A believer who witnessed the verses of God revealed by both the Báb and Bahá’u’lláh

A certain Muhammad Karím, a native of Shíráz, who had been a witness to the rapidity and the manner in which the Báb had penned the verses with which He was inspired, has left the following testimony to posterity, after attaining, during those days, the presence of Bahá’u’lláh, and beholding with his own eyes what he himself had considered to be the only proof of the mission of the Promised One: “I bear witness that the verses revealed by Bahá’u’lláh were superior, in the rapidity with which they were penned, in the ease with which they flowed, in their lucidity, their profundity and sweetness to those which I, myself saw pour from the pen of the Báb when in His presence. Had Bahá’u’lláh no other claim to greatness, this were sufficient, in the eyes of the world and its people, that He produced such verses as have streamed this day from His pen.” 

- Shoghi Effendi (‘God Passes By’, chapter 8)

Baghdád 1856-1863: ”hundreds of thousands of verses, mostly written by His [Bahá’u’lláh] own hand, were obliterated and cast into the river.”

As to those verses which He either dictated or wrote Himself, their number was no less remarkable than either the wealth of material they contained, or the diversity of subjects to which they referred. A vast, and indeed the greater, proportion of these writings were, alas, lost irretrievably to posterity. No less an authority than Mírzá Áqá Ján, Bahá’u’lláh’s amanuensis, affirms, as reported by Nabíl, that by the express order of Bahá’u’lláh, hundreds of thousands of verses, mostly written by His own hand, were obliterated and cast into the river. “Finding me reluctant to execute His orders,” Mírzá Áqá Ján has related to Nabíl, “Bahá’u’lláh would reassure me saying: ‘None is to be found at this time worthy to hear these melodies.’ … Not once, or twice, but innumerable times, was I commanded to repeat this act.” 

- Shoghi Effendi (‘God Passes By’, chapter 8)

Baghdád 1856-1858: - the “unrecorded verses…in a single day and night”: - “the equivalent of the Qur’án!”

So prolific was this period, that during the first two years after His return from His retirement, according to the testimony of Nabíl, who was at that time living in Baghdád, the unrecorded verses that streamed from His lips averaged, in a single day and night, the equivalent of the Qur’án! 

- Shoghi Effendi (‘God Passes By’, chapter 8)

Baghdád 1856-1863: The “scope and volume of Bahá’u’lláh’s writings, after His return from Sulaymáníyyih”

 The enormous expansion in the scope and volume of Bahá’u’lláh’s writings, after His return from Sulaymáníyyih, is yet another distinguishing feature of the period under review. The verses that streamed during those years from His pen, described as “a copious rain” by Himself, whether in the form of

• epistles,
• exhortations,
• commentaries,
• apologies,
• dissertations,
• prophecies,
• prayers, odes or specific Tablets, contributed,
• to a marked degree, to the reformation and progressive unfoldment of the Bábí community,
• to the broadening of its outlook,
• to the expansion of its activities and
• to the enlightenment of the minds of its members.

- Shoghi Effendi (‘God Passes By’, chapter 8)

Bahá’u’lláh’s “life was characterized by…austerity, and… simplicity”

His [Bahá’u’lláh’s] own life was characterized by that same austerity, and evinced that same simplicity which marked the lives of His beloved companions. “There was a time in ‘Iráq,” He Himself affirms, in one of His Tablets, “when the Ancient Beauty … had no change of linen. The one shirt He possessed would be washed, dried and worn again.” 

- Shoghi Effendi (‘God Passes By’, chapter 8)

Bahá’u’lláh’s comments about Nabil's empty room

“I, myself with two others,” he [Nabil] relates, “lived in a room which was devoid of furniture. Bahá’u’lláh entered it one day, and, looking about Him, remarked: ‘Its emptiness pleases Me. In My estimation it is preferable to many a spacious palace, inasmuch as the beloved of God are occupied in it with the remembrance of the Incomparable Friend, with hearts that are wholly emptied of the dross of this world.’” 

- Shoghi Effendi (‘God Passes By’, chapter 8)

The “stirring episodes” of those who were “intoxicated“ by quaffing “from the cup of Bahá’u’lláh’s presence” – Nabil being “an eye-witness

“So intoxicated were those who had quaffed from the cup of Bahá’u’lláh’s presence,” is yet another testimony from the pen of Nabíl, who was himself an eye-witness of most of these stirring episodes, “that in their eyes the palaces of kings appeared more ephemeral than a spider’s web.… The celebrations and festivities that were theirs were such as the kings of the earth had never dreamt of.” 

