The Prime Minister Hájí Mírzá Aqásí is responsible for such a communication from the Sháh to the Báb

Muhammad Sháh and Hájí Mírzá Aqásí

Hájí Mírzá Aqásí was no doubt responsible for having induced Muhammad Sháh to address such a communication to the Báb. He was actuated solely by a sense of fear lest the contemplated interview should rob him of his position of unquestioned pre-eminence in the affairs of the State and should lead eventually to his overthrow from power. He entertained no feelings of malice or resentment toward the Báb. He finally succeeded in persuading his sovereign to transfer so dreaded an opponent to a remote and sequestered corner of his realm, and was thus able to relieve his mind of a thought that continually obsessed him. 

- Nabil  (‘The Dawn-Breakers, chapter 12)

Gobineau describes the broad content of the letter that the Báb had sent to the Sháh “craving audience to set forth the truth of His condition”

According to “A Traveller’s Narrative” (p. 14), [by ‘Abdu’l-Baha] the Báb “forwarded a letter to the Royal Presence craving audience to set forth the truth of His condition, expecting this to be a means for the attainment of great advantages.” Regarding this letter, Gobineau writes as follows: “‘Alí-Muhammad wrote personally to the Court and his letter and the accusations of his adversaries all arrived at the same time. Without assuming an aggressive attitude toward the king, but trusting on the contrary to his authority and justice, he represented to them that the depravity of the clergy in Persia had been well known for many years; that not only morals were thereby corrupted and the well-being of the nation affected, but that religion itself, poisoned by the sins of so many, was in great danger and was about to disappear leaving the people in perilous darkness. “As for himself, called by God, in virtue of a special mission, to prevent such an evil, he had already begun to apprise the people of Fárs that the true doctrine had made evident and rapid progress; that all its adversaries had been confounded and were now powerless and universally despised; but that this was only a beginning. 

“The Báb, confident of the magnanimity of the king, requested the permission to come to the capital with his principal disciples and there hold conferences with all the Mullás of the Empire, in the presence of the Sovereign, the nobles and the people, convinced that he would shame them by exposing their faithlessness. He would accept beforehand the judgment of the king and, in case of failure, was ready to sacrifice his head and that of each one of his followers.” 

- Comte de Gobineau  (“Les Religions et les Philosophies dans l’Asie Centrale,” p. 124.; footnotes to chapter 12 of The Dawn-Breakers provided by Shoghi Effendi)

French chargé d'affaires in Tihran Comte de Gobineau describes Muhammad Sháh

Muhammad Sháh

“Muhammad Sháh,” writes Gobineau, “was a prince of peculiar temperament, a type often seen in Asia but not often discovered or understood by Europeans. Although he reigned during a period when political practices were rather harsh, he was kind and patient and his tolerance extended even to the discords of his harem which were of such a nature as normally to cause grave annoyance; for, even in the days of Fath-‘Alí Sháh, the laisser-aller, the whims and fancies were never carried to such an extreme. The following words which our 18th century might recognize as its own are attributed to him: ‘Why are you not more discreet, Madam? I do not wish to hinder you from enjoying yourself.’ 

“But, in his case, it was not affected indifference, but fatigue and boredom. His health had always been wretched; seriously ill with gout, he was hardly ever free from pain. His disposition naturally weak, had become very melancholy and, as he craved love and could not find it in his family either with his wives or children, he had centered all his affection upon the aged Mullá, his tutor. He had made of him his only friend, his confidant, then his first and all-powerful minister, even his god! Brought up by this idol with very irreverent sentiments toward Islám, he was equally as indifferent toward the dogmas of the Prophet as toward the Prophet himself. He cared little for the Imáms and, if he had any regard for ‘Alí, it is because the Persian mind is wont to identify this venerable personage with the nation itself. 

