Báb

The Báb, born Sayyed ʿAlí Muḥammad Shírází (/ˈseɪjəd

ˈæli moʊˈhæməd ʃɪˈrɑːzi/; Persian: ‫ ;سيد علی‌محمد شیرازی‬October The Báb
20, 1819 – July 9, 1850), was the founder of Bábism, and one
of the central figures of the Baháʼí Faith.

The Báb was a merchant from Shiraz in Qajar Iran who, in

1844 at the age of 25, claimed to be a messenger of God. He
took the title Báb (/bɑːb/; Arabic: ‫)باب‬, meaning "Gate" or
"Door", a reference to the deputy of the promised Twelver
Mahdi[3][4] or al-Qá'im. He faced opposition from the Persian
government, which eventually executed him and thousands of
his followers, known as Bábís.

The Báb composed numerous letters and books in which he

stated his claims and defined his teachings. He introduced the
idea of He whom God shall make manifest, a messianic figure
who would bring a greater message than his own. His ideas
had roots in Shaykhism and possibly Hurufism and his
writings were characterized by their extensive use of
symbolism[5] including the use of much numerical Shrine of the Báb in Haifa, Israel
calculations.[6] Abdu'l Baha summarises the Báb's impact:
Title The Primal Point
"Alone, He undertook a task that can scarcely be conceived...
This illustrious Being arose with such power as to shake the Personal
foundations of the religious laws, customs, manners, morals, Born ʿAli Muhammad

and habits of Persia, and instituted a new law, faith, and

October 20, 1819

religion."[7]
Shiraz, Iran
To Baháʼís, the Báb fills a similar role as Elijah or John the Died July 9, 1850
Baptist in Christianity: a predecessor or forerunner who paved (aged 30)

the way for their religion. Baháʼu'lláh, the founder of the Baháʼí Tabriz, Iran
Faith, was a follower of the Báb and claimed in 1863 to be the
Cause of Execution by firing
fulfillment of the Báb's prophecy, 13 years after the Báb's
death squad
death.
Resting Shrine of the Báb

place 32°48′52″N

Contents 34°59′14″E
Religion Bábism
Background
Nationality Persian
Early life
Marriage Spouse Khadíjih-Bagum
Shaykhi movement (1842–1850)

A sister of Mullá
Life as a religious leader Rajab Ali[1][2]
Proclamation
Children Ahmad (1843–1843)
Declaration to Mullá Husayn
Letters of the Living Parents Mirzá Muhammad
Travels and imprisonment Ridá (father)

 Trial Fátimih Bagum

(mother)
Execution
Occupation Merchant
Succession
Teachings
Writings
Writings before his declaration
Shiraz, May – September 1844
Pilgrimage, September 1844 – June 1845
Bushehr and Shiraz, March 1845 – September 1846
Isfahan, September 1846 – March 1847
Maku, late summer 1847 – May 1848
C͟hihríq, May 1848 – July 1850
Commemorations in the Baháʼí calendar
See also
Notes
Citations
References
Baháʼí resources
Other resources
Further reading
External links

Background

Early life

The Báb was born on October 20, 1819 (1 Muharram 1235 AH),
in Shiraz to a middle-class merchant of the city and given the
name Ali Muhammad. His father was Muhammad Riḍá, and
his mother was Fátimih (1800–1881), a daughter of a
prominent Shiraz merchant. She later became a Baháʼí. His
father died when he was quite young, and his maternal uncle
Hájí Mírzá Siyyid ʿAlí, a merchant, reared him.[8][9] He was a
descendant of Muhammad, a Sayyid, through Husayn ibn Ali
through both his parents.[10][11] In Shiraz his uncle sent him to
a maktab primary school, where he remained for six or seven
years.[12][13]

Calligraphic exercise of the Báb In contrast to the formal, orthodox theology which dominated
written before ten years old. the school curriculum of the time, which included the study of
jurisprudence and Arabic grammar, the Bab from a young age
felt inclined towards unconventional subjects like mathematics
and calligraphy, which were little studied. The Bab's preoccupation with spirituality, creativity and
imagination also angered his teachers and was not tolerated in the atmosphere of the 19th century
Persian school system, which Abbas Amanat describes as "cruel, archaic and monotonous"[14] This
led the Bab to become disillusioned with the education system, later reforming it in his Bayan,
where he instructs adults to treat children with dignity, to allow children to have toys and engage in
play[15] and to never show anger or harshness to their students.[16]

Sometime between age 15 and 20 he joined his uncle in the family business, a trading house, and
became a merchant in the city of Bushehr, Iran, near the Persian Gulf.[8][12] Some of his earlier
writings suggest that he did not enjoy the business and instead applied himself to the study of
religious literature.[12] One of his contemporary followers described him as "very taciturn, and [he]
would never utter a word unless it was absolutely necessary. He did not even answer our questions.
He was constantly absorbed in his own thoughts, and was preoccupied with repetition of his
prayers and verses. He is described as a handsome man with a thin beard, dressed in clean clothes,
wearing a green shawl and a black turban."[17] As a merchant, he was renowned for his honesty and
trustworthiness in business[18] and an Irish physician described him as "a very mild and delicate-
looking man, rather small in stature and very fair for a Persian, with a melodious soft voice, which
struck me much". [19] Shoghi Effendi notes "the gentle, the youthful and irresistible person of the
Báb" and praises him as being "matchless in His meekness, imperturbable in His serenity,
magnetic in His utterance"[20] This personality has been described as having "captivated many of
those who met him".[21]

Marriage

In 1842 he married Khadíjih-Bagum (1822–1882); he was 23 and she was 20.[12] She was the
daughter of a prominent merchant in Shíráz. The marriage proved a happy one,[22] and they had
one child, a boy named Ahmad who died the year he was born, 1843.[22] The childbirth jeopardized
Khadijih's life and she never conceived again. The young couple occupied a modest house in Shiraz
along with the Báb's mother. Later, Khadijih became a Baháʼí.

Shaykhi movement

In the 1790s in Persia, Shaykh Ahmad (1753–1826) began a religious movement within Twelver
Shia Islam. His followers, who became known as Shaykhis, were expecting the imminent
appearance of the al-Qa'im of the Ahl al-Bayt, also called "the Mahdi". After Shaykh Ahmad's
death, leadership passed to Kazim Rashti (1793–1843).

