Fate of Mullá ‘Alíy-i-Bastamí

According to Muhammad Musṭafá (p. 106), Mullá ‘Alí suffered six months’ imprisonment in Baghdád by order of Najíb Páshá, the governor of the city. He was thence ordered to leave for Constantinople, according to instructions received from the Ottoman government. He passed through Mosul, where he was able to awaken interest in the new Revelation. His friends were, however, unable to discover whether he eventually reached his destination. 

(Footnotes to Chapter 3 of ‘The Dawn-Breakers’, provided by Shoghi Effendi)

An eyewitness account of Mulla ‘Ali facing the assembled religious notables and government officials in Najaf, Iraq

Hájí Háshim, surnamed Attár, a prominent merchant, who was well versed in the Scriptures of Islám, recounted the following: 

“I was present at Government House on one occasion when Mullá ‘Alí was summoned to the presence of the assembled notables and government officials of that city. He was publicly accused of being an infidel, an abrogator of the laws of Islám, and a repudiator of its rituals and accepted standards. When his alleged offences and misdeeds had been enumerated, the Muftí, the chief exponent of the law of Islám in that city, turned to him and said: ‘O enemy of God!’ As I was occupying a seat beside the Muftí, I whispered in his ear: ‘You are as yet unacquainted with this unfortunate stranger. Why address him in such terms? Do you not realise that such words as you have addressed to him will excite the anger of the populace against him? It behoves you to disregard the unsupported charges these busybodies have brought against him, to question him yourself, and to judge him according to the accepted standards of justice inculcated by the Faith of Islám.’ The Muftí was sore displeased, arose from his seat, and left the gathering. Mullá ‘Alí was again thrown into prison. A few days later, I enquired about him, hoping to achieve his deliverance. I was informed that, on the night of that same day, he had been deported to Constantinople. I made further enquiries and endeavoured to find out what eventually befell him. I could not, however, ascertain the truth. A few believed that on his way to Constantinople he had fallen ill and died. Others maintained that he had suffered martyrdom.” 

Whatever his end, Mullá ‘Alí had by his life and death earned the immortal distinction of having been the first sufferer in the path of this new Faith of God, the first to have laid down his life as an offering on the Altar of Sacrifice. 

(Chapter 3, ‘The Dawn-Breakers’)

Mullá ‘Alíy-i-Bastamí proclaimed the Cause of the Báb in Najaf, Iraq, and was subjected to “untold indignities” from religious leaders, including the Shaykhís

Mullá ‘Alí realised from this experience how steep and thorny was the path leading to his eventual attainment of the promise given him by his Master. Wholly resigned to His will, and prepared to shed his life-blood for His Cause, he resumed his journey until he arrived at Najaf. In the presence of Shaykh Muhammad-Hasan, one of the most celebrated ecclesiastics of shí’ah Islám, and in the face of a distinguished company of his disciples, Mullá ‘Alí announced fearlessly the manifestation of the Báb, the Gate whose advent they were eagerly awaiting. “His proof,” he declared, “is His Word; His testimony, none other than the testimony with which Islám seeks to vindicate its truth. From the pen of this unschooled Háshimite Youth of Persia there have streamed, within the space of forty-eight hours, as great a number of verses, of prayers, of homilies, and scientific treatises, as would equal in volume the whole of the Qur’án, which it took Muhammad, the Prophet of God, twenty-three years to reveal!” That proud and fanatic leader, instead of welcoming, in an age of darkness and prejudice, these life-giving evidences of a new-born Revelation, forthwith pronounced Mullá ‘Alí a heretic and expelled him from the assembly. His disciples and followers, even the Shaykhís, who already testified to Mullá ‘Alí’s piety, sincerity, and learning, endorsed, unhesitatingly, the judgment against him. The disciples of Shaykh Muhammad-Hasan, joining hands with their adversaries, heaped upon him untold indignities. They eventually delivered him, his hands bound in chains, to an official of the Ottoman government, arraigning him as a wrecker of Islám, a calumniator of the Prophet, an instigator of mischief, a disgrace to the Faith, and worthy of the penalty of death. He was taken to Baghdád under the escort of government officials, and was cast into prison by the governor of that city. 

