Excerpts translated by Christopher Buck in Studies in Bábí and Bahá’í History vol. 3 (Kalimát Press, 1986) and by Shoghi Effendi in Gleanings from the Writings of Bahá’u’lláh.
  B
This is He Who hath at one time appeared in the name of the Spirit,
thereafter in the name of the Friend,
then in the name of ‘Alí,
and afterwards in this blessed, lofty, self-subsisting, exalted, and beloved Name. In truth, this is H
usayn, Who hath appeared through divine grace in the dominion of justice, against Whom have arisen the infidels, with what they possess of wickedness and iniquity. Thereupon they severed His head with the sword of malice, and lifted it upon a spear in the midst of earth and heaven.
Verily, that head is speaking from atop that spear, saying: “O assemblage of shadows! Stand ashamed before My beauty, My might, My sovereignty and My grandeur. Turn your gaze to the countenance of your Lord, the Unconstrained, so that you may find Me crying out among you with holy and cherished melodies.”
ír, O My servant!
God, the Eternal Truth, beareth Me witness.
The Celestial Youth hath, in this Day, raised above the heads of men the
glorious Chalice of Immortality, and is standing expectant upon His
seat, wondering what eye will recognize His glory, and what arm will,
unhesitatingly, be stretched forth to seize the Cup from His snow-white
Hand and drain it. Only a few have as yet quaffed from this peerless,
this soft-flowing grace of the Ancient King. These occupy the loftiest
mansions of Paradise, and are firmly established upon the seats of
authority. By the righteousness of God! Neither the mirrors of His
glory, nor the revealers of His names, nor any created thing, that hath
been or will ever be, can ever excel them, if ye be of them that comprehend this truth.
ír! The excellence of this Day is immensely exalted above the
comprehension of men, however extensive their knowledge, however
profound their understanding. How much more must it transcend the
imaginations of them that have strayed from its light, and been shut out
from its glory! Shouldst thou rend asunder the grievous veil that
blindeth thy vision, thou wouldst behold such a bounty as naught, from
the beginning that hath no beginning till the end that hath no end, can
either resemble or equal. What language should He Who is the Mouthpiece
of God choose to speak, so that they who are shut out as by a veil from
Him can recognize His glory? The righteous, inmates of the Kingdom on
high, shall drink deep from the Wine of Holiness, in My name, the
all-glorious. None other besides them will share such benefits.
in My Name, the veils that have grievously blinded
your vision, and, through the power born of your belief in the unity of
God, scatter the idols of vain imitation. Enter, then, the holy paradise
of the good-pleasure of the All-Merciful. Sanctify your souls from
whatsoever is not of God, and taste ye the sweetness of rest within the
pale of His vast and mighty Revelation, and beneath the shadow of His
supreme and infallible authority. Suffer not yourselves to be wrapt in
the dense veils of your selfish desires, inasmuch as I have perfected in
every one of you My creation, so that the excellence of My handiwork may
be fully revealed unto men. It follows, therefore, that every man hath
been, and will continue to be, able of himself to appreciate the Beauty
of God, the Glorified. Had he not been endowed with such a capacity, how
could he be called to account for his failure? If, in the Day when all
the peoples of the earth will be gathered together, any man should,
whilst standing in the presence of God, be asked: “Wherefore hast thou
disbelieved in My Beauty and turned away from My Self,” and if such a
man should reply and say: “Inasmuch as all men have erred, and none hath
been found willing to turn his face to the Truth, I, too, following
their example, have grievously failed to recognize the Beauty of the
Eternal,” such a plea will, assuredly, be rejected. For the faith of no
man can be conditioned by any one except himself.
This is one of the verities that lie enshrined in My Revelation--a
verity which I have revealed in all the heavenly Books, which I have
caused the Tongue of Grandeur to utter, and the Pen of Power to
inscribe. Ponder a while thereon, that with both your inner and outer
eye, ye may perceive the subtleties of Divine wisdom and discover the
gems of heavenly knowledge which, in clear and weighty language, I have
revealed in this exalted and incorruptible Tablet, and that ye may not
stray far from the All-Highest Throne, from the Tree beyond which there
is no passing, from the Habitation of everlasting might and glory.
The signs of God shine as manifest and resplendent as the sun amidst the works of His creatures. Whatsoever proceedeth from Him is apart, and will always remain distinguished, from the inventions of men. From the
Source of His knowledge countless Luminaries of learning and wisdom have
risen, and out of the Paradise of His Pen the breath of the All-Merciful
hath continually been wafted to the hearts and souls of men. Happy are
they that have recognized this truth.
 Tablet published in Majmu`ih-yi Alvah-i Mubarakih, pp. 166-202. It is in this Tablet, according to Taherzadeh, that Bahá’u’lláh discloses the station of Mírzá Yahyá and the purpose of the Báb in appointing him the leader of the Bábí community (MW’s note).