“But in brief, Muhammad Sháh was no better Muhammadan than he was Christian or Jew. He believed that the Divine Essence incarnates Itself in the Sages with all Its power, and, as he considered Hájí Mírzá Aqásí a Sage par excellence, he felt certain that he was God and he would piously ask him to perform miracles. Often he said to his officers with earnestness and conviction, ‘The Hájí has promised me a miracle for tonight, you shall see!’ As long as the character of the Hájí was not involved, Muhammad Sháh was completely indifferent regarding the success or failure of this or that religious doctrine; he was rather pleased to witness the conflict of opinions which were proof to him of the universal blindness.” 

- Comte de Gobineau  (“Les Religions et les Philosophies dans l’Asie Centrale,’ pp. 131–132.; footnotes to chapter 12 of The Dawn-Breakers provided by Shoghi Effendi)

1847: The Báb received a letter from Muhammad Sháh instructing Him to proceed to Máh-Kú promising for a meeting later

For a fortnight the Báb tarried in that spot. The tranquillity which He enjoyed amidst those lovely surroundings was rudely disturbed by the receipt of a letter which Muhammad Sháh himself addressed to the Báb and which was composed in these terms:

“Much as we desire to meet you, we find ourself unable, in view of our immediate departure from our capital, to receive you befittingly in Tihrán. We have signified our desire that you be conducted to Máh-Kú, and have issued the necessary instructions to ‘Alí Khán, the warden of the castle, to treat you with respect and consideration. It is our hope and intention to summon you to this place upon our return to the seat of our government, at which time we shall definitely pronounce our judgment. We trust that we have caused you no disappointment, and that you will at no time hesitate to inform us in case any grievances befall you. We fain would hope that you will continue to pray for our well-being and for the prosperity of our realm.” (Dated Rabí’u’th-Thání, 1263 A.H.)[ March 19-April 17, 1847 A.D] 

- Nabil  (‘The Dawn-Breakers, chapter 12)

The Báb remained in the village of Kulayn for twenty days

According to “A Traveller’s Narrative” (p. 14), the Báb remained in the village of Kulayn for a period of twenty days. 

(Footnotes to chapter 12 provided by Shoghi Effendi)

The incident when the guards thought the Báb had escaped

I have heard Mullá ‘Abdu’l-Karím recount the following incident:

“My companions and I were fast asleep in the vicinity of the tent of the Báb when the trampling of horsemen suddenly awakened us. We were soon informed that the tent of the Báb was vacant and that those who had gone out in search of Him had failed to find Him. We heard Muhammad Big [the leader of the mounted escort] remonstrate with the guards. ‘Why feel disturbed?’ he pleaded. ‘Are not His magnanimity and nobleness of soul sufficiently established in your eyes to convince you that He will never, for the sake of His own safety, consent to involve others in embarrassment? He, no doubt, must have retired, in the silence of this moonlit night, to a place where He can seek undisturbed communion with God. He will unquestionably return to His tent. He will never desert us.’

In his eagerness to reassure his colleagues, Muhammad Big set out on foot along the road leading to Tihrán. I, too, with my companions, followed him. Shortly after, the rest of the guards were seen, each on horseback, marching behind us. We had covered about a maydán [approximately less than 2 miles] when, by the dim light of the early dawn, we discerned in the distance the lonely figure of the Báb. He was coming towards us from the direction of Tihrán. ‘Did you believe Me to have escaped?’ were His words to Muhammad Big as He approached him. ‘Far be it from me,’ was the instant reply as he flung himself at the feet of the Báb, ‘to entertain such thoughts.’ Muhammad Big was too much awed by the serene majesty which that radiant face revealed that morning to venture any further remark. A look of confidence had settled upon His countenance, His words were invested with such transcendent power, that a feeling of profound reverence wrapped our very souls. No one dared to question Him as to the cause of so remarkable a change in His speech and demeanour. Nor did He Himself choose to allay our curiosity and wonder.” 

- Nabil  (‘The Dawn-Breakers, chapter 12)