STORIES ABOUT

THE BLESSED BAB

The months ahead will also be a time for calling to mind the lives of the Báb’s intrepid followers—heroines and heroes whose faith was expressed in matchless, sacrificial acts that will forever adorn the annals of the Cause. Their qualities of fearlessness, consecration, and detachment from all save God impress themselves upon everyone who learns of their ventures. How striking, too, is the young age at which so many of those lionhearts made their indelible mark on history. During the coming period, may their example give courage to the entire company of the faithful—not least to the youth, who are once more summoned to the vanguard of a movement aimed at nothing less than the transformation of the world.





Universal House of Justice, Ridvan 2018 Message, Paragraph 11






The mother of the Báb failed at first to realise the significance of the Mission proclaimed by her Son. She remained for a time unaware of the magnitude of the forces latent in His Revelation. As she approached the end of her life, however, she was able to perceive the inestimable quality of that Treasure which she had conceived and given to the world. It was Bahá’u’lláh who eventually enabled her to discover the value of that hidden Treasure which had lain for so many years concealed from her eyes. She was living in Iraq, where she hoped to spend the remaining days of her life, when Bahá’u’lláh instructed two of His devoted followers, Haji Siyyid Javad-i-Karbila’i and the wife of Haji Abdu’l-Majid-i-Shirazi, both of whom were already intimately acquainted with her, to instruct her in the principles of the Faith. She acknowledged the truth of the Cause and remained, until the closing years of the thirteenth century A.H.,[1] when she departed this life, fully aware of the bountiful gifts which the Almighty had chosen to confer upon her.


The Dawn-Breakers, p. 190


Abdu’l-Hamid Khan decided to conduct the Báb to his own home and keep Him in his custody pending instructions from the governor. As he was approaching his house, he was struck by the sound of weeping and wailing of the members of his household. His son had been attacked by the plague and was hovering on the brink of death. In his despair, he threw himself at the feet of the Báb and tearfully implored Him to save the life of his son. He begged Him to forgive his past transgressions and misdeeds. “I adjure you,” he entreated the Báb as he clung to the hem of His garment, “by Him who has elevated you to this exalted position, to intercede in my behalf and to offer a prayer for the recovery of my son. Suffer not that he, in the prime of youth, be taken away from me. Punish him not for the guilt which his father has committed. I repent of what I have done, and at this moment resign my post. I solemnly pledge my word that never again will I accept such a position even though I perish of hunger.”


The Báb, who was in the act of performing His ablutions and was preparing to offer the prayer of dawn, directed him to take some of the water with which He was washing His face to his son and request him to drink it. This He said would save his life.


No sooner had Abdu’l-Hamid Khan witnessed the signs of the recovery of his son than he wrote a letter to the governor in which he acquainted him with the whole situation and begged him to cease his attacks on the Báb. “Have pity on yourself,” he wrote him, “as well as on those whom Providence has committed to your care. Should the fury of this plague continue its fatal course, no one in this city, I fear, will by the end of this day have survived the horror of its attack.” Husayn Khan replied that the Báb should be immediately released and given freedom to go wherever He might please


The Dawn-Breakers, p. 196


One night, after supper, the Imam-Jum’ih, whose curiosity had been excited by the extraordinary traits of character which his youthful Guest had revealed, ventured to request Him to reveal a commentary on the Surih of Va’l-’Asr.[1]


His request was readily granted. Calling for pen and paper, the Báb, 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 Báb found Himself engaged in the exposition of the manifold implications involved in the first letter of that Surih. That letter, the letter ‘vav’ upon which Shaykh Ahmad-i- Ahsa’i had already laid such emphasis in his writings, symbolised for the Báb the advent of a new cycle of Divine Revelation, and has since been alluded to by Bahá’u’lláh in the “Kitáb-i-Aqdas” in such passages as “the mastery of the Great Reversal” and “the Sign of the Sovereign.” The Báb 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. Mulla Muhammad-Taqiy-i-Harati, an eminent mujtahid, broke out into a sudden expression of exultation and praise. “Peerless and unique,” he exclaimed, “as are the words which have streamed from this pen, to be able to reveal, within so short a time and in so legible a writing, so great a number of verses as to equal a fourth, nay a third, of the Qur’án, is in itself an achievement such as no mortal, without the intervention of God, could hope to perform. Neither the cleaving of the moon nor the quickening of the pebbles of the sea can compare with so mighty an act.”


