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 “DB #”. For example, “DB 1-2” are Glimmerings notes that cover Dawn-Breakers chapters 1 and 2 “DB 3” covers Dawn-Breakers chapter 3; “DB 4-7” covers Dawn-Breakers chapters 4 to 7; and so forth.
Siyyid Kázim’s struggles reached a point where he penned a heartfelt letter to Shaykh Ahmad, detailing the challenges and seeking clarity on when the Promised One would appear, hoping for an end to the opposition. Shaykh Ahmad replied: Be assured of the grace of God. Be not grieved at their
Eventually, Shaykh Ahmad left Persia to live in Karbalá’. His devoted disciples, among them Siyyid Kázim, faithfully followed him to his new home. Shaykh Ahmad leaves Karbalá’ and Siyyid Kázim is appointed as his chosen successor Shaykh Ahmad’s stay in Karbalá’ was brief. He knew that his life was coming
Qájár king Fath ‘Alí Sháh (reigned 1798 – 1834) [For Key Bábí/Bahá’í Events dates and reigns of Qájár kings, see Resources: Qájár Dynasty & Key Bábí/Bahá’í Events.] In 1817, while Shaykh Ahmad was in Tihrán, a remarkable Child was born, destined to alter the course of history. Shaykh Ahmad sensed
Within a brief period, Siyyid Kázim became Shaykh Ahmad’s trusted aide. Shortly after, Shaykh Ahmad left Yazd, asking his disciples to seek guidance from Siyyid Kázim. Initially, some older disciples were jealous of Siyyid Kázim, yet over time, they came to appreciate his profound knowledge and noble character. Shaykh Ahmad
Siyyid Kázim’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 Qur’án to memory, a remarkable feat. By fourteen, he
Even though ‘Abdu’l-Vahháb was an illiterate and simple man, Shaykh Ahmad treated him with great affection, and had frequent confidential conversations with him, which aroused the jealousy of some of the disciples who considered themselves learned. After Shaykh Ahmad left Yazd, ‘Abdu’l-Vahháb didn’t associate much with Shaykh Ahmad’s other disciples
The city of Shíráz The name ‘Alí The name Husayn The year 1817 The year 1819 Importance of Shíráz One day, while visiting Shíráz (a city in south-eastern Írán), Shaykh Ahmad surprised the residents by lavishing praise on their rather modest town. He said: “Wonder not, for ere long the
Teachings of Shaykh Ahmad Shaykh Ahmad emphasized that the Qur’án’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 Muhammad’s “Night Journey“, where the Prophet miraculously flies
Persia/Írán in the 1800s [certain towns/areas of interest highlighted] Shaykh Ahmad’s studies and efforts in Najaf and Karbalá’ gave him the rank of a Shí’a mujtahid [a person learned in Islamic law]. However, as time passed, people found that Shaykh Ahmad’s interpretations of Islam were different from the mainstream Shí’a
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 Shí’a background, and so he began his mission by going to Najaf
Section One: The First Awakener The First Awakener: Shaykh Ahmad Shaykh Ahmad was born in 1753 in Ahsá (which is on the east coast of Saudi Arabia besides the island of Bahrain). When he was about forty, Shaykh Ahmad sensed that the Promised One prophesied in Islam would soon appear.
After Siyyid Kázim’s death, Shaykh Hasan’s internal compass was this promise of Siyyid Kázim to him. Time passed, and then one day Shaykh Hasan heard that a Youth from Shíráz had raised the call, that He was the Qá’im. Immediately, the vision of the gentle mannered, dignified Youth in the
And then after some days, the Youth was gone. Shaykh Hasan’s heart was aflame with an indescribable attraction to this Youth. The memory of the vision of Him praying haunted Hasan. He often remembered one line of an invocation the Youth repeated: “O God, my God, my Beloved, my heart’s
“O God, my God, my Beloved, my heart’s Desire” Over the days that follow, Shaykh Hasan sees this Youth several times at the shrine of Imám Husayn praying. But like everything else about Him, even His praying was different. Shaykh Hasan relates that the Youth would stand at the doorway
How great was my amazement when I saw my 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
Siyyid Kázim meets the Youth with the green turban: “A drink of pure beverage shall their Lord give them.” Shaykh Hasan recounts: One day at the hour of dawn, I was suddenly awakened by Mullá Naw-rúz, one of his (Siyyid Kázim’s) intimate attendants, who, in great excitement, bade me arise
and most importantly, Siyyid Kázim humbly acknowledged his own limitations in comparison, stating: “His 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
The prophecies also foretell that at this time mountains will crumble, stars will fall, and the Qá’im will emerge triumphant from these mighty battles. Following these momentous events, Imám Husayn and all the other Imáms will return, the dead will rise, and God’s dominion will be established eternally on earth.
Najíb Páshá, became aware of 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, Najíb Páshá’s forces stormed Karbalá’, leading to a bloody massacre of Shí’a throughout the city. Except for the residence of
Sack of Karbalá’ in 1843 The Shí’a clergy of the ‘Atabát coveted power and instigated unrest among their followers against the Sunnís. This was particularly notable in the area of Karbalá’. This discord prompted the Ottoman central government to dispatch a military commander, Najíb Páshá, 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 Kázim, the Ottoman rule was in its last stages of decline [mostly the dark brown shaded areas]. Siyyid Kázim had established his base
Section Two: The Second Awakener Without the presence of Shaykh Ahmad, Siyyid Kázim 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
That is exactly what happened. After Siyyid Kázim’s passing, Muhammad-Karím declared himself head of the Shaykhís and established a large following at his base in Kirmán. He got the power and glory he wanted and was even acknowledged by the Sháh. However, when the Báb wrote to him and invited
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, leading them down a
The students acknowledged that they had failed to obey Siyyid Kázim but added: “To 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.” “God forbid,” exclaimed Mullá Husayn. “Far be it from
When Siyyid Muhammad Báqir heard this report, he sent the attendant back to Mullá Husayn with a gift of a hundred túmáns (a large sum of money at that time) and sincere apologies for not extending worthy hospitality. When the attendant tried to give Mullá Husayn the money he smiled
Undisturbed by his own dusty and travel-ragged clothes, Mullá Husayn made his way to the front of the assemblage near the podium. There, without fear or hesitation, Mullá Husayn interrupted Siyyid Muhammad Báqir, and in a loud voice said: “Hearken, O Siyyid, to my words, for response to my plea
Persia/Írán in the 1800s [certain towns/areas of interest highlighted]. Mullá Husayn convinces the great cleric Hájí Siyyid Muhammad Báqir-i-Shaftí Mullá Husayn journeyed more than 600 miles from Karbalá’ to Isfáhán and went directly to Siyyid Muhammad Báqir’s residence upon his arrival. There, amid great pomp and riches, and adoring students,
Siyyid Kázim paid particular attention to Mullá Husayn and sent him on missions to debate with prominent Shí’a clerics (religious leaders) to win their support for the beliefs of Shaykhism. One such mission was to Isfáhán to meet a renowned and powerful cleric, Hájí Siyyid Muhammad Báqir-i-Shaftí. Before selecting Mullá
Mullá Husayn’s family home in Bushrúyih. Archival photo. While studying in Mashhad, Mullá Husayn had learned about Siyyid Kázim and joined a group of students of the Shaykhi teachings. Upon completion of his religious studies, Mullá Husayn wanted to go to Karbalá’ to become one of Siyyid Kázim’s students, but
Mullá Husayn of Bushrúyih Like his master, Shaykh Ahmad, Siyyid Kázim 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 Sirát. From Falnameh: India, 1610-1630. For those with true comprehension, the passing of Siyyid Kázim 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
The Bridge of Sirát There is a 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
Upon hearing this shepherd’s story, Siyyid Kázim became joyful. His companions, however, were filled with sorrow. Siyyid Kázim soothed them saying: “Is 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 Sirát Towards the end of his days, Siyyid Kázim 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
Covers Siyyid Kázim’s life events and teachings; expectations of the Shia for the promised One; and Siyyid Kázim’s meeting with the Báb in Karbalá’. Main Source: Dawn-Breakers Introduction, p30 & p51-53; Chapter 1, p19 and Chapter 2, p24-42.
Covers Siyyid Kázim’s life events and teachings; expectations of the Shia for the promised One; and Siyyid Kázim’s meeting with the Báb in Karbalá’. Main Source: Dawn-Breakers Introduction, p30 & p51-53; Chapter 1, p19 and Chapter 2, p24-42.
Covers Siyyid Kázim’s life events and teachings; expectations of the Shia for the promised One; and Siyyid Kázim’s meeting with the Báb in Karbalá’. Main Source: Dawn-Breakers Introduction, p30 & p51-53; Chapter 1, p19 and Chapter 2, p24-42.
Covers Siyyid Kázim’s life events and teachings; expectations of the Shia for the promised One; and Siyyid Kázim’s meeting with the Báb in Karbalá’. Main Source: Dawn-Breakers Introduction, p30 & p51-53; Chapter 1, p19 and Chapter 2, p24-42.
Covers Siyyid Kázim’s life events and teachings; expectations of the Shia for the promised One; and Siyyid Kázim’s meeting with the Báb in Karbalá’. Main Source: Dawn-Breakers Introduction, p30 & p51-53; Chapter 1, p19 and Chapter 2, p24-42.
Covers Siyyid Kázim’s life events and teachings; expectations of the Shia for the promised One; and Siyyid Kázim’s meeting with the Báb in Karbalá’. Main Source: Dawn-Breakers Introduction, p30 & p51-53; Chapter 1, p19 and Chapter 2, p24-42.
Covers Siyyid Kázim’s life events and teachings; expectations of the Shia for the promised One; and Siyyid Kázim’s meeting with the Báb in Karbalá’. Main Source: Dawn-Breakers Introduction, p30 & p51-53; Chapter 1, p19 and Chapter 2, p24-42.
Covers Siyyid Kázim’s life events and teachings; expectations of the Shia for the promised One; and Siyyid Kázim’s meeting with the Báb in Karbalá’. Main Source: Dawn-Breakers Introduction, p30 & p51-53; Chapter 1, p19 and Chapter 2, p24-42.
