Two Years in the Wilderness
About a year after coming to Baghdad, He departed alone into the wilderness of Sulaymaniyyih, taking with Him nothing but a change of clothes. Regarding this period He writes in the Book of iqan4 as follows: - (23:3)

In the early days of Our arrival in this land, when We discerned the signs of impending events, We decided, ere they happened, to retire. We betook Ourselves to the wilderness, and there, separated and alone, led for two years a life of complete solitude. From Our eyes there rained tears of anguish, and in Our bleeding heart there surged an ocean of agonizing pain. Many a night We had no food for sustenance, and many a day Our body found no rest. By Him Who hath My being between His hands! notwithstanding these showers of afflictions and unceasing calamities, Our soul was wrapt in blissful joy, and Our whole being evinced an ineffable gladness. For in Our solitude We were unaware of the harm or benefit, the health or ailment, of any soul. Alone, We communed with Our spirit, oblivious of the world and all that is therein. We knew not, however, that the mesh of divine destiny exceedeth the vastest of mortal conceptions, and the dart of His decree transcendeth the boldest of human designs. None can escape the snares He setteth, and no soul can find release except through submission to His will. By the righteousness of God! Our withdrawal contemplated no return, and Our separation hoped for no reunion. The one object of Our retirement was to avoid becoming a subject of discord among the faithful, a source of disturbance unto Our companions, the means of injury to any soul, or the cause of sorrow to any heart. Beyond these, We cherished no other intention, and apart from them, We had no end in view. And yet, each person schemed after his own desire, and pursued his own idle fancy, until the hour when, from the Mystic Source, there came the summons bidding Us return whence We came. Surrendering Our will to His, We submitted to His injunction (23:4)

What pen can recount the things We beheld upon Our return! Two years have elapsed during which Our enemies have ceaselessly and assiduously contrived to exterminate Us, whereunto all witness. - Kitab-i-iqan (24:1)

Opposition of Mullas
After His return from this retirement, His fame became greater than ever and people flocked to Baghdad from far and near to see Him and hear His teachings. Jews, Christians and Zoroastrians, as well as Muhammadans, became interested in the new message. The Mullas (Muhammadan doctors), however, took up a hostile attitude and persistently plotted to effect His overthrow. On a certain occasion they sent one of their number to interview Him and submit to Him certain questions. The envoy found the answers of Baha'u'llah so convincing and His wisdom so amazing, although evidently not acquired by study, that he was obliged to confess that in knowledge and understanding Baha'u'llah was peerless. In order, however, that the Mullas who had sent him should be satisfied as to the reality of Baha'u'llah's Prophethood, he asked that some miracle should be produced as a proof. Baha'u'llah expressed His willingness to accept the suggestion on certain conditions, declaring that if the Mullas would agree regarding some miracle to be performed, and would sign and seal a document to the effect that on performance of this miracle they would confess the validity of His mission and cease to oppose Him, He would furnish the desired proof or else stand convicted of imposture. Had the aim of the Mullas been to get at the truth, surely here was their opportunity; but their intention was far otherwise. Rightly or wrongly, they meant to secure a decision in their own favor. They feared the truth and fled from the daring challenge. This discomfiture, however, only spurred them on to devise fresh plots for the eradication of the oppressed sect. The Consul General of Persia in Baghdad came to their assistance and sent repeated messages to the Shah to the effect that Baha'u'llah was injuring the Muhammadan religion more than ever, still exerting a malign influence in Persia, and that He ought therefore to be banished to some more distant place (24:2)

It was characteristic of Baha'u'llah that, at this crisis, when at the instigation of the Muhammadan Mullas the Persian and Turkish Governments were combining their efforts to eradicate the Movement, He remained calm and serene, encouraging and inspiring His followers and writing imperishable words of consolation and guidance. 'Abdu'l-Baha related how the Hidden Words were written at this time. Baha'u'llah would often go for a walk along the bank of the Tigris. He would come back looking very happy and write down those lyric gems of wise counsel which have brought help and healing to thousands of aching and troubled hearts. For years, only a few manuscript copies of the Hidden Words were in existence, and these had to be carefully concealed lest they should fall into the hands of the enemies that abounded, but now this little volume is probably the best known of all Baha'u'llah's works, and is read in every quarter of the globe. The Book of iqan is another well- known work of Baha'u'llah's written about the same period, towards the end of His sojourn at Baghdad (1862 - 1863 A.D.) (24:3)

