One of His first acts as the head of the family was to free the slaves who were engaged in serving the household. All took the liberty to leave but Isfandíyár and one woman elected to remain in service. [SoW Vol IX, April 28, 1918 p38-39, CH41] [key]

Two hours and eleven minutes after sunset Siyyid `Alí-Muhammad made His declaration to Mullá Husayn-i-Bushrú'í in the upper room of His House. [DB52-65]

“I am, I am, I am, the promised One! I am the One whose name you have for a thousand years invoked, at whose mention you have risen, whose advent you have longed to witness, and the hour of whose Revelation you have prayed God to hasten. Verily I say, it is incumbent upon the peoples of both the East and the West to obey My word and to pledge allegiance to My person.” [DB315-316]

The governor offered all of his resources to try to win the Sháh over to His Cause but the Báb declined his offer saying that the Cause will triumph through the `poor and lowly'. [Bab115–16; DB212–213] [key]

Some accounts maintain that the prime minister intervened in the correspondence between the Báb and the Sháh. En route to Tabríz the Báb wrote to various people, including the Grand Vizier, the father and uncle of Táhirih, and Hájí Sulaymán Khán. Hujjat learned of this last letter and sent a message to the Bábís of Zanján to rescue the Báb. The Báb declined their assistance. [Bab124–5; DB235–6]

At the beginning of the Báb's incarceration the warden `Alí Khán kept the Báb strictly confined and allowed no visitors. He had a vision of the Báb engaged in prayer outside of the prison gates, knowing that the Báb is inside. He became humble and permitted the Bábís to visit the Báb. [Bab129–31; DB245–8]

The winter the Báb spent in Máh-Kú was exceptionally cold. [DB252]

Many of the Báb's writings were revealed in this period. [GPB24–5]

Upon arriving in Qazvín, Táhirih refused her estranged husband's attempts at reconciliation and lived with her father. Her father-in-law Hájí Mullá Taqí, felt insulted and denounced the Shaykhís and Bábís. [B166; DB2736] [key]

Mullá Husayn proceeded to Mashhad and built a `Bábíyyih', a centre for the Bábís, as instructed by Quddús. He and Quddús took up residence in it and began to teach the Bábí religion.

Bahá'u'lláh, who hosted and directed the event, rented three gardens, one for Quddús, another for Táhirih and the third for Himself. [Bab168; GPB31, 68; MF200]

The conference coincided with the removal of the Báb to Tabríz for interrogation in July. It was held near the village of Sháhrúd in Semnan province. [BBRSM23; DB292]

Táhirih was arrested and was later taken to Tihrán where she was held in the home of Mahmúd Khán, the Kalántar of Tihrán, until her martyrdom in August 1852.

Mullá Husayn left the army camp near Mashhad where he had been a guest of a brother of the Sháh. He planned to make a pilgrimage to Karbalá. While making preparations for the journey he received a Tablet from the Báb instructing him to go to Mázindarán to help Quddús, carrying a Black Standard before him. He was also instructed to wear the Báb's own green turban and to take the new name Siyyid `Alí. [Bab171; BKG50; DB324; MH174] [key]

"When the procession reached the public square, where the execution was to take place, Quddús, this youth of only twenty-seven years, cried out, "Would that my mother were with me, and could see with her own eyes the splendour of my nuptials!" As these words were being spoken the wild multitude fell upon him, tearing him limb from limb and throwing the scattered pieces into a fire which they had kindled for that purpose. Another account states that the Sa'ídu'l-'Ulamá had himself cut of Quddús' ears and struck him on the head with an axe." [TtP92]

On the subject of the successor to the Báb the Guardian states:

A successor or vicegerent the Báb never named, an interpreter of His teachings He refrained from appointing. So transparently clear were His references to the Promised One, so brief was to be the duration of His own Dispensation, that neither the one nor the other was deemed necessary. All He did was, according to the testimony of ‘Abdu’l-Bahá in “A Traveller’s Narrative,” to nominate, on the advice of Bahá’u’lláh and of another disciple, Mírzá Ya˙yá, who would act solely as a figure-head pending the manifestation of the Promised One, thus enabling Bahá’u’lláh to promote, in relative security, the Cause so dear to His heart. [GPB28—29]

.He has also referred to him as “titular head” and “a mere figurehead”. [GPB90]

Vahíd traveled from Yazd towards Shíráz, eventually coming to Nayríz. He went to the Mosque of Jum‘ih where he ascended the pulpit and proclaimed the Cause of God. The governor moved against him and Vahíd ordered his companions to occupy the fort of Khájih. The siege that followed lasted a month. [B178, 204–5; BBR109–13; BW18:381; For23]

In the morning the Báb was taken to the homes of the leading clerics to obtain the death-warrants. [Bab155; DB508]

Many Bábís were tortured and killed in the weeks following the attempt on the life of the Sháh. [BKG84]

Bahá'u'lláh and His family arrived in Baghdád. [BBR177; BKG106; GPB109; TN38]

He always travelled on foot and ate noting but bread and onions. He earned the title "The Bábí's Angel Gabriel". After the passing of Bahá'u'lláh he continued to provide courier service between Persia and the Holy Land.

