The government forced a Bábi youth to identify the disciples of the Báb in Tihran – took him also into Bahá’u’lláh’s presence in the Síyáh-Chál

A youth named Abbás, a former servant of Hájí Sulaymán Khán,[an influential Bábi who had frequent gatherings of the Bábis at his house] and fully informed, owing to the wide circle of friends whom his master cultivated, of the names the number, and the dwelling places of the Báb’s disciples, was employed by the enemy as an instrument ready to hand for the prosecution of its designs. He had identified himself with the Faith of his master, and regarded himself as one of its zealous supporters. At the outset of the turmoil, he was arrested and compelled to betray all those whom he knew to be associated with the Faith. They sought by every manner of reward to induce him to reveal those who were his master’s fellow-disciples, and warned him that, should he refuse to disclose their names, he would be subjected to inhuman tortures…

This Abbás was taken to the Síyáh-Chál and introduced to Bahá’u’lláh, whom he had met previously on several occasions in the company of his master, in the hope that he would betray Him. They promised that the mother of the Sháh would amply reward him for such a betrayal. Every time he was taken into Bahá’u’lláh’s presence, Abbás, after standing a few moments before Him and gazing upon His face, would leave the place, emphatically denying ever having seen Him. 

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

An incident recalled by ‘Abdu’l-Baha during those days when Baha’u’llah was in the Síyáh-Chál

I have heard the Most Great Branch, who in those days was a child of only eight years of age, recount one of His experiences as He ventured to leave the house in which He was then residing:

“We had sought shelter, He told us, “in the house of My uncle, Mírzá Ismá’íl. Tihrán was in the throes of the wildest excitement. I ventured at times to sally forth from that house and to cross the street on My way to the market. I would hardly cross the threshold and step into the street, when boys of My age, who were running about, would crowd around Me crying, ‘Babi! Bábí. Knowing well the state of excitement into which all the inhabitants of the capital, both young and old, had fallen, I would deliberately ignore their clamour and quietly steal away to My home.

“One day I happened to be walking alone through the market on My way to My uncle’s house. As I was looking behind Me, I found a band of little ruffians running fast to overtake Me. They were pelting Me with stones and shouting menacingly, ‘Babi! Bábí!’ To intimidate them seemed to be the only way I could avert the danger with which I was threatened. I turned back and rushed towards them with such determination that they fled away in distress and vanished. I could hear their distant cry, ‘The little Bábí is fast pursuing us! He will surely overtake and slay us all!’

“As I was directing My steps towards home, I heard a man shouting at the top of his voice: ‘Well done, you brave and fearless child! No one of your age would ever have been able, unaided, to withstand their attack.’

“From that day onward, I was never again molested by any of the boys of the streets, nor did I hear any offensive word fall from their lips.” 

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

Ásíyih Khanum took temporary refuge in the house of her aunt

During the first day of alarms, hiding from the Bábí-hunters, the family, with younger half-brother Muhammad-Qulí' took refuge in the house of Lady Ásíyih's aunt, whose husband was a Government official, 'Uncle Ismá'íl' to the small 'Abbás.[‘Abdu’l-Baha] Finding that their presence endangered the host family, lady Ásíyih returned briefly to the looted house, in which they lived in destitution. Lady Ásíyih had been able to preserve only some few items from her marriage dowry, including gold buttons from her wedding garments, to sell for what they might bring for food or other needs. 

- David Ruhe  (‘Robe of Light: The Persian Years of the Supreme Prophet Bahá’u’lláh 1817-1853)

Bahá’u’lláh’s arrest and the impact on the holy family

The family first heard of the crisis when suddenly a servant came running to lady Ásíyih at the rented mansion in Teheran, crying out that the Master had been arrested and had walked many miles, that His clothes were torn, His feet bare and bleeding, and that He had been mistreated. Quickly the storm broke about their heads as the outcries against the Bábís began and were propagated so that, alarmed, all the Núrí relatives fled their houses in Teheran and were followed by their servants, save only faithful black Isfandíyár and a single black servant-woman. The houses of Bahá’u’lláh and His kindred were looted and stripped by plundering mobs, so that in a single day the family was reduced from wealth to poverty. 

