The Báb “supplicated the Almighty to grant that the means of ocean travel might soon be speedily improved”

The Báb Himself, in the Persian Bayán, refers to the hardships of that voyage. “For days,” He wrote, “we suffered from the scarcity of water. I had to content myself with the juice of the sweet lemon.” Because of this experience, He supplicated the Almighty to grant that the means of ocean travel might soon be speedily improved, that its hardships might be reduced, and its perils be entirely eliminated. Within a short space of time, since that prayer was offered, the evidences of a remarkable improvement in all forms of maritime transport have greatly multiplied, and the Persian Gulf, which in those days hardly possessed a single steam-driven vessel, now boasts a fleet of ocean liners that can, within the range of a few days and in the utmost comfort, carry the people of Fárs on their annual pilgrimage to Hijáz. 

(Chapter 7, ‘The Dawn-Breakers’)

A passenger on the boat describes how the Báb and Quddús were “absorbed in their work” together

I have heard Hájí Abu’l-Hasan-i-Shírází, who was travelling in the same vessel as the Báb, describe the circumstances of that memorable voyage: “During the entire period of approximately two months,” he asserted, “from the day we embarked at Búshihr to the day when we landed at Jaddih, the port of Hijáz, whenever by day or night I chanced to meet either the Báb or Quddús, I invariably found them together, both absorbed in their work. The Báb seemed to be dictating, and Quddús was busily engaged in taking down whatever fell from His lips. Even at a time when panic seemed to have seized the passengers of that storm-tossed vessel, they would be seen pursuing their labours with unperturbed confidence and calm. Neither the violence of the elements nor the tumult of the people around them could either ruffle the serenity of their countenance or turn them from their purpose.” 

- Nabil  (Chapter 7, ‘The Dawn-Breakers’)

While on board the boat the Báb dictated to Quddus “such prayers and epistles as He felt inspired to reveal”

High seas and the complete absence of comfort could neither interfere with the regularity of His devotions nor perturb the peacefulness of His meditations and prayers. Oblivious of the storm that raged about Him, and undeterred by the sickness which had seized His fellow-pilgrims, He continued to occupy His time in dictating to Quddús such prayers and epistles as He felt inspired to reveal. 

(Chapter 7, ‘The Dawn-Breakers’)

A sailing vessel

An old-time wooden sailing vessel like this was used by the Báb to sail for Mecca in October of 1844. With Him were the Letter of the Living Quddus and an Ethiopian attendant with a large basket of sweet lemons to make up for the absence of fresh water. The voyage took about two months. They sailed 3,000 miles around Arabia to the Red Sea and to Jaddih, the port of Mecca. 
(source: 'Land of Resplendent Glory', by the International Baha'i Audio-Visual Center, 1971)

The Báb’s uncomfortable sea voyage to Mecca

“He [the Báb] retained the most disagreeable impression of his voyage. ‘Know that the sea voyages are hard. We do not favor them for the faithful; travel by land,’ he wrote in the Kitab-i-Baynu’l-Haramayn in addressing himself to his uncle, as we shall soon see. He elaborates upon this subject also in the Bayán. Do not consider this childish, the feelings which moved the Báb in his horror of the sea are far more noble.

“Struck by the selfishness of the pilgrims which was heightened by the discomforts of a long and dangerous sea voyage, equally shocked by the unclean conditions that the pilgrims were obliged to endure on board, he wished to prevent men from yielding to their lower instincts and treating one another harshly. We know that the Báb especially commended politeness and the most refined courtesy in all social relations. ‘Never sadden anyone, no matter whom, for no matter what,’ he enjoined, and during this voyage he experienced the meanness of man and his brutality when in the presence of difficulties. ‘The saddest thing that I saw on my pilgrimage to Mecca was the constant disputes of the pilgrims between themselves, disputes which took away the moral benefit of the pilgrimage.’ (Bayán, 4:16.) (A. L. M. Nicolas’ “Siyyid ‘Alí-Muhammad dit le Báb,” pp. 207–208.) 

(Footnotes to chapter 7 provided by Shoghi Effendi)

A drawing of Mecca

The Báb left Shiraz for Mecca and Medina in October 1844

According to Hájí Mu’inu’s-Saltanih’s narrative (p. 72), the Báb set out on His pilgrimage to Mecca and Medina in the month of Shavval, 1260 A.H. (Oct., 1844 A.D.). 

