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Search for tag "Siyah Chal (Black Pit)"
| date |
event |
locations |
tags |
see also |
| 1848. 12 Sep |
The accession of Násiri'd-Dín Sháh at Tabríz. [BBR482]
He was 17 years old. [BBR158; GPB37]
He ruled from 1848 to 1 May 1896 when he was assassinated on the eve of his jubilee. [BBD168; BBR482]
The first four years of his reign were marked by the `fiercest and bloodiest of the persecutions of the religion of the Báb and Bahá'u'lláh'. During the whole of his reign there were `sporadic persecutions and, in at least some cases, he himself was directly responsible for the death of the martyrs'. [BBR157]
For the first time in the Faith's history the civil and ecclesiastical powers banded together in a systematic campaign against it, one that was to `culminate in the horrors experienced by Bahá'u'lláh in the Síyáh-Chál' and `His subsequent banishment to Iraq'. [GPB37]
See BBRSM25 for an explanation of why the Bábí religion was a challenge to the secular regime.
See SB86 for a reason for Násiri'd-Dín Sháh's cruelty towards the Bábís and Bahá'ís.
See RB3:201 for an explanation of his lengthy reign.
He chose as his prime minister Mírzá Taqí Khán-i-Faráhání, known as a great reformer and a founder of modern Iran. [BBD221; BBR160]
It was not until the spring of 1849 that the new regime was in firm control.
His reform antagonized many and a coalition was formed against him. One of the most active proponents was the queen mother. She convinced the Shah that the prime minister wanted his throne. In October of 1851 the Shah dismissed him and exiled him to Kashan where he was murdered on the Shah's orders.
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Tabriz; Iran; Iraq |
Nasirid-Din Shah; Qajar dynasty; Shahs; Shahs, Throne changes; History (general); Iran, General history; Mirza Taqi Khan-i-Farahani; Siyah Chal (Black Pit); Firsts, Other |
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1852 (days following
16 Aug) |
Bahá'u'lláh was then taken ‘on foot and in chains, with bared head and bare feet' to Tihrán, a distance of 15 miles, where He was cast into the Síyáh-Chál. [BKG77; DB606–7; ESW20; GPB71]
See BKG77–8 and DB606–8 for a description of Bahá'u'lláh's journey.
See CH40–1 for the effect on Bahá'u'lláh's family. |
Tihran; Iran |
Bahaullah, Life of; Siyah Chal (Black Pit); Chains; Nasirid-Din Shah, Attempt on; Bahaullah, Basic timeline; - Basic timeline, Expanded |
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| 1852 16 – 22 Aug |
A large number of Bábís were arrested in Tihrán and its environs following the attempt on the life of the Sháh. A number were executed. [BBR134–5; BW18:382]
Eighty–one, of whom 38 were leading members of the Bábí community, were thrown into the Síyáh-Chál. [BKG77] |
Tihran; Iran |
Siyah Chal (Black Pit); Nasirid-Din Shah, Attempt on; Persecution, Iran; Persecution, Arrests; Persecution, Deaths; Persecution |
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| 1852 Aug-Dec |
Bahá'u'lláh's imprisonment in the Síyáh-Chál
See AB10–11, BBD211–12, BKG79–83, CH41–2, DB631–3, GPB109 and RB1:9 for a description of the prison and the conditions suffered by the prisoners. No food or drink was given to Bahá'u'lláh for three days and nights. [DB608]
Photo of the entrance to the Siyah-Chal (Black-Pit) where Baha’u’llah was imprisoned in Tehran.
Bahá'u'lláh remained in the prison for four months. [CH41; ESW20, 77; GPB104; TN31]
A silent video presentation on Bahá'u'lláh's time in the Síyáh-Chál made for the 150th anniversary of the event.
"Upon Our arrival We were first conducted along a pitch-black corridor, from whence We descended three steep flights of stairs to the place of confinement assigned to Us. The dungeon was wrapped in thick darkness, and Our fellow prisoners numbered nearly a hundred and fifty souls: thieves, assassins and highwaymen. Though crowded, it had no other outlet than the passage by which We entered. No pen can depict that place, nor any tongue describe its loathsome smell. Most of these men had neither clothes nor bedding to lie on. God alone knoweth what befell Us in that most foul-smelling and gloomy place!" [ESW20-21]
See CH42–3 for the effect of Bahá'u'lláh's imprisonment on His wife and children. Friends and even family were afraid to be associated with His immediate family. During this period Mírzá Músá helped the family surreptitiously and Mírzá Yúsif, who was married to Bahá'u'lláh's cousin, a Russian citizen and a friend of the Russian Consul, was less afraid of repercussions for his support of them.
