Views of Baghdad circa 1930s

 

8 April 1853: Bahá’u’lláh arrived in Baghdád

Finally, on the 28th of Jamádíyu’th-Thání 1269 A.H. (April 8, 1853), Bahá’u’lláh arrived in Baghdád, the capital city of what was then the Turkish province of ‘Iráq. 

- Shoghi Effendi  (‘God Passes By’)

Bahá’u’lláh and His companions received a “warm and enthusiastic reception” from a local governor in Karand about 100 kilometers from Tihran

…except for the warm and enthusiastic reception accorded the travelers during their brief stay in Karand by its governor Hayát-Qulí Khán, of the ‘Alíyu’lláhí sect. He was shown, in return, such kindness by Bahá’u’lláh that the people of the entire village were affected, and continued, long after, to extend such hospitality to His followers on their way to Baghdád that they gained the reputation of being known as Bábís. 

- Shoghi Effendi  (‘God Passes By’)

A prayer from Bahá’u’lláh “expatiating upon the woes and trials He had endured in the Síyáh-Chál…[and] hardships undergone in the course of that ‘terrible journey’

In a prayer revealed by Him at that time, Bahá’u’lláh, expatiating upon the woes and trials He had endured in the Síyáh-Chál, thus bears witness to the hardships undergone in the course of that “terrible journey”:

“My God, My Master, My Desire!… Thou hast created this atom of dust through the consummate power of Thy might, and nurtured Him with Thine hands which none can chain up.… Thou hast destined for Him trials and tribulations which no tongue can describe, nor any of Thy Tablets adequately recount. The throat Thou didst accustom to the touch of silk Thou hast, in the end, clasped with strong chains, and the body Thou didst ease with brocades and velvets Thou hast at last subjected to the abasement of a dungeon. Thy decree hath shackled Me with unnumbered fetters, and cast about My neck chains that none can sunder. A number of years have passed during which afflictions have, like showers of mercy, rained upon Me.… How many the nights during which the weight of chains and fetters allowed Me no rest, and how numerous the days during which peace and tranquillity were denied Me, by reason of that wherewith the hands and tongues of men have afflicted Me! Both bread and water which Thou hast, through Thy all-embracing mercy, allowed unto the beasts of the field, they have, for a time, forbidden unto this servant, and the things they refused to inflict upon such as have seceded from Thy Cause, the same have they suffered to be inflicted upon Me, until, finally, Thy decree was irrevocably fixed, and Thy behest summoned this servant to depart out of Persia, accompanied by a number of frail-bodied men and children of tender age, at this time when the cold is so intense that one cannot even speak, and ice and snow so abundant that it is impossible to move.” 

- Shoghi Effendi  (‘God Passes By’)

The “long and perilous” journey: “undertaken in the depth of an exceptionally severe winter”

The journey, undertaken in the depth of an exceptionally severe winter, carrying the little band of exiles, so inadequately equipped, across the snow-bound mountains of Western Persia, though long and perilous, was uneventful… 

- Shoghi Effendi  (‘God Passes By’)

The two faithful brothers of Bahá’u’lláh “who accompanied Him on that journey”

Of the two brothers who accompanied Him on that journey the first was Mírzá Músá, commonly called Áqáy-i-Kalím, His staunch and valued supporter, the ablest and most distinguished among His brothers and sisters, and one of the “only two persons who,” according to Bahá’u’lláh’s testimony, “were adequately informed of the origins” of His Faith. The other was Mírzá Muhammad-Qulí, a half-brother, who, in spite of the defection of some of his relatives, remained to the end loyal to the Cause he had espoused. 

- Shoghi Effendi  (‘God Passes By’)

Bahá’u’lláh describes the severity of the journey to Baghdád

…until, finally, Thy [God's] decree was irrevocably fixed, and Thy behest summoned this servant to depart out of Persia, accompanied by a number of frail-bodied men and children of tender age, at this time when the cold is so intense that one cannot even speak, and ice and snow so abundant that it is impossible to move. 