(Chapter 3, ‘The Dawn-Breakers’)

The "first affliction which befell a disciple of the Báb after the declaration of His mission": - The father of ‘Abdu’l-Vahháb inflicted unspeakable injuries upon Mullá ‘Alíy-i-Bastamí

Hájí ‘Abdu’l-Majíd, the father of ‘Abdu’l-Vahháb, has often been heard to recount, with eyes filled with tears, this story:

“How deeply,” he said, “I regret the deed I committed. Pray that God may grant me the remission of my sin. I was one among the favoured in the court of the sons of the Farmán-Farmá, the governor of the province of Fárs. Such was my position that none dared to oppose or harm me. No one questioned my authority or ventured to interfere with my freedom. Immediately I heard that my son ‘Abdu’l-Vahháb had forsaken his shop and left the city, I ran out in the direction of the Kazirán gate to overtake him. Armed with a club with which I intended to beat him, I enquired as to the road he had taken. I was told that a man wearing a turban had just crossed the street and that my son was seen following him. They seemed to have agreed to leave the city together. This excited my anger and indignation. How could I tolerate, I thought to myself, such unseemly behaviour on the part of my son, I, who already hold so privileged a position in the court of the sons of the Farmán-Farmá? Nothing but the severest chastisement, I felt, could wipe away the effect of my son’s disgraceful conduct.

As Mullá ‘Alíy-i-Bastamí left Shiraz he encountered a youth, by the name of ‘Abdu’l-Vahháb, insisting to accompanying him

At about a farsang’s [about 3 miles] distance from Shíráz he [Mulla Ali – the second Letter of the Living] was overtaken by a youth who, flushed with excitement, impatiently asked to speak to him. His name was ‘Abdu’l-Vahháb. “I beseech you,” he tearfully entreated Mullá ‘Alí, “to allow me to accompany you on your journey. Perplexities oppress my heart; I pray you to guide my steps in the way of Truth. Last night, in my dream, I heard the crier announce in the market-street of Shíráz the appearance of the Imám ‘Alí, the Commander of the Faithful. He called to the multitude: ‘Arise and seek him. Behold, he plucks out of the burning fire charters of liberty and is distributing them to the people. Hasten to him, for whoever receives them from his hands will be secure from penal suffering, and whoever fails to obtain them from him, will be bereft of the blessings of Paradise.’ Immediately I heard the voice of the crier, I arose and, abandoning my shop, ran across the market-street of Vakíl to a place where my eyes beheld you standing and distributing those same charters to the people. To everyone who approached to receive them from your hands, you would whisper in his ear a few words which instantly caused him to flee in consternation and exclaim: ‘Woe betide me, for I am deprived of the blessings of ‘Alí and his kindred! Ah, miserable me, that I am accounted among the outcast and fallen !’ I awoke from my dream and, immersed in an ocean of thought, regained my shop. Suddenly I saw you pass, accompanied by a man who wore a turban, and who was conversing with you. I sprang from my seat and, impelled by a power which I could not repress, ran to overtake you. To my utter amazement, I found you standing upon the very site which I had witnessed in my dream, engaged in the recital of traditions and verses. Standing aside, at a distance, I kept watching you, wholly unobserved by you and your friend. I heard the man whom you were addressing, impetuously protest: ‘Easier is it for me to be devoured by the flames of hell than to acknowledge the truth of your words, the weight of which mountains are unable to sustain!’ To his contemptuous rejection you returned this answer: ‘Were all the universe to repudiate His truth, it could never tarnish the unsullied purity of His robe of grandeur.’ Departing from him, you directed your steps towards the gate of Kazirán. I continued to follow you until I reached this place.”

The Báb summoned the second Letter of the Living, Mullá ‘Alíy-i-Bastamí: - “You are the first to leave the House of God, and to suffer for His sake.”

The Báb then summoned to His presence Mullá ‘Alíy-i-Bastamí, and addressed to him words of cheer and loving-kindness. He instructed him to proceed directly to Najaf and Karbilá, alluded to the severe trials and afflictions that would befall him, and enjoined him to be steadfast till the end. “Your faith,” He told him, “must be immovable as the rock, must weather every storm and survive every calamity. Suffer not the denunciations of the foolish and the calumnies of the clergy to afflict you, or to turn you from your purpose. For you are called to partake of the celestial banquet prepared for you in the immortal Realm. You are the first to leave the House of God, and to suffer for His sake. If you be slain in His path, remember that great will be your reward, and goodly the gift which will be bestowed upon you.”

No sooner were these words uttered than Mullá ‘Alí arose from his seat and set out to prosecute his mission. 

(Chapter 3, ‘The Dawn-Breakers’)

The Báb summoned Mullá Husayn: - “Gird up the loins of endeavour, and arise to diffuse My Cause.”

