The governor of Baghdad, Námiq-Páshá, entertained “profound…respect” for Bahá’u’lláh, Whom he regarded as “one of the Lights of the Age”

And finally, during the last year of His sojourn in Baghdád the governor Námiq-Páshá, impressed by the many signs of esteem and veneration in which He was held, called upon Him to pay his personal tribute to One Who had already achieved so conspicuous a victory over the hearts and souls of those who had met Him. So profound was the respect the governor entertained for Him, Whom he regarded as one of the Lights of the Age, that it was not until the end of three months, during which he had received five successive commands from ‘Álí Páshá, that he could bring himself to inform Bahá’u’lláh that it was the wish of the Turkish government that He should proceed to the capital. On one occasion, when ‘Abdu’l‑Bahá and Áqáy-i-Kalím had been delegated by Bahá’u’lláh to visit him, he entertained them with such elaborate ceremonial that the Deputy-Governor stated that so far as he knew no notable of the city had ever been accorded by any governor so warm and courteous a reception. So struck, indeed, had the Sulṭán ‘Abdu’l-Majíd been by the favorable reports received about Bahá’u’lláh from successive governors of Baghdád (this is the personal testimony given by the Governor’s deputy to Bahá’u’lláh himself) that he consistently refused to countenance the requests of the Persian government either to deliver Him to their representative or to order His expulsion from Turkish territory. 

- Shoghi Effendi (‘God Passes By’, chapter 8)

The “first imprisonment He [Bahá’u’lláh] suffered for the sake of His loved ones. He remained in captivity for a few days”

These officials were in their turn tempted to derive every possible advantage from the liberality of Bahá’u’lláh. They summoned Him to their presence, protested against His action, and accused Him of complicity in the act for which the captives had been condemned. “The kad-khudá,” replied Bahá’u’lláh, “pleaded their cause before Me and enlarged upon their sufferings and needs. He himself bore witness to their innocence and appealed to Me for help. In return for the aid which, in response to his invitation, I was impelled to extend, you now charge Me with a crime of which I am innocent.” Hoping to intimidate Bahá’u’lláh by threatening immediate punishment, they refused to allow Him to return to His home. The confinement to which He was subjected was the first affliction that befell Bahá’u’lláh in the path of the Cause of God; the first imprisonment He suffered for the sake of His loved ones. He remained in captivity for a few days, until Ja’far-Qulí Khán, the brother of Mírzá Áqá Khán-i-Núrí, who at a later time was appointed Grand Vazír of the Sháh, and a number of other friends intervened in His behalf and, threatening the kad-khudá in severe a language, were able to effect His release. Those who had been responsible for His confinement had confidently hoped to receive, in return for His deliverance, the sum of one thousand túmans, but they soon found out that they were forced to comply with the wishes of Ja’far-Qulí Khán without the hope of receiving, either from him or from Bahá’u’lláh, the slightest reward. With profuse apologies and with the utmost regret, they surrendered their Captive into his hands. 

- Nabil (‘The Dawn-Breakers’ chapter 15)

“Bahá’u’lláh… decided to visit…and intervene in…behalf” of those followers of Táhirih who were arrested in Qazvin and sent to Tihran

Bahá’u’lláh who was at that time residing in Tihrán, was informed of the plight of these prisoners who had been the companions and supporters of Táhirih. As He was already acquainted with the kad-khudá in whose home they were incarcerated, He decided to visit them and intervene in their behalf. That avaricious and deceitful official, who was fully aware of the extreme generosity of Bahá’u’lláh, greatly exaggerated in the hope of deriving a substantial pecuniary advantage for himself, the misfortune that had befallen the unhappy captives. “They are destitute of the barest necessities of life,” urged the kad-khudá. “They hunger for food, and their clothing is wretchedly scanty.” Bahá’u’lláh extended immediate financial assistance for their relief, and urged the kad-khudá to relax the severity of the rule under which they were confined. The latter consented to relieve a few who were unable to support the oppressive weight of their chains, and for the rest did whatever he could to alleviate the rigour of their confinement. Prompted by greed, he informed his superiors of the situation, and emphasised the fact that both food and money were being regularly supplied by Bahá’u’lláh for those who were imprisoned in his house. 