[1 Qur’án, 103.]


As the Báb’s fame was being gradually diffused over the entire city of Isfahan, an unceasing stream of visitors flowed from every quarter to the house of the Imam- Jum’ih: a few to satisfy their curiosity, others to obtain a deeper understanding of the fundamental verities of His Faith, and still others to seek the remedy for their ills and sufferings. The Mu’tamid himself came one day to visit the Báb and, while seated in the midst of an assemblage of the most brilliant and accomplished divines of Isfahan, requested Him to expound the nature and demonstrate the validity of the Nubuvvat-i-Khassih.[1]


He had previously, in that same gathering, called upon those who were present to adduce such proofs and evidences in support of this fundamental article of their Faith as would constitute an unanswerable testimony for those who were inclined to repudiate its truth. No one, however, seemed capable of responding to his invitation. “Which do you prefer,” asked the Báb, “a verbal or a written answer to your question?” “A written reply,” he answered, “not only would please those who are present at this meeting, but would edify and instruct both the present and future generations.”


[1 Muhammad’s “Specific Mission.”]


The Báb instantly took up His pen and began to write. In less than two hours, He had filled about fifty pages with a most refreshing and circumstantial enquiry into the origin, the character, and the pervasive influence of Islam. The originality of His dissertation, the vigour and vividness of its style, the accuracy of its minutest details, invested His treatment of that noble theme with an excellence which no one among those who were present on that occasion could have failed to perceive. With masterly insight, He linked the central idea in the concluding passages of this exposition with the advent of the promised Qá’im and the expected “Return” of the Imam Husayn.[1]


He argued with such force and courage that those who heard Him recite its verses were astounded by the magnitude of His revelation. No one dared to insinuate the slightest objection -- much less, openly to challenge His statements. The Mu’tamid could not help giving vent to his enthusiasm and joy. “Hear me!” he exclaimed. “Members of this revered assembly, I take you as my witnesses. Never until this day have I in my heart been firmly convinced of the truth of Islam. I can henceforth, thanks to this exposition penned by this Youth, declare myself a firm believer in the Faith proclaimed by the Apostle of God. I solemnly testify to my belief in the reality of the superhuman power with which this Youth is endowed, a power which no amount of learning can ever impart.” With these words he brought the meeting to an end.


The Dawn-Breakers, p. 201


One day, while seated with the Báb in his private garden within the courtyard of his house, the Mu’tamid, taking his Guest into his confidence, addressed Him in these words: “The almighty Giver has endowed me with great riches.[1]


I know not how best to use them. Now that I have, by the aid of God, been led to recognize this Revelation, it is my ardent desire to consecrate all my possessions to the furtherance of its interests and the spread of its fame. It is my intention to proceed, by Your leave, to Tihran, and to do my best to win to this Cause Muhammad Shah, whose confidence in me is firm and unshaken. I am certain that he will eagerly embrace it, and will arise to promote it far and wide. I will also endeavour to induce the Shah to dismiss the profligate Haji Mirza Aqasi, the folly of whose administration has well-nigh brought this land to the verge of ruin. Next, I will strive to obtain for You the hand of one of the sisters of the Shah, and will myself undertake the preparation of Your nuptials. Finally, I hope to be enabled