Mullá Husayn, who anticipated being the chosen companion of the Báb during His pilgrimage to Mecca and Medina, was, as soon as the latter decided to depart from Shíráz, summoned to the presence of his Master, who gave him the following instructions:

“The days of our companionship are approaching their end. My Covenant with you is now accomplished. Gird up the loins of endeavour, and arise to diffuse My Cause. Be not dismayed at the sight of the degeneracy and perversity of this generation, for the Lord of the Covenant shall assuredly assist you. Verily, He shall surround you with His loving protection, and shall lead you from victory to victory. Even as the cloud that rains its bounty upon the earth, traverse the land from end to end, and shower upon its people the blessings which the Almighty, in His mercy, has deigned to confer upon you. Forbear with the ‘ulamás, and resign yourself to the will of God. Raise the cry: ‘Awake, awake, for, lo! the Gate of God is open, and the morning Light is shedding its radiance upon all mankind! The promised One is made manifest; prepare the way for Him, O people of the earth! Deprive not yourselves of its redeeming grace, nor close your eyes to its effulgent glory.’ Those whom you find receptive to your call, share with them the epistles and tablets We have revealed for you, that, perchance, these wondrous words may cause them to turn away from the slough of heedlessness, and soar into the realm of the Divine presence. In this pilgrimage upon which We are soon to embark, We have chosen Quddús as Our companion. We have left you behind to face the onslaught of a fierce and relentless enemy. Rest assured, however, that a bounty unspeakably glorious shall be conferred upon you. Follow the course of your journey towards the north, and visit on your way Isfáhán, Káshán, Qum, and Tihrán. Beseech almighty Providence that He may graciously enable you to attain, in that capital, the seat of true sovereignty, and to enter the mansion of the Beloved. A secret lies hidden in that city. When made manifest, it shall turn the earth into paradise. My hope is that you may partake of its grace and recognise its splendour. From Tihrán proceed to Khurásán, and there proclaim anew the Call. From thence return to Najaf and Karbilá, and there await the summons of your Lord. Be assured that the high mission for which you have been created will, in its entirety, be accomplished by you. Until you have consummated your work, if all the darts of an unbelieving world be directed against you, they will be powerless to hurt a single hair of your head. All things are imprisoned within His mighty grasp. He, verily, is the Almighty, the All-Subduing.” 

(Chapter 3, ‘The Dawn-Breakers’)

circa 1935: Grave of the Báb’s wife in Sháh-Chirágh, Shiraz

(The Dawn-Breakers)

circa 1935: Tree marking the resting place of Ahmad, the Báb’s infant son - In Bábí-Dukhtarán, Shiraz

(The Dawn-Breakers)

Shaykh Ahmad, Siyyid Kázim, and their followers were Bálá-Sarí

A word should now be said in explanation of the term Bálá-Sarí. Shaykh Ahmad and Siyyid Kázim, as well as their followers, when visiting the shrine of the Imám Husayn in Karbilá, invariably occupied, as a mark of reverence, the lower end of the sepulchre. They never advanced beyond it, whereas other worshippers, the Bálá-Sarí, recited their prayers in the upper section of that shrine. The Shaykhís, believing, as they did, that “every true believer lives both in this world and in the next,” felt it unseemly and improper to step beyond the limits of the lower sections of the shrine of the Imám Husayn, who in their eyes was the very incarnation of the most perfect believer. 

(Chapter 3, ‘The Dawn-Breakers’)

“‘This name comes to them,’ said Hájí Karím Khán in his Hidayátu’t-Talibin, ‘from the fact that the late Shaykh Ahmad, being at Karbilá during his pilgrimages to the holy tombs, and out of respect for the Imáms, recited his prayers standing behind the Imám, that is to say, at his feet. In fact, for him there was no difference between the respect to be tendered to a dead Imám or a living Imám. The Persians, on the contrary, when entering into the tomb, placed themselves at the head of the Imám and consequently turned their backs to him when they prayed because the dead saints are buried with their heads towards the Qiblih. This is a disgrace and a lie! The apostles of Jesus pretending to have come to the assistance of God, were called ‘Nasara,’ a name which was given to all those who followed in their footsteps. It is thus that the name of Bálá-Sarí extended to all that follow the doctrine of those who pray standing at the head of the Imám.’” (A. L. M. Nicolas’ “Essai sur le Shaykhisme,” I, preface, pp. 5–6.) 