- Nabil (‘The Dawn-Breakers’ chapter 15)

Circumstances that resulted in placing Táhirh “in the strictest confinement in the house of her father”

This state of tension continued until the time when a certain Mullá ‘Abdu’lláh, a native of Shíráz and fervent admirer of both Shaykh Ahmad and Siyyid Kázim, arrived in Qazvín at the beginning of the month of Ramadán, in the year 1263 A.H.  Subsequently, in the course of his trial in Tihrán, in the presence of the Sáhib-Diván, [Master of the Registers] this same Mullá ‘Abdu’lláh recounted the following:

“I have never been a convinced Bábí. When I arrived at Qazvín, I was on my way to Máh-Kú, intending to visit the Báb and investigate the nature of His Cause. On the day of my arrival at Qazvín, I became aware that the town was in a great state of turmoil. As I was passing through the market-place, I saw a crowd of ruffians who had stripped a man of his head-dress and shoes, had wound his turban around his neck, and by it were dragging him through the streets. An angry multitude was tormenting him with their threats, their blows and curses. ‘His unpardonable guilt,’ I was told in answer to my enquiry, ‘is that he has dared to extol in public the virtues of Shaykh Aḥmad and Siyyid Kázim. Accordingly, Hájí Mullá Taqí, the Hujjatu’l-Islám, has pronounced him a heretic and decreed his expulsion from the town.’”

I was amazed at the explanation given me. How could a shaykhí, I thought to myself, be regarded as a heretic and be deemed worthy of such cruel treatment? Desirous of ascertaining from Mullá Taqí himself the truth of this report, I betook myself to his school and asked whether he had actually pronounced such a condemnation against him. ‘Yes,’ he bluntly replied, ‘the god whom the late Shaykh Ahmad-i-Bahrayní worshipped is a god in whom I can never believe. Him as well as his followers I regard as the very embodiments of error.’ I was moved that very moment to smite his face in the presence of his assembled disciples. I restrained myself, however, and vowed that, God willing, I would pierce his lips with my spear so that he would never be again able to utter such blasphemy.

circa 1930s: Houses in which Tahirih lived in Qazvin

 

Táhirih’s husband and his father, two influential clerics in Qazvin, rose against her

So stern and unyielding a reply roused both Mullá Muḥammad and his father to a burst of fury. They immediately pronounced her a heretic, and strove day and night to undermine her position and to sully her fame. Táhirih vehemently defended herself and persisted in exposing the depravity of their character.  Her father, a peace-loving and fair-minded man, deplored this acrimonious dispute and endeavoured to bring about a reconciliation and harmony between them, but failed in his efforts. 

- Nabil (‘The Dawn-Breakers’ chapter 15)

Táhirih’s “stern and unyielding a reply” to her husband’s request to “transfer her residence from her father’s house to his own”

On her arrival at the house of her father, her cousin, the haughty and false-hearted Mullá Muhammad, son of Mullá Taqí, who esteemed himself, next to his father and his uncle, the most accomplished of all the mujtahids of Persia, sent certain ladies of his own household to persuade Táhirih to transfer her residence from her father’s house to his own. “Say to my presumptuous and arrogant kinsman,” was her bold reply to the messengers: “‘If your desire had really been to be a faithful mate and companion to me, you would have hastened to meet me in Karbilá and would on foot have guided my howdah all the way to Qazvín. I would, while journeying with you, have aroused you from your sleep of heedlessness and would have shown you the way of truth. But this was not to be. Three years have elapsed since our separation. Neither in this world nor in the next can I ever be associated with you. I have cast you out of my life for ever.’” 

- Nabil (‘The Dawn-Breakers’ chapter 15)

Táhirih directed those “who had accompanied her from ‘Iráq to proceed to their native land” and proceeded to Qazvin accompanied by some of her close companions

Ere she departed, she bade those who had accompanied her from ‘Iráq to proceed to their native land. Among them were Shaykh Sultán, Shaykh Muhammad-i-Shibl and his youthful son, Muhammad-Mustafá, Abid and his son Násir, who subsequently was given the name of Hájí Abbás. Those of her companions who had been living in Persia, such as Siyyid Muhammad-i-Gulpaygání, whose pen-name was Ta’ir, and whom Táhirih had styled Fata’l-Malih, and others were also bidden to return to their homes. Only two of her companions remained with her—Shaykh Sáliḥ and Mullá Ibráhím-i-Gulpaygání, both of whom quaffed the cup of martyrdom, the first in Tihrán and the other in Qazvín. Of her own kinsmen, Mírzá Muhammad-‘Alí, one of the Letters of the Living and her brother-in-law, and Siyyid ‘Abdu’l-Hádí, who had been betrothed to her daughter, travelled with her all the way from Karbilá to Qazvín. 