View of Shíráz. Archival photo. One after another, like moths to a flame, these seekers converge on Shíráz. * * * * * * * * * * * * * * * * 7 Dawn-Breakers Chapter 3, p52
One of Mullá ’Alíy-i-Bastámí’s companions, is Muhammad ’Alí of Qazvín. He was Táhirih’s cousin and married to her sister (Marzíyeh) and like Táhirih had become a Shaykhí. Táhirih had arrived in Karbalá just after Siyyid Kázim’s death. She didn’t join an i’tikáf in Kúfa but through her prayers and meditations,
Persia/Iran in the 1800s [certain towns/areas of interest highlighted] Mullá Husayn and his companions’ stay in Búshihr was brief. As if drawn by an irresistible magnet towards the north, he and his companions set out for Shíráz, in the province of Fárs. They arrived on 22 May 1844. The events
Section One: The Quest Begins I’tikáf at the Mosque in Kúfa The Shaykhí’s had a spiritual retreat practice called i’tikáf . 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
[Note: The English translation of the following Tablets of Bahá’u’lláh revealed in commemoration of the Declaration of the Báb can be found in Days of Remembrance: #26 Lawh-i-Náqús (Tablet of the Bell) #27 Lawh-i-Ghulámu’l-Khuld (Tablet of the Immortal Youth) #28 “He is the Ever-Abiding, the Most Exalted, the Most Great
“In such a state I left His house” This Revelation, so suddenly and impetuously thrust upon me, came as a thunderbolt which, for a time, seemed to have benumbed my faculties. I was blinded by its dazzling splendour and overwhelmed by its crushing force. Excitement, joy, awe, and wonder stirred
“I am the Báb, the Gate of God!” He then addressed me in these words: “O thou who art the first to believe in Me! Verily I say, I am the Báb, the Gate of God, and thou art the Bábu’l-Báb , the gate of that Gate. Eighteen souls must,
I sat spellbound by His utterance, oblivious of time and of those who awaited me. Suddenly the call of the muadhdhin summoning the faithful to their morning prayer, awakened me from the state of ecstasy into which I seemed to have fallen. All the delights, all the ineffable glories, which
The night passes – Revelation continues At the third hour after sunset, my Host ordered the dinner to be served. That same Ethiopian servant appeared again and spread before us the choicest food. That holy repast refreshed alike my body and soul. In the presence of my Host, at that
“Had you not been My guest,” He afterwards observed, “your position would indeed have been a grievous one. The all-encompassing grace of God has saved you. It is for God to test His servants, and not for His servants to judge Him in accordance with their deficient standards. Were I
The Báb’s Response to Mullá Husayn’s doubts I was revolving these things in my mind, when my distinguished Host again remarked: “Observe attentively. Might not the Person intended by Siyyid Kázim be none other than I?” 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
“Behold, all these signs are manifest in Me!” It was about an hour after sunset when my youthful Host began to converse with me. “Whom, after Siyyid Kázim,” He asked me, “do you regard as his successor and your leader?” “At the hour of his death,” I replied, “our departed
Outside views of the upper floor room of the House of the Báb in Shíráz where He declared His Mission. Archival photos. 16 Top photo: Bahá’í 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 Báb in Shíráz: Sitting room (left); steps leading to the upper floor room where the Báb declared His Mission (right). Archival photos. Whilst praying, I unburdened my soul, which was much oppressed, both by the mystery of this interview and the
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. “The time for evening prayer is
Views of courtyard of the House of the Báb in Shíráz: Orange tree planted by the Báb in the courtyard (left); original window sash and door (right). Archival photos.
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. “Enter therein in peace, secure” He knocked at the door,
View of the Masjid-i-Ílkhání in Shíráz. Archival photos. The radiant Youth with the green turban Leaving his brother and nephew, Mullá Husayn was walking outside the gate of the city, when his eyes suddenly fell upon a Youth of radiant countenance. The Youth was wearing a green turban, signifying that
Section Two: The Qá’im Reveals Himself It is 22 May 1844. Mullá Husayn, his brother and his nephew have arrived at the gate of the city of Shíráz. After a journey of several days from Búshihr they are travel-weary and exhausted. Mullá Husayn instructs his brother and nephew to go
The names of the eighteen Letters of the Living (hurúf-i-hayy) are listed below. Most of the Letters of Living were martyred. They are indicated by * in the list below. Of these, those who were martyred at the upheaval at Fort Shaykh Tabarsí [see DB 19-20 Part B] are indicated
The Eighteen Letters of the Living “Eighteen souls must, in the beginning, spontaneously and of their own accord, accept Me and recognise the truth of My Revelation. Unwarned and uninvited, each of these must seek independently to find Me.” These had been the words of the Báb to Mullá Husayn
The next day, in the evening hour, as the Báb, followed by Mullá Husayn, was returning to His home, there appeared a disheveled and travel-stained youth. He approached Mullá Husayn, embraced him, and asked him whether he had attained his goal. Mullá Husayn knew him as one of the young
The next Fourteen Letters of the Living After Mullá ‘Alíy-i-Bastámí’s recognition of the Báb, his twelve companions and Mullá Husayn’s two companions (Mullá Husayn’s 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
On the third night of his retirement, whilst wrapt in prayer, Mullá ‘Alíy-i-Bastámí had a vision. There appeared a light, which he followed and which led him in the vision to his Beloved. Mullá ‘Alí was exultant and rushed to Mullá Husayn in the middle of the night and threw
How is it 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
During this period, Mullá Husayn and the Báb met regularly in secret, which Mullá Husayn describes in these words: 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
Upon his return to his companions Mullá Husayn remained silent and pretended not to have attained the object of his quest. As instructed by the Báb, he set up classes at the mosque and continued his usual prayer practices. Soon many of Shaykh Ahmad and Siyyid Kázim’s followers who had
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 Báb’s 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 was declared to Mullá Husayn on the eve of 22 May 1844. Eve of 22 May 1844 Besides Mullá Husayn, we have a record from one other witness of that momentous evening of 22 May 1844 when Mullá Husayn first visited the
The Báb, like all other Manifestations of God, is a Manifestation of God from birth, Nabíl records how the Báb got the intimation of manifesting to us in this physical realm the outpourings of the Holy Spirit: In one of His writings revealed in the year sixty [1260 AH], the
At sunrise Fiddih [the family’s female servitor] took the samovar and tea-things to the room of my mother-in-law and, as usual, He went to His mother’s room to take tea. I followed Him there, … His mother had, at that moment, gone out of the room, and He was quietly
The memoirs of one of the Afnán (term for relatives of the Báb), records this regarding the birth and death of the infant son of the Báb: Before long it was realized Khadíjih Bagum was with child. And when the time came, her accouchement [meaning labour to give birth] was
Original burial location in Shíráz of the Báb’s infant son, Ahmad. The site is the tomb of Bábí-Dukhtarán (left). Location of Ahmad’s grave is marked by the cypress tree in the compound (right). Archival photos. [In 1955, the remains were moved by the Bahá’ís and reinterred in the Bahá’í cemetery
Destruction of the House of the Báb in Shíráz in 1979 by the revolutionary guards of the Islamic Republic of Iran Adversities lie ahead One-night, not long after their wedding, Khadíjih Bagum dreamt that a fearsome lion was standing in the courtyard of their house. Her arms were around the
About five years later, Khadíjih Bagum had another dream. This time Fátima, the Prophet Muhammad’s daughter, came to her house to discuss a marriage proposal. In Khadíjih Bagum’s dream, as she and her two sisters entered the room to greet and welcome her, the blessed Fátima rose up and kissed
However, asking for fair business practice did not take away from the Báb’s immense generosity and charity which were such that He, in His own words referring to Himself, would not “choose to act ungenerously towards the meanest and most helpless of creatures.” As to His piety and devotion to
Youth: Búshihr and the ‘Atabát Búshihr is a coastal city on the Persian Gulf. The Báb’s uncles were highly respected merchants there. In 1835, when the Báb was sixteen, His uncle sent him to Búshihr to work in their business branch there. By then, the Báb already had several years’
Interior of the Middle Uncle’s House in Shíráz where the Báb lived as a child. Archival photo. Eventually His uncle had no choice but to take the Báb out of school, and to associate Him in the uncles’ family merchant business. It was a trading business, which was based in
Views of the public bath in Shíráz where the Báb went as a child. Archival photo One of his school friends recalled that while other students played, the Báb rarely joined in, preferring to spend His time praying. Khadíjih Bagum, three years younger than the Bab, was his next-door
One day, I asked the Báb to recite the opening words of the Qur’án: Bismi’lláhi’r-Rahmáni’r-Rahím [means In the name of God, the Compassionate, the Merciful]. He hesitated, pleading that unless He were told what these words signified, He would not wish to pronounce them. I pretended not to know their
When He was about six or seven years old the Báb’s uncle sent Him to a school run by Shaykh ‘Abid . The Báb was apparently not inclined to go to school but submitted to His uncle’s wishes. The ruins of the school of Shaykh ‘Abid attended by the Báb
Upon His father’s passing, the Báb and His mother moved into His middle uncle’s house. The Báb lived in that house until He left for Búshihr as a youth to work. The Báb’s middle uncle’s [Hájí Mírzá Siyyid ‘Alí’s] house in Shíráz where the Báb lived after the passing of
Childhood The Báb was still a child when His father died. His father had no siblings; but His mother had three brothers. To support the Báb’s mother, her middle brother took over the Báb’s care. The Báb’s relatives are known as Afnán [means twigs]. The figure below shows the Báb’s
Section Four: The Báb – Birth to 1844 Birth The Báb was born on 20 October 1819 in the city of Shíráz. His given name was ‘Alí Muhammad. Both of His parents were descendants of the Prophet Muhammad. Until His declaration on the eve of 22 May 1844, the Bab
The stage was set. The First Light of the Dawn had broken. The Letters of the Living had begun their mission to announce the coming of the Qá’im throughout the land – a message destined to spread like wildfire. It remains for us to see how. * * * *
As soon as these words were uttered, Mullá ‘Alíy-i-Bastámí jumped on his feet, bade his farewell and set out on his mission. Just as the Bab had prophesied Mullá ‘Alíy-i-Bastámí will become the first Bábí to suffer persecution for the Cause of God. He will also become the first Bábi
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 Báb consisting of one tablet addressed to each of the eighteen Letters of the Living, the nineteenth tablet to the Báb Himself, and the twentieth to “Him Who Will be Made Manifest” (Bahá’u’lláh). Photos shown are the tablets to Mullá Husayn
Nay, when you depart out of that city, you should shake the dust from off your feet. As you have entered it pure and undefiled, so must you depart from that city. For verily I say, the heavenly Father is ever with you and keeps watch over you. If you
Section Five: The First Wave is Sent Out The Báb’s Instructions to the Letters of the Living The Letters of the Living were now tasked by the Báb to travel to different regions and awaken other souls. In the words of Nabíl: He [the Báb] 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
Mullá Husayn’s journey and teaching efforts in Isfáhán; Sifter of Wheat, Mullá ‘Alíy-i-Bastámí and Mullá Sádiq-i- Khurásání; how for some their knowledge becomes a veil but not for all.
Sadly, we will see in a future chapter, that this greatly learned Mullá Muhammad Taqí-i-Harátí, is one of those who make the initial crossings, but not the later ones of the Bridge of Sirát, Mullá Husayn now left Isfáhán and headed to Káshán. * * * * * * *
Overpowered with joy and gladness, I ran out to meet Mullá Husayn, who with transport received me and assured me that I had, at last, attained the object of my desire. He bade me, however, repress my feelings. ”Declare not your vision to anyone,” he urged me; ”the time for
However, in those very early days, the Báb had initially told His disciples not to disclose details of His name and identity. The seekers had to come to it by themselves. This made the crossing of the Bridge in this first wave something that only special souls could do. Mullá
View of Isfáhán. Archival photo. And those whose learning did not prevent them from crossing the Bridge Although many of the clergy of Isfáhán rejected the message of Mullá 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 Bahá’u’lláh to that of the Sifter of Wheat, was one of leading exponents of Shí’a Islam of his time. He was the author of voluminous writings on Shí’a jurisprudence and based in Najaf. His test of crossing of the metaphoric Bridge of
The Sifter of Wheat of Isfáhán stands as a symbol. He is remembered by the Báb in the Persian Bayán: In the land of Sád [Isfáhán], 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 “Knowledge is the most grievous veil between man and his Creator” , 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. Throughout the story of the Dawn-Breakers we will
They however found that their leader returned evasive answers to their complaints. “What am I to say?” he at last said to them. “Do you not yourselves admit that Mullá Husayn has, by his eloquence and the cogency of his argument, silenced a man no less great than my illustrious
The map below shows Mullá Husayn’s travel route. The main city stops are known, but the exact route taken is not known. The total distance of the route is about 1800 kilometers (about 1100 miles). In this section we will describe what happened at the first stop: Isfáhán. It is
Section One: Isfáhán – Knowledge Is The Most Grievous Veil Mullá Husayn’s 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
Mullá Husayn’s journey and teaching efforts in Káshán, Qum, Tihrán & Khurásán; his meeting with Bahá’u’lláh in Tihrán and Bahá’u’lláh’s acceptance of the Báb.