to incline the hearts of the rulers and kings of the earth to this most wondrous Cause and to extirpate every lingering trace of that corrupt ecclesiastical hierarchy that has stained the fair name of Islam.” “May God requite you for your noble intentions,” the Báb replied. “So lofty a purpose is to Me even more precious than the act itself. Your days and Mine are numbered, however; they are too short to enable Me to witness, and allow you to achieve, the realisation of your hopes. Not by the means which you fondly imagine will an almighty Providence accomplish the triumph of His Faith. Through the poor and lowly of this land, by the blood which these shall have shed in His path, will the omnipotent Sovereign ensure the preservation and consolidate the foundation of His Cause. That same God will, in the world to come, place upon your head the crown of immortal glory, and will shower upon you His inestimable blessings. Of the span of your earthly life there remain only three months and nine days, after which you shall, with faith and certitude, hasten to your eternal abode.” The Mu’tamid greatly rejoiced at these words. Resigned to the will of God, he prepared himself for the departure which the words of the Báb had so clearly foreshadowed. He wrote his testament, settled his private affairs, and bequeathed whatever he possessed to the Báb. Immediately after his death, however, his nephew, the rapacious Gurgin Khan, discovered and destroyed his will, seized his property, and contemptuously ignored his wishes.


The Dawn-Breakers, p. 211


One day the Báb asked that some honey be purchased for Him. The price at which it had been bought seemed to Him exorbitant. He refused it and said: “Honey of a superior quality could no doubt have been purchased at a lower price. I who am your example have been a merchant by profession. It behoves you in all your transactions to follow in My way. You must


neither defraud your neighbour nor allow him to defraud you. Such was the way of your Master. The shrewdest and ablest of men were unable to deceive Him, nor did He on His part choose to act ungenerously towards the meanest and most helpless of creatures.” He insisted that the attendant who had made that purchase should return and bring back to Him a honey superior in quality and cheaper in price.


The Dawn-Breakers, p. 302


On a certain Friday when the Báb was going to the public bath, the prince, who was curious to test the courage and power of his Guest, ordered his groom to offer Him one of his wildest horses to ride. Apprehensive lest the Báb might suffer any harm, the attendant secretly approached Him and tried to induce Him to refuse to mount a horse that had already overthrown the bravest and most skilful of horsemen. “Fear not,” was His reply. “Do as you have been bidden, and commit Us to the care of the Almighty.” The inhabitants of Urumiyyih, who had been informed of the intention of the prince, had filled the public square, eager to witness what might befall the Báb. As soon as the horse was brought to Him, He quietly approached it and, taking hold of the bridle which the groom had offered Him, gently caressed it and placed His foot in the stirrup. The horse stood still and motionless beside Him as if conscious of the power which was dominating it. The multitude that watched this most unusual spectacle marvelled at the behaviour of the animal. To their simple minds this extraordinary incident appeared little short of a miracle. They hastened in their enthusiasm to kiss the stirrups of the Báb, but were prevented by the attendants of the prince, who feared lest so great an onrush of people might harm Him. The prince himself, who had accompanied his Guest on foot as far as the vicinity of the bath, was bidden by Him, ere they reached its entrance, to return to his residence. All the way, the prince’s footmen were


endeavouring to restrain the people who, from every side, were pressing forward to catch a glimpse of the Báb. Upon His arrival, He dismissed all those who had accompanied Him except the prince’s private attendant and Siyyid Hasan, who waited in the antechamber and aided Him in undressing. On His return from the bath, He again mounted the same horse and was acclaimed by the same multitude. The prince came on foot to meet Him, and escorted Him back to his residence.