"The Bab states that the first one to believe in a Manifestation of God is the essence of the achievement of the preceding dispensation; and so, 'Abdu'l-Baha, the first to believe with His whole being in the Mission of His Father, was the most eminent representative of the virtues called forth by the Bab." [AB13]

"Mirza Aqa Jan himself has testified: 'That Blessed Beauty evinced such sadness that the limbs of my body trembled.' He has, likewise, related, as reported by Nabil in his narrative, that, shortly before Baha'u'llah's retirement, he had on one occasion seen Him, between dawn and sunrise, suddenly come out from His house, His night-cap still on His head, showing such signs of perturbation that he was powerless to gaze into His face, and while walking, angrily remark: 'These creatures are the same creatures who for three thousand years have worshipped idols, and bowed down before the Golden Calf: Now, too, they are fit for nothing better. What relation can there be between this people and Him Who is the Countenance of Glory? What ties can bind them to the One Who is the supreme embodiment of all that is lovable?' 'I stood,' declared Mirza Aqa Jan, 'rooted to the spot, lifeless, dried up as a dead tree, ready to fall under the impact of the stunning power of His words. Finally, He said: "Bid them recite: 'Is there any Remover of difficulties save God? Say: Praised be God! He is God! All are His servants, and all abide by His bidding!' Tell them to repeat it five hundred times, nay, a thousand times, by day and by night, sleeping and waking, that haply the Countenance of Glory may be unveiled to their eyes, and tiers of light descend upon them." He Himself, I was subsequently informed, recited this same verse, His face betraying the utmost sadness." [BKG114] [key]

Bahá'u'lláh returned from Sulaymáníyyih, Kurdistán two years after His withdrawal, a moment Shoghi Effendi has described as “a turning point of the utmost significance in the history of the first Bahá’í century.” [GPB127]

Baha’u’llah’s return revived and animated the Bábí community.

"He Himself has described the situation which then confronted Him:

We found no more than a handful of souls, faint and dispirited, nay utterly lost and dead. The Cause of God had ceased to be on any one's lips, nor was any heart receptive to its message. [GPB125]

In Epistle to the Son of the Wolf (p174-176) Bahá'u'lláh mentions Mírzá 'Alí-Akbar, a relative of the Báb and Abu'l-Qásim-i-Káshí and states "several other suffered martyrdom through the decree pronounced by Mírzá Yahyá."

"The Four Valleys was revealed ... in a mystical language and style, in response to a request made by a prominent Sufi. Yet, despite the traditional Sufi concepts, language, and symbolism employed by Bahá’u’lláh, studying the text in light of the totality of Bahá’í writings demonstrates that its main purpose is to guide the wayfarers to the recognition of the Manifestation of God, soon to be revealed to be Bahá’u’lláh Himself. Furthermore, understanding the text as portraying two complementary paradigms—four parallel paths towards God and the four stages of a single path—leads to integrative and holistic perspectives and practices prescribed in the Bahá’í writings." [Reflections on The Four Valleys of Bahá’u’lláh by Amrollah Hemmat found in the Journal of Bahá'í Studies 30 4 2020]

In this Tablet the Maiden appears as the personification of the spirit of God. The Maiden has emerged from her hidden chamber symbolizes the appearance of Bahá'u'lláh's revelation in the world, and her afflictions mirror that of Bahá'u'lláh's. In the Surah of the Bayan Bahá'u'lláh identifies with Himself a passage in the Qayyumu'l-Asma in which the Báb had referred to "the Maid of Heaven begotten by the Spirit of Baha" (SWB:54).

• There is a tradition in Islam quoted by Shoghi Effendi in his Persian writings which sets forth the difficulties and perils encountered by man on his journey to God. It describes how all men will perish and die except the believers; all the believers will perish and die except those who are tested, all who are tested will perish and die except those who are sincere, and those who are sincere will be in great danger. [CoCp35]

The garden was located in a large agricultural area immediately north of the walls of the city of Baghdad, about 450 metres (1,480 ft) from the city's northern Mu'azzam gate. Located on the eastern bank of the Tigris River in what is now the Bab al-Mu'azzam neighbourhood of Baghdad's Rusafa District, it was directly opposite the district in which Bahá'u'lláh lived during his stay in the city, on the river's western bank. [Wikipedia]

Extract from a Tablet of Baha'u'llah-Khadimu'llah. (Edited provisional translation below)

"On the first day that the Ancient Beauty occupied the Most Great Throne in a Garden which hath been designated Ridván, the Tongue of Grandeur uttered three blessed verses.
[1] The first of them was that in this Manifestation the use of the sword in holy war is put aside.
[2] Secondly, prior to the completion of a millennium any theophanological claim put forward by any person must be considered baseless. In this respect the year should be considered a complete year.
[3] Thirdly, the True One, exalted be His Glory, at that time manifested all the Divine Names upon all things.
“Verily, all created things were immersed in the sea of purification when, on that first day of Ridván, We shed upon the whole of creation the splendours of Our most excellent Names and Our most exalted Attributes”. [Kitab-i-Aqdas para75 p47]

