Glimmerings notes are designed as a companion to study of the Dawn-Breakers. The respective chapter(s) of the Dawn-Breakers that are covered by each set of Glimmerings notes is indicated in the Table of Contents by âDB #â. For example, âDB 1-2â are Glimmerings notes that cover Dawn-Breakers chapters 1 and 2 âDB 3â covers Dawn-Breakers chapter 3; âDB 4-7â covers Dawn-Breakers chapters 4 to 7; and so forth.
Be assured of the grace of God. Be not grieved at their doings. The mystery of this Cause must needs be made manifest, and the secret of this Message must needs be divulged. I can say no more, I can appoint no time. His Cause will be made manifest after
this event when it occurred, but he knew it was not the right time to disclose this to others. So, he kept silent about it. Â Â Eventually, Shaykh Ahmad left Persia to live in KarbalĂĄ’. His devoted disciples, among them Siyyid KĂĄzim, faithfully followed him to his new home. Shaykh
QĂĄjĂĄr king Fath âAlĂ ShĂĄh (reigned 1798 â 1834) [For Key BĂĄbĂ/BahĂĄâĂ Events dates and reigns of QĂĄjĂĄr kings, see Resources: QĂĄjĂĄr Dynasty & Key BĂĄbĂ/BahĂĄâĂ Events.] In 1817, while Shaykh Ahmad was in TihrĂĄn, a remarkable Child was born, destined to alter the course of history. Shaykh Ahmad sensed
Within a brief period, Siyyid KĂĄzim became Shaykh Ahmad’s trusted aide. Shortly after, Shaykh Ahmad left Yazd, asking his disciples to seek guidance from Siyyid KĂĄzim. Initially, some older disciples were jealous of Siyyid KĂĄzim, yet over time, they came to appreciate his profound knowledge and noble character. Shaykh Ahmad
Siyyid KĂĄzim’s exceptional intellect and spiritual depth set him apart at a young age. His family were merchants of repute, but it was clear from childhood that his was a different life path. By age eleven, he had committed the entire QurâĂĄn to memory, a remarkable feat. By fourteen, he
frequent confidential conversations with him, which aroused the jealousy of some of the disciples who considered themselves learned.. After Shaykh Ahmad left Yazd, âAbduâl-VahhĂĄb didnât associate much with Shaykh Ahmadâs other disciples except for Hasan of NĂĄyin, to whom âAbduâl-VahhĂĄb confided the secrets his master Shaykh Ahmad had taught him.
The name âAlĂ The name Husayn The year 1817Â The year 1819Â Importance of ShĂrĂĄz One day, while visiting ShĂrĂĄz (a city in south-eastern ĂrĂĄn), Shaykh Ahmad surprised the residents by lavishing praise on their rather modest town. He said: âWonder not, for ere long the secret of my words
Teachings of Shaykh Ahmad Shaykh Ahmad emphasized that the Qur’ĂĄn’s narratives were in many instances metaphors. They were vehicles for conveying profound spiritual truths rather than literal narratives. One such narrative he challenged was the widely accepted literal interpretation of the Prophet Muhammadâs âNight Journey,â where the Prophet miraculously travels
Persia/ĂrĂĄn in the 1800s [certain towns/areas of interest highlighted] Shaykh Ahmad’s studies and efforts in Najaf and KarbalĂĄâ led to him being accepted as a ShĂâa mujtahid [a person learned in Islamic law] . However, as time passed, people found that Shaykh Ahmadâs interpretations of Islam were a bit different
cultural forms and rituals. This also meant that the people of this region were controlled and manipulated by the Muslim clergy. In no way were they prepared for the imminent coming of the Promised One in their midst. Shaykh Ahmad was from ShĂâa background, and so he began his mission
Section One: The First Awakener The First Awakener: Shaykh Ahmad Shaykh Ahmad was born in 1753 in AhsĂĄ (on the east coast of Saudi Arabia). When he was about forty, Shaykh Ahmad sensed that the Promised One prophesied in Islam would soon appear. He also understood that most people had
Siyyid KĂĄzimâs life events and teachings; expectations of the ShĂaâ for the promised One; Siyyid KĂĄzimâs meeting with the BĂĄb in KarbalĂĄâ.
After Siyyid KĂĄzimâs death, Shaykh Hasanâs internal compass was this promise of Siyyid KĂĄzim to him. Time passed, and then one day Shaykh Hasan heard that a Youth from ShĂrĂĄz had raised the call, that He was the QĂĄâim. Immediately, the vision of the gentle mannered, dignified Youth in the
without interacting with anyone else. Shaykh Hasan tried several times to approach Him, but every time he took a step forward towards the Youth, there seemed to be a force which prevented him from going further. And then after some days, the Youth was gone Shaykh Hasanâs heart was aflame
âO God, my God, my Beloved, my heartâs Desireâ Over the days that follow, Shaykh Hasan sees this Youth several times at the shrine of ImĂĄm Husayn praying. But like everything else about Him, even His praying was different. Shaykh Hasan relates that the Youth would stand at the doorway
teacher quaff without the least hesitation that holy draught from a silver cup, the use of which, according to the precepts of Islam, is forbidden to the faithful. I could not explain the motive which could have induced the Siyyid to manifest such profound reverence in the presence of that
Siyyid KĂĄzim meets the Youth with the green turban: âA drink of pure beverage shall their Lord give them.â Shaykh Hasan recounts: One day at the hour of dawn, I was suddenly awakened by MullĂĄ Naw-rĂșz, one of his [Siyyid KĂĄzimâs] intimate attendants, who, in great excitement, bade me arise
and most importantly, Siyyid KĂĄzim humbly acknowledged his own limitations in comparison, stating: âHis learning is derived from God, not from the teachings of Shaykh Ahmad, but from God. My knowledge is but a drop compared with the immensity of His knowledge, my attainments a speck of dust in the
what ShĂâa Muslims expect to happen literally at the coming of the Promised One. The SunnĂ do not believe in the ImĂĄms but have similar literal cataclysmic expectations of the Day of Judgement and coming of two Great Figures. Such centuries old beliefs and worldviews were what Siyyid KĂĄzim had
their schemes, and urged for a peaceful resolution, warning of dire consequences otherwise. But this was to no avail. And so, on 10 January 1843, NajĂb PĂĄshĂĄ’s forces stormed KarbalĂĄ’, leading to a bloody massacre of ShĂâa throughout the city. Except for the residence of Siyyid KĂĄzim, no place was
Sack of KarbalĂĄâ in 1843 The ShĂâa clergy of the âAtabĂĄt coveted power and instigated unrest among their followers against the SunnĂs. This was particularly notable in the area of KarbalĂĄâ. This discord prompted the Ottoman central government to dispatch a military commander, NajĂb PĂĄshĂĄ, and his forces to quell
The Ottoman Empire: at its peak in 1600s [light brown shaded areas] and at its end in 1914 [dark brown shaded areas]. During the time of Siyyid KĂĄzim, the Ottoman rule was in its last stages of decline [mostly the dark brown shaded areas]. According to ShĂâa belief, the ImĂĄms
Section Two: The Second Awakener Without the presence of Shaykh Ahmad, Siyyid KĂĄzim grappled with feelings of isolation and immense responsibility. With limited time remaining, he faced the daunting task of preparing his band of followers for the imminent advent of the Promised One. Moreover, he found himself besieged by
breeze of Divine Revelation will blow out his light and destroy his imagined influence. You will see this.â . That is exactly what happened. After Siyyid KĂĄzimâs passing, Muhammad-KarĂm declared himself head of the ShaykhĂs and established a large following at his base in KirmĂĄn. He got the power and
spiritual growth, others faltered. Many are the reasons that a soul does not make it across the symbolic Bridge. Among those who failed to make it across were individuals who, despite their apparent knowledge and prominence, succumbed to the allure of power, allowing their egos to overshadow their spiritual aspirations,
to obey Siyyid KĂĄzim but added: âTo your greatness we bear witness. Such is our confidence in you, that if you claim to be the Promised One, we shall all readily and unquestionably submit.â âGod forbid,â exclaimed MullĂĄ Husayn. âFar be it from His glory that I who am but
When Siyyid Muhammad BĂĄqir heard this report, he sent the attendant back to MullĂĄ Husayn with a gift of a hundred tĂșmĂĄns (a large sum of money at that time) and sincere apologies for not extending worthy hospitality. When the attendant tried to give MullĂĄ Husayn the money he smiled
dusty and travel-ragged clothes, MullĂĄ Husayn made his way to the front of the assemblage near the podium. There, without fear or hesitation, MullĂĄ Husayn interrupted Siyyid Muhammad BĂĄqir, and in a loud voice said: âHearken, O Siyyid, to my words, for response to my plea will ensure the safety
Persia/ĂrĂĄn in the 1800s [certain towns/areas of interest highlighted]. MullĂĄ Husayn convinces the great cleric HĂĄjĂ Siyyid Muhammad BĂĄqir-i-ShaftĂ MullĂĄ Husayn journeyed more than 600 miles from KarbalĂĄâ to IsfĂĄhĂĄn and went directly to ShaftĂâs residence upon his arrival. There, amid great pomp and riches, and adoring students, stood the
on missions throughout the country to debate with prominent ShĂâa clerics to win their support for the beliefs of Shaykhism. One such mission was to IsfĂĄhĂĄn to meet a renowned and powerful cleric, HĂĄjĂ Siyyid Muhammad BĂĄqir-i-ShaftĂ .. Before selecting MullĂĄ Husayn for this assignment, Siyyid Kazim asked his disciples
MullĂĄ Husaynâs family home in BushrĂșyih. Archival photo. While studying in Mashhad , MullĂĄ Husayn had learned about Siyyid KĂĄzim and joined a group of students of the Shaykhi teachings. In 1835, along with his brother and nephew, MullĂĄ Husayn set out for KarbalĂĄâ. There, all three men became Siyyid
MullĂĄ Husayn of BushrĂșyih Like his master, Shaykh Ahmad, Siyyid KĂĄzim could discern the inner workings of the heart of each of his disciples. He could foresee their spiritual potential and the path they would take. He demonstrated particular confidence in one young student named Muhammad Husayn. Muhammad Husayn was
Painting depicting Day of Resurrection and the Bridge of SirĂĄt. From Falnameh: India, 1610-1630. For those with true comprehension, the passing of Siyyid KĂĄzim marked the emergence of the first segment of this symbolic Bridge. The challenge ahead lay in navigating the myriad tests of ego and blindness, transcending earthly
There is well-known hadith that says that on the Day of Resurrection, when the Promised One arises, a bridge will appear that will be thinner than a strand of hair and sharper than a sword. Below it the fires of hell will rage. All must cross that bridge to reach
Upon hearing this shepherdâs story, Siyyid KĂĄzim became joyful. His companions, however, were filled with sorrow. Siyyid KĂĄzim soothed them saying: âIs not your love for me for the sake of that True One whose advent we all await? Would you not wish me to die, that He may be
Section Three: The First Crossing of the Bridge of SirĂĄt Towards the end of his days, Siyyid KĂĄzim would repeatedly declare words such as these: The Promised One lives in the midst of this people. The appointed time for His appearance is fast approaching. Prepare the way for Him, and
Search for the promised One begins: MullĂĄ Husayn and his two companions; MullĂĄ âAlĂy-i-BastĂĄmĂ and his twelve companions; TĂĄhirih; and QuddĂșs.
Covers Siyyid KĂĄzimâs life events and teachings; expectations of the Shia for the promised One; and Siyyid KĂĄzimâs meeting with the BĂĄb in KarbalĂĄâ. Main Source: Dawn-Breakers Introduction, p30 & p51-53; Chapter 1, p19 and Chapter 2, p24-42.
Covers Siyyid KĂĄzimâs life events and teachings; expectations of the Shia for the promised One; and Siyyid KĂĄzimâs meeting with the BĂĄb in KarbalĂĄâ. Main Source: Dawn-Breakers Introduction, p30 & p51-53; Chapter 1, p19 and Chapter 2, p24-42.
Covers Siyyid KĂĄzimâs life events and teachings; expectations of the Shia for the promised One; and Siyyid KĂĄzimâs meeting with the BĂĄb in KarbalĂĄâ. Main Source: Dawn-Breakers Introduction, p30 & p51-53; Chapter 1, p19 and Chapter 2, p24-42.
Covers Siyyid KĂĄzimâs life events and teachings; expectations of the Shia for the promised One; and Siyyid KĂĄzimâs meeting with the BĂĄb in KarbalĂĄâ. Main Source: Dawn-Breakers Introduction, p30 & p51-53; Chapter 1, p19 and Chapter 2, p24-42.
Covers Siyyid KĂĄzimâs life events and teachings; expectations of the Shia for the promised One; and Siyyid KĂĄzimâs meeting with the BĂĄb in KarbalĂĄâ. Main Source: Dawn-Breakers Introduction, p30 & p51-53; Chapter 1, p19 and Chapter 2, p24-42.
Covers Siyyid KĂĄzimâs life events and teachings; expectations of the Shia for the promised One; and Siyyid KĂĄzimâs meeting with the BĂĄb in KarbalĂĄâ. Main Source: Dawn-Breakers Introduction, p30 & p51-53; Chapter 1, p19 and Chapter 2, p24-42.
Covers Siyyid KĂĄzimâs life events and teachings; expectations of the Shia for the promised One; and Siyyid KĂĄzimâs meeting with the BĂĄb in KarbalĂĄâ. Main Source: Dawn-Breakers Introduction, p30 & p51-53; Chapter 1, p19 and Chapter 2, p24-42.
Covers Siyyid KĂĄzimâs life events and teachings; expectations of the Shia for the promised One; and Siyyid KĂĄzimâs meeting with the BĂĄb in KarbalĂĄâ. Main Source: Dawn-Breakers Introduction, p30 & p51-53; Chapter 1, p19 and Chapter 2, p24-42.
View of ShĂrĂĄz. Archival photo. One after another, like moths to a flame, these seekers converge on ShĂrĂĄz. * * * * * * * * * * * * * * * * 7 Dawn-Breakers Chapter 3, p52
One of MullĂĄ âAlĂy-i-BastĂĄmĂâs companions, is Muhammad âAlĂ of QazvĂn. He was TĂĄhirihâs cousin and married to her sister [MarzĂyeh] and like TĂĄhirih had become a ShaykhĂ. TĂĄhirih had arrived in KarbalĂĄ just after Siyyid KĂĄzimâs death. She didnât join an iâtikĂĄf in KĂșfa but through her prayers and meditations,
Persia/Iran in the 1800s [certain towns/areas of interest highlighted] MullĂĄ Husayn and his companionsâ stay in BĂșshihr was brief. As if drawn by an irresistible magnet towards the north, he and his companions set out for ShĂrĂĄz, in the province of FĂĄrs. They arrived on 22 May 1844. The events
Section One: The Quest Begins IâtikĂĄf at the Mosque in KĂșfa The ShaykhĂâs had a spiritual retreat practice called iâtikĂĄf . It involved seclusion in a mosque, usually for forty days, during which participants prayed, meditated and fasted from sunrise to sunset, as well as observing nightly prayer vigils. Someone
handful of dust in my grasp. I seemed to be the Voice of Gabriel personified, calling unto all mankind: âAwake, for lo! the morning Light has broken. Arise, for His Cause is made manifest. The portal of His grace is open wide; enter therein, O peoples of the world! For
Having spoken these words to me, He dismissed me from His presence. Accompanying me to the door of the house, He committed me to the care of God. âIn such a state I left His houseâ This Revelation, so suddenly and impetuously thrust upon me, came as a thunderbolt which,
verses of theQayyĂșmu’l-AsmĂĄâ, , , again acquiring ethereal, subtle harmonies as He uttered the prayers He was revealing. At the end of each invocation, He would repeat this verse: âFar from the glory of thy Lord, the All-Glorious, be that which His creatures affirm of Him! And peace be upon
nor human heart conceived.â Had my youthful Host no other claim to greatness, this were sufficient—that He received me with that quality of hospitality and loving-kindness which I was convinced no other human being could possibly reveal. I sat spellbound by His utterance, oblivious of time and of those who
AH . âThis night,â He declared, âthis very hour will, in the days to come, be celebrated as one of the greatest and most significant of all festivals. Render thanks to God for having graciously assisted you to attain your heart’s desire, and for having quaffed from the sealed wine
within so short a time, the task I had expected Him to perform, He further expounded to me certain truths which could be found neither in the reported sayings of the ImĂĄms of the Faith nor in the writings of Shaykh Ahmad and Siyyid KĂĄzim. These truths, which I had
The BĂĄbâs Response to MullĂĄ Husaynâs doubts I was revolving these things in my mind, when my distinguished Host again remarked: âObserve attentively. Might not the Person intended by Siyyid KĂĄzim be none other than I?â I thereupon felt impelled to present to Him a copy of the treatise which
No sooner had those words dropped from my lips than I found myself seized with fear and remorse, such as I could neither conceal nor explain. I bitterly reproved myself, and resolved at that very moment to alter my attitude and to soften my tone. I vowed to God that
âBehold, all these signs are manifest in Me!â It was about an hour after sunset when my youthful Host began to converse with me. âWhom, after Siyyid KĂĄzim,â He asked me, âdo you regard as his successor and your leader?â âAt the hour of his death,â I replied, âour departed
Outside views of the upper floor room of the House of the BĂĄb in ShĂrĂĄz where He declared His Mission. Archival photos. 16 Top photo: BahĂĄâĂ World vol 4, p31 [taken in 1930s]; Bottom photo: Dawn-Breakers Chapter 3, p58 [date not indicated]
Views of ground floor of the House of the BĂĄb in ShĂrĂĄz: Sitting room (left); steps leading to the upper floor room where the BĂĄb declared His Mission (right). Archival photos. me and prayed. Whilst praying, I unburdened my soul, which was much oppressed, both by the mystery of this
He then gave me to drink of a refreshing beverage, after which He asked for the samovar [a tea-urn] and Himself prepared the tea which He offered me. Time of the evening prayer Overwhelmed with His acts of extreme kindness, I arose to depart. âThe time for evening prayer is
Views of courtyard of the House of the BĂĄb in ShĂrĂĄz: Orange tree planted by the BĂĄb in the courtyard (left); original window sash and door (right). Archival photos.
