The Báb explained that the Holy Spirit causes “words…to stream from the tongue of poets, the significance of which they themselves are oftentimes unable to apprehend”

Continuing His remarks, the Báb said: “It is the immediate influence of the Holy Spirit that causes words such as these to stream from the tongue of poets, the significance of which they themselves are oftentimes unable to apprehend. The following verse is also divinely inspired: ‘Shíráz will be thrown into a tumult; a Youth of sugar-tongue will appear. I fear lest the breath of His mouth should agitate and upset Baghdád.’ The mystery enshrined within this verse is now concealed; it will be revealed in the year after Hin.” The Báb subsequently quoted this well-known tradition: “Treasures lie hidden beneath the throne of God; the key to those treasures is the tongue of poets.” 

- Nabil (‘The Dawn-Breakers’ chapter 13)

The Báb told Mulla Husayn about his upcoming departure

“The days of your [Mulla Husayn’s] stay in this country are approaching their end. But for the shortness of your stay, we would have shown you the ‘abode of Salma,’ even as we have revealed to your eyes the ‘banks of the Araxes.’” By the “abode of Salma” the Báb meant the town of Salmas, which is situated in the neighbourhood of Chihríq and which the Turks designate as Salmas. 

- Nabil (‘The Dawn-Breakers’ chapter 13)

The first Persian poet to sing the praise of the Báb: - Mírzá Habíb-i-Shírází better known by the name of Qá’iní

According to Ḥájí Mu’inu’s-Saltanih’s narrative (pp. 67–8), Mírzá Habíb-i-Shírází better known by the name of Qá’iní, one of the most eminent poets of Persia, was the first to sing the praise of the Báb and to extol the loftiness of His station. A manuscript copy of Qá’iní’s poems, containing these verses, was shown to the author of the narrative. The following words, he says, were written at the head of the eulogy: ‘In praise of the manifestation of the Siyyid-i-Báb.’

(Footnotes to chapter 13 provided by Shoghi Effendi)

The Báb reminds Mulla Husayn a reference to river Araxes by Persian poet Háfiz (1325–1390)

One day, as the Báb, in the company of Mullá Husayn, was looking out over the landscape of the surrounding country from the roof of the castle, He gazed towards the west and, as He saw the Araxes winding its course far away below Him, turned to Mullá Husayn and said: “That is the river, and this is the bank thereof, of which the poet Háfiz has thus written:

‘O zephyr, shouldst thou pass by the banks of the Araxes, implant a kiss on the earth of that valley and make fragrant thy breath. Hail, a thousand times hail, to thee, O abode of Salma! How dear is the voice of thy camel-drivers, how sweet the jingling of thy bells!’ 

- Nabil (‘The Dawn-Breakers’ chapter 13)

‘Alí Khán, the warden of the castle of Máh-Kú, gave permission voluntarily for Mulla Husayn to say with the Báb as long as He desired

Until that time no one of the disciples of the Báb but Siyyid Husayn-i-Yazdí and his brother had been allowed to spend the night within the castle. That day ‘Alí Khán went to the Báb and said: “If it be Your desire to retain Mullá Husayn with You this night, I am ready to abide by Your wish, for I have no will of my own. However long You desire him to stay with You, I pledge myself to carry out Your command.” The disciples of the Báb continued to arrive in increasing numbers at Máh-Kú, and were immediately and without the least restriction admitted to His presence. 

- Nabil (‘The Dawn-Breakers’ chapter 13)

1848: The Báb celebrated Naw-Rúz with Mullá Husayn, Siyyid Husayn-i-Yazdí [His attendant] and his brother Siyyid Hasan

He [the Báb] then summoned His friends into His presence and celebrated in their company the feast of Naw-Rúz. Dishes of sweetmeats and of the choicest fruits had been spread before Him. He distributed them among His assembled friends, and as He offered some of the quinces and apples to Mullá Husayn, He said: “These luscious fruits have come to us from Milán, the Ard-i-Jannat,[Literally “Land of Paradise.”] and have been specially plucked and consecrated to this feast by the Ismu’lláhu’l-Fatiq, Muhammad-Taqí.” 

