The Báb’s First Disciples – The Letters of the Living

• They were seventeen men and one woman.

• The first to believe in the Báb was Mulla Husayn Bushrú’í.

• The second to believe in the Báb was Mulla Ali Bastamí.

• Two of them were brothers, a third a nephew of them.

• Two were cousins.

• Ten of them were Muslim clerics before becoming Bábis.

• One of them was referred to by the Báb, in allegorical language, as the return of the Imam Ali.

• One of them was instrumental in bringing the news of the Advent of the Báb to the attention of Tahirih who was in Karbala, Iraq at the time – before she became a Babi.

• One of them didn’t personally meet the Báb .

• One of them became known as the First Babi martyr.

• One of them was the son of a famous Persian mujtahid (a prominent religious scholar).

• One of them visited Baha’u’llah in Baghdad.

• One of them became the Báb’s secretary -- His amanuensis.

• One of them went to India, another to Iraq, proclaimed the Advent of the Báb, was arrested and tried in Baghdad, and sentenced to work for life in the imperial naval dock in Istanbul.

• One became the Báb’s intermediary to deliver His correspondence and some other items to Baha’u’llah.

• One became a Baha’i after visiting Baha’u’llah in Baghdad. He then received permission from Baha’u’llah to spend the rest of his life in Istanbul and became the last surviving Letter of the Living.

• One of them was an accomplished poet and a scholar. She became instrumental in announcing the dawn of a new era in religion.

• One accompanied the Báb on His pilgrimage to Mecca.

• One brought the News concerning the Declaration of the Báb to Baha’u’llah.

• Five of them participated in the historic Conference of Badasht.

• Eight of them were killed at Fort Tabarsi.

• One was designated by the Báb as the “Primal Mirror” of His Dispensation and acclaimed by Baha’u’llah in the Kitab-i-Iqan as “the one but for whom ‘God would not have been established upon the seat of His mercy, nor ascended the throne of eternal glory;’” (Shoghi Effendi, God Passes By, p. 49)

• One was immortalized by the Báb as “Ismu'llahi'l-Akhir (the Last Name of God)” and on whom Baha’u’llah “later conferred the sublime appellation of Nuqtiy-i-Ukhra (the Last Point)” and elevated him in another Tablet to “a rank second to none except that of the Herald of His Revelation”. (Shoghi Effendi, God Passes By, p. 49). He was designated by ‘Abdu’l-Baha as the “Moon of Guidance” and his “appearance the Revelation of St. John the Divine anticipated as one of the two ‘Witnesses’ into whom, ere the ‘second woe is past,’ the ‘spirit of life from God’ must enter.” (Shoghi Effendi, God Passes By, p. 49)

• Some of them were noted for their roles in shaping the evolution of the Babi history.

• A few chose not to remain in the forefront of the Babi Faith.

• Three of them were executed – one savagely tortured before his death, “a death which even Jesus Christ, as attested by Bahá'u'lláh, had not faced in the hour of His greatest agony.” (Shoghi Effendi, God Passes By, p. 49)

Within approximately two months following the private Declaration of the Báb to Mulla Husayn, His first believer, sixteen men and one woman found themselves drawn to Him and became His first followers. Each of the eighteen recognized Him independently, gave Him allegiance, and agreed not to reveal His identity until the appointed time. The Báb gave each of these first disciples the title "Letter of the Living." Below is the list of these eighteen Disciples of the Báb according to the historian Nabíl:

 Mullá Husayn Bushrú’í (c. 1814–49): the first to declare his belief in the Báb (in Shiraz on 23 May 1844). He was given the title Bábu’l-Báb (Gate of the Gate) by the Báb. He was killed on 2 February 1849 at Fort Tabarsi.

 Mullá ‘Alí Bastamí (d. 1846): the second to recognize the Báb. According to Nabil, twelve of his companions, each independently, also recognized the Báb soon after him and became among the Letters of the Living. The Báb gave Mullá ‘Alí the title "the Second Who Believed" and identified him in His Persian Bayan, in allegorical language, as the return of the Imam Ali – indicative of his high station. Mulla ‘Ali was directed by the Bab to go to the twin cities of Najaf and Karbala in Iraq and announce the Advent of the Promised One. Tahirih (the Pure One), then known as Fátimih Umm-Salamih Baraghání, was in Karbala at that time and therefore heard about the claims of the Báb from Mulla ‘Ali. Mulla ‘Ali was subsequently arrested and tried in Baghdad in January 1845 and later sentenced to work for life in the imperial naval docks, where he died in an Istanbul prison. He is known to be the first Bábí martyr.