- David Ruhe  (‘Robe of Light: The Persian Years of the Supreme Prophet Bahá’u’lláh 1817-1853)

The exceptionally inhumane conditions of the Síyáh-Chál

A barrel roof, vertical sides and a flat brick floor enclosed a dungeon space perhaps twenty meters long, lightless even when the jailers opened the single door above the last short, steep, seven steps from the access hallway to the floor of the pitch-black dungeon. To Bahá’u’lláh who loved light, the blackness itself was a torture. At the angle of wall and floor of the two long sides of the chamber sat the prisoners side by side, the central space between their feet functioning as an aisle for the jailers. There was no drainage and no removal of wastes. Odors of foulest kinds were intermixed with offensive acrid aromatics from the ferments, molds and putrefaction. The prisoners' torments were made additionally intolerable by vermin, doubtless bedbugs, fleas and lice, possibly also with aggressive rats competing for food scraps. The chained prisoners could scarcely move in their floor-fastened shackles, and then only in concert. And they could not escape the mind-curdling din of their fellow prisoners, a confused manic chorus of despair. 

- David Ruhe  (‘Robe of Light: The Persian Years of the Supreme Prophet Bahá’u’lláh 1817-1853)

Bahá’u’lláh was chained with five other Babís, including His nephew

At His side, chained with Him, were five other Bábís, including His nephew Mahmúd [1] and Hájí Mírzá Jání, the merchant of Káshán who had become the historian of the Cause; their fetters were locked together with heavy bolts and screws, the chains fastened to the floor. His clothing was in shreds, and from this appalling state there was no prospect of relief. 

- David Ruhe  (‘Robe of Light: The Persian Years of the Supreme Prophet Bahá’u’lláh 1817-1853)

[1] Mahmúd, was the son of Baha’u’llah’s half-brother, Mírzá Muhammad-'Alí. On his release from Siyah-Chal he is reported to have became a follower of Azal.

Eight year old ‘Abdu’l-Baha saw Bahá’u’lláh in Síyáh-Chál

‘Abdu’l-Bahá, eight years old, went to see His father in the prison. He related that half-way down the steps to the cell it became so dark that He could not see anything. He heard Bahá’u’lláh call out, ‘Take him away.’ He was taken out and seated to wait for the prisoners to be brought out for their meal.

“I saw Bahá'u'lláh's neck in chains, and another, both chained to the same links, a link about His neck and another about the person who was chained with Him. The weight of the chain was so excessive that His neck was bent; He walked with great difficulty, and He was in a very sad condition. His clothes were tattered and battered; even the hat on His head was torn. He was in the most severe ordeal and His health was quite visibly failing. They brought me and seated me, and they took Him to the place where there was a pond, in order that He might wash His face. After that they took Him back to the dungeon and, although I was a child, I was so overcome I was unconscious.” (‘Abdu’l-Baha, From a talk, 19 October 1912, Los Angeles; ‘Star of the West, vol. 7, no. 4, May 17, 1916)

- David Hofman  (‘Bahá’u’lláh, The Prince of Peace’)

The dream of Mírzá ‘Abdu’l-Vahháb-i-Shírází – a youth chained besides Bahá’u’lláh in the Síyáh-Chál

We were awakened one night, ere break of day, by Mírzá ‘Abdu’l-Vahháb-i-Shírází, who was bound with Us to the same chains. He had left Kazímayn and followed Us to Ṭihrán, where he was arrested and thrown into prison. He asked Us whether We were awake, and proceeded to relate to Us his dream. ‘I have this night,’ he said, ‘been soaring into a space of infinite vastness and beauty. I seemed to be uplifted on wings that carried me wherever I desired to go. A feeling of rapturous delight filled my soul. I flew in the midst of that immensity with a swiftness and ease that I cannot describe.’ ‘To-day,’ We replied, ‘it will be your turn to sacrifice yourself for this Cause. May you remain firm and steadfast to the end. You will then find yourself soaring in that same limitless space of which you dreamed, traversing with the same ease and swiftness the realm of immortal sovereignty, and gazing with that same rapture upon the Infinite Horizon.’