No sooner had the Báb left the bath than the people of Urumiyyih rushed to take away, to the last drop, the water which had served for His ablutions. Great excitement prevailed on that day. The Báb, as He observed these evidences of unrestrained enthusiasm, was reminded of the well- known tradition, commonly ascribed to the Imam Ali, the Commander of the Faithful, which specifically referred to Adhirbayjan. The lake of Urumiyyih, that same tradition asserts in its concluding passages, will boil up, will overrun its banks, and inundate the town. When He was subsequently informed how the overwhelming majority of the people had spontaneously arisen to proclaim their undivided allegiance to His Cause, He calmly observed: “Think men that when they say, ‘We believe,’ they shall be let alone and not be put to the proof?”[1]


This comment was fully justified by the attitude which that same people assumed towards Him when the news of the dreadful treatment meted out to Him in Tabriz reached them. Hardly a handful among those who had so ostentatiously professed their faith in Him persevered, in the hour of trial, in their allegiance to His Cause. Foremost among these was Mulla Imam-Vardi, the tenacity of whose faith no one except Mulla Jalil-i-Urumi, a native of Urumiyyih and one of the Letters of the Living, could surpass. Adversity served but to intensify the ardour of his devotion and to reinforce his belief in


the righteousness of the Cause he had embraced. He subsequently attained the presence of Bahá’u’lláh, the truth of whose Mission he readily recognized, and for the advancement of which he strove with the same fevered earnestness that had characterised his earlier strivings for the promotion of the Cause of the Báb. In recognition of his long-standing services, he, and also his family, were honoured with numerous Tablets from the pen of Bahá’u’lláh in which He extolled his achievements and invoked the blessings of the Almighty upon his efforts. With unflinching determination, he continued to labour for the furtherance of the Faith until past eighty years of age, when he departed this life. -- [1 Qur’án, 29:2.] The Dawn-Breakers, p. 309 ----stories





from the dawn-breakers---

















-----------------------===--------------------------






The bab’s early childhood recalled by his mother


The following story which was narrated by the mother of the Bab, is recorded by Mirza Habibu’llah Afnan, a relative of the Bab, who was born in the House of the Bab in Shiraz and reared by Khadijih Khanum, the widow of the Bab:


“From the moment of birth, it was evident that, unlike other children, He was not rapacious in drinking milk. Normally, He was serene and made no noise. During the twenty-four-hour period, He would desire milk only four times. While nursing He would be most gentle, and no movement was discerned from His mouth. Often, I would become anxious and ask myself, ‘Why is this Child not like other children? Perhaps He has some illness that prevents His desiring milk.’ Then I would console myself, saying, ‘If He really had some unknown illness, He would manifest signs of agitation and restlessness.’


Unlike other children, He did not complain or behave in an unseemly manner during the weaning period. I was most thankful that now that the Exalted Lord had granted me this Child, He was gentle and agreeable.”


The Genesis of the Babi-Baha’i Faiths in Shiraz and Fars by Mirza Habibu’llah Afnan, translated by Ahang Rabbani


the bab’s schoolmaster


The principal of the school that the Bab attended when He was almost five years old has left the following description about Shaykh ‘Abid, the Bab’s schoolmaster. It should be noted that in those years in Persia, the schools basically taught students how to read and write passages from the Qur’an.


“The honored Shaykh ‘Abid, a man of many qualities, was the schoolmaster and taught the children of the noblemen, the affluent, the merchants and other distinguished citizens. He was tall, ever-dignified man with a long beard. A follower of the late Shaykh Ahmad Ahsa’I and Siyyid Kazim Rashti, he ranked among the leading figures and divines in Shiraz. .... Those wishing for their youngster to receive tuition from him, had to come beforehand and meet with him in person. They would ask the Shykh for a place either through a letter or through a distinguished intermediary. This was because the Shaykh did not accept the children of just anyone and was particularly reluctant to accept lads from the bazzari shopkeepers, because of all their ill manners and dirty clothing.”


The Genesis of the Babi-Baha’i Faiths in Shiraz and Fars by Mirza Habibu’llah Afnan, translated by Ahang Rabbani


the father of of his the son bab when describes he was the just extraordinary a young child


qualities


The principal of the school that the Bab attended when He was almost five years old has left an account concerning the meeting that took place between the father of the Bab, Aqa Mirza Muhammad Rida and His teacher, Shaykh Anam, before the Bab started His first day at school.