(Footnotes to chapter 7 provided by Shoghi Effendi)

The Báb started His pilgrimage to Mecca and Medina

The letter of Mullá Husayn decided the Báb to undertake His contemplated pilgrimage to Hijáz. Entrusting His wife to His mother, and committing them both to the care and protection of His maternal uncle, He joined the company of the pilgrims of Fárs who were preparing to leave Shíráz for Mecca and Medina. Quddús was His only companion, and the Ethiopian servant His personal attendant. He first proceeded to Búshihr, the seat of His uncle’s business, where in former days He, in close association with him, had lived the life of a humble merchant. Having there completed the preliminary arrangements for His long and arduous voyage, He embarked on a sailing vessel, which, after two months of slow, stormy, and unsteady sailing, landed Him upon the shores of that sacred land. 

(Chapter 7, ‘The Dawn-Breakers’)

circa 1935: Views of the mosque of Gawhar-Shad in Mashhad showing pulpit where Mulla Husayn preached

(The Dawn-Breakers)

Mullá Husayn’s letter confirming Baha’u’llah’s acceptance and His successful teaching activities brought tremendous comfort to the Báb

The references in Mullá Husayn’s letter to Baha’u’llah’s immediate response to the Divine Message, to the vigorous campaign which He had boldly initiated in Núr, and to the marvellous success which had attended His efforts, cheered and gladdened the Báb, and reinforced His confidence in the ultimate victory of His Cause. He felt assured that if now He were to fall suddenly a victim to the tyranny of His foes and depart from this world, the Cause which He had revealed would live; would, under the direction of Bahá’u’lláh, continue to develop and flourish, and would yield eventually its choicest fruit. The master-hand of Bahá’u’lláh would steer its course, and the pervading influence of His love would establish it in the hearts of men. Such a conviction fortified His spirit and filled Him with hope. From that moment His fears of the imminence of peril or danger entirely forsook Him. Phoenix-like He welcomed with joy the fire of adversity, and gloried in the glow and heat of its flame. 

(Chapter 6, ‘The Dawn-Breakers’)

Mullá Husayn’s report brought great happiness to the Báb

I have heard Mírzá  Amad relate the following: “The Báb’s maternal uncle himself described to me the circumstances attending the receipt of Mullá Husayn’s letter by the Báb: ‘That night I saw such evidences of joy and gladness on the faces of the Báb and of Quddús as I am unable to describe. I often heard the Báb, in those days, exultingly repeat the words, “How marvellous, how exceedingly marvellous, is that which has occurred between the months of Jamádi and Rajab!” As He was reading the communication addressed to Him by Mullá Husayn, He turned to Quddús and, showing him certain passages of that letter, explained the reason for His joyous expressions of surprise. I, for my part, remained completely unaware of the nature of that explanation.’”

Mírzá Ahmad, upon whom the account of this incident had produced a profound impression, was determined to fathom its mystery. “Not until I met Mullá Husayn in Shíráz,” he told me, “was I able to satisfy my curiosity. When I repeated to him the account described to me by the Báb’s uncle, he smiled and said how well he remembered that between the months of Jamádi and Rajab he chanced to be in Tihrán. He gave no further explanation, and contented himself with this brief remark. This was sufficient, however, to convince me that in the city of Ṭihrán there lay hidden a Mystery which, when revealed to the world, would bring unspeakable joy to the hearts of both the Báb and Quddús.” 

(Chapter 6, ‘The Dawn-Breakers’)

circa 1844 - September-October: Mulla Husayn wrote a detailed report for the Báb

Mullá Husayn, as soon as he had won to the Cause such able and devoted supporters, decided to address a written report concerning his activities to the Báb. In his communication he referred at length to his sojourn in Isfáhán and Káshán, described the account of his experience with Bahá’u’lláh, referred to the departure of the latter for Mázindarán, related the events of Núr, and informed Him of the success which had attended his own efforts in Khurásán. In it he enclosed a list of the names of those who had responded to his call, and of whose steadfastness and sincerity he was assured. He sent his letter by way of Yazd, through the trustworthy partners of the Báb’s maternal uncle who were at that time residing in Tabas. That letter reached the Báb on the night preceding the twenty-seventh day of Ramadán, [1]  a night held in great reverence by all the sects of Islám and regarded by many as rivalling in sacredness the Laylatu’l-Qadr itself, [2] the night which, in the words of the Qur’án, “excelleth a thousand months.”  The only companion of the Báb, when that letter reached Him that night, was Quddús, with whom He shared a number of its passages. 

(Chapter 6, ‘The Dawn-Breakers’)

[1] Corresponding with the night preceding the 10th of October, 1844 A.D.