- Nabil (‘The Dawn-Breakers’ chapter 13)

‘Alí Khán, the warden of the castle of Máh-Kú, had an amazing dream about Mullá Husayn’s arrival

The night before his [Mullá Husayn's] arrival at Máh-Kú, which was the eve of the fourth Naw-Rúz after the declaration of the Mission of the Báb, and which fell in that year, the year 1264 A.H., [1848[ on the thirteenth of the month of Rabí’u’th-Thání, ‘Alí Khán dreamed a dream.

“In my sleep,” he thus relates his story, “I was startled by the sudden intelligence that Muhammad, the Prophet of God, was soon to arrive at Máh-Kú, that He was to proceed directly to the castle in order to visit the Báb and to offer Him His congratulations on the advent of the Naw-Rúz festival. In my dream, I ran out to meet Him, eager to extend to so holy a Visitor the expression of my humble welcome. In a state of indescribable gladness, I hastened on foot in the direction of the river, and as I reached the bridge, which lay at a distance of a maydán [approximately less than 2 miles] from the town of Máh-Kú, I saw two men advancing towards me. I thought one of them to be the Prophet Himself, while the other who walked behind Him I supposed to be one of His distinguished companions. I hastened to throw myself at His feet, and was bending to kiss the hem of His robe, when I suddenly awoke. A great joy had flooded my soul. I felt as if Paradise itself, with all its delights, had been crowded into my heart. Convinced of the reality of my vision, I performed my ablutions, offered my prayer, arrayed myself in my richest attire, anointed myself with perfume, and proceeded to the spot where, the night before in my dream, I had gazed upon the countenance of the Prophet. I had instructed my attendants to saddle three of my best and swiftest steeds and to conduct them immediately to the bridge. The sun had just risen when, alone and unescorted, I walked out of the town of Máh-Kú in the direction of the river. As I approached the bridge, I discovered, with a throb of wonder, the two men whom I had seen in my dream walking one behind the other, and advancing towards me. Instinctively I fell at the feet of the one whom I believed to be the Prophet, and devoutly kissed them. I begged Him and His companion to mount the horses which I had prepared for their entry into Máh-Kú. ‘Nay,’ was His reply, ‘I have vowed to accomplish the whole of my journey on foot. I will walk to the summit of this mountain and will there visit your Prisoner.’”

This strange experience of ‘Alí Khán brought about a deepening of reverence in his attitude towards the Báb. His faith in the potency of His Revelation became even greater, and his devotion to Him was vastly increased. In an attitude of humble surrender, he followed Mullá Husayn until they reached the gate of the castle. As soon as the eyes of Mullá Husayn fell upon the countenance of his Master, who was seen standing at the threshold of the gate, he halted instantly and, bowing low before Him, stood motionless by His side. The Báb stretched forth His arms and affectionately embraced him. Taking him by the hand, He conducted him to His chamber. 

- Nabil (‘The Dawn-Breakers’ chapter 13)

Bahá’u’lláh’s brother, Mirza Musá, describes his meeting with Mullá Husayn in Tihrán

On his way to Tihrán, Mullá Ḥusayn was enthusiastically greeted by the believers in the different towns through which he passed. They addressed to him the same request and received from him the same reply. I have heard the following testimony from the lips of Áqáy-i-Kalím:

“When Mullá Ḥusayn arrived at Tihrán, I, together with a large number of believers, went to visit him. He seemed to us the very embodiment of constancy, of piety and virtue. He inspired us with his rectitude of conduct and passionate loyalty. Such were the force of his character and the ardour of his faith that we felt convinced that he, unaided and alone, would be capable of achieving the triumph of the Faith of God.”

He was, with secrecy, ushered into the presence of Bahá’u’lláh, and, soon after his interview, proceeded to Ádhirbayján. 

- Nabil (‘The Dawn-Breakers’ chapter 13)

Mashhad: - the greatest place of pilgrimage in all Persia

Mashhad 1858

“Mashhad is the greatest place of pilgrimage in all Persia, Karbilá being, as everyone knows in Ottoman territory. It is in Mashhad that the holy shrine of the Imám Riḍá is located. I shall not enlarge upon the hundreds of miracles that have taken place and still take place at this shrine; it is enough to know that every year thousands of pilgrims visit the tomb and return home only after the shrewd exploiters of that productive business have separated them from their last penny. The stream of gold flows on and on for the benefit of the greedy officials; but these officials need the cooperation of many partners to catch their innumerable dupes in their nets. This is, without doubt, the best organized industry in Persia. If one half of the city derives its living from the Mosque, the other half is likewise keenly interested in the great concourse of pilgrims. The merchants, the restaurant and hotel keepers, even the young women who find among the visitors an abundant supply of ‘husbands for a day’!