That morning saw the gaoler again enter Our cell and call out the name of ‘Abdu’l-Vahháb. Throwing off his chains, he sprang to his feet, embraced each of his fellow-prisoners, and, taking Us into his arms, pressed Us lovingly to his heart. That moment We discovered that he had no shoes to wear We gave him Our own, and, speaking a last word of encouragement and cheer, sent him forth to the scene of his martyrdom. Later on, his executioner came to Us, praising in glowing language the spirit which that youth had shown. How thankful We were to God for this testimony which the executioner himself had given! 

- Baha’u’llah  (Quoted by Nabil in ‘The Dawn-Breakers; translated and edited by Shoghi Effendi)

The moving scene of how each believer faced their death when their name was called out in the presence of Bahá’u’lláh

Every day Our gaolers, entering Our cell, would call the name of one of Our companions, bidding him arise and follow them to the foot of the gallows. With what eagerness would the owner of that name respond to that solemn call! Relieved of his chains, he would spring to his feet and, in a state of uncontrollable delight, would approach and embrace Us. We would seek to comfort him with the assurance of an everlasting life in the world beyond, and, filling his heart with hope and joy, would send him forth to win the crown of glory. He would embrace, in turn, the rest of his fellow-prisoners and then proceed to die as dauntlessly as he had lived. Soon after the martyrdom of each of these companions, We would be informed by the executioner, who had grown to be friendly to Us, of the circumstances of the death of his victim, and of the joy with which he had endured his sufferings to the very end. 

- Baha’u’llah  (Quoted by Nabil in ‘The Dawn-Breakers; translated and edited by Shoghi Effendi)

How Bahá’u’lláh led the prisoners not to accept the gift of roasted meat offered by the Sháh

One day, there was brought to Our prison a tray of roasted meat, which they informed Us the Sháh had ordered to be distributed among the prisoners. ‘The Sháh,’ We were told, ‘faithful to a vow he made, has chosen this day to offer to you all this lamb in fulfilment of his pledge.’ A deep silence fell upon Our companions, who expected Us to make answer on their behalf. ‘We return this gift to you,’ We replied; ‘we can well dispense with this offer.’ The answer We made would have greatly irritated the guards had they not been eager to devour the food we had refused to touch. Despite the hunger with which Our companions were afflicted, only one among them, a certain Mírzá Husayn-i-Matavalliy-i-Qumí, showed any desire to eat of the food the sovereign had chosen to spread before us. With a fortitude that was truly heroic, Our fellow-prisoners submitted, without a murmur, to endure the piteous plight to which they were reduced. Praise of God, instead of complaint of the treatment meted out to them by the Sháh, fell unceasingly from their lips—praise with which they sought to beguile the hardships of a cruel captivity. 

- Baha’u’llah  (Quoted by Nabil in ‘The Dawn-Breakers; translated and edited by Shoghi Effendi)

Bahá’u’lláh describes the horrors of the confinement in the Síyáh-Chál

All those who were struck down by the storm that raged during that memorable year in Tihrán were Our fellow-prisoners in the Síyáh-Chál, where We were confined. We were all huddled together in one cell, our feet in stocks, and around our necks fastened the most galling of chains. The air we breathed was laden with the foulest impurities, while the floor on which we sat was covered with filth and infested with vermin. No ray of light was allowed to penetrate that pestilential dungeon or to warm its icy-coldness. We were placed in two rows, each facing the other. We had taught them to repeat certain verses which, every night, they chanted with extreme fervour. ‘God is sufficient unto me; He verily is the All-sufficing!’ one row would intone, while the other would reply: ‘In Him let the trusting trust.’ The chorus of these gladsome voices would continue to peal out until the early hours of the morning. Their reverberation would fill the dungeon, and, piercing its massive walls, would reach the ears of Náṣiri’d-Dín Sháh, whose palace was not far distant from the place where we were imprisoned. ‘What means this sound?’ he was reported to have exclaimed. ‘It is the anthem the Bábís are intoning in their prison,’ they replied. The Sháh made no further remarks, nor did he attempt to restrain the enthusiasm his prisoners, despite the horrors of their confinement, continued to display. 