“‘After forty years, the Exalted Lord has graced me with a Child who has caused me to wonder over His behavior.’ The Shaykh asked him to explain further, but he only replied. ‘It is hard to say.’ [The Shaykh] insisted, to which [the father] offered:


O venerable Shaykh! Which of His amazing conditions should I recount? Such peculiar characteristics are manifest in Him that the people are astonished. Now, when He is five years old, He sometimes raises His hands to the threshold of the One God, and recites prayers. He wakes in the middle of the night and stands to offer His obligatory prayers, in the midst of which He weeps. Sometimes He is sad, on other occasions He is happy, or immersed in rapture, or preoccupied with the imaginary world. My astonishment and bewilderment prevents me from describing further. Were I to recount all that I have observed from the time of His birth until the present, it would make a thick book.


At such a [young] age, He tells whether an unborn child is a boy or a girl, for the whole clan. After the birth, it is as He foretold.


And again, some time ago, together with His uncle, the esteemed Haji Mirza Siyyid Ali, we were at the bathhouse of Bazaar Murgh quarter. This Child was sleeping between His uncle and me, when suddenly He rose and stated, ‘The vaulted roof of the Garm-Khanih [steam chamber] of Mirza Hadi’s bathhouse, which was for women, has just caved in, and five women and one child have been [killed] under the rubble.’ His uncle said to Him, ‘Aqa, please


sleep and refrain from saying such things. What manner of talk is this!’ He responded, ‘It is as I said.’ It was not long after that we heard a tumult of voice from the direction of the bathhouse, saying that Mirza Hadi’s bathhouse was wrecked and a number of women were under the rubble. One person said twenty women [were killed]; another said thirth or forty; but later it was determined that five women and a child had been killed. The truth was just as He had said.


In another instance, a while ago He informed us, ‘Last night, I dreamt that a large balance was suspended in mid-air in a vast space. Imam Jafar Sadiq was seated on one of the plates, and, because of His weight, that plate was resting on the ground while the other plate was suspended in the air. An invisible person lifted Me and placed Me on the empty plate. My plate was now heavier than the other, and I came to the ground and the first dish rose into the air.’ I said to Him, ‘Alas, Child, how bizarre! Do not talk like that.’


What should I say! There are so many astonishing stories about Him that I cannot tell. At one time, Aqa Mirza Siyyid Hassan {The Afnan Kabir of later years, the Bab’s brother-in-law} suggested that this Child might be under the spell of jinn or fairies, and he said we should take Him to those knowledgeable in such matters and request protective prayers for Him. Even though I do not believe that such things are true and trustworthy, in light of his [Siyyid Hassan’s] comment I brought Aqa Muhammad-Hassan, the Munajjim


[astrologer], to the house and described for him the details. He made some calculations and said, ‘He is protected from the malevolence of jinn and fairies, and has not suffered any harm from spirits.’ Then he asked for His birth date. Thereupon, he wrote certain protective charms and prayers and gave them [to us], recited some mysterious verses and, having learned of His birth date, he left. After the departure of Aqa Muhammad-Hassan, the Child tore up the talismans, the writings he had left, and the sheet of instructions he had given [us], and tossed them out, saying to me, ‘In the words of the mystic: You make a great show of assistance, but I am that assistance.’


In short, for some time I have been consumed with the difficulties of this Child, and I do not know which of His conditions I should describe to you. It is now time for His education and training, and I wish Him to receive His tuition and religious training from you.”


The Genesis of the Babi-Baha’i Faiths in Shiraz and Fars by Mirza Habibu’llah Afnan, translated by Ahang Rabbani


the bab’s first day at school


The principal of the school that the Bab attended when He was almost five years old has left an account concerning His first day at school:


On the promised morning, the Child arrived followed by a servant carrying a small [copper- tray] filled with sweets and a student’s version of the Qur’an, which is customary for the new pupil to read from in schools in Shiraz.