 Hájí Muhammad-Nasír-i-Qazvíní. Of him, Taherzadeh writes:
Hájí Nasír was a well-known merchant and held in high
esteem by his fellow citizens until he embraced the Bábí Faith.
From that time onwards, he suffered persecutions and was
bitterly opposed by the people. He recognized the divine origin
of the Message of the Báb through Mullá Jalíl-i-Urúmí, one of
the Letters of the Living. It is reported that when Hájí Nasír
had acknowledged the authenticity of the claims of the Báb,
Mullá Jalíl warned him that a mere acknowledgement was not
sufficient in this day, that he could not call himself a Bábí unless
he were prepared to lay down his life willingly in the path of
God, should the enemy rise up against him. He bade him go
home and search his heart to see whether he had sufficient faith
to remain steadfast in the face of tortures and martyrdom. If he
did, he was a Bábí, and otherwise not. Hájí Nasír responded to
the words of Mullá Jalíl by spending the whole night in prayer
and meditation. At the hour of dawn, he felt possessed of such
faith and detachment as to be ready to sacrifice his life in the
path of his Beloved. Overnight, he became endowed with a
new zeal and radiance which sustained him throughout his
 This paragraph provisionally translated by Nahzy A. Buck and Christopher Buck. See Buck, Christopher. “A Unique Eschatological Interface: Bahá’u’lláh and Cross-Cultural Messianism” in In Irán. Studies in Bábí and Bahá’í History. Vol. 3. Peter Smith, ed. (n.p., Kalimát Press, 1986) pp. 157-180 (MW’s note).
Soon the persecutions started; the first onslaught began
when Hájí Nasír became the target of attacks by a blood-thirsty
mob in Qazvín. They plundered all his possessions and he was
temporarily forced to leave his native city. When the situation
calmed down he returned home. From there, in obedience to
the call of the Báb, he proceeded to Khurásán. He was privileged
to attend the conference of Badasht where, some historians
have stated, he acted as a guard at the entrance of the
garden which was reserved for Bahá’u’lláh’s residence. From
Badasht he proceeded to Mázindarán and was one of the defenders
of the fortress of Shaykh Tabarsí. As history records,
hundreds of his fellow disciples were massacred in that upheaval,
but the hand of divine power spared Hájí Nasir’s life
and enabled him to render further services to the Cause of God.
He returned to Qazvín and engaged in his work once again,
but soon another upheaval engulfed the believers. The attempt
on the life of Násiri’d-Dín Sháh in 1852 unleashed a wave of
persecution against the Bábís. Hájí Nasír was arrested in
Qazvín and put in prison. But after some time he was released.
Another imprisonment he suffered was in Tihrán, where he was
chained and fettered. When released from his ordeal, he found
that all his possessions were gone. It was through the help and
co-operation of Shaykh Kázim-i-Samandar that, in spite of
much harassment by the enemy, Hájí Nasír continued to earn a
living, but he had to move his residence to the city of Rasht.
The crowning glory of his life was to attain the presence of
Bahá’u’lláh in ‘Akká. On this pilgrimage he was accompanied by the above-named Shaykh Kázim. Bahá’u’lláh showered His bounties upon him and assured him of His loving-kindness. He spent the latter part of his life in the city of Rasht and was engaged in teaching the Cause of God by day and night. The enemies once again cast him into prison. This time, because of old age, he could not endure the rigours of prison life and his soul, after so many years of toil and suffering, took its flight to the abode of the Beloved. He died a martyr’s death in the prison of Rasht in the year 1300 A.H. (1888). (The Revelation of Bahá’u’lláh Vol. 2, pp 245-6.
 Jesus Christ (CB’s note).
 Muhammad (CB’s note).
 The Báb (CB’s note).
 Here, Bahá’u’lláh speaks of Imám Husayn’s head from the external point of view, but it is interesting to contrast this with His mystical identification of Himself with the Imám in the Súriy-i-Damm (Tablet of Blood):
How bitter the humiliations heaped upon
Me, in a subsequent age, on the plain of Karbilá! How lonely did I feel
amidst Thy people! To what a state of helplessness I was reduced in that
land! Unsatisfied with such indignities, My persecutors decapitated Me,
and, carrying aloft My head from land to land paraded it before the gaze
of the unbelieving multitude, and deposited it on the seats of the
perverse and faithless. Gleanings from the Writings of Bahá’u’lláh, Section XXXIX, p. 89 (MW’s note).
 Shoghi Effendi’s translation. See Gleanings from the Writings of Bahá’u’lláh, Section LIII, pp. 107-8 (MW’s note).
 Shoghi Effendi’s translation. Gleanings from the Writings of Bahá’u’lláh, Section LXXV, pp. 143-144 (MW’s note).