In 1841 the Báb went on pilgrimage to Iraq, and for seven months stayed mostly in and around
Karbala.[23] There he attended lectures of Kazim Rashti and became his follower.[23][24]

As of his death in December 1843, Kazim Rashti counselled his followers to leave their homes to
seek the Mahdi, who, according to his prophecies, would soon appear.[8] One of these followers,
Mullá Husayn, after keeping vigil for 40 days in a mosque, travelled to Shiraz, where he met the
Báb.[25]

Life as a religious leader

Proclamation

In his early writings, the Báb appears to identify himself as the gate (báb) to the Hidden Twelfth
Imam, and later begins explicitly to proclaim his station as that of the Hidden Imam and a new
messenger from God.[26] Rather than being a discontinued or evolving consciousness, Saiedi states
that the works of the Báb are unitary throughout, and that the gradual disclosure of the Báb's
identity is defined by the principle of unity in diversity.[26]
 In the Báb's early writings, the exalted identity he was
claiming was unmistakable, but because of the reception of
the people, his writings appear to convey the impression
that he is only the gate to the Hidden Twelfth Imam.[26] To
his circle of early believers, the Báb was equivocal about his
exact status, gradually confiding in them as not merely a
gate to the Hidden Imam, but the Manifestation of the
Hidden Imam and the Qa'im himself.[27] During his early
meetings with Mullá Husayn, the Báb described himself as
the Master and the Promised One. He did not consider
himself as simply Kazim Rashti's successor, but claimed a
The Báb stood on this pulpit in the prophetic status, a kind of deputy, delegated not just by the
Masjid-i-Vakíl, addressing the populace Hidden Imam but through Divine authority.[4] His early
of Shiraz in September 1846 texts such as the "Commentary on the Surih of Joseph"
used Quranic language that implied divine authority and
identified himself effectively with the Imam.[12][28] When
Mullá ʿAlí Basṭámí, the second Letter of the Living, was put on trial in Baghdad for preaching about
the Báb, clerics studied the "Commentary on the Surih of Joseph", recognized in it a claim to divine
revelation, and quoted from it in opposition to prove he had done so.[28]

However, in the early phase of his declaration to the public, the title báb was emphasized as that of
the gate leading to the Hidden Imam, as the Báb had told his early believers not to fully disclose his
claims or reveal his name.[29] The approach of laying claim to a lower position was intended to
create a sense of anticipation for the appearance of the Hidden Imam, as well to avoid persecution
and imprisonment, because a public proclamation of mahdi status could bring a swift penalty of
death.[29] After a couple of months, as the Báb observed further acceptance and readiness among
his believers and the public, he gradually shifted his public claim to that of the Hidden Imam.[29]
Then in his final years he publicly claimed to be a Manifestation of God. In his trial, he boldly
proclaimed himself, in the presence of the Heir to the Throne of Persia and other notables, the
Promised One.[29][30] Finally, in his last authored work, the Haykal al-din,[31] he claimed the
"essence of God", dhātu'llāh.[32] In the early months of his public declarations, the adoption of a
cautious policy had essentially achieved maximum attention with minimum controversy.[29]

However, the gradual unfolding of his claims caused some confusion, both among the public and
for some of his believers. A number of his early followers had instantly recognized his station as a
messenger from God with divine authority, and this resulted in disagreement within the Bábi
community.[29] Even though the Báb had intended to convey his message with discretion, many of
his followers such as Táhirih openly declared the coming of the promised Hidden Imam and
Mahdi.[29]

Declaration to Mullá Husayn

The Báb's first religiously inspired experience, claimed and witnessed by his wife, is dated to about
the evening of April 3, 1844.[33] The Báb's first public connection with his sense of a mission came
with the arrival of Mullá Husayn in Shiraz. On the night of May 22 Mullá Husayn was invited by
the Báb to his home[a] where Mullá Husayn told him of his search for the possible successor to
Kazim Rashti, the Promised One. The Báb claimed this, and to be the bearer of divine
knowledge.[12] Mullá Husayn became the first to accept the Báb's claims to be an inspired figure
and a likely successor to Kazim Rashti.[8][12] The Báb had replied satisfactorily to all of Mullá
Husayn's questions and had written in his presence, with extreme rapidity, a long tafsir,
commentary, on surah "Yusuf", known as the Qayyúmu'l-Asmáʼ and considered the Báb's first
revealed work.[8] It has been adopted as a Baháʼí Holy Day.
 Letters of the Living

Mullá Husayn became the Báb's first disciple. Within five

months, seventeen other disciples of Kazim Rashti recognized
the Báb as a Manifestation of God.[35] Among them was a
woman, Fátimih Zarrín Táj Barag͟háni, a poetess, who later
received the name of Táhirih, the Pure. These 18 disciples later
became known as the Letters of the Living (each soul
The room where the Declaration of containing one letter of the Spirit of God, which combine to
the Báb took place on the evening form the Word) and given the task of spreading the new faith
of May 22, 1844, in his house in (understood as the return or continuation of the one Faith of
Shiraz. Abraham) across Iran and Iraq.[12] The Báb emphasized the
spiritual station of these 18 individuals, who, along with
himself, made the first "Unity" of his religion[36] according to
the Arabic term wāḥid, unity, that has a numerical value of 19 using abjad numerals. The Báb's
book, the Persian Bayán, gives the metaphorical identity of the Letters of the Living as the
Fourteen Infallibles of Twelver Shiʿi Islam: Muhammad, the Twelve Imams, and Fatimah, and the
four archangels,[36] paralleling the first followers of Christ.[37]

Travels and imprisonment

After the eighteen Letters of the Living recognized him, the Báb and Quddús left on a pilgrimage to
Mecca and Medina, the sacred cities of Islam.[12] At the Kaaba in Mecca, the Báb publicly claimed
to be the Qa'im,[38] and wrote to the Sharif of Mecca, the Custodian of the Kaaba, proclaiming his
mission. After their pilgrimage, the Báb and Quddús returned to Bushehr, where they last saw each
other. Quddús' travel to Shiraz brought the Báb's claim to the attention of the governor, Husayn
Khan, who tortured Quddús and summoned the Báb to Shiraz in June 1845. The Imam-Jum'ih of
Shiraz questioned Báb about his claims. He denied that he was the representative of the Qá'im or
an intermediary to the faithful; the Báb later repeated the same in front of a congregation at the
Vakil Mosque.[39] This renunciation saved him from immediate execution.[29] Abbas Amanat
states, "in conformity with his own policy of prudence" during the early stages of his mission, the
Báb wrote a statement, apparently under pressure, recanting his claims to the position of Babiya
(gatehood). He disowned those who advocated such beliefs about him in these words: "If certain
words flowed from my pen, they are purely instinctive and entirely against the accepted norms and
thus not to be taken as proofs of any cause."[40]

The Báb was placed under house arrest at the home of his uncle until a cholera epidemic broke out
in the city in September 1846.[12] Once released he departed for Isfahan. There, many came to see
him at the house of the Imam-Jum'ih, who became sympathetic. After an informal gathering where
the Báb debated the local clergy and displayed his speed in producing instantaneous verses, his
popularity soared.[41] After the death of the governor of Isfahan, Manouchehr Khan Gorji, his
supporter, pressure from the clergy of the province led to Mohammad Shah Qajar ordering the Báb
to Tehran in January 1847.[42] After spending several months in a camp outside Tehran, and before
the Báb could meet the Shah, the Prime Minister sent the Báb to Tabriz in the northwestern corner
of the country, to his confinement.[12]

After 40 days in Tabriz, the Báb transferred to the fortress of Maku, Iran in the province of
Azerbaijan near the Turkish border. During his incarceration there, the Báb began his most
important work, the Persian Bayán, that remained unfinished. Because of the Báb's growing
popularity in Maku, even the governor of Maku converting, the prime minister transferred him to
the fortress of Chehriq in April 1848.[8] There too the Báb's popularity grew and his jailors relaxed
restrictions on him. It was at this time that Áqa Bálá Big Shíshvání Naqshbandí painted the
portrait of the Báb.[43] Then the Prime Minister ordered the Báb back to Tabriz, where the
government called on religious authorities to put the Báb
on trial for blasphemy and apostasy.[12]