- Baha’u’llah  (Quoted by Nabil in ‘The Dawn-Breakers; translated and edited by Shoghi Effendi)

Bahá’u’lláh’s family tried to send Him some food

His family often endeavoured to persuade the guards to allow them to carry the food they had prepared for Him into His prison. Though at first no amount of pleading would induce the guards to relax the severity of their discipline, yet gradually they yielded to His friends’ importunity. No one could be sure, however, whether that food would eventually reach Him, or whether He would consent to eat it whilst a number of His fellow-prisoners were starving before His eyes. Surely greater misery than had befallen these innocent victims of the wrath of their sovereign, could hardly be imagined. 

- Nabil  (‘The Dawn-Breakers'; translated and edited by Shoghi Effendi)

“one of the executioners who were watching over Him was moved with pity.”

Such were the conditions under which He was held down that even one of the executioners who were watching over Him was moved with pity. Several times this man attempted to induce Him to take some tea which he had managed to introduce into the dungeon under the cover of his garments. Bahá’u’lláh, however, would refuse to drink it. 

- Nabil  (‘The Dawn-Breakers'; translated and edited by Shoghi Effendi)

‘Abdu’l Bahá was allowed one day to see Bahá’u’lláh while in the Síyáh-Chál

“‘Abdu’l Bahá,” Dr. J. E. Esslemont records in his book, “tells how, one day, He was allowed to enter the prison yard to see His beloved Father, where He came out for His daily exercise. Bahá’u’lláh was terribly altered, so ill He could hardly walk, His hair and beard unkempt, His neck galled and swollen from the pressure of a heavy steel collar, His body bent by the weight of His chains.” 

- Shoghi Effendi  ('God Passes By')

“His feet were placed in stocks”; “For three days and three nights, no manner of food or drink was given to Bahá’u’lláh.”

His feet were placed in stocks, and around His neck were fastened the Qará-Guhar chains, infamous throughout Persia for their galling weight.  For three days and three nights, no manner of food or drink was given to Bahá’u’lláh. Rest and sleep were both impossible to Him. The place was infested with vermin, and the stench of that gloomy abode was enough to crush the very spirits of those who were condemned to suffer its horrors. 

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

Síyáh-Chál (The Black Pit) of Tehran – a depiction

The two very heavy chains that Baha’u’llah “was weighted and tormented by”

If sometime thou shouldst happen to visit the prison of His Majesty the Sháh, ask thou the director and chief of that place to show thee those two chains, one of which is known as Qará-Guhar and the other as Salásil. I swear by the Day-star of Justice, that during four months, I was weighted and tormented by one of these chains. ‘The sorrow of Jacob paleth before my sorrow; and all the afflictions of Job were but a part of my calamities.’ 

- Baha’u’llah  (‘The Epistle to the Son of the Wolf’)

“chains of such weight as only notorious criminals were condemned to carry, were placed upon His [Bahá’u’lláh’s] neck”

One of the chains placed around Bahá’u’lláh’s neck in the Síyáh-Chál 

The Qará-Guhar fetters (lit. big and heavy), heavier than the intermediate weight of the Salásil chains (lit. iron chains) weighed about fifty-one kilograms or one hundred and ten pounds; a special wooden fork was supplied to the prisoner to help carry its weight. (David Ruhe, ‘Robe of Light: The Persian Years of the Supreme Prophet Bahá’u’lláh 1817-1853)