- Baha’u’llah  (Quoted by Shoghi Effendi in ‘God Passes By’)

Comparison of this “enforced and hurried departure of Bahá’u’lláh from His native land” and “the banishment of Abraham from Ur of the Chaldees to the Promised Land”

This enforced and hurried departure of Bahá’u’lláh from His native land, accompanied by some of His relatives, recalls in some of its aspects, the precipitate flight of the Holy Family into Egypt; the sudden migration of Muhammad, soon after His assumption of the prophetic office, from Mecca to Medina; the exodus of Moses, His brother and His followers from the land of their birth, in response to the Divine summons, and above all the banishment of Abraham from Ur of the Chaldees to the Promised Land—a banishment which, in the multitudinous benefits it conferred upon so many divers peoples, faiths and nations, constitutes the nearest historical approach to the incalculable blessings destined to be vouchsafed, in this day, and in future ages, to the whole human race, in direct consequence of the exile suffered by Him Whose Cause is the flower and fruit of all previous Revelations.

‘Abdu’l Bahá, after enumerating in His “Some Answered Questions” the far-reaching consequences of Abraham’s banishment, significantly affirms that “since the exile of Abraham from Ur to Aleppo in Syria produced this result, we must consider what will be the effect of the exile of Bahá’u’lláh in His several removes from Tihrán to Baghdád, from thence to Constantinople, to Rumelia and to the Holy Land.”

- Shoghi Effendi  (‘God Passes By’)

“the four stages” of Bahá’u’lláh’s life

With it, may be said to have begun the last and most fruitful of the four stages of a life,

• the first twenty-seven years of which were characterized by the care-free enjoyment of all the advantages conferred by high birth and riches, and by an unfailing solicitude for the interests of the poor, the sick and the down-trodden;
• followed by nine years of active and exemplary discipleship in the service of the Báb;
• and finally by an imprisonment of four months’ duration, overshadowed throughout by mortal peril, embittered by agonizing sorrows, and immortalized, as it drew to a close,
• by the sudden eruption of the forces released by an overpowering, soul-revolutionizing Revelation.

- Shoghi Effendi  (‘God Passes By’)

Among those who accompanied Bahá’u’lláh to Baghdád

Among those who shared His exile was 

• His wife, the saintly Navváb, entitled by Him the “Most Exalted Leaf,” who, during almost forty years, continued to evince a fortitude, a piety, a devotion and a nobility of soul which earned her from the pen of her Lord the posthumous and unrivalled tribute of having been made His “perpetual consort in all the worlds of God.” 
• His nine-year-old son, later surnamed the “Most Great Branch,” destined to become the Center of His Covenant and authorized Interpreter of His teachings, together with His seven-year-old sister, known in later years by the same title as that of her illustrious mother, and whose services until the ripe old age of four score years and six, no less than her exalted parentage, entitle her to the distinction of ranking as the outstanding heroine of the Bahá’í Dispensation, were also included among the exiles who were now bidding their last farewell to their native country. 
• Of the two brothers who accompanied Him on that journey the first was Mírzá Músá, commonly called Áqáy-i-Kalím, His staunch and valued supporter, the ablest and most distinguished among His brothers and sisters, and one of the “only two persons who,” according to Bahá’u’lláh’s testimony, “were adequately informed of the origins” of His Faith. 
• The other was Mírzá Muhammad-Qulí, a half-brother, who, in spite of the defection of some of his relatives, remained to the end loyal to the Cause he had espoused. 

- Shoghi Effendi  (‘God Passes By’)

“The process” that Bahá’u’lláh’s banishment from Persia “set in motion”

The process which it set in motion, gradually progressing and unfolding, began by establishing His Cause for a time in the very midst of the jealously-guarded stronghold of Shí‘ah Islám, and brought Him in personal contact with its highest and most illustrious exponents; then, at a later stage, it confronted Him, at the seat of the Caliphate, with the civil and ecclesiastical dignitaries of the realm and the representatives of the Sultán of Turkey, the most powerful potentate in the Islamic world; and finally carried Him as far as the shores of the Holy Land, thereby fulfilling the prophecies recorded in both the Old and the New Testaments, redeeming the pledge enshrined in various traditions attributed to the Apostle of God and the Imáms who succeeded Him, and ushering in the long-awaited restoration of Israel to the ancient cradle of its Faith. 

