kuláh  usually worn by the merchants of Persia. Before Him, as well as behind Him, marched a number of horsemen into whose custody He seemed to have been delivered. As they approached the gate, the Báb saluted him and said: “Hájí Mírzá Jání, We are to be your Guest for three nights. Prepare yourself to receive Us.”

When he awoke, the vividness of his dream convinced him of the reality of his vision. This unexpected apparition constituted in his eyes a providential warning which he felt it his duty to heed and observe. He accordingly set out to prepare his house for the reception of the Visitor, and to provide whatever seemed necessary for His comfort. As soon as he had completed the preliminary arrangements for the banquet which he had decided to offer the Báb that night, Hájí Mírzá Jání proceeded to the gate of Attár, and there waited for the signs of the Báb’s expected arrival. 

Gate of Attár

At the appointed hour, as he was scanning the horizon, he descried in the distance what seemed to him a company of horsemen approaching the gate of the city. As he hastened to meet them, his eyes recognised the Báb surrounded by His escort dressed in the same clothes and wearing the same expression as he had seen the night before in his dream. Hájí Mírzá Jání joyously approached Him and bent to kiss His stirrups. The Báb prevented him, saying: “We are to be your Guest for three nights. To-morrow is the day of Naw-Rúz; we shall celebrate it together in your home.” Muhammad Big, who had been riding close to the Báb, thought Him to be an intimate acquaintance of Hájí Mírzá Jání. Turning to him, he said: “I am ready to abide by whatever is the desire of the Siyyid-i-Báb. I would ask you, however, to obtain the approval of my colleague who shares with me the charge of conducting the Siyyid-i-Báb to Tihrán.” Hájí Mírzá Jání submitted his request and was met with a flat refusal. “I decline your suggestion,” he was told. “I have been most emphatically instructed not to allow this youth to enter any city until his arrival at the capital. I have been particularly commanded to spend the night outside the gate of the city, to break my march at the hour of sunset, and to resume it the next day at the hour of dawn. I cannot depart from the orders that have been given to me.” This gave rise to a heated altercation which was eventually settled in favour of Muhammad Big, who succeeded in inducing his opponent to deliver the Báb into the custody of Hájí Mírzá Jání with the express understanding that on the third morning he should safely deliver back his Guest into their hands. 

The dream of Mírzá ‘Abdu’l-Vahháb-i-Shírází – a youth chained besides Bahá’u’lláh in the Síyáh-Chál

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 Kazímayn and followed Us to Ṭihrán, 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! 

- Baha’u’llah  (Quoted by Nabil in ‘The Dawn-Breakers; translated and edited by Shoghi Effendi)

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 the Síyáh-Chál

“‘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’)