Trial

The trial, attended by the Crown Prince, occurred in July

1848 and involved numerous local clergy. They questioned
the Báb about the nature of his claims, his teachings, and
demanded that he produce miracles to prove his divine
authority. They admonished him to recant his claims.
Fortress of Maku, Iran (2008)
There are nine extant eyewitness reports of the trial, of
which several may originate from an earlier source. Six of
the reports are from Muslim accounts, and portray the Báb
in an unfavorable light.[30] There are 62 questions found in the nine sources, however eighteen
occur in one source, fifteen in two, eight in three, five in four, thirteen in five, and three in six. Not
including "yes" and "he did not answer", only thirty-five answers remain, of which ten occur in one
source, eight in two, six in three, three in four, two in five, five in six. Only one answer is found in
all nine eyewitness sources, where the Báb states that "I am that person you have been awaiting for
one thousand years."[30]

The trial did not bring a decisive result. Some clergy called for capital punishment, but the
government pressured them to issue a lenient judgement because the Báb was popular. The
government asked medical experts to declare the Báb insane to prevent his execution. It is also
likely that the government as a face-saving measure and to appease the religious clergy may have
spread rumours that the Báb recanted.[44]

The Shaykh al-Islām, a champion of the anti-Bábist campaign, not at the Báb's trial, issued a
conditional death sentence if the Báb was found to be sane. A fatwa was issued establishing the
Báb's apostasy and stated "The repentance of an incorrigible apostate is not accepted, and the only
thing which has caused the postponement of thy execution is a doubt as to thy sanity of mind."[44]

The crown prince's physician, William Cormick, examined the Báb and complied with the
government's request to find grounds for clemency.[30] The physician's opinion saved the Báb from
execution for a time, but the clergy insisted that he face corporal punishment instead, so the Báb
suffered foot whipping – 20 lashes to the bottoms of his feet.[44]

The unsigned and undated official government report states that because of his harsh beating, the
Báb orally and in writing recanted, apologized, and stated that he would not continue to advance
claims of divinity.[45] The document of his alleged recantation was written shortly after his trial in
Tabriz.[30]
Some authors theorise that the assertions were made to embarrass the Báb and
undermine his credibility with the public, and that the language of this document is very different
from the Báb's usual style, and so prepared by the authorities.[44]

Orientalist Edward Granville Browne received copies of the trial documents from Hippolyte
Dreyfus-Barney, the first French Baha'i. A facsimile of the recantation is published in Browne's
Materials for the Study of the Babi Religion, where he states, "[The document], unsigned and
undated, was claimed to be in the Báb's handwriting and consists of a complete recantation and
renunciation of any superhuman claim which he may have advanced or have appeared to advance.
There is nothing to show to whom it is addressed, or whether it is the recantation referred to in the
last paragraph of the [government report] or another. The handwriting, though graceful, is not
easily legible..."[46] This is a translation of the relevant section of the document:
 Never have I desired aught contrary to the Will of God, and, if words contrary to His
good pleasure have flowed from my pen, my object was not disobedience, and in any
case I repent and ask forgiveness of Him. This servant has absolutely no knowledge
connected with any [superhuman] claim. I ask forgiveness of God my Lord and I repent
unto Him of [the idea] that there should be ascribed to me any [Divine] Mission. As for
certain prayers and words which have flowed from my tongue, these do not imply any
such Mission (amr), and any [apparent] claim to any special vicegerency for His
Holiness the Proof of God (on whom be Peace!) is a purely baseless claim, such as this
servant has never put forward, nay, nor any claim like unto it.[47]

After the trial, the Báb was ordered back to the fortress of Chehríq.

Execution
In mid-1850 a new prime minister, Amir Kabir,[48]
ordered the execution of the Báb, probably because
of various Bábí insurrections' defeats and because
the movement's popularity appeared to be waning.
The Báb was brought back to Tabriz from Chehriq
for an execution by firing squad. The night before
his execution, while being conducted to his cell, a
young Bábí, Muhammad-Ali "Anis" from Zonuz,
threw himself at the feet of the Báb and begged
martyrdom with him, then was immediately
The barrack square in Tabriz, where the Báb was
arrested and placed in the same cell as the Báb. executed

On the morning of July 9, 1850 (28 Sha'ban 1266

AH), the Báb was taken to the courtyard of the
barracks where he was imprisoned. Thousands of people gathered to watch his execution. The Báb
and Anis were suspended on a wall and a large firing squad of soldiers prepared to shoot.[12]
Numerous eye-witness reports, including those of Western diplomats, recount the result.[49] The
order was given to fire. Accounts differ on the details, but all agree that the first volley failed to kill
the Báb; the bullets had instead cut the rope suspending them from the wall.[50] A second firing
squad was brought in and a second order to fire given. This time the Báb was killed.[12] In Bábí and
Baháʼí tradition, the failure of the first volley to kill the Báb is believed to be a miracle. According to
Iranian and Russian[51] sources, the remains of the Báb and Anis were thrown into a ditch and
eaten by dogs, an action condemned by Justin Sheil, then British Minister in Tehran.[12]

Baháʼí sources maintain that their remains were clandestinely rescued by a handful of Bábis and
then hidden. Over time the remains were secretly transported according to the instructions of
Baháʼu'lláh and then ʿAbdu'l-Bahá by way of Isfahan, Kirmanshah, Baghdad, Damascus, Beirut,
and then by sea to Acre on the plain below Mount Carmel in 1899.[52] On March 21, 1909, the
remains were interred in a special tomb, the Shrine of the Báb, erected for this purpose by ʻAbdu'l-
Bahá, on Mount Carmel in present-day Haifa, Israel.[53] In its vicinity, the Baháʼí World Centre
welcomes visitors to tour the gardens.

Succession
In most of his prominent writings, the Báb alluded to a Promised One, most commonly referred to
as man yazhiruhu'lláh, "Him Whom God shall make manifest", and that he himself was "but a ring
upon the hand of Him Whom God shall make manifest". Within 20 years of the Báb's death, over
25 people claimed to be the Promised One, most significantly Baháʼu'lláh.
Before the Báb's death, he sent a letter to Mírzá Yahyá, Subh-i-Azal,
that some consider a will and testament.[54] This recognized the
appointing of Subh-i-Azal as the leader of the Bábí community after
the death of the Báb, and ordered to obey the Promised One when he
appears.[55] At the time Subh-i-Azal, still a teenager, had never
demonstrated leadership in the Bábí movement, and was still living in
the house of his older brother, Baháʼu'lláh. The Baháʼí claim that the
Báb appointed Subh-i-Azal the head of the Bábí Faith so as to divert
attention away from Baháʼu'lláh, while allowing Bábís to visit
Baháʼu'lláh and consult with him freely, and allowing Baháʼu'lláh to
write to Bábís easily and freely.