When he heard this, Mullá Husayn just smiled and said how well he remembered that between the months of Jamádí and Rajab he chanced to be in Tihrán. He gave no further explanation and contented himself with this brief remark. This was sufficient, however, to convince me that in the
Mullá Husayn sent his letter by way of Yazd, through the trustworthy partners of the Bab’s Middle Uncle [Mírzá Siyyid ‘Alí ], the uncle who had raised the Báb and still remained very close to Him. At that time the Middle Uncle was not yet aware of the declaration of
View of “Bábíyyih” in Mashhad. Archival photo. How marvelous what occurred between the months of Jamádí and Rajab The Báb had instructed Mullá Husayn to send Him a written report on the nature and progress of his activities once he got to Khurásán. “Not until I receive your letter from
The first to embrace the Faith in Mashhad area was the eminent Shaykhí leader Mírzá Ahmad of Azghand . He was considered by all to the most learned and wisest of all the ‘ulamá [learned clergy] of that province. His recognition of the Báb was rapidly followed by that of
Views of the famous Mosque of Gawhar-Shád which is adjacent to the Shrine of Imám Ridá in Mashhad. The preaching pulpit from where Mullá Husayn spoke to the congregation is seen on the right-hand side of the photo on the right. Archival photos.
Mullá Husayn’s route from Shíráz to the province of Khurásán. Route outlined is an approximation as details of all stops are not known. In contrast to the other areas he had been through, Mullá Husayn found several of the most learned of the clergy in the province of Khurásán to
Note on the provinces in Írán: Map of the thirty-one provinces in Írán today. Cities are not shown in this map. Note on differences between these provinces: The provinces differ in their geography (in some instances quite markedly). Some are mountainous and cold (in the north); some have lot of
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 felicity
Muhammad-i-Mu’allim continues the story of what happened next: As I approached the house of Bahá’u’lláh, I recognised His brother Mírzá Músá, 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’líq.” “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
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 feelings, however, and pretended to ignore his discussions with Mullá Husayn. I was seized with a passionate desire to meet the latter, and ventured,
Alas, the Shaykhí leader could not make it across the Bridge. He rejected the message and in fact became quite antagonistic towards Mullá Husayn. However, as we will see, a student turns out to be greater than the master. View of the Madrisih of Mírzá Sálih where Mullá Husayn stayed.
The Land of Tá [Tihrán]: A Secret lies hidden in that city The Báb had given this promise to Mullá Husayn, regarding his visit to Tihrán, 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: Káshán, Qum, Tihrán & Khurásán Káshán: Some make it across the Bridge, and some don’t From Isfáhán, Mullá Husayn proceeded to Káshán. As in Isfáhán, there were some in Káshán who were able to cross the metaphoric Bridge of Sirát and others who could not. View of Káshán.
Bahá’u’lláh’s family background, His childhood, youth, marriage, family life and house in Tihrán, teaching activities in Núr upon accepting the Message of the Báb.
Bahá’u’lláh’s Teaching Activities in Núr Right after Mullá Husayn’s departure from Tihrán, Bahá’u’lláh set out for His ancestral home in Núr in the mountainous province of Mázindarán to spread the Message of the Báb. Bahá’u’lláh’s efforts in Mázindarán in general, and in Núr in particular, stirred many souls and won
The House of Bahá’u’lláh in Tihrán: Archival photo [left] and 2004 photo [right]. The House was destroyed in June 2004 by order of the Islamic Republic of Iran.
Bahá’u’lláh’s Life and House in Tihrán Tihrán was the capital and where the Sháh resided together with his court. Although Bahá’u’lláh was uninterested in the court of the Sháh and getting a position of power, because of His father’s previous position and connections, He was well known amongst the ministers
In Yálrúd lived a famous mujtahid, Shaykh Muhammad-Taqí, who had over a thousand student scholars of divinity. He was distantly related to Ásíyih Khánum’s family. Whenever Bahá’u’lláh returned to His home in Tákur, He would visit this mujtahid. It was on one such visit, when this Shaykh asked his gathered
In October 1835, when Bahá’u’lláh was eighteen years old, He was married to Ásíyih Khánum , who came from Yálrúd , a village close to Tákur. About three years earlier, Ásíyih’s brother had married Bahá’u’lláh’s elder sister, Sárih. Bahá’u’lláh and Ásíyih Khánum set up their residence in Tihrán with the
Bahá’u’lláh then adds, referring to Himself as “this Youth”: I swear by My Lord Who, through a single word of His Mouth, hath brought into being all created things! Ever since that day, all the trappings of the world have seemed in the eyes of this Youth akin to that
‘ Bahá’u’lláh appeared to him swimming in a vast, limitless ocean. His body shone upon the waters with a radiance that illumined the sea. Around His head, which could distinctly be seen above the waters, there radiated, in all directions, His long, jet-black locks, floating in great profusion above the
Painting of Mírzá Músá, Áqáy-i-Kalím, the faithful younger brother of Bahá’u’lláh. Bahá’u’lláh’s Childhood Bahá’u’lláh was born and brought up in Tihrán, in a house in the district known as Darvázih Shimrán [Shimrán Gate]. In those days this district was on the edge of the city, close to the moat which
Bahá’u’lláh’s Siblings As was customary in those days, Mírzá Buzurg had several wives: seven wives in total. The second wife of Mírzá Buzurg, was Khadíjih Khánum , who had been married once before and was widowed. She had one son and two daughters from her first marriage. With Mírzá Buzurg,
However, when Muhammad Sháh became king [1834-1848], Mírzá Buzurg encountered the ill-will and greed of that king’s notorious Grand Vazír, Hájí Mírzá Áqásí. Hájí Mírzá Áqásí had the Qá’im-Maqám murdered in June 1835 and took over the position of Grand Vazír. He also caused Mírzá Buzurg to lose his court
Section Three: The Mystery in the City of Tihrán He was born in Tihrán on 12 November 1817 and given the name Husayn ‘Alí at birth. As His father was from the district of Núr [means light] in the province of Mázindarán, He was generally known as Mírzá Husayn ‘Alí-i-Núrí
The Báb’s hajj with Quddús to Mecca and Medíná; the sea travel; the theft of tablets by a Bedouin; proclamation of the Báb to and its rejection by the Sharíf of Mecca and by Mírzá Muhít-i-Kirmaní; return to Búshihr.
“If thine aim be to cherish thy life, approach not our court; But if sacrifice be thy heart’s desire, come and let others come with thee. For such is the way of Faith, if in thy heart thou seekest reunion with Bahá; Shouldst thou refuse to tread this path, why
Mírzá Muhít responded to the invitation of the Báb and submitted to Him his questions. Pleading the necessity of his immediate departure for Medina, he expressed the hope of receiving, ere his departure from that city, the text of the promised reply. “I will grant your request,” the Báb assured
Nabíl then writes about what happened in much detail, perhaps to show how the door of God’s grace always remains open to every soul regardless of how many times that soul turns away. Nabíl records: This peremptory challenge, thrust so unexpectedly by the Bab upon Mírzá Muhít, profoundly distressed him.
Mírzá Muhít of Kirmán: A soul given many chances but who fails time and again We have met Mírzá Muhít-i-Kirmaní before. He was one of the prominent disciples of Siyyid Kázim, and from the very beginning was only interested in power and glory for himself. He was the one who
Cloth worn by the Báb when circumambulating the Ka’ba. Archival photo. The Sharíf 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 Sharíf of that holy city.
Ka’ba, Mecca. Archival photos. The Báb however spent the ninth day of Dhú al-Hijja [called the Day of ‘Arafih], 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
Nabíl relates this incident on that leg of the journey: One day, when the Báb had dismounted close to a well in order to offer His morning prayer, a roving Bedouin suddenly appeared on the horizon, drew near to Him, and, snatching the saddlebag that had been lying on the
The sea journey was also stormy and unsafe. But whatever the behaviour of the other travellers, a fellow traveller observed this about the Báb and Quddús: During the entire period of approximately two months, from the day we embarked at Búshihr to the day we landed at Jeddah, … whenever
The Sea Journey to Jeddah The sea trip took about two months and was very arduous with lack of amenities and stormy seas. The Báb refers to the hardships of this journey in His book of laws, the Persian Bayán and in fact prays that God may grant that the
Section Four: The Báb’s Pilgrimage to Mecca It is October 1844. The Báb having received the letter from Mullá Husayn, which gave details of his teaching efforts and meeting with Bahá’u’lláh, sets out for His pilgrimage [called Hajj in Arabic] to the holy city of Mecca. [Hajj is always performed
Quddús returns to Shíráz; teaches the Báb’s middle uncle; Mullá Sádiq changes the adhán; Quddús & Mullá Sádiq become the first to suffer 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. * * * * * * * * * * * * * * * *
Nabíl records what an eyewitness of this episode, an unbeliever residing in Shiraz, related to him: I was present when Mullá Sádiq 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 Mullá Sádiq: Tell me, if you are aware that the opening passage of this book addresses the rulers and kings of the earth saying: ”Divest yourselves of the robe of sovereignty, for He who is the King in truth, hath been made manifest! The Kingdom is
Mullá Sádiq was a very learned and well respected mullá, and so it wasn’t unusual for him to lead the congregation in prayer at one of the local mosques. Shortly after Mullá Sádiq reads the Khasá’il-i-Sab’ih, one day as he is chanting the adhán at the Masjid-i-Naw [mosque of Naw],
Mullá Sádiq changes the Adhán The next person Quddús meets in Shíráz is Mullá Sádiq , who had been taught by Mullá Husayn in Isfáhán. . As soon as he learned about the Báb, Mullá Sádiq had left Isfáhán and headed to Shíráz to meet the Báb. But by the
Section One: The First to be Persecuted on Persian Soil Quddús comes to Shíráz It is early 1845. Following the Báb’s instructions, Quddús leaves Búshihr and comes to Shíráz. He is carrying the Báb’s letter to His middle uncle, Hájí Mírzá Siyyid ‘Alí. The Báb has also given Quddús a
The Báb returns to Shíráz; the Báb’s interrogation by Husayn Khán and His face being struck; and the Báb’s speaking at the Masjid-i-Vakíl 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,
View of section of the interior of the Masjid-i-Vakíl in Shíráz where the Báb addressed the congregation. The bottom of the steps on which He stood and addressed the congregation can be seen on the left side of the photo. Archival photo. The Báb then ascended to the top of
Husayn Khán consented, and Shaykh Abú-Turáb questioned the Báb regarding the nature of His claims. The Báb denied the claim of being the representative of the promised Qá’im or the intermediary between Him and the faithful. Shaykh Abú-Turáb seized on this and said: “We are completely satisfied. We shall request
So violent was the blow, that the Báb’s turban fell to the ground As soon as the governor, Husayn Khán, was informed of the arrival of the Bab, he summoned Him to his presence. He received Him with the utmost insolence and bade Him occupy a seat facing him in
These words moved me profoundly. I instinctively dismounted from my horse, and, kissing His stirrups, addressed Him in these words: ”O light of the eyes of the Prophet of God! I adjure You, by Him who has created You and endowed You with such loftiness and power, to grant my
Section Two: The Báb Returns to Shíráz A historical analysis of what happened in Shíráz at that time notes: The people of Shíráz 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 Báb’s change of plans; believers come to Shíráz; some don’t make it through the tests; the dispersal of the believers from Shíráz.
The test to the believers of the Báb’s change of plans; believers come to Shíráz; some don’t make it through the tests; the dispersal of the believers from Shíráz.
The test to the believers of the Báb’s change of plans; believers come to Shíráz; some don’t make it through the tests; the dispersal of the believers from Shíráz.
The test to the believers of the Báb’s change of plans; believers come to Shíráz; some don’t make it through the tests; the dispersal of the believers from Shíráz.
The test to the believers of the Báb’s change of plans; believers come to Shíráz; some don’t make it through the tests; the dispersal of the believers from Shíráz.
The test to the believers of the Báb’s change of plans; believers come to Shíráz; some don’t make it through the tests; the dispersal of the believers from Shíráz.