Because of Aqa Mirza Muhammad-Rida’s [the father of the Bab] descriptions of Him, the Shaykh, several of students who had reached the age of maturity, and I were thoroughly enthralled in watching Him. He came in, greeted [every one] and sat before Shaykh Anam [His teacher]. Soon after, His maternal uncle, Haji Mirza Siyyid Ali, arrived as well and sat next to the Shaykh. After the exchange of formal pleasantries, the Shaykh took the Qur’an from the tray of sweet-meats, opened it, and said [to the young Pupil], “Come Aqa, read.” He smiled and said, “As you please.” As was customary, the Shaykh told Him to read, “He is the Deliverer, the All-Knowing.” His Holiness remained silent. The Shaykh repeated the verse, but He kept His silence. The Shaykh persisted. He [the Bab] asked, “Who is ‘He’. Can you explain?” The Shaykh responded, “’He’ is God. You are still a child, and what concern of Yours is the meaning of ‘He’?” The Pupil responded, “I am the Deliverer, the All-Knowing!” The Shaykh was deeply enraged and picked up his stick and said to Him, “Do not utter such things here!” His Holiness commenced reading, and His maternal uncle smiled and ordered certain arrangements and then left.


The Genesis of the Babi-Baha’i Faiths in Shiraz and Fars by Mirza Habibu’llah Afnan, translated by Ahang Rabbani


two accounts of the bab’s childhood days at school


There are some accounts left for posterity concerning the time that the Bab attended school in Shiraz, Persia. Such accounts are priceless because they help us understand how each Manifestation of God exhibits very special God given qualities even in their childhood.


first account:


A fellow student who was then twelve years old related the following account many years later concerning the Bab’s first day at school.


“The Báb had taken a seat, with great courtesy, in between this boy and another pupil who was also much older than Himself. His head was bowed over the primer put in front of Him, the first lines of which He had been taught to repeat. But He would not utter a word. When asked why He did not read aloud as other boys were doing He made no reply. Just then two boys, sitting near them, were heard to recite a couplet from Hafiz (a well-known Persian poet), which runs thus:


From the pinnacles of Heaven they call out unto thee; I know not what hath thee here entrapped.


‘That is your answer,’ said the Báb, turning to ...” the older boy who recalled this incident.


The thing remarkable about this account is that not only the Bab who was then only about five years old understood fully the meaning of this couplet, but that he equated himself with the phrase “thee”. To possess such keen understanding of such issues at such a young age is another proof of His innate and God given knowledge.


second account:


Another incident that relates to the time when the Bab attended school involves an occasion where certain older students were discussing a rather difficult religious topic with their teacher. It appears that their teacher had an auxiliary optional program at their school in which older students would get together with him and review certain religious topics. The Bab, however wasn’t part of this group probably because of His younger age.


On one of these occasions these students posed a question concerning a religious issue that they had been reviewing during their daily sessions. After a long period of discussion it appears that their teacher was not able to provide them with a satisfactory answer to their question. As a result, their teacher offered to postpone the subject until he had had an opportunity to consult some authoritative works that same night and present them with the solution the following day. The Bab who happened to be sitting nearby that day overheard the points that were being explored. When He heard that their teacher was not able to provide the students with a satisfactory answer He politely offered to provide an explanation. He then proceeded with sound reasoning to put forward the answer that they sought. His explanations were so brilliant that the students and their teacher were wonder-struck. They knew that the Bab could not have heard their earlier discussions about that subject a few days ago so He that could have looked up some authoritative references and have memorized the answer. So they were puzzled as to how He was able to come up with such illuminating answer at the very first time that He heard their last conversation about it. Their teacher therefore asked Him where He had gained such knowledge. The Bab’s reply, once again, included quoting a verse from a poem written many centuries earlier by a famous Persian poet:


Should the grace of the Holy Spirit once again deign to assist, Others will also do what Christ could perform.


