On his way to Mashhad in the province of Khurásán, Mullá Husayn paused in villages, towns and cities

“The pilgrim, as was customary with him, would make the most of his stay which he would prolong if need be, in the villages, towns and cities on his way, in order to hold conferences, to speak against the Mullás, to make known the Books of the Báb and to preach his doctrines. He was summoned everywhere and waited for impatiently; he was sought after with curiosity, listened to eagerly and believed with little difficulty.” (Comte de Gobineau’s “Les Religions et les Philosophies dans l’Asie Centrale,” pp. 139–140) 

(Footnotes to chapter 6 provided by Shoghi Effendi)

Mullá Husayn “set out on his journey to Khurásán”

Mullá Husayn, refreshed and fortified by the experience of his intercourse with Bahá’u’lláh, set out on his journey to Khurásán. During his visit to that province, he exhibited in an astonishing manner the effects of that regenerating power with which the parting words of the Báb had invested him. 

(Chapter 6, ‘The Dawn-Breakers’)

Mulla Husayn was asked by the Báb to send Him reports of his activities

To Mullá Husayn, more particularly, the Báb gave definite injunctions to send Him a written report on the nature and progress of his activities in Isfáhán, in Tihrán, and in Khurásán. He urged him to inform Him of those who accepted and submitted to the Faith, as well as of those who rejected and repudiated its truth. “Not until I receive your letter from Khurásán,” He said, “shall I be ready to set out from this city on My pilgrimage to Hijáz.” 

(Chapter 6, ‘The Dawn-Breakers’)

The Báb created a list of the first 361 believers – to be given to Baha’u’llah

As the Báb bade farewell to the Letters of the Living, He instructed them, each and all, to record separately the name of every believer who embraced the Faith and identified himself with its teachings. The list of these believers He bade them enclose in sealed letters, and address them to His maternal uncle, Hájí Mírzá Siyyid ‘Alí, in Shíráz, who would in turn deliver them to Him. “I shall classify these lists,” He told them, “into eighteen sets of nineteen names each. Each set will constitute one váhid.[1] All these names, in these eighteen sets, will, together with the first váhid, consisting of My own name and those of the eighteen Letters of the Living, constitute the number of Kull-i-Shay’.[2]  Of all these believers I shall make mention in the Tablet of God, so that upon each one of them the Beloved of our hearts may, in the Day when He shall have ascended the throne of glory, confer His inestimable blessings, and declare them the dwellers of His Paradise.” 
(Chapter 6, ‘The Dawn-Breakers’)

[1] The numerical value of the word “váhid,” which means “unity,” is 19

[2] The numerical value of “Kull-i-Shay’,” which means “all things,” is 361, or 19 X 19.

Bahá’u’lláh’s ascendancy over His opponents – “Divine protection”

On a number of other occasions, Bahá’u’lláh’s ascendancy over His opponents was likewise vindicated and recognised. These personal triumphs achieved by Him served to enhance His position, and spread abroad His fame. All classes of men marvelled at His miraculous success in emerging unscathed from the most perilous encounters. Nothing short of Divine protection, they thought, could have ensured His safety on such occasions. Not once did Bahá’u’lláh, beset though He was by the gravest perils, submit to the arrogance, the greed, and the treachery of those around Him. In His constant association, during those days, with the highest dignitaries of the realm, whether ecclesiastical or State officials, He was never content simply to accede to the views they expressed or the claims they advanced. He would, at their gatherings, fearlessly champion the cause of truth, would assert the rights of the downtrodden, defending the weak and protecting the innocent.
(Chapter 5, ‘The Dawn-Breakers’)

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.

The Prime Minister of Persia showed “every mark of consideration and favour” towards Baha’u’llah, before and after His father’s death

Hájí Mírzá Aqásí, the Grand Vazír of Muhammad Sháh, though completely alienated from Bahá’u’lláh’s father, showed his son every mark of consideration and favour. So great was the esteem which the Ḥájí professed for Him, that Mírzá Áqá Khán-i-Núrí, the I’timádu’d-Dawlih, who afterwards succeeded Hájí Mírzá Aqásí, felt envious. He resented the superiority which Bahá’u’lláh, as a mere youth, was accorded over him. The seeds of jealousy were, from that time, implanted in his breast. Though still a youth, and while his father is yet alive, he thought, he is given precedence in the presence of the Grand Vazír. What will, I wonder, happen to me when this young man shall have succeeded his father?

After the death of the Vazír, Hájí Mírzá Aqásí 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. 

(Chapter 5, ‘The Dawn-Breakers’)

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. 

(Chapter 5, ‘The Dawn-Breakers’)