In 1852 Baháʼu'lláh, while a prisoner in Tehran, was visited by a "Maid

Shrine of the Báb, Haifa
of Heaven", that symbolically marked the beginning of his mission as a
Messenger of God. Eleven years later in Baghdad, he made his first
public declaration and eventually was recognized by the vast majority of Bábís as "He Whom God
shall make manifest". His followers began calling themselves Baháʼís.[56]

Subh-i-Azal's followers became known as Azalis or Azali Bábís. For the Bábís who did not recognize
Baháʼu'lláh, Subh-i-Azal remained their leader until his death in 1912, and Azali successorship
remains disputed. Baháʼí sources report that 11 of the 18 "witnesses" appointed by Subh-i-Azal to
oversee the Bábí community became Baháʼís, as his son did. The man allegedly appointed by Subh-
i-Azal to succeed him, Hadíy-i-Dawlat-Abádí, later publicly recanted his faith in the Báb and Subh-
i-Azal.[57]

Baháʼu'llah emerged more successful and nearly all of the Báb's followers abandoned Subh-i-Azal
and became Baháʼís. Today Baháʼís have several million followers, while estimates of the number of
Azalís are generally around one thousand in Iran,[58] and any organization of theirs seems to have
ceased to exist.[59]

Teachings
The Báb's teachings have three broad stages, each with a dominant thematic focus. His earliest
teachings are primarily defined by his interpretation of the Quran and hadith, and that his
teachings are in alignment with "true Islam".[12] Rather than revealing new religious laws, early
Babi doctrine "focuses on the inner and mystical meanings of religious law" and "turning ritual
action into a spiritual journey"[60] These themes continue in later years, but a shift takes place
where his emphasis moves to philosophical elucidation, and finally to legislative pronouncements.
In the second philosophical stage, the Báb gives an explanation of the metaphysics of being and
creation, and in the third legislative stage his mystical and historical principles unite[61] as the
Báb's writings gain a historical consciousness.[62] and clearly establish the principle of Progressive
Revelation.[63]

The Bab discusses many fundamental issues in religion in this second stage including how to
recognize spiritual truth, the nature of the human being, the meaning of faith, the nature of good
deeds, the preconditions of spiritual journey and the question of the eternality or origination of the
world. He even, in his Treatise on Singing, explores the philosophy of music.[64]

In 1848 the Báb's teachings changed with a clear abrogation of Islamic law and the introduction of
his own set of doctrines.[12] The Báb's legal system included details for marriage, burial,
pilgrimage, prayer, and other practices that appear designed for a future Bábí state or to be
implemented by He whom God shall make manifest, a future prophet who is mentioned
throughout the Báb's writings. [12]
In many respects, the Báb raised the status of women in his teachings. He taught that since God
transcends the boundaries of male and female, God wishes that "neither men exalt themselves over
women, nor women exalt themselves over men".[65] The Báb instructed his followers to not
mistreat women "even for the blink of an eye"[66] and set the penalty for causing grief to women as
double that of causing grief to men.[67] He also encouraged the education of women[68] and didn't
display a gender distinction in Bábi laws on education.[66] Armin Eschraghi notes the context of
19th century Iran and that, "Modern western readers might not appreciate the revolutionary
potential" of the Báb's teaching that "Those who have been brought up in this community, men and
women, are allowed to look [at each other], speak and sit together"[66] The Primal Will of God is
also personified as the female figure of the maid of heaven.[69] The Báb also foreshadowed later
developments in media, by emphasising the need for a rapid system of news communication,
which would be available for all to access, no matter their wealth or social standing. He writes,
regarding the news, that "until such a system is made universal, its benefit will not reach those
servants of the kingdom unless there come a time when it will be accessible to all the people.
Although today the kings have their own special couriers, this is fruitless, for the poor are deprived
of such a service." Commenting on the extremes of wealth and poverty in society, the Báb also
teaches that the true station of the rich should be as "the depositories of God"[70] and enjoins
generosity and charity. He says, "Should ye find one stricken with poverty, enrich him to the extent
of your ability...should ye find one who is in distress, bring him tranquility by any means in your
power"[71]

Jack McLean, summarising Nader Saiedi's analysis, writes that the Báb's writings "foresee current
global issues of crisis, such as the protection of the environment and the commodification of
natural resources" The Báb specifically calls for the absolute purity of water in the Bayán and as all
substances return to the inland water table and the oceans, this could easily be seen as a general
law for the protection of the environment. The Arabic Bayán also forbids the commodification of
the four elements, earth, air, fire and water.[5]

The Báb's theological teachings include, "gnostic and Neoplatonist features common to earlier
Shiʿite sects such as the Ismaʿilis and Ḥorūfīs" and, "at the heart of the system is the belief that the
divine or eternal essence is unknowable, indescribable, and inaccessible", according to Denis
MacEoin. This would continue as a key principle of the Baha'i Faith. (see God in the Baháʼí Faith)
[12] According to Edward Browne some of the theories of the Báb are dependent upon those of Ibn
Arabi. This dependence mostly concerns the deeper meaning which both the mystics devote to
certain letters and numbers, namely the letter bā' and the numbers 19 and 361.[72]

The Báb also developed a distinct philosophy of aesthetics, which emphasised beauty and
refinement (litafat) as governing principles, not only for art but for our actions, and stressed the
need to bring all things to their highest state of perfection, or paradise (itqan).[73] Saiedi writes
that, "The Bab makes it clear that He wants His community to be the embodiment of perfection in
all things. Furthermore, He defines beautification and excellence in art as the means of the
spiritualization of the world".[74] The Báb himself writes, using calligraphy as an example of a
universal principle, "Should he know of a higher degree of refinement and fail to manifest it upon
that paper, he would deprive it of its paradise, and he would be held accountable, for why hast
thou, despite the possession of the means, withheld the effusion of grace and favour?"[75] Moojan
Momen writes, regarding the word refinement, that The Báb "seems to have regarded this word as
signifying the closest that physical reality can come to spiritual reality. As physical reality ascends
and becomes closer to spiritual reality, it loses its qualities of thickness, denseness and
impurity...and acquires the qualities of delicacy, purity and refinement"[76]

Writings
The Báb affirms that the verses revealed by a Manifestation of God are the greatest proof of His
mission and the writings of the Báb comprise over two thousand tablets, epistles, prayers, and
philosophical treatises. These writings form part of Baha'i scripture, particularly his prayers, which
are often recited individually as well as in devotional gatherings.[77] The works of the Báb have also
excited scholarly interest and analysis. Elham Afnan describes the writings of the Báb as having
"restructured the thoughts of their readers, so that they could break free from the chains of
obsolete beliefs and inherited customs".[78] Jack McLean notes the novel symbolism of the Báb's
works, observing that "The universe of the Báb's sacred writings is pervasively symbolic. Numbers,
colors, minerals, liquids, the human body, social relationships, gestures, deeds, language (letters
and words), and nature itself are all mirrors or signs that reflect the profounder reality of the
names and attributes (asmá va sifát) of God".[5] Todd Lawson similarly identifies in the
commentaries of the Báb an assertion of "the potential and ultimate meaningfulness of all created
things, from the highest to the lowest".[79] The Báb's works are characterised by linguistic
innovation, including many neologisms whenever He found existing theological terms
inadequate.[77] Free association and stream-of-consciousness-style composition are marked
features of some works.[80] Several scholars have identified the continual repetition of particular
words or phrases of religious importance to be a distinct feature throughout the Bab's
writings.[81][73] John Walbridge views the "unquestionably hypnotic" use of repetition in the Bab's
Kitab-i-Panj Sha'n, where "the same evocative words are repeated ceaselessly" with gradual
variations over time, as anticipating a minimalist aesthetic as well as possibly prefiguring the
modernist style of Finnegans Wake.[82] The Báb himself categorised his writings into five modes:
divine verses, prayers, commentaries, rational discourse — written in Arabic — and the Persian
mode, which encompasses the previous four.[78] Scholars have noted commonalities between the
Báb's writings and those of Western philosophers such as Hegel,[83] Kant[84] and James
Joyce[85][86]

Most of the writings of the Báb have been lost, however. The Báb himself stated they exceeded five
hundred thousand verses in length; the Quran, in contrast, is 6300 verses in length. If one assumes
25 verses per page, that would equal 20,000 pages of text.[87] Nabíl-i-Zarandí, in The Dawn-
breakers, mentions nine complete commentaries on the Quran, revealed during the Báb's
imprisonment at Maku, which have been lost without a trace.[88] Establishing the true text of the
works that are still extant, as already noted, is not always easy, and some texts will require
considerable work. Others, however, are in good shape; several of the Báb's major works are
available in the handwriting of his trusted secretaries.[89]

Most works were revealed in response to specific questions by Bábís. This is not unusual; the genre
of the letter has been a venerable medium for composing authoritative texts as far back as Paul the
Apostle. Three quarters of the chapters of the New Testament are letters, were composed to imitate
letters, or contain letters within them.[90] Sometimes the Báb revealed works very rapidly by
chanting them in the presence of a secretary and eyewitnesses.