(Footnotes to Chapter 3, provided by Shoghi Effendi)

Táhirih attracted attention from childhood

“Mullá Sálih had among his children a daughter, Zarrín-Táj (Crown of Gold), who had attracted attention from early childhood. Instead of taking part in games and amusements like her companions, she passed hours at a time listening to her parents discuss religious matters. Her keen intelligence quickly perceived the fallacies of Islámic science without succumbing to it and soon she was able to discuss points which were most obscure and confusing. The Hadíths (traditions) held no secrets for her. Her reputation soon became widely known in the city and her fellow-citizens considered her a prodigy, and justly so. A prodigy in science, also a prodigy of beauty, for the child, as she grew to girlhood, possessed a face which shone with such radiant beauty that they named her ‘Qurratu’l-’Ayn’, which M. de Gobineau translates as ‘The Consolation of the Eyes.’ Her brother ‘Abdu’l-Vahháb-i-Qazvíní who inherited the learning and reputation of his father, himself relates, in spite of the fact that he remained, at least in appearance, a Muhammadan: ‘None of us, her brothers or her cousins dared to speak in her presence, her learning so intimidated us, and if we ventured to express some hypothesis upon a disputed point of doctrine, she demonstrated in such a clear, precise and conclusive manner that we were going astray, that we instantly withdrew confused.’

“She was present at her father’s and uncle’s classes, in the same room with two or three hundred students, but always concealed behind a curtain, and more than once she refuted the explanation that these two elderly men offered upon such and such a question. Her reputation became universal throughout all Persia, and the most haughty ‘Ulamás consented to adopt some of her hypotheses and opinions. This fact is all the more extraordinary because the Shí’ite Muḥammadan religion relegates the woman almost to the level of the animal. They consider that she has no soul and exists merely for reproduction.

Táhirih received her title, “The Pure One”, from “the Tongue of Power and Glory” at the conference of Badasht

After the historic gathering of Badasht, a number of those who attended were so amazed at the fearlessness and outspoken language of that heroine, that they felt it their duty to acquaint the Báb with the character of her startling and unprecedented behaviour. They strove to tarnish the purity of her name. To their accusations the Báb replied: “What am I to say regarding her whom the Tongue of Power and Glory has named Táhirih [the Pure One]?” These words proved sufficient to silence those who had endeavoured to undermine her position. From that time onwards she was designated by the believers as Táhirih. 

(Chapter 3, ‘The Dawn-Breakers’)

Táhirih’s father and uncle were “both mujtahids of great renown, were skilled in the traditions of Muslim law”

Her [Táhirih's] father, Hájí Mullá Ṣáliḥ-i-Qazvíní, and his brother, Mullá Taqí, were both mujtahids of great renown, were skilled in the traditions of Muslim law, and were universally respected by the people of Ṭihrán, Qazvín, and other leading cities of Persia. She was married to Mullá Muhammad, son of Mullá Taqí, her uncle, whom the shí’ahs styled Shahíd-i-Thalith. [Third Martyr] 

(Chapter 3, ‘The Dawn-Breakers’)

The Báb declared Táhirih one of the Letters of the Living

Mírzá Muhammad-‘Alí [Táhirih’s brother-in-law] eventually met and recognised the Báb and conveyed to Him both the letter and the message of Táhirih. The Báb forthwith declared her one of the Letters of the Living. 

(Chapter 3, ‘The Dawn-Breakers’)

Táhirih sent a sealed letter to the Báb through her brother-in-law, who also became a Letter of the Living

It was she [Táhirih] who, having learned of the intended departure of her sister’s husband, Mírzá Muhammad-‘Alí, from Qazvín, entrusted him with a sealed letter, requesting that he deliver it to that promised One whom she said he was sure to meet in the course of his journey. “Say to Him, from me,” she added, “‘The effulgence of Thy face flashed forth, and the rays of Thy visage arose on high. Then speak the word, “Am I not your Lord?” and “Thou art, Thou art!” we will all reply.’”  

(Chapter 3, ‘The Dawn-Breakers’)

The Message of the Báb reached Táhirih in Karbila through the second Letter of the Living, Mullá ‘Alíy-i-Bastamí

According to the “Kashfu’l-Ghitá” (p. 93), Tahirih was informed of the Message of the Báb by Mullá ‘Alíy-i-Bastamí, who visited Karbilá in the year 1260 A.H., after his return from Shíráz. 