 Mullá Husayn’s younger brother, Mírzá Muhammad Hasan Bushrú’í (d. 1849). He accompanied Mullá Husayn on his travels and became badly wounded in Fort Tabarsi at the same time that his brother was killed. According to some accounts, he then served as leader of the Bábí forces and was subsequently killed at Shaykh Tabarsí.

 Mulla Husay’s nephew, Mírzá Muhammad Báqir Bushrú’í (d. 1849). He is reported to have led the forces at Shaykh Tabarsí after his uncle Mullá Mírzá Muhammad Hasan was wounded. He was subsequently killed at Shaykh Tabarsí.

 Mullá Khudá-Bakhsh Qúchání (later named Mullá ‘Alí Rází): returned to Karbala from Shiraz and is reported to not have actively participated in the Bábí community.

 Mullá Hasan Bajistání: While active at first in propagating the Bábí Cause, he later retired to Karbala and considered himself unworthy of the station conferred on him by the Báb as one of the Letters of the Living. He later visited Baha’u’llah in Baghdad, sometime between 1853 and 1863.

 Siyyid Husayn Yazdí (d. 1852): He accompanied the Báb as His secretary during His imprisonment in Mákú and Chihríq and became known as Kátib (the Amanuensis). He was later executed during an outbreak of persecutions in 1852 that followed an unsuccessful attempt on the life of the shah by a small group of Bábís seeking revenge for the execution of the Báb.

 Mírzá Muhammad Rawdih-Khán Yazdí (or Dhákir-i-Masá’ib): He returned from Shiraz to Yazd and chose not to reveal his beliefs because of the intense persecution of the Bábís in his hometown. He continued, however, to teach the Bábí Faith covertly to the end of his life.

 Sa’íd Hindí: He went to India and converted one or two persons there before contact with him ceased.

 Mullá Mahmúd Khú’í (d. 1849): Was killed at Shaykh Tabarsí.

 Mullá Jalíl Urúmí (d. 1849): He taught the Bábí Faith especially in the province of Azerbaijan and the town of Qazvin and was later killed at Shaykh Tabarsí.

 Mullá Ahmad Abdál Marághi’í (d. 1849): He was present at the Conference of Badasht, and was subsequently killed at Shaykh Tabarsí.

 Mullá Báqir Tabrízí (d. c. 1881): Earlier in his life while he was in Karbala he assisted Táhirih and traveled to Iran with her. He was present at the Conference of Badasht and later visited the Báb while He was in prison in Azerbaijan, acting as an intermediary to carry His correspondence and other items that He wished to be delivered to Bahá’u’lláh. He then became a follower of Bahá’u’lláh after visiting Him in Baghdad and traveled twice to Acre and with Bahá’u’lláh’s permission, spent his last years in Istanbul. He was the last surviving Letter of the Living.

 Mullá Yúsuf Ardibílí (d. 1849): noted for his learning and eloquence; played an active and prominent role among the Bábís; killed at Shaykh Tabarsí.

 Mírzá Muhammad-‘Alí Qazvíní (d. 1849): He was the cousin and brother-in-law of Táhirih and the son of a famious mujtahid (i.e., a preeminent religious scholar) in Qazvin by the name of Mullá ‘Abdu’l-Vahháb. He was closely associated with Tahirih while both were in Karbala Tahirih entrusted him with a sealed letter and a verbal message to be delivered to the Promised One whom they both sought. He was present at the Conference of Badasht and was later killed at Shaykh Tabarsí.

