Written and illustrated by Violetta Zein

This part covers the life of the BĂĄb from the age of 24 in 1843 to the age of 25 in 1844, and events in the lives of the 18 Letters of the Living from their birth to the death of the last Letter of the Living, MullĂĄ BĂĄqir-i-TabrĂ­zĂ­, in 1881.


“Thirteen”: An artistic rendition of the arrival of MullĂĄ ‘AlĂ­y-i-BastamĂ­ and his 12 companions in ShĂ­rĂĄz, drawn by the dawning light of divine Revelation. © Violetta Zein

After Mullå កusayn had recognized the Båb and become the first Letter of the Living, the next 13 disciples of the Båb arrived in Shíråz together, just as He had predicted, sometime in late June 1844.

MullĂĄ ‘AlĂ­y-i-BastamĂ­ was among them and a few days after his arrival, he confronted MullĂĄ កusayn:

“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 state of suspense and doubt.”

MullĂĄ កusayn could not reveal the reason for his newfound peace of mind and bliss, but as he reassured him, MullĂĄ ‘AlĂ­y-i-BastamĂ­ realized what had happened, and begged him to disclose the truth to him. MullĂĄ កusayn told him to trust in God, and God would appease the tumult in his heart.

Utterly enkindled after his conversation with MullĂĄ កusayn, MullĂĄ ‘AlĂ­y-i-BastamĂ­ shared it with his 12 companions, and all 13 of them secluded themselves in their rooms, aflame and on fire, and beseeched God through prayer and fasting to burn the veils away and let them discover the Promised One.

Stunning detail of the ceiling of the upper chamber of the BĂĄb’s house, where MullĂĄ ‘AlĂ­y-i-BastamĂ­ experiences a similar transcendental experience as MullĂĄ កusayn, a few weeks prior. Still image from “The House of the BĂĄb: The Declaration Chamber” youtube video of the recreation of this room by Oscar Gomez.

On the third night of his seclusion, while he was wrapt in prayer, MullĂĄ ‘AlĂ­y-i-BastamĂ­ had a vision. A light appeared before his eyes and began moving. He followed the light until he met the BĂĄb. When he awoke, in the middle of the night, he ran out of his joy, mad with joy and happiness and threw himself into MullĂĄ កusayn’s arms, saying:

“Praise be to God who hath guided us hither! We had not been guided had not God guided us!”

That very morning at dawn, MullĂĄ កusayn accompanied MullĂĄ ‘AlĂ­y-i-BastamĂ­ to the house of the BĂĄb. They were greeted by កåjĂ­ MubĂĄrak, who immediately recognized them and immediately told them that the BĂĄb had summoned him to His presence at dawn and asked him to wait at the door of the house:

“Two guests are to arrive early this morning. Extend to them in My name a warm welcome. Say to them from Me: ‘Enter therein in the name of God.’”

MullĂĄ ‘AlĂ­y-i-Bastamí’s first meeting with the BĂĄb was almost exactly similar in all ways to MullĂĄ កusayn’s with one major difference: he did not, as MullĂĄ កusayn had done, critically scrutinize the BĂĄb’s proofs and testimonies. There was no back and forth argumentation in this meeting, nothing but the spirit of adoration and intimate, ardent fellowship.

It was as if the entire upper chamber of the Báb’s house had been given life by His divine utterance, and it seemed to Mullá ‘Alíy-i-Bastamí as if everything in the room vibrated with the testimony of the Báb.

MullĂĄ ‘AlĂ­y-i-BastamĂ­ was the second person to accept the message of the BĂĄb, but was elevated to the rank of Fourth Letter of the Living, after MullĂĄ កusayn’s brother and nephew, respectively the Second and Third Letters of the Living.

Detail of the lamp on the carpet of the upper chamber of the ‘Báb’s house where the 12 men would have attained His presence after their arrival in Shíráz, at the conclusion of their search. Still image from “The House of the Báb: The Declaration Chamber” youtube video of the recreation of this room by Oscar Gomez.

Forty days after the Declaration, starting in early July 1844, the remaining 17 Letters of the Living were enrolled under the banner of the Faith. It was during these 40 days that the BĂĄb completed the Revelation of the QayyĂșmu'l-AsmĂĄ'.

Some of His disciples recognized the BĂĄb spontaneously, others communicated with Him in their dreams while asleep, and still others found Him through fasting or payers and others through visions.

The Sixteenth Letter of the Living was MĂ­rzĂĄ Muáž„ammad-‘AlĂ­y-i-QazvĂ­nĂ­, áčŹĂĄhirih’s brother-in-law. True to his word, he conveyed to the BĂĄb the sealed letter and spoken poem entrusted to him by áčŹĂĄhirih, and in reply, the BĂĄb made her the Seventeenth Letter of the Living, and only woman to hold this everlasting honor.

“Communion”: An abstract interpretation of the spiritual communion between the BĂĄb in ShĂ­rĂĄz and QuddĂșs, making his way to the Promised One. © Violetta Zein

One night, as He was speaking to Mullå កusayn, the Båb informed him their number was almost complete:

“Seventeen Letters have thus far enlisted under the standard of the Faith of God. There remains one more to complete the number. These Letters of the Living shall arise to proclaim My Cause and to establish My Faith. To-morrow night the remaining Letter will arrive and will complete the number of My chosen disciples.”

The next evening, as the Båb was returning home with Mullå កusayn walking behind him, a disheveled youth, still in stained travel clothing came up to Mullå កusayn and embraced him, asking him if he had attained his goal. When Mullå កusayn tried to calm him down, the youth would have none of it.

The incredibly quiet and modest ShaykhĂ­ youth, just 22 years old, was Muáž„ammad ‘AlĂ­, a descendent of the ImĂĄm កasan, born in BarfurĂșsh. He would later be known as QuddĂșs, and he had already recognized the BĂĄb as the Promised One by the way He walked. He turned his eyes to the BĂĄb and asked MullĂĄ កusayn:

“Why seek you to hide Him from me? I can recognise Him by His gait. I confidently testify that none besides Him, whether in the East or in the West, can claim to be the Truth. None other can manifest the power and majesty that radiate from His holy person.”

Mullå កusayn was astonished. He walked over to the Båb and informed Him of what had happened, but the Båb was not surprised, stating

“Marvel not at his strange behaviour. We have in the world of the spirit been communing with that youth. We know him already. We indeed awaited his coming. Go to him and summon him forthwith to Our presence.”

This is not the Tablet in the story below. That Tablet has been lost, this is one of several Tablets which the Báb revealed for Bahá'u'lláh, addressing Him as “Him Whom God shall make Manifest”. This particular Tablet is Partial Inventory ID: BB00285. Source: Facsimile of the Báb's autograph Tablets addressed to the Letters of the Living and to Bahá'u'lláh, Nabil, The Dawn-Breakers, page XXI.

MullĂĄ កusayn was certain that he would be chosen as the BĂĄb’s companion for His pilgrimage to Mecca and Medina, but the BĂĄb had something more important in mind for the First Letter of the Living.

As soon as the Båb had decided to leave for pilgrimage, He summoned Mullå កusayn and entrusted him with a sensitive and confidential mission, much more specific and much more important than those of the other Letters of the Living.

Although the BĂĄb did not tell MullĂĄ កusayn this, his mission was to find BahĂĄ'u'llĂĄh in áčŹihrĂĄn and deliver Him a scroll, calling Him to recognize the BĂĄb.

The BĂĄb spoke to MullĂĄ កusayn in glowing, marvelous allusions, and told him that in áčŹihrĂĄn, a Mystery was enshrined, a Mystery that would, He affirmed, transcend the light shed by His own Revelation.

In a long address to MullĂĄ កusayn, the BĂĄb gave him very specific instructions on how to find BahĂĄ'u'llĂĄh in áčŹihrĂĄn, including through which towns and cities he should travel, and where he should go after this important mission:

“The days of our companionship are approaching their end. My Covenant with you is now accomplished. Gird up the loins of endeavour, and arise to diffuse My Cause. Be not dismayed at the sight of the degeneracy and perversity of this generation, for the Lord of the Covenant shall assuredly assist you. Verily, He shall surround you with His loving protection, and shall lead you from victory to victory
Those whom you find receptive to your call, share with them the epistles and tablets We have revealed for you, that, perchance, these wondrous words may cause them to turn away from the slough of heedlessness, and soar into the realm of the Divine presence. In this pilgrimage upon which We are soon to embark, We have chosen QuddĂșs as Our companion. We have left you behind to face the onslaught of a fierce and relentless enemy. Rest assured, however, that a bounty unspeakably glorious shall be conferred upon you. Follow the course of your journey towards the north, and visit on your way IáčŁfahĂĄn, KĂĄshĂĄn, Qum, and TihrĂĄn. Beseech almighty Providence that He may graciously enable you to attain, in that capital, the seat of true sovereignty, and to enter the mansion of the Beloved. A secret lies hidden in that city. When made manifest, it shall turn the earth into paradise. My hope is that you may partake of its grace and recognise its splendour. From TihrĂĄn proceed to KhurĂĄsĂĄn, and there proclaim anew the Call. From thence return to Najaf and KarbilĂĄ, and there await the summons of your Lord. Be assured that the high mission for which you have been created will, in its entirety, be accomplished by you. Until you have consummated your work, if all the darts of an unbelieving world be directed against you, they will be powerless to hurt a single hair of your head. All things are imprisoned within His mighty grasp. He, verily, is the Almighty, the All-Subduing.”

 

Line drawing of the Shrine of Imåm កusayn, in Karbilå. Source: Wikimedia Commons.

The Báb then summoned Mullá ‘Alíy-i-Bastamí, the Fourth Letter of the Living, and sent him to Najáf and Karbilá in 'Iráq to proclaim His message among the Shaykhís. In His inspiring farewell address, the Báb alluded to severe trials he would face:

“Your faith must be immovable as the rock, must weather every storm and survive every calamity. Suffer not the denunciations of the foolish and the calumnies of the clergy to afflict you, or to turn you from your purpose. For you are called to partake of the celestial banquet prepared for you in the immortal Realm. You are the first to leave the House of God, and to suffer for His sake. If you be slain in His path, remember that great will be your reward, and goodly the gift which will be bestowed upon you.”

Mullá ‘Alíy-i-Bastamí, set on fire by the words of the Báb, left immediately to accomplish his mission.

He was the first to proclaim the BĂĄb’s message in Najaf and KarbilĂĄ, the first to bring the QayyĂșmu'l-AsmĂĄ' to 'IrĂĄq, and he claimed the everlasting honor of being the first martyr of the BĂĄbĂ­ Dispensation.

Courtyard of the House of the BĂĄb in ShĂ­rĂĄz, showing the orange tree planted by the BĂĄb, a reflecting pool and, on the left, a well. The 16 Letters of the Living present in ShĂ­rĂĄz to recognize the BĂĄb and receive His instructions would have walked through this courtyard. Source: BahĂĄ'Ă­ Points of Interest.

After the BĂĄb had informed MullĂĄ កusayn of the nature of His mission, after He had told QuddĂșs he was to accompany Him on pilgrimage and after He had sent MullĂĄ ‘AlĂ­y-i-BastamĂ­ on his mission, the BĂĄb summoned together the remaining 14 Letters of the Living in ShĂ­rĂĄz into His presence.

In this gathering, the Báb addressed His stirring parting words to the Letters of the Living and gave them each a specific task. He dispersed them all, assigning some to their native provinces. He asked them to be cautious and moderate, He unveiled to them the loftiness of the rank they had been elevated to, and spurred them to action with a stirring, rousing farewell address recalling the Disciples of Jesus and assuring them of ultimate victory, if they did God’s bidding.

Collectively, they were mandated to raise the call that the Gate of the Promised One had been opened, but instructed them, at this time, not to make reference to His name and person.

The BĂĄb also asked each Letter of the Living to record separately the name of every single person who embraced the Faith and send the lists to Him in sealed letters addressed to His uncle កåjĂ­ MĂ­rzĂĄ Siyyid ‘AlĂ­. He would then classify all the lists He received in 18 sets of 19 names each, and mention all the believers in the Tablet of God.

A double homage to this story about the Báb’s farewell address to the Letters of the Living: one because the Báb mentions the Disciples of Jesus Christ in His address, and two, because it is a depiction of a Manifestation of God giving a farewell address to His first Disciples, an image of the painting Mestà by Duccio, painted between 1308 and 1311. In this painting, Jesus Christ is giving the Farewell Discourse (John 14–17) to his disciples, after the Last supper. Source: Wikimedia Commons.

After giving them all their instructions, the BĂĄb addressed to them these stirring parting words:

“O My beloved friends! You are the bearers of the name of God in this Day. You have been chosen as the repositories of His mystery. It behoves each one of you to manifest the attributes of God, and to exemplify by your deeds and words the signs of His righteousness, His power and glory. The very members of your body must bear witness to the loftiness of your purpose, the integrity of your life, the reality of your faith, and the exalted character of your devotion.

For verily I say, this is the Day spoken of by God in His Book: ‘On that day will We set a seal upon their mouths yet shall their hands speak unto Us, and their feet shall bear witness to that which they shall have done.’ Ponder the words of Jesus addressed to His disciples, as He sent them forth to propagate the Cause of God. In words such as these, He bade them arise and fulfil their mission: ‘Ye are even as the fire which in the darkness of the night has been kindled upon the mountain-top. Let your light shine before the eyes of men.

Such must be the purity of your character and the degree of your renunciation, that the people of the earth may through you recognise and be drawn closer to the heavenly Father who is the Source of purity and grace. For none has seen the Father who is in heaven. You who are His spiritual children must by your deeds exemplify His virtues, and witness to His glory.