(Footnotes to Chapter 3 provided by Shoghi Effendi)

circa 1935:The ruins of the Qahviyih-Awliya the Bab attended in Shiraz

Entrance door of ruins of the Qahviyih-Awliya

(The Dawn-Breakers)

Táhirih became a believer through a dream about the Báb, then translated Qayyúmu'l-Asmá' into Persian and “exerted the utmost effort for its spread and interpretation”

While in that city, she dreamed a dream. A youth, a Siyyid, wearing a black cloak and a green turban, appeared to her in the heavens, who with upraised hands was reciting certain verses, one of which she noted down in her book. She awoke from her dream greatly impressed by her strange experience. When, later on, a copy of the “Ahsánu’l-Qisás,” the Báb’s commentary on the Súrih of Joseph, [Qayyúmu'l-Asmá'] reached her, she, to her intense delight, discovered that same verse which she had heard in her dream in that book. That discovery assured her of the truth of the Message which the Author of that work had proclaimed. She herself undertook the translation of the “Ahsánu’l-Qisás” into Persian, and exerted the utmost effort for its spread and interpretation. For three months her house in Karbilá was besieged by the guards whom the Governor had appointed to watch and prevent her from associating with the people. From Karbilá she proceeded to Baghdád, and lived for a time the house of Shaykh Muhammad-i-Shibl, from which place she transferred her residence to another quarter, and was eventually taken to the home of the Muftí, where she stayed for about three months. (“Memorials of the Faithful”, pp. 291–8) 

(Footnotes to Chapter 3 provided by Shoghi Effendi)

Táhirih arrived in Karbilá 10 days after Siyyid Kazim had passed away

From Qazvín she [Táhirih] left for Karbilá, hoping to meet Siyyid Kázim, but arrived too late, the Siyyid having passed away ten days before her arrival. She joined the companions of the departed leader, and spent her time in prayer and meditation, eagerly expecting the appearance of Him whose advent Siyyid Kázim had foretold. (“Memorials of the Faithful”, pp. 291–8) 

(Footnotes to Chapter 3 provided by Shoghi Effendi)

Táhirih had two sons and one daughter; She received violent objections from her father upon showing interest in the teachings of Shaykh Ahmad

According to the “Memorials of the Faithful” (pp. 291–8), Tahirih had two sons and one daughter, none of whom recognised the truth of the Cause. Such was the degree of her knowledge and attainment, that her father, Hájí Mullá Sáliḥ often expressed his regret in the following terms: “Would that she had been a boy for he would have shed illumination upon my household, and would have succeeded me!” She became acquainted with the writings of Shaykh Ahmad while staying in the home of her cousin, Mullá Javád, from whose library she borrowed these books, and took them over to her home. Her father raised violent objections to her action and, in his heated discussions with her, denounced and criticised the teachings of Shaykh Ahmad. Táhirih refused to heed the counsels of her father, and engaged in secret correspondence with Siyyid Kázim, who conferred upon her the name of “Qurratu’l-‘Ayn.” The title of “Táhirih” was first associated with her name while she was staying in Badasht, and was subsequently approved by the Báb. 

(Footnotes to Chapter 3 provided by Shoghi Effendi)

Tablets of the Báb to the first, second, third, fourth, and fifth Letters of the Living

(The Dawn-Breakers)

Táhirih’s brother-in-law was a Letter of the Living

According to Samandar, who was one of the early believers of Qazvín (manuscript, p. 15), Táhirih’s sister, Mardíyyih, was the wife of Mírzá Muhammad-‘Alí, who was one of the Letters of the Living, and who suffered martyrdom at Shaykh Tabarsí. Mardíyyih appears to have recognised and embraced the Message of the Báb (p. 5). Mírzá Muhammad-‘Alí was the son of Hájí Mullá ‘Abdu’l-Vahháb, to whom the Báb addressed a Tablet while in the neighbourhood of Qazvín. 

(Footnotes to Chapter 3, provided by Shoghi Effendi)

The “Letters of the Living”: – Other than Tahirih, they “attained the presence of the Báb, and were personally invested by Him with the distinction of this rank"

As to those whose supreme privilege it was to be enrolled by the Báb in the Book of His Revelation as His chosen Letters of the Living, their names are as follows:

Mullá Husayn-i-Bushrú’í,

Muhammad-Hasan, his brother,

Muhammad-Báqir, his nephew, Mullá ‘Alíy-i-Bastamí,

Mullá Khudá-Bakhsh-i-Quchání, later named Mullá ‘Alí

Mullá Ḥasan-i-Bajistání,

Siyyid Husayn-i-Yazdí,

Mírzá Muhammad Rawdih-Khán-i-Yazdí,

Sa’íd-i-Hindí,

Mullá Mahmúd-i-Khú’í,

Mullá Jalíl-i-Urúmí,

Mullá Ahmad-i-Ibdal-i-Marághi’í,

Mullá Báqir-i-Tabrízí,

Mullá Yusif-i-Ardibílí,

Mírzá Hádí, son of Mullá ‘Abdu’l-Vahháb-i-Qazvíní,

Mírzá Muhammad-‘Alíy-i-Qazvíní. 