Condition of Bahá’u’lláh while in the Síyáh-Chál for four months

Bahá’u’lláh’s feet were placed in stocks, and around His neck were fastened the Qará-Guhar chains of such galling weight that their mark remained imprinted upon His body all the days of His life. “A heavy chain,” ‘Abdu’l Bahá Himself has testified, “was placed about His neck by which He was chained to five other Bábís; these fetters were locked together by strong, very heavy, bolts and screws. His clothes were torn to pieces, also His headdress. In this terrible condition He was kept for four months.” For three days and three nights, He was denied all manner of food and drink. Sleep was impossible to Him. The place was chill and damp, filthy, fever-stricken, infested with vermin, and filled with a noisome stench. Animated by a relentless hatred His enemies went even so far as to intercept and poison His food, in the hope of obtaining the favor of the mother of their sovereign, His most implacable foe—an attempt which, though it impaired His health for years to come, failed to achieve its purpose. 

- Shoghi Effendi  ('God Passes By')

The Síyáh-Chál – the Black Pit

Entrance to the Síyáh-Chál

The Síyáh-Chál, into which Bahá’u’lláh was thrown, originally a reservoir of water for one of the public baths of Tihrán, was a subterranean dungeon in which criminals of the worst type were wont to be confined. The darkness, the filth, and the character of the prisoners, combined to make of that pestilential dungeon the most abominable place to which human beings could be condemned. 

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

Síyáh-Chál - the Black Pit - was a subterranean dungeon in the capital of Iran, dim, damp and dismal, never knowing the rays of the sun. At one time it had been the water reservoir of a public bath. Few people survived who were kept there for long. Now, in the summer of 1852, they herded together all the Bábís on whom they could lay their hands in Tihran, cast them into this dungeon and chained and fettered them. Amongst them were men from all walks of life: from distinguished courtiers to humble artisans, from well-to-do merchants to learned students of theology. Baha'u'llah, Himself, was one of their number. 

- Balyuzi  (‘Baha’u’llah, the King of Glory)

We were consigned for four months to a place foul beyond comparison. As to the dungeon in which this Wronged One and others similarly wronged were confined, a dark and narrow pit were preferable. 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!

- Baha’u’llah  (‘Epistle to the Son of the Wolf’)

The incident involving an old and decrepit woman who wanted to cast a stone at the face of Baha’u’llah as He approached the Siyáh-Chál

As He [Baha’u’llah] was approaching the dungeon, [Siyáh-Chál] and old and decrepit woman was seen to emerge from the midst of the crowd, with a stone in her hand, eager to cast it at the face of Bahá’u’lláh. Her eyes glowed with a determination and fanaticism of which few women of her age were capable. Her whole frame shook with rage as she stepped forward and raised her hand to hurl her missile at Him. “By the Siyyidu’sh-Shuhada, [the Imám Ḥusayn] I adjure you,” she pleaded, as she ran to overtake those into whose hands Bahá’u’lláh had been delivered, “give me a chance to fling my stone in his face!” “Suffer not this woman to be disappointed,” were Bahá’u’lláh’s words to His guards, as He saw her hastening behind Him. “Deny her not what she regards as a meritorious act in the sight of God.” 

- Nabil  (‘The Dawn-Breakers’)

The inhumane treatment that Baha’u’llah received on His way to the Siyáh-Chál

By the righteousness of God! We were in no wise connected with that evil deed, and Our innocence was indisputably established by the tribunals. Nevertheless, they apprehended Us, and from Níyávarán, which was then the residence of His Majesty, conducted Us, on foot and in chains, with bared head and bare feet, to the dungeon of Ṭihrán. A brutal man, accompanying Us on horseback, snatched off Our hat, whilst We were being hurried along by a troop of executioners and officials. 

- Baha’u’llah  (‘Epistle to the Son of the Wolf’)

From Níyávarán He was conducted “on foot and in chains, with bared head and bare feet,” exposed to the fierce rays of the midsummer sun, to the Síyáh-Chál of Ṭihrán. On the way He several times was stripped of His outer garments, was overwhelmed with ridicule, and pelted with stones. 