View of the entrance to the House of the BĂĄb in ShĂrĂĄz. Archival photo. As I entered the house and followed my Host to His chamber, a feeling of unutterable joy invaded my being. Immediately we were seated, He ordered a ewer of water to be brought, and bade me
As I followed Him, His gait, the charm of His voice, the dignity of His bearing, served to enhance my first impressions of this unexpected meeting. We soon found ourselves standing at the gate of a house of modest appearance. âEnter therein in peace, secureâ He knocked at the door,
Views of the Masjid-i-ĂlkhĂĄnĂ in ShĂrĂĄz. Archival photos. The radiant Youth with the green turban A few hours before sunset, MullĂĄ Husayn is walking outside the gate of the city, when his eyes suddenly fall upon a Youth of radiant countenance. He is wearing a green turban and advances towards
Section Two: The QĂĄâim Reveals Himself It is 22 May 1844. MullĂĄ Husayn, his brother and his nephew have arrived at the gate of the city of ShĂrĂĄz. After a journey of several days from BĂșshihr they are travel-weary and exhausted. MullĂĄ Husayn instructs his brother and nephew to go
MĂrzĂĄ HadĂ (*T) [brother of MĂrzĂĄ Muhammad-âAlĂy-i-QazvĂnĂ] MullĂĄ Ahmad-i-IbdĂĄl-i-MarĂĄghiâĂ (*T) MullĂĄ MahmĂșd-i-KhuâĂ (*T) Siyyid-i-Husayn-i-YazdĂ (* martyred in TihrĂĄn) MĂrzĂĄ Muhammad Rawdih-KhĂĄn-i-YazdĂ MullĂĄ BĂĄqir-i-TabrĂzĂ MullĂĄ YĂșsif-i-ArdibĂlĂ (*T) MullĂĄ YĂșsif-i-ArdibĂlĂ (*T) MullĂĄ KhudĂĄ-Bakhsh-i-QĂșchĂĄnĂ [later named MullĂĄ âAlĂ] SaâĂd-i-HindĂ TĂĄhirih (* martyred in TihrĂĄn) QuddĂșs (*T) The Letters of the Living together with
These had been the words of the BĂĄb to MullĂĄ Husayn on that night when he recognized the BĂĄb, and became the first of the eighteen souls whose names would be immortalized as the Letters of the Living â the first to cross the Bridge of SirĂĄt and recognize the
The next Fourteen Letters of the Living The next day, in the evening hour, as the BĂĄb, followed by MullĂĄ Husayn, was returning to His home, there appeared a disheveled and travel-stained youth. He approached MullĂĄ Husayn, embraced him, and asked him whether he had attained his goal. MullĂĄ Husayn
The next Fourteen Letters of the Living After MullĂĄ âAlĂâs recognition of the BĂĄb, his twelve companions and MullĂĄ Husaynâs two companions (his brother and nephew), each in his turn, and by his own unaided efforts, sought and found his Beloved. Some in sleep, others in waking, a few while
a vision. There appeared a light, which he followed and which led him in the vision to his Beloved. MullĂĄ âAlĂ was exultant and rushed to MullĂĄ Husayn in the middle of the night and threw himself into the arms of his revered companion. MullĂĄ Husayn most lovingly embraced him
that we now see you teaching the people and conducting their prayers and devotions with the utmost tranquillity? Those evidences of agitation and expectancy seem to have vanished from your countenance. Tell us, we beseech you, the reason, that we too may be delivered from our present state of suspense
During those days I was, on several occasions, summoned by the Bab to visit Him. He would send at night-time that same Ethiopian servant to the masjid, bearing to me His most loving message of welcome. Every time I visited Him, I spent the entire night in His presence. Wakeful
Living (hurĂșf-i-hayy ). Upon his return to his companions MullĂĄ Husayn remained silent and pretended not to have attained the object of his quest. As instructed by the BĂĄb, he set up classes at the mosque and continued his usual prayer practices. Soon many of Shaykh Ahmad and Siyyid KĂĄzimâs
Section Three: They Became the Letters of the Living Since the birth of recorded human civilization till May 1844, the fastest long-distance method of communication was the carrier pigeon. On the 24th of May 1844, Samuel Morse revolutionized communication by sending the first telegram between Baltimore and Washington. The words
The BĂĄbâs main life events from birth including parents, other family members, childhood, youth, wife, marriage, son who died, up to His Declaration in May 1844.
We know this call of revelation to humanity reached fruition on the eve of 22 May 1844. 22 May 1844 We have a record from one other witness of that momentous evening on 22 May 1844 when MullĂĄ Husayn first visited the BĂĄbâs House â this is from the BĂĄbâs
The BĂĄb, like all other Manifestations of God, is a Manifestation of God from birth, NabĂl records how the BĂĄb got the intimation of manifesting to us in this physical realm the outpourings of the Holy Spirit:Â In one of His writings revealed in the year sixty [1260 AH], the
At sunrise Fiddih [the familyâs female servitor] took the samovar and tea-things to the room of my mother-in-law and, as usual, He went to His motherâs room to take tea. I followed Him there, ⊠His mother had, at that moment, gone out of the room, and He was quietly
Before long it was realized KhadĂjih Bagum was with child. And when the time came, her accouchement [meaning labour to give birth] was exceedingly difficult and fraught with danger. Her mother-in-law reported to Siyyid âAlĂ-Muhammad [the BĂĄb] that His wife was on the point of death. There was a mirror
âO 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.â Original burial location in ShĂrĂĄz of the BĂĄbâs
Destruction of the House of the BĂĄb in ShĂrĂĄz in 1979 by the revolutionary guards of the Islamic Republic of Iran Adversities lie ahead One-night, not long after their wedding, KhadĂjih Bagum dreamt that a fearsome lion was standing in the courtyard of their house. Her arms were around the
His Person. She realized then that the BĂĄb was special, although in her own words: â⊠I never imagined He was the Qaâim.â About five years later, KhadĂjih Bagum had another dream. This time FĂĄtima, the Prophet Muhammadâs daughter, came to her house to discuss a marriage proposal. In KhadĂjih
had made that purchase should return and bring back to Him a honey superior in quality and cheaper in price. However, asking for fair business practice did not take away from the BĂĄbâs immense generosity and charity which were such that He, in His own words referring to Himself, would
Youth: BĂșshihr and the âAtabĂĄt BĂșshihr is a coastal city on the Persian Gulf. The BĂĄbâs uncles were highly respected merchants there. In 1835, when the BĂĄb was sixteen, His uncle sent him to BĂșshihr to work in their business branch there. By then, the BĂĄb already had several yearsâ
Muhammad. When the teacher told Him that daily prayer wasnât necessary for a child, the BĂĄb responded: âI wish to be like my Ancestor.â Interior of the Middle Uncleâs House in ShĂrĂĄz where the BĂĄb lived as a child. Archival photo. Eventually His uncle had no choice but to take
Views of the public bath in ShĂrĂĄz where the BĂĄb went as a child. Archival photo  One of his school friends recalled that while other students played, the BĂĄb rarely joined in, preferring to spend His time praying. KhadĂjih Bagum, three years younger than the Bab, was his next-door
SĂĄhibuâz-ZamĂĄn . [the Lord of the Age; one of the titles of the QĂĄâim] alone can reveal ⊠Keep Him in your house, for He, verily stands in no need of teachers such as I.â  His uncle sternly rebuked the BĂĄb: âHave You forgotten my instructions? Have I not
When He was about six or seven years old the BĂĄbâs uncle sent Him to a school run by Shaykh âAbid . The BĂĄb was apparently not inclined to go to school but submitted to His uncleâs wishes. The ruins of the school of Shaykh âAbid attended by the BĂĄb
4. Mother: FĂĄtimih-Bagum . Through the efforts of teachers sent by BahĂĄâuâllĂĄh the BĂĄbâs mother recognized the station of her Son some years after His Martyrdom. Upon His fatherâs passing, the BĂĄb and His mother moved into His middle uncleâs house. The BĂĄb lived in that house until He left
Childhood The BĂĄb was still a child when His father died. His father had no siblings; but His mother had three brothers. To support the BĂĄbâs mother, her middle brother took over the BĂĄbâs care. The BĂĄbâs relatives are known as AfnĂĄn [means twigs]. See figure below about the BĂĄbâs
Section Four: The BĂĄb â Birth to 1844 Birth The BĂĄb was born on 20 October 1819 in the city of ShĂrĂĄz. His given name was âAlĂ Muhammad. Both his parents were descendants of the Prophet Muhammad and therefore were known as Siyyids. Until His declaration on the eve of
ShĂrĂĄz can hope to rival. My hope is that you may, by the aid of God, be enabled to remove the veils from the eyes of the wayward and to cleanse the minds of the malevolent. Visit, on your way, IsfĂĄhĂĄn, KĂĄshĂĄn, TihrĂĄn, and KhurĂĄsĂĄn. Proceed thence to IrĂĄq, and
Your faith must be immovable as the rock, must weather every storm and survive every calamity. ⊠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
You are the first Letters that have been generated from the Primal Point the first Springs that have welled out from the Source of this Revelation. Beseech the Lord your God to grant that no earthly entanglements, no worldly affections, no ephemeral pursuits, may tarnish the purity, or embitter the
The series of twenty autograph tablets written by the BĂĄb consisting of one tablet addressed to each of the eighteen Letters of the Living, the nineteenth tablet to the BĂĄb Himself, and the twentieth to âHim Who Will be Made Manifestâ (BahĂĄâuâllĂĄh). Photos shown are the tablets to MullĂĄ Husayn
detachment, that into whatever city you enter to proclaim and teach the Cause of God, you should in no wise expect either meat or reward from its people. Nay, when you depart out of that city, you should shake the dust from off your feet. As you have entered it
Section Five: The First Wave is Sent Out The BĂĄbâs Instructions to the Letters of the Living The Letters of the Living were now tasked by the BĂĄb to travel to different regions and awaken other souls. In the words of NabĂl: He [the BĂĄb] directed them to refrain from
Interplay between free will and recognition of the Manifestation of God; and impact of first wave of teaching by the Letters of the Living.
Prologue The eighteen Letters of the Living have begun their mission. The first wave has gone out. What will be the path and fate of these Letters of the Living? What will we see? We will see that they will spread the Light of the Dawn across the land, but
MullĂĄ Husaynâs journey and teaching efforts in IsfĂĄhĂĄn; Sifter of Wheat, MullĂĄ âAlĂy-i-BastĂĄmĂ and MullĂĄ SĂĄdiq-i- KhurĂĄsĂĄnĂ; how for some their knowledge becomes a veil but not for all.
[preaching pulpit in the mosque] where he talked to men openly of the greatness of the BĂĄb ⊠Sadly, we will see in a future chapter, that this greatly learned MullĂĄ Muhammad TaqĂ-i-HarĂĄtĂ, is one of those who make the initial crossings, but not the later ones of the Bridge
feet. I was bending towards the ground, when, lo! that radiant figure vanished from before me. Overpowered with joy and gladness, I ran out to meet MullĂĄ Husayn, who with transport received me and assured me that I had, at last, attained the object of my desire. He bade me,
the BĂĄb, were most commonly shared. However, in those very early days, the BĂĄb had initially told His disciples not to disclose details of His name and identity, unless the seeker came to it themselves. This made the crossing of the Bridge in this first wave something that only special
View of IsfĂĄhĂĄn. Archival photo. And those whose learning did not prevent them from crossing the Bridge Although many of the clergy of IsfĂĄhĂĄn rejected the message of MullĂĄ Husayn, there were a handful of learned ones who used their learning as a guide and not a hindrance. The way
This Shaykh Muhammad-Hasan whose response is compared by BahĂĄâuâllĂĄh to that of the Sifter of Wheat, was one of leading exponents of ShĂâa Islam of his time. He was the author of voluminous writings on ShĂâa jurisprudence and based in Najaf. His test of crossing of the metaphoric Bridge of
The Sifter of Wheat of IsfĂĄhĂĄn stands as a symbol. He is remembered by the BĂĄb in the Persian BayĂĄn:Â In the land of SĂĄd [IsfĂĄhĂĄn], which to outward seeming is a great city, in every corner of whose seminaries are vast numbers of people regarded as divines and doctors
The Sifter of Wheat âKnowledge is the most grievous veil between man and his Creatorâ , because that which is the means to gaining insight, understanding and getting closer to God, becomes the very thing that blocks the path to those ends. The means to the end becomes an end
earth-shaking and heretical. They went to their new leader, AsaduâllĂĄh, in panic, asking him to stop MullĂĄ Husayn. They however found that their leader returned evasive answers to their complaints. “What am I to say?” he at last said to them. âDo you not yourselves admit that MullĂĄ Husayn has,
MullĂĄ Husaynâs route from ShĂrĂĄz to the province of KhurĂĄsĂĄn. Route outlined is an approximation as details of all stops are not known The Opposition Begins MullĂĄ Husaynâs first stop was IsfĂĄhĂĄn. MullĂĄ Husayn had come to IsfĂĄhĂĄn a few years earlier as a young messenger from Siyyid KĂĄzim and
Section One: IsfĂĄhĂĄn – Knowledge Is The Most Grievous Veil MullĂĄ Husaynâs journey begins Be not dismayed at the sight of the degeneracy and perversity of this generation. ⊠Even as the cloud that rains its bounty upon the earth, traverse the land from end to end, and shower upon
MullĂĄ Husaynâs journey and teaching efforts in KĂĄshĂĄn, Qum, TihrĂĄn & KhurĂĄsĂĄn; his meeting with BahĂĄâuâllĂĄh in TihrĂĄn and BahĂĄâuâllĂĄhâs acceptance of the BĂĄb.
will describe how MullĂĄ âAbduâl-KarĂm becomes a believer and an amanuensis of the BĂĄb in a later section [DB 8-9, Section 3]. MullĂĄ âAbduâl-KarĂm records that sometime later he told MullĂĄ Husayn what the BĂĄbâs Middle Uncle had said about this incident, and he then also asked MullĂĄ Husayn what
he was assured. He sent his letter by way of Yazd, through the trustworthy partners of the Bab’s Middle Uncle [MĂrzĂĄ Siyyid âAlĂ ], the uncle who had raised the BĂĄb and still remained very close to Him. At that time the Middle Uncle was not yet aware of the
View of âBĂĄbĂyyihâ in Mashhad. Archival photo. How marvelous what occurred between the months of JamĂĄdĂ and Rajab The BĂĄb had instructed MullĂĄ Husayn to send Him a written report on the nature and progress of his activities once he got to KhurĂĄsĂĄn. “Not until I receive your letter from
The first to embrace the Faith in Mashhad area was the eminent ShaykhĂ leader MĂrzĂĄ Ahmad of Azghand . He was considered by all to the most learned and wisest of all the âulamĂĄ [learned clergy] of that province. His recognition of the BĂĄb was rapidly followed by that of
commercial centre too. We will soon see that due to the success of MullĂĄ Husaynâs teaching work, the first BĂĄbĂ centre known as BĂĄbĂyyih is established in Mashhad. Views of the famous Mosque of Gawhar-ShĂĄd which is adjacent to the Shrine of ImĂĄm RidĂĄ in Mashhad. The preaching pulpit from
Note on province/city names: In some instances, the name of the main city of the province is the same as the name of the province itself, for example, the city of Yazd is the main city in the province of Yazd, the city of QazvĂn is the main city in
school as a youth in KhurĂĄsĂĄnâs largest city, Mashhad in RazavĂ KhurĂĄsĂĄn. MullĂĄ Husayn was therefore very familiar with the people and customs of that province. Map of the thirty-one provinces of ĂrĂĄn in 2025. Cities are not shown in this map. Note on differences between these provinces: The provinces
emotion. He started to his feet, received with bowed head the gift from my hand, and fervently kissed it. He then took me in his arms, kissed my eyes, and said: “My dearly beloved friend! I pray that even as you have rejoiced my heart, God may grant you eternal
Muhammad-i-Muâallim continues the story of what happened next: As I approached the house of BahĂĄ’u’llĂĄh, I recognised His brother MĂrzĂĄ MĂșsĂĄ, who was standing at the gate, and to whom I communicated the object of my visit. He went into the house and soon reappeared bearing a message of welcome.
” Husayn-‘Ali .” “In which of the scripts of His father does He excel?” “His favourite script is shikastih-nasta’lĂq.” “How does He spend His time?” “He roams the woods and delights in the beauties of the countryside.” “What is His age?” “Eight and twenty.” The eagerness with which Mulla Husayn
the fluency, and learning of that youthful stranger. I was surprised at the evasive answers, the arrogance, and contemptuous behaviour of HĂĄjĂ MĂrzĂĄ Muhammad. That day I felt strongly attracted by the charm of that youth, and deeply resented the unseemly conduct of my teacher towards him. I concealed my
manifestation of the BĂĄb. Alas, the ShaykhĂ leader could not make it across the Bridge. He rejected the message and in fact became quite antagonistic towards MullĂĄ Husayn. However, as we will see, a student turns out to be greater than the master. View of the Madrisih of MĂrzĂĄ SĂĄlih
The Land of TĂĄ [TihrĂĄn]: A Secret lies hidden in that city The BĂĄb had given this promise to MullĂĄ Husayn, regarding his visit to TihrĂĄn, which was the capital of the land: Rest assured, however, that a bounty unspeakably glorious shall be conferred upon you. Follow the course of
Section Two: KĂĄshĂĄn, Qum, TihrĂĄn & KhurĂĄsĂĄn KĂĄshĂĄn: Some make it across the Bridge, and some donât From IsfĂĄhĂĄn, MullĂĄ Husayn proceeded to KĂĄshĂĄn. As in IsfĂĄhĂĄn, there were some in KĂĄshĂĄn who were able to cross the metaphoric Bridge of SirĂĄt and others who could not. View of KĂĄshĂĄn.