Táhirih, 

Quddús.

These all, with the single exception of Táhirih, attained the presence of the Báb, and were personally invested by Him with the distinction of this rank. 
(Chapter 3, ‘The Dawn-Breakers’)

circa 1935: Views of the public bath in Shiraz where the Báb went as a child

(The Dawn-Breakers)

An example of the Báb’s dignity, tenderness and devotion

With what assiduous care He attended those gatherings at which the virtues of the Siyyidu’sh-Shuhada’, the Imám Husayn, were being extolled! With what attention He listened to the chanting of the eulogies! What tenderness and devotion He showed at those scenes of lamentation and prayer! Tears rained from His eyes as His trembling lips murmured words of prayer and praise. How compelling was His dignity, how tender the sentiments which His countenance inspired! 

- Hájí Siyyid Javád-i-Karbilá’í  (Quoted by Nabil in chapter 3 of ‘The Dawn-Breakers’, translated and edited by Shoghi Effendi)

circa 1935: Views of the House of the Báb in Shiraz where He declared His Mission

Entrance   ----     Original window sash and door

Steps leading to the Declaration chamber

(The Dawn-Breakers)

The Báb’s reported deportment

“[The] Báb possessed a mild and benignant countenance, his manners were composed and dignified, his eloquence was impressive, and he wrote rapidly and well.” (Lady Sheil’s “Glimpses of Life and Manners in Persia,” p. 178.) 

(Footnotes to Chapter 3, provided by Shoghi Effendi)

While in Búshihr: An example of the Báb’s honesty and fairness in business dealings

A certain man confided to His [the Báb’s] care a trust, requesting Him to dispose of it at a fixed price. When the Báb sent him the value of that article, the man found that the sum which he had been offered considerably exceeded the limit which he had fixed. He immediately wrote to the Báb, requesting Him to explain the reason. The Báb replied: ‘What I have sent you is entirely your due. There is not a single farthing in excess of what is your right. There was a time when the trust you had delivered to Me had attained this value. Failing to sell it at that price, I now feel it My duty to offer you the whole of that sum.’ However much the Báb’s client entreated Him to receive back the sum in excess, the Báb persisted in refusing. 

- Hájí Siyyid Javád-i-Karbilá’í  (Quoted by Nabil in Chapter 3 of ‘The Dawn-Breakers’, translated and edited by Shoghi Effendi)

The Báb’s demeanour and impact on those who interacted with Him in Bushihr

“Withdrawn within himself, always absorbed in pious practices, of extreme simplicity of manner, of a fascinating gentleness, those gifts further heightened by his great youth and his marvellous charm, he drew about himself a number of persons who were deeply edified. People then began to speak of his science and of the penetrating eloquence of his discourses. He could not open his lips (we are assured by those who knew him) without stirring the hearts to their very depths.

“Speaking, moreover, with a profound reverence regarding the Prophet, the Imáms and their holy companions, he fascinated the severely orthodox while, at the same time, in more intimate addresses, the more ardent and eager minds were happy to find that there was no rigidity in his profession of traditional opinions which they would have found boring. His conversations, on the contrary, opened before them unlimited horizons, varied, colored, mysterious, with shadows broken here and there by patches of blinding light which transported those imaginative people of Persia into a state of ecstasy.” (Comte de Gobineau’s “Les Religions et les Philosophies dans l’Asie Centrale,” p. 118.) 