You are the salt of the earth, but if the salt have lost its savour, wherewith shall it be salted? Such must be the degree of your detachment, that into whatever city you enter to proclaim and teach the Cause of God, you should in no wise expect either meat or reward from its people. Nay, when you depart out of that city, you should shake the dust from off your feet. As you have entered it 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 be faithful to Him, He will assuredly deliver into your hands all the treasures of the earth, and will exalt you above all the rulers and kings of the world.’

O My Letters! Verily I say, immensely exalted is this Day above the days of the Apostles of old. Nay, immeasurable is the difference! You are the witnesses of the Dawn of the promised Day of God. You are the partakers of the mystic chalice of His Revelation. Gird up the loins of endeavour, and be mindful of the words of God as revealed in His Book: ‘Lo, the Lord thy God is come, and with Him is the company of His angels arrayed before Him!’

Purge your hearts of worldly desires, and let angelic virtues be your adorning. Strive that by your deeds you may bear witness to the truth of these words of God, and beware lest, by ‘turning back,’ He may ‘change you for another people,’ who ‘shall not be your like,’ and who shall take from you the Kingdom of God.

The days when idle worship was deemed sufficient are ended. The time is come when naught but the purest motive, supported by deeds of stainless purity, can ascend to the throne of the Most High and be acceptable unto Him. ‘The good word riseth up unto Him, and the righteous deed will cause it to be exalted before Him.’ You are the lowly, of whom God has thus spoken in His Book: “And We desire to show favour to those who were brought low in the land, and to make them spiritual leaders among men, and to make them Our heirs.’

You have been called to this station; you will attain to it, only if you arise to trample beneath your feet every earthly desire, and endeavour to become those ‘honoured servants of His who speak not till He hath spoken, and who do His bidding.’

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 sweetness, of that grace which flows through you.

I am preparing you for the advent of a mighty Day. Exert your utmost endeavour that, in the world to come, I, who am now instructing you, may, before the mercy-seat of God, rejoice in your deeds and glory in your achievements. The secret of the Day that is to come is now concealed. It can neither be divulged nor estimated. The newly born babe of that Day excels the wisest and most venerable men of this time, and the lowliest and most unlearned of that period shall surpass in understanding the most erudite and accomplished divines of this age.

Scatter throughout the length and breadth of this land, and, with steadfast feet and sanctified hearts, prepare the way for His coming. Heed not your weaknesses and frailty; fix your gaze upon the invincible power of the Lord, your God, the Almighty.

Has He not, in past days, caused Abraham, in spite of His seeming helplessness, to triumph over the forces of Nimrod? Has He not enabled Moses, whose staff was His only companion, to vanquish Pharaoh and his hosts? Has He not established the ascendancy of Jesus, poor and lowly as He was in the eyes of men, over the combined forces of the Jewish people? Has He not subjected the barbarous and militant tribes of Arabia to the holy and transforming discipline of Muhammad, His Prophet? Arise in His name, put your trust wholly in Him, and be assured of ultimate victory.”

A stylized map of the journey of Mullå កusayn, planned for him by the Båb. Route is symbolic, and the map ends at Mashhåd in Khuråsån, because Mullå កusayn never went all the way to 'Iråq, but walked from Mashhåd to Ádhirbåyjån to see the Båb. © Violetta Zein

MullĂĄ កusayn left after MullĂĄ ‘AlĂ­y-i-BastamĂ­ and the 14 remaining Letters of the Living had scattered from ShĂ­rĂĄz to fulfill their own missions, and the BĂĄb addressed him one last time before leaving for BĂșshihr, with final instructions, and informing MullĂĄ កusayn of His plan:

“Grieve not that you have not been chosen to accompany Me on My pilgrimage to កijĂĄz. I shall, instead, direct your steps to that city which enshrines a Mystery of such transcendent holiness as neither កijĂĄz nor ShĂ­rĂĄz can hope to rival. My hope is that you may, by the aid of God, be enabled to remove the veils from the eyes of the wayward and to cleanse the minds of the malevolent. Visit, on your way, IáčŁfahĂĄn, KĂĄshĂĄn, áčŹihrĂĄn, and KhurĂĄsĂĄn. Proceed thence to ‘IrĂĄq, and there await the summons of your Lord, who will keep watch over you and will direct you to whatsoever is His will and desire. As to Myself, I shall, accompanied by QuddĂșs and My Ethiopian servant, proceed on My pilgrimage to កijĂĄz. I shall join the company of the pilgrims of FĂĄrs, who will shortly be sailing for that land. I shall visit Mecca and Medina, and there fulfil the mission with which God has entrusted Me. God willing, I shall return hither by the way of KĂșfih, in which place I hope to meet you. If it be decreed otherwise, I shall ask you to join Me in ShĂ­rĂĄz. The hosts of the invisible Kingdom, be assured, will sustain and reinforce your efforts. The essence of power is now dwelling in you, and the company of His chosen angels revolves around you. His almighty arms will surround you, and His unfailing Spirit will ever continue to guide your steps. He that loves you, loves God; and whoever opposes you, has opposed God. Whoso befriends you, him will God befriend; and whoso rejects you, him will God reject.”

MullĂĄ កusayn received additional instructions before his departure. The BĂĄb asked him to report on the progress of his activities in IáčŁfahĂĄn, áčŹihrĂĄn, and KhurĂĄsĂĄn, and to enclose lists of those who accepted or opposed the Faith.

The Båb told Mullå កusayn he would not leave for His pilgrimage to កijåz (Mecca and Medina) until He received word from him.

The BĂĄb was waiting to hear that BahĂĄ'u'llĂĄh had embraced the BĂĄbĂ­ Faith.

“Intense activity”: An artistic interpretation of the spiritual effervescence around the house of the BĂĄb in the months following His Declaration. © Violetta Zein

After the Declaration of the BĂĄb, His household saw a period of intense activity.

Seekers who wanted to discuss their questions with the One who claimed to be the Qá’im thronged His home, and were graciously welcomed as guests by Khadíjih Bagum.  They would stay long hours, speaking with the Báb, finding spiritual enlightenment, and would return, again and again, until they were confirmed in their Faith.

“Eighteen Letters I” Part 1 of 4 abstract compositions of 18 digitally altered segments of the 1911 painting “The Four and Twenty Elders” by Henry John Stock which illustrates the last story of this section. © Violetta Zein

This chronology will be focused exclusively on the Person of the BĂĄb from 1844 to 1850.

We will be following the BĂĄb everywhere that He is brought, and experience the events from His perspectives, through Tablets to and from Him, instructions He gives, and the Holy Writings He reveals during this period.

This chronology will not follow the individual fates of the Letters of the Living or describe in detail the uprisings of MĂĄzindarĂĄn, NayrĂ­z and ZanjĂĄn.

This part is a collective homage to all the Letters of the Living, their rank and station, their theological importance and summarized biographies of lives of the Báb’s first 18 disciples.

“Eighteen Letters II” Part 2 of 4 abstract compositions of 18 digitally altered segments of the 1911 painting “The Four and Twenty Elders” by Henry John Stock which illustrates the last story of this section. © Violetta Zein

According to the Båb in the Persian Bayån (Vaងíd I, Båb 2), the Letters of the Living form a word, the name of the Living One.

He further explains that the Letters of the Living are the nearest ones to God, who, by their actions guide the believers.

The BĂĄb also states that through the Letters of the Living, God initiated the creation of the BayĂĄn, and that, in a mystical sense, they represent the lights of faithfulness that have always and will always prostrate themselves in front of the celestial throne:

“All of these formed the name of the Living One, for these are the names that are the nearest to God; the others are guided by their clear and significant actions, for God began the creation of the Bayán through them, and it is to them that the creation of the Bayán will again return. They are the lights which in the past have eternally prostrated themselves and will prostrate themselves eternally in the future, before the celestial throne.”

“Eighteen Letters III” Part 3 of 4 abstract compositions of 18 digitally altered segments of the 1911 painting “The Four and Twenty Elders” by Henry John Stock which illustrates the last story of this section. © Violetta Zein

The Letters of the Living were individuals from a wide variety of backgrounds. They hailed from every corner of Persia—from South and Northwestern Khurásán Shíráz, Yazd, Qazvín, Ádhirbáyján, and Mázindarán, and included one Indian from Lucknow.

They were of different socio-economic backgrounds, different educational and theological backgrounds, vastly different leadership capabilities, and they had different degrees of commitment to the BĂĄb and the BĂĄbĂ­ Faith.

The majority of the Letters of the Living remained active BĂĄbĂ­s except for a small handful who chose not to stay at the forefront of the BĂĄbĂ­ Faith, and most of them fell as martyrs during and in the two years following the ministry of the BĂĄb.

There are many references to the Letters of the Living in the Writings of the BĂĄb, in the Persian BayĂĄn, the Arabic BayĂĄn and the Seven Proofs.

The BĂĄb also revealed a Tablet for each of the Letters of the Living, only four of which have been authoritatively or provisionally translated.

In addition to this, the BĂĄb also revealed many prayers and Tablets for them in answers to questions they had asked Him, and He revealed several Tablets of Visitation in their honor, to be recited at their grave sites.

“Eighteen Letters IV” Part 4 of 4 abstract compositions of 18 digitally altered segments of the 1911 painting “The Four and Twenty Elders” by Henry John Stock which illustrates the last story of this section. © Violetta Zein

The BĂĄb used two main terms to refer to His first disciples.

He called them sĂĄbiqĂșn (plural) or sĂĄbiqĂ­n (singular), meaning “Forerunners/Forerunner) and He also referred to them by their most well-known appellation, Letters of the Living, in Arabic កurĂșf-i-កayy.

The term កurĂșf-i-កayy is composed of two words: កurĂșf (plural) កarf (singular),  meaning “Letters/Letter” and កayy, meaning “the living.” Both Islamic and BĂĄbĂ­ scriptures also use កayy as one of the names of God.

This is a term inaugurated by the BĂĄb and which is not found anywhere else in Islamic scripture, the Qur’án or the កadĂ­th, Islamic traditions.

The BĂĄb used the mystical term Nuqtih (“Point”) to refer to Manifestations of God, a term which is mean to signify the Primal Will of God, from which everything originates. The BĂĄb refers to Himself as “the Point of the BayĂĄn,” and Nuqtiy-i-ÚlĂĄ (“the Primal Point”), and to the Prophet Muáž„ammad as “the point of the Qur’án.”

The point is also the first mark that is made when a pen touches paper. The very next step after a point is the letter, from which words, and later books are written from these words. The letter is the next increment after a point, and so after the “Point of the Bayán,” the Báb’s first disciples were called the “Letter of the Living.”

In this sense, the Letters of the Living had the primary role in inaugurating the Dispensation of the BĂĄb, containing within their title the symbolic components (letters) for revealing new Holy Writings, which would bring about a new civilization.

In the BayĂĄn, the BĂĄb states that the Letters of the Living are the return of 18 figures from Islamic history: the prophet Muáž„ammad, His son-in-law ‘AlĂ­, His daughter FĂĄáč­imih, eleven of the members of the Holy Family of Muáž„ammad, and four angels responsible for creation, sustenance, death, and existence.

The BĂĄb also states that the Manifestation of God is the mirror of God and that the Letters of the Living are the mirrors of that mirror, therefore reflecting the reflection of God. As the return of the essences and attributes of the Holy Family of IslĂĄm, they are the inhabitants of Paradise.

The Letters of the Living were intermediaries through which the Manifestation of God is recognized and accepted, but the BĂĄb gave them no authority to interpret, and no official function amongst the BĂĄbĂ­ community. Their designation is essentially spiritual, having been the first to recognize the BĂĄb.

The BĂĄb and the 18 Letters of the Living, together totaling 19, comprise the first Vaងíd of the BĂĄbĂ­ religion. Vaងíd is a term meaning “unity.” The numerical value of its Arabic letters is 19 itself, a significant number in both the BĂĄbĂ­ and BahĂĄ'Ă­ Faiths.

A 1911 painting by Henry John Stock, The Four and Twenty Elders, mentioned among the prophecies below as references to the Letters of the Living. Source: Wikimedia Commons.

In God Passes By, Shoghi Effendi introduces the Letters of the Living by citing both the Báb’s Writings referring to them, but also Biblical prophecies about their appearance in an arresting sentence:

“These “first Letters generated from the Primal Point,” this “company of angels arrayed before God on the Day of His coming,” these “Repositories of His Mystery,” these “Springs that have welled out from the Source of His Revelation,” these first companions who, in the words of the Persian Bayán, “enjoy nearest access to God,” these “Luminaries that have, from everlasting, bowed down, and will everlastingly continue to bow down, before the Celestial Throne,” and lastly these “elders” mentioned in the Book of Revelation as “sitting before God on their seats,” “clothed in white raiment” and wearing on their heads “crowns of gold.””

It is interesting to note that áčŹĂĄhirih in her childhood was given the title ZarrĂ­n-TĂĄj, which means “Crown of Gold.”

 

Tablet from the Båb to the First Letter of the Living (Partial Inventory ID: BB00447) Source: Facsimile of the Båb's autograph Tablets addressed to the Letters of the Living and to Bahå'u'llåh, Nabil, The Dawn-Breakers, page XXI; Sword of Mullå កusayn, source: Bahå'í Sacred Relics; Tree from which  Mullå កusayn was shot, source: Nabil, The Dawn-Breakers, page 49, colorized for this chronology by Violetta Zein.

CHILDHOOD AND STUDIES

MullĂĄ កusayn, also known by the honorific JinĂĄb-i BĂĄbu'l-BĂĄb ("Gate of the Gate"), was the first person to profess belief in the BĂĄb as the Promised Qá’im of IslĂĄm.