- Shoghi Effendi  (‘God Passes By’)

Bahá’u’lláh was arrested and “compelled to cover, barefooted and bareheaded, the whole distance from Shimírán to… the Síyáh-Chál of Tihrán”

Bahá’u’lláh, now that the Báb was no more, appeared in their eyes to be the arch-foe whom they deemed it their first duty to seize and imprison. To them He was the reincarnation of the Spirit the Báb had so powerfully manifested, the Spirit through which He had been able to accomplish so complete a transformation in the lives and habits of His countrymen. The precautions the Russian minister had taken, and the warning he had uttered, failed to stay the hand that had been outstretched with such determination against that precious Life.

From Shimírán to Tihrán, Bahá’u’lláh was several times stripped of His garments, and was overwhelmed with abuse and ridicule. On foot and exposed to the fierce rays of the midsummer sun, He was compelled to cover, barefooted and bareheaded, the whole distance from Shimírán to the dungeon already referred to. All along the route, He was pelted and vilified by the crowds whom His enemies had succeeded in convincing that He was the sworn enemy of their sovereign and the wrecker of his realm. Words fail me to portray the horror of the treatment which was meted out to Him as He was being taken to the Síyáh-Chál of Tihrán. 

- Nabil  ('The Dawn-Breakers’)

“The Grand Vizir, wishing to reduce the chances of blood revenge, divided the work of executing those condemned to death among the princes and nobles…”

The reign of terror which ensued was revolting beyond description. The spirit of revenge that animated those who had unleashed its horrors seemed insatiable. Its repercussions echoed as far as the press of Europe, branding with infamy its bloodthirsty participants. The Grand Vizir, wishing to reduce the chances of blood revenge, divided the work of executing those condemned to death among the princes and nobles, his principal fellow-ministers, the generals and officers of the Court, the representatives of the sacerdotal and merchant classes, the artillery and the infantry. Even the Sháh himself had his allotted victim, though, to save the dignity of the crown, he delegated the steward of his household to fire the fatal shot on his behalf. 

- Shoghi Effendi  (‘God Passes By’)

The impact of the attempted assassination of the Sháh on the entire body of the Bábí community: - “atrocities as barbarous as those which will ever remain associated with the bloody episodes of Mázindarán, Nayríz and Zanján”

No sooner had this act been perpetrated than its shadow fell across the entire body of the Bábí community. A storm of public horror, disgust and resentment, heightened by the implacable hostility of the mother of the youthful sovereign, swept the nation, casting aside all possibility of even the most elementary inquiry into the origins and the instigators of the attempt. A sign, a whisper, was sufficient to implicate the innocent and loose upon him the most abominable afflictions. An army of foes—ecclesiastics, state officials and people, united in relentless hate, and watching for an opportunity to discredit and annihilate a dreaded adversary—had, at long last, been afforded the pretext for which it was longing. Now it could achieve its malevolent purpose. Though the Faith had, from its inception, disclaimed any intention of usurping the rights and prerogatives of the state; though its exponents and disciples had sedulously avoided any act that might arouse the slightest suspicion of a desire to wage a holy war, or to evince an aggressive attitude, yet its enemies, deliberately ignoring the numerous evidences of the marked restraint exercised by the followers of a persecuted religion, proved themselves capable of inflicting atrocities as barbarous as those which will ever remain associated with the bloody episodes of Mázindarán, Nayríz and Zanján. To what depths of infamy and cruelty would not this same enemy be willing to descend now that an act so treasonable, so audacious had been committed? What accusations would it not be prompted to level at, and what treatment would it not mete out to, those who, however unjustifiably, could be associated with so heinous a crime against one who, in his person, combined the chief magistracy of the realm and the trusteeship of the Hidden Imám? 

- Shoghi Effendi  ('God Passes By)