The Archives Department at the Baháʼí World Centre currently holds about 190 Tablets of the
Báb.[91] Excerpts from several principal works have been published in the only English-language
compilation of the Báb's writings: Selections from the Writings of the Báb. Denis MacEoin, in his
Sources for Early Bābī Doctrine and History, gives a description of many works; much of the
following summary is derived from that source. In addition to major works, the Báb revealed
numerous letters to his wife and followers, many prayers for various purposes, numerous
commentaries on verses or chapters of the Quran, and many khutbihs or sermons (most of which
were never delivered). Many of these have been lost; others have survived in compilations.[92]

The Báb has been criticized for his inconsistent use of correct and incorrect Arabic grammar in his
religious works, though in his Arabic letters he made very few mistakes.[93] A reason for this
inconsistency could be to distinguish those who could not see past the outer form of the words
from those that could understand the deeper meaning of his message.[93][94] The Báb in his
Treatise on Grammar, emphasised that Arabic grammar must be taught as an outer symbol of the
spiritual grammar of the universe.[95]

Writings before his declaration

Todd Lawson noted this in his doctoral dissertation about the Báb's Tafsir on
Surah al-Baqara.[96] This tafsir was started by the Báb in November or
December 1843, some six months before declaring his mission. The first half was
completed by February or March 1844; the second half was revealed after the
Báb's declaration. It is the only work of the Báb's revealed before his declaration
that has survived intact. It also sheds light on the Báb's attitude toward Twelver
beliefs.[97] His wife also refers to important episodes before his declaration.[98]

Shiraz, May – September 1844

The first chapter of the Qayyúmu'l-Asmáʼ ("Tafsir on the Surah Yusuf")[99] was written by the
Báb on the evening of May 22, 1844 when he made his declaration to Mullá Husayn. The entire
work, which is several hundred pages in length and is considered to be revelation by Baháʼís,
required forty days to write; it is one of the Báb's longer Arabic works. It was widely distributed
in the first year of the Bábí movement, functioning as something of a Quran or Bible for the
Bábís. In the book the Báb states his claim to be a Manifestation of God, though the claim is
disguised with other statements that he is the servant of the Hidden Imám.[100] Táhirih
translated the work into Persian.
Sahífih-yi-makhzúnih, revealed before his departure for Mecca in September 1844, and
consists of a collection of fourteen prayers, mostly to be recited on specific holy days and
festivals. Its content remained within the expectations of Islam.[101]

Pilgrimage, September 1844 – June 1845

During his 91⁄2-month pilgrimage to Mecca, the Báb composed many works:

Khasá'il-i-sabʿih: A work composed by the Báb on his sea journey back to Bushehr after his
pilgrimage, which listed some regulations to be followed by the Bábí community. A copy of the
manuscript probably still exists in Iran.[102]
Kitáb-i-Rúḥ ("Book of the Spirit"): This book contains 700 or 900 verses and was written while
the Báb was sailing back to Bushehr from pilgrimage. The original was nearly destroyed when
the Báb was arrested. Several manuscript copies are extant.[103]
Sahífih baynu'l-haramayn ("Treatise Between the Two Sanctuaries"): This Arabic work was
written while the Báb traveled from Mecca to Medina in early 1845 and is in response to
questions posed to him by a prominent Shaykhí leader.[104]
Kitáb-i-Fihrist ("The Book of the Catalogue"): A list of the Báb's works, composed by the Báb
himself after he returned from pilgrimage to Mecca, June 21, 1845. It is a bibliography of his
earliest writings.[105]

Bushehr and Shiraz, March 1845 – September 1846

The Báb was in Bushehr March through June 1845, then in Shiraz.

Sahífih-yi-Jaʿfariyyih: The Báb wrote this treatise to an unknown correspondent in 1845. Over a
hundred pages in length, it states many of his basic teachings, especially in relation to some
 Shaykhi beliefs.[106]
Tafsír-i-Súrih-i-Kawthar ("Tafsir on the Surah al-Kawthar"): The Báb wrote this commentary for
Yahyá Dárábí Vahíd while he was in Shiraz; it is the most important work revealed during the
Shiraz period. Though the surah is only three verses in length, being the shortest in the Quran,
the commentary on it is over two hundred pages in length. The work was widely distributed,
and at least a dozen early manuscripts are extant.[107][108]

Isfahan, September 1846 – March 1847

Nubuvvih khásish: This work, of fifty pages' length, was revealed in two hours in response to a
question by Governor Manouchehr Khan Gorji. It discusses the special prophethood of
Muhammad, an important subject discussed in debates between Muslims and Christians.[109]
Tafsír-i-Súrih-i-va'l-ʿasr (Commentary on the Surah al-ʿAṣr): This is one of the two important
works the Báb penned in Isfahan. It was written spontaneously and publicly in response to a
request by Mir Sayyid Muhammad, the chief cleric of the city; much of it was written in one
evening, to the astonishment to those present.[110]

Maku, late summer 1847 – May 1848

The Báb left Isfahan in March 1847, sojourned outside Tehran several months, then was sent to a
fortress at Maku, Iran, close to the Turkish border. It witnessed the composition of some of the
Báb's most important works.

Persian Bayán: This is undoubtedly the most important work of the Báb and contains a mature
summary of his teachings. It was composed in Maku in late 1847 or early 1848. The work
consists of nine chapters titled váhids or "unities", which in turn are usually subdivided into
nineteen bábs or "gates"; the one exception is the last unity, which has only ten bábs. The Báb
explained that it would be the task of "He Whom God shall make manifest" to complete the
work; Baháʼís believe Baháʼu'lláh's Kitáb-i-Íqán to be the completion of the Bayán. Each unity
begins with an Arabic summary of its contents, which makes it easier to read than many of the
Báb's works. Extracts of this work are published in Selections from the Writings of the Báb; A.
L. M. Nicolas translated the entire work into French in four 150-page volumes.[111]
Arabic Bayán: This is the shorter and less important of the two Bayáns. It consists of eleven
váhids or "unities", each with nineteen bábs or "gates". It offers a succinct summary of the
Báb's teachings and laws. It was composed at Maku in late 1847 or early 1848.[112]
Dalá'il-i-Sab'ih ("Seven Proofs"): There are two works by this name, the longer one in Persian,
the shorter one in Arabic; both were composed in Maku in late 1847 or early 1848. Nicholas
called the Persian Seven Proofs "the most important of the polemical works that issued from
the pen of Sayyid ʿAlí Muhammad".[113] The work was written to either a non-Bábí or to a
follower whose faith had been shaken, but the recipient's identity is unknown. The Arabic text
summarizes the seven proofs found in the Persian text.