Once again using His innate and God-given knowledge He provided them with an incredible rich answer!


Adapted from The Bab – The Herald of the Day of Days by Hand of the Cause Balyuzi


some impressions about the bab by his schoolmaster shaykh ‘abid


There are left for posterity some overall recollections about the Bab’s personality by His schoolmaster many years after he became aware that the Bab was the Founder of a new religion for humanity. These impressions were in addition to his shock and amazement concerning the Bab’s depth of intelligence and knowledge at such a young age.


One of the qualities that he noticed about the Bab was the nobility of His character and the charm of His personality. He recalled that the Bab was always very dignified, serene and calm. Although He was very handsome He did not show much interest in pursuing those activities that were common to boys His age.


Shaykh ‘Abid also remembered that every now and then the Bab used to come late to the school. When asked why He was late, the Bab would typically remain silent. On some occasions he would become worried about His absence and would end up sending some of His classmates to go and check on His whereabouts. They would come back and tell him that they had found the Bab at His own home engaged in prayers. This wasn’t commonly expected of children his age – He was about ten years old then.


On one occasion when His schoolmaster questioned the Bab why He was late, He quietly replied that He had been in the house of His ‘Grandfather’. This was a common way in which those who were descendants of Prophet Muhammad would refer to their time of devotions in the spiritual presence of Muhammad. When Shaykh ‘Abid angrily said that He was only ten years old and that such rigorous attention to devotions was not required of Him, the Bab calmly said ‘I wish to be like My Grandfather’. His schoolmaster did not make of it much and attributed it to the Bab’s innocence and lack of adequate understanding of the subject being covered.





Adapted from ‘The Bab - The Herald of the Day of Days’ by Hand of the Cause Balyuzi






-----===========================-------------------------------














a short history of the letters of the living


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.


mírzá muhammad hasan bushrú’í (d. 1849)


As Mullá Husayn’s younger brother, 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.


mírzá muhammad báqir bushrú’í (d. 1849)


Mullá Husayn’s nephew 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 (c. 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.


1.


2.


3.


4.


5.


6.


7.


8.


9.


10.


11.


12.


13.


14.


15.


16.


how much do you know about the letters of the living?


The Letters of the Living consisted of how many men and how many women?


Who was the first believer in the Báb?


Who was the second person to believe in the Báb?


Who were the two Letters of the Living who were brothers and who was their nephew who also believed in the Báb?


Who were the two Letters of the Living who were cousins?


How many of the Letters of the Living were Muslim clerics before becoming Bábis?


Which of the Letters of the Living was referred to by the Báb, in allegorical language, as the return of the Imam Ali?


Which 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?


Which one of them didn’t personally meet the Báb?


Which one of them became known as the First Babi martyr?


Which one of them was the son of a famous Persian mujtahid (a prominent religious scholar)?


Which one of them visited Baha’u’llah in Baghdad?


Which one of them became the Báb’s secretary -- His amanuensis?


Which one of them went to India?


Which one of them went 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?


Which one became the Báb’s intermediary to deliver His correspondence and some other items to Baha’u’llah?


17.


Which one became a Baha’i after visiting Baha’u’llah in Baghdad, and 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?


18.


Which one of them was an accomplished poet and a scholar and became instrumental in announcing the dawn of a new era in religion?


19.


Which one accompanied the Báb on His pilgrimage to Mecca?


20.


Which one of them brought the News concerning the Declaration of the Báb to Baha’u’llah?


21.


How many of the Letters of the Living participated in the historic Conference of Badasht?


22.


How many of them were killed at Fort Tabarsi?


23.


Who 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’?”


24.


Who 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”?


25.


Who were those who were noted for their roles in shaping the evolution of the Babi history?


Who were the three of them that were executed?


28.





26.


Who were the few who chose not to remain in the forefront of the Babi Faith?


27.

Who was 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?”