(Footnotes to Chapter 3 of ‘The Dawn-Breakers’, provided by Shoghi Effendi)

The Báb’s reputation while in Búshihr

I have heard Hájí Siyyid Javád-i-Karbilá’í  recount the following:

“Whilst journeying to India, I passed through Búshihr. As I was already acquainted with Hájí Mírzá Siyyid ‘Alí, I was enabled to meet the Báb on several occasions. Every time I met Him, I found Him in such a state of humility and lowliness as words fail me to describe. His downcast eyes, His extreme courtesy, and the serene expression of His face made an indelible impression upon my soul.  I often heard those who were closely associated with Him testify to the purity of His character, to the charm of His manners, to His self-effacement, to His high integrity, and to His extreme devotion to God."  
- Nabil  (Chapter 3, ‘The Dawn-Breakers’)

People in Búshihr with whom the Báb spent time

“In society he held converse preferably with the learned or listened to the tales of travelers who congregated in this commercial city. This is why he was generally considered to be one of the followers of Taríqat who were held in high esteem by the people.” (Journal Asiatique, 1866, tome 7, p. 335.) 

(Footnotes to Chapter 3, provided by Shoghi Effendi)

The Báb’s stay in Búshihr, the intensity of His devotions and longing for Baha’u’llah

The days which the Báb devoted to commercial pursuits were mostly spent in Búshihr.  The oppressive heat of the summer did not deter Him from devoting, each Friday, several hours to continuous worship upon the roof of His house. Though exposed to the fierce rays of the noontide sun, He, turning His heart to His Beloved, continued to commune with Him, unmindful of the intensity of the heat and oblivious of the world around Him. From early dawn till sunrise, and from midday till late in the afternoon, He dedicated His time to meditation and pious worship. Turning His gaze towards the north, in the direction of Tihrán, He, at every break of day, greeted, with a heart overflowing with love and joy, the rising, sun, which to Him was a sign and symbol of that Day-Star of Truth that was soon to dawn upon the world. As a lover who beholds the face of his beloved, He gazed upon the rising orb with steadfastness and longing. He seemed to be addressing, in mystic language, that shining luminary, and to be entrusting it with His, message of yearning and love to His concealed Beloved. With such transports of delight He greeted its beaming rays, that the heedless and ignorant around Him thought Him to be enamoured with the sun itself. 

(Chapter 3, ‘The Dawn-Breakers’)

The Bab’s first Tablet

“He was already predisposed to meditation and inclined to be silent, while his fine face, the radiance of his glance as well as his modest and contemplative mien drew, even at that early date, the attention of his fellow-citizens. Though very young, he felt an invincible attraction to matters of religion, for he was barely nineteen when he wrote his first work, the ‘risaliy-i-Fiqhiyyih’ in which he reveals a true piety and an Islamic effusion, which seemed to predict a brilliant future within the law of Shí’ite orthodoxy. It is probable that this work was written at Búshihr, for he was sent there by his uncle at the age of eighteen or nineteen to look after his business interests.” (A. L. M. Nicolas’ “Siyyid ‘Alí-Muḥammad dit le Báb,” pp. 188–189.) 

(Footnotes to Chapter 3, provided by Shoghi Effendi)

Prior to His marriage the Báb had been in the port city of Búshihr for five years

Bushir 1840

“He [the Báb] left Shíráz for Búshihr at the age of 17, and remained there for five years engaged in commercial pursuits. During this time he won the esteem of all the merchants with whom he was brought in contact, by his integrity and piety. He was extremely attentive to his religious duties, and gave away large sums to charity. On one occasion he gave 70 túmans [about £22] to a poor neighbour.” (Appendix 2 of Taríkh-i-Jadíd: Hájí Mírzá Jání’s History, pp. 343–4.) 

(Footnotes to Chapter 3, provided by Shoghi Effendi)

The Báb’s reference to His son Ahmad

The Báb refers to his son in his commentary on the Súrih of Joseph. The following is A. L. M. Nicolas’ translation:

“In truth, thy son Ahmad has a refuge in the Blessed Paradise near to the Great Fátimih.” (Súrih of Qarabat.) “Glory be to God Who in truth has given to the ‘Delight of the Eyes,’ in her youth, a son who is named Ahmad. Verily, we have reared this child toward God!” (Súrih of ‘Abd.) (Preface A. L. M. Nicolas’ “Le Bayán Persan,” vol. 2, p. II.) 

(Footnotes to Chapter 3, provided by Shoghi Effendi)

The Báb’s sacrifice

The Father [the Báb] did not lament his loss. [son: Ahmad] He consecrated his death by words such as these:

“O God, my God! Would that a thousand Ishmaels were given Me, this Abraham of Thine, that I might have offered them, each and all, as a loving sacrifice unto Thee. O my Beloved, my heart’s Desire! The sacrifice of this Ahmad whom Thy servant ‘Alí-Muhammad hath offered up on the altar of Thy love can never suffice to quench the flame of longing in His heart. Not until He immolates His own heart at Thy feet, not until His whole body falls a victim to the cruelest tyranny in Thy path, not until His breast is made a target for countless darts for Thy sake, will the tumult of His soul be stilled.