The test to the believers of the Báb’s change of plans; believers come to Shíráz; some don’t make it through the tests; the dispersal of the believers from Shíráz.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
Travels and teaching work of Quddús and Mullá Sádiq after they are forced to leave Shíráz; conversion of Hujjat; conversion of Vahíd; the proof of this Revelation includes that so many learned accepted and sacrificed their lives for it.
The Báb’s imprisonment in Máh-Kú; change in the harsh attitude of the warden; Mullá Husayn’s visit; the Báb’s farewell to Mullá Husayn; the Báb’s transfer to Chihríq.
The Báb’s imprisonment in Máh-Kú; change in the harsh attitude of the warden; Mullá Husayn’s visit; the Báb’s farewell to Mullá Husayn; the Báb’s transfer to Chihríq.
The Báb’s imprisonment in Máh-Kú; change in the harsh attitude of the warden; Mullá Husayn’s visit; the Báb’s farewell to Mullá Husayn; the Báb’s transfer to Chihríq.
The Báb’s imprisonment in Máh-Kú; change in the harsh attitude of the warden; Mullá Husayn’s visit; the Báb’s farewell to Mullá Husayn; the Báb’s transfer to Chihríq.
The Báb’s imprisonment in Máh-Kú; change in the harsh attitude of the warden; Mullá Husayn’s visit; the Báb’s farewell to Mullá Husayn; the Báb’s transfer to Chihríq.
The Báb’s imprisonment in Máh-Kú; change in the harsh attitude of the warden; Mullá Husayn’s visit; the Báb’s farewell to Mullá Husayn; the Báb’s transfer to Chihríq.
The Báb’s imprisonment in Máh-Kú; change in the harsh attitude of the warden; Mullá Husayn’s visit; the Báb’s farewell to Mullá Husayn; the Báb’s transfer to Chihríq.
The Báb’s imprisonment in Máh-Kú; change in the harsh attitude of the warden; Mullá Husayn’s visit; the Báb’s farewell to Mullá Husayn; the Báb’s transfer to Chihríq.
The Báb’s imprisonment in Máh-Kú; change in the harsh attitude of the warden; Mullá Husayn’s visit; the Báb’s farewell to Mullá Husayn; the Báb’s transfer to Chihríq.
The Báb’s imprisonment in Máh-Kú; change in the harsh attitude of the warden; Mullá Husayn’s visit; the Báb’s farewell to Mullá Husayn; the Báb’s transfer to Chihríq.
The Báb’s imprisonment in Máh-Kú; change in the harsh attitude of the warden; Mullá Husayn’s visit; the Báb’s farewell to Mullá Husayn; the Báb’s transfer to Chihríq.
The Báb’s imprisonment in Máh-Kú; change in the harsh attitude of the warden; Mullá Husayn’s visit; the Báb’s farewell to Mullá Husayn; the Báb’s transfer to Chihríq.
The Báb’s imprisonment in Máh-Kú; change in the harsh attitude of the warden; Mullá Husayn’s visit; the Báb’s farewell to Mullá Husayn; the Báb’s transfer to Chihríq.
The Báb’s imprisonment in Máh-Kú; change in the harsh attitude of the warden; Mullá Husayn’s visit; the Báb’s farewell to Mullá Husayn; the Báb’s transfer to Chihríq.
The Báb’s imprisonment in Máh-Kú; change in the harsh attitude of the warden; Mullá Husayn’s visit; the Báb’s farewell to Mullá Husayn; the Báb’s transfer to Chihríq.
Táhirih’s activities in Karbalá’, her going against the Islamic norms of the day; her journey back to Qazvín; her house imprisonment and subsequent escape orchestrated by Bahá’u’lláh; Bahá’u’lláh’s first imprisonment; first Bábí martyr on Persian soil; Táhirih’s stay in Bahá’u’lláh’s house in Tihrán and her leaving for Khurásán.
Táhirih’s activities in Karbalá’, her going against the Islamic norms of the day; her journey back to Qazvín; her house imprisonment and subsequent escape orchestrated by Bahá’u’lláh; Bahá’u’lláh’s first imprisonment; first Bábí martyr on Persian soil; Táhirih’s stay in Bahá’u’lláh’s house in Tihrán and her leaving for Khurásán.
Táhirih’s activities in Karbalá’, her going against the Islamic norms of the day; her journey back to Qazvín; her house imprisonment and subsequent escape orchestrated by Bahá’u’lláh; Bahá’u’lláh’s first imprisonment; first Bábí martyr on Persian soil; Táhirih’s stay in Bahá’u’lláh’s house in Tihrán and her leaving for Khurásán.
Táhirih’s activities in Karbalá’, her going against the Islamic norms of the day; her journey back to Qazvín; her house imprisonment and subsequent escape orchestrated by Bahá’u’lláh; Bahá’u’lláh’s first imprisonment; first Bábí martyr on Persian soil; Táhirih’s stay in Bahá’u’lláh’s house in Tihrán and her leaving for Khurásán.
Táhirih’s activities in Karbalá’, her going against the Islamic norms of the day; her journey back to Qazvín; her house imprisonment and subsequent escape orchestrated by Bahá’u’lláh; Bahá’u’lláh’s first imprisonment; first Bábí martyr on Persian soil; Táhirih’s stay in Bahá’u’lláh’s house in Tihrán and her leaving for Khurásán.
Táhirih’s activities in Karbalá’, her going against the Islamic norms of the day; her journey back to Qazvín; her house imprisonment and subsequent escape orchestrated by Bahá’u’lláh; Bahá’u’lláh’s first imprisonment; first Bábí martyr on Persian soil; Táhirih’s stay in Bahá’u’lláh’s house in Tihrán and her leaving for Khurásán.
Táhirih’s activities in Karbalá’, her going against the Islamic norms of the day; her journey back to Qazvín; her house imprisonment and subsequent escape orchestrated by Bahá’u’lláh; Bahá’u’lláh’s first imprisonment; first Bábí martyr on Persian soil; Táhirih’s stay in Bahá’u’lláh’s house in Tihrán and her leaving for Khurásán.
Táhirih’s activities in Karbalá’, her going against the Islamic norms of the day; her journey back to Qazvín; her house imprisonment and subsequent escape orchestrated by Bahá’u’lláh; Bahá’u’lláh’s first imprisonment; first Bábí martyr on Persian soil; Táhirih’s stay in Bahá’u’lláh’s house in Tihrán and her leaving for Khurásán.
Táhirih’s activities in Karbalá’, her going against the Islamic norms of the day; her journey back to Qazvín; her house imprisonment and subsequent escape orchestrated by Bahá’u’lláh; Bahá’u’lláh’s first imprisonment; first Bábí martyr on Persian soil; Táhirih’s stay in Bahá’u’lláh’s house in Tihrán and her leaving for Khurásán.
Táhirih’s activities in Karbalá’, her going against the Islamic norms of the day; her journey back to Qazvín; her house imprisonment and subsequent escape orchestrated by Bahá’u’lláh; Bahá’u’lláh’s first imprisonment; first Bábí martyr on Persian soil; Táhirih’s stay in Bahá’u’lláh’s house in Tihrán and her leaving for Khurásán.
Táhirih’s activities in Karbalá’, her going against the Islamic norms of the day; her journey back to Qazvín; her house imprisonment and subsequent escape orchestrated by Bahá’u’lláh; Bahá’u’lláh’s first imprisonment; first Bábí martyr on Persian soil; Táhirih’s stay in Bahá’u’lláh’s house in Tihrán and her leaving for Khurásán.
Táhirih’s activities in Karbalá’, her going against the Islamic norms of the day; her journey back to Qazvín; her house imprisonment and subsequent escape orchestrated by Bahá’u’lláh; Bahá’u’lláh’s first imprisonment; first Bábí martyr on Persian soil; Táhirih’s stay in Bahá’u’lláh’s house in Tihrán and her leaving for Khurásán.
Táhirih’s activities in Karbalá’, her going against the Islamic norms of the day; her journey back to Qazvín; her house imprisonment and subsequent escape orchestrated by Bahá’u’lláh; Bahá’u’lláh’s first imprisonment; first Bábí martyr on Persian soil; Táhirih’s stay in Bahá’u’lláh’s house in Tihrán and her leaving for Khurásán.
Táhirih’s activities in Karbalá’, her going against the Islamic norms of the day; her journey back to Qazvín; her house imprisonment and subsequent escape orchestrated by Bahá’u’lláh; Bahá’u’lláh’s first imprisonment; first Bábí martyr on Persian soil; Táhirih’s stay in Bahá’u’lláh’s house in Tihrán and her leaving for Khurásán.
Táhirih’s activities in Karbalá’, her going against the Islamic norms of the day; her journey back to Qazvín; her house imprisonment and subsequent escape orchestrated by Bahá’u’lláh; Bahá’u’lláh’s first imprisonment; first Bábí martyr on Persian soil; Táhirih’s stay in Bahá’u’lláh’s house in Tihrán and her leaving for Khurásán.
Covers the first time the cry of Yá Sáhibu’z-Zamán is raised in Mashhad; events in Mashhad that lead to Mullá Husayn staying and Quddús leaving for Mázindarán; Quddús gets to Badasht.
Covers the first time the cry of Yá Sáhibu’z-Zamán is raised in Mashhad; events in Mashhad that lead to Mullá Husayn staying and Quddús leaving for Mázindarán; Quddús gets to Badasht.
Covers the first time the cry of Yá Sáhibu’z-Zamán is raised in Mashhad; events in Mashhad that lead to Mullá Husayn staying and Quddús leaving for Mázindarán; Quddús gets to Badasht.
Covers the first time the cry of Yá Sáhibu’z-Zamán is raised in Mashhad; events in Mashhad that lead to Mullá Husayn staying and Quddús leaving for Mázindarán; Quddús gets to Badasht.
Covers the first time the cry of Yá Sáhibu’z-Zamán is raised in Mashhad; events in Mashhad that lead to Mullá Husayn staying and Quddús leaving for Mázindarán; Quddús gets to Badasht.
Covers the first time the cry of Yá Sáhibu’z-Zamán is raised in Mashhad; events in Mashhad that lead to Mullá Husayn staying and Quddús leaving for Mázindarán; Quddús gets to Badasht.
Covers the first time the cry of Yá Sáhibu’z-Zamán is raised in Mashhad; events in Mashhad that lead to Mullá Husayn staying and Quddús leaving for Mázindarán; Quddús gets to Badasht.
Badasht gathering where believers understand that the Báb marks end of Islamic Dispensation; Táhirih removes her veil to announce the birth of the new order.
Badasht gathering where believers understand that the Báb marks end of Islamic Dispensation; Táhirih removes her veil to announce the birth of the new order.
Badasht gathering where believers understand that the Báb marks end of Islamic Dispensation; Táhirih removes her veil to announce the birth of the new order.
Badasht gathering where believers understand that the Báb marks end of Islamic Dispensation; Táhirih removes her veil to announce the birth of the new order.
Badasht gathering where believers understand that the Báb marks end of Islamic Dispensation; Táhirih removes her veil to announce the birth of the new order.
Badasht gathering where believers understand that the Báb marks end of Islamic Dispensation; Táhirih removes her veil to announce the birth of the new order.
Badasht gathering where believers understand that the Báb marks end of Islamic Dispensation; Táhirih removes her veil to announce the birth of the new order.
Badasht gathering where believers understand that the Báb marks end of Islamic Dispensation; Táhirih removes her veil to announce the birth of the new order.
Badasht gathering where believers understand that the Báb marks end of Islamic Dispensation; Táhirih removes her veil to announce the birth of the new order.
The Báb’s imprisonment in Chihríq, the change in the prison warden’s attitude, and the conversion of the learned Mírzá Asadu’lláh of Khuy and the Indian Navvab.