He was born in 1813 near BushrĂș’í in the South KhurĂĄsĂĄn province into a wealthy and established family. His father was a dyer and his mother was a poet, well-known for her piety and knowledge and he had four siblings

He studied IslĂĄmic theology and jurisprudence and became a mujtahid at the age of 21 in 1834, and subsequently became a ShaykhĂ­, a follower of Siyyid KĂĄáș“im. His whole family moved to KarbilĂĄ when he relocated there to be closer to his teacher.

SHAYKHÍ

From 1835 to 1843, MullĂĄ កusayn studied under Siyyid KĂĄáș“im and often traveled at his teacher’s request to Persia to debate publicly with the orthodox Shí’ah clerics and gain more support for the ShaykhĂ­ movement. He was on one of these proclamation journeys in 1843 when Siyyid KĂĄáș“im passed away.

BÁBÍ

The events upon MullĂĄ កusayn’s return to KarbilĂĄ, his subsequent departure in search for the BĂĄb, his conversion on the night of 23 May 1844, and the mission the BĂĄb entrusted him with—finding BahĂĄ'u'llĂĄh in áčŹihrĂĄn—were covered in Part IV, so we will be focusing in this short biography on the rest of MullĂĄ កusayn’s life, after he became a Letter of the Living.

TEACHING AND PROCLAMATION

As a Letter of the Living and a former well-respected mujtahid, Mullå កusayn was a leader and exemplary proclaimer of the Cause. His many travels and public debates were instrumental in the rapid spread of the Båbí Faith throughout Persia.

In teaching so much and so widely, MullĂĄ កusayn came into contact with many prominent clerics and government officials, including Muáž„ammad ShĂĄh. During a stay in IáčŁfahĂĄn, MullĂĄ កusayn spoke in the pulpits of all the mosques of the city and publicly announced that the BĂĄb was the Twelfth ImĂĄm, the Qá’im, the Promised One of IslĂĄm. He displayed the Writings of the BĂĄb and read from them, emphasizing their eloquence and the youth of the BĂĄb.

MullĂĄ កusayn left IáčŁfahĂĄn and traveled to KashĂĄn and Qum, then to áčŹihrĂĄn, where he was guided to find BahĂĄ'u'llĂĄh. After BahĂĄ'u'llĂĄh’s conversion, MullĂĄ កusayn traveled to MashhĂĄd in KhurĂĄsĂĄn, and sent a message to the BĂĄb—which will be addressed in Part VI.

MASHHÁD 

By the spring of 1845, MullĂĄ កusayn was in ShĂ­rĂĄz, but opposition was so violent, the BĂĄb instructed him to return to MashhĂĄd, where he continued proclaiming the BĂĄbĂ­ Faith for three years. When MullĂĄ កusayn heard the BĂĄb had been imprisoned in MĂĄh-KĂș, he walked all the way from MashhĂĄd, close to 1,400 kilometers (850 miles). He met the BĂĄb, spent Naw-RĂșz 1848 with Him, and returned to MashhĂĄd.

THE BLACK STANDARD

After the conference of Badasht, close to 200 BĂĄbĂ­s gathered around MullĂĄ កusayn in MashhĂĄd. MullĂĄ កusayn received a message from the BĂĄb with His green turban, and a new name, Siyyid ‘AlĂ­. The BĂĄb had instructed MullĂĄ កusayn to rescue QuddĂșs and march under the Black Standard, an important element of Shí’ah prophecy regarding the coming of the Promised One.

THE FORT OF SHAYKH áčŹABARSÍ

MullĂĄ កusayn and his companions were pushed out of the town of BarfĂșrĂșsh, and they took refuge in the fort of Shaykh áčŹabarsĂ­ and the MĂĄzindarĂĄn uprising, essentially the BĂĄbĂ­s defending themselves, took place over the course of 7 months from 10 October 1848 to 10 May 1849.  BahĂĄ'u'llĂĄh visited the fort of Shaykh áčŹabarsĂ­ in September 1848, before the fighting began, and MullĂĄ កusayn recognized His station but did not speak of it.

MullĂĄ កusayn was a force to be reckoned with on the battlefield. With a single blow of his sword, he sliced through a tree, a soldier and his musket. When the fort of Shaykh áčŹabarsĂ­ was besieged by 12,000 soldiers, the BĂĄbĂ­s took them by surprise and pushed them back. There were several battles and talks for the months that followed

MARTYRDOM

On 2 February 1849, donning the BĂĄb’s green turban, MullĂĄ កusayn led an attack, but his horse lost its footing when he got tangled up in rope, and MullĂĄ កusayn was shot through the chest by AbbĂĄs-QulĂ­ KhĂĄn, the Governor of AmĂșl, a nearby town. MullĂĄ កusayn survived long enough to be brought back to Shaykh áčŹabarsĂ­, and his last words to QuddĂșs were:

"May my life be a ransom for you. Are you well pleased with me?"

QuddĂșs buried MullĂĄ កusayn, using one of his own shirts and laid his martyred body to rest in a grave to the south of the shrine of Shaykh áčŹabarsĂ­.

STATION

In the KitĂĄb-i-ÍqĂĄn, BahĂĄ'u'llĂĄh speaks to the station of MullĂĄ កusayn:

“Among them was MullĂĄ កusayn, who became the recipient of the effulgent glory of the Sun of divine Revelation. But for him, God would not have been established upon the seat of His mercy, nor ascended the throne of eternal glory.”

Tablet from the BĂĄb to the Second Letter of the Living (Partial Inventory ID: BB00472) Source: Facsimile of the BĂĄb's autograph Tablets addressed to the Letters of the Living and to BahĂĄ'u'llĂĄh, Nabil, The Dawn-Breakers, page XXI; Photograph of MullĂĄ កusayn’s home in BushrĂș’í, source: Nabil, The Dawn-Breakers, page 49, colorized for this chronology by Violetta Zein.

MĂ­rzĂĄ Muáž„ammad-កasan-i-BushrĂș’í was MullĂĄ កusayn’s younger brother and traveled with Him to ShĂ­rĂĄz from KarbilĂĄ.

He was severely wounded and subsequently killed at Shaykh áčŹabarsĂ­ in 1849.

Necati Alkan has provisionally translated the Tablet from the BĂĄb to the Second Letter of the Living which reads, in part:

“We have sent down the Book for him who believeth in Thy Cause, as a bounty from Our part and a grace unto the worlds. We are pleased with thee on the Day of Resurrection and with those who bear witness unto Thy Cause in the Book. We verily are the Pleased. We have in truth believed in thee aforetime that We may believe in thee in the future. We verily are of those who prostrate [before God]. And when thou hast believed in God, thy Lord, when He manifested Himself, He made thee the Second Believer in Himself as a token of His grace. Verily, He is the Protector of those who fear God.”

The full provisional translation is available here.

Tablet from the BĂĄb to the Third Letter of the Living (Partial Inventory ID: BB00459) Source: Facsimile of the BĂĄb's autograph Tablets addressed to the Letters of the Living and to BahĂĄ'u'llĂĄh, Nabil, The Dawn-Breakers, page XXI; Photograph of the shrine of Shaykh áčŹabarsĂ­ where Muáž„ammad-BĂĄqir was martyred, source: Nabil, The Dawn-Breakers, page 343, colorized for this chronology by Violetta Zein.

MĂ­rzĂĄ Muhammad BĂĄqir-i-BushrĂș’í was the nephew of MullĂĄ កusayn. He was also killed in Shaykh áčŹabarsĂ­ in the Spring of 1849.

Tablet from the BĂĄb to the Fourth Letter of the Living (Partial Inventory ID: BB00440) Source: Facsimile of the BĂĄb's autograph Tablets addressed to the Letters of the Living and to BahĂĄ'u'llĂĄh, Nabil, The Dawn-Breakers, page XXI; One page from the QayyĂșmu'l-AsmĂĄ', which MullĂĄ ‘AlĂ­y-i-BastamĂ­ brought to KarbilĂĄ. Source: The British Library.

CHILDHOOD AND EARLY LIFE

MullĂĄ ‘AlĂ­y-i-Basáč­amĂ­ was born in the farming village of BastĂĄm in northwestern KhurĂĄsĂĄn. He began his religious studies in BastĂĄm, then moved to MashhĂĄd, where he became a ShaykhĂ­. He soon moved to KarbilĂĄ and studied directly under Siyyid KĂĄáș“im.

WITH SIYYID KÁáș’IM IN KARBILÁ

MullĂĄ ‘AlĂ­y-i-BastamĂ­ was highly respected as an IslĂĄmic scholar and had the reputation among ShaykhĂ­s as having the most knowledge out of any of Siyyid KĂĄáș“im’s students.

In early 1840, MullĂĄ ‘AlĂ­y-i-BastamĂ­ returned to his hometown of BastĂĄm for two years. By 1843, he was back in KarbilĂĄ, and accompanied Siyyid KĂĄáș“im on his last pilgrimage to Najaf. He heard Siyyid KĂĄáș“im’s repeated final admonitions to disperse in search of the Promised One and followed MullĂĄ កusayn to ShĂ­rĂĄz in May 1844, with 12 ShaykhĂ­ companions.  

MULLÁ ‘ALÍY-I-BASTAMÍ’S MISSION

The story of Mullá ‘Alíy-i-Bastamí’s conversion was already covered earlier in this section, so we will pick up the story of his life with the mission the Báb entrusted him with.

One important fact to remember, with regards to MullĂĄ ‘AlĂ­y-i-BastamĂ­, is that although He became the Fourth Letter of the Living, the BĂĄb emphasized that he was the second person to find Him after MullĂĄ កusayn. MullĂĄ ‘AlĂ­y-i-BastamĂ­ testified that he read just one verse from the BĂĄb before he embraced His Cause. The BĂĄb later gave MullĂĄ ‘AlĂ­y-i-BastamĂ­ the title of “the second to believe.”

After he became a Letter of the Living, the BĂĄb asked MullĂĄ ‘AlĂ­y-i-BastamĂ­ to travel to 'IrĂĄq and deliver His message to Shaykh Muáž„ammad កasan NajafĂ­, a prominent mujtahid. The BĂĄb warned MullĂĄ ‘AlĂ­y-i-BastamĂ­ that he would need immovable faith, as he would endure persecutions in this mission. MullĂĄ ‘AlĂ­y-i-BastamĂ­ left ShĂ­rĂĄz with a copy of the QayyĂșmu'l-AsmĂĄ', and he would be the first BĂĄbĂ­ to bring the message to that country.

JOURNEY TO 'IRÁQ

As Mullá ‘Alíy-i-Bastamí was leaving Shíráz, a youth named ‘Abdu’l-Vahháb insisted on accompanying him to 'Iráq. When ‘Abdu’l-Vahháb’s father found out his son had left the city, he pursued them and beat Mullá ‘Alíy-i-Bastamí with a club, forcing his son to return with him to Shíráz.

Although he was injured, MullĂĄ ‘AlĂ­y-i-BastamĂ­ continued his journey through BĂșshihr, where he informed the BĂĄb’s uncle, កåjĂ­ MĂ­rzĂĄ Siyyid Muáž„ammad of the BĂĄb’s claim.

MULLÁ ‘ALÍY-I-BASTAMÍ’S PROCLAMATION IN 'IRÁQ

MullĂĄ ‘AlĂ­y-i-BastamĂ­ arrived in Najaf around August/September 1844. He obtained a public audience with Shaykh Muáž„ammad កasan NajafĂ­ and openly proclaimed the BĂĄb’s message without revealing His identity, which angered all those present.

From there, MullĂĄ ‘AlĂ­y-i-BastamĂ­ traveled to KarbilĂĄ and brought he BĂĄb’s message to the ShaykhĂ­s, which included áčŹĂĄhirih, who was one of the few who immediately embraced the Cause and immersed herself in the reading of the QayyĂșmu'l-AsmĂĄ'.

IMPRISONMENT

As a result of his proclamation efforts, Mullá ‘Alíy-i-Bastamí was decreed a heretic and an infidenl and he was arrested and taken to Baghdád to stand trial. During his imprisonment of several months, he received visitors and continued teaching the Faith, obtaining some declarations as a result.

In early 1845, the Governor of BaghdĂĄd convened a panel of SunnĂ­ and Shí’ah clerics for his trial. The SunnĂ­s favored MullĂĄ ‘AlĂ­y-i-Bastamí’s execution, while the Shí’ah felt he should be imprisoned or banished. During the course of the trial, កåjĂ­ MĂ­rzĂĄ ÁqĂĄsĂ­ requested his extradition to Persia, but the Governor refused on the grounds that the case was under the jurisdiction of the Ottoman government.

Diplomatic tensions between Persia and the Ottoman Empire arose as a result of the trial and Mullá ‘Alíy-i-Bastamí was first transferred away from the border with Persia, to a city called Bolu in northern Turkey, and later transferred to Istanbul.

FORCED LABOR AND MARTYRDOM

In Istanbul, Mullá ‘Alíy-i-Bastamí was questioned again, and he reaffirmed his Faith in the Báb and his claims. Fearing that he would continue proclaiming his beliefs, the Ottoman authorities sentenced Mullá ‘Alíy-i-Bastamí to hard labor on the naval dockyards in Istanbul.

The government of Persia petitioned the Ottoman authorities for two years to extradite Mullá ‘Alíy-i-Bastamí. Finally, in December 1846, the Ottoman government agreed to send him back to Persia and issued orders for his transfer.

Mullá ‘Alíy-i-Bastamí, however, had passed away while undertaking forced labor.