- Shoghi Effendi (‘God Passes By’, chapter 8)

The story of Siyyid Ismá‘íl, surnamed Dhabíh (the Sacrifice) – “King and Beloved of Martyrs”, “No blood…has, till now, been poured upon the earth as pure as the blood he shed.”

From such a treasury of precious memories it will suffice my purpose to cite but a single instance, that of one of His ardent lovers, a native of Zavárih, Siyyid Ismá‘íl by name, surnamed Dhabíḥ (the Sacrifice), formerly a noted divine, taciturn, meditative and wholly severed from every earthly tie, whose self-appointed task, on which he prided himself, was to sweep the approaches of the house in which Bahá’u’lláh was dwelling. Unwinding his green turban, the ensign of his holy lineage, from his head, he would, at the hour of dawn, gather up, with infinite patience, the rubble which the footsteps of his Beloved had trodden, would blow the dust from the crannies of the wall adjacent to the door of that house, would collect the sweepings in the folds of his own cloak, and, scorning to cast his burden for the feet of others to tread upon, would carry it as far as the banks of the river and throw it into its waters. Unable, at length, to contain the ocean of love that surged within his soul, he, after having denied himself for forty days both sleep and sustenance, and rendering for the last time the service so dear to his heart, betook himself, one day, to the banks of the river, on the road to Káẓimayn, performed his ablutions, lay down on his back, with his face turned towards Baghdád, severed his throat with a razor, laid the razor upon his breast, and expired. (1275 A.H.)

1853-1863: Various people’s interactions with Bahá’u’lláh during those “poignant years” in Baghdad

Numerous and striking are the anecdotes which have been recounted by those whom duty, accident, or inclination had, in the course of these poignant years, brought into direct contact with Bahá’u’lláh.

• Many and moving are the testimonies of bystanders who were privileged to gaze on His countenance, observe His gait, or overhear His remarks, as He moved through the lanes and streets of the city, or paced the banks of the river;
• of the worshippers who watched Him pray in their mosques;
• of the mendicant, the sick, the aged, and the unfortunate whom He succored, healed, supported and comforted;
• of the visitors, from the haughtiest prince to the meanest beggar, who crossed His threshold and sat at His feet;
• of the merchant, the artisan, and the shopkeeper who waited upon Him and supplied His daily needs;
• of His devotees who had perceived the signs of His hidden glory;
• of His adversaries who were confounded or disarmed by the power of His utterance and the warmth of His love;
• of the priests and laymen, the noble and learned, who besought Him with the intention of either challenging His authority, or testing His knowledge, or investigating His claims, or confessing their shortcomings, or declaring their conversion to the Cause He had espoused. 

- Shoghi Effendi (‘God Passes By’, chapter 8)

Happenings during “that immortal period, intervening between the birth hour of Bahá’u’lláh’s Revelation and its announcement on the eve of His departure from ‘Iráq”

• The joyous feasts which these companions, despite their extremely modest earnings, continually offered in honor of their Beloved;
• the gatherings, lasting far into the night, in which they loudly celebrated, with prayers, poetry and song, the praises of the Báb, of Quddús and of Bahá’u’lláh;
• the fasts they observed; the vigils they kept; the dreams and visions which fired their souls, and which they recounted to each other with feelings of unbounded enthusiasm;
• the eagerness with which those who served Bahá’u’lláh performed His errands, waited upon His needs, and carried heavy skins of water for His ablutions and other domestic purposes;
• the acts of imprudence which, in moments of rapture, they occasionally committed;
• the expressions of wonder and admiration which their words and acts evoked in a populace that had seldom witnessed such demonstrations of religious transport and personal devotion—

these, and many others, will forever remain associated with the history of that immortal period, intervening between the birth hour of Bahá’u’lláh’s Revelation and its announcement on the eve of His departure from ‘Iráq. 