The Báb’s imprisonment in Chihríq, the change in the prison warden’s attitude, and the conversion of the learned Mírzá Asadu’lláh of Khuy and the Indian Navvab.
The Báb’s imprisonment in Chihríq, the change in the prison warden’s attitude, and the conversion of the learned Mírzá Asadu’lláh of Khuy and the Indian Navvab.
The Báb’s imprisonment in Chihríq, the change in the prison warden’s attitude, and the conversion of the learned Mírzá Asadu’lláh of Khuy and the Indian Navvab.
The Báb’s imprisonment in Chihríq, the change in the prison warden’s attitude, and the conversion of the learned Mírzá Asadu’lláh of Khuy and the Indian Navvab.
The Báb’s imprisonment in Chihríq, the change in the prison warden’s attitude, and the conversion of the learned Mírzá Asadu’lláh of Khuy and the Indian Navvab.
The Báb’s journey to Tabríz via Urúmíyyih and the incident of the unruly horse; His interrogation in Tabríz and His announcement of “I am, I am, I am the Promised One ...”, and His bastinado.
The Báb’s journey to Tabríz via Urúmíyyih and the incident of the unruly horse; His interrogation in Tabríz and His announcement of “I am, I am, I am the Promised One ...”, and His bastinado.
The Báb’s journey to Tabríz via Urúmíyyih and the incident of the unruly horse; His interrogation in Tabríz and His announcement of “I am, I am, I am the Promised One ...”, and His bastinado.
The Báb’s journey to Tabríz via Urúmíyyih and the incident of the unruly horse; His interrogation in Tabríz and His announcement of “I am, I am, I am the Promised One ...”, and His bastinado.
The Báb’s journey to Tabríz via Urúmíyyih and the incident of the unruly horse; His interrogation in Tabríz and His announcement of “I am, I am, I am the Promised One ...”, and His bastinado.
The Báb’s journey to Tabríz via Urúmíyyih and the incident of the unruly horse; His interrogation in Tabríz and His announcement of “I am, I am, I am the Promised One ...”, and His bastinado.
The Báb’s journey to Tabríz via Urúmíyyih and the incident of the unruly horse; His interrogation in Tabríz and His announcement of “I am, I am, I am the Promised One ...”, and His bastinado.
The Báb’s journey to Tabríz via Urúmíyyih and the incident of the unruly horse; His interrogation in Tabríz and His announcement of “I am, I am, I am the Promised One ...”, and His bastinado.
The Báb’s journey to Tabríz via Urúmíyyih and the incident of the unruly horse; His interrogation in Tabríz and His announcement of “I am, I am, I am the Promised One ...”, and His bastinado.
The Báb’s journey to Tabríz via Urúmíyyih and the incident of the unruly horse; His interrogation in Tabríz and His announcement of “I am, I am, I am the Promised One ...”, and His bastinado.
The Báb’s journey to Tabríz via Urúmíyyih and the incident of the unruly horse; His interrogation in Tabríz and His announcement of “I am, I am, I am the Promised One ...”, and His bastinado.
The Báb’s journey to Tabríz via Urúmíyyih and the incident of the unruly horse; His interrogation in Tabríz and His announcement of “I am, I am, I am the Promised One ...”, and His bastinado.
The Báb’s journey to Tabríz via Urúmíyyih and the incident of the unruly horse; His interrogation in Tabríz and His announcement of “I am, I am, I am the Promised One ...”, and His bastinado.
The Báb’s journey to Tabríz via Urúmíyyih and the incident of the unruly horse; His interrogation in Tabríz and His announcement of “I am, I am, I am the Promised One ...”, and His bastinado.
The Báb’s journey to Tabríz via Urúmíyyih and the incident of the unruly horse; His interrogation in Tabríz and His announcement of “I am, I am, I am the Promised One ...”, and His bastinado.
The Báb’s journey to Tabríz via Urúmíyyih and the incident of the unruly horse; His interrogation in Tabríz and His announcement of “I am, I am, I am the Promised One ...”, and His bastinado.
Death of Muhammad Sháh and succession of Násir’d-Din Sháh; fall of the Grand Vazier Hájí Mírzá Áqásí and succession by Amír Kabír; and story of two believers from Zunúz.
Death of Muhammad Sháh and succession of Násir’d-Din Sháh; fall of the Grand Vazier Hájí Mírzá Áqásí and succession by Amír Kabír; and story of two believers from Zunúz.
Death of Muhammad Sháh and succession of Násir’d-Din Sháh; fall of the Grand Vazier Hájí Mírzá Áqásí and succession by Amír Kabír; and story of two believers from Zunúz.
Death of Muhammad Sháh and succession of Násir’d-Din Sháh; fall of the Grand Vazier Hájí Mírzá Áqásí and succession by Amír Kabír; and story of two believers from Zunúz.
Death of Muhammad Sháh and succession of Násir’d-Din Sháh; fall of the Grand Vazier Hájí Mírzá Áqásí and succession by Amír Kabír; and story of two believers from Zunúz.
Death of Muhammad Sháh and succession of Násir’d-Din Sháh; fall of the Grand Vazier Hájí Mírzá Áqásí and succession by Amír Kabír; and story of two believers from Zunúz.
Hadith regarding the Black Standard, prophesying the black banner under which Mullá Husayn will lead the Bábís to Fort Shaykh Tabarsí, near Bárfurúsh in Mázindarán.
Mullá Husayn receives the Báb’s green turban and departs Mashhad under the Black Standard on July 21 1848, gathering supporters en route to Chashmih-‘Alí (where Mullá Husayn prophecies death of Muhammad Sháh and decides to head to Bárfurúsh).
Mullá Husayn receives the Báb’s green turban and departs Mashhad under the Black Standard on July 21 1848, gathering supporters en route to Chashmih-‘Alí (where Mullá Husayn prophecies death of Muhammad Sháh and decides to head to Bárfurúsh).
Mullá Husayn receives the Báb’s green turban and departs Mashhad under the Black Standard on July 21 1848, gathering supporters en route to Chashmih-‘Alí (where Mullá Husayn prophecies death of Muhammad Sháh and decides to head to Bárfurúsh).
Mullá Husayn receives the Báb’s green turban and departs Mashhad under the Black Standard on July 21 1848, gathering supporters en route to Chashmih-‘Alí (where Mullá Husayn prophecies death of Muhammad Sháh and decides to head to Bárfurúsh).
Mullá Husayn receives the Báb’s green turban and departs Mashhad under the Black Standard on July 21 1848, gathering supporters en route to Chashmih-‘Alí (where Mullá Husayn prophecies death of Muhammad Sháh and decides to head to Bárfurúsh).
Mullá Husayn receives the Báb’s green turban and departs Mashhad under the Black Standard on July 21 1848, gathering supporters en route to Chashmih-‘Alí (where Mullá Husayn prophecies death of Muhammad Sháh and decides to head to Bárfurúsh).
Mullá Husayn receives the Báb’s green turban and departs Mashhad under the Black Standard on July 21 1848, gathering supporters en route to Chashmih-‘Alí (where Mullá Husayn prophecies death of Muhammad Sháh and decides to head to Bárfurúsh).
Mullá Husayn receives the Báb’s green turban and departs Mashhad under the Black Standard on July 21 1848, gathering supporters en route to Chashmih-‘Alí (where Mullá Husayn prophecies death of Muhammad Sháh and decides to head to Bárfurúsh).
Mullá Husayn receives the Báb’s green turban and departs Mashhad under the Black Standard on July 21 1848, gathering supporters en route to Chashmih-‘Alí (where Mullá Husayn prophecies death of Muhammad Sháh and decides to head to Bárfurúsh).
Attack by the local Bárfurúsh populace on the Bábís; Mullá Husayn cuts man, musket and tree in one sword stroke; killing of Bábís who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local Bárfurúsh populace on the Bábís; Mullá Husayn cuts man, musket and tree in one sword stroke; killing of Bábís who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local Bárfurúsh populace on the Bábís; Mullá Husayn cuts man, musket and tree in one sword stroke; killing of Bábís who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local Bárfurúsh populace on the Bábís; Mullá Husayn cuts man, musket and tree in one sword stroke; killing of Bábís who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local Bárfurúsh populace on the Bábís; Mullá Husayn cuts man, musket and tree in one sword stroke; killing of Bábís who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local Bárfurúsh populace on the Bábís; Mullá Husayn cuts man, musket and tree in one sword stroke; killing of Bábís who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local Bárfurúsh populace on the Bábís; Mullá Husayn cuts man, musket and tree in one sword stroke; killing of Bábís who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local Bárfurúsh populace on the Bábís; Mullá Husayn cuts man, musket and tree in one sword stroke; killing of Bábís who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local Bárfurúsh populace on the Bábís; Mullá Husayn cuts man, musket and tree in one sword stroke; killing of Bábís who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local Bárfurúsh populace on the Bábís; Mullá Husayn cuts man, musket and tree in one sword stroke; killing of Bábís who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local Bárfurúsh populace on the Bábís; Mullá Husayn cuts man, musket and tree in one sword stroke; killing of Bábís who try to raise the call to prayer; double-crossing by Khusraw and his men.
Attack by the local Bárfurúsh populace on the Bábís; Mullá Husayn cuts man, musket and tree in one sword stroke; killing of Bábís who try to raise the call to prayer; double-crossing by Khusraw and his men.
Arrival of the Bábí group at shrine of Shaykh Tabarsí; construction of fortifications around the shrine; attack by locals; visit of Bahá’u’lláh to the fort; Quddús arrival at the fort.
Arrival of the Bábí group at shrine of Shaykh Tabarsí; construction of fortifications around the shrine; attack by locals; visit of Bahá’u’lláh to the fort; Quddús arrival at the fort.
Arrival of the Bábí group at shrine of Shaykh Tabarsí; construction of fortifications around the shrine; attack by locals; visit of Bahá’u’lláh to the fort; Quddús arrival at the fort.
Arrival of the Bábí group at shrine of Shaykh Tabarsí; construction of fortifications around the shrine; attack by locals; visit of Bahá’u’lláh to the fort; Quddús arrival at the fort.
Arrival of the Bábí group at shrine of Shaykh Tabarsí; construction of fortifications around the shrine; attack by locals; visit of Bahá’u’lláh to the fort; Quddús arrival at the fort.
Arrival of the Bábí group at shrine of Shaykh Tabarsí; construction of fortifications around the shrine; attack by locals; visit of Bahá’u’lláh to the fort; Quddús arrival at the fort.
Arrival of the Bábí group at shrine of Shaykh Tabarsí; construction of fortifications around the shrine; attack by locals; visit of Bahá’u’lláh to the fort; Quddús arrival at the fort.
Arrival of the Bábí group at shrine of Shaykh Tabarsí; construction of fortifications around the shrine; attack by locals; visit of Bahá’u’lláh to the fort; Quddús arrival at the fort.
Arrival of the Bábí group at shrine of Shaykh Tabarsí; construction of fortifications around the shrine; attack by locals; visit of Bahá’u’lláh to the fort; Quddús arrival at the fort.
Arrival of the Bábí group at shrine of Shaykh Tabarsí; construction of fortifications around the shrine; attack by locals; visit of Bahá’u’lláh to the fort; Quddús arrival at the fort.
Arrival of the Bábí group at shrine of Shaykh Tabarsí; construction of fortifications around the shrine; attack by locals; visit of Bahá’u’lláh to the fort; Quddús arrival at the fort.
Arrival of the Bábí group at shrine of Shaykh Tabarsí; construction of fortifications around the shrine; attack by locals; visit of Bahá’u’lláh to the fort; Quddús arrival at the fort.
Arrival of the Bábí group at shrine of Shaykh Tabarsí; construction of fortifications around the shrine; attack by locals; visit of Bahá’u’lláh to the fort; Quddús arrival at the fort.