[2] The Laylatu’l-Qadr, meaning literally “Night of Power,” is one of the last ten nights of Ramadán, and, as is commonly believed, the seventh of those nights reckoning backward.

circa 1844: Another person that embraced the Faith in Mashhad placed his home at the disposal of Mullá Husayn – his home became known as Bábíyyih

circa 1935, views of Babiyyih in Mashhad

Mírzá Muhammad Báqir-i-Qá’iní, who, for the remaining years of his life, had established his residence in Mashhad, was the next to embrace the Message. The love of the Báb inflamed his soul with such a consuming passion, that no one could resist its force or could belittle its influence. His fearlessness, his unsparing energy, his unswerving loyalty, and the integrity of his life, all combined to make him the terror of his enemies and a source of inspiration to his friends. He placed his home at the disposal of Mullá Husayn, arranged for separate interviews between him and the ‘ulamás of Mashhad, and continued to endeavour, to the utmost of his power, to remove every obstacle that might impede the progress of the Faith. He was untiring in his efforts, undeviating in his purpose, and inexhaustible in his energy. He continued to labour indefatigably for his beloved Cause until the last hour of his life, when he fell a martyr at the fort of Shaykh Tabarsí. In his last days he was bidden by Quddús, after the tragic death of Mullá Husayn, to assume the leadership of the heroic defenders of that fort. He acquitted himself gloriously of his task. His home, situated in Bálá-Khiyabán, in the city of Mashhad, is up to the present time known by the name of Bábíyyih. Whoever enters it can never escape the accusation of being a Bábí. May his soul rest in peace! 

(Chapter 6, ‘The Dawn-Breakers’)

Other famous Shaykhi doctors of religion in Khurásán who embraced the Faith due to Mullá Husayn’s efforts

The next to embrace the Faith among the shaykhís of Khurásán was Mullá Ahmad-i-Mu’allim, who, while in Karbilá, had been the instructor of the children of Siyyid Kázim. Next to him came Mullá Shaykh ‘Alí, whom the Báb surnamed Azím, and then Mullá Mírzá Muhammad-i-Furúghí, whose learning was unsurpassed except by that of Mírzá Ahmad. No one apart from these outstanding figures among the ecclesiastical leaders of Khurásán exercised sufficient authority or possessed the necessary knowledge to challenge the arguments of Mullá Husayn. 

(Chapter 6, ‘The Dawn-Breakers’)

The “wisest, and the most eminent among the ‘ulamás” of Khurásán embraced the Faith

The first to embrace the Faith in Khurásán was Mírzá Ahmad-i-Azghandí, the most learned, the wisest, and the most eminent among the ‘ulamás of that province. In whatever gathering he appeared, no matter how great the number or representative the character of the divines who were present, he alone was invariably the chief speaker. The high traits of his character, as well as his extreme devoutness, had ennobled the reputation which he had already acquired through his erudition, his ability and wisdom. 

(Chapter 6, ‘The Dawn-Breakers’)

The news of the conversion of many people to the religion of the Báb frightened the clergy in Mashhad before Mulla Husayn’s arrival

Mashhad, circa 1870

“During several weeks, it seemed as though the old religion had been completely defeated. The clergy, demoralized by the defection of their chief and frightened by the public addresses which did not spare them, either dared not show themselves or had taken flight. When Mullá Husayn-i-Bushrú’í came to Mashhad he found, on the one hand, the population stirred up and divided about him, on the other hand, the clergy forewarned and very anxious, but exasperated and determined to oppose a vigorous resistance to the attacks about to be launched against them.” (Comte de Gobineau’s “Les Religions et les Philosophies dans l’Asie Centrale,” pp. 139–140.)

(Footnotes to chapter 6 provided by Shoghi Effendi)

Two very outstanding doctors of religion became followers of the Báb through Mullá Husayn’s efforts

“It was at Nishápúr [a town before Mashhad] above all, that he made two important conversions in the persons of Mullá ‘Abdu’l-Khaliq of Yazd, and of Mullá ‘Alí the Young. The first of these Doctors had been the pupil of Shaykh Ahmad-i-Ahsá’í. He was a person celebrated for his science, for his eloquence and for his standing among the people. The other, a Shaykh like the first, a man of strict ethics and high understanding, held the important position of the principal mujtahid of the city. Both became ardent Bábís. They made the pulpits of the Mosques resound with violent denunciations of Islám.” (Comte de Gobineau’s “Les Religions et les Philosophies dans l’Asie Centrale,” pp. 139–140) 

(Footnotes to chapter 6 provided by Shoghi Effendi)

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’)