 Táhirih (c. 1814–52) (the Pure One), the title given to Fátimih (Fatima) Baraghání, also known as Umm-Salamih. She is also known by the titles Qurratu’l-‘Ayn (Solace of the Eyes) and Zarrín-Táj (Crown of Gold). She was a prominent Shaykhí and an accomplished poet, who became the only woman among the Letters of the Living. She is the only Letter of the Living who didn’t meet the Báb personally and was accorded the distinction of becoming a Letter of the Living on the basis of a message she sent via her brother-in-law to the Bab. She was a very active participant at the Conference of Badasht, appearing there without her veil to signal the dawn of a new era in religion and humanity. During the persecutions that decimated the Bábí ranks after the unsuccessful attempt to assassinate the shah she was executed in September 1852.

 Mullá Muhammad-‘Alí Bárfurúshí (circa 1822–49), was the last Letter of the Living. The Bab gave him the title of Quddús, which means the Most Holy. He, accompanied the Báb on His pilgrimage to Mecca during 1844 to 1845). He was present at the Conference of Badasht and played a very active role. He was subsequently arrested and detained in Sárí for more than three months but was eventually released through the efforts of Mullá Husayn. Quddus joined the Bábí forces at Shaykh Tabarsí in late 1848 and played a leading role in the Bábí defense. He was taken prisoner on 10 May 1849, following the final siege at Shaykh Tabarsí, savagely tortured, and killed on 16 May 1849 in Barfurush (Babul), the town of his birth. According to Bahá’u’lláh he ranked second only to the Báb, and is described by Shoghi Effendi as the first in rank among the Letters of the Living. (Adapted from ‘God Passes By’, by Shoghi Effendi; and the Baha’i Encyclopedia site at: http://www.bahai-encyclopedia-project.org/index.php?option=com_content&view=article&id=65:letters-of-the-living&catid=38:history)

The episode of a roving Bedouin who stole the Bab’s saddlebag while He was on His way to Mecca

One day, when the Báb had dismounted close to a well in order to offer His morning prayer, a roving Bedouin suddenly appeared on the horizon, drew near to Him, and, snatching the saddlebag that had been lying on the ground beside Him, and which contained His writings and papers, vanished into the unknown desert. His Ethiopian servant set out to pursue him, but was prevented by his Master, who, as He was praying, motioned to him with His hand to give up his pursuit. "Had I allowed you," the Báb later on affectionately assured him, "you would surely have overtaken and punished him. But this was not to be. The papers and writings which that bag contained are destined to reach, through the instrumentality of this Arab, such places as we could never have succeeded in attaining. Grieve not, therefore, at his action, for this was decreed by God, the Ordainer, the Almighty." Many a time afterwards did the Báb on similar occasions seek to comfort His friends by such reflections. By words such as these He turned the bitterness of regret and of resentment into radiant acquiescence in the Divine purpose and into joyous submission to God's will. (Nabil , The Dawn-Breakers, translated and edited by Shoghi Effendi, p. 132)

The Shah Sent His Special Envoy to Meet With the Bab and Investigate the Truth of His Claims

Before long, news about the young man Who called Himself the Bab --"the Gate” -- traveled as far as the court of Persia's ruler, Muhammad Shah. The fact that so many of his people were drawn to the Cause of the Bab made the shah both curious and concerned. He decided he must find out more about the Bab and His claims. To investigate on his behalf, he called on the one man acknowledged throughout the land as the most brilliant of religious scholars. At whatever gathering he spoke, no matter how learned the participants, all others would choose to sit in respectful silence and listen to him. Knowledgeable and wise beyond all others, he was also a man of integrity, truthful and trustworthy. His name was Siyyid Yahya, but he would become known as Vahid, meaning "the Peerless One."

The shah commanded Vahid to meet with the Bab in Shiraz and there investigate the truth of His claims, then return to Tehran and report his findings. Vahid was pleased to obey. He, too, had heard of the Bab and His Cause and wished to satisfy his own desire for more information. On the journey from Tehran to Shiraz, he thought of the many questions with which he would test the Bab. Vahid did not plan to make the interview easy, but thorough and demanding. The truth deserved no less. Little did the brilliant Vahid know that nothing in his previous experience had prepared him for what lay ahead.