C͟hihríq, May 1848 – July 1850

The Báb spent two years in Chehriq, except for his brief visit to Tabriz for his trial. The works he
produced there were more esoteric or mystical and less thematically organized.[114] Two major
books were produced, in addition to many minor works:

Kitabu'l-Asmáʼ ("The Book of Names"): This is an extremely long book about the names of
God. It was penned during the Báb's last days at Chehriq, before his execution. The various
manuscript copies contain numerous variations in the text; the book will require considerable
work to reconstruct its original text.[115]
 Kitáb-i-panj sha'n ("Book of Five Grades"): Having been composed in March and April 1850,
this is one of the Báb's last works. The book consists of eighty-five sections arranged in
seventeen groups, each under the heading of a different name of God. Within each group are
five "grades", that is, five different sorts of sections: verses, prayers, homilies, commentaries,
and Persian language pieces. Each group was sent to a different person and was composed
on a different day. Thus the work is a kind of miscellany of unrelated material. Some of the
sections represent further exposition of basic themes in the Báb's teachings; others consists of
lengthy iterations of the names of God, and variations on their roots.[116]

Commemorations in the Baháʼí calendar

In the Baháʼí calendar the events of the birth, declaration and death of the Báb are commemorated
by Baháʼí communities on a yearly basis.[117] At the centennial of the declaration of the Báb to
Mulla Husayn in May 1944, the Baháʼís had a viewing of the portrait of the Báb during the
celebrations held at the Baháʼí House of Worship (Wilmette, Illinois).[118] Speaking at the event
were Dorothy Beecher Baker, Horace Holley, and others.

The notion of "twin Manifestations of God" is a concept fundamental to Baháʼí belief, describing
the relationship between the Báb and Baháʼu'lláh. Both are considered Manifestations of God in
their own right, having each founded separate religions (Bábism and the Baháʼí Faith) and revealed
their own holy scriptures. To Baháʼís, however, the missions of the Báb and Baháʼu'lláh are
inextricably linked: The Báb's mission was to prepare the way for the coming of Him whom God
shall make manifest, who eventually appeared in the person of Baháʼu'lláh. For this reason, both
the Báb and Baháʼu'lláh are revered as central figures of the Baháʼí Faith.[119] A parallel is made
between Baháʼu'lláh and the Báb as between Jesus and John the Baptist.[120]

See also
List of Mahdi claimants
List of founders of religious traditions
Twin Holy Birthdays

Notes
a. Mullá Husayn was met at the gate of Shiraz by the Báb, they knew each other from having met
previously in Karbala.[34]