He holds the honor of being the first martyr of the BĂĄbĂ­ Dispensation.

Tablet from the BĂĄb to the Fifth Letter of the Living (Partial Inventory ID: BB00448) Source: Facsimile of the BĂĄb's autograph Tablets addressed to the Letters of the Living and to BahĂĄ'u'llĂĄh, Nabil, The Dawn-Breakers, page XXI; Modern view of KarbilĂĄ, where MullĂĄ KhudĂĄ-Bakhsh-i-QuchĂĄnĂ­ returned from Wikimedia Commons.

MullĂĄ KhudĂĄ-Bakhsh-i-QuchĂĄnĂ­ (later named MullĂĄ ‘AlĂ­ RĂĄzĂ­) was born in QĂșchĂĄn, ÁdhirbĂĄyjĂĄn, and was a follower of Siyyid KĂĄáș“im.  

He traveled to Shíráz with Mullá ‘Alíy-i-Bastamí and was guided to find the Báb through prayer and meditation in early July 1844.

It was Mullå កusayn who took Mullå Khudå-Bakhsh-i-Quchåní to his private audience with the Båb, during which he was appointed to the station of Letter of the Living.

When the BĂĄb instructed the Letters of the Living to disperse in late July 1844, he returned to 'IrĂĄq but soon stopped being an active BĂĄbĂ­ and fell into obscurity.

Tablet from the Båb to the Sixth Letter of the Living (Partial Inventory ID: BB00469) Source: Facsimile of the Båb's autograph Tablets addressed to the Letters of the Living and to Bahå'u'llåh, Nabil, The Dawn-Breakers, page XXI; Modern view of Baghdåd where Mullå កasan-i-Bajiståní was active visited Bahå'u'llåh from Wikimedia Commons.

MullĂĄ កasan-i-BajistĂĄnĂ­ was one of MullĂĄ ‘AlĂ­y-i-Bastamí’s companions, and was accompanied by MullĂĄ កusayn to his audience with the BĂĄb, who appointed him a Letter of the Living.

When the BĂĄb dispersed the Letters of the Living from ShĂ­rĂĄz in July 1844, MullĂĄ កasan-i-BajistĂĄnĂ­ left the city. Four years later, in 1848, he rallied under the Black Standard with MullĂĄ កusayn but left the company before the MĂĄzindarĂĄn upheaval and the siege of the fort of Shaykh áčŹabarsĂ­.

Mullå កasan-i-Bajiståní was one of the few Letters of the Living left alive after the martyrdom of the Båb in 1850, and he settled in the province of Khuråsån.

At some point between 1853 and 1863, Mullå កasan-i-Bajiståní visited Bahå'u'llåh in Baghdåd and confided in Him that he had lost his faith in the Båb. He had read Tablets the Båb had revealed extolling the station of the Letters of the Living and felt he did not meet that standard, and that had shaken his faith.

BahĂĄ'u'llĂĄh explained to him that the BĂĄb’s Writings on the station of the Letters of the Living were specifically directed at MullĂĄ កusayn, and that the other Letters of the Living possessed the same qualities but to a lesser extent.

Despite meeting Bahå'u'llåh, Mullå កasan-i-Bajiståní never returned to the Båbí community as an active member.  

Tablet from the BĂĄb to the Seventh Letter of the Living (Partial Inventory ID: BB00420) Source: Facsimile of the BĂĄb's autograph Tablets addressed to the Letters of the Living and to BahĂĄ'u'llĂĄh, Nabil, The Dawn-Breakers, page XXI; Views of MĂĄh-KĂș and ChihrĂ­q where Siyyid កusayn-i-YazdĂ­, the BĂĄb’s amanuensis served Him until the end from Nabil, The Dawn-Breakers, pages 243 and 301.

BEFORE THE BÁB’S IMPRISONMENT

Siyyid កusayn-i-YazdĂ­, also known by his title AzĂ­z, was born in Yazd in a ShaykhĂ­ family. He dispersed along with the other Letters of the Living, and returned to ShĂ­rĂĄz sometime before September 1846. Shortly after he arrived, the BĂĄb instructed him to move to IáčŁfahĂĄn, where the BĂĄb joined him later that month.

Around March 1847, not long before He was due to leave IáčŁfahĂĄn on His journey towards áčŹihrĂĄn to meet with the ShĂĄh—a meeting which would never happen—the BĂĄb instructed Siyyid កusayn-i-YazdĂ­ to travel ahead to KashĂĄn.

The BĂĄb spent three days in KashĂĄn, and Siyyid កusayn-i-YazdĂ­ served as His amanuensis, taking dictation of a prayer for the BĂĄb’s host, កåjĂ­ MĂ­rzĂĄ JĂĄnĂ­.

Siyyid កusayn-i-YazdĂ­ and his brother Siyyid កasan spent 18 days in the BĂĄb’s company in Kulayn and when the orders came from the ShĂĄh and កåjĂ­ MĂ­rzĂĄ ÁqĂĄsĂ­ to exile Him to ÁdhirbĂĄyjĂĄn, the BĂĄb was only allowed one companion and one attendant. He chose the two brothers, Siyyid កusayn-i-YazdĂ­ and Siyyid កasan.

IN MÁH-KÚ AND CHIHRÍQ

Siyyid កusayn and Siyyid កasan were the only two BĂĄbĂ­s allowed to see the BĂĄb when they finally arrived in MĂĄh-KĂș, before the restrictions were relaxed, sometime later. In April 1848, the BĂĄb was transferred to ChihrĂ­q and Siyyid កusayn continued to act as His amanuensis but also as His attendant.

កåjĂ­ MĂ­rzĂĄ ÁqĂĄsĂ­ was extremely concerned by how much the BĂĄb’s influence had grown during His incarceration in MĂĄh-KĂș, so the initial conditions of confinement in ChihrĂ­q were extreme. Siyyid កusayn became the BĂĄb’s only point of contact with the BĂĄbĂ­s in the surrounding area.

After the BĂĄb heard about the massacre of 8 Letters of the Living and the martyrdom of MullĂĄ កusayn at Shaykh áčŹabarsĂ­, he put a stop to Revelation for 5 months. He refused to meet with Siyyid កusayn during this time, but communicated with him from His cell. The BĂĄb forbade Siyyid កusayn to take notes on their conversations.

IN TABRÍZ

In June 1850, the Båb was transferred to Tabríz for his trial, and Siyyid កusayn  followed Him there. On 8 July 1850, the night before His martyrdom, the Båb asked Siyyid កusayn to denounce Him in order to secure his own release, and Siyyid កusayn obeyed.

It was Siyyid កusayn the Båb was speaking with when He was so rudely interrupted on 9 July 1850, and it was in that same cell, finishing His conversation with Siyyid កusayn that the Båb was found after He miraculously vanished under the smoke and din of the 750 bullets.

IMPRISONMENT AND MARTYRDOM

Two years later, in mid-August 1852, after the botched attempt on the life of the ShĂĄh, Siyyid កusayn was one of the many BĂĄbĂ­s rounded up and arrested in retaliation in áčŹihrĂĄn. He was imprisoned with BahĂĄ'u'llĂĄh in the SiyĂĄh-ChĂĄl and turned down offers to help secure his release.

He was executed shortly after and died a martyr.

Two years later, after the botched attempt on the life of the ShĂĄh, Siyyid កusayn was one of the many BĂĄbĂ­s rounded up and arrested in retaliation in áčŹihrĂĄn. He was imprisoned with BahĂĄ'u'llĂĄh in the SiyĂĄh-ChĂĄl and turned down offers to help secure his release.

He was executed shortly after and died a martyr.

Tablet from the BĂĄb to the Eighth Letter of the Living (Partial Inventory ID: BB00442) Source: Facsimile of the BĂĄb's autograph Tablets addressed to the Letters of the Living and to BahĂĄ'u'llĂĄh, Nabil, The Dawn-Breakers, page XXI. A modern photograph of Yazd, where MĂ­rzĂĄ Muáž„ammad Rawឍih-KhĂĄn-i-YazdĂ­ was from and where he returned after recognizing the BĂĄb.

MĂ­rzĂĄ Muáž„ammad Rawឍih-KhĂĄn-i-YazdĂ­ (or DhĂĄkir-i-Masá’ib) was a ShaykhĂ­ and he recited Shí’ah tragedies professionally. He returned to his home town of Yazd when the BĂĄb dispersed all the Letters of the Living in July 1844. When he arrived, he tried to teach the BĂĄbĂ­ faith but he met hostility and eventually recanted his faith.

Tablet from the Báb to the Ninth Letter of the Living (Partial Inventory ID: BB00437) Source: Facsimile of the Báb's autograph Tablets addressed to the Letters of the Living and to Bahá'u'lláh, Nabil, The Dawn-Breakers, page XXI. A 19th century painting of India by Sita Ram, in honor of Sa’íd Hindí’s homeland.

It is believed that Sa’íd Hindí was born in Lucknow, the capital and largest city of the state of Uttar Pradesh, in India.

At the time, there was a small Shaykhí community in Lucknow. From India, Sa’íd Hindí made his way to Karbilá.

After he became a Letter of the Living, and quite possibly the first Indian BĂĄbĂ­, he returned to India and actively taught the BĂĄbĂ­ Faith.

Eventually, Sa’íd Hindí lost contact with the Bábís and we have no information about his whereabouts in later life.

Tablet from the BĂĄb to the Tenth Letter of the Living (Partial Inventory ID: BB00474) Source: Facsimile of the BĂĄb's autograph Tablets addressed to the Letters of the Living and to BahĂĄ'u'llĂĄh, Nabil, The Dawn-Breakers, page XXI; A photograph of the site of the fort that enclosed Shaykh áčŹabarsĂ­, where MullĂĄ Maáž„mĂșd-i-KhĂș’í was martyred, from Nabil, The Dawn-Breakers, page 345. colorized for this chronology by Violetta Zein.

MullĂĄ Maáž„mĂșd-i-KhĂș’í was born in a modest family in QazvĂ­n. He became a ShaykhĂ­ and found the BĂĄb in July 1844. Along with the other future Letters of the Living, he traveled to KarbilĂĄ.

MullĂĄ Maáž„mĂșd-i-KhĂș’í remained a dedicated BĂĄbĂ­ but he did not play an active role in the Faith throughout the 1840s.

In 1848 MullĂĄ Maáž„mĂșd-i-KhĂș’í joined MullĂĄ កusayn when he raised the Black Standard and was part of the band of more than 200 BĂĄbĂ­s who marched from MashhĂĄd to MĂĄzindarĂĄn.

He fought in the siege of the fort of Shaykh áčŹabarsĂ­ and surrendered, along with the surviving BĂĄbĂ­s in May 1849. The terms of the surrender were violated and the majority of the BĂĄbĂ­s were executed.

He died as a martyr in 1849.

Tablet from the BĂĄb to the Eleventh Letter of the Living (Partial Inventory ID: BB00446) Source: Facsimile of the BĂĄb's autograph Tablets addressed to the Letters of the Living and to BahĂĄ'u'llĂĄh, Nabil, The Dawn-Breakers, page XXI; A modern photograph of UrĂșmĂ­yyih, ÁdhirbĂĄyjĂĄn, where MullĂĄ JalĂ­l-i-UrĂșmĂ­ was from, source: Alchetron.

MullĂĄ JalĂ­l-i-UrĂșmĂ­ was born in UrĂșmĂ­yyih, ÁdhirbĂĄyjĂĄn. He was originally the follower of a minority mystical religion called Yarsanism which follows the teachings of 14th century Suláč­ĂĄn Sahak.

Later, MullĂĄ JalĂ­l-i-UrĂșmĂ­ became a Muslim, then a ShaykhĂ­, and he developed such an intense interest in the prophecies of the Qá’im that Siyyid KĂĄáș“im wrote an essay answering several of his questions on the subject.

When the Letters of the Living were dispersed, MullĂĄ JalĂ­l-i-UrĂșmĂ­ traveled to 'IrĂĄq and taught the BĂĄbĂ­ Faith in the ‘AtabĂĄt—the holy cities of Shí’ah IslĂĄm. He was the one who converted the BĂĄb’s former secretary, Siyyid ‘AlĂ­ KirmanĂ­, sometime in December 1844.

When áčŹĂĄhirih was extradited back to Persia in the Spring of 1847, MullĂĄ JalĂ­l-i-UrĂșmĂ­ was one of the many BĂĄbĂ­s that guarded her howdah during the three-month journey. During these travels, MullĂĄ JalĂ­l-i-UrĂșmí’s teaching efforts were very successful and he enrolled large numbers of people into the Faith. His teaching efforts sometimes were met with persecution, and he was once attacked by a mob that locked him in an IslĂĄmic school before torturing him by bastinado. Luckily for him, he was released by BĂĄbĂ­s before the mob could get to him.

MullĂĄ JalĂ­l-i-UrĂșmĂ­ joined MullĂĄ កusayn and marched under the Black Standard sometime around July 1848. He underwent the entire siege of the Fort of Shaykh áčŹabarsĂ­ until their surrender and was martyred on the same day as MullĂĄ កusayn, 2 February 1849.

Tablet from the BĂĄb to the Twelfth Letter of the Living (Partial Inventory ID: BB00392) Source: Facsimile of the BĂĄb's autograph Tablets addressed to the Letters of the Living and to BahĂĄ'u'llĂĄh, Nabil, The Dawn-Breakers, page XXI; Photograph of the entrance of Shaykh áčŹabarsĂ­, where MullĂĄ Aáž„mad-i-Ibdal-i-MarĂĄghi’í was martyred. Source: Nabil, The Dawn-Breakers, page 346.