As it turned out, Vahid did not have one interview with the Bab, but three --each one more remarkable than the one before. At their first meeting Vahid presented each of his questions. He made certain to reveal, as well, something of his own vast range of religious knowledge. The Bab listened patiently to all that he said, then began to address Vahid's questions briefly but persuasively. As Vahid listened to the Bab's answers, each one clear and concise, he felt suddenly embarrassed at his own display of self-importance. Though he had more questions, Vahid asked the Bab if he might continue the interview a little later and resolved to himself to return with a more humble attitude.

Vahid's second interview with the Bab, however, did not go at all as he had intended. As soon as he entered the Bab's presence, Vahid forgot all of the questions he had planned to ask. They were as thoroughly erased from his memory as though written in sand at the water's edge and washed away by the tide. Yet to his surprise, as Vahid conversed with the Bab, the Bab answered every question that Vahid had temporarily forgotten. Still Vahid could not quiet the small, doubting voice that whispered within him, "Might not this, after all, have been an accidental coincidence?"

For his third interview with the Bab, Vahid decided on a different strategy. He would keep his next request a secret and hold it silently in his heart. This request, which Vahid would tell no one, was for the Bab to reveal a commentary on the spiritual truths in the Shrih of Kawthar (Paradise), a chapter of the Koran. IF the Bab could, of His own volition, detect Vahid’s secret request and reveal a commentary unlike any other, then Vahid would be convinced that the Bab was of God. If not, Vahid decided, he would refuse to acknowledge the Bab.

This time, when Vahid came before the Bab, he was overcome suddenly with feelings of fear and awe and began to tremble so that he could barely stand. Why should he be so affected in the presence of the Bab? He wondered. How many times had he been in the presence of the shah, whose power gave reason to fear, yet had never felt timid or afraid in his presence? Why now should he stand trembling, unable to take a step or to utter a word?

When the Bab saw Vahid's predicament, He got up from His seat and took Vahid gently by the hand, leading the scholar to sit next to Him. "Seek from Me whatever is your heart's desire," the Bab told Vahid. "I will readily reveal it to you." But Vahid could say nothing. "Were I to reveal for yon the commentary on the Surih of Kawthar," said the Bab, "would you acknowledge that My words are born of the Spirit of God? Would you recognize that My utterance can in no wise be associated with sorcery or magic?" Vahid could say nothing except to recite averse of the Koran: "O our Lord, with ourselves have we dealt unjustly: if Thou forgive us not and have not pity on us, we shall surely be of those who perish.""

With that, the Bab asked for His pen-case and paper and began at once to reveal His commentary. It was early afternoon when the Bab began to write. He continued to write for the rest of the day, rapidly and without pause, intoning the verses as He wrote them. Vahid listened, enraptured not only by the beauty of what he heard, but also by the inexpressible majesty of the Bab. Not until sunset did the Bab lay down His pen and ask for tea. The commentary – two thousand verses-was complete.

Also complete was Vahid's transformation. Vanished was every trace of his former sense of superiority. In its place was the humble acknowledgement and deep certitude that the Bab was indeed the promised Qa’im. "If all the powers of the earth were to be leagued against me," declared Vahid, "they would be powerless to shake my confidence in the greatness of His Cause." So did Persia's most learned and respected religious scholar declare himself a Babi. It was the Bab Himself who gave to Vahid - known until then as Siyyid Yahya-his new name…

Vahid wrote his report about the Bab and sent it to the shah, telling in detail the truth he had discovered, but he did not return to Tehran. Instead, like Husayn-'Ali [Baha’u’llah] and the Letters of the Living, Vahid set out to share the news of his discovery with people in every town. When the shah received Vahid's letter and learned that he had become a Babi, he commented, "If this be true, it behoves us to cease belittling the Cause of that Siyyid”[meaning the Bab].
(Druzelle Cederquist, The Story of Baha’u’llah, pp. 43-46)

The youth who was given the inestimable privilege of sharing “the cup of martyrdom” with the Manifestation of God

While the Bab was confined in the Castle of Chihriq in northwestern Iran, a youth in the nearby city of Tabriz by the name of Muhammad-'Aliy-i-Zunuzi learned about Him from a traveling teacher. The youth became so spiritually inflamed by what he heard, that he wanted to immediately hasten to the castle and attain the presence of the Bab. This youth was later surnamed Anis by the Bab, a title that literally means “close companion”, because he was subsequently martyred with Him in Tabriz in 1850. This was an inestimable privilege that Anis received --never before anything like it had happen in the history of religion.