“All these people were naturally allied against a missionary whose teachings were threatening their livelihood. To denounce these abuses in any other city was tolerable but it was quite improper to denounce them where everyone of every class was thriving upon them. The Imám Mihdí had undoubtedly the right to come but he certainly was a public nuisance. It may have been very thrilling to undertake with him the conquest of the world, but there was fatigue, risk and danger in the enterprise while now they were enjoying perfect peace in a fine city where one could earn a living with ease and security.” 

- A. L. M. Nicolas (“Siyyid ‘Alí-Muhammad dit le Báb,” pp. pp. 258–259; footnotes provided by Shoghi Effendi)

Mullá Husayn left his house in Mashhad and proceeded on foot towards Ádhirbayján to see the Báb

Mashhad to Tihran is about 1500 km

Mullá Husayn was at that time residing at Mashhad, and was endeavouring, despite the tumult which that revolt had occasioned, to spread the knowledge of the new Revelation. No sooner had he discovered that the Salar, in his desire to extend the scope of the rebellion, had determined to approach him and obtain his support, than he promptly decided to leave the city in order to avoid implicating himself self in the plots of that proud and rebellious chief. In the dead of night, with only Qambar-‘Alí as his attendant, he proceeded on foot in the direction of Tihrán, from which place he was determined to visit Ádhirbayján, where he hoped to meet the Báb. His friends, when they learned of the manner of his departure, immediately provided whatever would be conducive to the comforts of his long and arduous journey and hastened to overtake him. Mullá Husayn declined their help. “I have vowed,” he said, “to walk the whole distance that separates me from my Beloved. I shall not relax in my resolve until I shall have reached my destination.” He even tried to induce Qambar-‘Alí to return to Mashhad, but was finally obliged to yield to his entreaty to allow him to act as his servant throughout his pilgrimage to Ádhirbayján. 

- Nabil (‘The Dawn-Breakers’ chapter 13)

Serious uprisings in Persia during 1844-1845

“The province had been for some years the scene of serious uprisings. At the end of 1844 or at the beginning of 1845, the governor of Bujnurd had revolted against the authority of the Sháh and had made an alliance with the Turkomans against Persia. The Prince Asifu’d-Dawlih, governor of Khurásán, asked the capital for assistance. The general Khán Bábá Khán, commander-in-chief of the Persian army, was ordered to send a thousand men against the rebels but the scarcity of public funds prevented the expedition. The Sháh, therefore, planned to head personally a campaign in the spring. The preparations began immediately. Soon ten battalions, of one thousand men each, were ready awaiting the arrival of Prince Hamzih Mírzá, appointed general-in-chief of the expedition. All of a sudden, the governor of Khurásán, Asifu’d-Dawlih, brother of the King’s mother, feeling that his security was threatened by the suspicions of the authorities at Tihrán, arrived at the Court humbly to protest at the feet of the King and to assure him of his complete devotion, and demand that his defamers be punished.

“It so happened that the principal one among his adversaries was Hájí Mírzá Aqásí, the all-powerful prime minister. A long trial took place which ended with the defeat of the governor and he was ordered to go on a pilgrimage to Mecca with the mother of the King.

The amazing timing of the Báb’s “captivity amid the mountain fastnesses of Ádhirbayján” and Persia’s affliction “with a sudden reverse of fortune, such as he had never known before and which struck at the very foundations of his State.”

No sooner had Muhammad Sháh condemned the Báb to captivity amid the mountain fastnesses of Ádhirbayján than he became afflicted with a sudden reverse of fortune, such as he had never known before and which struck at the very foundations of his State. Appalling disaster surprised his forces that were engaged in maintaining internal order throughout the provinces. The standard of rebellion was hoisted in Khurásán, and so great was the consternation provoked by that rising that the projected campaign of the Sháh to Hirát was immediately abandoned. Hájí Mírzá Aqásí’s recklessness and prodigality had fanned into flame the smouldering fires of discontent, had exasperated the masses and encouraged them to stir up sedition and mischief. The most turbulent elements in Khurásán that inhabited the regions of Quchán, Bujnurd, and Shíraván leagued themselves with the Salar, son of the Asifu’d-Dawlih, the elder maternal uncle of the Sháh and governor of the province, and repudiated the authority of the central government. Whatever forces were despatched from the capital met with immediate defeat at the hands of the chief instigators of the rebellion. Ja’far-Qulí Khán-i-Namdar and Amír Arslán Khán, son of the Salar, who conducted the operations against the forces of the Sháh, displayed the utmost cruelty and, having repulsed the attacks of the enemy, mercilessly put their captives to death. 