- Nabil (‘The Dawn-Breakers’ chapter 15)

The delegation sent from Qazvin to meet Táhirih in Hamadán included her brothers

According to Muhammad Mustafá (p. 117), among those who had been sent from Qazvín were the brothers of Táhirih. 

(Footnotes to chapter 15 of ‘The Dawn-Breakers’ provided by Shoghi Effendi)

Táhirih’s father encouraged her to visit her native town Qazvin

While in Hamadán, Táhirih was met by those whom her father, Hájí Mullá Sálih, had sent from Qazvín to welcome and urge her, on his behalf, to visit her native town and prolong her stay in their midst. She reluctantly consented. 

- Nabil (‘The Dawn-Breakers’ chapter 15)

“In Hamadán, however, the ecclesiastical leaders of the city were divided in their attitude towards her.”

In Hamadán, however, the ecclesiastical leaders of the city were divided in their attitude towards her. A few sought privily to provoke the people and undermine her prestige; others were moved to extol openly her virtues and applaud her courage. “It behoves us,” these friends declared from their pulpits, “to follow her noble example and reverently to ask her to unravel for us the mysteries of the Qur’án and to resolve the intricacies of the holy Book. For our highest attainments are but a drop compared to the immensity of her knowledge.” 

- Nabil (‘The Dawn-Breakers’ chapter 15)

An “enthusiastic reception was accorded her [Táhirih] on her arrival in Kirmansháh”: the governor and his family “acknowledged the truth of the Cause and testified to their admiration and love for Táhirih”

According to Muḥammad Mustafá (p. 112), an enthusiastic reception was accorded her on her arrival in Kirmansháh. Princes, ‘ulamás, and government officials hastened to visit her, and were greatly impressed by her eloquence, her fearlessness, her extensive knowledge, and the force of her character. The commentary on the Súrih of Kawthar, revealed by the Báb, was publicly read and translated. The wife of the Amír, the governor of Kirmansháh, was among the ladies who met Táhirih and heard her expound the sacred teachings. The Amír himself, together with his family, acknowledged the truth of the Cause and testified to their admiration and love for Táhirih. According to Muhammad Mustafá (p. 116), Táhirih tarried two days in the village of Sahnih on her way to Hamadán, where she was accorded a reception no less enthusiastic than the one which had greeted her in the village of Karand. The inhabitants of the village begged to be allowed to gather together the members of their community and to join hands with the body of her followers for the spread and promotion of the Cause. She advised them, however, to remain, extolled and blessed their efforts, and proceeded to Hamadán. 

(Footnotes to chapter 15 of ‘The Dawn-Breakers’ provided by Shoghi Effendi)

Táhirih was accompanied by about forty of her followers

According to Muhammad Mustafá (p. 111), the following accompanied Táhirih from Khaniqin (on the Persian frontier) to Kirmansháh: Shaykh Sáliḥ-i-Karímí, Shaykh Muhammad-i-Shibl, Shaykh Sulṭán-i-Karbilá’í, Siyyid Ahmad-i-Yazdí, Siyyid Muhammad-i-Bayigání, Siyyid Muhsin-i-Kázimí, Mullá Ibráhím-i-Mahallátí, and about thirty Arab believers. They tarried three days in the village of Karand, where Táhirih fearlessly proclaimed the teachings of the Báb and was highly Revelation. Twelve hundred persons are reported to have volunteered to follow her and do her bidding. 

(Footnotes to chapter 15 of ‘The Dawn-Breakers’ provided by Shoghi Effendi)

Táhirih received a warm reception in Kirmansháh

The ‘ulamás of Kirmansháh respectfully received her and presented her with various tokens of their esteem and admiration. 

- Nabil (‘The Dawn-Breakers’ chapter 15)

Táhirih “was ordered to leave Turkish territory”

The question whether she should be allowed to continue her teaching was submitted first to the Páshá of Baghdád and then to the central government, the result being that she was ordered to leave Turkish territory.” 