Decision of the Grand Vazier, the Amír-Kabír, to send in the army; the arrival of army led by ‘Abdu’lláh Khán-i-Turkamán and start of the siege of the fort.
Decision of the Grand Vazier, the Amír-Kabír, to send in the army; the arrival of army led by ‘Abdu’lláh Khán-i-Turkamán and start of the siege of the fort.
Decision of the Grand Vazier, the Amír-Kabír, to send in the army; the arrival of army led by ‘Abdu’lláh Khán-i-Turkamán and start of the siege of the fort.
First wave of attacks led by Abdu’lláh Khán-i-Turkamán and its defeat; prophecy of rain and snow by Quddús; construction of a moat and life in the fort.
First wave of attacks led by Abdu’lláh Khán-i-Turkamán and its defeat; prophecy of rain and snow by Quddús; construction of a moat and life in the fort.
First wave of attacks led by Abdu’lláh Khán-i-Turkamán and its defeat; prophecy of rain and snow by Quddús; construction of a moat and life in the fort.
First wave of attacks led by Abdu’lláh Khán-i-Turkamán and its defeat; prophecy of rain and snow by Quddús; construction of a moat and life in the fort.
Arrival of large army led by Prince Mihdí-Qulí Mírzá; the second wave of attacks and their defeat; Quddús hurt; and Mullá Husayn fighting with two swords.
Arrival of large army led by Prince Mihdí-Qulí Mírzá; the second wave of attacks and their defeat; Quddús hurt; and Mullá Husayn fighting with two swords.
Arrival of large army led by Prince Mihdí-Qulí Mírzá; the second wave of attacks and their defeat; Quddús hurt; and Mullá Husayn fighting with two swords.
Arrival of large army led by Prince Mihdí-Qulí Mírzá; the second wave of attacks and their defeat; Quddús hurt; and Mullá Husayn fighting with two swords.
Arrival of large army led by Prince Mihdí-Qulí Mírzá; the second wave of attacks and their defeat; Quddús hurt; and Mullá Husayn fighting with two swords.
Arrival of large army led by Prince Mihdí-Qulí Mírzá; the second wave of attacks and their defeat; Quddús hurt; and Mullá Husayn fighting with two swords.
Arrival of large army led by Prince Mihdí-Qulí Mírzá; the second wave of attacks and their defeat; Quddús hurt; and Mullá Husayn fighting with two swords.
Arrival of large army led by Prince Mihdí-Qulí Mírzá; the second wave of attacks and their defeat; Quddús hurt; and Mullá Husayn fighting with two swords.
Bahá’u’lláh’s 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; Mullá Husayn’s death and burial.
Bahá’u’lláh’s 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; Mullá Husayn’s death and burial.
Bahá’u’lláh’s 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; Mullá Husayn’s death and burial.
Bahá’u’lláh’s 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; Mullá Husayn’s death and burial.
Bahá’u’lláh’s 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; Mullá Husayn’s death and burial.
Bahá’u’lláh’s 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; Mullá Husayn’s death and burial.
Bahá’u’lláh’s 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; Mullá Husayn’s death and burial.
Bahá’u’lláh’s 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; Mullá Husayn’s death and burial.
Bahá’u’lláh’s 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; Mullá Husayn’s death and burial.
Bahá’u’lláh’s 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; Mullá Husayn’s 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 Mullá Husayn’s 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 Mullá Husayn’s 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 Mullá Husayn’s 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 Mullá Husayn’s 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 Mullá Husayn’s dead horse to eat.
Final attempts to seduce the Bábís with promises of food and freedom; false promises of peace made on the Qur’án by the army; acceptance of this false promise knowingly by Quddús and his preparation of the companions of their upcoming martyrdom.
Final attempts to seduce the Bábís with promises of food and freedom; false promises of peace made on the Qur’án by the army; acceptance of this false promise knowingly by Quddús and his preparation of the companions of their upcoming martyrdom.
Final attempts to seduce the Bábís with promises of food and freedom; false promises of peace made on the Qur’án by the army; acceptance of this false promise knowingly by Quddús and his preparation of the companions of their upcoming martyrdom.
Final attempts to seduce the Bábís with promises of food and freedom; false promises of peace made on the Qur’án by the army; acceptance of this false promise knowingly by Quddús and his preparation of the companions of their upcoming martyrdom.
Final attempts to seduce the Bábís with promises of food and freedom; false promises of peace made on the Qur’án by the army; acceptance of this false promise knowingly by Quddús and his preparation of the companions of their upcoming martyrdom.
Final attempts to seduce the Bábís with promises of food and freedom; false promises of peace made on the Qur’án by the army; acceptance of this false promise knowingly by Quddús and his preparation of the companions of their upcoming martyrdom.
Final attempts to seduce the Bábís with promises of food and freedom; false promises of peace made on the Qur’án by the army; acceptance of this false promise knowingly by Quddús and his preparation of the companions of their upcoming martyrdom.
Final attempts to seduce the Bábís with promises of food and freedom; false promises of peace made on the Qur’án by the army; acceptance of this false promise knowingly by Quddús and his preparation of the companions of their upcoming martyrdom.
The killing of the surrendered Bábís by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh Tabarsí); and martyrdom of Quddús.
The killing of the surrendered Bábís by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh Tabarsí); and martyrdom of Quddús.
The killing of the surrendered Bábís by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh Tabarsí); and martyrdom of Quddús.
The killing of the surrendered Bábís by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh Tabarsí); and martyrdom of Quddús.
The killing of the surrendered Bábís by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh Tabarsí); and martyrdom of Quddús.
The killing of the surrendered Bábís by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh Tabarsí); and martyrdom of Quddús.
The killing of the surrendered Bábís by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh Tabarsí); and martyrdom of Quddús.
The killing of the surrendered Bábís by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh Tabarsí); and martyrdom of Quddús.
The killing of the surrendered Bábís by the army; some sold as slaves or sent off to be ransomed (they become the survivors of Shaykh Tabarsí); and martyrdom of Quddús.
Views of Quddús gravesite in Bárfurúsh [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!” 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: Quddús’ Martyrdom 16 May 1849: Quddús’ Martyrdom No sooner had the Prince and his men left, than the ‘ulamá and people of Bárfurúsh led by the blood-thirsty >Sa’ídu’l-‘Ulamá, fell upon Quddús. They stripped him of his clothes; the green turban which the Báb had bestowed upon him was
Martyrs of Tabarsí (Nabíl’s list #1 - #13) which are Quddús, Mullá Husayn, his brother, his nephew, his attendant and the other believers from the province of Khurásán.
Martyrs of Tabarsí (Nabíl’s list #147 - #160) which are the believers that came from provinces of East Ádhirbayján, West Ádhirbayján, Ardibíl and Zanján.
Martyrdom of Hájí Muhammad-Taqíy-i-Kirmání, a merchant of Kirmán; Siyyid Murtadá, a merchant of Zanján and Muhammad-Husayn-i-Marághi’í, a government official.
Martyrdom of Hájí Muhammad-Taqíy-i-Kirmání, a merchant of Kirmán; Siyyid Murtadá, a merchant of Zanján and Muhammad-Husayn-i-Marághi’í, a government official.
Sám Khán not wishing to execute the Báb; the Báb predicting that no power on earth can silence Him until His work here was finished; the Báb and Anís miraculously not hurt by bullets.
Sám Khán not wishing to execute the Báb; the Báb predicting that no power on earth can silence Him until His work here was finished; the Báb and Anís miraculously not hurt by bullets.
Sám Khán not wishing to execute the Báb; the Báb predicting that no power on earth can silence Him until His work here was finished; the Báb and Anís miraculously not hurt by bullets.
Sám Khán not wishing to execute the Báb; the Báb predicting that no power on earth can silence Him until His work here was finished; the Báb and Anís miraculously not hurt by bullets.
Sám Khán not wishing to execute the Báb; the Báb predicting that no power on earth can silence Him until His work here was finished; the Báb and Anís miraculously not hurt by bullets.
Sám Khán not wishing to execute the Báb; the Báb predicting that no power on earth can silence Him until His work here was finished; the Báb and Anís miraculously not hurt by bullets.
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 Sháh 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 Sháh 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 Sháh 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 Sháh 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 Sháh 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 Sháh 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 Sháh and the governor changing that message.
Prophecies of the Báb regarding the One who will arise after Him, His name, the Year nine, and those who will meet Him. Examples of those who recognize Bahá’u’lláh as the One promised by the Báb before the Year nine.
Prophecies of the Báb regarding the One who will arise after Him, His name, the Year nine, and those who will meet Him. Examples of those who recognize Bahá’u’lláh as the One promised by the Báb before the Year nine.
Prophecies of the Báb regarding the One who will arise after Him, His name, the Year nine, and those who will meet Him. Examples of those who recognize Bahá’u’lláh as the One promised by the Báb before the Year nine.
Prophecies of the Báb regarding the One who will arise after Him, His name, the Year nine, and those who will meet Him. Examples of those who recognize Bahá’u’lláh as the One promised by the Báb before the Year nine.
Prophecies of the Báb regarding the One who will arise after Him, His name, the Year nine, and those who will meet Him. Examples of those who recognize Bahá’u’lláh as the One promised by the Báb before the Year nine.
Bahá’u’lláh’s stay in Karbalá’ mid-1851 to mid-1852; the death of Amír-Kabír and his replacement by Áqá Khán-i-Núrí as Grand Vazier; Bahá’u’lláh’s return to Tihrán region. Main Source: Dawn-Breakers Chapter 25 p587, p591, p593; Chapter 26 p595, p598-599, p638; and other sources listed in the footnotes.
Bahá’u’lláh’s stay in Karbalá’ mid-1851 to mid-1852; the death of Amír-Kabír and his replacement by Áqá Khán-i-Núrí as Grand Vazier; Bahá’u’lláh’s return to Tihrán region. Main Source: Dawn-Breakers Chapter 25 p587, p591, p593; Chapter 26 p595, p598-599, p638; and other sources listed in the footnotes.
Bahá’u’lláh’s stay in Karbalá’ mid-1851 to mid-1852; the death of Amír-Kabír and his replacement by Áqá Khán-i-Núrí as Grand Vazier; Bahá’u’lláh’s return to Tihrán region. Main Source: Dawn-Breakers Chapter 25 p587, p591, p593; Chapter 26 p595, p598-599, p638; and other sources listed in the footnotes.
Bahá’u’lláh’s stay in Karbalá’ mid-1851 to mid-1852; the death of Amír-Kabír and his replacement by Áqá Khán-i-Núrí as Grand Vazier; Bahá’u’lláh’s return to Tihrán region. Main Source: Dawn-Breakers Chapter 25 p587, p591, p593; Chapter 26 p595, p598-599, p638; and other sources listed in the footnotes.
Bahá’u’lláh’s stay in Karbalá’ mid-1851 to mid-1852; the death of Amír-Kabír and his replacement by Áqá Khán-i-Núrí as Grand Vazier; Bahá’u’lláh’s return to Tihrán region. Main Source: Dawn-Breakers Chapter 25 p587, p591, p593; Chapter 26 p595, p598-599, p638; and other sources listed in the footnotes.
Bahá’u’lláh’s stay in Karbalá’ mid-1851 to mid-1852; the death of Amír-Kabír and his replacement by Áqá Khán-i-Núrí as Grand Vazier; Bahá’u’lláh’s return to Tihrán region. Main Source: Dawn-Breakers Chapter 25 p587, p591, p593; Chapter 26 p595, p598-599, p638; and other sources listed in the footnotes.
Bahá’u’lláh’s stay in Karbalá’ mid-1851 to mid-1852; the death of Amír-Kabír and his replacement by Áqá Khán-i-Núrí as Grand Vazier; Bahá’u’lláh’s return to Tihrán region. Main Source: Dawn-Breakers Chapter 25 p587, p591, p593; Chapter 26 p595, p598-599, p638; and other sources listed in the footnotes.