MullĂĄ Aáž„mad-i-Ibdal-i-MarĂĄghi’í was born in MarĂĄghih, ÁdhirbĂĄyjĂĄn. He became a ShaykhĂ­ and studied under Siyyid KĂĄáș“im, but later returned to MarĂĄghih. It was from his home town that he left for ShĂ­rĂĄz and joined the 12 companions of MullĂĄ ‘AlĂ­y-i-BastamĂ­.

Mullå Aងmad returned to Maråghih in July 1844 after his appointment as a Letter of the Living and actively promoted the Båbí Faith. Mullå Aងmad never played a leadership role in the Båbí community but was a successful teacher of the Cause and managed to establish a small Båbí community in Maråghih.

In June – July 1848, MullĂĄ Aáž„mad attended the conference of Badasht, and joined MullĂĄ កusayn under the Black Standard shortly after. He was also martyred on the same day as MullĂĄ កusayn, on 2 February 1849.

Tablet from the Báb to the Thirteenth Letter of the Living (Partial Inventory ID: BB00466) Source: Facsimile of the Báb's autograph Tablets addressed to the Letters of the Living and to Bahá'u'lláh, Nabil, The Dawn-Breakers, page XXI; A modern view of Istanbul, where Mullá Báqir-i-Tabrízí lived and passed away, with Bahá'u'lláh’s blessing, source: Encyclopedia Britannica.

WITH áčŹĂHIRIH IN 'IRÁQ

MullĂĄ BĂĄqir-i-TabrĂ­zĂ­ was born in TabrĂ­z and later moved to 'IrĂĄq and studied under Siyyid KĂĄáș“im. After the Letters of the Living dispersed, MullĂĄ BĂĄqir returned to KarbilĂĄ and supported áčŹĂĄhirih.

He was part of the large band of BĂĄbĂ­s that protected áčŹĂĄhirih during her three-month journey back to QazvĂ­n when she was extradited back to Persia in the Spring of 1847. He was present at the Conference of Badasht in June – July 1848.  

WITH THE BÁB IN ÁDHIRBÁYJÁN

When the Båb was imprisoned in Chihríq between 1848 and 1850, close to his home town, Mullå Båqir visited Him and began acting as His intermediary for correspondences and items the Båb needed delivered to Båbís, including Bahå'u'llåh, and the Båb provided funds to support Mullå Båqir in his travels.  

Mullá Báqir was the recipient of one of the Báb’s most important Tablet, known simply as “Tablet to Mullá Báqir,” but which held weighty pronouncements by the Báb, was extolled by Him as a singularly important Tablet and is regarded as the Báb’s spiritual will and testament. In this Tablet, the Báb indicates to Mullá Báqir that he would meet “Him Whom God shall make manifest.”

You can read about this Tablet in Part XI: Chihríq: The Grievous Mountain (1848-1850), Section 2: The conversion of Anís and the death of Muងammad Shåh.

In the late Spring of 1850, when the BĂĄb was settling His affairs shortly before His Martyrdom, it was MullĂĄ BĂĄqir whom He entrusted with the coffer containing important documents, a scroll addressed to “Him Whom God shall make manifest,” His seals and rings. The BĂĄb instructed MullĂĄ BĂĄqir to deliver the coffer to MĂ­rzĂĄ Aáž„mad-i-KĂĄtib, who had instructions to give it to BahĂĄ'u'llĂĄh.

WITH BAHÁ'U'LLÁH IN áčŹIHRÁN, BAGHDÁD, AND 'AKKÁ

Immediately after the Martyrdom of the BĂĄb, MullĂĄ BĂĄqir traveled throughout Persia and settled in TabrĂ­z. In late 1852, MullĂĄ BĂĄqir met with BahĂĄ'u'llĂĄh after He had been released from the SiyĂĄh-ChĂĄl, then traveled to BaghdĂĄd to visit Him there. For MullĂĄ BĂĄqir, BahĂĄ'u'llĂĄh was now the leader of the BĂĄbĂ­ community.

After the Declaration of Bahå'u'llåh, Mullå Båqir became an ardent Bahå'í, a staunch supporter of Bahå'u'llåh, and His firm defender against Mírzå Yaងyå and the Covenant-breakers. During this time, Mullå Båqir had settled in Ádhirbåyjån, where he taught the Bahå'í Faith. 

ISTANBUL: IN THE CITY OF CONSTANTINE

BahĂĄ'u'llĂĄh was exiled from BaghdĂĄd to Istanbul, Edirne, and finally to 'AkkĂĄ. MullĂĄ BĂĄqir made two pilgrimages to visit BahĂĄ'u'llĂĄh in the Holy Land, and on his second pilgrimage, BahĂĄ'u'llĂĄh gave him permission to live out the rest of his days in Istanbul.

When MullĂĄ BĂĄqir died of old age in Istanbul in 1881, he was the last remaining Letter of the Living.

MullĂĄ BĂĄqir was the only Letter of the Living to become a BahĂĄ'Ă­.

Tablet from the BĂĄb to the Fourteenth Letter of the Living (Partial Inventory ID: BB00396) Source: Facsimile of the BĂĄb's autograph Tablets addressed to the Letters of the Living and to BahĂĄ'u'llĂĄh, Nabil, The Dawn-Breakers, page XXI; Facsimile of plans and sketches of the fort o f Shaykh áčŹabarsĂ­ where MullĂĄ YĂșsuf-i-ArdibĂ­lĂ­ was martyred, source: Nabil, The Dawn-Breakers, page 348.

IN KARBILÁ WITH SIYYID KÁáș’IM

MullĂĄ YĂșsuf-i-ArdibĂ­lĂ­ was a ShaykhĂ­, originally from ÁdhirbĂĄyjĂĄn. He was renowned for his learning and eloquence and was one of Siyyid KĂĄáș“im’s senior students. One of the subjects MullĂĄ YĂșsuf was passionate about were prophecies regarding the Qá’im, and he became convinced that Siyyid KĂĄáș“im was the Promised One, earning himself a reputation as an extremist ShaykhĂ­.

Siyyid KĂĄáș“im discouraged MullĂĄ YĂșsuf’s train of thought and warned him not to speak publicly about his views that the Advent of the Qá’im was imminent.

TEACHING IN ÁDHIRBÁYJÁN

MullĂĄ YĂșsuf was part of the group of ShaykhĂ­s that accompanied MullĂĄ ‘AlĂ­y-i-BastamĂ­ from KarbilĂĄ to ShĂ­rĂĄz in late May 1844 where he became a Letter of the Living. In late July 1844, the BĂĄb dispersed His first disciples and instructed MullĂĄ YĂșsuf to return to his home province of ÁdhirbĂĄyjĂĄn. Once there, he made many intense teaching trips, less than a week long, and enrolled large numbers of new converts to the BĂĄbĂ­ Faith in MilĂĄn, Usku, Salmas, and SaysĂĄn.

PROCLAMATION ACTIVIES IN YAZD, KIRMÁN AND QAZVÍN

MullĂĄ YĂșsuf later went travel teaching to other provinces, most notably Yazd, KirmĂĄn and QazvĂ­n. In 1845, MullĂĄ YĂșsuf was teaching the Faith in Yazd when he encountered opposition and was violently expelled. In KirmĂĄn, MullĂĄ YĂșsuf and MullĂĄ áčąĂĄdiq Muqaddas were trying to teach ShaykhĂ­s who had become followers of កåjĂ­ MĂ­rzĂĄ KarĂ­m KhĂĄn, when they were attacked by KhĂĄn’s followers and had to flee the city.

MILÁN AND TABRÍZ

By 1847, MullĂĄ YĂșsuf settled in MilĂĄn, where he had managed to establish a large BĂĄbĂ­ community. It was largely due to his teaching efforts that a sizeable BĂĄbĂ­ community was established in TabrĂ­z by 1847, when the BĂĄb spent 40 days in the city before being taken to MĂĄh-KĂș.

IN SHAYKH áčŹABARSÍ

As the MĂĄzindarĂĄn upheaval was slowly taking shape the BĂĄb instructed MullĂĄ YĂșsuf to go to QuddĂșs’ aid, and asked him to visit villages on the way but to ensure he arrived in MĂĄzindarĂĄn by November 1848. MullĂĄ YĂșsuf arrived when Shaykh áčŹabarsĂ­ had already been besieged and he was captured upon arrival and held prisoner in the enemy camp. It was QuddĂșs who freed him when he led an assault on the government encampment.

DECEPTION AND MARTYRDOM

At the end of the siege, in early May 1849, QuddĂșs delegated MullĂĄ YĂșsuf as one of his representatives to meet with the commander of the besieging forces and discuss peace terms. The government lied about the terms of surrender they offered, and when the BĂĄbĂ­s agreed, they were captured and imprisoned.

MullĂĄ YĂșsuf was placed in chains with other survivors of the siege of Shaykh áčŹabarsĂ­, they were publicly beaten and paraded in the streets, and he was martyred a short time after the end of the siege.

Tablet from the BĂĄb to the Fifteenth Letter of the Living (Partial Inventory ID: BB00480) Source: Facsimile of the BĂĄb's autograph Tablets addressed to the Letters of the Living and to BahĂĄ'u'llĂĄh, Nabil, The Dawn-Breakers, page XXI; The dome of the Jameh mosque in QazvĂ­n, where MĂ­rzĂĄ HĂĄdĂ­-i-QazvĂ­nĂ­ was from. It is the oldest structure in the city dating to the 11th century. Source: Wikimedia Commons.

MĂ­rzĂĄ HĂĄdĂ­-i-QazvĂ­nĂ­ was born in QazvĂ­n into a family of high-ranking mujtahids and his father was a well-known cleric named MullĂĄ ‘Abd al-WahhĂĄb. He was áčŹĂĄhirih’s cousin and the brother of the Sixteenth Letter of the Living MĂ­rzĂĄ Muhammad-‘AlĂ­ QazvĂ­nĂ­, áčŹĂĄhirih’s brother-in-law.

He became a ShaykhĂ­ and studied under Siyyid KĂĄáș“im in KarbilĂĄ, then traveled to ShĂ­rĂĄz with his brother and MullĂĄ ‘AlĂ­y-i-BastamĂ­ and became a Letter of the Living. By the 1840s, as persecution increased against the BĂĄbĂ­s, MĂ­rzĂĄ HĂĄdĂ­ avoided involvement with the community and practiced Taqiyyah, a formal denouncement of beliefs to avoid persecution. That was how MĂ­rzĂĄ HĂĄdĂ­ survived the period between 1848 and 1852 when thousands of BĂĄbĂ­s lost their lives and nearly all the Letters of the Living were martyred.

After áčŹĂĄhirih’s martyrdom in 1852, MĂ­rzĂĄ HĂĄdĂ­ tried to establish himself as the leader of the BĂĄbĂ­ community in QazvĂ­n, and gained some support among the believers. In 1866, when BahĂĄ'u'llĂĄh called on MĂ­rzĂĄ Yaáž„yĂĄ to renounce any claim to authority over the BĂĄbĂ­ community.

Mírzå Hådí chose to side with Mírzå Yaងyå and Bahå'u'llåh named him a Covenant-breake. He eventually distanced himself from the Båbí community and faded into obscurity, though he received several Tablets from Bahå'u'llåh.

Tablet from the BĂĄb to the Sixteenth Letter of the Living (Partial Inventory ID: BB00339) Source: Facsimile of the BĂĄb's autograph Tablets addressed to the Letters of the Living and to BahĂĄ'u'llĂĄh, Nabil, The Dawn-Breakers, page XXI, a 19th century engraving by EugĂšne Flandin of a caravanserai in QazvĂ­n, where MĂ­rzĂĄ Muáž„ammad-‘AlĂ­y-i-QazvĂ­nĂ­ was from. Source: Wikimedia Commons.

MĂ­rzĂĄ Muáž„ammad-‘AlĂ­y-i-QazvĂ­nĂ­ was the son of MullĂĄ ‘Abdu’l-VahhĂĄb, a mujtahid of QazvĂ­n. Unlike many of the other sons of high-ranking clerics, MĂ­rzĂĄ Muáž„ammad-‘AlĂ­y-i-QazvĂ­nĂ­ did not engage in clerical politics, to secure the inheritance of his father’s position.

MĂ­rzĂĄ Muáž„ammad-‘AlĂ­y-i-QazvĂ­nĂ­ was also both the cousin and brother-in-law of áčŹĂĄhirih, as he was the husband of her sister Marᾍíyyih. He was supportive of áčŹĂĄhirih when she became a ShaykhĂ­, and accompanied her with Marᾍíyyih in late 1843/early 1844, when she traveled to KarbilĂĄ to study with Siyyid KĂĄáș“im.

In KarbilĂĄ, he had associated closely with áčŹĂĄhirih, and when he was about to leave and search for the Promised One, áčŹĂĄhirih entrusted him with a sealed letter and a verbal message to be delivered to the Qá’im they were both searching for.

He delivered both to the BĂĄb in ShĂ­rĂĄz, and was appointed, along with áčŹĂĄhirih, as a Letter of the Living. When the BĂĄb dispersed His disciples from ShĂ­rĂĄz in late July 1844, MĂ­rzĂĄ Muáž„ammad-‘AlĂ­y-i-QazvĂ­nĂ­ returned to KarbilĂĄ with the BĂĄb’s Tablet to áčŹĂĄhirih.