They were also assisted by Isfandíyár, the family's black servant that had been emancipated in 1839 on the order of Bahá'u'lláh. This man's life was in great danger. At one time they had 150 policemen looking for him but he managed to evade capture. They thought that if they questioned (tortured) Isfandíyár he would reveal Bahá'u'lláh's nefarious plots. [SoW Vol IX April 28, 1918 p38-39]
Another who helped the family was Mírzá Muhammad Tabrizi who rented a house for them in Sangelak. [PG122]
‘Abdu'l-Bahá, as a child of eight, was attacked in the street of Tihrán. [DB616]
See AB11–12, RB1:9 for ‘Abdu'l-Bahá's account of His visit to His father.
Bahá'u'lláh's properties were plundered. [CH41; RB1:11]
See BBD4–5; DB663; BKG94–8 and Bahá'í Stories for the story of ‘Abdu'l-Vahháb-i-Shírází who was martyred while being held in the Síyáh-Chál.
See BBD190, 200 and ESW77 about the two chains with which Bahá'u'lláh was burdened while in the Síyáh-Chál. Five other Bábís were chained to Him day and night. [CH41]
Bahá'u'lláh had some 30 or 40 companions. [BBIC:6, CH41]
For the story of His faithful follower and his martyrdom, 'Abdu'l-Vahháb see TF116-119.
An attempt was made to poison Him. The attempt failed but His health was impaired for years following. [BBIC:6; BKG99–100, GPB72]
Bahá'u'lláh's half-brother Mírzá Yahyá fled to Tákur and went into hiding. He eventually went to Baghdád. [BKG90, 107, CH41] |
Tihran; Takur; Iran; Baghdad; Iraq |
Bahaullah, Life of; Bahaullah, Attempts on; Siyah Chal (Black Pit); Prison; Abdul-Baha, Life of; Abdul-Vahhab-i-Shirazi; Persecution, Iran; Persecution, Deaths; Persecution; Poison; Chains; Mirza Yahya (Subh-i-Azal); - Basic timeline, Condensed; - Basic timeline, Expanded; Bahaullah, Basic timeline |
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| 1852 Oct |
Bahá'u'lláh had a vision of the Maiden, who announced to Him that He was the Manifestation of God for this Age. [BBD142–3, 212; BKG823 ESW11–12, 21 GPB101–2; KAN62]
"While engulfed in tribulations I heard a most wondrous, a most sweet voice, calling above My head. Turning My face, I beheld a Maiden-" [SLH5-6]
This experience compares to the episode of Moses and the Burning Bush, Zoroaster and the Seven Visions, Buddha under the Bodhi tree, the descent of the Dove upon Jesus and the voice of Gabriel commanding Muhammad to ‘cry in the name of thy Lord'. [GPB93, 101]
The Báb repeatedly gave the year nine as the date of the appearance of ‘Him Whom God shall make manifest'. The Declaration of the Báb took place in AH 1260; year nine was therefore AH 1269, which began in the middle of October when Bahá'u'lláh had been in prison for about two months. [CB46–7]
Subsequently in His Writings Bahá’u’lláh declared that He was the "Promised One" of all religions, fulfilling the messianic prophecies found in world religions. He stated that being several messiahs converging one person were the spiritual, rather than material, fulfilment of the messianic and eschatological prophecies found in the literature of the major religions. His eschatological claims constitute six distinctive messianic identifications: from Judaism, the incarnation of the "Everlasting Father" from the Yuletide prophecy of Isaiah 9:6, the "Lord of Hosts"; from Christianity, the "Spirit of Truth" or Comforter predicted by Jesus in His farewell discourse of John 14-17 and the return of Christ "in the glory of the Father"; from Zoroastrianism, the return of Shah Bahram Varjavand, a Zoroastrian messiah predicted in various late Pahlavi texts; from Shi'a Islam the return of the Third Imam, Imam Husayn; from Sunni Islam, the return of Jesus, Isa; and from the Bábí religion, He whom God shall make manifest.