This is how it happened.

Hearing the circumstances pertaining to the Bab’s incarceration at Chihriq from the traveling teacher, Anis felt so kindled that he felt an irrepressible longing to sacrifice himself in the path of his Beloved. Anis’ stepfather, Siyyid Aliy-i-Zunuzi, was a notable of Tabriz. He strenuously objected to his son leaving the city and going to the Castle of Chihriq, but his words seem to have no effect on him. His stepfather was at last induced to confine him to his house and strictly watch over him.

During those days, the Bab had instructed his secretary, Shaykh Hasan-i-Zunuzi, to collect the Tablets that He had revealed during His incarceration in the Castles of Mah-Ku and Chihriq. He was to deliver them into the hands of a certain believer, by the name of Siyyid Ibrahim-i-Khalil, who was then living in Tabriz, and urge him to conceal and preserve them with the utmost care.

Having delivered his special assignment, the Bab’s secretary visited Anis’ stepfather who was related to him. He later recalled how Anis’ stepfather deplored the sad fate of his son. “He seems to have lost his reason,” he bitterly complained. “He has, by his behaviour, brought reproach and shame upon me. Try to calm the agitation of his heart and induce him to conceal his convictions.” The Bab’s secretary noticed that every day he visited Anis he witnessed tears continually raining down from his eyes.

In July of 1848, the Bab was brought to the city of Tabriz for trial, where He proclaimed His station in the presence of the heir to the throne and the leading clerics. After His trial, He was bastinadoed and then returned to the Castle of Chihriq.

After the Bab had departed from Tabriz, His secretary remained in town and went to visit Anis who languished in confinement in his house. “I was surprised to note the joy and gladness which had illumined his countenance. His handsome face was wreathed in smiles as he stepped forward to receive me. 'The eyes of my Beloved,' he said, as he embraced me, 'have beheld this face, and these eyes have gazed upon His countenance.' 'Let me,' he added, 'tell you the secret of my happiness. After the Bab had been taken back to Chihriq, one day, as I lay confined in my cell, I turned my heart to Him and besought Him in these words: ‘Thou beholdest, O my Best-Beloved, my captivity and helplessness, and knowest how eagerly I yearn to look upon Thy face. Dispel the gloom that oppresses my heart, with the light of Thy countenance.’ What tears of agonising pain I shed that hour! I was so overcome with emotion that I seemed to have lost consciousness. Suddenly I heard the voice of the Bab, and, lo! He was calling me. He bade me arise. I beheld the majesty of His countenance as He appeared before me. He smiled as He looked into my eyes. I rushed forward and flung myself at His feet. ‘Rejoice,’ He said; ‘the hour is approaching when, in this very city, I shall be suspended before the eyes of the multitude and shall fall a victim to the fire of the enemy. I shall choose no one except you to share with Me the cup of martyrdom. Rest assured that this promise which I give you shall be fulfilled.’ I was entranced by the beauty of that vision. When I recovered, I found myself immersed in an ocean of joy, a joy the radiance of which all the sorrows of the world could never obscure. That voice keeps ringing in my ears. That vision haunts me both in the daytime and in the night-season. The memory of that ineffable smile has dissipated the loneliness of my confinement. I am firmly convinced that the hour at which His pledge is to be fulfilled can no longer be delayed.'”