BahĂĄâuâllĂĄhâs family background, His childhood, youth, marriage, family life and house in TihrĂĄn, teaching activities in NĂșr upon accepting the Message of the BĂĄb.
BahĂĄâuâllĂĄhâs Teaching Activities in NĂșr Right after MullĂĄ Husaynâs departure from TihrĂĄn, BahĂĄ’u’llĂĄh set out for His ancestral home in NĂșr in the mountainous province of MĂĄzindarĂĄn to spread the Message of the BĂĄb. BahĂĄ’u’llĂĄhâs efforts in MĂĄzindarĂĄn in general, and in NĂșr in particular, stirred many souls and won
The House of BahĂĄâuâllĂĄh in TihrĂĄn: Archival photo [left] and 2004 photo [right]. The House was destroyed in June 2004 by order of the Islamic Republic of Iran.
At one-point, MĂrzĂĄ Buzurg moved with his third wife to a house in TihrĂĄn, close to the Masjid-i-ShĂĄh [Mosque of the ShĂĄh], which this wife had inherited from her father. When this happened, BahĂĄâuâllĂĄh rented a large house near the Gate of ShimrĂĄn, and took His wife, His mother and
gathered students a complex question on theology, and none could give a satisfactory answer. BahĂĄâuâllĂĄh then gently answered the problem in a brilliant manner with a novel understanding. BahĂĄâuâllĂĄhâs answer left the Shaykh silent, although the next day, the Shaykh reprimanded his many students: âI have taught and trained you
eventually take a position in the court of the ShĂĄh â but BahĂĄâuâllĂĄh was not interested in this path. In October 1835, when BahĂĄâuâllĂĄh was eighteen years old, He was married to ĂsĂyih KhĂĄnum , who came from YĂĄlrĂșd , a village close to TĂĄkur. About three years earlier, ĂsĂyihâs
âAll this lavish display and these elaborate devices,â he replied, âthe king, the princes, and the ministers, their pomp and glory, their might and power, everything you saw, are now contained within this box.â BahĂĄâuâllĂĄh then adds, referring to Himself as âthis Youthâ: I swear by My Lord Who, through
The infancy of BahĂĄâuâllĂĄh was a cause of astonishment to His mother, because He never cried or showed restlessness. Referring to BahĂĄâuâllĂĄhâs father as the VazĂr, NabĂl recounts the dream His father had about BahĂĄâuâllĂĄh, when BahĂĄâuâllĂĄh was still a child: BahĂĄ’u’llĂĄh appeared to him swimming in a vast, limitless
Painting of MĂrzĂĄ MĂșsĂĄ, ĂqĂĄy-i-KalĂm, the faithful younger brother of BahĂĄâuâllĂĄh. Besides these four full siblings, BahĂĄâuâllĂĄh had many half-siblings whose relationship to BahĂĄâuâllĂĄh varied in their adult lives. Of the half-siblings, only one [Muhammad-QulĂ whose mother was MĂrzĂĄ Buzurgâs sixth wife] became a faithful follower of BahĂĄâuâllĂĄh. Most of
tribulations which no tongue can describe, nor any of Thy Tablets adequately recount. The throat Thou didst accustom to the touch of silk Thou hast, in the end, clasped with strong chains, and the body Thou didst ease with brocades and velvets Thou hast at last subjected to the abasement
QĂĄâim-MaqĂĄm . However, when Muhammad ShĂĄh became king [1834-1848], MĂrzĂĄ Buzurg encountered the ill-will and greed of that kingâs notorious Grand VazĂr, HĂĄjĂ MĂrzĂĄ ĂqĂĄsĂ. HĂĄjĂ MĂrzĂĄ ĂqĂĄsĂ had the QĂĄâim-MaqĂĄm murdered in June 1835 and took over the position of Grand VazĂr. He also caused MĂrzĂĄ Buzurg to lose
Section Three: The Mystery in the City of TihrĂĄn He was born in TihrĂĄn on 12 November 1817 and given the name of Husayn âAlĂ at birth. As His father was from the district of NĂșr [meaning light] in the province of MĂĄzindarĂĄn, He was generally known as MĂrzĂĄ Husayn
The BĂĄbâs hajj with QuddĂșs to Mecca and MedĂnĂĄ; the sea travel; the theft of tablets by a Bedouin; proclamation of the BĂĄb to and its rejection by the SharĂf of Mecca and by MĂrzĂĄ MuhĂt-i-KirmanĂ; return to BĂșshihr.
Tell him that in the days of My retirement in the mountains of SulaymĂĄnĂyyih , I, in a certain ode which I composed, set forth the essential requirements from every wayfarer who treads the path of search in his quest of Truth. Share with him this verse from that ode:
God, verily, is, beyond and above you, My sure and ultimate Witness. He is the All-Seeing, the All-Knowing, the All-Wise. O MuhĂt! Set forth whatsoever perplexes your mind, and I will, by the aid of God, unloose My tongue and undertake to resolve your problems, so that you may testify
whereby the truth of the Prophet Muhammad was established. Ask Me whatsoever you please; now, at this very moment, I pledge Myself to reveal such verses as can demonstrate the truth of My mission. You must choose either to submit yourself unreservedly to My Cause or to repudiate it entirely.
of His mission, and called upon the SharĂf to arise and embrace His Cause. This epistle, together with selections from His other writings, He delivered to QuddĂșs, and instructed him to present them to the SharĂf. The SharĂf, however, was too absorbed in his own material pursuits and failed to
Cloth worn by the BĂĄb when circumambulating the Kaâba. Archival photo. The SharĂf of Mecca fails to cross the Bridge No sooner had the Bab performed the last of the observances in connection with His pilgrimage to Mecca than he addressed an epistle to the SharĂf of that holy city.
Kaâba, Mecca. Archival photos. The BĂĄb however spent the ninth day of DhĂș al-Hijja [called the Day of âArafih], by Himself in his room, devoting His whole time to prayer and meditation. On the following day, according to rites of Hajj, He performed the rite of sacrifice of cattle. He
indifferent to the fatigues of his arduous march. Every night, from eventide until the break of day, QuddĂșs, sacrificing comfort and sleep, would continue with unrelaxing vigilance to watch beside his Beloved, ready to provide for His wants and to ensure the means of His protection and safety. NabĂl relates
night, I chanced to meet either the BĂĄb or QuddĂșs, I invariably found them together, ⊠the BĂĄb seemed to be dictating and QuddĂșs was busily engaged in taking down whatever fell from His lips. Even at a time when panic seemed to have seized the passengers of that storm-tossed
It is October 1844 AD. The BĂĄb having received the letter from MullĂĄ Husayn, which gave details of his teaching efforts and meeting with BahĂĄâuâllĂĄh, sets out for His pilgrimage [called Hajj in Arabic] to the holy city of Mecca. [Hajj is always performed during a specific time period in
Section Four: The BĂĄbâs Pilgrimage to Mecca The Sea Journey to Jeddah The BĂĄbâs journey from ShĂrĂĄz to BĂșshihr, Jeddah, Mecca and Medina. Route outlined is an approximation as details of all stops are not known. Map shows current [2025] country boundaries.
QuddĂșs returns to ShĂrĂĄz; teaches the BĂĄbâs middle uncle; MullĂĄ SĂĄdiq changes the adhĂĄn; QuddĂșs & MullĂĄ SĂĄdiq become the first to suffer on Persian soil.
âAlĂ-Akbar-i-ArdistĂĄnĂ who was with them in ShĂrĂĄz, who became the first to be persecuted on Persian soil. We will soon see this dark ignorant side of humanity emerge again and again and attempt to put out the light of the Dawn across the land. * * * * * *
NabĂl records what an eyewitness of this episode, an unbeliever residing in Shiraz, related to him: I was present when MullĂĄ SĂĄdiq was being scourged. I watched his persecutors each in turn apply the lash to his bleeding shoulders and continue the strokes until they became exhausted. No one believed
The governor angrily asks MullĂĄ SĂĄdiq: Tell me, if you are aware that the opening passage of this book addresses the rulers and kings of the earth saying: âDivest yourselves of the robe of sovereignty, for He who is the King in truth, hath been made manifest! The Kingdom is
MullĂĄ SĂĄdiq was a very learned and well respected mullĂĄ, and so it wasnât unusual for him to lead the congregation in prayer at one of the local mosques. Shortly after MullĂĄ SĂĄdiq reads the KhasĂĄâil-i-Sabâih, one day as he is chanting the adhĂĄn at the Masjid-i-Naw [mosque of Naw],
MullĂĄ SĂĄdiq changes the AdhĂĄn The next person QuddĂșs meets in ShĂrĂĄz is MullĂĄ SĂĄdiq , who had been taught by MullĂĄ Husayn in IsfĂĄhĂĄn. . As soon as he learned about the BĂĄb, MullĂĄ SĂĄdiq had left IsfĂĄhĂĄn and headed to ShĂrĂĄz to meet the BĂĄb. But by the
Section One: The First to be Persecuted on Persian Soil QuddĂșs comes to ShĂrĂĄz It is early 1845. Following the BĂĄbâs instructions, QuddĂșs leaves BĂșshihr and comes to ShĂrĂĄz. He is carrying the BĂĄbâs letter to His middle uncle, HĂĄjĂ MĂrzĂĄ Siyyid âAlĂ. The BĂĄb has also given QuddĂșs a
The BĂĄb returns to ShĂrĂĄz; the BĂĄbâs interrogation by Husayn KhĂĄn and His face being struck; and the BĂĄbâs speaking at the Masjid-i-VakĂl to appease the populace.
O servants! Eyes are needed if one is to see, and ears, if one is to hear. Whoso in this blessed Day hath not heard the divine call hath indeed no ear. By this is not meant that bodily ear that is perceived by the eye. Open your inner eye,
Views of Masjid-i-VakĂl in ShĂrĂĄz: Entrance [top left]; pulpit from which the BĂĄb addressed the congregation [top right]; section of the interior [bottom]. Archival photos. The BĂĄb then ascended to the top of the staircase, embraced Shaykh AbĂș-TurĂĄb, and, descending to the floor of the masjid, joined the congregation for
and somehow get the BĂĄb out. He told Husayn KhĂĄn that the governor had misunderstood the context of the verse of the QurâĂĄn the BĂĄb had quoted and that they should question the BĂĄb using the approach of the QurâĂĄn itself. Husayn KhĂĄn consented, and Shaykh AbĂș-TurĂĄb questioned the BĂĄb
So violent was the blow, that the BĂĄbâs turban fell to the ground And so, the guards began their journey back to ShĂrĂĄz with the BĂĄb, who was meant to be their prisoner but instead rode free ahead of the escort, who followed Him in an attitude of respectful devotion.
Himself, of His own accord, to the severe discipline of government officials, and to risk thereby His own life and safety. I tried to ignore Him, and was preparing to leave, when He approached me and said: âI swear by the righteousness of Him who created man, distinguished him from
Section Two: The BĂĄb Returns to ShĂrĂĄz A historical analysis of what happened in ShĂrĂĄz at that time notes: The people of ShĂrĂĄz were by that time wild with excitement. A violent controversy was raging in the masjids [mosques], the madrisihs [schools], the bazaars, and other public places. ⊠Fearful,
The test to the believers of the BĂĄbâs change of plans; believers come to ShĂrĂĄz; some donât make it through the tests; the dispersal of the believers from ShĂrĂĄz.
The test to the believers of the BĂĄbâs change of plans; believers come to ShĂrĂĄz; some donât make it through the tests; the dispersal of the believers from ShĂrĂĄz.
The test to the believers of the BĂĄbâs change of plans; believers come to ShĂrĂĄz; some donât make it through the tests; the dispersal of the believers from ShĂrĂĄz.
The test to the believers of the BĂĄbâs change of plans; believers come to ShĂrĂĄz; some donât make it through the tests; the dispersal of the believers from ShĂrĂĄz.
The test to the believers of the BĂĄbâs change of plans; believers come to ShĂrĂĄz; some donât make it through the tests; the dispersal of the believers from ShĂrĂĄz.
The test to the believers of the BĂĄbâs change of plans; believers come to ShĂrĂĄz; some donât make it through the tests; the dispersal of the believers from ShĂrĂĄz.
The test to the believers of the BĂĄbâs change of plans; believers come to ShĂrĂĄz; some donât make it through the tests; the dispersal of the believers from ShĂrĂĄz.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of QuddĂșs and MullĂĄ SĂĄdiq after they are forced to leave ShĂrĂĄz; conversion of Hujjat; conversion of VahĂd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Husayn KhĂĄnâs attempt to kill the BĂĄb; the cholera epidemic incident and release of the BĂĄb; the BĂĄb last farewell to ShĂrĂĄz; the end of Husayn KhĂĄn.
Husayn KhĂĄnâs attempt to kill the BĂĄb; the cholera epidemic incident and release of the BĂĄb; the BĂĄb last farewell to ShĂrĂĄz; the end of Husayn KhĂĄn.
Husayn KhĂĄnâs attempt to kill the BĂĄb; the cholera epidemic incident and release of the BĂĄb; the BĂĄb last farewell to ShĂrĂĄz; the end of Husayn KhĂĄn.
Husayn KhĂĄnâs attempt to kill the BĂĄb; the cholera epidemic incident and release of the BĂĄb; the BĂĄb last farewell to ShĂrĂĄz; the end of Husayn KhĂĄn.
Husayn KhĂĄnâs attempt to kill the BĂĄb; the cholera epidemic incident and release of the BĂĄb; the BĂĄb last farewell to ShĂrĂĄz; the end of Husayn KhĂĄn.
Husayn KhĂĄnâs attempt to kill the BĂĄb; the cholera epidemic incident and release of the BĂĄb; the BĂĄb last farewell to ShĂrĂĄz; the end of Husayn KhĂĄn.
Husayn KhĂĄnâs attempt to kill the BĂĄb; the cholera epidemic incident and release of the BĂĄb; the BĂĄb last farewell to ShĂrĂĄz; the end of Husayn KhĂĄn.
Husayn KhĂĄnâs attempt to kill the BĂĄb; the cholera epidemic incident and release of the BĂĄb; the BĂĄb last farewell to ShĂrĂĄz; the end of Husayn KhĂĄn.
Husayn KhĂĄnâs attempt to kill the BĂĄb; the cholera epidemic incident and release of the BĂĄb; the BĂĄb last farewell to ShĂrĂĄz; the end of Husayn KhĂĄn.
The BĂĄbâs imprisonment in MĂĄh-KĂș; change in the harsh attitude of the warden; MullĂĄ Husaynâs visit; the BĂĄbâs farewell to MullĂĄ Husayn; the BĂĄbâs transfer to ChihrĂq.
The BĂĄbâs imprisonment in MĂĄh-KĂș; change in the harsh attitude of the warden; MullĂĄ Husaynâs visit; the BĂĄbâs farewell to MullĂĄ Husayn; the BĂĄbâs transfer to ChihrĂq.
The BĂĄbâs imprisonment in MĂĄh-KĂș; change in the harsh attitude of the warden; MullĂĄ Husaynâs visit; the BĂĄbâs farewell to MullĂĄ Husayn; the BĂĄbâs transfer to ChihrĂq.
The BĂĄbâs imprisonment in MĂĄh-KĂș; change in the harsh attitude of the warden; MullĂĄ Husaynâs visit; the BĂĄbâs farewell to MullĂĄ Husayn; the BĂĄbâs transfer to ChihrĂq.
The BĂĄbâs imprisonment in MĂĄh-KĂș; change in the harsh attitude of the warden; MullĂĄ Husaynâs visit; the BĂĄbâs farewell to MullĂĄ Husayn; the BĂĄbâs transfer to ChihrĂq.
The BĂĄbâs imprisonment in MĂĄh-KĂș; change in the harsh attitude of the warden; MullĂĄ Husaynâs visit; the BĂĄbâs farewell to MullĂĄ Husayn; the BĂĄbâs transfer to ChihrĂq.
The BĂĄbâs imprisonment in MĂĄh-KĂș; change in the harsh attitude of the warden; MullĂĄ Husaynâs visit; the BĂĄbâs farewell to MullĂĄ Husayn; the BĂĄbâs transfer to ChihrĂq.
The BĂĄbâs imprisonment in MĂĄh-KĂș; change in the harsh attitude of the warden; MullĂĄ Husaynâs visit; the BĂĄbâs farewell to MullĂĄ Husayn; the BĂĄbâs transfer to ChihrĂq.
The BĂĄbâs imprisonment in MĂĄh-KĂș; change in the harsh attitude of the warden; MullĂĄ Husaynâs visit; the BĂĄbâs farewell to MullĂĄ Husayn; the BĂĄbâs transfer to ChihrĂq.
The BĂĄbâs imprisonment in MĂĄh-KĂș; change in the harsh attitude of the warden; MullĂĄ Husaynâs visit; the BĂĄbâs farewell to MullĂĄ Husayn; the BĂĄbâs transfer to ChihrĂq.
The BĂĄbâs imprisonment in MĂĄh-KĂș; change in the harsh attitude of the warden; MullĂĄ Husaynâs visit; the BĂĄbâs farewell to MullĂĄ Husayn; the BĂĄbâs transfer to ChihrĂq.