In 1848, MĂ­rzĂĄ Muáž„ammad-‘AlĂ­y-i-QazvĂ­nĂ­ attended the conference of Badasht, and enrolled under the Black Standard when MullĂĄ កusayn began his march towards MĂĄzindarĂĄn at the ‘BĂĄb’s request. He was at the fort of Shaykh áčŹabarsĂ­ during the entire MĂĄzindarĂĄn upheaval and was martyred when the terms of the surrender were violated in the spring of 1849.

Tablet from the BĂĄb to the Seventeenth Letter of the Living (Partial Inventory ID: BB00433) Source: Facsimile of the BĂĄb's autograph Tablets addressed to the Letters of the Living and to BahĂĄ'u'llĂĄh, Nabil, The Dawn-Breakers, page XXI; áčŹĂĄhirih’s library in her father’s home in QazvĂ­n showing one of her relatives, source: Nabil, The Dawn-Breakers, page 274.

BIRTH AND LINEAGE

Fåtimih Baraghåní was born in Qazvín in 1814, the daughter of a powerful and influential cleric in Persia. Her father, កåjí Mullå Sålih Baraghåni, emigrated from the small town of Baraghån near Qazvín and made his fortune in the city. The Baraghåní family were known in Persia for their great influence and her uncle កåjí Mullå Taqí Baraghåni was an adviser to the Shåh.

FĂĄáč­imih BaraghĂĄni was also known by the name Umm SalmĂĄ, after the Prophet Muáž„ammad’s most outspoken, brilliant and quick-witted wife. In her childhood, she was given the names of ZarrĂ­n-TĂĄj, meaning “Crown of Gold,” ZakĂ­yyih, “the Virtuous,” and Qurratu’l-‘Ayn (“Solace of the eyes”). áčŹĂĄhirih was an extraordinary scholar, an accomplished poet, and a woman of uncommon intuition. It was the BĂĄb who gave her the title áčŹĂĄhirih, which was later formalized by BahĂĄ'u'llĂĄh at the conference of Badasht. áčŹĂĄhirih was a descendant of the Prophet Muáž„ammad through His daughter FĂĄáč­imih and her son, the ImĂĄm ‘AlĂ­.

EDUCATION

At a time when the majority of Persian women were illiterate, áčŹĂĄhirih received an exemplary education. She was trained in theology, jurisprudence, literature, the Qur’án and the កadĂ­ths, and was even allowed to participate in advanced theological classes with her father’s male students, from behind a curtain. She was brilliant and fearless, unbeatable in debate, and exceedingly beautiful.

13 YEARS IN 'IRÁQ

When she was around 13 years old, she married her cousin MullĂĄ Muáž„ammad BaraghĂĄni, the son of MullĂĄ TaqĂ­ BaraghĂĄni, and they left for KarbilĂĄ in order for her husband to continue his theological education. áčŹĂĄhirih lived in KarbilĂĄ for 13 years, and her three children were born there. It was in KarbilĂĄ that she became a ShaykhĂ­ and began corresponding with Siyyid KĂĄáș“im.

SHAYKHÍ

When the young family returned to QazvĂ­n in 1841, áčŹĂĄhirih’s new beliefs became a source of conflict for the family. By 1843, the situation had become so unbearable, she asked for permission to go to 'IrĂĄq and perform the ‘AtabĂĄt, the pilgrimage to the Shí’ah Holy Shrines, and she was accompanied by her sister Marᾍíyyih and her husband MĂ­rzĂĄ Muáž„ammad-‘AlĂ­y-i-QazvĂ­nĂ­, who would later be appointed as the Sixteenth Letter of the Living. áčŹĂĄhirih’s real aim was to meet Siyyid KĂĄáș“im, but she arrived ten days after his passing in early January 1844.

IN KARBILÁ WITH THE WIDOW OF SIYYID KÁáș’IM

áčŹĂĄhirih developed a strong bond with Siyyid KĂĄáș“im’s widow and she was allowed to take up her teacher’s classes in his home, with access to his unpublished works.

About 12 days after she arrived in KarbilĂĄ, MullĂĄ កusayn returned from Persia to find that Siyyid KĂĄáș“im had died. He retired for 40 days of prayers and fasting, and left for ShĂ­rĂĄz.

Shortly after, MullĂĄ ‘AlĂ­y-i-BastamĂ­ left from KarbilĂĄ with several ShaykhĂ­s, including áčŹĂĄhirih’s cousin and brother-in-law, MĂ­rzĂĄ Muáž„ammad-‘AlĂ­y-i-QazvĂ­nĂ­. They were all headed to ShĂ­rĂĄz, where they would eventually become Letters of the Living.

áčŹĂHIRIH’S DREAM OF THE BÁB

While MullĂĄ កusayn and his companions were on a retreat of fasting and prayers at a nearby mosque, áčŹĂĄhirih was privately immersed in the same discipline, in the house of Siyyid KĂĄáș“im. One night, after a night of vigils, she lay her head on the pillow and had a powerful spiritual dream in which she saw a young Siyyid in a black cloak and a green turban floating in the air and reciting verses. She woke up and wrote down the verses.

A MESSAGE FOR THE PROMISED ONE

Before her cousin left for Shíráz with Mullá ‘Alíy-i-Bastamí, she gave him a sealed letter to the Promised One, declaring her Faith, and asked him to convey a message to the Báb:

“Say to Him, from me, ‘The effulgence of Thy face flashed forth, and the rays of Thy visage arose on high.’ Then speak the word, ‘Am I not your Lord?’ and ‘Thou art, Thou art!’ we will all reply.’”

LETTER OF THE LIVING

MullĂĄ ‘AlĂ­y-i-BastamĂ­ arrived in KarbilĂĄ around September 1844, and brought a copy of the QayyĂșmu'l-AsmĂĄ'. When áčŹĂĄhirih read the commentary, she found the verse she had heard in her dream and written down. She immediately began translating the QayyĂșmu'l-AsmĂĄ' from Arabic into Persian and threw herself into teaching the BĂĄbĂ­ Faith.

áčŹĂĄhirih was unstoppable. She gave lectures, public statements, challenged the clerics in KarbilĂĄ, KĂĄáș“imayn, and BaghdĂĄd to public debates against her. She caused so much controversy, she had to leave KarbilĂĄ for six months and settle in KĂĄáș“imayn. She returned to KarbilĂĄ, was placed under house arrest, then left for BaghdĂĄd where she was placed under house arrest again.

THREE-MONTH PROCLAMATION JOURNEY

By 1847, áčŹĂĄhirih was extradited to Persia and taken to the border by an Ottoman escort of ten horse-mounted men. áčŹĂĄhirih traveled by howdah, protected by 30 armed BĂĄbĂ­s on horses, including two Letters of the Living, MullĂĄ JalĂ­l-i-UrĂșmĂ­ and MullĂĄ BĂĄqir-i-TabrĂ­zĂ­. The caravan took three months to arrive in QazvĂ­n. On the way, áčŹĂĄhirih stopped to teach in as many villages as she could.

In Karand, áčŹĂĄhirih converted 1,200 inhabitants. In KirmĂĄnshĂĄh, she stayed for 40 days and set up a teaching center before being attacked with her escort. When she arrived in Sahnih, she converted the entire village to the BĂĄbĂ­ Faith. In HamadĂĄn, áčŹĂĄhirih taught the Faith to two Jewish rabbis who converted.

A MARRIAGE DISSOLVED

Once she arrived in QazvĂ­n in July 1847, áčŹĂĄhirih dissolved her marriage with her husband:

“Say to my presumptuous and arrogant kinsman, if your desire had really been to be a faithful mate and companion to me, you would have hastened to meet me in Karbilá and would on foot have guided my howdah all the way to Qazvín. I would, while journeying with you, have roused you from your sleep of heedlessness and would have shown you the way of truth. But this was not to be. Three years have elapsed since our separation. Neither in this world nor in the next can I ever be associated with you. I have cast you out of my life forever.”

THE MURDER

Three months later, in October 1847, áčŹĂĄhirih’s uncle MullĂĄ TaqĂ­, who had been mocking and slandering áčŹĂĄhirih, the BĂĄb, the BĂĄbĂ­ Faith and Shaykh Aáž„mad, was murdered by a ShaykhĂ­ who took offense to the obscenities he had hurled against his master.

Because áčŹĂĄhirih had been a ShaykhĂ­, she was held responsible for the murder and placed under house arrest for the third time in her life. There was an attempt to poison her, which failed, but she was in constant danger, her every move was watched, and she could eat nothing for fear of being poisoned.

RESCUED BY BAHÁ'U'LLÁH

When a plan was announced to kill her, áčŹĂĄhirih prophesied:

"If my Cause be the Cause of Truth, if the Lord whom I worship be none other than the one true God, He will, ere nine days have elapsed, deliver me from the yoke of your tyranny.”

Nine days later she was free. BahĂĄ'u'llĂĄh had planned an elaborate rescue mission to free áčŹĂĄhirih from her jail in QazvĂ­n and bring her to áčŹihrĂĄn, an ingenious plan perfectly executed by two hand-picked BĂĄbĂ­s, a husband wife team. The wife approached áčŹĂĄhirih and delivered messages back and forth. The couple followed BahĂĄ'u'llĂĄh’s very detailed instructions to the letter. They found the horses exactly where BahĂĄ'u'llĂĄh had arranged for them to find them, traveled a deserted road indicated by BahĂĄ'u'llĂĄh, reached áčŹihrĂĄn at dawn, and headed to BahĂĄ'u'llĂĄh’s house as soon as the gates to the city opened, using extreme caution throughout.

IN áčŹIHRÁN WITH BAHÁ'U'LLÁH, ÁSÍYIH KHÁNUM, AND 'ABDU'L-BAHÁ

áčŹĂĄhirih was taken to the home of BahĂĄ'u'llĂĄh, and was housed in His wife, ÁsĂ­yih KhĂĄnum’s private parlor. ÁsĂ­yih KhĂĄnum personally looked after áčŹĂĄhirih while she was their guest. áčŹĂĄhirih’s stay in the home of BahĂĄ'u'llĂĄh and ÁsĂ­yih KhĂĄnum was short but powerful. She recognized the station of BahĂĄ'u'llĂĄh, about Whom she had been writing poetry since 1844, praising the beauty and the glory of BahĂĄ.

She also recognized the future station of 'Abdu'l-BahĂĄ, then a five-year-old boy. áčŹĂĄhirih’s spiritual gift of intuition, unparalleled in the recorded history of the heroic age of the BĂĄbĂ­ Faith, had allowed her to recognize intuitively the stations of all three Central Figures of the BahĂĄ'Ă­ Dispensation: the BĂĄb, BahĂĄ'u'llĂĄh, and 'Abdu'l-BahĂĄ.

During áčŹĂĄhirih’s stay in the home of BahĂĄ'u'llĂĄh, Vaងíd arrived, and áčŹĂĄhirih was busy with 'Abdu'l-BahĂĄ. When BĂĄbĂ­s came to fetch her, asking her to leave the child, áčŹĂĄhirih turned to 'Abdu'l-BahĂĄ:

"Shall I leave thee, Protector of the Cause, and go to see one of the followers of the Cause?"

THE CONFERENCE OF BADASHT

Soon after her arrival, BahĂĄ'u'llĂĄh sent áčŹĂĄhirih to KhurĂĄsĂĄn, as instructed by the BĂĄb who was then in MĂĄh-KĂș. While preparations were being made for the long journey to Badasht, áčŹĂĄhirih spent a week in a delightful orchard 12 kilometers (8 miles) outside of áčŹihrĂĄn, which BahĂĄ'u'llĂĄh called the “Garden of Paradise,” telling áčŹĂĄhirih:

"That house has been providentially prepared for your reception, that you may entertain in it the loved ones of God."

The conference of Badasht lasted 22 days, from 26 June to 17 July 1848, and the full story is told in Part X: The Examination of the BĂĄb in TabrĂ­z. Section 4: The Conference of Badasht, so we will greatly summarize the proceedings here to focus on the rest of áčŹĂĄhirih’s life.

The purpose of the conference of Badasht was to sound the advent of the BĂĄbĂ­ Dispensation in a memorable, unforgettable way, and to wake complacent BĂĄbĂ­s to the groundbreaking teachings of the BĂĄb, effecting a final break with any cultural ties to or traditions of IslĂĄm. There were three leaders at the conference of Badasht, and they had pre-arranged their respective roles in order to effect a maximum impact: QuddĂșs was the conservative voice, áčŹĂĄhirih was the revolutionary, and BahĂĄ'u'llĂĄh was the voice of moderation.

THE CLIMAX OF BADASHT: áčŹĂHIRIH REMOVES HER VEIL

During the entire conference, QuddĂșs and áčŹĂĄhirih played off each other until the final confrontation, when áčŹĂĄhirih asked QuddĂșs to meet her, he refused, she insisted, and she arrived, unveiled and unadorned, and sounded the bugle of the advent of the new Dispensation, at the exact time that the BĂĄb was publicly proclaiming His message during His examination at TabrĂ­z. áčŹĂĄhirih proclaimed to her companions:

“I am the Word which the Qá’im is to utter, the World which shall put to flight the chiefs and nobles of the earth!...This is the day of festivity and universal rejoicing, the day on which the fetters of the past are burst asunder. Let those who have shared in this great achievement arise and embrace each other.”

áčŹĂĄhirih had not simply removed her veil. She had single-handedly proclaimed the inauguration of the new Dispensation, breaking the last tie with IslĂĄm by freeing women from the veil, IslĂĄm’s most visible symbol.

TWO YEARS IN MÁZINDARÁN

For two years after the conference of Badasht, áčŹĂĄhirih wandered around the province of NĂșr, BahĂĄ'u'llĂĄh’s ancestral home. From 1848 to 1849, she spent a year traveling from village to village. First, she went to BĂĄrfurĂșsh, and spoke publicly at a mosque.