Citations
1. Browne 1961, p. 220.
2. Smith 2000, p. 71.
3. Esslemont 1980, pp. 15–16.
4. Amanat 1989, p. 171.
5. Jack McLean (2009). "Review of: Gate of the Heart: Understanding the Writings of the Báb" (htt
ps://bahai-library.com/mclean_saiedi_gate_heart). Bahai-Library.com. Retrieved March 31,
2021.
6. Buck, Christopher (2004). "The eschatology of Globalization: The multiple-messiahship of
Bahā'u'llāh revisited" (http://bahai-library.com/buck_eschatology_globalization). In Sharon,
Moshe (ed.). Studies in Modern Religions, Religious Movements and the Bābī-Bahā'ī Faiths.
Boston: Brill. pp. 143–178. ISBN 90-04-13904-4.
7. Afnam, Elham. A Twofold Mission. (2019) p. 5
 8. Bausani, A. (1999). "Bāb". Encyclopedia of Islam. Leiden, The Netherlands: Koninklijke Brill
NV.
9. Balyuzi 1973, pp. 30–41.
10. Balyuzi 1973, p. 32.
11. "Overview of the Bábi Faith" (https://web.archive.org/web/20080314122119/http://info.bahai.or
g/babi-faith.html). Baháʼí International Community. Archived from the original (http://info.bahai.o
rg/babi-faith.html) on March 14, 2008. Retrieved April 9, 2008.
12. MacEoin 1989.
13. Lambden, Stephen (1986). "An Episode in the Childhood of the Báb" (http://bahai-library.com/a
rticles/episode.bab.html). In Smith, Peter (ed.). Studies in Bábí and Baháʼí History – volume
three – In Iran (http://bahai-library.com/books/in.iran.html). Kalimát Press. pp. 1–31. ISBN 0-
933770-16-2.
14. Amanat, Abbas. The early years of the Babi movement. Diss. University of Oxford, 1981.
15. Saiedi 2008, pp. 305
16. Saiedi 2008, pp. 206
17. Hajji Muhammad Husayn, quoted in Amanat 1989, pp. 132–133
18. Steve McClean (June 27, 2019). "The Early Life of the Bab: Forerunner to the Baha'i Faith" (htt
ps://bahaiteachings.org/early-life-of-the-bab-forerunner-bahai-faith/). Bahaiteachings.org.
Retrieved March 31, 2021.
19. Balyuzi 1973, p. 146.
20. God Passes By, page xiv
21. Momen & Lawson 2011.
22. H. M. Balyuzi, Khadijih Bagum – Wife of the Bab
23. Balyuzi 1973, p. 41.
24. MacEoin 1979.
25. Balyuzi 1973, p. 13.
26. Saiedi 2008, p. 19
27. Amanat, Abbas (2000). "Resurgence of Apocalyptic in Modern Islam". In Stein, Stephen J.
(ed.). The Encyclopedia of Apocalypticism, vol. III: Apocalypticism in the Modern Period and
the Contemporary Age. New York: Continuum. pp. 241–242. ISBN 0-8264-1255-6.
28. Amanat 1989, pp. 230–231.
29. Manuchehri, Sepehr (1999). "The Practice of Taqiyyah (Dissimulation) in the Babi and Bahai
Religions" (http://www.h-net.org/~bahai/notes/vol3/taqiya.htm). Research Notes in Shaykhi,
Babi and Baha'i Studies. 3 (3). Retrieved September 23, 2007.
30. MacEoin, Denis (May 1997). "The Trial of the Bab: Shiʿite Orthodoxy Confronts its Mirror
Image" (http://www.h-net.org/~bahai/bhpapers/babtrial.htm). Occasional Papers in Shaykhi,
Babi and Baha'i Studies. 1. Retrieved July 2, 2006.
31. MacEoin 1992, p. 90.
32. MacEoin, Denis Martin (2009). The Messiah of Shiraz. Leiden: Bril. p. 345 (footnote 108).
ISBN 978-90-04-17035-3.
33. Mirza Habibu'llah Afnan; trans. by Ahang Rabbani (2008). The Genesis of the Bâbí-Baháʼí
Faiths in Shíráz and Fárs (https://books.google.com/books?id=0xKgJI7wBv0C&pg=PA22).
BRILL. pp. 20–22. ISBN 978-90-04-17054-4.
34. ‘Abdu’l-Bahá. "Twelve Table Talks given by 'Abdu'l-Bahá in 'Akká (1904-1907), Talk #10–¶10"
(https://www.bahai.org/r/324188349). Bahá’í Reference Library. Bahá'í World Centre.
35. "The Time of the Báb" (http://www.bbc.co.uk/religion/religions/bahai/history/bab_2.shtml). BBC.
Retrieved July 2, 2006.
36. Amanat 1989, p. 191.
37. Momen, Moojan (1995). "Baháʼu'lláh's prophetology: archetypal patterns in the lives of the
founders of the world religions" (http://bahai-library.com/momen_prophetology_archetypes).
Bahá'í Studies Review. 5 (1).
38. Balyuzi 1973, pp. 71–72.
39. Nabíl-i-Zarandí 1932, pp. 151–155.
40. Amanat 1989, p. 255.
41. Amanat 1989, p. 257.
42. Amanat 1989, p. 258.
43. MacEoin 1992, pp. 177. "Muhammad 'Alí Faydí's Hadrat-i Nuqta-yi Ulá (Tehran, 132 B.E./1976-
77): "This work contains an interesting account of the single portrait of the Báb painted by Áqa
Bálá Big Shíshvání Naqshbandí during Shírazí's stay in Urúmiyya in 1848 (pp. 367–74). This
painting is now kept in the Baháʼí archives in Haifa..."
44. Amanat 1989, pp. 390–393.
45. Browne 1918.
46. Browne 1918, p. 256.
47. Browne 1918, p. 257–258.
48. Effendi 1944, p. 52 (http://reference.bahai.org/en/t/se/GPB/gpb-5.html#pg52)
49. Sir Justin Shiel, Queen Victoria's Envoy Extraordinary and Minister Plenipotentiary in Tehran,
wrote to Henry John Temple, 3rd Viscount Palmerston, the British Secretary of State for
Foreign Affairs, on July 22, 1850, regarding the execution. The letter, is found in its original
form as document F.O. 60/152/88 in the archives of the Foreign Office at the Public Records
Office in London.
50. Some accounts say Anís succumbed to death on the first volley, another that the Báb was
dispatched by a sword. See Firuz Kazemzadeh, Kazem Kazemzadeh, and Howard Garey,
"The Báb: Accounts of His Martyrdom", in World Order, vol. 8, no. 1 (Fall, 1973), 32. All
accounts, even the Muslim ones, concur that the Báb survived the first volley.
51. Жуковский, В. А. (1917). Российский Императорский Консул Ф. А. Бакулин в истории
изучения бабизма (https://bahaiarc.org/images/Research/ZVORAO/ZVORAO_24_1917_04_z
hukovsky.pdf) (PDF). Россия: Типография Императорской Академии Наук. p. 44.
52. Effendi 1944, pp. 273–289 (http://reference.bahai.org/en/t/se/GPB/gpb-19.html)
53. Brian D. Lepard (October 2008). In The Glory of the Father: The Baha'i Faith and Christianity
(https://books.google.com/books?id=v2ob2Tw2k3MC&pg=PA50). Baha'i Publishing Trust.
p. 50. ISBN 978-1-931847-34-6. Retrieved March 20, 2011.
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ww.h-net.org/~bahai/notes/vol7/BABWILL.htm). h-net.org. Archived from the original (http://ww
w.h-net.org/~bahai/notes/vol7/BABWILL.htm) on December 8, 2004. Retrieved July 10, 2005.
55. "The Primal Point's Will and Testament" (https://web.archive.org/web/20060213234108/http://w
ww.h-net.msu.edu/~bahai/notes/vol7/BABWILL.htm). h-net.msu.edu. Archived from the original
(http://www.h-net.msu.edu/~bahai/notes/vol7/BABWILL.htm) on February 13, 2006. Retrieved
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56. Cole, Juan. "A Brief Biography of Baha'u'llah" (http://www-personal.umich.edu/~jrcole/bahabio.
htm). Retrieved June 22, 2006.
57. Effendi 1944, p. 233 (http://reference.bahai.org/en/t/se/GPB/gpb-7.html#pg233) & Momen
(1991) p. 99 (http://bahai-library.com/momen_cyprus_exiles)
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60. Saiedi 2008, pp. 30
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88. MacEoin 1992, p. 88.
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92. MacEoin 1992, pp. 15–40.
93. William F. McCants. "Arabic Grammar of the Bab, The" (http://bahai-library.com/mccants_arabi
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100. MacEoin 1992, pp. 55–57.
101. MacEoin 1992, pp. 59–60.
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105. MacEoin 1992, p. 65.
106. MacEoin 1992, pp. 66–67.
107. MacEoin 1992, p. 71
108. Nabíl-i-Zarandí 1932, pp. 174–176.
109. MacEoin 1992, pp. 76–77; Amanat 1989, p. 257; Nabíl-i-Zarandí 1932, pp. 202–04
110. MacEoin 1992, p. 76.
111. MacEoin 1992, pp. 83–85.
112. MacEoin 1992, p. 85.
113. MacEoin 1992, pp. 85–88.
114. MacEoin 1992, pp. 88–94.
115. MacEoin 1992, pp. 91–92.
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117. Smith 2000, pp. 182–183
118. John Astley-Cock (May 23, 1944). "Baha'i Temple is dedicated at Centennial" (https://www.new
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120. Christopher Buck (August 2004). "The eschatology of globalization: the multiple-messiahship of
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References

Baháʼí resources
ʿAbdu'l-Bahá (1891). A Traveller's Narrative: Written to illustrate the episode of the Bab (https://
www.bahai.org/library/authoritative-texts/abdul-baha/travelers-narrative/). Browne, E.G. (trans.)
(2004 reprint, with translator's notes ed.). Los Angeles, US: Kalimát Press. ISBN 1-890688-37-
1. Retrieved December 26, 2020.
Afnán, Mírzá Habíbu'lláh (2008). The Báb in Shiraz: An Account by Mírzá Habíbu'lláh Afnán (ht
tp://ahang.rabbani.googlepages.com/TheBabinShiraz.pdf) (PDF). Retrieved May 23, 2008.
Afnán, Mirza Habibu'llah (2008). The Genesis of the Bâbí-Baháʼí Faiths in Shíráz and Fárs (htt
ps://books.google.com/books?id=0xKgJI7wBv0C&pg=PA22). Translated by Rabbani, Ahang.
BRILL. ISBN 978-90-04-17054-4.
Balyuzi, H.M. (1973). The Báb: The Herald of the Day of Days (https://bahai-library.com/balyuzi
_bab_herald_days). Oxford, UK: George Ronald. ISBN 0-85398-048-9.
Effendi, Shoghi (1944). God Passes By (http://reference.bahai.org/en/t/se/GPB/). Wilmette,
Illinois, US: Baháʼí Publishing Trust. ISBN 0-87743-020-9. Retrieved February 21, 2007.
Esslemont, John E. (1980) [Composed 1923]. Baháʼu'lláh and the New Era (https://www.bahai.
org/library/other-literature/publications-individual-authors/bahaullah-new-era/) (5th ed.).
Wilmette, Illinois, USA: Baháʼí Publishing Trust. ISBN 0-87743-160-4.
Ferraby, John (1975). All Things Made New: A Comprehensive Outline of the Baháʼí Faith.
Baháʼí Distribution Service. ISBN 81-86953-01-9.
Lawson, Todd; Ghaemmaghami, Omid, eds. (2012). A Most Noble Pattern: Collected Essays
on the Writings of the Báb, 'Alí Muhammad Shirazi (1819-1850) (http://bahai-library.com/lawson
_ghaemmaghami_noble_pattern). Oxford, UK: George Ronald. ISBN 978-0-85398-556-3.
Momen, Moojan; Lawson, Todd (November 2, 2011). "The Bab" (https://bahai-library.com/mom
en_lawson_abc-clio_bab). World Religions: Belief, Culture, and Controversy. ABC-CLIO.
Nabíl-i-Zarandí (1932). The Dawn-Breakers: Nabíl's Narrative (http://reference.bahai.org/en/t/n
z/DB/). Translated by Effendi, Shoghi (Hardcover ed.). Wilmette, Illinois, US: Baháʼí Publishing
Trust. ISBN 0-900125-22-5. Retrieved December 26, 2020.
Saiedi, Nader (2008). Gate of the Heart: Understanding the Writings of the Báb (https://books.g
oogle.com/books?id=L22SqPOZWnUC). Canada: Wilfrid Laurier University Press. ISBN 978-1-
55458-056-9.
Smith, Peter (2000). A Concise Encyclopedia of the Baháʼí Faith (https://books.google.com/boo
ks?id=pYfrAQAAQBAJ&pg=PT71). Oneworld Publications. ISBN 9781780744803. Retrieved
December 26, 2020.
Taherzadeh, A. (1976). The Revelation of Baháʼu'lláh, Volume 1: Baghdad 1853–63 (http://ww
w.peyman.info/cl/Baha'i/Others/ROB/V1/Cover.html). Oxford, UK: George Ronald. ISBN 0-
85398-270-8.
Taherzadeh, A. (1977). The Revelation of Baháʼu'lláh, Volume 2: Adrianople 1863–68 (http://w
ww.peyman.info/cl/Baha'i/Others/ROB/V2/Cover.html). Oxford, UK: George Ronald. ISBN 0-
85398-071-3.
 Taherzadeh, A. (1984). The Revelation of Baháʼu'lláh, Volume 3: 'Akka, The Early Years 1868–
77 (http://www.peyman.info/cl/Baha'i/Others/ROB/V3/Cover.html). Oxford, UK: George Ronald.
ISBN 0-85398-144-2.
Taherzadeh, A. (1987). The Revelation of Baháʼu'lláh, Volume 4: Mazra'ih & Bahji 1877–92 (htt
p://www.peyman.info/cl/Baha'i/Others/ROB/V4/Cover.html). Oxford, UK: George Ronald.
ISBN 0-85398-270-8.