Shaykh Hasan-i-Zunuzi, the Bab’s secretary, exhorted Anis to be patient and to conceal his emotions. Anis promised him not to divulge that secret, and undertook to exercise the utmost forbearance towards Siyyid Ali [his stepfather]. “I hastened to assure the father of his determination, and succeeded in obtaining his release from his confinement. That youth continued until the day of his martyrdom to associate, in a state of complete serenity and joy, with his parents and kinsmen. Such was his behaviour towards his friends and relatives that, on the day he laid down his life for his Beloved, the people of Tabriz all wept and bewailed him." (Adapted from the Dawn-Breakers, p. 306)

The Bab’s Stay in Isfahan – the amazing initial reception by the clergy and the people

In September of 1846, the Bab, accompanied by one of His followers by the name of Siyyid Kazim-i-Zanjani, left Shiraz and proceeded north towards Isfahan – a distance of about 360 miles. As He approached the outskirts of the city, He wrote a letter to Manuchihr Khan, the governor of the province, in which He requested him to appoint a place where He should dwell with the sanction of the government. The letter was entrusted to His companion, Siyyid Kazim who delivered it to the governor prior to the Bab reaching the gate of the city of Isfahan. When the governor received the letter he became so touched by the expressions of courtesy that the Bab had exhibited and amazed at His exquisite penmanship that he felt moved to instruct the Imam-Jum'ih of Isfahan, the foremost ecclesiastical authority of that province, to receive the Bab in his own home and to accord Him a kindly and generous reception. The Imam-Jumi’h accordingly instructed his own brother to proceed with a number of his favorite companions to meet and escort the expected Visitor to the gate of the city. As the Bab approached, the Imam-Jum'ih went out to welcome Him in person, and conducted Him ceremoniously to his house. It should be noted that this Imam-Jum’ih, whose name was Mir Siyyid Muhammad, was acknowledged in Persia as the principle ecclesiastical dignitary of the entire country. The governor of Isfahan was reported to have been a man of vigor and courage who, about five years prior to the Bab’s coming to Isfahan, had completely crushed a rebellion by the a number of the tribes in the area and had secured peace and justice for the people of Isfahan.

“Such were the honours accorded to the Bab in those days,” the great historian Nabil writes, “that when, on a certain Friday, He was returning from the public bath to the house, a multitude of people were seen eagerly clamouring for the water which He had used for His ablutions. His fervent admirers firmly believed in its unfailing virtue and power to heal their sicknesses and ailments. The Imam-Jum'ih himself had, from the very first night, become so enamoured with Him who was the object of such devotion, that, assuming the functions of an attendant, he undertook to minister to the needs and wants of his beloved Guest. Seizing the ewer from the hand of the chief steward and utterly ignoring the customary dignity of his rank, he proceeded to pour out the water over the hands of the Bab.” (Nabil, The Dawn-Breakers, p. 201)

The Bab was a guest of the Imam-Jumi’h for 40 days. One night, after supper, when there were also some other high ranking clerics present, the Imam-Juumi’h, so touched by the extraordinary traits of the Bab’s character, ventured to request Him to reveal a commentary on one of the Surihs (chapers) of the Qur’an. The one he specifically requested was the Surih of Va'l-'Asr. [Time and Age]. This Surih is numbered 103 and is composed of only 3 verses:

“In the Name of God, the Compassionate, the Merciful
I swear by the declining day!
Verily, man's lot is cast amid destruction,
Save those who believe and do the things which be right, and enjoin
truth and enjoin steadfastness on each other.” (translation by Rodwell)

This is how Nabil recorded this amazing incident:

“His request was readily granted. Calling for pen and paper, the Bab, with astonishing rapidity and without the least premeditation, began to reveal, in the presence of His host, a most illuminating interpretation of the aforementioned Surih. It was nearing midnight when the Bab found Himself engaged in the exposition of the manifold implications involved in the first letter of that Surih. … The Bab soon after began to chant, in the presence of His host and his companions, the homily with which He had prefaced His commentary on the Surih. Those words of power confounded His hearers with wonder. They seemed as if bewitched by the magic of His voice. Instinctively they started to their feet and, together with the Imam-Jum'ih, reverently kissed the hem of His garment.” (Nabil, The Dawn-Breakers, p. 201)

The verses that the Bab revealed on that occasion, explaining the first letter of a three-verse Surih in the Qur’an “equalled in number a third of the Qur'án..” itself.(Shoghi Effendi, God Passes By, p. 14) This is really amazing, especially when one is reminded that the entire Qur’an was revealed by Prophet Muhammad over a period of 23 years! (Adapted from: A Traveller’s Narrative by ‘Abdu’l-Baha, God Passes By written by Shoghi Effendi, and the Dawn-Breakers by Nabil)