The BĂĄbâs imprisonment in MĂĄh-KĂș; change in the harsh attitude of the warden; MullĂĄ Husaynâs visit; the BĂĄbâs farewell to MullĂĄ Husayn; the BĂĄbâs transfer to ChihrĂq.
The BĂĄbâs imprisonment in MĂĄh-KĂș; change in the harsh attitude of the warden; MullĂĄ Husaynâs visit; the BĂĄbâs farewell to MullĂĄ Husayn; the BĂĄbâs transfer to ChihrĂq.
The BĂĄbâs imprisonment in MĂĄh-KĂș; change in the harsh attitude of the warden; MullĂĄ Husaynâs visit; the BĂĄbâs farewell to MullĂĄ Husayn; the BĂĄbâs transfer to ChihrĂq.
The BĂĄbâs imprisonment in MĂĄh-KĂș; change in the harsh attitude of the warden; MullĂĄ Husaynâs visit; the BĂĄbâs farewell to MullĂĄ Husayn; the BĂĄbâs transfer to ChihrĂq.
QuddĂșs also arrives in Mashhad; construction of BĂĄbĂyyih, the first local BĂĄbĂ centre in the land; the BĂĄbâs call to the believers to go to KhurĂĄsĂĄn.
QuddĂșs also arrives in Mashhad; construction of BĂĄbĂyyih, the first local BĂĄbĂ centre in the land; the BĂĄbâs call to the believers to go to KhurĂĄsĂĄn.
QuddĂșs also arrives in Mashhad; construction of BĂĄbĂyyih, the first local BĂĄbĂ centre in the land; the BĂĄbâs call to the believers to go to KhurĂĄsĂĄn.
QuddĂșs also arrives in Mashhad; construction of BĂĄbĂyyih, the first local BĂĄbĂ centre in the land; the BĂĄbâs call to the believers to go to KhurĂĄsĂĄn.
QuddĂșs also arrives in Mashhad; construction of BĂĄbĂyyih, the first local BĂĄbĂ centre in the land; the BĂĄbâs call to the believers to go to KhurĂĄsĂĄn.
TĂĄhirihâs activities in KarbalĂĄâ, her going against the Islamic norms of the day; her journey back to QazvĂn; her house imprisonment and subsequent escape orchestrated by BahĂĄâuâllĂĄh; BahĂĄâuâllĂĄhâs first imprisonment; first BĂĄbĂ martyr on Persian soil; TĂĄhirihâs stay in BahĂĄâuâllĂĄhâs house in TihrĂĄn and her leaving for KhurĂĄsĂĄn.
TĂĄhirihâs activities in KarbalĂĄâ, her going against the Islamic norms of the day; her journey back to QazvĂn; her house imprisonment and subsequent escape orchestrated by BahĂĄâuâllĂĄh; BahĂĄâuâllĂĄhâs first imprisonment; first BĂĄbĂ martyr on Persian soil; TĂĄhirihâs stay in BahĂĄâuâllĂĄhâs house in TihrĂĄn and her leaving for KhurĂĄsĂĄn.
TĂĄhirihâs activities in KarbalĂĄâ, her going against the Islamic norms of the day; her journey back to QazvĂn; her house imprisonment and subsequent escape orchestrated by BahĂĄâuâllĂĄh; BahĂĄâuâllĂĄhâs first imprisonment; first BĂĄbĂ martyr on Persian soil; TĂĄhirihâs stay in BahĂĄâuâllĂĄhâs house in TihrĂĄn and her leaving for KhurĂĄsĂĄn.
TĂĄhirihâs activities in KarbalĂĄâ, her going against the Islamic norms of the day; her journey back to QazvĂn; her house imprisonment and subsequent escape orchestrated by BahĂĄâuâllĂĄh; BahĂĄâuâllĂĄhâs first imprisonment; first BĂĄbĂ martyr on Persian soil; TĂĄhirihâs stay in BahĂĄâuâllĂĄhâs house in TihrĂĄn and her leaving for KhurĂĄsĂĄn.
TĂĄhirihâs activities in KarbalĂĄâ, her going against the Islamic norms of the day; her journey back to QazvĂn; her house imprisonment and subsequent escape orchestrated by BahĂĄâuâllĂĄh; BahĂĄâuâllĂĄhâs first imprisonment; first BĂĄbĂ martyr on Persian soil; TĂĄhirihâs stay in BahĂĄâuâllĂĄhâs house in TihrĂĄn and her leaving for KhurĂĄsĂĄn.
TĂĄhirihâs activities in KarbalĂĄâ, her going against the Islamic norms of the day; her journey back to QazvĂn; her house imprisonment and subsequent escape orchestrated by BahĂĄâuâllĂĄh; BahĂĄâuâllĂĄhâs first imprisonment; first BĂĄbĂ martyr on Persian soil; TĂĄhirihâs stay in BahĂĄâuâllĂĄhâs house in TihrĂĄn and her leaving for KhurĂĄsĂĄn.
TĂĄhirihâs activities in KarbalĂĄâ, her going against the Islamic norms of the day; her journey back to QazvĂn; her house imprisonment and subsequent escape orchestrated by BahĂĄâuâllĂĄh; BahĂĄâuâllĂĄhâs first imprisonment; first BĂĄbĂ martyr on Persian soil; TĂĄhirihâs stay in BahĂĄâuâllĂĄhâs house in TihrĂĄn and her leaving for KhurĂĄsĂĄn.
TĂĄhirihâs activities in KarbalĂĄâ, her going against the Islamic norms of the day; her journey back to QazvĂn; her house imprisonment and subsequent escape orchestrated by BahĂĄâuâllĂĄh; BahĂĄâuâllĂĄhâs first imprisonment; first BĂĄbĂ martyr on Persian soil; TĂĄhirihâs stay in BahĂĄâuâllĂĄhâs house in TihrĂĄn and her leaving for KhurĂĄsĂĄn.
TĂĄhirihâs activities in KarbalĂĄâ, her going against the Islamic norms of the day; her journey back to QazvĂn; her house imprisonment and subsequent escape orchestrated by BahĂĄâuâllĂĄh; BahĂĄâuâllĂĄhâs first imprisonment; first BĂĄbĂ martyr on Persian soil; TĂĄhirihâs stay in BahĂĄâuâllĂĄhâs house in TihrĂĄn and her leaving for KhurĂĄsĂĄn.
TĂĄhirihâs activities in KarbalĂĄâ, her going against the Islamic norms of the day; her journey back to QazvĂn; her house imprisonment and subsequent escape orchestrated by BahĂĄâuâllĂĄh; BahĂĄâuâllĂĄhâs first imprisonment; first BĂĄbĂ martyr on Persian soil; TĂĄhirihâs stay in BahĂĄâuâllĂĄhâs house in TihrĂĄn and her leaving for KhurĂĄsĂĄn.
TĂĄhirihâs activities in KarbalĂĄâ, her going against the Islamic norms of the day; her journey back to QazvĂn; her house imprisonment and subsequent escape orchestrated by BahĂĄâuâllĂĄh; BahĂĄâuâllĂĄhâs first imprisonment; first BĂĄbĂ martyr on Persian soil; TĂĄhirihâs stay in BahĂĄâuâllĂĄhâs house in TihrĂĄn and her leaving for KhurĂĄsĂĄn.
TĂĄhirihâs activities in KarbalĂĄâ, her going against the Islamic norms of the day; her journey back to QazvĂn; her house imprisonment and subsequent escape orchestrated by BahĂĄâuâllĂĄh; BahĂĄâuâllĂĄhâs first imprisonment; first BĂĄbĂ martyr on Persian soil; TĂĄhirihâs stay in BahĂĄâuâllĂĄhâs house in TihrĂĄn and her leaving for KhurĂĄsĂĄn.
TĂĄhirihâs activities in KarbalĂĄâ, her going against the Islamic norms of the day; her journey back to QazvĂn; her house imprisonment and subsequent escape orchestrated by BahĂĄâuâllĂĄh; BahĂĄâuâllĂĄhâs first imprisonment; first BĂĄbĂ martyr on Persian soil; TĂĄhirihâs stay in BahĂĄâuâllĂĄhâs house in TihrĂĄn and her leaving for KhurĂĄsĂĄn.
TĂĄhirihâs activities in KarbalĂĄâ, her going against the Islamic norms of the day; her journey back to QazvĂn; her house imprisonment and subsequent escape orchestrated by BahĂĄâuâllĂĄh; BahĂĄâuâllĂĄhâs first imprisonment; first BĂĄbĂ martyr on Persian soil; TĂĄhirihâs stay in BahĂĄâuâllĂĄhâs house in TihrĂĄn and her leaving for KhurĂĄsĂĄn.
TĂĄhirihâs activities in KarbalĂĄâ, her going against the Islamic norms of the day; her journey back to QazvĂn; her house imprisonment and subsequent escape orchestrated by BahĂĄâuâllĂĄh; BahĂĄâuâllĂĄhâs first imprisonment; first BĂĄbĂ martyr on Persian soil; TĂĄhirihâs stay in BahĂĄâuâllĂĄhâs house in TihrĂĄn and her leaving for KhurĂĄsĂĄn.
Covers the first time the cry of YĂĄ SĂĄhibuâz-ZamĂĄn is raised in Mashhad; events in Mashhad that lead to MullĂĄ Husayn staying and QuddĂșs leaving for MĂĄzindarĂĄn; QuddĂșs gets to Badasht.
Covers the first time the cry of YĂĄ SĂĄhibuâz-ZamĂĄn is raised in Mashhad; events in Mashhad that lead to MullĂĄ Husayn staying and QuddĂșs leaving for MĂĄzindarĂĄn; QuddĂșs gets to Badasht.
Covers the first time the cry of YĂĄ SĂĄhibuâz-ZamĂĄn is raised in Mashhad; events in Mashhad that lead to MullĂĄ Husayn staying and QuddĂșs leaving for MĂĄzindarĂĄn; QuddĂșs gets to Badasht.
Covers the first time the cry of YĂĄ SĂĄhibuâz-ZamĂĄn is raised in Mashhad; events in Mashhad that lead to MullĂĄ Husayn staying and QuddĂșs leaving for MĂĄzindarĂĄn; QuddĂșs gets to Badasht.
Covers the first time the cry of YĂĄ SĂĄhibuâz-ZamĂĄn is raised in Mashhad; events in Mashhad that lead to MullĂĄ Husayn staying and QuddĂșs leaving for MĂĄzindarĂĄn; QuddĂșs gets to Badasht.
Covers the first time the cry of YĂĄ SĂĄhibuâz-ZamĂĄn is raised in Mashhad; events in Mashhad that lead to MullĂĄ Husayn staying and QuddĂșs leaving for MĂĄzindarĂĄn; QuddĂșs gets to Badasht.
Covers the first time the cry of YĂĄ SĂĄhibuâz-ZamĂĄn is raised in Mashhad; events in Mashhad that lead to MullĂĄ Husayn staying and QuddĂșs leaving for MĂĄzindarĂĄn; QuddĂșs gets to Badasht.
Badasht gathering where believers understand that the BĂĄb marks end of Islamic Dispensation; TĂĄhirih removes her veil to announce the birth of the new order.
Badasht gathering where believers understand that the BĂĄb marks end of Islamic Dispensation; TĂĄhirih removes her veil to announce the birth of the new order.
Badasht gathering where believers understand that the BĂĄb marks end of Islamic Dispensation; TĂĄhirih removes her veil to announce the birth of the new order.
Badasht gathering where believers understand that the BĂĄb marks end of Islamic Dispensation; TĂĄhirih removes her veil to announce the birth of the new order.
Badasht gathering where believers understand that the BĂĄb marks end of Islamic Dispensation; TĂĄhirih removes her veil to announce the birth of the new order.
Badasht gathering where believers understand that the BĂĄb marks end of Islamic Dispensation; TĂĄhirih removes her veil to announce the birth of the new order.
Badasht gathering where believers understand that the BĂĄb marks end of Islamic Dispensation; TĂĄhirih removes her veil to announce the birth of the new order.
Badasht gathering where believers understand that the BĂĄb marks end of Islamic Dispensation; TĂĄhirih removes her veil to announce the birth of the new order.
Badasht gathering where believers understand that the BĂĄb marks end of Islamic Dispensation; TĂĄhirih removes her veil to announce the birth of the new order.
The BĂĄbâs imprisonment in ChihrĂq, the change in the prison wardenâs attitude, and the conversion of the learned MĂrzĂĄ AsaduâllĂĄh of Khuy and the Indian Navvab.
The BĂĄbâs imprisonment in ChihrĂq, the change in the prison wardenâs attitude, and the conversion of the learned MĂrzĂĄ AsaduâllĂĄh of Khuy and the Indian Navvab.
The BĂĄbâs imprisonment in ChihrĂq, the change in the prison wardenâs attitude, and the conversion of the learned MĂrzĂĄ AsaduâllĂĄh of Khuy and the Indian Navvab.
The BĂĄbâs imprisonment in ChihrĂq, the change in the prison wardenâs attitude, and the conversion of the learned MĂrzĂĄ AsaduâllĂĄh of Khuy and the Indian Navvab.
The BĂĄbâs imprisonment in ChihrĂq, the change in the prison wardenâs attitude, and the conversion of the learned MĂrzĂĄ AsaduâllĂĄh of Khuy and the Indian Navvab.
The BĂĄbâs imprisonment in ChihrĂq, the change in the prison wardenâs attitude, and the conversion of the learned MĂrzĂĄ AsaduâllĂĄh of Khuy and the Indian Navvab.
The BĂĄbâs journey to TabrĂz via UrĂșmĂyyih and the incident of the unruly horse; His interrogation in TabrĂz and His announcement of âI am, I am, I am the Promised One ...â, and His bastinado.
The BĂĄbâs journey to TabrĂz via UrĂșmĂyyih and the incident of the unruly horse; His interrogation in TabrĂz and His announcement of âI am, I am, I am the Promised One ...â, and His bastinado.
The BĂĄbâs journey to TabrĂz via UrĂșmĂyyih and the incident of the unruly horse; His interrogation in TabrĂz and His announcement of âI am, I am, I am the Promised One ...â, and His bastinado.
The BĂĄbâs journey to TabrĂz via UrĂșmĂyyih and the incident of the unruly horse; His interrogation in TabrĂz and His announcement of âI am, I am, I am the Promised One ...â, and His bastinado.
The BĂĄbâs journey to TabrĂz via UrĂșmĂyyih and the incident of the unruly horse; His interrogation in TabrĂz and His announcement of âI am, I am, I am the Promised One ...â, and His bastinado.
The BĂĄbâs journey to TabrĂz via UrĂșmĂyyih and the incident of the unruly horse; His interrogation in TabrĂz and His announcement of âI am, I am, I am the Promised One ...â, and His bastinado.
The BĂĄbâs journey to TabrĂz via UrĂșmĂyyih and the incident of the unruly horse; His interrogation in TabrĂz and His announcement of âI am, I am, I am the Promised One ...â, and His bastinado.
The BĂĄbâs journey to TabrĂz via UrĂșmĂyyih and the incident of the unruly horse; His interrogation in TabrĂz and His announcement of âI am, I am, I am the Promised One ...â, and His bastinado.
The BĂĄbâs journey to TabrĂz via UrĂșmĂyyih and the incident of the unruly horse; His interrogation in TabrĂz and His announcement of âI am, I am, I am the Promised One ...â, and His bastinado.
The BĂĄbâs journey to TabrĂz via UrĂșmĂyyih and the incident of the unruly horse; His interrogation in TabrĂz and His announcement of âI am, I am, I am the Promised One ...â, and His bastinado.
The BĂĄbâs journey to TabrĂz via UrĂșmĂyyih and the incident of the unruly horse; His interrogation in TabrĂz and His announcement of âI am, I am, I am the Promised One ...â, and His bastinado.
The BĂĄbâs journey to TabrĂz via UrĂșmĂyyih and the incident of the unruly horse; His interrogation in TabrĂz and His announcement of âI am, I am, I am the Promised One ...â, and His bastinado.
The BĂĄbâs journey to TabrĂz via UrĂșmĂyyih and the incident of the unruly horse; His interrogation in TabrĂz and His announcement of âI am, I am, I am the Promised One ...â, and His bastinado.
The BĂĄbâs journey to TabrĂz via UrĂșmĂyyih and the incident of the unruly horse; His interrogation in TabrĂz and His announcement of âI am, I am, I am the Promised One ...â, and His bastinado.
The BĂĄbâs journey to TabrĂz via UrĂșmĂyyih and the incident of the unruly horse; His interrogation in TabrĂz and His announcement of âI am, I am, I am the Promised One ...â, and His bastinado.
The BĂĄbâs journey to TabrĂz via UrĂșmĂyyih and the incident of the unruly horse; His interrogation in TabrĂz and His announcement of âI am, I am, I am the Promised One ...â, and His bastinado.
Death of Muhammad ShĂĄh and succession of NĂĄsirâd-Din ShĂĄh; fall of the Grand Vazier HĂĄjĂ MĂrzĂĄ ĂqĂĄsĂ and succession by AmĂr KabĂr; and story of two believers from ZunĂșz.
Death of Muhammad ShĂĄh and succession of NĂĄsirâd-Din ShĂĄh; fall of the Grand Vazier HĂĄjĂ MĂrzĂĄ ĂqĂĄsĂ and succession by AmĂr KabĂr; and story of two believers from ZunĂșz.
Death of Muhammad ShĂĄh and succession of NĂĄsirâd-Din ShĂĄh; fall of the Grand Vazier HĂĄjĂ MĂrzĂĄ ĂqĂĄsĂ and succession by AmĂr KabĂr; and story of two believers from ZunĂșz.
Death of Muhammad ShĂĄh and succession of NĂĄsirâd-Din ShĂĄh; fall of the Grand Vazier HĂĄjĂ MĂrzĂĄ ĂqĂĄsĂ and succession by AmĂr KabĂr; and story of two believers from ZunĂșz.