Other resources
Amanat, Abbas (1989). Resurrection and Renewal: The Making of the Babi Movement in Iran,
1844-1850 (https://archive.org/details/resurrectionrene00aman). Ithaca, New York, US: Cornell
University Press. ISBN 978-0-8014-2098-6.
Anonymous (1910). Browne, E.G. (ed.). Kitab-i Nuqtat al-Kaf: Being the Earliest History of the
Bábis (http://www.h-net.org/~bahai/areprint/nk/nuqta.htm). Leiden, The Netherlands: E.J. Brill.
Retrieved February 21, 2007.
BBC (September 28, 2009). "Religion: The Báb" (http://www.bbc.co.uk/religion/religions/bahai/h
istory/bab_1.shtml). Retrieved December 26, 2020.
Browne, E.G. (1918). Materials for the Study of the Babi Religion (https://bahai-library.com/bro
wne_materials_study_babi). Cambridge: Cambridge University Press.
Browne, E.G. (1961). The Bábí Religion (https://books.google.com/books?id=eLnR-tJO5MQC&
pg=PA220). Cambridge University Press. ISBN 9780521043427. Retrieved September 20,
2017.
Browne, E.G. (July 1889). "The Bábís of Persia" (http://bahai-library.com/browne_babis_persia
_history). Journal of the Royal Asiatic Society: 485–526, & 881–1009.
doi:10.1017/S0035869X00165803 (https://doi.org/10.1017%2FS0035869X00165803).
S2CID 161103561 (https://api.semanticscholar.org/CorpusID:161103561). Retrieved
December 26, 2020.
Browne, E.G. (1890). "Babism" (http://www.h-net.org/~bahai/diglib/articles/A-E/browne/brbabis
m.htm). Religious Systems of the World: A Contribution to the Study of Comparative Religion.
London: Swann Sonnenschein. pp. 333–53. Retrieved February 21, 2007.
Mirza Huseyn of Hamadan (1893) [Reprinted 2005 by H-Bahai]. The Tarikh-i-Jadid, or New
History of Mirza 'Ali Muhammad The Bab (http://www.h-net.org/~bahai/diglib/books/K-O/M/Mirz
aHuseyn/TarikhiJadid.htm). Translated by Browne, E.G. Cambridge: University Press.
Retrieved December 26, 2020.
MacEoin, Denis (1979). From Shaykhism to Babism (https://bahai-library.com/maceoin_shaykh
ism_babism) (PhD). Cambridge: King's College.
MacEoin, Denis (1989). "Bāb, Sayyed ʿAli Mohammad Sirazi". Encyclopædia Iranica (http://ww
w.iranicaonline.org/articles/bab-ali-mohammad-sirazi).
MacEoin, Denis (1992). The Sources for Early Bābī Doctrine and History (https://bahai-library.c
om/maceoin_sources_babi_history). Leiden: Brill. ISBN 90-04-09462-8.
MacEoin, Denis (2008). The Messiah of Shiraz: Studies in Early and Middle Babism (http://ww
w.brill.com/messiah-shiraz). Leiden: Brill. ISBN 978-9004170353.
Nicolas, A. L. M. (1905). Seyyed Ali Mohammed dit Le Bab (http://www.h-net.org/~bahai/diglib/
books/K-O/N/LeBab/LeBab.htm). Paris: Dujarric & Cie, Editeurs. Retrieved September 18,
2007.

Further reading
Browne, Edward Granville (1987). "A Summary of the Persian Bayan" (https://web.archive.org/
web/20160320060828/http://grbooks.com/george-ronald-publisher-books/academic-books/soft-
cover---selections-from-the-writings-of-eg-browne-1313359902). In Momen, Moojan (ed.).
Selections from the Writings of E.G. Browne on the Bábí and Baháʼí Religions (http://www.grbo
oks.com/george-ronald-publisher-books/academic-books/soft-cover---selections-from-the-writin
 gs-of-eg-browne-1313359902). Oxford, UK: George Ronald. ISBN 0-85398-247-3. Archived
from the original (http://bahai-library.com/browne_momen_persian_bayan) on March 20, 2016.
Retrieved December 26, 2020.
BBC (September 28, 2009). "Religion: The Báb" (http://www.bbc.co.uk/religion/religions/bahai/h
istory/bab_1.shtml). Retrieved December 26, 2020.

External links
Works by Báb (https://www.gutenberg.org/ebooks/author/8279) at Project Gutenberg
Works by or about Báb (https://archive.org/search.php?query=%28%28subject%3A%22Báb%2
2%20OR%20creator%3A%22Báb%22%20OR%20description%3A%22Báb%22%20OR%20titl
e%3A%22Báb%22%20OR%20%22Bab%22%29%20OR%20%28%221819-1850%22%20AN
D%20%28%22Báb%22%20OR%20Bab%29%29%29%20AND%20%28-mediatype:software%
29) at Internet Archive
Works by Báb (https://librivox.org/author/10801) at LibriVox (public domain audiobooks)
Selections from the Writings of the Báb (http://reference.bahai.org/en/t/tb/SWB/) at Baháʼí
Reference Library
The Gate: Dawn of the Baháʼí Faith (https://thegatefilm.com) (2018 documentary)
Dawn of the Light (https://news.bahai.org/story/1354) (2019 bicentenary film)

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