“O my God, my only Desire! Grant that the sacrifice of My son, My only son, may be acceptable unto Thee. Grant that it be a prelude to the sacrifice of My own, My entire self, in the path of Thy good pleasure. Endue with Thy grace My life-blood which I yearn to shed in Thy path. Cause it to water and nourish the seed of Thy Faith. Endow it with Thy celestial potency, that this infant seed of God may soon germinate in the hearts of men, that it may thrive and prosper, that it may grow to become a mighty tree, beneath the shadow of which all the peoples and kindreds of the earth may gather. Answer Thou My prayer, O God, and fulfil My most cherished desire. Thou art, verily, the Almighty, the All-Bountiful.”  

(Footnotes to Chapter 3, provided by Shoghi Effendi)

The Báb addresses His wife, Khadíjih-Bagum, after the passing of their son

“Know that the benevolence of the Dhikr Sublime is great, O dearly beloved! Because it is the benevolence which comes from God, the Beloved. Thou art not like other women if thou obeyest God with regard to the Dhikr Sublime. Know the great truth of the Holy Word and glory within thyself that thou art seated with the friend who is the Favorite of the Most High God. Truly the glory comes to thee from God, the Wise. Be patient in the command which comes from God concerning the Báb and his family. Verily, thy son Ahmad has a refuge in the blessed heaven close to the great Fátimih!” (Preface to A. L. M. Nicolas’ “Le Bayán Persan,” vol. 2, pp. 10–11.) 

(Footnotes to chapter 3, provided by Shoghi Effendi)

Ahmad, the son of the Báb and Khadíjih-Bagum

The child which resulted from this union, He named Ahmad. He died in the year 1259 A.D., [1843 A.D.] the year preceding the declaration of the Faith by the Báb. 

(Chapter 3, ‘The Dawn-Breakers’) 

The Báb refers to his son in his commentary on the Súrih of Joseph. The following is A. L. M. Nicolas’ translation: “In truth, thy son Aḥmad has a refuge in the Blessed Paradise near to the Great Fátimih.” (Súrih of Qarabat.) “Glory be to God Who in truth has given to the ‘Delight of the Eyes,’ in her youth, a son who is named Aḥmad. Verily, we have reared this child toward God!” (Súrih of ‘Abd.) (Preface A. L. M. Nicolas’ “Le Bayán Persan,” vol. 2, p. II.)

(Footnotes to chapter 3, provided by Shoghi Effendi)

The Báb’s reference to His wedding

The Báb refers to her in his commentary on the Súrih of Joseph (Súrih of Qarabat). The following is A. L. M. Nicolas’ translation of the passage in question:

“In truth I have become betrothed before the throne of God with Sárá, that is to say, the dearly beloved, because ‘dearly beloved’ is derived from Dearly Beloved (the Dearly Beloved is Muhammad which signifies that Sárá was a Siyyid). In truth I have taken the angels of heaven and those who dwell in Paradise as witnesses of our betrothal.” (Preface to A. L. M. Nicolas’ “Le Bayán Persan,” vol. 2, pp. 10–11.) 

(Footnotes to chapter 3, provided by Shoghi Effendi)

The Báb’s marriage with Khadíjih-Bagum

Some years later the Báb was united in wedlock with the sister of Mírzá Siyyid Hasan and Mírzá Abu’l-Qásim. 

(Chapter 3 of ‘The Dawn-Breakers)

According to Hájí Mu’inu’s-Saltanih’s narrative (p. 37), the Báb’s marriage took place when He was twenty-two years of age. 

(Footnotes to chapter 3 of 'The Dawn-Breakers', provided by Shoghi Effendi)

The Báb assumed, at the age of twenty, the independent direction of His business affairs

According to Hájí Mu’inu’s-Saltanih’s narrative (p. 37), the Báb assumed, at the age of twenty, the independent direction of His business affairs. “Orphaned at an early age, he was placed under the tutelage of his maternal uncle, Áqá Siyyid ‘Alí, under whose direction he entered the same trade in which his father had been engaged (that is to say, the mercantile business).” (A. L. M. Nicolas’ “Siyyid ‘Alí-Muhammad dit le Báb,” p. 189.) 

(Footnotes to Chapter 3 of ‘The Dawn-Breakers’, provided by Shoghi Effendi)