Death of Muhammad ShĂĄh and succession of NĂĄsirâd-Din ShĂĄh; fall of the Grand Vazier HĂĄjĂ MĂrzĂĄ ĂqĂĄsĂ and succession by AmĂr KabĂr; and story of two believers from ZunĂșz.
Death of Muhammad ShĂĄh and succession of NĂĄsirâd-Din ShĂĄh; fall of the Grand Vazier HĂĄjĂ MĂrzĂĄ ĂqĂĄsĂ and succession by AmĂr KabĂr; and story of two believers from ZunĂșz.
Hadith regarding the Black Standard, prophesying the black banner under which MullĂĄâŻHusayn will lead the BĂĄbĂs to Fort Shaykh TabarsĂ, near BĂĄrfurĂșsh in MĂĄzindarĂĄn.
MullĂĄâŻHusayn receives the BĂĄbâs green turban and departs Mashhad under the Black Standard on JulyâŻ21âŻ1848, gathering supporters en route to Chashmih-âAlĂ (where MullĂĄ Husayn prophecies death of Muhammad ShĂĄh and decides to head to BĂĄrfurĂșsh).
MullĂĄâŻHusayn receives the BĂĄbâs green turban and departs Mashhad under the Black Standard on JulyâŻ21âŻ1848, gathering supporters en route to Chashmih-âAlĂ (where MullĂĄ Husayn prophecies death of Muhammad ShĂĄh and decides to head to BĂĄrfurĂșsh).
MullĂĄâŻHusayn receives the BĂĄbâs green turban and departs Mashhad under the Black Standard on JulyâŻ21âŻ1848, gathering supporters en route to Chashmih-âAlĂ (where MullĂĄ Husayn prophecies death of Muhammad ShĂĄh and decides to head to BĂĄrfurĂșsh).
MullĂĄâŻHusayn receives the BĂĄbâs green turban and departs Mashhad under the Black Standard on JulyâŻ21âŻ1848, gathering supporters en route to Chashmih-âAlĂ (where MullĂĄ Husayn prophecies death of Muhammad ShĂĄh and decides to head to BĂĄrfurĂșsh).
MullĂĄâŻHusayn receives the BĂĄbâs green turban and departs Mashhad under the Black Standard on JulyâŻ21âŻ1848, gathering supporters en route to Chashmih-âAlĂ (where MullĂĄ Husayn prophecies death of Muhammad ShĂĄh and decides to head to BĂĄrfurĂșsh).
MullĂĄâŻHusayn receives the BĂĄbâs green turban and departs Mashhad under the Black Standard on JulyâŻ21âŻ1848, gathering supporters en route to Chashmih-âAlĂ (where MullĂĄ Husayn prophecies death of Muhammad ShĂĄh and decides to head to BĂĄrfurĂșsh).
MullĂĄâŻHusayn receives the BĂĄbâs green turban and departs Mashhad under the Black Standard on JulyâŻ21âŻ1848, gathering supporters en route to Chashmih-âAlĂ (where MullĂĄ Husayn prophecies death of Muhammad ShĂĄh and decides to head to BĂĄrfurĂșsh).
MullĂĄâŻHusayn receives the BĂĄbâs green turban and departs Mashhad under the Black Standard on JulyâŻ21âŻ1848, gathering supporters en route to Chashmih-âAlĂ (where MullĂĄ Husayn prophecies death of Muhammad ShĂĄh and decides to head to BĂĄrfurĂșsh).
MullĂĄâŻHusayn receives the BĂĄbâs green turban and departs Mashhad under the Black Standard on JulyâŻ21âŻ1848, gathering supporters en route to Chashmih-âAlĂ (where MullĂĄ Husayn prophecies death of Muhammad ShĂĄh and decides to head to BĂĄrfurĂșsh).
Attack by the local BĂĄrfurĂșsh populace on the BĂĄbĂs; MullĂĄ Husayn cuts man, musket and tree in one sword stroke; killing of BĂĄbĂs who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local BĂĄrfurĂșsh populace on the BĂĄbĂs; MullĂĄ Husayn cuts man, musket and tree in one sword stroke; killing of BĂĄbĂs who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local BĂĄrfurĂșsh populace on the BĂĄbĂs; MullĂĄ Husayn cuts man, musket and tree in one sword stroke; killing of BĂĄbĂs who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local BĂĄrfurĂșsh populace on the BĂĄbĂs; MullĂĄ Husayn cuts man, musket and tree in one sword stroke; killing of BĂĄbĂs who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local BĂĄrfurĂșsh populace on the BĂĄbĂs; MullĂĄ Husayn cuts man, musket and tree in one sword stroke; killing of BĂĄbĂs who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local BĂĄrfurĂșsh populace on the BĂĄbĂs; MullĂĄ Husayn cuts man, musket and tree in one sword stroke; killing of BĂĄbĂs who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local BĂĄrfurĂșsh populace on the BĂĄbĂs; MullĂĄ Husayn cuts man, musket and tree in one sword stroke; killing of BĂĄbĂs who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local BĂĄrfurĂșsh populace on the BĂĄbĂs; MullĂĄ Husayn cuts man, musket and tree in one sword stroke; killing of BĂĄbĂs who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local BĂĄrfurĂșsh populace on the BĂĄbĂs; MullĂĄ Husayn cuts man, musket and tree in one sword stroke; killing of BĂĄbĂs who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local BĂĄrfurĂșsh populace on the BĂĄbĂs; MullĂĄ Husayn cuts man, musket and tree in one sword stroke; killing of BĂĄbĂs who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local BĂĄrfurĂșsh populace on the BĂĄbĂs; MullĂĄ Husayn cuts man, musket and tree in one sword stroke; killing of BĂĄbĂs who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local BĂĄrfurĂșsh populace on the BĂĄbĂs; MullĂĄ Husayn cuts man, musket and tree in one sword stroke; killing of BĂĄbĂs who try to raise the call to prayer; double-crossing by Khusraw and his men.
Arrival of the BĂĄbĂ group at shrine of Shaykh TabarsĂ; construction of fortifications around the shrine; attack by locals; visit of BahĂĄâuâllĂĄh to the fort; QuddĂșs arrival at the fort.
Arrival of the BĂĄbĂ group at shrine of Shaykh TabarsĂ; construction of fortifications around the shrine; attack by locals; visit of BahĂĄâuâllĂĄh to the fort; QuddĂșs arrival at the fort.
Arrival of the BĂĄbĂ group at shrine of Shaykh TabarsĂ; construction of fortifications around the shrine; attack by locals; visit of BahĂĄâuâllĂĄh to the fort; QuddĂșs arrival at the fort.
Arrival of the BĂĄbĂ group at shrine of Shaykh TabarsĂ; construction of fortifications around the shrine; attack by locals; visit of BahĂĄâuâllĂĄh to the fort; QuddĂșs arrival at the fort.
Arrival of the BĂĄbĂ group at shrine of Shaykh TabarsĂ; construction of fortifications around the shrine; attack by locals; visit of BahĂĄâuâllĂĄh to the fort; QuddĂșs arrival at the fort.
Arrival of the BĂĄbĂ group at shrine of Shaykh TabarsĂ; construction of fortifications around the shrine; attack by locals; visit of BahĂĄâuâllĂĄh to the fort; QuddĂșs arrival at the fort.
Arrival of the BĂĄbĂ group at shrine of Shaykh TabarsĂ; construction of fortifications around the shrine; attack by locals; visit of BahĂĄâuâllĂĄh to the fort; QuddĂșs arrival at the fort.
Arrival of the BĂĄbĂ group at shrine of Shaykh TabarsĂ; construction of fortifications around the shrine; attack by locals; visit of BahĂĄâuâllĂĄh to the fort; QuddĂșs arrival at the fort.
Arrival of the BĂĄbĂ group at shrine of Shaykh TabarsĂ; construction of fortifications around the shrine; attack by locals; visit of BahĂĄâuâllĂĄh to the fort; QuddĂșs arrival at the fort.
Arrival of the BĂĄbĂ group at shrine of Shaykh TabarsĂ; construction of fortifications around the shrine; attack by locals; visit of BahĂĄâuâllĂĄh to the fort; QuddĂșs arrival at the fort.
Arrival of the BĂĄbĂ group at shrine of Shaykh TabarsĂ; construction of fortifications around the shrine; attack by locals; visit of BahĂĄâuâllĂĄh to the fort; QuddĂșs arrival at the fort.
Arrival of the BĂĄbĂ group at shrine of Shaykh TabarsĂ; construction of fortifications around the shrine; attack by locals; visit of BahĂĄâuâllĂĄh to the fort; QuddĂșs arrival at the fort.
Arrival of the BĂĄbĂ group at shrine of Shaykh TabarsĂ; construction of fortifications around the shrine; attack by locals; visit of BahĂĄâuâllĂĄh to the fort; QuddĂșs arrival at the fort.
Decision of the Grand Vazier, the AmĂr-KabĂr, to send in the army; the arrival of army led by âAbduâllĂĄh KhĂĄn-i-TurkamĂĄn and start of the siege of the fort.
Decision of the Grand Vazier, the AmĂr-KabĂr, to send in the army; the arrival of army led by âAbduâllĂĄh KhĂĄn-i-TurkamĂĄn and start of the siege of the fort.
Decision of the Grand Vazier, the AmĂr-KabĂr, to send in the army; the arrival of army led by âAbduâllĂĄh KhĂĄn-i-TurkamĂĄn and start of the siege of the fort.
First wave of attacks led by AbduâllĂĄh KhĂĄn-i-TurkamĂĄn and its defeat; prophecy of rain and snow by QuddĂșs; construction of a moat and life in the fort.
First wave of attacks led by AbduâllĂĄh KhĂĄn-i-TurkamĂĄn and its defeat; prophecy of rain and snow by QuddĂșs; construction of a moat and life in the fort.
First wave of attacks led by AbduâllĂĄh KhĂĄn-i-TurkamĂĄn and its defeat; prophecy of rain and snow by QuddĂșs; construction of a moat and life in the fort.
First wave of attacks led by AbduâllĂĄh KhĂĄn-i-TurkamĂĄn and its defeat; prophecy of rain and snow by QuddĂșs; construction of a moat and life in the fort.
Arrival of large army led by Prince MihdĂ-QulĂ MĂrzĂĄ; the second wave of attacks and their defeat; QuddĂșs hurt; and MullĂĄ Husayn fighting with two swords.
Arrival of large army led by Prince MihdĂ-QulĂ MĂrzĂĄ; the second wave of attacks and their defeat; QuddĂșs hurt; and MullĂĄ Husayn fighting with two swords.
Arrival of large army led by Prince MihdĂ-QulĂ MĂrzĂĄ; the second wave of attacks and their defeat; QuddĂșs hurt; and MullĂĄ Husayn fighting with two swords.
Arrival of large army led by Prince MihdĂ-QulĂ MĂrzĂĄ; the second wave of attacks and their defeat; QuddĂșs hurt; and MullĂĄ Husayn fighting with two swords.
Arrival of large army led by Prince MihdĂ-QulĂ MĂrzĂĄ; the second wave of attacks and their defeat; QuddĂșs hurt; and MullĂĄ Husayn fighting with two swords.
Arrival of large army led by Prince MihdĂ-QulĂ MĂrzĂĄ; the second wave of attacks and their defeat; QuddĂșs hurt; and MullĂĄ Husayn fighting with two swords.
Arrival of large army led by Prince MihdĂ-QulĂ MĂrzĂĄ; the second wave of attacks and their defeat; QuddĂșs hurt; and MullĂĄ Husayn fighting with two swords.
Arrival of large army led by Prince MihdĂ-QulĂ MĂrzĂĄ; the second wave of attacks and their defeat; QuddĂșs hurt; and MullĂĄ Husayn fighting with two swords.
BahĂĄâuâllĂĄhâs imprisonment and bastinado on his way to the fort, and prevention of His coming to the fort; the siege of the fort entering heightened stage; MullĂĄ Husaynâs death and burial.
BahĂĄâuâllĂĄhâs imprisonment and bastinado on his way to the fort, and prevention of His coming to the fort; the siege of the fort entering heightened stage; MullĂĄ Husaynâs death and burial.
BahĂĄâuâllĂĄhâs imprisonment and bastinado on his way to the fort, and prevention of His coming to the fort; the siege of the fort entering heightened stage; MullĂĄ Husaynâs death and burial.
BahĂĄâuâllĂĄhâs imprisonment and bastinado on his way to the fort, and prevention of His coming to the fort; the siege of the fort entering heightened stage; MullĂĄ Husaynâs death and burial.
BahĂĄâuâllĂĄhâs imprisonment and bastinado on his way to the fort, and prevention of His coming to the fort; the siege of the fort entering heightened stage; MullĂĄ Husaynâs death and burial.
BahĂĄâuâllĂĄhâs imprisonment and bastinado on his way to the fort, and prevention of His coming to the fort; the siege of the fort entering heightened stage; MullĂĄ Husaynâs death and burial.
BahĂĄâuâllĂĄhâs imprisonment and bastinado on his way to the fort, and prevention of His coming to the fort; the siege of the fort entering heightened stage; MullĂĄ Husaynâs death and burial.
BahĂĄâuâllĂĄhâs imprisonment and bastinado on his way to the fort, and prevention of His coming to the fort; the siege of the fort entering heightened stage; MullĂĄ Husaynâs death and burial.
BahĂĄâuâllĂĄhâs imprisonment and bastinado on his way to the fort, and prevention of His coming to the fort; the siege of the fort entering heightened stage; MullĂĄ Husaynâs death and burial.
BahĂĄâuâllĂĄhâs imprisonment and bastinado on his way to the fort, and prevention of His coming to the fort; the siege of the fort entering heightened stage; MullĂĄ Husaynâs death and burial.
Reinforcement of the besieging army and intensification of attacks on the fort; starvation in fort forces them to eat grass and dig up MullĂĄ Husaynâs dead horse to eat.
Reinforcement of the besieging army and intensification of attacks on the fort; starvation in fort forces them to eat grass and dig up MullĂĄ Husaynâs dead horse to eat.
Reinforcement of the besieging army and intensification of attacks on the fort; starvation in fort forces them to eat grass and dig up MullĂĄ Husaynâs dead horse to eat.
Reinforcement of the besieging army and intensification of attacks on the fort; starvation in fort forces them to eat grass and dig up MullĂĄ Husaynâs dead horse to eat.
Reinforcement of the besieging army and intensification of attacks on the fort; starvation in fort forces them to eat grass and dig up MullĂĄ Husaynâs dead horse to eat.
Final attempts to seduce the BĂĄbĂs with promises of food and freedom; false promises of peace made on the QurâĂĄn by the army; acceptance of this false promise knowingly by QuddĂșs and his preparation of the companions of their upcoming martyrdom.
Final attempts to seduce the BĂĄbĂs with promises of food and freedom; false promises of peace made on the QurâĂĄn by the army; acceptance of this false promise knowingly by QuddĂșs and his preparation of the companions of their upcoming martyrdom.
Final attempts to seduce the BĂĄbĂs with promises of food and freedom; false promises of peace made on the QurâĂĄn by the army; acceptance of this false promise knowingly by QuddĂșs and his preparation of the companions of their upcoming martyrdom.
Final attempts to seduce the BĂĄbĂs with promises of food and freedom; false promises of peace made on the QurâĂĄn by the army; acceptance of this false promise knowingly by QuddĂșs and his preparation of the companions of their upcoming martyrdom.
Final attempts to seduce the BĂĄbĂs with promises of food and freedom; false promises of peace made on the QurâĂĄn by the army; acceptance of this false promise knowingly by QuddĂșs and his preparation of the companions of their upcoming martyrdom.
Final attempts to seduce the BĂĄbĂs with promises of food and freedom; false promises of peace made on the QurâĂĄn by the army; acceptance of this false promise knowingly by QuddĂșs and his preparation of the companions of their upcoming martyrdom.
Final attempts to seduce the BĂĄbĂs with promises of food and freedom; false promises of peace made on the QurâĂĄn by the army; acceptance of this false promise knowingly by QuddĂșs and his preparation of the companions of their upcoming martyrdom.
Final attempts to seduce the BĂĄbĂs with promises of food and freedom; false promises of peace made on the QurâĂĄn by the army; acceptance of this false promise knowingly by QuddĂșs and his preparation of the companions of their upcoming martyrdom.
The killing of the surrendered BĂĄbĂs by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh TabarsĂ); and martyrdom of QuddĂșs.
The killing of the surrendered BĂĄbĂs by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh TabarsĂ); and martyrdom of QuddĂșs.
The killing of the surrendered BĂĄbĂs by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh TabarsĂ); and martyrdom of QuddĂșs.
The killing of the surrendered BĂĄbĂs by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh TabarsĂ); and martyrdom of QuddĂșs.
The killing of the surrendered BĂĄbĂs by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh TabarsĂ); and martyrdom of QuddĂșs.
The killing of the surrendered BĂĄbĂs by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh TabarsĂ); and martyrdom of QuddĂșs.
The killing of the surrendered BĂĄbĂs by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh TabarsĂ); and martyrdom of QuddĂșs.
The killing of the surrendered BĂĄbĂs by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh TabarsĂ); and martyrdom of QuddĂșs.
The killing of the surrendered BĂĄbĂs by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh TabarsĂ); and martyrdom of QuddĂșs.