- Shoghi Effendi  (‘God Passes By’)

The opening of “a new and glorious chapter in the history of the first Bahá’í century”, “unparalleled in the religious annals of the entire human race”

The Sháh’s edict, equivalent to an order for the immediate expulsion of Bahá’u’lláh from Persian territory, opens a new and glorious chapter in the history of the first Bahá’í century. Viewed in its proper perspective it will be even recognized to have ushered in one of the most eventful and momentous epochs in the world’s religious history. It coincides with the inauguration of a ministry extending over a period of almost forty years—a ministry which, by virtue of its creative power, its cleansing force, its healing influences, and the irresistible operation of the world-directing, world-shaping forces it released, stands unparalleled in the religious annals of the entire human race. It marks the opening phase in a series of banishments, ranging over a period of four decades, and terminating only with the death of Him Who was the Object of that cruel edict. 

- Shoghi Effendi  (‘God Passes By’)

12 January 1853: The start of journey to Baghdád

On the first day of the month of Rabí’u’th-Thání, of the year 1269 A.H., (January 12, 1853), nine months after His return from Karbilá, Bahá’u’lláh, together with some of the members of His family, and escorted by an officer of the Imperial body-guard and an official representing the Russian Legation, set out on His three months’ journey to Baghdád. 

- Shoghi Effendi  (‘God Passes By’)

Bahá’u’lláh confirms the assistance and protection He received from Russia while in Síyáh-Chál

In the days when this Wronged One was sore-afflicted in prison, the minister of the highly esteemed government (of Russia)—may God, glorified and exalted be He, assist him!— exerted his utmost endeavor to compass My deliverance. Several times permission for My release was granted. Some of the ‘ulamás of the city, however, would prevent it. Finally, My freedom was gained through the solicitude and the endeavor of His Excellency the Minister .... His Imperial Majesty, the Most Great Emperor [Czar Alexander II of Russia]—may God, exalted and glorified be He, assist him!—extended to Me for the sake of God his protection—a protection which has excited the envy and enmity of the foolish ones of the earth. 

- Baha’u’llah  (Quoted by Shoghi Effendi in ‘God Passes By’)

“The Russian Minister… offered to extend every facility for His [Bahá’u’lláh’s] removal to Russia”

The Russian Minister, as soon as he was informed of the Imperial decision, expressed the desire to take Bahá’u’lláh under the protection of his government, and offered to extend every facility for His removal to Russia. This invitation, so spontaneously extended, Bahá’u’lláh declined, preferring, in pursuance of an unerring instinct, to establish His abode in Turkish territory, in the city of Baghdád. 

- Shoghi Effendi  (‘God Passes By’)

Bahá’u’lláh and His family were not given adequate time to prepare for their departure from Tihran

On the twelfth day of January 1853, Bahá’u’lláh and His family left Tihrán, together with two of His brothers - Mírzá Músá, known in later years as Áqáy-i-Kalím, and Mírzá Muhammad-Quli - and accompanied by a representative of the Imperial Government of Irán, and an official of the Russian Legation. Bahá’u’lláh’s youngest son, Mirzá Mihdi, the Purest Branch, then a young child, had to be left behind with relatives, and it was some years before he could be reunited with his parents. The Russian Government had offered Bahá’u’lláh a refuge in its own territories, but He chose to go to Iráq. The time allowed Him to prepare had been too short, and particularly so since He needed a long period of rest before embarking on this journey in the heart of winter, over the high peaks and mountain passes of western írán. He, His family and His brothers had not been able to provide themselves with all that was required for adequate protection against the intense cold of those heights. 

- Hand of the Cause H.M.Balyuzi  (‘Bahá’u’lláh, The King of Glory’)

Bahá’u’lláh was given one month to leave Persia: “allowing Him the right to choose the land of His exile”

The relative peace and tranquillity accorded Bahá’u’lláh after His tragic and cruel imprisonment was destined, by the dictates of an unerring Wisdom, to be of an extremely short duration. He had hardly rejoined His family and kindred when a decree from Náiri’d-Dín Sháh was communicated to Him, bidding Him leave the territory of Persia, fixing a time-limit of one month for His departure and allowing Him the right to choose the land of His exile. 

- Shoghi Effendi  (‘God Passes By’)

Bahá’u’lláh’s half-brother and his wife Maryam made adequate arrangements for Him to rest and recuperate

Mirza Ridá-Qulí

Bahá’u’lláh was given one month to leave the country. At the time of His release from the Síyáh-Chál, He was too ill to set out on a long journey. He had no home of His own now. His house had been wrecked and pillaged, and His family had found temporary accommodation in an obscure quarter of the capital. He went to live in the house of His half-brother, Mirza Ridá-Qulí, whose wife Maryam was devoted to Him, made adequate arrangements for Him to rest and recuperate. 