While Bahá’u’lláh did not explicitly state Himself to be either the Hindu or Buddhist messiah, He did so in principle through His writings. Later, ‘Abdu’l-Bahá stated that Bahá’u’lláh was the Kalki avatar, who in the classical Hindu Vaishnavas tradition, is the tenth and final avatar (great incarnation) of Vishnu who will come to end The Age of Darkness and Destruction. Bahá’ís also believe that Bahá’u’lláh is the fulfilment of the prophecy of appearance of the Maitreya Buddha, who is a future Buddha who will eventually appear on Earth, achieve complete enlightenment, and teach the pure Dharma. Bahá’ís believe that the prophecy that Maitreya will usher in a new society of tolerance and love has been fulfilled by Bahá’u’lláh's teachings on world peace. [Bahaipedia]
See P&M195-196 (1969), 298-299 (1987) where states, "...the First Call gone forth from His lips than the whole creation was revolutionized, and all that are in the heavens and all that are on earth were stirred to the depths". What was "the First Call"?. See GPB121, “These initial and impassioned outpourings of a Soul struggling to unburden itself, in the solitude of a self-imposed exile (many of them, alas lost to posterity) are, with the Tablet of Kullu’t-Tá’am and the poem entitled Rashh-i-‘Amá, revealed in Ṭihrán, the first fruits of His Divine Pen.”
"While engulfed in tribulations I heard a most wondrous, a most sweet voice, calling above My head. Turning My face, I beheld a Maiden—the embodiment of the remembrance of the name of My Lord—suspended in the air before Me. So rejoiced was she in her very soul that her countenance shone with the ornament of the good pleasure of God, and her cheeks glowed with the brightness of the All-Merciful. Betwixt earth and heaven she was raising a call which captivated the hearts and minds of men. She was imparting to both My inward and outer being tidings which rejoiced My soul, and the souls of God’s honoured servants.
Pointing with her finger unto My head, she addressed all who are in heaven and all who are on earth, saying: By God! This is the Best-Beloved of the worlds, and yet ye comprehend not. This is the Beauty of God amongst you, and the power of His sovereignty within you, could ye but understand. This is the Mystery of God and His Treasure, the Cause of God and His glory unto all who are in the kingdoms of Revelation and of creation, if ye be of them that perceive. This is He Whose Presence is the ardent desire of the denizens of the Realm of eternity, and of them that dwell within the Tabernacle of glory, and yet from His Beauty do ye turn aside." Súriy-i-Haykal para 6-7; SLH5-6
See Two Episodes from the Life of Bahá’u’lláh in Iran (2019) pp12-20 by Moojan Momen for an analysis of the provisional translation of a Tablet of Bahá'u'lláh. His interpretation is as follows: As a child Bahá’u’lláh read a story of the sufferings and unjust killing of the Banú Qurayza tribe in the time of Muhammad. It filled Him with such sorrow that He beseeched God to bring about what would be the cause of love and harmony among the people for the world. While imprisoned in the Siyáh Chál, He had an experience that caused great turmoil within Him and elevated His spiritual state. The duration of this state is considered as the beginning of His mission as a Manifestation of God and occurred over a twelve day period from 2 Muharram to 13 Muharram 1269, which equates to 16 October to 27 October 1852 A.D. It was after this that He began to reveal verses. Later He openly manifested Himself in the Garden of Ridván in Baghdad. Finally He revealed the Kitáb-i-Aqdas and then a series of Tablets such as Ishráqát, Tajalliyyát, the Tablet of the World and the Book of the Covenant in which he gave all of the guidance necessary to eliminate the causes of suffering, distress, and discord and to bring about unity and fellowship, thus fulfilling what He had longed for in His childhood.
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Tihran; Iran |
Bahaullah, Life of; Bahaullah, Birth of Revelation of; Siyah Chal (Black Pit); Dreams and visions; Maid of Heaven; Angels; Year nine; Promised One; Prophecies; - Basic timeline, Condensed; - Basic timeline, Expanded; Bahaullah, Basic timeline; Firsts, Other; Dreams |
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| 1852 (Between Oct - Nov) |
The revelation of Rashh-i-Ama (The Clouds of the Realms Above) while in the Síyáh-Chál in Tehran. This tablet is considered to be among the first revealed by Bahá'u'lláh after being apprised that He was to be the Manifestation of God.