Views of QuddĂșs gravesite in BĂĄrfurĂșsh [now called Babol] demolished by the Islamic Republic of Iran. Photos 2004. * * * * * * * * * * * * * * * * Note on supplemental resources: Further detailed historical accounts and analyses of the episode at Fort Shaykh
my nuptials!â He had scarcely spoken these words when the enraged multitude fell upon him and, tearing his body to pieces, threw the scattered members into the fire which they had kindled for that purpose. In the middle of the night, what still remained of the fragments of that burned
Section Eight: QuddĂșsâ Martyrdom 16 May 1849: QuddĂșsâ Martyrdom No sooner had the Prince and his men left, than the âulamĂĄ and people of BĂĄrfurĂșsh led by the blood-thirsty >SaâĂduâl-âUlamĂĄ, fell upon QuddĂșs. They stripped him of his clothes; the green turban which the BĂĄb had bestowed upon him was
Martyrs of TabarsĂ (NabĂlâs list #1 - #13) which are QuddĂșs, MullĂĄ Husayn, his brother, his nephew, his attendant and the other believers from the province of KhurĂĄsĂĄn.
Martyrs of TabarsĂ (NabĂlâs list #147 - #160) which are the believers that came from provinces of East ĂdhirbayjĂĄn, West ĂdhirbayjĂĄn, ArdibĂl and ZanjĂĄn.
Martyrdom of HĂĄjĂ Muhammad-TaqĂy-i-KirmĂĄnĂ, a merchant of KirmĂĄn; Siyyid MurtadĂĄ, a merchant of ZanjĂĄn and Muhammad-Husayn-i-MarĂĄghiâĂ, a government official.
Martyrdom of HĂĄjĂ Muhammad-TaqĂy-i-KirmĂĄnĂ, a merchant of KirmĂĄn; Siyyid MurtadĂĄ, a merchant of ZanjĂĄn and Muhammad-Husayn-i-MarĂĄghiâĂ, a government official.
Recap of VahĂdâs background, his meeting with the BĂĄb, his attempt to go to Fort TabarsĂ, his visit to TihrĂĄn and travels up to his arrival in Yazd.
Recap of VahĂdâs background, his meeting with the BĂĄb, his attempt to go to Fort TabarsĂ, his visit to TihrĂĄn and travels up to his arrival in Yazd.
Recap of VahĂdâs background, his meeting with the BĂĄb, his attempt to go to Fort TabarsĂ, his visit to TihrĂĄn and travels up to his arrival in Yazd.
Recap of VahĂdâs background, his meeting with the BĂĄb, his attempt to go to Fort TabarsĂ, his visit to TihrĂĄn and travels up to his arrival in Yazd.
Naw-RĂșz gathering at VahĂdâs home and the opposition that arose from that; the mob besieging VahĂdâs home; and VahĂd being forced to leave Yazd.
Naw-RĂșz gathering at VahĂdâs home and the opposition that arose from that; the mob besieging VahĂdâs home; and VahĂd being forced to leave Yazd.
Naw-RĂșz gathering at VahĂdâs home and the opposition that arose from that; the mob besieging VahĂdâs home; and VahĂd being forced to leave Yazd.
Naw-RĂșz gathering at VahĂdâs home and the opposition that arose from that; the mob besieging VahĂdâs home; and VahĂd being forced to leave Yazd.
Naw-RĂșz gathering at VahĂdâs home and the opposition that arose from that; the mob besieging VahĂdâs home; and VahĂd being forced to leave Yazd.
Naw-RĂșz gathering at VahĂdâs home and the opposition that arose from that; the mob besieging VahĂdâs home; and VahĂd being forced to leave Yazd.
Naw-RĂșz gathering at VahĂdâs home and the opposition that arose from that; the mob besieging VahĂdâs home; and VahĂd being forced to leave Yazd.
SĂĄm KhĂĄn not wishing to execute the BĂĄb; the BĂĄb predicting that no power on earth can silence Him until His work here was finished; the BĂĄb and AnĂs miraculously not hurt by bullets.
SĂĄm KhĂĄn not wishing to execute the BĂĄb; the BĂĄb predicting that no power on earth can silence Him until His work here was finished; the BĂĄb and AnĂs miraculously not hurt by bullets.
SĂĄm KhĂĄn not wishing to execute the BĂĄb; the BĂĄb predicting that no power on earth can silence Him until His work here was finished; the BĂĄb and AnĂs miraculously not hurt by bullets.
SĂĄm KhĂĄn not wishing to execute the BĂĄb; the BĂĄb predicting that no power on earth can silence Him until His work here was finished; the BĂĄb and AnĂs miraculously not hurt by bullets.
SĂĄm KhĂĄn not wishing to execute the BĂĄb; the BĂĄb predicting that no power on earth can silence Him until His work here was finished; the BĂĄb and AnĂs miraculously not hurt by bullets.
SĂĄm KhĂĄn not wishing to execute the BĂĄb; the BĂĄb predicting that no power on earth can silence Him until His work here was finished; the BĂĄb and AnĂs miraculously not hurt by bullets.
Hujjatâs return to ZanjĂĄn; arising tensions between the Muslims and the BĂĄbĂs; the trigger of the upheaval; and how ZanjĂĄn breaks up into two camps.
Hujjatâs return to ZanjĂĄn; arising tensions between the Muslims and the BĂĄbĂs; the trigger of the upheaval; and how ZanjĂĄn breaks up into two camps.
Hujjatâs return to ZanjĂĄn; arising tensions between the Muslims and the BĂĄbĂs; the trigger of the upheaval; and how ZanjĂĄn breaks up into two camps.
Hujjatâs return to ZanjĂĄn; arising tensions between the Muslims and the BĂĄbĂs; the trigger of the upheaval; and how ZanjĂĄn breaks up into two camps.
Hujjatâs return to ZanjĂĄn; arising tensions between the Muslims and the BĂĄbĂs; the trigger of the upheaval; and how ZanjĂĄn breaks up into two camps.
Hujjatâs return to ZanjĂĄn; arising tensions between the Muslims and the BĂĄbĂs; the trigger of the upheaval; and how ZanjĂĄn breaks up into two camps.
The long siege of the fort; conditions and life in the fort; the Call of God being raised from the Fort; Hujjat writing to the ShĂĄh and the governor changing that message.
The long siege of the fort; conditions and life in the fort; the Call of God being raised from the Fort; Hujjat writing to the ShĂĄh and the governor changing that message.
The long siege of the fort; conditions and life in the fort; the Call of God being raised from the Fort; Hujjat writing to the ShĂĄh and the governor changing that message.
The long siege of the fort; conditions and life in the fort; the Call of God being raised from the Fort; Hujjat writing to the ShĂĄh and the governor changing that message.
The long siege of the fort; conditions and life in the fort; the Call of God being raised from the Fort; Hujjat writing to the ShĂĄh and the governor changing that message.
The long siege of the fort; conditions and life in the fort; the Call of God being raised from the Fort; Hujjat writing to the ShĂĄh and the governor changing that message.
The long siege of the fort; conditions and life in the fort; the Call of God being raised from the Fort; Hujjat writing to the ShĂĄh and the governor changing that message.
Prophecies of the BĂĄb regarding the One who will arise after Him, His name, the Year nine, and those who will meet Him. Examples of those who recognize BahĂĄâuâllĂĄh as the One promised by the BĂĄb before the Year nine.
Prophecies of the BĂĄb regarding the One who will arise after Him, His name, the Year nine, and those who will meet Him. Examples of those who recognize BahĂĄâuâllĂĄh as the One promised by the BĂĄb before the Year nine.
Prophecies of the BĂĄb regarding the One who will arise after Him, His name, the Year nine, and those who will meet Him. Examples of those who recognize BahĂĄâuâllĂĄh as the One promised by the BĂĄb before the Year nine.
Prophecies of the BĂĄb regarding the One who will arise after Him, His name, the Year nine, and those who will meet Him. Examples of those who recognize BahĂĄâuâllĂĄh as the One promised by the BĂĄb before the Year nine.
Prophecies of the BĂĄb regarding the One who will arise after Him, His name, the Year nine, and those who will meet Him. Examples of those who recognize BahĂĄâuâllĂĄh as the One promised by the BĂĄb before the Year nine.
BahĂĄâuâllĂĄhâs stay in KarbalĂĄâ mid-1851 to mid-1852; the death of AmĂr-KabĂr and his replacement by ĂqĂĄ KhĂĄn-i-NĂșrĂ as Grand Vazier; BahĂĄâuâllĂĄhâs return to TihrĂĄn region. Main Source: Dawn-Breakers Chapter 25 p587, p591, p593; Chapter 26 p595, p598-599, p638; and other sources listed in the footnotes.
BahĂĄâuâllĂĄhâs stay in KarbalĂĄâ mid-1851 to mid-1852; the death of AmĂr-KabĂr and his replacement by ĂqĂĄ KhĂĄn-i-NĂșrĂ as Grand Vazier; BahĂĄâuâllĂĄhâs return to TihrĂĄn region. Main Source: Dawn-Breakers Chapter 25 p587, p591, p593; Chapter 26 p595, p598-599, p638; and other sources listed in the footnotes.
BahĂĄâuâllĂĄhâs stay in KarbalĂĄâ mid-1851 to mid-1852; the death of AmĂr-KabĂr and his replacement by ĂqĂĄ KhĂĄn-i-NĂșrĂ as Grand Vazier; BahĂĄâuâllĂĄhâs return to TihrĂĄn region. Main Source: Dawn-Breakers Chapter 25 p587, p591, p593; Chapter 26 p595, p598-599, p638; and other sources listed in the footnotes.
BahĂĄâuâllĂĄhâs stay in KarbalĂĄâ mid-1851 to mid-1852; the death of AmĂr-KabĂr and his replacement by ĂqĂĄ KhĂĄn-i-NĂșrĂ as Grand Vazier; BahĂĄâuâllĂĄhâs return to TihrĂĄn region. Main Source: Dawn-Breakers Chapter 25 p587, p591, p593; Chapter 26 p595, p598-599, p638; and other sources listed in the footnotes.
BahĂĄâuâllĂĄhâs stay in KarbalĂĄâ mid-1851 to mid-1852; the death of AmĂr-KabĂr and his replacement by ĂqĂĄ KhĂĄn-i-NĂșrĂ as Grand Vazier; BahĂĄâuâllĂĄhâs return to TihrĂĄn region. Main Source: Dawn-Breakers Chapter 25 p587, p591, p593; Chapter 26 p595, p598-599, p638; and other sources listed in the footnotes.
BahĂĄâuâllĂĄhâs stay in KarbalĂĄâ mid-1851 to mid-1852; the death of AmĂr-KabĂr and his replacement by ĂqĂĄ KhĂĄn-i-NĂșrĂ as Grand Vazier; BahĂĄâuâllĂĄhâs return to TihrĂĄn region. Main Source: Dawn-Breakers Chapter 25 p587, p591, p593; Chapter 26 p595, p598-599, p638; and other sources listed in the footnotes.
BahĂĄâuâllĂĄhâs stay in KarbalĂĄâ mid-1851 to mid-1852; the death of AmĂr-KabĂr and his replacement by ĂqĂĄ KhĂĄn-i-NĂșrĂ as Grand Vazier; BahĂĄâuâllĂĄhâs return to TihrĂĄn region. Main Source: Dawn-Breakers Chapter 25 p587, p591, p593; Chapter 26 p595, p598-599, p638; and other sources listed in the footnotes.
BahĂĄâuâllĂĄhâs stay in KarbalĂĄâ mid-1851 to mid-1852; the death of AmĂr-KabĂr and his replacement by ĂqĂĄ KhĂĄn-i-NĂșrĂ as Grand Vazier; BahĂĄâuâllĂĄhâs return to TihrĂĄn region. Main Source: Dawn-Breakers Chapter 25 p587, p591, p593; Chapter 26 p595, p598-599, p638; and other sources listed in the footnotes.
The genocide of the BĂĄbĂs after the attempted assassination; some examples of the horrors perpetuated including story of HĂĄjĂ SulaymĂĄn KhĂĄnâs martyrdom.
The genocide of the BĂĄbĂs after the attempted assassination; some examples of the horrors perpetuated including story of HĂĄjĂ SulaymĂĄn KhĂĄnâs martyrdom.
The genocide of the BĂĄbĂs after the attempted assassination; some examples of the horrors perpetuated including story of HĂĄjĂ SulaymĂĄn KhĂĄnâs martyrdom.
The genocide of the BĂĄbĂs after the attempted assassination; some examples of the horrors perpetuated including story of HĂĄjĂ SulaymĂĄn KhĂĄnâs martyrdom.
The genocide of the BĂĄbĂs after the attempted assassination; some examples of the horrors perpetuated including story of HĂĄjĂ SulaymĂĄn KhĂĄnâs martyrdom.
The genocide of the BĂĄbĂs after the attempted assassination; some examples of the horrors perpetuated including story of HĂĄjĂ SulaymĂĄn KhĂĄnâs martyrdom.
The genocide of the BĂĄbĂs after the attempted assassination; some examples of the horrors perpetuated including story of HĂĄjĂ SulaymĂĄn KhĂĄnâs martyrdom.
The genocide of the BĂĄbĂs after the attempted assassination; some examples of the horrors perpetuated including story of HĂĄjĂ SulaymĂĄn KhĂĄnâs martyrdom.
The genocide of the BĂĄbĂs after the attempted assassination; some examples of the horrors perpetuated including story of HĂĄjĂ SulaymĂĄn KhĂĄnâs martyrdom.
The genocide of the BĂĄbĂs after the attempted assassination; some examples of the horrors perpetuated including story of HĂĄjĂ SulaymĂĄn KhĂĄnâs martyrdom.
The genocide of the BĂĄbĂs after the attempted assassination; some examples of the horrors perpetuated including story of HĂĄjĂ SulaymĂĄn KhĂĄnâs martyrdom.
The genocide of the BĂĄbĂs after the attempted assassination; some examples of the horrors perpetuated including story of HĂĄjĂ SulaymĂĄn KhĂĄnâs martyrdom.
TĂĄhirihâs confinement in the KalĂĄntarâs residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the KalĂĄntar.
TĂĄhirihâs confinement in the KalĂĄntarâs residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the KalĂĄntar.
TĂĄhirihâs confinement in the KalĂĄntarâs residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the KalĂĄntar.
TĂĄhirihâs confinement in the KalĂĄntarâs residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the KalĂĄntar.
TĂĄhirihâs confinement in the KalĂĄntarâs residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the KalĂĄntar.
TĂĄhirihâs confinement in the KalĂĄntarâs residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the KalĂĄntar.
TĂĄhirihâs confinement in the KalĂĄntarâs residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the KalĂĄntar.
TĂĄhirihâs confinement in the KalĂĄntarâs residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the KalĂĄntar.
TĂĄhirihâs confinement in the KalĂĄntarâs residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the KalĂĄntar.
TĂĄhirihâs confinement in the KalĂĄntarâs residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the KalĂĄntar.
TĂĄhirihâs confinement in the KalĂĄntarâs residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the KalĂĄntar.
Receipt of news of assassination attempt on the ShĂĄh by BahĂĄâuâllĂĄh; His refusal to hide; His march to the SĂyĂĄh-ChĂĄl; conditions in the SĂyĂĄh-ChĂĄl; singing and martyrdom of the companions in the SĂyĂĄh-ChĂĄl.
Overview of the story of NabĂl, the writing of his Chronicle and its importance.Links to Dawn-Breakers online text and audio versions, and other resources.
In a letter written on his behalf, we read: NabĂlâs narrative is not merely a narrative; it is a book of meditation. It does not only teach. It actually inspires and incites to action. It quickens and stimulates our dormant energies and makes us soar on a higher plane. It
day he just walked into the sea by the city of âAkkĂĄ. His body was washed ashore near the city of âAkkĂĄ. * * * * * * * * * * * * * Resources for Study of the Dawn-Breakers * * * * * * * * *
As to his name, although his given name was Muhammad, BahĂĄâuâllĂĄh called him by the name NabĂl in tablets addressed to him, and so he started being known as NabĂl-i-ZarandĂ [meaning NabĂl from Zarand]. The word NabĂl means noble or excellent and it has the same Abjad numerical value as
NabĂl followed BahĂĄâuâllĂĄh at various points in BahĂĄâuâllĂĄhâs imprisonment and exile from city to city, from BaghdĂĄd all the way to âAkkĂĄ. From âAkkĂĄ, NabĂl was sent by BahĂĄâuâllĂĄh on several missions to various parts of Iran to teach the people about the new Revelation. While on these trips, NabĂl
NabĂl-i-ZarandĂ and The Dawn-Breakers Chronicle NabĂl [whose given name at birth was Muhammad] was born in the village of Zarand in Iran in 1831, which is why he was commonly known as Muhammad-i-ZarandĂ [meaning Muhammad from Zarand]. He describes his own background, how he learnt about the BĂĄb and became
A brief overview of history and beliefs of ShĂâa Islam to help better understand the context of the Dawn-Breakers narrative setting.
