Bahá’u’lláh alone was the object and the center of the cryptic allusions, the glowing eulogies, the fervid prayers, the joyful announcements and the dire warnings recorded in both the Qayyúmu’l-Asmá’ and the Bayán, designed to be respectively the first and last written testimonials to the glory with which God was soon to invest Him.

It was He Who, through His correspondence with the Author of the newly founded Faith, and His intimate association with the most distinguished amongst its disciples, such as Vahíd, Hujjat, Quddús, Mullá Husayn and Táhirih, was able to foster its growth, elucidate its principles, reinforce its ethical foundations, fulfill its urgent requirements, avert some of the immediate dangers threatening it and participate effectually in its rise and consolidation.
It was to Him, “the one Object of our adoration and love” that the Prophet-pilgrim, on His return to Búshihr, alluded when, dismissing Quddús from His presence, He announced to him the double joy of attaining the presence of their Beloved and of quaffing the cup of martyrdom.
He it was Who, in the hey-day of His life, flinging aside every consideration of earthly fame, wealth and position, careless of danger, and risking the obloquy of His caste, arose to identify Himself, first in Tihrán and later in His native province of Mázindarán, with the cause of an obscure and proscribed sect; won to its support a large number of the officials and notables of Núr, not excluding His own associates and relatives; fearlessly and persuasively expounded its truths to the disciples of the illustrious mujtahid, Mullá Muhammad; enlisted under its banner the mujtahid’s appointed representatives; secured, in consequence of this act, the unreserved loyalty of a considerable number of ecclesiastical dignitaries, government officers, peasants and traders; and succeeded in challenging, in the course of a memorable interview, the mujtahid himself.
It was solely due to the potency of the written message entrusted by Him to Mullá Muhammad Mihdíy-i-Kandí and delivered to the Báb while in the neighborhood of the village of Kulayn, that the soul of the disappointed Captive was able to rid itself, at an hour of uncertainty and suspense, of the anguish that had settled upon it ever since His arrest in Shíráz.
He it was Who, for the sake of Táhirih and her imprisoned companions, willingly submitted Himself to a humiliating confinement, lasting several days—the first He was made to suffer—in the house of one of the kad-khudás of Tihrán.
It was to His caution, foresight and ability that must be ascribed her successful escape from Qazvín, her deliverance from her opponents, her safe arrival in His home, and her subsequent removal to a place of safety in the vicinity of the capital from whence she proceeded to Khurásán.
It was into His presence that Mullá Ḥusayn was secretly ushered upon his arrival in Tihrán, after which interview he traveled to Ádhirbáyján on his visit to the Báb then confined in the fortress of Máh-Kú.
He it was Who unobtrusively and unerringly directed the proceedings of the Conference of Badasht;

Who entertained as His guests Quddús, Táhirih and the eighty-one disciples who had gathered on that occasion;
Who revealed every day a Tablet and bestowed on each of the participants a new name;
Who faced unaided the assault of a mob of more than five hundred villagers in Níyálá;
Who shielded Quddús from the fury of his assailants;
Who succeeded in restoring a part of the property which the enemy had plundered and Who insured the protection and safety of the continually harassed and much abused Táhirih.

Against Him was kindled the anger of Muhammad Sháh who, as a result of the persistent representations of mischief-makers, was at last induced to order His arrest and summon Him to the capital—a summons that was destined to remain unfulfilled as a result of the sudden death of the sovereign.
It was to His counsels and exhortations, addressed to the occupants of Shaykh Tabarsí, who had welcomed Him with such reverence and love during His visit to that Fort, that must be attributed, in no small measure, the spirit evinced by its heroic defenders,

while it was to His explicit instructions that they owed the miraculous release of Quddús and his consequent association with them in the stirring exploits that have immortalized the Mázindarán upheaval.

It was for the sake of those same defenders, whom He had intended to join, that He suffered His second imprisonment, this time in the masjid of Ámul to which He was led, amidst the tumult raised by no less than four thousand spectators,—

for their sake that He was bastinadoed in the namáz-khánih of the mujtahid of that town until His feet bled, and later confined in the private residence of its governor;
for their sake that He was bitterly denounced by the leading mullá, and insulted by the mob who, besieging the governor’s residence, pelted Him with stones, and hurled in His face the foulest invectives.

He alone was the One alluded to by Quddús who, upon his arrival at the Fort of Shaykh Ṭabarsí, uttered, as soon as he had dismounted and leaned against the shrine, the prophetic verse “The Baqíyyatu’lláh (the Remnant of God) will be best for you if ye are of those who believe.”
He alone was the Object of that prodigious eulogy, that masterly interpretation of the Sád of Samad, penned in part, in that same Fort by that same youthful hero, under the most distressing circumstances, and equivalent in dimensions to six times the volume of the Qur’án.
It was to the date of His impending Revelation that the Lawh-i-Hurúfát, revealed in Chihríq by the Báb, in honor of Dayyán, abstrusely alluded, and in which the mystery of the “Mustagháth” was unraveled.
It was to the attainment of His presence that the attention of another disciple, Mullá Báqir, one of the Letters of the Living, was expressly directed by none other than the Báb Himself.
It was exclusively to His care that the documents of the Báb, His pen-case, His seals, and agate rings, together with a scroll on which He had penned, in the form of a pentacle, no less than three hundred and sixty derivatives of the word Bahá, were delivered, in conformity with instructions He Himself had issued prior to His departure from Chihríq.
It was solely due to His initiative, and in strict accordance with His instructions, that the precious remains of the Báb were safely transferred from Tabríz to the capital, and were concealed and safeguarded with the utmost secrecy and care throughout the turbulent years following His martyrdom.
And finally, it was He Who, in the days preceding the attempt on the life of the Sháh, had been instrumental, while sojourning in Karbilá, in spreading, with that same enthusiasm and ability that had distinguished His earlier exertions in Mázindarán, the teachings of His departed Leader, in safeguarding the interests of His Faith, in reviving the zeal of its grief-stricken followers, and in organizing the forces of its scattered and bewildered adherents.

- Shoghi Effendi (God Passes By)

Bahaihistoricalfacts

Message History

Delivery option(s)