The enthusiasm and devotion she caused incited the jealousy and anger of the mujtahid and she had to leave. She then stayed in AmĂșl, nearby, and stopped in several villages until she reached TĂĄkur, where she met BahĂĄ'u'llĂĄh in His ancestral home. She also travelled to Babol, the native town of QuddĂșs, sometime in September 1848, where she stayed with a friendly MullĂĄ.

From 1849 to 1850, áčŹĂĄhirih lived on a farm in the village of Vaz. By this point, 10 of the 18 Letters of the Living had been martyred, and áčŹĂĄhirih was one of the few left alive.

UNDER HOUSE ARREST IN áčŹIHRÁN

Someone in the surrounding area reported áčŹĂĄhirih to the authorities, and she was arrested in January 1850, taken to áčŹihrĂĄn, and charged with accessory to the murder of her father-in-law in QazvĂ­n. She had been separately summoned by the two most powerful men in Persia: NaáčŁiri'd-DĂ­n ShĂĄh, and his prime minister MĂ­rzĂĄ TaqĂ­ KhĂĄn, a man so powerful the ShĂĄh called him his Regent.

áčŹĂĄhirih was under house arrest for the fourth time in her life. Her two years of imprisonment in áčŹihrĂĄn, in the home of the Mayor of the capital saw her unbroken, unbent, unbowed. She became more popular than ever. The high society of áčŹihrĂĄn asked to meet her, women flocked to her little room in the mayor’s house, she converted a Princess to the BĂĄbĂ­ Faith, she continued to write poems. She was once summoned to a wedding and áčŹĂĄhirih stole the show. She effortlessly attracted everyone’s attention with her radiance, told funny stories that made the women laugh, recounted her sufferings, which made them cry, she chanted her poetry, and, as a result, a large number of those present became BĂĄbĂ­s.

THE MARTYRDOM OF áčŹĂHIRIH

On 15 August 1852, NaáčŁiri'd-DĂ­n ShĂĄh was attacked by three crazed, misguided BĂĄbĂ­s who tried to assassinate him with a dull knife and a pellet pistol. The repercussions on the BĂĄbĂ­ community were immediate. BahĂĄ'u'llĂĄh was arrested and thrown into the SiyĂĄh-ChĂĄl, and BĂĄbĂ­s were arrested throughout Persia. That summer, the entire country would be bathed in the blood of innocent BĂĄbĂ­s as they murdered thousands in retribution for the assassination attempt.

Shortly after the attempt, two clerics who had held seven lengthy interviews with áčŹĂĄhirih, issued a final fatwĂĄ against her branding her as a heretic to be executed.

On the night of her martyrdom, she left her room and climbed down to the courtyard where she bathed. She returned to her room and wore her most costly dress of snow-white silk, and while singing, perfumed herself with the choicest attar of roses, content and happy, She said her goodbyes to the women of the household, asked them to forgive her for the inconvenience of her presence in the house, behaving at the same time like a woman preparing herself for her wedding night, and someone going on a long journey.

Once áčŹĂĄhirih had said her goodbyes, she wrapped herself up in a shawl, and filled with joy, smiled at the weeping women around her, and spoke:

“Tonight I am going to undertake a great, a very great voyage.”

When the guards arrived for áčŹĂĄhirih, she had been ready, fasting, praying, and waiting for them. She told the mayor:

“You can kill me as soon as you like, but you cannot stop the emancipation of women.”

They covered her over with a coat to make her look like a man, and took her to a garden where ‘AzĂ­z KhĂĄn SardĂĄr, the Minister of War was waiting for her. The first man he ordered to strangle áčŹĂĄhirih with a silk handkerchief ran off, and the second man simply strangled her.

When áčŹĂĄhirih lost consciousness, her still living body was thrown into a well and covered over with stones and earth. They snuffed her life out like they were trying to extinguish a light.

We do not know the exact date of áčŹĂĄhirih’s martyrdom but it was shortly after 15 August 1852.

THE STATION OF áčŹĂHIRIH

áčŹĂĄhirih’s legacy has been an enduring pull on our collective imagination. The first woman to publicly unveil, the only female leader of the BĂĄbĂ­ community, the only woman Letter of the Living, an extraordinary poet, a brilliant scholar, a deeply intuitive mystic.

To end this biography of áčŹĂĄhirih, here are several excerpts from the BĂĄb, BahĂĄ'u'llĂĄh, and 'Abdu'l-BahĂĄ on her station:

The BĂĄb revealed several Tablets specifically about áčŹĂĄhirih. In one of them He states:

“She verily, in Mine estimation, is a noble leaf who hath purified her heart from the defilement of limitations for the sake of her Lord. May God bless all those who appreciate her station and refrain from harming her even to the slightest degree. For verily she is in this day the pride of her kin and the honor of all those who follow her in the command of God.”

In yet another letter the BĂĄb writes about áčŹĂĄhirih:

“She is the one who believed in her Lord and opposed her selfish desires; and feared the justice of her Lord and awaited the Day of meeting Her Creator
 Verily it would be contrary to My pleasure for anyone to deny her; and if they hear a pronouncement from her that their minds are unable to grasp and their souls unable to understand, leave it in His path until God will pass judgement through the power of truth.”

And, in yet another tablet the BĂĄb states:

“It is not for any of the dwellers in the abode of justice to refute áčŹĂĄhirih in her knowledge, for she verily is aware of the realities of the divine Revelation by the grace of God, and she is in this day a source of honor for this host. Whoso causeth any injury to her person in the Cause has committed a grievous sin.”

Bahá’u’llĂĄh wrote in later years that she was one of His most fiery followers, calling her “the Point of Ecstasy JinĂĄb-i-áčŹĂĄâ€ and saying,

“[There was] the Point of Ecstasy Jináb-i-Tá, upon her be the Glory of God the Most Glorious. For a long time, she was with this Servant and would not have bartered a moment of her visit with this Servant for the kingdom of this world or the next. Indeed, she did not wish to be separated from me for even a moment, but what happened was destined to occur. And so many were the verses and poems she uttered regarding this wonderous Faith. And among them that mention the Abhá Countenance was an ode, one verse of which reads: “If Bahá were to cast away the veil from His face, A hundred thousand like Azal would appear.”

In a lengthy Tablet of Visitation to be recited for áčŹĂĄhirih, BahĂĄ'u'llĂĄh affirms:

How can I make mention of the calamities thou endured, O Crimson Leaf? By God, the leaves of the Sadratu’l-Muntahá [The Tree beyond which there is no passing] were shed after thou fell from the Tree of the Cause, and the boughs of the Tree of Immortality broke off, and the branches of the Lote-Tree of Paradise were dried up, and the hearts of the holy ones bled, and the faces of the chosen ones turned pale, and the hearts of the pious were lacerated in the Garden of Repose, and the Faithful Spirit cried out in the presence of thy Lord, and lamented all that dwell on Earth and in Heaven
Thou art the one who, as soon as thou heard the call of God, did not tarry even for a moment, and rushed toward Him detached from all else save Him and believed in Him and His supreme verses, and recognized His Manifestation in His days
 Thou art the one who wast a stranger in thy homeland and a prisoner in thy house and held far from the Court of Holiness despite thy yearning, and wast prohibited from the Habitation of Nearness despite thy longing
Thou art the one who was moved at all times by the breezes of the Will of thy Lord, the All-Merciful, as He wished and desired, and there was no movement or stillness for thee unless it was by His command and leave. Well it is with thee for having dissolved thy will in the Will of thy Creator and thy wish in whatsoever thy Lord hath desired
Thou art the one who bore in the path of her Lord that which no handmaiden among those who worship God hath endured . . . O thou pride of men!

Tablet from the BĂĄb to the Eighteenth Letter of the Living (Partial Inventory ID: BB00443) Source: Facsimile of the BĂĄb's autograph Tablets addressed to the Letters of the Living and to BahĂĄ'u'llĂĄh, Nabil, The Dawn-Breakers, page XXI. Top photograph: the home of QuddĂșs’ father in BarfurĂșsh; Bottom: The resting place of QuddĂșs in the Madrisih of MĂ­rzĂĄ ZakĂ­, In BarfurĂșsh Source: Nabil, The Dawn-Breakers, pages 182 and 413.

CHILDHOOD AND EDUCATION

MullĂĄ Muáž„ammad-‘AlĂ­ BĂĄrfurĂșshĂ­, better known by his title QuddĂșs (“the Most Holy”), was the last Letter of the Living after áčŹĂĄhirih.

QuddĂșs was born around 1819/1820 in BĂĄrfurĂșsh, MĂĄzindarĂĄn in a family of rice farmers. QuddĂșs spent part of his childhood as a house servant for a local ShaykhĂ­ leader, MullĂĄ Muáž„ammad-Hamza Sharí’at-MadĂĄr and was later sent to SĂĄrĂ­, a nearby town, for Qur’anic education in a madrassa.

When he was a teenager in the mid-1830s, he traveled to Mashhåd and met Mullå កusayn and a small group of future Båbís.

He was sent to the town of SĂĄrĂ­ for a madrassa education. Sometime in the mid-1830s he met MullĂĄ កusayn (the first Letter of the Living) and other future BĂĄbĂ­s after he joined a small group of students in Mashhad. A few years later, when he was 18, QuddĂșs traveled to KarbilĂĄ and spent four years studying under Siyyid KĂĄáș“im, then returned to BĂĄrfurĂșsh in 1843.

LETTER OF THE LIVING

QuddĂșs became a mullĂĄ, a Shí’ah religious leader, and he was charismatic, affable, dignified. He became a notable person in BĂĄrfurĂșsh, until he was irresistibly pulled towards ShĂ­rĂĄz, where he found the ‘BĂĄb, accompanied by MullĂĄ កusayn when he arrived from his long journey.

QuddĂșs instantly recognized the BĂĄb by His gait:

“
none besides Him, whether in the East or in the West, can claim to be the Truth. None other can manifest the power and majesty that radiate from His holy person.”

WITH THE BÁB ON PILGRIMAGE

The BĂĄb confirmed to MullĂĄ កusayn that He had been communicating with QuddĂșs in the world of the spirit, and that He had been awaiting his arrival. It was QuddĂșs that the BĂĄb chose, among all the Letters of the Living, to accompany Him on His pilgrimage to Mecca and Medina.

Three months after the remaining Letters of the Living had left ShĂ­rĂĄz, the BĂĄb left for BĂșshihr, then Mecca and Medina for His pilgrimage accompanied only by QuddĂșs and កåjĂ­ MubĂĄrak. QuddĂșs served as the BĂĄb’s amanuensis, constantly taking down the BĂĄb’s Revelation, and he was the one who delivered the BĂĄb’s Tablet to the Sherif of Mecca, along with a volume of the BĂĄb’s Writings. We will be looking at the BĂĄb’s pilgrimage in detail in the next part, Part VI, so we will continue the story of QuddĂșs after their return from Saudi Arabia.

PERSECUTIONS AND TEACHING

When the BĂĄb returned to BĂșshihr with QuddĂșs and កåjĂ­ MubĂĄrak in the Spring of 1845, He informed QuddĂșs that they were to part ways, and that they would never see each other again:

"Yours will be the ineffable joy of quaffing the cup of martyrdom for His sake. I, too, shall tread the path of sacrifice, and will join you in the realm of eternity."

The BĂĄb’s prophecy was almost immediately accomplished. Shortly after His pronouncement, QuddĂșs was persecuted in ShĂ­rĂĄz, the city was in an uproar, hearing that he BĂĄb had returned from pilgrimage, and they took it out on two BĂĄbĂ­s: QuddĂșs and MullĂĄ áčąĂĄdiq.

Persians in the 19th century had barbaric methods of torturing people and QuddĂșs and MullĂĄ MullĂĄ áčąĂĄdiq received a monstrous treatment. Their beards were burned, their noses pierced, and a string was pulled through their nose, on which weights were hung. The two men were paraded in the streets in that state, then expelled from ShĂ­rĂĄz.

After this, QuddĂșs traveled the length and breadth of Persia teaching the BĂĄbĂ­ Faith, and attended the conference of Badasht. We looked at the conference of Badasht in detail in the story of áčŹĂĄhirih, so we will resume the story of QuddĂșs after the conference.

THE SIEGE OF THE FORT OF SHAYKH áčŹABARSÍ

During the siege of the Fort of Shaykh áčŹabarsĂ­ from 10 October 1848 to 10 May 1849, QuddĂșs was the commander of the BĂĄbĂ­ forces upon his arrival at the fort. Over the next several months, miraculous victories were won by the untrained, outnumbered BĂĄbĂ­s. During the last month of the siege, the BĂĄbĂ­s had no food or water, and survived by eating shoe leather and ground bones.

The MĂĄzindarĂĄn upheaval at Shaykh áčŹabarsĂ­ was an embarrassment to the Persian government and if they could not win honorably, they would do whatever it took to end it. Prince MihdĂ­ QulĂ­ MĂ­rzĂĄ, sent QuddĂșs a copy of the Qur'an and wrote on the opening SĂșrih:

"I swear by this most holy Book, by the righteousness of God who has revealed it, and the Mission of Him who was inspired with its verses, that I cherish no other purpose than to promote peace and friendliness between us. Come forth from your stronghold and rest assured that no hand will be stretched forth against you
”

The Prince assurances of peaceful intentions went on, and on, in the name of NaáčŁiri'd-DĂ­n ShĂĄh, in the name of honor, swearing they would never assail the BĂĄbĂ­s if they surrendered, and begging to be cursed by God if they lied, assuring QuddĂșs over and over again that he was being truthful.