- Shoghi Effendi (‘God Passes By’, chapter 8)

Another Persian prince “describing the atmosphere which pervaded that reception-room” in Bahá’u’lláh’s House in Baghdad

“I know not how to explain it,” another prince, Zaynu’l-‘Ábidín Khán, the Fakhru’d-Dawlih, describing the atmosphere which pervaded that reception-room, had affirmed, “were all the sorrows of the world to be crowded into my heart they would, I feel, all vanish, when in the presence of Bahá’u’lláh. It is as if I had entered Paradise itself.” 

- Shoghi Effendi (‘God Passes By’, chapter 8)

A Persian prince expressed a desire to build “a duplicate of it in his home in Kázimayn”, and Bahá’u’lláh’s reported remarks

It was this same reception room which, in spite of its rude simplicity, had so charmed the Shujá‘u’d-Dawlih that he had expressed to his fellow-princes his intention of building a duplicate of it in his home in Káẓimayn. “He may well succeed,” Bahá’u’lláh is reported to have smilingly remarked when apprized of this intention, “in reproducing outwardly the exact counterpart of this low-roofed room made of mud and straw with its diminutive garden. What of his ability to open onto it the spiritual doors leading to the hidden worlds of God?” 

- Shoghi Effendi (‘God Passes By’, chapter 8)

The “Most Great House”: - the “dilapidated”, “Low-roofed” room “, “set apart for the reception of Bahá’u’lláh’s visitors”; “a single couch, fashioned from the branches of palms”: - “vied…with the Most Exalted Paradise”

“The room of the Most Great House,” that same chronicler [Nabil] has recorded, “set apart for the reception of Bahá’u’lláh’s visitors, though dilapidated, and having long since outgrown its usefulness, vied, through having been trodden by the blessed footsteps of the Well Beloved, with the Most Exalted Paradise. Low-roofed, it yet seemed to reach to the stars, and though it boasted but a single couch, fashioned from the branches of palms, whereon He Who is the King of Names was wont to sit, it drew to itself, even as a loadstone, the hearts of the princes.” 

- Shoghi Effendi (‘God Passes By’, chapter 8)

The incredible “burning devotion” that Bahá’u’lláh’s “love had kindled” in the “souls” of “His companions”

The complete transformation which the written and spoken word of Bahá’u’lláh had effected in the outlook and character of His companions was equalled by the burning devotion which His love had kindled in their souls. A passionate zeal and fervor, that rivalled the enthusiasm that had glowed so fiercely in the breasts of the Báb’s disciples in their moments of greatest exaltation, had now seized the hearts of the exiles of Baghdád and galvanized their entire beings. “So inebriated,” Nabíl, describing the fecundity of this tremendously dynamic spiritual revival, has written, “so carried away was every one by the sweet savors of the Morn of Divine Revelation that, methinks, out of every thorn sprang forth heaps of blossoms, and every seed yielded innumerable harvests.” 

- Shoghi Effendi (‘God Passes By’, chapter 8)

The amazing way in which “most of those who surrounded Bahá’u’lláh” in Baghdád decided to help each other to maintain strict spiritual discipline

“Most of those who surrounded Bahá’u’lláh,” wrote Nabíl, describing the spirit that animated the reformed Bábí community in Baghdád, “exercised such care in sanctifying and purifying their souls, that they would suffer no word to cross their lips that might not conform to the will of God, nor would they take a single step that might be contrary to His good-pleasure.” “Each one,” he relates, “had entered into a pact with one of his fellow-disciples, in which they agreed to admonish one another, and, if necessary, chastise one another with a number of blows on the soles of the feet, proportioning the number of strokes to the gravity of the offense against the lofty standards they had sworn to observe.” Describing the fervor of their zeal, he states that “not until the offender had suffered the punishment he had solicited, would he consent to either eat or drink.” 

- Shoghi Effendi (‘God Passes By’, chapter 8)

An example of how Bahá’u’lláh stressed “His strong condemnation of all acts of violence”

In another connection He, wishing to stress His strong condemnation of all acts of violence, had written: “It would be more acceptable in My sight for a person to harm one of My own sons or relatives rather than inflict injury upon any soul.” 

- Shoghi Effendi (‘God Passes By’, chapter 8)

Perpetrating “an act contrary to the interests of either the state or religion” – Bahá’u’lláh gives an example to a government official in Baghdad

“This brother of Mine,” He further declared to that official, “this Mírzá Músá, who is from the same mother and father as Myself, and who from his earliest childhood has kept Me company, should he perpetrate an act contrary to the interests of either the state or religion, and his guilt be established in your sight, I would be pleased and appreciate your action were you to bind his hands and cast him into the river to drown, and refuse to consider the intercession of any one on his behalf.” 