(“A Traveller’s Narrative,” Note Q. p. 310; footnotes to chapter 15 of ‘The Dawn-Breakers’ provided by Shoghi Effendi)

By the order of the governor of Baghdád Táhirih and her companions were transferred to the house of the Muftí of Baghdád “pending the receipt of fresh instructions from the Sultán in Constantinople”

On their arrival they took up their quarters in the house of Shaykh Muhammad-ibn-i-Shiblu’l-’Aráqí, after which they were, by order of the governor of Baghdád to the house of the Muftí Siyyid Mahmúd-i-Álúrí, the well known author of the celebrated commentary entitled “Ruhu’-Má’ání,” pending the receipt of fresh instructions from the Sulṭán in Constantinople. The “Kashfu’l-Ghitá” further adds (p. 96) that in the “Ruhu’l-Má’ání” references are reported to have been found to the conversations which the Muftí had had with Táhirih, to whom, it is reported, he addressed these words: “O Qurratu’l-‘Ayn! I swear by God that I share in thy belief. I am apprehensive, however, of the swords of the family of Uthmán.” “She proceeded directly to the house of the chief Muftí, before whom she defended her creed and her conduct with great ability. 

(“A Traveller’s Narrative,” Note Q. p. 310; footnotes to chapter 15 of ‘The Dawn-Breakers’ provided by Shoghi Effendi)

Among Táhirih’s ladies and disciples who accompanied her to Baghdád were the mother and sister of Mullá Husayn

According to Muḥammad Mustafá (pp. 108–9), the following disciples and companions were with Táhirih when she arrived in Baghdád: Mullá Ibráhím-i-Mahallátí, Shaykh Ṣáliḥ-i-Karímí, Siyyid Aḥmad-i-Yazdí (father of Siyyid Husayn, the amanuensis of the Báb) Siyyid Husayn and her daughter, the wife of Mírzá Hádíy-i-Nahrí and his mother. According to the “Kashfu’l-Ghitá” (p. 94), the mother and sister of Mullá Husayn were among the ladies and disciples who accompanied Táhirih on her journey from Karbilá to Baghdád. 

(“A Traveller’s Narrative,” Note Q. p. 310; footnotes to chapter 15 of ‘The Dawn-Breakers’ provided by Shoghi Effendi)

Táhirih’s move from Karbilá to Baghdád

From Karbilá she proceeded to Baghdád. A representative delegation, consisting of the ablest leaders among the shí’ah, the sunní, the Christian and Jewish communities of that city, sought her presence and endeavoured to convince her of the folly of her actions. She was able, however, to silence their protestations, and astounded them with the force of her argument. Disillusioned and confused, they retired, deeply conscious of their own impotence. 

- Nabil (‘The Dawn-Breakers’ chapter 15) 

An example of Táhirih’s bold actions

According to Samandar (manuscript, p. 9), the main reason for the agitation of the people of Karbilá which induced them to accuse Táhirih before the governor of Baghdád was her bold action in disregarding the anniversary of the martyrdom of Husayn which was being commemorated in the early days of the month of Muharram in the house of the late Siyyid Kázim in Karbilá, and in celebrating instead the anniversary of the birthday of the Báb, which fell on the first day of that month. She is reported to have asked her sister and relatives to discard their mourning garb and wear instead gay attire, in open defiance of the customs and traditions of the people on that occasion. 

(Footnotes to chapter 15 of ‘The Dawn-Breakers’ provided by Shoghi Effendi)

The opposition of the divines of Karbilá to Táhirih’s plans to send “a large number of her faithful admirers” to Khurásan, Persia, as directed by the Báb

The Báb’s appeal, which was originally addressed to His followers in Persia, was soon transmitted to the adherents of His Faith in ‘Iráq. Táhirih gloriously responded. Her example was followed immediately by a large number of her faithful admirers, all of whom expressed their readiness to journey forthwith to Khurásán. The ‘ulamás of Karbilá sought to dissuade her from undertaking that journey. Perceiving immediately the motive which prompted them to tender her such advice, and aware of their malignant design, she addressed to each of these sophists a lengthy epistle in which she set forth her motives and exposed their dissimulation. 