See P&M295-196(1969), 298-299(1987) where states, "...the First Call gone forth from His lips than the whole creation was revolutionized, and all that are in the heavens and all that are on earth were stirred to the depths". What was "the First Call"?. See GPB121, “These initial and impassioned outpourings of a Soul struggling to unburden itself, in the solitude of a self-imposed exile (many of them, alas lost to posterity) are, with the Tablet of Kullu’t-Tá’am and the poem entitled Rashh-i-‘Amá, revealed in Ṭihrán, the first fruits of His Divine Pen.”
See also RoB1p45-52 for information on "The First Emanations of the Supreme Pen". Taherzadeh explains that this tablet has great significance in Islamic prophecy where it is said that when the Promised One appears He will utter one word that will cause the people to flee Him. Islamic prophecy also holds that the well-known saying, "I am He" will be fulfilled. In this tablet and many that were to follow, Bahá'u'lláh proclaims that "I am God".
Taherzadeh also states Bahá'u'lláh disclosed for the first time one of the unique features of His Revelation, namely, the advent of the "Day of God".
"In a language supremely beautiful and soul-stirring, He attributes these energies to Himself. His choice of words, and the beauty, power, depth and mystery of this poem...are such that they may well prove impossible to translate." [RoB1p45]
In 2019 an authorized translation of this poem was published in the collection The Call of the Divine Beloved.
See a study outline by Jonah Winters (1999).
See Clouds and the Hiding God: Observations on some Terms in the Early Writing of Bahá'u'lláh by Moshe Sharon published in Lights of Irfan, Vol 13, 2012,p363-379 for an exploration of the mystical terms found in the Tablet.
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Tihran; Iran |
Rashh-i-Ama (Sprinkling from the Cloud of Unknowing); Bahaullah, Writings of; Bahaullah, Poetry of; Poetry; Call of the Divine Beloved (book); Siyah Chal (Black Pit); Bahaullah, Birth of revelation of |
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| 1852 Dec |
Bahá'u'lláh was released from the Síyáh-Chál.
This was owing to: the efforts of the Russian Minister Prince Dolgorukov; the public confession of the would-be assassin; the testimony of competent tribunals; the efforts of Bahá'u'lláh's own kinsmen; and the sacrifices of those followers imprisoned with Him. [GPB104–5]
Mírzá Májíd-í-Ahi, the Secretary to the Russian Legation in Tehrán and brother-in-law of Bahá'u'lláh, Prince Dolgorki, the Russian Ambassador, pressured the government of Násirí'd-Din Sháh to either produce evidence against Bahá'u'lláh or to release Him. In absence of any proof, Bahá'u'lláh, Who was initially condemned to life in prison, was forced by the King to choose a place of exile for Himself and His family. {BKG99]
See CH43–4 for the role of the Russian Consul in securing His release. He invoked his full power as an envoy of Russia and called out the Sháh and his court for their barbaric behaviour.
See BKG101–2, CH44 and DB647–8 for the physical condition of Bahá'u'lláh upon release.
See BKG101, DB648–9 and GPB105 for the words of Bahá'u'lláh to Mírzá Áqá Khán upon His release.
The Russian minister invited Bahá'u'lláh to go to Russia but He chose instead to go to Iraq. It may be that He refused the offer because He knew that acceptance of such help would have been misrepresented as having political implications. [BBIC:8; DB650] |
Iran; Iraq |
Bahaullah, Life of; Siyah Chal (Black Pit); Nasirid-Din Shah, Attempt on; Russia; Minister; Prince Dolgorukov; Mirza Aqa Khan; Bahaullah, Basic timeline; - Basic timeline, Expanded |
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| 1897 (In the year) |
The passing of Hand of the Cause of God Shaykh Muhammad-Ridáy-i-Yazdí (Mullá Ridá) while incarcerated in the Síyáh-Cháh. [RoB2p84-91; Bahaipedia; Wikipedia]
He was born in Muhammad-Ábád in the province of Yazd into a well-known family in about 1814. He was provided a good education and he became a divine known for his piety, eloquence and courage.
Mullá Ridá became a follower of the Báb in the early days of the Revelation. He recognized Bahá'u'lláh as the Promised One of the Bayan some time after 1855 upon reading Qasídiy-i-Varqá'íyyih, "Ode of the Dove". (Bahá'u'lláh had composed this ode while still in Sulaymáníyyih.)