(Adapted from ‘Bahá’u’lláh, The King of Glory’, by Hand of the Cause H.M.Balyuzi)

December 1852: Bahá’u’lláh was released from Siyáh-Chál

The Prisoner was eventually released from His confinement, and was able to unfold and establish, beyond the confines of the kingdom of her son, a sovereignty the possibility of which she could never even have dreamed of. The blood shed in the course of that fateful year in Tihrán by that heroic band with whom Bahá’u’lláh had been imprisoned, was the ransom paid for His deliverance from the hand of a foe that sought to prevent Him from achieving the purpose for which God had destined Him. Ever since the time He espoused the Cause of the Báb, He had never neglected one single occasion to champion the Faith He had embraced. He had exposed Himself to the perils which the followers of the Faith had to face in its early days. He was the first of the Báb’s disciples to set the example of renunciation and service to the Cause. Yet His life, beset as it was by the risks and dangers that a career such as His was sure to encounter, was spared by that same Providence who had chosen Him for a task which He, in His wisdom, deemed it as yet too soon to proclaim publicly. 

- Nabil  (‘The Dawn-Breakers’, translated and edited by Shoghi Effendi)

August - December 1852: Bahá’u’lláh’s “imprisonment lasted for a period of no less than four months”

The attempt on the life of Náiri’d-Dín Sháh, as stated in a previous chapter, was made on the 28th of the month of Shavvál, 1268 A.H., corresponding to the 15th of August, 1852. Immediately after, Bahá’u’lláh was arrested in Níyávarán, was conducted with the greatest ignominy to Tihrán and cast into the Síyáh-Chál. His imprisonment lasted for a period of no less than four months, in the middle of which the “year nine” (1269), anticipated in such glowing terms by the Báb, and alluded to as the year “after Ḥín” by Shaykh Ahmad-i-Ahsá’í, was ushered in, endowing with undreamt-of potentialities the whole world. Two months after that year was born, Bahá’u’lláh, the purpose of His imprisonment now accomplished, was released from His confinement, and set out, a month later, for Baghdád, on the first stage of a memorable and life-long exile which was to carry Him, in the course of years, as far as Adrianople in European Turkey, and which was to end with His twenty-four years’ incarceration in ‘Akká. 

- Shoghi Effendi  (‘God Passes By’)

Bahá’u’lláh met the Grand Vizir, Mírzá Áqá Khán, immediately following His release from Síyáh-Chál

No sooner had He presented Himself before them than the Grand Vizir addressed Him saying: “Had you chosen to take my advice, and had you dissociated yourself from the Faith of the Siyyid-i-Báb, you would never have suffered the pains and indignities that have been heaped upon you.” “Had you, in your turn,” Bahá’u’lláh retorted, “followed My counsels, the affairs of the government would not have reached so critical a stage.” Mírzá Áqá Khán was thereupon reminded of the conversation he had had with Him on the occasion of the Báb’s martyrdom, when he had been warned that “the flame that has been kindled will blaze forth more fiercely than ever.” “What is it that you advise me now to do?” he inquired from Bahá’u’lláh. “Command the governors of the realm,” was the instant reply, “to cease shedding the blood of the innocent, to cease plundering their property, to cease dishonoring their women, and injuring their children.” That same day the Grand Vizir acted on the advice thus given him; but any effect it had, as the course of subsequent events amply demonstrated, proved to be momentary and negligible. 

- Shoghi Effendi  (‘God Passes By’)

The order for Bahá’u’lláh’s release from Síyáh-Chál was delivered to Him

With such overwhelming testimonies establishing beyond the shadow of a doubt the non-complicity of Bahá’u’lláh, the Grand Vizir, after having secured the reluctant consent of his sovereign to set free his Captive, was now in a position to dispatch his trusted representative, Hájí ‘Alí, to the Síyáh-Chál, instructing him to deliver to Bahá’u’lláh the order for His release. The sight which that emissary beheld upon his arrival evoked in him such anger that he cursed his master for the shameful treatment of a man of such high position and stainless renown. Removing his mantle from his shoulders he presented it to Bahá’u’lláh, entreating Him to wear it when in the presence of the Minister and his counsellors, a request which He emphatically refused, preferring to appear, attired in the garb of a prisoner, before the members of the Imperial government. 