The âulamĂĄ are trained in Islamic religious law (fiqh) at religious schools called madrasa , where the full course can last for over a decade. There are two main schools of ShĂâa law: UsĂșlĂ and AkhbĂĄrĂ, so depending on which school you followed, you would go to that groupâs madrasa.
was part of the Ottoman Caliphate with its capital in Constantinople (modern day Istanbul, Turkey). The fundamentals of the religion (usul ad-din)Twelver ShĂâa hold that the five fundamentals of Islam are:– Divine Unity;– Prophethood;– the Resurrection;– the ImĂĄmate; and– Divine Justice. Laws & Religious RitualsThe main ritual practices are very
The âAtabÄt are important sites of visitations (zĂyĂĄrat) for the ShĂâa, and especially KarbalĂĄâ and Najaf have over the years been centers for ShĂâa learning. As these sites are holy to the ShĂâa, they have had and even today have, a large ShĂâa population. Today this region is in Iraq,
Christian Era. CE was previously called AD, which stands for anno domini [year of our Lord]. Skipping forward many years, the Prophet Muhammadâs following grew in MedĂna. The Meccans however would not leave Him alone and keep attacking Him, until eventually He decided that He would end this. The Prophet
their newborns alive if it was a girl. There were few towns in Arabia in that time. One of these was Mecca (aka Becca / BathĂĄ) and the other Yathrib (now named MedĂna). The importance of Mecca was twofold: The first reason was that it was built around the Kaâba
In other words, one of the main proofs of anyone claiming to be a Messenger of God is to produce verses like those in the QurâĂĄn. This plays an important role in the Dawn-Breakers as it is used as a metric by them to judge the claims of the BĂĄb
on camel bone or skin. During the lifetime of the Prophet, collection of the verses and their organization into sĂșras was begun. During the first Caliph Abu-Bakrâs time, in the Battle of YamĂĄma (633 CE), many of the Companions who knew the ‘QurâĂĄn by heart were killed. So Abu-Bakr ordered
The Twelfth ImĂĄm This part of the story that is very important to the Dawn-Breakers: ShĂâa believe that this 12th ImĂĄm, the ImĂĄm MahdĂ did not die but went into occultation (meaning that he is no longer seen by us). They say he disappeared into a cave and went to
Some Important Islamic History Dates Below are some key dates for context when considering Islamic history: The Prophet, Peace be upon Him (PBUH; Muslims out of respect for the Prophet often add this when they refer to Him. Note that it is sacrilegious to depict the Prophetâs facial image). His
Mu`awiyah, who became the first of the Umayyad dynasty Caliphs. And so, the Caliphate (meaning the political leadership of the Islamic nation) passed out of the hands of the descendants of `AlĂ. But there was a small group of people who continued to believe that leadership in Islam belonged by
in its two main branches of Catholicism and Protestantism and their various sects. If we look at the Islamic world today, the only ShĂâa country is Iran. All other Islamic countries today are SunnĂ, although some SunnĂ countries e.g. Iraq, Bahrain, Republic of Azerbaijan, Yemen and Lebanon have significant ShĂâa
Brief Background on ShĂâa Islam The region where the story of the Dawn-Breakers unfolds and virtually all its early protagonists were from the branch of Islam known as ShÄ«âÄ«. ShÄ«âÄ« is pronounced Shee-ah, and often written simply as ShĂâa. We will use this spelling from now onwards. The word ShĂite
Explanation of FĂĄrsĂ names construction and transliteration used in the Dawn-Breakers.
Transliteration Transliteration means the spelling of a non-English word into English with diacriticals to help in the pronunciation. In the Glimmerings text, in most instances, we have used the transliteration system as used in the original English Dawn-Breakers. FĂĄrsĂ has absorbed many Arabic words. However, in FĂĄrsĂ the Arabic words
3. IDENTIFYING ATTRIBUTION In the absence of surnames, an identifying attribution would be added to the name at the end. This would usually be a reference to one of the following: In FarsĂ, this attribution is usually done by adding -i- which denotes âofâ or âfromâ. For example, âMuhammad from
Construction of FĂĄrsĂ Names in the 1800s FĂĄrsĂ (the Persian language) names in the 1800s were usually constructed with three main parts: 1. PREFIX â 2. NAME â 3. IDENTIFYING ATTRIBUTION 1. PREFIX Examples of common prefixes used are: HĂĄjĂ means that the person has been on HĂĄjĂ [pilgrimage to
A timeline of the QĂĄjĂĄr dynasty rule in ĂrĂĄn and dates of Key BĂĄbĂ/BahĂĄâĂ Events during it.
QĂĄjĂĄr Dynasty & Key BĂĄbĂ/BahĂĄâĂ Events King Reign Grand VazĂrs (1835-1858) Certain key BĂĄbĂ/BahĂĄâĂ Events Fath âAlĂ ShĂĄh 1798 â 1834 CE 1817 Birth of BahĂĄâuâllĂĄh (TihrĂĄn)1819 Birth of the BĂĄb (ShĂrĂĄz) Muhammad ShĂĄh 1835 â 1848 CE MĂrzĂĄ Abuâl-QĂĄsim-i-QĂĄâim-MaqĂĄm (1834-1835) HĂĄjĂ MĂrzĂĄ ĂqĂĄsĂ (1835-1848) 1844 Declaration of the BĂĄb
A summary listing of the content of each Glimmerings chapter and their main sources.
The BĂĄb : Hasan M. Balyuzi (1973); George Ronald, Oxford The BĂĄbĂ and BahĂĄâĂ Religions, 1844-1944 â Some Contemporary Western Accounts : Moojan Momen (1981); George Ronald, Oxford The BahĂĄâĂ World : Volume 3 (1930); Volume 4 (1933); Volume 5 (1936); Volume 6 (1937); Volume 7 (1939); Volume 8 (1942);
KitĂĄb-i-ĂqĂĄn : (1931) BahĂĄâĂ Publishing Trust, Wilmette, Illinois Leaves of the Twin Divine Trees : Baharieh Rouhani Maani (2008); George Ronald Logos and Civilization: Spirit, History and Order in the Writings of BahĂĄâuâllĂĄh : Nader Saiedi (2000); University Press of Maryland Memorials of the Faithful : âAbduâl-BahĂĄ (1977 edition); BahĂĄâĂ
PRIMARY SOURCE The Dawn-Breakers: Nabilâs Narrative of the Early Days of the BahĂĄâĂ Revelation Shoghi Effendi (1932); BahĂĄâĂ Publishing Trust, New York OTHER SOURCES âAbduâl-BahĂĄ : Hasan M. Balyuzi (1971); George Ronald, London An Introduction to Shiâi Islam : Moojan Momen (1985); George Ronald, Oxford Awakening : Hussein Ahdieh &
DB 25-26: The Hidden Sunrise â Part B Prologue Selection quotes from the BĂĄb regarding Him Whom God shall Manifest. Section 1: BahĂĄâuâllĂĄhâs Imprisonment in the SĂyĂĄh-ChĂĄl Receipt of news of assassination attempt on the ShĂĄh by BahĂĄâuâllĂĄh; His refusal to hide; His march to the SĂyĂĄh-ChĂĄl; conditions in the
DB 25-26: The Hidden Sunrise â Part A Prologue Expectations of twin Manifestations; the QĂĄâim and the QayyĂșm; and what the BĂĄb as the first Manifestation fulfilled. Section 1: Him Whom God Shall Make Manifest Prophecies of the BĂĄb regarding the One who will arise after Him, His name, the
DB 24: The Crimson Rain – ZanjĂĄn Prologue Description of town of ZanjĂĄn in 1800s. Section 1: Key Events in Hujjatâs Life up to Early 1850 Recap of Hujjatâs background; how becomes a BĂĄbĂ; his communications with the BĂĄb; and his detention in the capital. Main Source: Dawn-Breakers Chapter 24,
DB 23: The Crimson Rain – TabrĂz Prologue Hadith regarding âI Myself shall be his ransomâ. Section 1: The BĂĄb is Brought to TabrĂz The AmĂr-KabĂrâs decision to execute the BĂĄb; the BĂĄb knowing what is to come and in advance sending a package to BahĂĄâuâllĂĄh; the BĂĄb being brought
DB 22: The Crimson Rain â NayrĂz Prologue Persian Hidden Words #76 Section 1: Key Events in VahĂdâs Life leading to Naw-RĂșz of 1850 Recap of VahĂdâs background, his meeting with the BĂĄb, his attempt to go to Fort TabarsĂ, his visit to TihrĂĄn and his travels up to his
DB 21: The Seven that Walk in Front of the QĂĄâim Prologue Hadith regarding the âseven goatsâ that walk in front of the QĂĄâim Section 1: Sorrow of TabarsĂ The BĂĄbâs grief and response to the episode of TabarsĂ; the BĂĄb sends SayyĂĄh to TabarsĂ on pilgrimage on His behalf;
DB 19-20: The Valiant Horsemen of the Merciful â Part B Prologue Excerpt from the Dawn-Breakers regarding the listing of the martyrs of TabarsĂ. Section 1: QuddĂșs and the Ones from KhurĂĄsĂĄn Martyrs of TabarsĂ (NabĂlâs list #1 â #13): QuddĂșs, MullĂĄ Husayn, his brother, his nephew, his attendant and
DB 19-20: The Valiant Horsemen of the Merciful â Part A Prologue Verse from the KitĂĄb-i-Aqdas invoking the âvaliant horsemen of the Mercifulâ Section 1: The First Wave of Attacks [November-December 1848] First wave of attacks led by AbduâllĂĄh KhĂĄn-i-TurkamĂĄn and its defeat; prophecy of rain and snow by QuddĂșs;
DB 19: The Black Standard Prologue Hadith regarding the Black Standard. Section 1: To MĂĄzindarĂĄn under the Black Standard MullĂĄ Husayn receiving the BĂĄbâs green turban and instructions; leaving with a cohort of companions under the Black Standard from Mashhad 21 July 1848; travel of the group westward and others
DB 17-18: The Storm Gathers Momentum Prologue Current situation of the BĂĄb and His key disciples Section 1: ChihrĂq Initial conditions of the BĂĄbâs imprisonment in ChihrĂq, the change in the prison wardenâs attitude, and the conversion of the learned MĂrzĂĄ AsaduâllĂĄh of Khuy and the Indian Navvab who became
DB 13-16: Stormy Clouds, Thunder & Lightning Prologue Metaphor of the storm Section 1: MĂĄh-KĂș The BĂĄbâs imprisonment in MĂĄh-KĂș; change in the harsh attitude of the warden; MullĂĄ Husaynâs visit; the BĂĄbâs farewell to MullĂĄ Husayn; the BĂĄbâs transfer to ChihrĂq. Main Source: Dawn-Breakers Chapter 13, p243-260. Section 2:
DB 10-12: The New Horizon Prologue Metaphor of the horizon appearing with the dawn and forces that operate with its appearance. Section 1: Last Days in ShĂrĂĄz Husayn KhĂĄnâs attempt to kill the BĂĄb; the cholera epidemic incident and release of the BĂĄb; the BĂĄb last farewell to ShĂrĂĄz; the
DB 8-9: Some Turn to the Light Prologue Change and what prevents us from changing. Section 1: The First to Suffer on Persian Soil QuddĂșs coming to ShĂrĂĄz; teaching the BĂĄbâs middle uncle; MullĂĄ SĂĄdiq changes the adhĂĄn; QuddĂșs & MullĂĄ SĂĄdiq first to suffer on Persian soil. Main Source:
DB 4-7: The Dawn Spreads Prologue The interplay between free will and recognition of the Manifestation of God; and impact of first wave of teaching by the Letters of the Living. Section 1: IsfĂĄhĂĄn: Knowledge Is The Most Grievous Veil MullĂĄ Husaynâs journey and teaching efforts in IsfĂĄhĂĄn; the story of
DB 3: The First Light of the Dawn Prologue Quality of the first wave of seekers of the Promised One. Section 1: The Quest Begins The iâtikĂĄf at the KĂșfa mosque, and the movement of the first wave of seekers to ShĂrĂĄz. Main Source: Dawn-Breakers Chapter 3 (50-52, p71, p82-82. Section
DB 1-2 The Hour Before the Dawn Prologue Life conditions in 1800s Section 1: The First Awakener Shaykh Ahmadâs main life, travels, teachings and death; appointment of Siyyid KĂĄzim as his successor. Main Source: Dawn-Breakers Section 1, p1-18. Section 2: The Second Awakener Siyyid KĂĄzimâs main life events and teachings; expectations
Glimmerings Sources & Chapter Summaries While the Glimmerings text is based predominantly on the Dawn-Breakers, we have sometimes made use of materials from sources other than the Dawn-Breakers. These sources are referenced in the Glimmerings text where applicable. Furthermore, while the general text of the Glimmerings is our wording, wherever
Additional background and stories on select characters from the Dawn-Breakers.
were sent to Persia. They were handed over to the authorities in KirmĂĄnshĂĄh, where from old age, the weight of the chains around his neck, and the hardships of the journey, Shaykh Hasan passed away. His daughter would marry Mirza âAlĂy-i-SayyĂĄh-i-MarĂĄghĂhĂ (MullĂĄ AdĂ-Guzal), who had made a pilgrimage to the
⊠while I was passing by the gate of the inner courtyard of the shrine of the ImĂĄm Husayn, my eyes, for the first time, fell upon BahĂĄâuâllĂĄh. What shall I recount regarding the countenance which I beheld! The beauty of that face, those exquisite features which no pen or
believers coming to see Him (Dawn-Breakers Chapter 13, p245-249). Following MĂĄh-KĂș, he continues to accompany the BĂĄb to the prison of ChihrĂq (Dawn-Breakers Chapter 17, p307). He was present in TabrĂz at the interrogation of the BĂĄb, where the BĂĄb publicly announces: âI am, I am, I am the Promised
made him realize that there was something special about the BĂĄb. When he heard that a young Siyyid in ShĂrĂĄz had announced that He was the QĂĄâim, Shaykh Hasan realized it must be the BĂĄb. He came to ShĂrĂĄz (summer of 1846 together with Shaykh SultĂĄn-i-KarbilĂĄâĂ), became a believer and
ZunĂșz: Shaykh Hasan-i-ZunĂșzĂ Besides MullĂĄ Husayn, QuddĂșs and TĂąhirih, there were several other BĂĄbĂs who, before 1852, recognized BahĂĄâuâllĂĄh as the One promised by the BĂĄb. NabĂl lists several of them (Dawn-Breakers Chapter 25, p593-594) and Shaykh Hasan-i-ZunĂșzĂ is one of them. Shoghi Effendi records: Some of His disciples the
the enemies of BahĂĄâuâllĂĄh to the extent that they changed their attitudes and became friendly towards Him. BahĂĄâuâllĂĄh in KitĂĄb-i-BadĂâ has recorded this story and at the end He adds that when Siyyid Ismail was going towards that spot to sacrifice himself all the Angels on High were circumambulating him.
‘Behold the garden of the Lord, The land divine, All in Him to nothingness reach.’Â This I say, and saying it, burn do I. Suffice thus to end my word: ‘My soul alight has He set, My life in His path shall be shed.’Â This I say, and saying it,
fling them into the Tigris. This earth and this dust, he would say, was hallowed by His blessed feet, and should not be touched by anything unclean. To NabĂl’s query, Siyyid I IsmĂĄâĂl answered, precisely and considerately, while his eyes welled with tears: ‘What I have seen cannot be described.