He wasn’t. 

THE MARTYRDOM OF QUDDÚS

When the BĂĄbĂ­s agreed to surrender, they left the fort and were all gathered under a tent, disarmed, and taken prisoner. The army destroyed the fort and opened fire on the rest of the BĂĄbĂ­s, and killed everyone, nearly 600 people.

Prince MihdĂ­ QulĂ­ MĂ­rzĂĄ escorted QuddĂșs to BĂĄrfurĂșsh where the locals were celebrating their great victory, on their way to áčŹihrĂĄn, to hand him over to NaáčŁiri'd-DĂ­n ShĂĄh. But the evil Sa’ídu’l-‘UlamĂĄ of BĂĄrfurĂșsh, the one who had sent the BĂĄbĂ­s running for refuge to Shaykh áčŹabarsĂ­ at the start of the upheaval, wanted to keep QuddĂșs close and deny him food and water until he could kill him with his own hands.

On 16 May 1849 QuddĂșs was handed over to an angry mob. BahĂĄ'u'llĂĄh recounted his martyrdom to NabĂ­l:

“By the testimony of Bahá’u’lláh, that heroic youth, who was still on the threshold of his life, was subjected to such tortures and suffered such a death as even Jesus had not faced in the hour of His greatest agony.”

QuddĂșs’ body was torn apart and its pieces thrown into a fire. A friend gathered some of his remains in order to bury them in a nearby grave.

The BĂĄb was in ChihrĂ­q when he heard what happened to QuddĂșs, MullĂĄ កusayn, and the 600 BĂĄbĂ­s at the fort of Shaykh áčŹabarsĂ­ and he stopped Revelation for five months in a state of grief. For the full story, read Part XI: ChihrĂ­q: The Grievous Mountain (1848 – 1850) Section 5: The BĂĄb grieves the massacre at Shaykh áčŹabarsĂ­.

THE STATION OF QUDDÚS

Two excerpts below from Shoghi Effendi and the Universal House of Justice clarify the station of QuddĂșs. In the first excerpt, Shoghi Effendi clarifies that QuddĂșs does not have the station of a prophet but that his station is far above all the other 17 Letters of the Living:

"Regarding the station of QuddĂșs, he should by no means be considered having had the station of a Prophet. His station was no doubt a very exalted one, and far above that of any of the Letters of the Living, including the first Letter, MullĂĄ កusayn. QuddĂșs reflected more than any of the disciples of the BĂĄb the light of His teaching."

Letter from Shoghi Effendi to an individual believer dated 11 November 1936

In this excerpt of a letter from the Universal House of Justice, the station of QuddĂșs is described in terms or prophecy:

"It may be helpful to consider that in the Dispensation of the BĂĄb, QuddĂșs is referred to as the "Last Point", and the "Last Name of God", is identified, as pointed out in God Passes By, with one of the "Messengers charged with imposture" mentioned in the Qur’án, and is one of the "two witnesses" into whom "the spirit of life from God" must enter, as attested by Abdu'l-Baha in Some Answered Questions, yet, despite these sublime stations, he is not regarded as an independent Manifestation of God."

Letter from the Universal House of Justice to an individual believer dated 24 August 1975.

REFERENCES FOR PART V

Late June 1844: Mullá ‘Alíy-i-Bastamí and his 12 companions

Shoghi Effendi, God Passes By.
The BahĂĄ’Ă­ Encyclopedia Project: Letters of the Living (កurĂșf-i-កayy).
Nabil, The Dawn-Breakers, pages 65-70.
DATE
Moojan Momen, The Trial of MullĂĄ ‘AlĂ­ BastĂĄmĂ­: A Combined SunnĂ­-ShĂ­’Ă­ FatwĂĄ against The BĂĄb, published in Iran: Journal of the British Institute for Persian Studies, 20, pages 113-143 (1982).

July 1844: Mullá ‘Alíy-i-Bastamí’s first encounter with the Báb

Shoghi Effendi, God Passes By.
The BahĂĄ’Ă­ Encyclopedia Project: Letters of the Living (កurĂșf-i-កayy).
Nabil, The Dawn-Breakers, pages 65-70.
Fereydun Vahman (Editor),The Bab and the Babi Community of Iran  (2020), Chapter 1:  The Båb: A Sun in a Night Not Followed by Dawn by Fereydun Vahman.

Starting July 1844: The remaining Letters of the Living

Nabil, The Dawn-Breakers, page 82.

QuddĂșs: Last Letter of the Living

Nabil, The Dawn-Breakers, pages 69-70.

The BĂĄb entrusts MullĂĄ កusayn with a Tablet for BahĂĄ’u’llĂĄh

Shoghi Effendi, God Passes By.
NabĂ­l, The Dawn-Breakers, pages 66-87, page 96, and page 123.

The Báb sends Mullá ‘Alíy-i-Bastamí on a mission

NabĂ­l, The Dawn-Breakers, pages 87-91.

The BĂĄb gives special tasks to each of the remaining Letters of the Living

NabĂ­l, The Dawn-Breakers, pages 92-94 and page 123.

The address of the BĂĄb to the Letters of the Living

NabĂ­l, The Dawn-Breakers, pages 92-94 and page 123.

The BĂĄb’s last instructions to MullĂĄ កusayn

Shoghi Effendi, God Passes By.
NabĂ­l, The Dawn-Breakers, pages 66-87, page 96, and page 123.

A period of intense activity in the house of the BĂĄb

Baharieh Rouhieh Ma’ani, Leaves of the Twin Divine Trees, pages 35-36.

The name of the Living One

A.L.M. Nicolas’s translation of the Persian Bayán, pages 24-25, quoted in Nabil, The Dawn-Breakers, note 47 in Chapter III: The Báb, The Persian Bayán (Vahíd I, Báb 2).

Introduction: The Letters of the Living

Shoghi Effendi, God Passes By.
The BahĂĄ’Ă­ Encyclopedia Project: Letters of the Living (កurĂșf-i-កayy).

Letters of the Living: Title and theological statement

The BahĂĄ’Ă­ Encyclopedia Project: Letters of the Living (កurĂșf-i-កayy).

Prophecies about the Letter of the Living

Shoghi Effendi, God Passes By.

The First Letter of the Living: MullĂĄ កusayn-i-BushrĂș’í

Read the authorized translation of the Báb’s letter to the First Letter of the Living in Selections from the Writings of the Báb.
Bahaipedia: Mullå កusayn.
The BahĂĄ’Ă­ Encyclopedia Project: Letters of the Living (កurĂșf-i-កayy).
BahĂĄ’u’llĂĄh, The KitĂĄb-i-ÍqĂĄn.

The Second Letter of the Living: Muងammad-កasan

ncyclopedia Project: Letters of the Living (កurĂșf-i-កayy).

The Third Letter of the Living: Muងammad-Båqir

ncyclopedia Project: Letters of the Living (កurĂșf-i-កayy).

The Fourth Letter of the Living: MullĂĄ ‘AlĂ­y-i-Basáč­amĂ­

Bahaipedia: MullĂĄ ‘AlĂ­y-i-BastĂĄmĂ­.
The BahĂĄ’Ă­ Encyclopedia Project: Letters of the Living (កurĂșf-i-កayy).
Fereydun Vahman (Editor),The Bab and the Babi Community of Iran  (2020), Chapter 1:  The Båb: A Sun in a Night Not Followed by Dawn by Fereydun Vahman.

The Fifth Letter of the Living: MullĂĄ KhudĂĄ-Bakhsh-i-QuchĂĄnĂ­

Bahaipedia: MullĂĄ KhudĂĄ-Bakhsh-i-QuchĂĄnĂ­.
The BahĂĄ’Ă­ Encyclopedia Project: Letters of the Living (កurĂșf-i-កayy).

The Sixth Letter of the Living: Mullå កasan-i-Bajiståní

Bahaipedia: Mullå កasan-i-Bajiståní.
The BahĂĄ’Ă­ Encyclopedia Project: Letters of the Living (កurĂșf-i-កayy).

The Seventh Letter of the Living: Siyyid កusayn-i-Yazdí

Bahaipedia: Siyyid កusayn-i-Yazdí.
The BahĂĄ’Ă­ Encyclopedia Project: Letters of the Living (កurĂșf-i-កayy).

The Eighth Letter of the Living: MĂ­rzĂĄ Muáž„ammad Rawឍih-KhĂĄn-i-YazdĂ­

Bahaipedia: MullĂĄ Muáž„ammad Rawឍih-KhĂĄn YazdĂ­.
The BahĂĄ’Ă­ Encyclopedia Project: Letters of the Living (កurĂșf-i-កayy).

The Ninth Letter of the Living: Sa’íd-i-Hindí

Bahaipedia: Sa‘íd Hindí.

The Tenth Letter of the Living: MullĂĄ Maáž„mĂșd-i-KhĂș’í

Bahaipedia: MullĂĄ Maáž„mud Khu’Ă­.

The Eleventh Letter of the Living: MullĂĄ JalĂ­l-i-UrĂșmĂ­

Bahaipedia: MullĂĄ JalĂ­l-i-UrĂșmĂ­.

The Twelfth Letter of the Living: MullĂĄ Aáž„mad-i-Ibdal-i-MarĂĄghi’í

Bahaipedia: MullĂĄ Aáž„mad-i-IbdĂĄl MarĂĄghi’Ă­.

The Thirteenth Letter of the Living: MullĂĄ BĂĄqir-i-TabrĂ­zĂ­

Bahaipedia: MullĂĄ BĂĄqir TabrĂ­zĂ­.

The Fourteenth Letter of the Living: MullĂĄ Yusif-i-ArdibĂ­lĂ­

Bahaipedia: MullĂĄ YĂșsĂșf-i-ArdibĂ­lĂ­.

The Fifteenth Letter of the Living: MĂ­rzĂĄ HĂĄdĂ­-i-QazvĂ­nĂ­

Bahaipedia: MullĂĄ HĂĄdĂ­-i-Qazvini.

The Sixteenth Letter of the Living: MĂ­rzĂĄ Muáž„ammad-‘AlĂ­y-i-QazvĂ­nĂ­

Bahaipedia: Mullå Muងammad-`Alí Qazvíní.

The Seventeenth Letter of the Living: áčŹĂĄhirih

The full provisional translation of the Báb’s Tablet to the Seventeenth Letter of the Living is available on Adib Masumian’s website.
NabĂ­l, The Dawn-Breakers, pages 66-84.
‘Abdu’l-BahĂĄ, Memorials of the Faithful, Chapter 69: áčŹĂĄhirih.
‘Abdu’l-BahĂĄ, Twelve Table Talks Given by ‘Abdu’l-BahĂĄ in ‘AkkĂĄ, Number 9: áčŹĂĄhirih and the Conference of Badasht.
Janet Ruhe-Schoen, Rejoice in my gladness : the life of TĂĄhirih.
Martha Root, áčŹĂĄhirih The Pure.
Paul Smith, Tahirih: Life and Poems of the Great Female Persian Bahá’í Poet & Martyr.
Roya Akhavan Ph.D., The Trumpet Blast: Removing the Veil from the Advent of the Promised One.
REFERENCES FOR THE WRITINGS OF THE BÁB AND BAHÁ’U’LLÁH
EXCERPT 1 BY THE BÁB: “She verily, in Mine estimation, is a noble leaf who hath purified her heart 
”
English translation: Translated by Roya Akhavan Ph.D., for inclusion in The Trumpet Blast: Removing the Veil from the Advent of the Promised One.
Original Tablet: Tablet of the BĂĄb quoted in Mohammad Hoseini, Hazrat-i-áčŹĂĄhirih, page 212.
EXCERPT 2 BY THE BÁB: “She is the one who believed in her Lord and opposed her selfish desires
”
English translation: Translated by Roya Akhavan Ph.D., for inclusion in The Trumpet Blast: Removing the Veil from the Advent of the Promised One.
Original Tablet: Tablet of the BĂĄb quoted in Mohammad Hoseini, Hazrat-i-áčŹĂĄhirih, page 212.
EXCERPT 3 BY THE BÁB: “It is not for any of the dwellers in the abode of justice to refute áčŹĂĄhirih
”
English translation: Translated by Roya Akhavan Ph.D., for inclusion in The Trumpet Blast: Removing the Veil from the Advent of the Promised One.
Original Tablet: Tablet of the BĂĄb quoted in Mohammad Hoseini, Hazrat-i-áčŹĂĄhirih, page 212.
EXCERPT 4 BY BAHÁ’U’LLÁH: “[There was] the Point of Ecstasy Jináb-i-Tá, upon her be the Glory of God the Most Glorious
”
English translation: BahĂĄ’u’llĂĄh, Lawáž„-i-Qarn, provisional translation quoted in Hatcher and Hemmat: The Poetry of áčŹĂĄhirih, page 2.
EXCERPT 5 BY BAHÁ’U’LLÁH: “How can I make mention of the calamities thou endured, O Crimson Leaf?…”
English translation: Excerpt from the Tablet of Visitation revealed by BahĂĄ’u’llĂĄh for áčŹĂĄhirih, translated by Roya Akhavan Ph.D., for inclusion in The Trumpet Blast: Removing the Veil from the Advent of the Promised One.
Original Arabic: Mohammad Hoseini, Hazrat-i-áčŹĂĄhirih, pages 336-339.

The Eighteenth Letter of the Living: QuddĂșs

The Báb’s Tablet to the Eighteenth Letter of the Living has been provisionally translated by Joshua Hall and can be read in full at his website.
NabĂ­l, The Dawn-Breakers, pages 66-84, 143, and 399.
Bahaipedia: QuddĂșs.