- Shoghi Effendi  (‘God Passes By’)

Circumstances resulting in Bahá’u’lláh’s release from Síyáh-Chál

Now that He [Bahá’u’lláh] had been invested, in consequence of that potent dream, with the power and sovereign authority associated with His Divine mission, His deliverance from a confinement that had achieved its purpose, and which if prolonged would have completely fettered Him in the exercise of His newly-bestowed functions, became not only inevitable, but imperative and urgent. Nor were the means and instruments lacking whereby his emancipation from the shackles that restrained Him could be effected. 

• The persistent and decisive intervention of the Russian Minister, Prince Dolgorouki, who left no stone unturned to establish the innocence of Bahá’u’lláh; 
• the public confession of Mullá Shaykh ‘Alíy-i-Turshízí, surnamed ‘Azím, who, in the Síyáh-Chál, in the presence of the Hájibu’d-Dawlih and the Russian Minister’s interpreter and of the government’s representative, emphatically exonerated Him, and acknowledged his own complicity; 
• the indisputable testimony established by competent tribunals; 
• the unrelaxing efforts exerted by His own brothers, sisters and kindred,

—all these combined to effect His ultimate deliverance from the hands of His rapacious enemies. 

• Another potent if less evident influence which must be acknowledged as having had a share in His liberation was the fate suffered by so large a number of His self-sacrificing fellow-disciples who languished with Him in that same prison. For, as Nabíl truly remarks, “the blood, shed in the course of that fateful year in Tihrán by that heroic band with whom Bahá’u’lláh had been imprisoned, was the ransom paid for His deliverance from the hand of a foe that sought to prevent Him from achieving the purpose for which God had destined Him.” 

- Shoghi Effendi  (‘God Passes By’)

Bahá’u’lláh revealed The Poem of Rashh-i-'Amá [1] (The Clouds of the Realms Above) in the Siyáh-Chál

To our knowledge Bahá'u'lláh's first Tablet was a poem in Persian, Rashh-i-'Amá revealed in the Siyáh-Chál of Tihran soon after the descent of the Most Great Spirit upon His radiant soul. It is a song of victory and joy. Although its language is allusive, His divine experience is clearly proclaimed. In every line He extols the glory of God of which He had become the embodiment, and in every phrase He unveils the spiritual worlds which were then manifested within His soul.

Although consisting of only nineteen lines, this poem in itself constitutes a mighty book. Within it are contained the potentialities, the character, the power and the glory of forty years of Divine Revelation to come. It announces the glad-tidings of the release of spiritual energies which are described by Bahá'u'lláh in such terms as the wafting of the divine musk-laden Breeze, the appearance of the Ocean of the Cause of God, the sounding of the Trumpet Blast, the flow of the Living Waters, the warbling of the Nightingale of Paradise and the appearance of the Maid of Heaven. In 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 and, indeed, of others which were revealed later, are such that they may well prove impossible to translate.

It is in this ode that Bahá'u'lláh disclosed for the first time one of the unique features of His Revelation, namely, the advent of the 'Day of God' which, at this early stage in His ministry, He clearly associated with Himself. In this poem He also identified His Revelation with the Day foretold in Islam when the well-known saying 'I am He' would be fulfilled. 'I' signifies the person of the Manifestation of God, that is, Bahá'u'lláh, and 'He' is the designation of God Himself. This is an indication of the greatness of His Revelation. Speaking with the voice of God, Bahá'u'lláh indeed proclaimed in many of His Tablets, 'I am God'. 

- Adib Taherzadeh  (‘The Revelation of Baha'u'llah vol. 1)

[1] This Tablet is included in ‘The Call of the Divine Beloved’ at the Baha’i Reference Library of the Baha’i World Center

“the ‘Most Great Spirit’ proclaimed His (Bahá’u’lláh’s) mission to the entire creation”

In His Súratu’l-Haykal (the Súrih of the Temple) He thus describes those breathless moments when the Maiden, symbolizing the “Most Great Spirit” proclaimed His mission to the entire creation: 

“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 honored 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.’” (Bahá’u’lláh, ‘Summons of the Lord of Hosts’) 

- Shoghi Effendi  (‘God Passes By’)