Mullá Husayn’s reputation in Shiraz created fear and indignation of the multitude – The Báb instructed him to return to his native province of Khurásán

Soon after the arrival of Mullá Husayn at Shíráz, the voice of the people rose again in protest against him. The fear and indignation of the multitude were excited by the knowledge of his continued and intimate intercourse with the Báb. “He again has come to our city,” they clamoured; “he again has raised the standard of revolt and is, together with his chief, contemplating a still fiercer onslaught upon our time-honoured institutions.” So grave and menacing became the situation that the Báb instructed Mullá Ḥusayn to regain, by way of Yazd, his native province of Khurásán. 

(Chapter 9, ‘The Dawn-Breakers’)

Nabil met Mullá ‘Abdu’l-Karím

In the course of his [Siyyid Ismá’íl-i-Zavari’í, surnamed Dhabíh] conversation with Mírzá Fathu’llah and me, he related to us the account of Mullá ‘Abdu’l-Karím’s marvellous experience. I was seized with an ardent desire to meet him. When I subsequently arrived at Tihrán and met Siyyid Ismá’íl in the Madrisiy-i-Daru’sh-Shafay-i-Masjid-i-Sháh, I was introduced by him to this same Mullá ‘Abdu’l-Karím, who was then living in that same madrisih. In those days we were informed that the struggle of Shaykh Tabarsí had come to an end, and that those companions of the Báb who had gathered in Tihrán and were contemplating joining their brethren had each returned to his own province unable to achieve his goal. Mullá ‘Abdu’l-Karím remained in the capital, where he devoted his time to transcribing the Persian Bayán. My close association with him at that time served to deepen my love and admiration for him. I still feel, after the lapse of eight and thirty years since our first interview in Tihrán, the warmth of his friendship and the fervour of his faith. My feelings of affectionate regard for him prompted me to dwell at length upon the circumstances of his early life, culminating in what may be regarded as the turning point of his whole career. May it in turn serve to awaken the reader to the glory of this momentous Revelation. 

(Chapter 8, ‘The Dawn-Breakers’)

Nabil-i A'zam (Mulla Muhammad Zarandi), the author of ‘The Dawn-Prayers’, explains how he found the Faith

In the early days of the year 1265 A.H., I set out, at the age of eighteen, from my native village of Zarand for Qum, where I chanced to meet Siyyid Ismá’íl-i-Zavari’í, surnamed Dhabíh, who later on, while in Baghdád, offered up his life as a sacrifice in the path of Bahá’u’lláh. Through him I was led to recognise the new Revelation. He was then preparing to leave for Mázindarán and had determined to join the heroic defenders of the fort of Shaykh Tabarsí. He had intended to take me with him, together with Mírzá Fatḥu’llah-i-Hakkak, a lad of my age, who was a resident of Qum. As circumstances interfered with his plan, he promised before his departure that he would communicate with us from Tihrán and would ask us to join him. 

(Chapter 8, ‘The Dawn-Breakers’)

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

One night after their expulsion from Shíráz, the Báb, who was visiting the home of Hájí Mírzá Siyyid ‘Alí, where He had summoned to meet Him Mírzá Muhammad-‘Alíy-i-Nahrí, Mírzá Hádí, and Mullá ‘Abdu’l-Karím-i-Qazvíní, turned suddenly to the last-named 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 regained their home, Mírzá Muhammad-‘Alí and his brother enquired of Mullá ‘Abdu’l-Karím the reason for the violent perturbation which had suddenly seized him. “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 realised, 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 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 on the morning of the coming Friday, and will deliver his certificate to him after the congregational prayer.’