And the following choice verse was subsequently revealed but has been ordained to be of the same rank as the preceding three; namely, whatever personal designations are mentioned before the Face, whether living or dead, such have thereby attained the Presence of God by virtue of being mentioned by the King of Pre-Existence. [UCMERCED site]

1. He forbade the use of the sword.
2. He stated that no other Manifestations will appear before one thousand years. This was later reiterated in the Kitáb-i-Badí‘ and in The Kitáb-i-Aqdas.
3. He stated that, as from that moment, all the names and attributes of God were manifested within all created things, implying the advent of a new Day. [RB1:278–80]

During the 12 days in the Ridván Garden Bahá'u'lláh confided to ‘Abdu'l-Bahá that He was ‘Him Whom God shall make manifest'. [CH82]

"spot that art situate on the shores of the two seas" [KA217]

Upon arrival He and His family were driven to the residence of Shamsi Big near the Sharif Mosque. They stayed here about one month. His companions were given accommodation elsewhere in the city. [BKG197, 204; GPB157–61, HDBFXXVIII]

• Kúchik-Chakmachih Three hours from Constantinople - spent one night [N7N21]
• Buyúk-Chakmachih Arrived about noon. [N&N23]
  • Picture of the bridge at Buyúk-Chakmachih (Büyükçekmece) which Bahá’u’lláh and His companions crossed on their way from Constantinople to Adrianople.
  • Map.
• Salvarí The procession left at midnight in the pouring rain and intense cold.
• Birkás
• Bábás
• Bábá-Iskí

Bahá'u'lláh and His companions arrived in Adrianople (the "remote prison") ("The Land of Mystery") (GPB174). It would be here where the sun of His revelation would ascend to its zenith, where He proclaimed the Message of His revelation to the whole world. [BKG206; GPB161; RB2:62]

During this time He revealed the following:

In it the urges him to live a pious life, to cleanse his heart from the defilement of the world, and to become detached from his own self and all created things. Bahá'u'lláh extols His own Essence, and states that for many years He had revealed the Words of God in great profusion while hiding His glory behind many veils of concealment. When the appointed hour had struck, however, He unveiled His exalted station and shed an infinitesimal measure of the light of His countenance upon all created things. As a result of this outpouring, the Concourse on high and the chosen ones of God were awestruck and dumbfounded. [RoB2p274]

His name was mentioned in many Tablets of Bahá'u'lláh, consoling his family. His son was appointed caretaker of the pilgrims in 'Akká and he served in this capacity until the days of Shoghi Effendi. [FAA8] [key]

Mírzá Yáhyá's behaviour could no longer be tolerated or concealed. Bahá'u'lláh revealed the Súriy-i-Amr (Súrih of Command) as a direct order to him. [CH60, 83, CB84; GBP166; BKG223-245]

Áqá Najaf-‘Alíy-i-Zanjání, a disciple of Hujjat, was executed in Tihrán. [BBR254; BW18:383] [key]

"The remaining months in the house of Izzat Aqa constituted the most fecund period in the whole course of the ministry of Bahá'u'lláh. Tablets and verses flowed continuously from his pen and His tongue." [ALM42]

Mírzá Yahyá's henceman, Siyyíd Muhammad, convinced Yahyá to challenge Bahá'u'lláh to to face-to-face encounter in the mosque of Sultán Salím in a distant part of the city, believing that Bahá'u'lláh would not show. Bahá'u'lláh immediately set out to walk to the appointed mosque. Upon learning this Mírzá Yahyá postponed the interview for a day or two. Bahá'u'llah returned to His home and revealed a Tablet to be delivered to Siyyíd Muhammad when he produced a sealed note stating that should Mírzá Yahyá fail to appear at the trysting-place, he would produce a document refuting Yahyá's claims. Neither were forthcoming and the Tablet to Siyyid Muhammad remained undelivered.

Prior to this the community had been divided however this incident firmly established His ascendency. The Covenant of the Báb had prevailed [GPB168-170]

"Ranked as 'one of Bahá'u'lláh's most challenging works', The Surih of the Temple was composed... during the turbulent period which saw the formation of a schism within the rank and file of the Bábí community,. This eloquent and incisive Arabic epistle combines a mystical and proclamatory style to enunciate Bahá'u'lláh's Mission to those among the Báb's followers who had failed to recognize His Revelation. " [BBS132] [Tablet of the Temple (Suratu'l-Haykal) by John Balbridge]

The writings of Bahá’u’lláh during this period, as we survey the vast field which they embrace, seem to fall into three distinct categories. The first comprises those writings which constitute the sequel to the proclamation of His Mission in Adrianople. The second includes the laws and ordinances of His Dispensation, which, for the most part, have been recorded in the Kitáb-i-Aqdas, His Most Holy Book. To the third must be assigned those Tablets which partly enunciate and partly reaffirm the fundamental tenets and principles underlying that Dispensation. [GPB205-206]

Sultán `Abdu'l-`Azíz, at the instigation of his Prime Minister, Ali Pasha, issued a firmán condemning Bahá'u'lláh to perpetual banishment. [BKG283–4; GPB179, 186; RB2:401–2]