Bahá’u’lláh’s stay in Karbalá’ mid-1851 to mid-1852; the death of Amír-Kabír and his replacement by Áqá Khán-i-Núrí as Grand Vazier; Bahá’u’lláh’s return to Tihrán 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 Bábís after the attempted assassination; some examples of the horrors perpetuated including story of Hájí Sulaymán Khán’s martyrdom.
The genocide of the Bábís after the attempted assassination; some examples of the horrors perpetuated including story of Hájí Sulaymán Khán’s martyrdom.
The genocide of the Bábís after the attempted assassination; some examples of the horrors perpetuated including story of Hájí Sulaymán Khán’s martyrdom.
The genocide of the Bábís after the attempted assassination; some examples of the horrors perpetuated including story of Hájí Sulaymán Khán’s martyrdom.
The genocide of the Bábís after the attempted assassination; some examples of the horrors perpetuated including story of Hájí Sulaymán Khán’s martyrdom.
The genocide of the Bábís after the attempted assassination; some examples of the horrors perpetuated including story of Hájí Sulaymán Khán’s martyrdom.
The genocide of the Bábís after the attempted assassination; some examples of the horrors perpetuated including story of Hájí Sulaymán Khán’s martyrdom.
The genocide of the Bábís after the attempted assassination; some examples of the horrors perpetuated including story of Hájí Sulaymán Khán’s martyrdom.
The genocide of the Bábís after the attempted assassination; some examples of the horrors perpetuated including story of Hájí Sulaymán Khán’s martyrdom.
The genocide of the Bábís after the attempted assassination; some examples of the horrors perpetuated including story of Hájí Sulaymán Khán’s martyrdom.
The genocide of the Bábís after the attempted assassination; some examples of the horrors perpetuated including story of Hájí Sulaymán Khán’s martyrdom.
The genocide of the Bábís after the attempted assassination; some examples of the horrors perpetuated including story of Hájí Sulaymán Khán’s martyrdom.
Táhirih’s confinement in the Kalántar’s residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the Kalántar.
Táhirih’s confinement in the Kalántar’s residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the Kalántar.
Táhirih’s confinement in the Kalántar’s residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the Kalántar.
Táhirih’s confinement in the Kalántar’s residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the Kalántar.
Táhirih’s confinement in the Kalántar’s residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the Kalántar.
Táhirih’s confinement in the Kalántar’s residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the Kalántar.
Táhirih’s confinement in the Kalántar’s residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the Kalántar.
Táhirih’s confinement in the Kalántar’s residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the Kalántar.
Táhirih’s confinement in the Kalántar’s residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the Kalántar.
Táhirih’s confinement in the Kalántar’s residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the Kalántar.
Táhirih’s confinement in the Kalántar’s residence from 1850 to her martyrdom; details of her last day and martyrdom as relayed by the wife of the Kalántar.
Receipt of news of assassination attempt on the Sháh by Bahá’u’lláh; His refusal to hide; His march to the Síyáh-Chál; conditions in the Síyáh-Chál; singing and martyrdom of the companions in the Síyáh-Chál.
Overview of the story of Nabíl, 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: Nabíl’s 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
could not bear the loss of his True Beloved, so much so that one day he just walked into the sea by the city of ‘Akká. His body was washed ashore near the city of ‘Akká. * * * * * * * * * * * * * Resources
As to his name, although his given name was Muhammad, Bahá’u’lláh called him by the name Nabíl in tablets addressed to him, and so he started being known as Nabíl-i-Zarandí [meaning Nabíl from Zarand]. The word Nabíl means noble or excellent and it has the same Abjad numerical value as
Nabíl followed Bahá’u’lláh at various points in Bahá’u’lláh’s imprisonment and exile from city to city, from Baghdád all the way to ‘Akká. From ‘Akká, Nabíl was sent by Bahá’u’lláh on several missions to various parts of Iran to teach the people about the new Revelation. While on these trips, Nabíl
Nabíl-i-Zarandí and The Dawn-Breakers Chronicle Nabíl [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-Zarandí [meaning Muhammad from Zarand]. He describes his own background, how he learnt about the Báb and became
A brief overview of history and beliefs of Shí’a Islam to help better understand the context of the Dawn-Breakers narrative setting.
The ‘ulamá 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 Shí’a law: Usúlí and Akhbárí, so depending on which school you followed, you would go to that group’s 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 Shí’a hold that the five fundamentals of Islam are:– Divine Unity;– Prophethood;– the Resurrection;– the Imámate; and– Divine Justice. Laws & Religious RitualsThe main ritual practices are very
The ‘Atabāt are important sites of visitations (zíyárat) for the Shí’a, and especially Karbalá’ and Najaf have over the years been centers for Shí’a learning. As these sites are holy to the Shí’a, they have had and even today have, a large Shí’a 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 Muhammad’s following grew in Medína. 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 / Bathá) and the other Yathrib (now named Medína). The importance of Mecca was twofold: The first reason was that it was built around the Ka’ba
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 Qur’án. This plays an important role in the Dawn-Breakers as it is used as a metric by them to judge the claims of the Báb
on camel bone or skin. During the lifetime of the Prophet, collection of the verses and their organization into súras was begun. During the first Caliph Abu-Bakr’s time, in the Battle of Yamáma (633 CE), many of the Companions who knew the ‘Qur’án by heart were killed. So Abu-Bakr ordered
The Twelfth Imám This part of the story that is very important to the Dawn-Breakers: Shí’a believe that this 12th Imám, the Imám Mahdí 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 Prophet’s 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 `Alí. 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 Shí’a country is Iran. All other Islamic countries today are Sunní, although some Sunní countries e.g. Iraq, Bahrain, Republic of Azerbaijan, Yemen and Lebanon have significant Shí’a
Brief Background on Shí’a 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 Shī’ī. Shī’ī is pronounced Shee-ah, and often written simply as Shí’a. We will use this spelling from now onwards. The word Shíite
Explanation of Fársí 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 Dawn-Breakers. Fársí has absorbed many Arabic words. However, in Fársí the Arabic words are pronounced
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 Farsí, this attribution is usually done by adding -i- which denotes “of” or ”from”. For example, “Muhammad from
Construction of Fársí Names in the 1800s Fársí (the Persian language) names in the 1800s were usually constructed with three main parts: 1. PREFIX – 2. NAME – 3. IDENTIFYING ATTRIBUTION 1. PREFIX Examples of common prefixes used are: Hájí means that the person has been on Hájí [pilgrimage to
A timeline of the Qájár dynasty rule in Írán and dates of Key Bábí/Bahá’í Events during it.
Qájár Dynasty & Key Bábí/Bahá’í Events King Reign Grand Vazírs (1835-1858) Certain key Bábí/Bahá’í Events Fath ‘Alí Sháh 1798 – 1834 CE 1817 Birth of Bahá’u’lláh (Tihrán)1819 Birth of the Báb (Shíráz) Muhammad Sháh 1835 – 1848 CE Mírzá Abu’l-Qásim-i-Qá’im-Maqám (1834-1835) Hájí Mírzá Áqásí (1835-1848) 1844 Declaration of the Báb
A summary listing of the content of each Glimmerings chapter and their main sources.
The Báb : Hasan M. Balyuzi (1973); George Ronald, Oxford The Bábí and Bahá’í Religions, 1844-1944 – Some Contemporary Western Accounts : Moojan Momen (1981); George Ronald, Oxford The Bahá’í World : Volume 3 (1930); Volume 4 (1933); Volume 5 (1936); Volume 6 (1937); Volume 7 (1939); Volume 8 (1942);
Kitáb-i-Íqán : (1931) Bahá’í 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 Bahá’u’lláh : Nader Saiedi (2000); University Press of Maryland Memorials of the Faithful : ‘Abdu’l-Bahá (1977 edition); Bahá’í
PRIMARY SOURCE The Dawn-Breakers: Nabil’s Narrative of the Early Days of the Bahá’í Revelation Shoghi Effendi (1932); Bahá’í Publishing Trust, New York OTHER SOURCES ‘Abdu’l-Bahá : Hasan M. Balyuzi (1971); George Ronald, London An Introduction to Shi’i Islam : Moojan Momen (1985); George Ronald, Oxford Awakening : Hussein Ahdieh &
DB 25-26: The Hidden Sunrise – Part B Prologue Selection quotes from the Báb regarding Him Whom God shall Manifest. Section 1: Bahá’u’lláh’s Imprisonment in the Síyáh-Chál Receipt of news of assassination attempt on the Sháh by Bahá’u’lláh; His refusal to hide; His march to the Síyáh-Chál; conditions in the
DB 25-26: The Hidden Sunrise – Part A Prologue Expectations of twin Manifestations; the Qá’im and the Qayyúm; and what the Báb as the first Manifestation fulfilled. Section 1: Him Whom God Shall Make Manifest Prophecies of the Báb regarding the One who will arise after Him, His name, the
DB 24: The Crimson Rain – Zanján Prologue Description of town of Zanján in 1800s. Section 1: Key Events in Hujjat’s Life up to Early 1850 Recap of Hujjat’s background; how becomes a Bábí; his communications with the Báb; and his detention in the capital. Main Source: Dawn-Breakers Chapter 24,
DB 23: The Crimson Rain – Tabríz Prologue Hadith regarding “I Myself shall be his ransom”. Section 1: The Báb is Brought to Tabríz The Amír-Kabír’s decision to execute the Báb; the Báb knowing what is to come and in advance sending a package to Bahá’u’lláh; the Báb being brought
DB 22: The Crimson Rain – Nayríz Prologue Persian Hidden Words #76 Section 1: Key Events in Vahíd’s Life leading to Naw-Rúz of 1850 Recap of Vahíd’s background, his meeting with the Báb, his attempt to go to Fort Tabarsí, his visit to Tihrán and his travels up to his
DB 21: The Seven that Walk in Front of the Qá’im Prologue Hadith regarding the “seven goats” that walk in front of the Qá’im Section 1: Sorrow of Tabarsí The Báb’s grief and response to the episode of Tabarsí; the Báb sends Sayyáh to Tabarsí on pilgrimage on His behalf;
DB 19-20: The Valiant Horsemen of the Merciful – Part B Prologue Excerpt from the Dawn-Breakers regarding the listing of the martyrs of Tabarsí. Section 1: Quddús and the Ones from Khurásán Martyrs of Tabarsí (Nabíl’s list #1 – #13): Quddús, Mullá Husayn, his brother, his nephew, his attendant and
DB 19-20: The Valiant Horsemen of the Merciful – Part A Prologue Verse from the Kitáb-i-Aqdas invoking the “valiant horsemen of the Merciful” Section 1: The First Wave of Attacks [November-December 1848] First wave of attacks led by Abdu’lláh Khán-i-Turkamán and its defeat; prophecy of rain and snow by Quddús;
DB 19: The Black Standard Prologue Hadith regarding the Black Standard. Section 1: To Mázindarán under the Black Standard Mullá Husayn receiving the Báb’s 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 Báb and His key disciples Section 1: Chihríq Initial conditions of the Báb’s imprisonment in Chihríq, the change in the prison warden’s attitude, and the conversion of the learned Mírzá Asadu’lláh of Khuy and the Indian Navvab who became
DB 13-16: Stormy Clouds, Thunder & Lightning Prologue Metaphor of the storm Section 1: Máh-Kú The Báb’s imprisonment in Máh-Kú; change in the harsh attitude of the warden; Mullá Husayn’s visit; the Báb’s farewell to Mullá Husayn; the Báb’s transfer to Chihríq. 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 Shíráz Husayn Khán’s attempt to kill the Báb; the cholera epidemic incident and release of the Báb; the Báb last farewell to Shíráz; 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 Quddús coming to Shíráz; teaching the Báb’s middle uncle; Mullá Sádiq changes the adhán; Quddús & Mullá Sádiq 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: Isfáhán: Knowledge Is The Most Grievous Veil Mullá Husayn’s journey and teaching efforts in Isfáhán; 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 i’tikáf at the Kúfa mosque, and the movement of the first wave of seekers to Shíráz. 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 Ahmad’s main life, travels, teachings and death; appointment of Siyyid Kázim as his successor. Main Source: Dawn-Breakers Section 1, p1-18. Section 2: The Second Awakener Siyyid Kázim’s 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 Kirmánsháh, 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 ‘Alíy-i-Sayyáh-i-Marághíhí (Mullá Adí-Guzal), who had made a pilgrimage to the
… while I was passing by the gate of the inner courtyard of the shrine of the Imám Husayn, my eyes, for the first time, fell upon Bahá’u’lláh. 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 Máh-Kú, he continues to accompany the Báb to the prison of Chihríq (Dawn-Breakers Chapter 17, p307). He was present in Tabríz at the interrogation of the Báb, where the Báb publicly announces: “I am, I am, I am the Promised
made him realize that there was something special about the Báb. When he heard that a young Siyyid in Shíráz had announced that He was the Qá’im, Shaykh Hasan realized it must be the Báb. He came to Shíráz (summer of 1846 together with Shaykh Sultán-i-Karbilá’í), became a believer and
Zunúz: Shaykh Hasan-i-Zunúzí Besides Mullá Husayn, Quddús and Tâhirih, there were several other Bábís who, before 1852, recognized Bahá’u’lláh as the One promised by the Báb. Nabíl lists several of them (Dawn-Breakers Chapter 25, p593-594) and Shaykh Hasan-i-Zunúzí is one of them. Shoghi Effendi records: Some of His disciples the
the enemies of Bahá’u’lláh to the extent that they changed their attitudes and became friendly towards Him. Bahá’u’lláh in Kitáb-i-Badí’ 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.’ 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.’ 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 Nabíl’s query, Siyyid I Ismá’íl answered, precisely and considerately, while his eyes welled with tears: ‘What I have seen cannot be described.