- Nabil (‘The Dawn-Breakers’, chapter 13)

The Báb’s amazing dream of Imám Husayn “in the year before the declaration of My Mission” and its transformative effect on His soul: “I felt that the Spirit of God had permeated and taken possession of My soul.”

In one of His writings revealed in the year ’60 A.H., the Báb declares the following: “The spirit of prayer which animates My soul is the direct consequence of a dream which I had in the year before the declaration of My Mission. In My vision I saw the head of the Imám Husayn, the Siyyidu’sh-Shuhada’, which was hanging upon a tree. Drops of blood dripped profusely from His lacerated throat. With feelings of unsurpassed delight, I approached that tree and, stretching forth My hands, gathered a few drops of that sacred blood, and drank them devoutly. When I awoke, I felt that the Spirit of God had permeated and taken possession of My soul. My heart was thrilled with the joy of His Divine presence, and the mysteries of His Revelation were unfolded before My eyes in all their glory.” 

- Nabil ('The Dawn-Breakers, chapter 13)

In His Tablet of ‘Seven Proofs’ the Báb affirms that the only proof of His mission is the outpouring of the verses

 “Clearly the arguments of the Báb are new and original and one can see, by this brief reference, of what profound interest must be his literary work. The scope of my work does not permit me to expound, even briefly, the principal dogmas of a bold doctrine the form of which is both brilliant and attractive. I hope to do so in the future but I wish to make another comment upon the ‘Book of the Seven Proofs’: toward the end of his book, the Báb speaks of the miracles which have accompanied his manifestation. This will probably astonish the readers, as we have seen the new apostle deny clearly the truth of the physical miracles which the Muhammadan imagination attributes to Muhammad. He affirms that, for himself as well as for the Arabian Prophet, the only proof of his mission was the outpouring of the verses. He offers no other proof, not because he is unable to perform miracles, (God being all-powerful) but simply because physical marvels are of inferior order in comparison with spiritual miracles.” 

(Preface, pp. 12–13.) (“Le Livre des Sept Preuves,” translation by A. L. M. Nicolas; Footnotes to chapter 13 provided by Shoghi Effendi)

The Tablet of ‘Seven Proofs’ by the Báb

Regarding the “Dalá’il-i-Sab‘ih,” [Seven Proofs] Nicolas writes as follows: “‘The Book of Seven Proofs’ is the most important of the polemical works from the pen of Siyyid ‘Alí-Muḥammad, dit le Báb.” (Preface, page 1.)

“His correspondent evidently asked him for the proofs of his mission and his answer is admirable for its precision and clearness. It rests upon two verses of the Qur’án; according to the first, no one can reveal verses even though assisted by the entire world of men and evil spirits; according to the second, no one can understand the meaning of the verses of the Qur’án except God, and men of solid learning.” 

- A. L. M. Nicolas (Preface, p. 5.; Le Livre des Sept Preuves,” by A. L. M. Nicolas; Footnotes to chapter 13 provided by Shoghi Effendi)

The extent of the Báb’s Writings while in Máh-Kú

During his sojourn in Máh-Kú, the Báb composed a great number of works amongst the most important of which may be especially mentioned the Persian Bayán and the Seven Proofs, (Dalá’il-i-Sab‘ih) both of which contain ample internal evidence of having been written at this period. Indeed, if we may credit a statement made in the Taríkh-i-Jadíd, on the authority of Mírzá ‘Abdu’l-Vahháb, the various writings of the Báb, current in Tabríz alone, amounted in all to not less than a million verses!” 