Declaration at Ridvan near Baghdad
After much negotiation, at the request of the Persian Government, an order was issued by the Turkish Government summoning Baha'u'llah to Constantinople. On receipt of this news His followers were in consternation. They besieged the house of their beloved Leader to such an extent that the family encamped in the Garden of Najib Pasha outside the town for twelve days, while the caravan was being prepared for the long journey. It was on the first of these twelve days (April 22 to May 3, 1863, i.e., nineteen years after the Bab's Declaration) that Baha'u'llah announced to several of His followers the glad tidings that He was the One Whose coming had been foretold by the Bab - the Chosen of God, the Promised One of all the Prophets. The Garden where this memorable Declaration took place has become known to Baha'is as the "Garden of Ridvan," and the days Baha'u'llah spent there are commemorated in the "Feast of Ridvan," which is held annually on the anniversary of those twelve days. During those days Baha'u'llah, instead of being sad or depressed, showed the greatest joy, dignity and power. His followers became happy and enthusiastic, and great crowds came to pay their respects to Him. All the notables of Baghdad, even the Governor himself, came to honor the departing prisoner (24:4)

Constantinople and Adrianople
The journey to Constantinople lasted between three and four months, the party consisting of Baha'u'llah with members of His family and twenty- six disciples. Arrived in Constantinople they found themselves prisoners in a small house in which they were very much overcrowded. Later they got somewhat better quarters, but after four months they were again moved on, this time to Adrianople. The journey to Adrianople, although it lasted but a few days, was the most terrible they had yet undertaken. Snow fell heavily most of the time, and as they were destitute of proper clothing and food, their sufferings were extreme. For the first winter in Adrianople, Baha'u'llah and His family, numbering twelve persons, were accommodated in a small house of three rooms, comfortless and vermin infested. In the spring they were given a more comfortable abode. They remained in Adrianople for four and a half years. Here Baha'u'llah resumed His teaching and gathered about Him a large following. He publicly announced His mission and was enthusiastically accepted by the majority of the Babis, who were known thereafter as Baha'is. A minority, however, under the leadership of Baha'u'llah's half brother, Mirza Yahya, became violently opposed to Him and joined with their former enemies, the Shi'ihs, in plotting for His overthrow. Great troubles ensued, and at last the Turkish Government banished both Babis and Baha'is from Adrianople, exiling Baha'u'llah and His followers to 'Akka, in Palestine, where they arrived (according to Nabil)6 on August 31, 1868, while Mirza Yahya and his party were sent to Cyprus (25:1)

Letters to Kings
About this time Baha'u'llah wrote His famous letter to the Sultan of Turkey, many of the crowned heads of Europe, the Pope, and the Shah of Persia. Later, in His Kitab-i-Aqdas7 He addressed other sovereigns, the rulers and Presidents of America, the leaders of religion in general and the generality of mankind. To all, He announced His mission and called upon them to bend their energies to the establishment of true religion, just government and international peace. In His letter to the Shah He powerfully pleaded the cause of the oppressed Babis and asked to be brought face to face with those who had instigated their persecution. Needless to say, this request was not complied with; Badi', the young and devoted Baha'i who delivered the letter of Baha'u'llah, was seized and martyred with fearful tortures, hot bricks being pressed on his flesh! (25:3)

In the same letter Baha'u'llah gives a most moving account of His own sufferings and longings: - (26:1)

O King, I have seen in the way of God what no eye hath seen and no ear hath heard. Friends have disclaimed me; ways are straitened unto me; the pool of safety is dried up; the plain of ease is [scorched] yellow. How many calamities have descended, and how many will descend! I walk advancing toward the Mighty, the Bounteous, while behind me glides the serpent. My eyes rain down tears until my bed is drenched; but my sorrow is not for myself. By God, my head longeth for the spears for the love of its Lord, and I never pass by a tree but my heart addresseth it [saying], "O would that thou wert cut down in my name and my body were crucified upon thee in the way of my Lord;" yea, because I see mankind going astray in their intoxication, and they know it not: they have exalted their lusts, and put aside their God, as though they took the command of God for a mockery, a sport, and a plaything; and they think that they do well, and that they are harbored in the citadel of security. The matter is not as they suppose: tomorrow they shall see what they [now] deny (26:2)

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