- Nabil (‘The Dawn-Breakers’ chapter 15)

Táhirih enlisted “the allegiance of a considerable number of the Persian and Arab inhabitants of ‘Iráq”

Shaykh Sultán was also among those who fell under the spell of Táhirih. On his return from Shíráz, he identified himself with the Faith, boldly and assiduously promoted its interests, and did his utmost to execute her instructions and wishes. Another admirer was Shaykh Muḥammad-i-Shibl, the father of Muḥammad-Mustafá, an Arab native of Baghdád who ranked high among the ‘ulamás of that city. By the aid of this chosen band of staunch and able supporters, Táhirih was able to fire the imagination and to enlist the allegiance of a considerable number of the Persian and Arab inhabitants of ‘Iráq, most of whom were led by her to join forces with those of their brethren in Persia who were soon to be called upon to shape by their deeds the destiny, and to seal with their life-blood the triumph, of the Cause of God. 

- Nabil (‘The Dawn-Breakers’ chapter 15)

Shaykh Sálih, an Arab resident of Karbilá, became the first martyr of the Bábi Dispensation – taught by Táhirih

Among the men who in Karbilá eagerly embraced, through the efforts of Táhirih, the Cause of the Báb, was a certain Shaykh Sálih, an Arab resident of that city who was the first to shed his blood in the path of the Faith, in Tihrán. She was so profuse in her praise of Shaykh Ṣáliḥ that a few suspected him of being equal in rank to Quddús. 

- Nabil (‘The Dawn-Breakers’ chapter 15)

The “first among the women of Karbilá” to recognize the Báb: - “the revered widow of Siyyid Kázim, who was born in Shíráz”

She [Táhirih] was able to win to the Cause the revered widow of Siyyid Kázim, who was born in Shíráz, and was the first among the women of Karbilá to recognise its truth. I have heard Shaykh Sultán describe her extreme devotion to Táhirih, whom she revered as her spiritual guide and esteemed as her affectionate companion. He was also a fervent admirer of the character of the widow of the Siyyid, to whose gentleness of manner he often paid a glowing tribute. “Such was her attachment to Táhirih,” Shaykh Sultán was often heard to remark, “that she was extremely reluctant to allow that heroine who was a guest in her house to absent herself, though it were for an hour, from her presence. So great an attachment on her part did not fail to excite the curiosity and quicken the faith of her women friends, both Persian and Arab, who were constant visitors in her home. In the first year of her acceptance of the Message, she suddenly fell ill, and after the lapse of three days, as had been the case with Siyyid Kázim, she departed this life.” 

- Nabil (‘The Dawn-Breakers’ chapter 15)

Táhirih: - “All who met her in Karbilá were ensnared by her bewitching eloquence and felt the fascination of her words. None could resist her charm”

Her indomitable spirit was quickened by the fire of her love for the Báb, and the glory of her vision was further enhanced by the discovery of the inestimable blessings latent in His Revelation. The innate fearlessness and the strength of her character were reinforced a hundredfold by her immovable conviction of the ultimate victory of the Cause she had embraced; and her boundless energy was revitalised by her recognition of the abiding value of the Mission she had risen to champion. All who met her in Karbilá were ensnared by her bewitching eloquence and felt the fascination of her words. None could resist her charm; few could escape the contagion of her belief. All testified to the extraordinary traits of her character, marvelled at her amazing personality, and were convinced of the sincerity of her convictions. 

- Nabil (‘The Dawn-Breakers’ chapter 15)

Qazvin, Persia: Táhirih heard about the Cause of the Báb for the first time

“It was in her own family [at Qazvin] that she heard, for the first time, of the preaching of the Báb at Shíráz and learned the meaning of his doctrines. This knowledge, even incomplete and imperfect as it was, pleased her extremely; she began to correspond with the Báb and soon espoused all his ideas. She did not content herself with a passive sympathy but confessed openly the faith of her Master. She denounced not only polygamy but the use of the veil and showed her face uncovered in public to the great amazement and scandal of her family and of all the sincere Mussulmans but to the applause of many other fellow citizens who shared her enthusiasm and whose numbers grew as a result of her preaching. Her uncle the doctor, her father the jurist, and her husband tried in every way to bring her back at least to a conduct more calm and more reserved. She rebuffed them with arguments inspired by a faith incapable of placid resignation.” 

(Comte de Gobineau’s “Les Religions et les Philosophies dans l’Asie Centrale,” pp. 137–138; (Footnotes to chapter 15 of “The Dawn-Breakers’, provided by Shoghi Effendi)