(“A Traveller’s Narrative” Note L, p. 200.; Footnotes to chapter 13 provided by Shoghi Effendi)

Thinking about Bahá’u’lláh and the suffering that He would go through, the Báb “would invariably, after the termination of each prayer” summon His assistant to read aloud to Him some passage from a work composed by a Muslim which “extols the virtues, laments the death, and narrates the circumstances of the martyrdom of the Imám Husayn”

He would invariably, after the termination of each prayer, summon Siyyid Husayn to His presence and would request him to read aloud to Him a passage from the Muhriqu’l-Qulub, a work composed by the late Hájí Mullá Mihdí, the great-grandfather of Hájí Mírzá Kamálu’d-Dín-i-Naráqí, in which the author extols the virtues, laments the death, and narrates the circumstances of the martyrdom of the Imám Husayn. The recital of those sufferings would provoke intense emotion in the heart of the Báb. His tears would keep flowing as He listened to the tale of the unutterable indignities heaped upon him, and of the agonising pain which he was made to suffer at the hands of a perfidious enemy. As the circumstances of that tragic life were unfolded before Him, the Báb was continually reminded of that still greater tragedy which was destined to signalise the advent of the promised Husayn. To Him those past atrocities were but a symbol which foreshadowed the bitter afflictions which His own beloved Husayn was soon to suffer at the hands of His countrymen. He wept as He pictured in His mind those calamities which He who was to be made manifest was predestined to suffer, calamities such as the Imám Husayn, even in the midst of his agonies, was never made to endure. 

- Nabil  (‘The Dawn-Breakers’, chapter 13)

1847-1848: An exceptionally sever winter at Máh-Kú

In this manner the Báb spent the summer and autumn within the walls of that castle. A winter followed of such exceptional severity that even the copper implements were affected by the intensity of the cold. The beginning of that season coincided with the month of Muharram of the year 1264 A.H. [December 9, 1847-January 8, 1848 A.D] The water which the Báb used for His ablutions was of such icy coldness that its drops glistened as they froze upon His face. 

- Nabil  (‘The Dawn-Breakers’, chapter 13)

The warden of the castle, ‘Alí Khán, continued showing affection and respect towards the Báb

‘Alí Khán himself never failed to pay his respects to the Báb each Friday, and to assure Him of his unswerving loyalty and devotion. He often presented Him with the rarest and choicest fruit available in the neighbourhood of Máh-Kú, and would continually offer Him such delicacies as he thought would prove agreeable to His taste and liking. 

- Nabil  (‘The Dawn-Breakers’, chapter 13)

An increasing number of the Báb’s disciples from the different provinces of Persia went to visit Him in the castle of Máh-Kú

The gradual relaxation of the stern discipline imposed upon the Báb encouraged an increasing number of His disciples from the different provinces of Persia to visit Him in the castle of Máh-Kú. An unceasing stream of eager and devout pilgrims was directed to its gates through the gentleness and leniency of ‘Alí Khán.  After a stay of three days, they would invariably be dismissed by the Báb, with instructions to return to their respective fields of service and to resume their labours for the consolidation of His Faith. 

- Nabil  (‘The Dawn-Breakers’, chapter 13)

A prayer by the Báb during His captivity in the castle of Máh-Kú

This is the prayer which the Báb Himself quotes in the “Dalá’il-i-Sab‘ih” as His supplication during the months of His captivity in the castle of Máh-Kú:

“O my God! Grant to him, to his descendants, to his family, to his friends, to his subjects, to his relatives and all the inhabitants of the earth the light which will clarify their vision and facilitate their task; grant that they may partake of the noblest works here and hereafter!

“In truth, nothing is impossible to Thee.

“O my God! give him the power to bring about a revival of Thy religion and give life by him to what Thou hast changed in Thy Book. Manifest through him Thy new commandments so that through him Thy religion may blossom again! Put into his hands a new Book, pure and holy, that this Book may be free from all doubt and uncertainty and that no one may be able to alter or destroy it.

“O my God! Dispel through Thy splendor all darkness and through his evident power do away with the antiquated laws. By his preeminence ruin those who have not followed the ways of God. Through him destroy all tyrants, put an end, through his sword, to all discord; annihilate, through his justice, all forms of oppression; render the rulers obedient to his commandments; subordinate all the empires of the world to his empire!

“O my God! Humble everyone who desires to humble him; destroy all his enemies; deny anyone who denies him and confuse anyone who spurns the truth, resists his orders, endeavors to darken his light and blot his name!”