- Shoghi Effendi (‘God Passes By’, chapter 8)

The very high standard of “deeds” and “conduct” Bahá’u’llah “propounded during that period” in Baghdad

The exalted character of the teachings of Bahá’u’lláh propounded during that period is perhaps best illustrated by the following statement made by Him in those days to an official who had reported to Him that, because of the devotion to His person which an evildoer had professed, he had hesitated to inflict upon that criminal the punishment he deserved: “Tell him, no one in this world can claim any relationship to Me except those who, in all their deeds and in their conduct, follow My example, in such wise that all the peoples of the earth would be powerless to prevent them from doing and saying that which is meet and seemly.” 

- Shoghi Effendi (‘God Passes By’, chapter 8)

‘Abdu’l-Bahá explains the results of Bahá’u’lláh’s “strenuous efforts in educating and training” the Bábí community in Baghdad

“Bahá’u’lláh,” ‘Abdu’l‑Bahá affirmed, “after His return (from Sulaymáníyyih) made such strenuous efforts in educating and training this community, in reforming its manners, in regulating its affairs and in rehabilitating its fortunes, that in a short while all these troubles and mischiefs were quenched, and the utmost peace and tranquillity reigned in men’s hearts.” And again: “When these fundamentals were established in the hearts of this people, they everywhere acted in such wise that, in the estimation of those in authority, they became famous for the integrity of their character, the steadfastness of their hearts, the purity of their motives, the praiseworthiness of their deeds, and the excellence of their conduct.” 

- Shoghi Effendi (‘God Passes By’, chapter 8)

The transformation of the Bábí community in Baghdad through Bahá’u’lláh’s efforts: - “waywardness and folly were changed into piety and understanding, and weapons of war converted into instruments of peace”

“By the aid of God and His divine grace and mercy,” He [Bahá’u’lláh] Himself has written with reference to the character and consequences of His own labors during that period, “We revealed, as a copious rain, Our verses, and sent them to various parts of the world. We exhorted all men, and particularly this people, through Our wise counsels and loving admonitions, and forbade them to engage in sedition, quarrels, disputes or conflict. As a result of this, and by the grace of God, waywardness and folly were changed into piety and understanding, and weapons of war converted into instruments of peace.” 

- Shoghi Effendi (‘God Passes By’, chapter 8)

The “salient features of a code of ethical conduct” that Bahá’u’lláh’s “indefatigable pen” revealed in “books, treatises and epistles” “to broaden the outlook and transform the character” of the Bábí community in Baghdad prior to His Declaration at Ridván

The ascendancy achieved by Bahá’u’lláh was nowhere better demonstrated than in His ability to broaden the outlook and transform the character of the community to which He belonged. Though Himself nominally a Bábí, though the provisions of the Bayán were still regarded as binding and inviolable, He was able to inculcate a standard which, while not incompatible with its tenets, was ethically superior to the loftiest principles which the Bábí Dispensation had established.

• The salutary and fundamental truths advocated by the Báb, that had either been obscured, neglected or misrepresented, were moreover elucidated by Bahá’u’lláh, reaffirmed and instilled afresh into the corporate life of the community, and into the souls of the individuals who comprised it.
• The dissociation of the Bábí Faith from every form of political activity and from all secret associations and factions;
• the emphasis placed on the principle of non-violence;
• the necessity of strict obedience to established authority;
• the ban imposed on all forms of sedition, on back-biting, retaliation, and dispute;
• the stress laid on
• godliness,
• kindliness,
• humility and piety,
• on honesty and truthfulness,
• chastity and fidelity,
• on justice, toleration, sociability, amity and concord,
• on the acquisition of arts and sciences,
• on self-sacrifice and detachment,
• on patience, steadfastness and resignation to the will of God—

all these constitute the salient features of a code of ethical conduct to which the books, treatises and epistles, revealed during those years, by the indefatigable pen of Bahá’u’lláh, unmistakably bear witness. 