Zavárih: Áqá Siyyid Ismá’íl-i-Zavári’í Áqá Siyyid Ismá’íl was from Zavárih, a small township near Isfahán. He was a learned man and a master of calligraphy and is usually known by the title of Dhabíh (meaning sacrifice). The reason why he is known by this title will become clear below. He
Sháh. At this time, Siyyid Husayn-i-Yazdí 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-Yazdí, Mullá ‘Abdu’l-Karím one of the other of the three main amanuenses of the Báb, was also imprisoned
Mírzá Muhammad-‘Alí, were both martyred at Fort Shaykh Tabarsí. Nabíl notes the following in his listing of the martyrs at Fort Shaykh Tabarsí (Dawn-Breakers Chapter 20, p423): 138. Siyyid Ahmad, the father of Siyyid Husayn-i-‘Azíz, the amanuensis of the Báb, 139. Mírzá Muhammad-‘Alí, the son of Siyyid Ahmad, whose head
Yazd: Siyyid Husayn-i-Yazdí Siyyid Husayn-i-Yazdí was one of the Letters of the Living. He was also one of the three main amanuenses of the Báb (the other two being Mullá ‘Abdu’l-Karím-i-Qazviní and Shaykh Hasan-i-Zunúzí). 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. ‘I have this night,’ he said, ‘been 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 Bábís, and ‘Abdu’l-Vahháb, undaunted, giving praise to his Lord in the market-place. He was seized and thrown into the Síyáh-Chál. Mírzá ‘Abdu’l-Vahháb-i-Shírází had, at long last, found that repose, that peace of heart and mind which his whole being craved, for he was continuously
this to Nabíl (at this stage Hájí ‘Abdu’l-Majíd had not recognized the station of the Báb, while it seems ‘Abdu’l-Vahháb had): From Baghdád I moved to Kázimayn, where ‘Abdu’l-Vahháb 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 Shíráz, my son related to me the dream he had dreamt. A feeling of profound regret gradually seized me. The blamelessness of Mullá ‘Alí 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. Hájí ‘Abdu’l-Majíd, the father of ‘Abdu’l-Vahháb, has often been heard to recount, with eyes filled with tears, this story: “How deeply,” he said, “I regret the deed I committed. Pray that God may grant me
the Faithful. He called to the multitude: ‘Arise and seek him. Behold, he plucks out of the burning fire charters of liberty and is distributing them to the people. Hasten to him, for whoever receives them from his hands will be secure from penal suffering, and whoever fails to obtain
Shíráz: ‘Abdu’l-Vahháb-i-Shírází The story of ‘Abdu’l-Vahháb, a youth from Shíráz, has been told Bahá’u’lláh, by ‘Abdu’l-Bahá and recounted by Nabíl. The first part of the story begins in 1844 in Shíráz soon after the Declaration of the Báb, the second part occurs in Kázimayn/Baghdád area in 1851, and the third
One commentary states: Mírzá 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 Báb, Bahá’u’lláh, and Mírzá Yahyá with discretion. He was also one of Nabíl’s principal informants
missing for a period of time). Mullá ‘Abdu’l-Karím was close to Bahá’u’lláh as well, and it was to Mullá ‘Abdu’l-Karím that the Báb, shortly before His martyrdom, sent His rings, seals and documents in a sealed coffer to deliver to Bahá’u’lláh (Dawn-Breakers Chapter 23, p504-505). Later in 1850, Mullá ‘Abdu’l-Karím
Qazvín: Mullá ‘Abdu’l-Karím-i-Qazviní Mullá ‘Abdu’l-Karím-i-Qazviní was one of the three main amanuenses of the Báb (the other two being Siyyid Husayn-i-Yazdí and Shaykh Hasan-i-Zunúzí). An amanuensis is a secretary who writes and copies what is dictated. Mullá ‘Abdu’l-Karím was given the title of Mírzá Ahmad by Bahá’u’lláh (Dawn-Breakers Chapter 21,
Khurásán Mullá Sádiq-i-Khurásání His full name is usually given as Mullá Sádiq-i-Muqaddas-i-Khurásání. Bahá’u’lláh gave him the title of Ismu’lláhu’l-Asdaq [The Name of God the Most Truthful]. Briefly, together with Quddús and Mullá ‘Alí-Akbar-i-Ardistání, he was among the first to suffer for the Cause of the Báb on Persian soil (Dawn-Breakers
India: Qahru’lláh Qahru’lláh [means Wrath of God] was the name given by the Báb to a wealthy nobleman from India who had given up his position and wealth and walked all the way to Chihríq in search of the Báb because of a vision he had had. Immediately upon meeting
And when addressing him she said: “My 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 Ashraf’s mother to his execution site. The Imám-Jumih [Friday prayer leader] of Zanján was related to Ashraf. When the mother of Ashraf arrived, she found the Imám-Jumih was trying to convince Ashraf to recant his faith. “I will disown you as my son,”
Zanján – Ashraf and Naqd-‘Alí Most of the survivors of the Zanján upheaval in 1850 were women and children. Even though surviving, they continued to exemplify the heroism of the martyrs of Zanján. Here is the story of two of these children: Ashraf [means noble] and Naqd-‘Alí, who will grow
Sources Genealogy of the Báb in The Dawn-Breakers (foldout after the Introduction) Balyuzi, Some Eminent Bahá’ís in the time of Bahá’u’lláh, Chapter 17 Balyuzi, Bahá’u’lláh – King of Glory, Chapter 41 Balyuzi, Khadíjeh Bagum Bahaipedia * * * * * * * * * * * * * * *
From Balyuzi, Bahá’u’lláh – King of Glory, Chapter 41, p404
The Báb’s Immediate Family: The First Generation of the Afnáns 1. The Eldest Uncle – Hájí Mírzá Siyyid Muhammad: Titled Khál-i-Akbar [the Great Uncle]. He found it difficult to initially accept the claims of the Báb. At the instigation of Mírzá Áqá, he went to Baghád in 1862 to see
Shíráz – The Báb’s Family The Báb’s relatives and their descendants are known as Afnán [means twigs]. The Báb’s only child, Ahmad died in infancy, and so the Afnán are not direct descendants of the Báb. The Báb’s father who died when the Báb was young had been an only
who remembered the details of the House as it had been) came to Shíráz and, with the assistance of the believers there, undertook the task even though these were difficult times for the Bahá’ís and persecutions had erupted in many parts of the land. The restoration was almost complete when
Mírzá Áqá, Núri’d-Dín (holding the Tablet of Bahá’u’lláh in which his family are nominated as custodians of the House of the Báb in Shíráz) Meetings with Bahá’u’lláh and Lawh-i-Dunyá It was after he had moved to Beirut, in January 1888, that Mírzá Áqá 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, Mírzá Áqá also developed not just a business relationship but an intimate friendship with the two brothers in Isfáhán, 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 Báb]. Secondly, Íshán[the Blessed Beauty] is in Baghdád. 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 Báb’s Eldest Uncle and the Kitáb-i-Íqán Although still an adolescent, Mírzá Áqá was on fire with the love of the Báb and he became an active teacher of the Cause. He first taught his own parents and helped them recognize the station of the Báb. He then
Shíráz – Áqá Mírzá Áqá Childhood In a letter to His wife written while He was imprisoned in Máhkú, the Báb writes: Do not expect any assistance from thy brothers. They will not help; it is enough that they refrain from insults. Overlook their faults. …. God grant that when
ADDITIONAL NOTES Súrih-i-Nush This Arabic tablet was revealed in Baghdád in honour of Siyyid Ja’far-i-Yazdí. It was revealed prior to Bahá’u’lláh’s Declaration, however, in its language Bahá’u’lláh 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 Baghdád. 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 Hájí Muhammad-Taqí and Áqá Siyyid Ja’far were taken out, propped
Hájí Muhammad-Taqí Hájí Muhammad-Taqí was a native of Nayríz. “He 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.” Taught about the Cause
that all those who wished to obtain corn must first spit on Siyyid Ja’far’s 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
Nayríz – Siyyid Ja’far-i-Yazdí & Hájí Muhammad-Taqí Siyyid Ja’far-i-Yazdí and Hájí Muhammad-Taqí were both taught the Cause of the Báb by Vahíd and both were devoted to serving their Faith. In the 1850 upheaval in Nayríz both were severely tortured but both survived. In time both recognized Bahá’u’lláh as the
got into the company of some bad people, who eventually killed him. [Revelation of Bahá’u’lláh vol 2 p 137-151] Note: The above Ahmad from Káshán, 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-Ismáíl from Káshán should not be confused with Áqá Siyyid Ismá’íl from Zavárih, who is also known by the title of Dhabíh (meaning sacrifice). See Portrait: Siyyid Ismá’íl-i-Zavári’í.
Káshán – The Four Brothers of Káshán Hájí Mírzá Jání’s nephew, Áqá Muhammad Javád-i-Káshání, met the Báb at his uncle’s house, when the Báb stayed there, and became a believer. Javad and his son, Áqá Husayn-i-Áshchí, both also recognized station of Bahá’u’lláh and in the 1850s went to Baghdád. For
Bastám – Mullá ‘Alí-i-Bastámí Brief overviews of Mullá ‘Alíy-i-Bastámí’s life can be found at the following sites: * * * * * * * * * * * * * * * * * * * *
Ardistán – Mullá ‘Alí-Akbar-i-Ardistání Mullá ‘Alí-Akbar-i-Ardistání had been a student of Mulla Sádiq-i-Khurásání in Isfahán, when Mullá Husayn comes there right after the Letters of the Living are dispersed by the Báb. Mullá ‘Alí-Akbar becomes a believer shortly after Mulla Sádiq. In June 1845 ‘Alí-Akbar accompanied Mulla Sádiq to Shiraz where
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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.
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.