Hearing the “melody of His chanting” at the foot of Máh-Kú mountain

I have heard Shaykh Hasan-i-Zunúzí bear witness to the following:

“The voice of the Báb, as He dictated the teachings and principles of His Faith, could be clearly heard by those who were dwelling at the foot of the mountain. The melody of His chanting, the rhythmic flow of the verses which streamed from His lips caught our ears and penetrated into our very souls. Mountain and valley re-echoed the majesty of His voice. Our hearts vibrated in their depths to the appeal of His utterance.”  

- Shaykh Hasan-i-Zunúzí  (Quoted by Nabil; ‘The Dawn-Breakers’, chapter 13)

The Báb addressed a long Tablet to Muhammad Sháh – some excerpts translated and commented by A. L. M. Nicolas

“It is always in the same line of thought that when imprisoned in Máh-Kú he addressed a long letter to the Sháh (Muhammad Sháh) which we are about to analyze here. The document begins like nearly all the literary documents of the Báb with exalted praise of Divine Unity. The Báb continues in praising, as is fitting, Muḥammad, the twelve Imáms, who, as we shall see in the second volume of this work, are cornerstones of the Bayán edifice. ‘I affirm,’ he exclaims, ‘that everything which is in this world of possibilities other than they, is, in comparison, as absolute nothingness, and if one could express it at all, all that is but a shadow of a shadow. I ask God to pardon me for assigning to them such limits. In truth, the highest degree of praise which one can confer upon them is to confess in their very presence that it is impossible to praise them....

“‘This is why God has created me out of a clay from which no one else has been created. And God has given me what the learned, with all their science, are unable to understand, what no one can know unless he be completely humbled before my revelation.... Know then in truth, I am a pillar of the first word; whosoever knows that first word has known God wholly, and has entered into the universal good. Whosoever has refused to know it has remained in ignorance of God and has entered into the universal evil.

“‘I take God as witness, the Master of the two worlds, he who here below lives as long as nature permits and remains all his life the servant of God in all the works prescribed by true religion, if he entertains in his heart any enmity towards me, even so little that God alone might be aware of it, he is useless and God will prepare for him a punishment; he will be among those destined to die. God has determined the good which is implied in obedience to me, and all the evil which follows disobedience to my commands. In truth, today I see all that I have just said; I see the children of my love, the obedient ones in the highest heaven, while my enemies are thrust into the depths of eternal fire!

The Báb revealed “more than a hundred thousand verses” while at Máh-Kú

So great multitudes continued to come from all quarters to visit the Báb, and the writings which emanated from His inspired pen during this period were so numerous that they amounted in all to more than a hundred thousand verses.” (The “Taríkh-i-Jadíd,” p. 238)

“Behold, that about one hundred thousand lines similar to these verses have been scattered among men not to mention the prayers and questions of science and philosophy.” (“Le Bayán Persan,” vol. 1, p. 43.) “Consider also the Point of the Bayán. Those who are familiar with it know how great its importance was before the manifestation; but thereafter, and although it has revealed more than five hundred thousand verses upon diverse subjects, attacks are made upon it which are so violent that no writer would wish to relate them.” (“Le Bayán Persan,” vol. 3, p. 113.)

“The verses which have rained from this Cloud of Divine mercy [the Báb] have been so abundant that none hath yet been able to estimate their number. A score of volumes are now available. How many still remain beyond our reach! How many have been plundered and have fallen into the hands of the enemy, the fate of which none knoweth!” (The “Kitáb-i-Íqán,” pp. 182–3.)

(Footnotes to chapter 13 provided by Shoghi Effendi)

The Báb “devoted His time to the composition of the Persian Bayán, the most weighty, the most illuminating and comprehensive of all His works.”

As He [Báb] lay confined within the walls of the castle, He devoted His time to the composition of the Persian Bayán, the most weighty, the most illuminating and comprehensive of all His works. In it He laid down the laws and precepts of His Dispensation, plainly and emphatically announced the advent of a subsequent Revelation, and persistently urged His followers to seek and find “Him whom God would make manifest,” warning them lest they allow the mysteries and allusions in the Bayán to interfere with their recognition of His Cause. 

- Nabil  (‘The Dawn-Breakers, chapter 13)