He was a fearless teacher who was outspoken and often suffered imprisonment and torture. "Other than seventeen-year-old Badí, no one has surpassed Mullá Ridá's unusual power of endurance. The rare combination of endurance, eloquence, courage and humour made him that unique hero who illuminated the pages of the history of the Bahá'í Faith." [Extract from a Persian book called Masabih-i-Hidayat, Volume I by Azizu'llah-i-Sulaymani]
In one story of his courage in teaching and his endurance in withstanding abuse, he was found to be picking his teeth while being bastinadoed and, in another, while a elderly man he withstood a brutal flogging on his bare back in the prison yard. A witness to this flogging, Ghulám-Ridá Khán, a notable of Tehran who happened to be imprisoned at the same time, became a believer upon seeing his steadfastness under the lashing. [RoB1p84-91, EB89-111, LoF21-27]
'Abdu'l-Bahá referred to a few of the believers posthumously as being Hands of the Cause (see MF5 and BW14p446) Adib Taherzadeh points out that "since there are one or two others by the same name (Shaykh-Ridáy-i-Yazdí) it is not possible to identify him. However, some believe strongly that he is Mullá Muhammad-i-Ridáy-i-Muhammmad-Ábádí. [RoB4p186n]
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Muhammadabad; Yazd; Tihran; Iran |
Mulla Rida; In Memoriam; Hands of the Cause; Hands of the Cause, Births and deaths; Births and deaths; Hands of the Cause, Activities; Siyah Chal (Black Pit); Bahaullah, Writings of; Hands of the Cause, referred to as such by Abdul-Baha; Shaykh Muhammad-Riday-i-Yazdi; Mulla Muhammad-i-Riday-i-Muhammmad-Ábadi; Hands of the Cause, referred to as such by Abdul-Baha; Hands of the Cause, Appointments; Hands of the Cause, Births and deaths; Births and deaths; Persecution, Iran |
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| 1917 (in the year) |
The passing of Hand of the Cause of God Hájí Mírzá Muhammad-Taqíy-i-Abharí (Ibn-i-Abhar). He was born in 1853/4 in Abhar.
For four years he suffered in Síyáh-Chál wearing the very same chains as Bahá’u’lláh had worn in 1852.
On being informed that the friends in Tihrán had arranged to observe the commandment of the Mashriqu'l-Adhkár, Bahá'u'lláh revealed, in one of His Tablets to Ibn-i-Asdaq (later named as a Hand of the Cause), the following well known Words:
Blessed is the spot, and the house, and the place, and the city, and the heart, and the mountain, and the refuge, and the cave, and the valley, and the land, and the sea, and the island, and the meadow where mention of God hath been made, and His praise glorified. -Bahá’u’lláh
[Some Bahai Sacred Spaces for Community, Slide presentation by the UK Community, Slide #74]
His services during the time of the Master included teaching journeys through Persia, the Caucasus and India. He also made some eleven journeys to the Holy Land with the permission of ‘Abdu’l-Bahá.
A special service rendered by Ibn-i-Abhar was the promotion of the education of women. He and his wife played an important part
in the advancement of women in Persian society.
In 1886 Bahá’u’lláh appointed him a Hand of the Cause. He died in 1917. [LoF13-16, BBD114, EB268; Bahaipedia]
Shoghi Effendi designated him as an Apostle of Bahá'u'lláh. [LoF12] |
Abhar; Tihran; Iran; Caucasus; India |
Hands appointed by Bahaullah; Hands of the Cause; Hands of the Cause, Activities; Hands of the Cause, Births and deaths; Births and deaths; In Memoriam; Ibn-i-Abhar (Mulla Muhammad Taqi); Siyah Chal (Black Pit); Chains; Women; Blessed is the spot; Apostles of Bahaullah |
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| 1952 8 Oct |
Holy Year, "The Great Jubilee", October 1952 to October 1953, was inaugurated. [MBW16-18; BW12:116; DG84; PP409–10; SBR170–1]
Centenary celebrations of the birth of Bahá’u’lláh’s mission were initiated. [MBW16–18]
"Shoghi Effendi began the Holy Year to commemorate the centenary of Bahá’u’lláh's experience in the Siyáh Chál in October 1952 and closed the Holy Year in October 1953 (which corresponds to the centenary of the “Year Nine”, the Islamic year 1269)". [Two Episodes from the Life of Bahá’u’lláh in Iran p21 by Moojan Momen]
Four international conferences were scheduled in Kampala, Wilmette (dedication of the Temple), Stockholm and New Delhi. [SETPE2p31-43]
For a brief description of the Kampala Conference see CG20-21.