- Shoghi Effendi (‘God Passes By’, chapter 8)

The governor of Baghdad, Námiq-Páshá, entertained “profound…respect” for Bahá’u’lláh, Whom he regarded as “one of the Lights of the Age”

And finally, during the last year of His sojourn in Baghdád the governor Námiq-Páshá, impressed by the many signs of esteem and veneration in which He was held, called upon Him to pay his personal tribute to One Who had already achieved so conspicuous a victory over the hearts and souls of those who had met Him. So profound was the respect the governor entertained for Him, Whom he regarded as one of the Lights of the Age, that it was not until the end of three months, during which he had received five successive commands from ‘Álí Páshá, that he could bring himself to inform Bahá’u’lláh that it was the wish of the Turkish government that He should proceed to the capital. On one occasion, when ‘Abdu’l‑Bahá and Áqáy-i-Kalím had been delegated by Bahá’u’lláh to visit him, he entertained them with such elaborate ceremonial that the Deputy-Governor stated that so far as he knew no notable of the city had ever been accorded by any governor so warm and courteous a reception. So struck, indeed, had the Sulṭán ‘Abdu’l-Majíd been by the favorable reports received about Bahá’u’lláh from successive governors of Baghdád (this is the personal testimony given by the Governor’s deputy to Bahá’u’lláh himself) that he consistently refused to countenance the requests of the Persian government either to deliver Him to their representative or to order His expulsion from Turkish territory. 

- Shoghi Effendi (‘God Passes By’, chapter 8)

Bahá’u’lláh’s fame during the “primitive age of the Faith” compared to “at the close of that same age”

On no previous occasion, since the inception of the Faith, not even during the days when the Báb in Isfahán, in Tabríz and in Chihríq was acclaimed by the ovations of an enthusiastic populace, had any of its exponents risen to such high eminence in the public mind, or exercised over so diversified a circle of admirers an influence so far reaching and so potent. Yet unprecedented as was the sway which Bahá’u’lláh held while, in that primitive age of the Faith, He was dwelling in Baghdád, its range at that time was modest when compared with the magnitude of the fame which, at the close of that same age, and through the immediate inspiration of the Center of His Covenant, the Faith acquired in both the European and American continents. 

- Shoghi Effendi (‘God Passes By’, chapter 8)

The governor of Baghdad, Námiq-Páshá entertained “profound…respect” for Bahá’u’lláh, Whom he regarded as “one of the Lights of the Age”

And finally, during the last year of His sojourn in Baghdád the governor Námiq-Páshá, impressed by the many signs of esteem and veneration in which He was held, called upon Him to pay his personal tribute to One Who had already achieved so conspicuous a victory over the hearts and souls of those who had met Him. So profound was the respect the governor entertained for Him, Whom he regarded as one of the Lights of the Age, that it was not until the end of three months, during which he had received five successive commands from ‘Álí Páshá, that he could bring himself to inform Bahá’u’lláh that it was the wish of the Turkish government that He should proceed to the capital. On one occasion, when ‘Abdu’l‑Bahá and Áqáy-i-Kalím had been delegated by Bahá’u’lláh to visit him, he entertained them with such elaborate ceremonial that the Deputy-Governor stated that so far as he knew no notable of the city had ever been accorded by any governor so warm and courteous a reception. So struck, indeed, had the Sulṭán ‘Abdu’l-Majíd been by the favorable reports received about Bahá’u’lláh from successive governors of Baghdád (this is the personal testimony given by the Governor’s deputy to Bahá’u’lláh himself) that he consistently refused to countenance the requests of the Persian government either to deliver Him to their representative or to order His expulsion from Turkish territory. 

- Shoghi Effendi (‘God Passes By’, chapter 8) 

The British consul-general in Baghdád offered Bahá’u’lláh “the protection of British citizenship”

Nor was the then representative of the British government, Colonel Sir Arnold Burrowes Kemball, consul-general in Baghdád, insensible of the position which Bahá’u’lláh now occupied. Entering into friendly correspondence with Him, he, as testified by Bahá’u’lláh Himself, offered Him the protection of British citizenship, called on Him in person, and undertook to transmit to Queen Victoria any communication He might wish to forward to her. He even expressed his readiness to arrange for the transfer of His residence to India, or to any place agreeable to Him. This suggestion Bahá’u’lláh declined, choosing to abide in the dominions of the Sulṭán of Turkey. 

- Shoghi Effendi (‘God Passes By’, chapter 8)