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Updated: May 27, 2025
There are, however, two other accounts which ought to be mentioned. According to the Traveller's Narrative, the refuge of Baha-'ullah was generally in a place called Sarkalu in the mountains of Turkish Kurdistan; more seldom he used to stay in Suleymaniyya, the headquarters of the Sunnites.
But Baha-'ullah's disappearance would be in the general interest; it would enable the Bābīs to realize how totally dependent they were, in practical matters, on Baha-'ullah. 'Accordingly, taking a change of clothes, but no money, and against the entreaties of all the family, he set out. Many months passed; he did not return, nor had we any word from him or about him.
So they beat him unmercifully, and said, "Now, will you sing?" But he answered them that he was more glad than before, since he had been given the pleasure of enduring something for the sake of God. 'He never married, and in Akka was one of the most constant and loved companions of Baha-'ullah. I remarked upon his cheerful appearance, and added, "But all you Bahais look happy."
To remove the relics to another place was tantamount to stealing. It was Baha-'ullah who ordered this removal for a good reason, viz., that the cemetery, in which the niche containing the coffin was, seemed so ruinous as to be unsafe. There is, however, another version of Ṣubḥ-i-Ezel's tradition; it has been preserved to us by Mons. Nicolas, and contains very strange statements.
So, doubtless, had the other Bābī leaders who were present, such as Ḳuddus and Baha-'ullah, the one against, the other in favour of social reforms. It is said, in one form of tradition, that Ḳurratu'l 'Ayn herself attended the conference with a veil on. Such recitations often have an overpowering effect.
Even in the sphere of exposition of sacred texts the greatest of prophets is liable to err. In this way I am bound to say that Baha-'ullah himself has made mistakes, and can we be surprised that the almost equally venerated Abdul Baha has made many slips? It is necessary to make this pronouncement, lest possible friends should be converted into seeming enemies.
There were reasons why Baha-'ullah should no longer keep his knowledge of the will of God entirely secret, and also reasons why he should not make the declaration absolutely public. The caravan took four months to reach Constantinople. At this capital of the Muḥammadan world their stay was brief, as they were 'packed off' the same year to Adrianople. Again they suffered greatly.
Many Bābīs rose against the government, and one even made an attempt on the Shah's life. He was imprisoned for four months, but finally acquitted and released. No wonder that Baha-'ullah and his family were anxious to put as large a space as possible between themselves and Tihran.
More important is it that both in early Christianity and in early Bahaism we find a conspicuous personage who succeeds in disengaging the faith from its particularistic envelope. Paul and Baha-'ullah may both be said to have transformed their respective religions. Yet there is a difference between them.
Grant that thine affair is dubious unto me; is it dubious unto thyself? How gentle is this fraternal reproof! There is but little more to relate that has not been already told in the sketch of Baha-'ullah. He was, at any rate, harmless in Cyprus, and had no further opportunity for religious assassination. One cannot help regretting that his sun went down so stormily.
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