Shaykh Sálih, one of the supporters of Táhirih, was declared as the murderer of Mullá Taqí, Táhirih’s uncle: - “the first to shed his blood on Persian soil in the path of the Cause of God”

They [relatives of the Táhirih’s uncle] declared Shaykh Sálih to be the murderer of their father, obtained his arrest, and ignominiously put him to death. He was the first to shed his blood on Persian soil in the path of the Cause of God; the first of that glorious company destined to seal with their life-blood the triumph of God’s holy Faith. As he was being conducted to the scene of his martyrdom, his face glowed with zeal and joy. He hastened to the foot of the gallows and met his executioner as if he were welcoming a dear and lifelong friend. Words of triumph and hope fell unceasingly from his lips. “I discarded,” he cried, with exultation, as his end approached, “the hopes and the beliefs of men from the moment I recognised Thee, Thou who art my Hope and my Belief!” His remains were interred in the courtyard of the shrine of the Imám-Zádih Zayd in Tihrán. 

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

Relatives of the Táhirih’s uncle, the great renown cleric in Qazvin, sought the assistance from Muhammad Sháh to “avenge the blood of their distinguished kinsman”; The Sháh didn’t approve their plan

The heirs of Mullá Taqí were in the meantime bending every effort to avenge the blood of their distinguished kinsman. Unsatisfied with what they had already accomplished, they directed their appeal to Muhammad Sháh himself, and endeavoured to win his sympathy to their cause. The Sháh is reported to have returned this answer: “Your father, Mullá Taqí, surely could not have claimed to be superior to the Imám ‘Alí, the Commander of the Faithful. Did not the latter instruct his disciples that, should he fall a victim to the sword of Ibn-i-Muljam, the murderer alone should, by his death, be made to atone for his act, that no one else but he should be put to death? Why should not the murder of your father be similarly avenged? Declare to me his murderer, and I will issue my orders that he be delivered into your hands in order that you may inflict upon him the punishment which he deserves.”

The uncompromising attitude of the Sháh induced them to abandon the hopes which they had cherished. 

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

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. [August 13-September 12, 1847 A.D] 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.