ZavĂĄrih: ĂqĂĄ Siyyid IsmĂĄâĂl-i-ZavĂĄriâĂ ĂqĂĄ Siyyid IsmĂĄâĂl was from ZavĂĄrih, a small township near IsfahĂĄn. He was a learned man and a master of calligraphy and is usually known by the title of DhabĂh (meaning sacrifice). The reason why he is known by this title will become clear below. He
ShĂĄh. At this time, Siyyid Husayn-i-YazdĂ was handed over to the officers of the highest rank in the army who hacked him to pieces with their swords. [Note: In 1852, besides Siyyid Husayn-i-YazdĂ, MullĂĄ âAbduâl-KarĂm one of the other of the three main amanuenses of the BĂĄb, was also imprisoned
MĂrzĂĄ Muhammad-âAlĂ, were both martyred at Fort Shaykh TabarsĂ. NabĂl notes the following in his listing of the martyrs at Fort Shaykh TabarsĂ (Dawn-Breakers Chapter 20, p423): 138. Siyyid Ahmad, the father of Siyyid Husayn-i-âAzĂz, the amanuensis of the BĂĄb, 139. MĂrzĂĄ Muhammad-âAlĂ, the son of Siyyid Ahmad, whose head
Yazd: Siyyid Husayn-i-YazdĂ Siyyid Husayn-i-YazdĂ was one of the Letters of the Living. He was also one of the three main amanuenses of the BĂĄb (the other two being MullĂĄ âAbduâl-KarĂm-i-QazvinĂ and Shaykh Hasan-i-ZunĂșzĂ). An amanuensis is a secretary who writes and copies what is dictated. He is therefore sometimes
The Master’s whole aspect suddenly changed. It was as though the spirit of the martyr had entered into Him. With that God-like head erect, snapping His fingers high in the air, beating out a drumlike rhythm with His foot till we could hardly endure the vibrations set up, He triumphantly
Us his dream. âI have this night,â he said, âbeen soaring into a space of infinite vastness and beauty. I seemed to be uplifted on wings that carried me wherever I desired to go. A feeling of rapturous delight filled my soul. I flew in the midst of that immensity
the officials searching everywhere for the BĂĄbĂs, and âAbduâl-VahhĂĄb, undaunted, giving praise to his Lord in the market-place. He was seized and thrown into the SĂyĂĄh-ChĂĄl. MĂrzĂĄ âAbduâl-VahhĂĄb-i-ShĂrĂĄzĂ had, at long last, found that repose, that peace of heart and mind which his whole being craved, for he was continuously
this to NabĂl (at this stage HĂĄjĂ âAbduâl-MajĂd had not recognized the station of the BĂĄb, while it seems âAbduâl-VahhĂĄb had): From BaghdĂĄd I moved to KĂĄzimayn, where âAbduâl-VahhĂĄb established his business. A strange mystery brooded over his youthful face. He seemed to be concealing from me a secret which
On our way back to ShĂrĂĄz, my son related to me the dream he had dreamt. A feeling of profound regret gradually seized me. The blamelessness of MullĂĄ âAlĂ was vindicated in my eyes, and the memory of my cruelty to him continued long to oppress my soul. Its bitterness
finally felt compelled to comply with his wish, resigning himself to the will of God. HĂĄjĂ âAbduâl-MajĂd, the father of âAbduâl-VahhĂĄb, has often been heard to recount, with eyes filled with tears, this story: âHow deeply,â he said, âI regret the deed I committed. Pray that God may grant me
the Faithful. He called to the multitude: âArise 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
ShĂrĂĄz: âAbduâl-VahhĂĄb-i-ShĂrĂĄzĂ The story of âAbduâl-VahhĂĄb, a youth from ShĂrĂĄz, has been told BahĂĄâuâllĂĄh, by âAbduâl-BahĂĄ and recounted by NabĂl. The first part of the story begins in 1844 in ShĂrĂĄz soon after the Declaration of the BĂĄb, the second part occurs in KĂĄzimayn/BaghdĂĄd area in 1851, and the third
One commentary states: MĂrzĂĄ Ahmad was important as an authority on the writings of the Bab. Several manuscripts in his hand of the Arabic and Persian Bayans survive. He handled the private correspondence of the BĂĄb, BahĂĄ’u’llĂĄh, and MĂrzĂĄ YahyĂĄ with discretion. He was also one of NabĂl’s principal informants
missing for a period of time). MullĂĄ âAbduâl-KarĂm was close to BahĂĄâuâllĂĄh as well, and it was to MullĂĄ âAbduâl-KarĂm that the BĂĄb, shortly before His martyrdom, sent His rings, seals and documents in a sealed coffer to deliver to BahĂĄâuâllĂĄh (Dawn-Breakers Chapter 23, p504-505). Later in 1850, MullĂĄ âAbduâl-KarĂm
QazvĂn: MullĂĄ âAbduâl-KarĂm-i-QazvinĂ MullĂĄ âAbduâl-KarĂm-i-QazvinĂ was one of the three main amanuenses of the BĂĄb (the other two being Siyyid Husayn-i-YazdĂ and Shaykh Hasan-i-ZunĂșzĂ). An amanuensis is a secretary who writes and copies what is dictated. MullĂĄ âAbduâl-KarĂm was given the title of MĂrzĂĄ Ahmad by BahĂĄâuâllĂĄh (Dawn-Breakers Chapter 21,
KhurĂĄsĂĄn MullĂĄ SĂĄdiq-i-KhurĂĄsĂĄnĂ His full name is usually given as MullĂĄ SĂĄdiq-i-Muqaddas-i-KhurĂĄsĂĄnĂ. BahĂĄâuâllĂĄh gave him the title of IsmuâllĂĄhuâl-Asdaq [The Name of God the Most Truthful]. Briefly, together with QuddĂșs and MullĂĄ âAlĂ-Akbar-i-ArdistĂĄnĂ, he was among the first to suffer for the Cause of the BĂĄb on Persian soil (Dawn-Breakers
India: QahruâllĂĄh QahruâllĂĄh [means Wrath of God] was the name given by the BĂĄb to a wealthy nobleman from India who had given up his position and wealth and walked all the way to ChihrĂq in search of the BĂĄb because of a vision he had had. Immediately upon meeting
And when addressing him she said: âMy son, mine own son! Fail not to offer up thyself in the path of thy Lord. Beware that thou betray not thy faith in Him before Whose face have bowed down in adoration all who are in the heavens and all who are
dissuade him from this path. They brought Ashrafâs mother to his execution site. The ImĂĄm-Jumih [Friday prayer leader] of ZanjĂĄn was related to Ashraf. When the mother of Ashraf arrived, she found the ImĂĄm-Jumih was trying to convince Ashraf to recant his faith. âI will disown you as my son,â
ZanjĂĄn – Ashraf and Naqd-âAlĂ Most of the survivors of the ZanjĂĄn upheaval in 1850 were women and children. Even though surviving, they continued to exemplify the heroism of the martyrs of ZanjĂĄn. Here is the story of two of these children: Ashraf [means noble] and Naqd-âAlĂ, who will grow
Sources Genealogy of the BĂĄb in The Dawn-Breakers (foldout after the Introduction) Balyuzi, Some Eminent BahĂĄâĂs in the time of BahĂĄâuâllĂĄh, Chapter 17 Balyuzi, BahĂĄâuâllĂĄh â King of Glory, Chapter 41 Balyuzi, KhadĂjeh Bagum Bahaipedia * * * * * * * * * * * * * * *
From Balyuzi, BahĂĄâuâllĂĄh â King of Glory, Chapter 41, p404
The BĂĄbâs Immediate Family: The First Generation of the AfnĂĄns 1. The Eldest Uncle – HĂĄjĂ MĂrzĂĄ Siyyid Muhammad: Titled KhĂĄl-i-Akbar [the Great Uncle]. He found it difficult to initially accept the claims of the BĂĄb. At the instigation of MĂrzĂĄ ĂqĂĄ, he went to BaghĂĄd in 1862 to see
ShĂrĂĄz – The BĂĄbâs Family The BĂĄbâs relatives and their descendants are known as AfnĂĄn [means twigs]. The BĂĄbâs only child, Ahmad died in infancy, and so the AfnĂĄn are not direct descendants of the BĂĄb. The BĂĄbâs father who died when the BĂĄb was young had been an only
who remembered the details of the House as it had been) came to ShĂrĂĄz and, with the assistance of the believers there, undertook the task even though these were difficult times for the BahĂĄâĂs and persecutions had erupted in many parts of the land. The restoration was almost complete when
MĂrzĂĄ ĂqĂĄ, NĂșriâd-DĂn (holding the Tablet of BahĂĄâuâllĂĄh in which his family are nominated as custodians of the House of the BĂĄb in ShĂrĂĄz) Meetings with BahĂĄâuâllĂĄh and Lawh-i-DunyĂĄ It was after he had moved to Beirut, in January 1888, that MĂrzĂĄ ĂqĂĄ and his eldest son got permission to
such hostility, which they retained down the generations, that all family association eventually snapped. Besides his many teaching activities, MĂrzĂĄ ĂqĂĄ also developed not just a business relationship but an intimate friendship with the two brothers in IsfĂĄhĂĄn, who would become the King of Martyrs and the Beloved of Martyrs.
Lord of thy forefathers ⊠⊠Those who are endowed with the insight of the spirit are independent of all that was and shall be created, and are able to behold the mysteries of the Cause behind the thickest veils. Say, O beloved of God! Fear none and let nothing
who is there [the mother of the BĂĄb]. Secondly, ĂshĂĄn[the Blessed Beauty] is in BaghdĂĄd. Stop there for a few days. Present your difficulties to Him. Try, endeavour, put your trust in God. Let us hope that you shall attain and reach faith. Man has to strive.Having listened to me,
Adolescence and the BĂĄbâs Eldest Uncle and the KitĂĄb-i-ĂqĂĄn Although still an adolescent, MĂrzĂĄ ĂqĂĄ was on fire with the love of the BĂĄb and he became an active teacher of the Cause. He first taught his own parents and helped them recognize the station of the BĂĄb. He then
ShĂrĂĄz – ĂqĂĄ MĂrzĂĄ ĂqĂĄ Childhood In a letter to His wife written while He was imprisoned in MĂĄhkĂș, the BĂĄb writes: Do not expect any assistance from thy brothers. They will not help; it is enough that they refrain from insults. Overlook their faults. âŠ. God grant that when
ADDITIONAL NOTES SĂșrih-i-Nush This Arabic tablet was revealed in BaghdĂĄd in honour of Siyyid Jaâfar-i-YazdĂ. It was revealed prior to BahĂĄâuâllĂĄhâs Declaration, however, in its language BahĂĄâuâllĂĄh leaves no room for doubt about His own Station. Throughout the tablet He identifies Himself with God and speaks as His Mouthpiece. In
While sleeping, I dreamed about the Ancient Beauty. Even though I had never seen Him, yet I was certain that this was He, and that He was in BaghdĂĄd. He addressed these words to me: ‘Despite the injuries heaped upon you, We extended Our protection that you might remain alive.
With the goodwill and support of a few trusted persons at her disposal, she worked out a plan and made the necessary arrangements with utmost caution. Then, late one evening the prison door was opened and the pitiable figures of HĂĄjĂ Muhammad-TaqĂ and ĂqĂĄ Siyyid Jaâfar were taken out, propped
HĂĄjĂ Muhammad-TaqĂ HĂĄjĂ Muhammad-TaqĂ was a native of NayrĂz. âHe was a man of great wealth and culture, highly respected by his fellow citizens, who reposed such trust in him that they would deposit their savings with him and often exchange his receipts instead of money.â Taught about the Cause
that all those who wished to obtain corn must first spit on Siyyid Jaâfarâs face. Failure to do this would deprive them of their ration. For hours this champion of the Cause of God, this once revered man of learning, stood by the door of the barn while hundreds of
NayrĂz – Siyyid Jaâfar-i-YazdĂ & HĂĄjĂ Muhammad-TaqĂ Siyyid Jaâfar-i-YazdĂ and HĂĄjĂ Muhammad-TaqĂ were both taught the Cause of the BĂĄb by VahĂd and both were devoted to serving their Faith. In the 1850 upheaval in NayrĂz both were severely tortured but both survived. In time both recognized BahĂĄâuâllĂĄh as the
got into the company of some bad people, who eventually killed him. [Revelation of BahĂĄâuâllĂĄh vol 2 p 137-151] Note: The above Ahmad from KĂĄshĂĄn, who was a lost soul, should not be confused with the Ahmad from Yazd, who received the well-known Tablet of Ahmad which begins with the
Note: The above Muhammad-IsmĂĄĂl from KĂĄshĂĄn should not be confused with ĂqĂĄ Siyyid IsmĂĄâĂl from ZavĂĄrih, who is also known by the title of DhabĂh (meaning sacrifice). See Portrait: Siyyid IsmĂĄâĂl-i-ZavĂĄriâĂ.
KĂĄshĂĄn – The Four Brothers of KĂĄshĂĄn HĂĄjĂ MĂrzĂĄ JĂĄnĂâs nephew, ĂqĂĄ Muhammad JavĂĄd-i-KĂĄshĂĄnĂ, met the BĂĄb at his uncleâs house, when the BĂĄb stayed there, and became a believer. Javad and his son, ĂqĂĄ Husayn-i-ĂshchĂ, both also recognized station of BahĂĄâuâllĂĄh and in the 1850s went to BaghdĂĄd. For
BastĂĄm – MullĂĄ âAlĂ-i-BastĂĄmĂ Brief overviews of MullĂĄ âAlĂy-i-BastĂĄmĂâs life can be found at the following sites: * * * * * * * * * * * * * * * * * * * *
ArdistĂĄn – MullĂĄ âAlĂ-Akbar-i-ArdistĂĄnĂÂ MullĂĄ âAlĂ-Akbar-i-ArdistĂĄnĂ had been a student of Mulla SĂĄdiq-i-KhurĂĄsĂĄnĂ in IsfahĂĄn, when MullĂĄ Husayn comes there right after the Letters of the Living are dispersed by the BĂĄb. MullĂĄ âAlĂ-Akbar becomes a believer shortly after Mulla SĂĄdiq. In June 1845 âAlĂ-Akbar accompanied Mulla SĂĄdiq to Shiraz where
Accessibility
Readable Experience
Content Scaling
Default
Readable Font
Visually Pleasing Experience
Dark Contrast
Light Contrast
Accessibility Statement
glimmerings.org
January 17, 2026
Compliance status
We firmly believe that the internet should be available and accessible to anyone, and are committed to providing a website that is accessible to the widest possible audience,
regardless of circumstance and ability.
To fulfill this, we aim to adhere as strictly as possible to the World Wide Web Consortiumâs (W3C) Web Content Accessibility Guidelines 2.1 (WCAG 2.1) at the AA level.
These guidelines explain how to make web content accessible to people with a wide array of disabilities. Complying with those guidelines helps us ensure that the website is accessible
to all people: blind people, people with motor impairments, visual impairment, cognitive disabilities, and more.
This website utilizes various technologies that are meant to make it as accessible as possible at all times. We utilize an accessibility interface that allows persons with specific
disabilities to adjust the websiteâs UI (user interface) and design it to their personal needs.
Additionally, the website utilizes an AI-based application that runs in the background and optimizes its accessibility level constantly. This application remediates the websiteâs HTML,
adapts Its functionality and behavior for screen-readers used by the blind users, and for keyboard functions used by individuals with motor impairments.
If youâve found a malfunction or have ideas for improvement, weâll be happy to hear from you. You can reach out to the websiteâs operators by using the following email
Screen-reader and keyboard navigation
Our website implements the ARIA attributes (Accessible Rich Internet Applications) technique, alongside various different behavioral changes, to ensure blind users visiting with
screen-readers are able to read, comprehend, and enjoy the websiteâs functions. As soon as a user with a screen-reader enters your site, they immediately receive
a prompt to enter the Screen-Reader Profile so they can browse and operate your site effectively. Hereâs how our website covers some of the most important screen-reader requirements,
alongside console screenshots of code examples:
Screen-reader optimization: we run a background process that learns the websiteâs components from top to bottom, to ensure ongoing compliance even when updating the website.
In this process, we provide screen-readers with meaningful data using the ARIA set of attributes. For example, we provide accurate form labels;
descriptions for actionable icons (social media icons, search icons, cart icons, etc.); validation guidance for form inputs; element roles such as buttons, menus, modal dialogues (popups),
and others. Additionally, the background process scans all the websiteâs images and provides an accurate and meaningful image-object-recognition-based description as an ALT (alternate text) tag
for images that are not described. It will also extract texts that are embedded within the image, using an OCR (optical character recognition) technology.
To turn on screen-reader adjustments at any time, users need only to press the Alt+1 keyboard combination. Screen-reader users also get automatic announcements to turn the Screen-reader mode on
as soon as they enter the website.
These adjustments are compatible with all popular screen readers, including JAWS and NVDA.
Keyboard navigation optimization: The background process also adjusts the websiteâs HTML, and adds various behaviors using JavaScript code to make the website operable by the keyboard. This includes the ability to navigate the website using the Tab and Shift+Tab keys, operate dropdowns with the arrow keys, close them with Esc, trigger buttons and links using the Enter key, navigate between radio and checkbox elements using the arrow keys, and fill them in with the Spacebar or Enter key.Additionally, keyboard users will find quick-navigation and content-skip menus, available at any time by clicking Alt+1, or as the first elements of the site while navigating with the keyboard. The background process also handles triggered popups by moving the keyboard focus towards them as soon as they appear, and not allow the focus drift outside it.
Users can also use shortcuts such as âMâ (menus), âHâ (headings), âFâ (forms), âBâ (buttons), and âGâ (graphics) to jump to specific elements.
Disability profiles supported in our website
Epilepsy Safe Mode: this profile enables people with epilepsy to use the website safely by eliminating the risk of seizures that result from flashing or blinking animations and risky color combinations.
Visually Impaired Mode: this mode adjusts the website for the convenience of users with visual impairments such as Degrading Eyesight, Tunnel Vision, Cataract, Glaucoma, and others.
Cognitive Disability Mode: this mode provides different assistive options to help users with cognitive impairments such as Dyslexia, Autism, CVA, and others, to focus on the essential elements of the website more easily.
ADHD Friendly Mode: this mode helps users with ADHD and Neurodevelopmental disorders to read, browse, and focus on the main website elements more easily while significantly reducing distractions.
Blindness Mode: this mode configures the website to be compatible with screen-readers such as JAWS, NVDA, VoiceOver, and TalkBack. A screen-reader is software for blind users that is installed on a computer and smartphone, and websites must be compatible with it.
Keyboard Navigation Profile (Motor-Impaired): this profile enables motor-impaired persons to operate the website using the keyboard Tab, Shift+Tab, and the Enter keys. Users can also use shortcuts such as âMâ (menus), âHâ (headings), âFâ (forms), âBâ (buttons), and âGâ (graphics) to jump to specific elements.
Additional UI, design, and readability adjustments
Font adjustments â users, can increase and decrease its size, change its family (type), adjust the spacing, alignment, line height, and more.
Color adjustments â users can select various color contrast profiles such as light, dark, inverted, and monochrome. Additionally, users can swap color schemes of titles, texts, and backgrounds, with over seven different coloring options.
Animations â person with epilepsy can stop all running animations with the click of a button. Animations controlled by the interface include videos, GIFs, and CSS flashing transitions.
Content highlighting â users can choose to emphasize important elements such as links and titles. They can also choose to highlight focused or hovered elements only.
Audio muting â users with hearing devices may experience headaches or other issues due to automatic audio playing. This option lets users mute the entire website instantly.
Cognitive disorders â we utilize a search engine that is linked to Wikipedia and Wiktionary, allowing people with cognitive disorders to decipher meanings of phrases, initials, slang, and others.
Additional functions â we provide users the option to change cursor color and size, use a printing mode, enable a virtual keyboard, and many other functions.
Browser and assistive technology compatibility
We aim to support the widest array of browsers and assistive technologies as possible, so our users can choose the best fitting tools for them, with as few limitations as possible. Therefore, we have worked very hard to be able to support all major systems that comprise over 95% of the user market share including Google Chrome, Mozilla Firefox, Apple Safari, Opera and Microsoft Edge, JAWS and NVDA (screen readers).
Notes, comments, and feedback
Despite our very best efforts to allow anybody to adjust the website to their needs. There may still be pages or sections that are not fully accessible, are in the process of becoming accessible, or are lacking an adequate technological solution to make them accessible. Still, we are continually improving our accessibility, adding, updating and improving its options and features, and developing and adopting new technologies. All this is meant to reach the optimal level of accessibility, following technological advancements. For any assistance, please reach out to
WELCOME TO GLIMMERINGS
Study Notes on the Dawn Breakers
Glimmerings is designed to be a companion to the study of The Dawn-Breakers. How to use Glimmerings is up to the reader. Some may read it alongside reading the original, some may read it as a prelude to reading the original, while others may use it only when they read a particular section in the original that they find difficult to understand.Â
Regardless of how it is used, it should be emphasized that Glimmerings does not in any way substitute for the original narrative, nor should it be used as such. Our hope is that these notes will help in some measure your reading and understanding of that transformative historical narrative we know as The Dawn-Breakers.