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Kampala; Uganda; Wilmette; United States; Stockholm; Sweden; New Delhi; India |
Great Jubilee; Holy Years; Centenaries; Bahaullah, Birth of Revelation of; Siyah Chal (Black Pit) |
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| 1954 spring |
The Síyáh-Chál and some surrounding property was acquired by the Bahá’ís. [BW12:64–5; SE153; SS45]
The purchase cost was $400,000 which was contributed by a Persian believer Habib Sabet. [BW12:65; CBN No 53 June 1954 Insert p2]
iiiii
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Tihran; Iran |
Siyah Chal (Black Pit); Purchases and exchanges |
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| 1979 (In the year) |
The Síyáh-Chál in Tihrán and the houses of Quddús and Hujjat were seized and occupied by members of the revolutionary committees. [BW17:79–80] |
Iran; Tihran |
Persecution, Iran; Persecution, Other; Persecution; Siyah Chal (Black Pit); Quddus; Hujjat |
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from the main catalogue
- یادگار جشن پنجاهمین سال تاسیس محفل مقدس بهائیان طهران 55-103: Commemoration of the fiftieth anniversary of the founding of the Bahá'í Assembly of Tehran B.E. 55-103 (1947). Booklet and collection of historical photographs published to commemorate the 50th anniversary of the founding of the Local Spiritual Assembly of Tihran, published B.E. 103 (1947). Includes partial English translation (2022). [about]
- Bahá'í Shrines, by John Walbridge, in Encyclopaedia Iranica, Volume 3 (1989). [about]
- Bahá'u'lláh's Symbolic Use of the Veiled Ḥúríyyih, by John S. Hatcher and Amrollah Hemmat, in Journal of Bahá'í Studies, 29:3 (2019). Analyzing some of the meanings behind the appearance of the Veiled Maiden, as alluded to by Bahá'u'lláh in His letters. [about]
- Bahai Movement, The: A paper read by Shoghi Effendi at Oxford, by Shoghi Effendi, in The Dawn, 1:1-8 (1923). Text of an address given to the Oxford University Asiatic Society, February 1921, before the passing of 'Abdu'l-Bahá and before Shoghi Effendi was appointed the "Guardian."
[about]
- Concealment and Revelation in Bahá'u'lláh's Book of the River, by Nader Saiedi, in Journal of Bahá'í Studies, 9:3 (1999). Analysis and provisional translation of Sahífiy-i-Shattíyyih (Book of the River); on Bahá'u'lláh's experience in the Síyáh-Chál and whether he considered himself a Manifestation of God prior to his Ridván declaration. [about]
- Maid of Heaven, the Image of Sophia, and the Logos, The: Personification of the Spirit of God in Scripture and Sacred Literature, by Michael W. Sours, in Journal of Bahá'í Studies, 4:1 (1991). The Logos in Christianity and the Maiden for Bahá'u'lláh can be equated as one and the same eternal reality; the divine image of wisdom in Proverbs; Sophia and Logos are combined in the feminine personification of the Most Great Spirit. [about]
- Sijn-i-Akbar (The Great Prison): The Event of Bahá'u'lláh's Incarceration in the Síyáh Chál Prison of Tehran, by Shahrokh Monjazeb (2002). Historical details of the period of Baha'u'lláh's 1852 imprisonment in the infamous dungeon of Tehran and the birth of the Bahá’í Revelation, and firsthand accounts of this event including some rare testimonies by Bahá’u’lláh Himself. [about]
- Sprinkling from a Cloud (Rashh-i-Amá): Wilmette Institute faculty notes, by Ismael Velasco and Julio Savi (1999). [about]
- Two Episodes from the Life of Bahá'u'lláh in Iran, by Moojan Momen, in Lights of Irfan, 20 (2019). Regarding the conference of Badasht and Baha'u'lláh's arrival at the shrine of Shaykh Tabarsi, and on His experience in the Siyah Chal, close attention to the text of two Tablets leads to conclusions that differ from current Bahá'í history books. [about]
- Visit to Persia, A, by Guy Murchie, in Bahá'í News, 408 (1965). Notes from travels to Bahá'í holy places in Iran in 1964, on a trip made with special permission from the House of Justice; includes descriptions of the architecture of the house and shop of the Bab, the birthplace of Bahá'u'lláh, and the Síyáh Chál. [about]
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