Divine Curriculum: The Bab, Part 2

© 2025, 2021 Edward Price Wilmette, IL

THE DIVINE CURRICULUM: THE BÁB, PART 2

Copyright © 2025, 2021 by Edward Price

All rights reserved.

No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations used in critical articles and reviews.

For information, write to Edward Price at divinecurriculum@yahoo.com. Also, go to the website: divinecurriculum.com.

Printed in the United States of America 10 9 8 7 6 5 4 3 2

Edward Price, Author

Cover design by Joe Paczkowski

Interior design by Edward Price

ISBN: 978-1-967447-02-2 (Paperback, B&W)

CHAPTER 5: INTRODUCTION TO PART TWO

Welcome to Part Two of the story of the Báb.

We’re going to explore together the second part of the story of the Báb, the Divine Educator Who has been described in the Bahá’í Writings as a “youthful”, “gentle”, and “irresistible” Figure, “matchless in His meekness, imperturbable in His serenity, magnetic in His utterance, unrivaled in the dramatic episodes of His swift and tragic ministry.”(1)

The Báb’s tumultuous career, as a Divine Educator andCo-Founder of the Bahá’í Faith in 19th Century Persia, gave birth to a Revelation that “in the magnitude of the writings emanating from His pen, and in the diversity of the subjects treated” stand “wholly unparalleled in the annals of any previous religion.”(2) He attracted countless followers from diverse strata of society, thus launching a Movement which grew so fast as to frighten and alarm the established religious authorities and the government, and to inspire their vehement and brutal opposition. These same followers, finding themselves intoxicated by the new Revelation from God, when faced with brutal and unrelenting persecution, eagerly sacrificed their lives in order to sustain the infant Faith which they so ardently loved. The happenings which occurred at the end of His life are “regarded in no other light except as the most dramatic, the most tragic event transpiring within the entire range of the first Bahá’í century. Indeed it can be rightly acclaimed as unparalleled in the annals of the lives of all the Founders of the world’s existing religious systems.”(3) His was a life “which posterity will recognize as standing at the confluence of two universal prophetic cycles, the Adamic Cycle stretching back as far as the first dawnings of the world’s recorded religious history and the Bahá’í Cycle destined to propel itself across the unborn reaches of time for a period of no less than five thousand centuries.”(4) His life has been acclaimed in the East and in the West by many scholars and historians of His era. To mention but one example, A.L.M. Nicolas, a Christian scholar and government official (1864-1939), writing in French, characterized the Báb’s ministry and Hismartyrdomas“Un fait etrange,

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unique dans les annales de l’humanite” (“A strange fact, unique in the annals of humanity”).(5) Nicholas added this:

His life is one of the most magnificent examples of courage which it has been the privilege of mankind to behold... He sacrificed himself for humanity, for it he gave his body and his soul, for it he endured privations, insults, torture and martyrdom. He sealed, with hisverylifeblood,thecovenantofuniversal brotherhood. LikeJesus he paid with his life for the proclamation of a reign of concord, equity and brotherly love... Fear had no hold upon his soul and, perfectly calm, never looking back, in full possession of all his powers, he walked into the furnace. – A.L.M. Nicolas(6)

BorninPersiainthe19thcentury,theBábisoneoftwoco-Founders of the Bahá’í Faith, the establisher of His own highly significant religious Dispensation, the copious Revealer of the Word of God, the fulfiller of numerous prophecies, Biblical and Islámic, and the primary Heroic Figure at the center of the initially obscure Bábí Movement, which under the guidance of Bahá’u’lláh later became the Bahá’í Faith, which in turn by 2025 became a thriving world religion with over eight million followers in 234 countries today.

When I originally wrote this book, the manuscript was not so large as to require being published in two books. But, as I described in Part One, through my exciting collaboration with Behrad Majidi, I was privileged to gain access to scholarly writings onthe Bahá’í Faith which have been produced by experts and historians writing exclusively in the Persian language.

This bounteous opportunity necessarily caused the book to expand into two books, The Divine Curriculum: The Báb, Parts 1 & 2. On the one hand, this is great news, because Parts 1 & 2 now have so much more to offer the reader. On the other hand, this means you need to buy two books to get the whole story. I’m sorry about that.

In order to avoid redundancy, Part Two assumes the reader has already read Part One.

Briefly, The Báb, Part One covered the following:

• Before getting into the life and teachings of the Báb, Part One overviewed the concept of the Divine Curriculum and its progress through history up to the time of the Báb. Thisentailed a brief summary ofthe contributionsto civilizationof Abraham, Moses, Jesus, and Muhammad, Who are the Divine Educators in the Abrahamic lineage which preceded the Báb.

• Part One covered the pre-Bábí period. It discussed the

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CHAPTER 6: OPPOSITION BUILDS

The journey to Isfahán

Departing Shíráz

After the cholera epidemic, which had caused so much terror and grief in Shíráz, the Báb was not allowed to return to His own home. He was kept at the home of ‘Abdu’l-Hamíd Khán, the chief constable of Shíráz. During this brief period, He foresaw His impending expulsion from Shíráz and used the time to set His worldly affairs in order.(7)

The panicked Governor of Shíráz, Husayn Khán, had given the order that the Báb must leave Shíráz.

The Báb was allowed to send His friend and follower, Siyyid Kázim-i-Zanjání, to go and ask His uncle, Hájí Mírzá Siyyid ‘Alí, to come see Him at the constable’s house.(8) This was the very uncle that had raised Him and who had been His most ardent protector.

When the Báb spoke to His uncle, He placed His wife and mother in Hájí Mírzá Siyyid ‘Alí’s loving care. According to the customs of the time, this made the uncle the legal guardian of the two women whom the Báb most loved. He asked him “to convey to each the expression of His affection and the assurance of God’s unfailing assistance”.(9) He told His uncle:

Wherever they may be, God’s all-encompassing love and protection will surround them. I will again meet you amid the mountains of Ádhirbáyján, from whence I will send you forth to obtain the crown of martyrdom. I Myself will follow you, together with one of My loyal disciples, and will join you in the realm of eternity. – Nabíl, reporting on the Báb(10)

The Báb was allowed to bring two friends and followers, Siyyid Kázim-i-Zanjání and Muhammad-Husayn-i-Ardistání, and one attendant with Him on His journey.(11) The group needed three horses for the journey. According to Hamadání, the Báb asked MuhammadHusayn to go and procure them. He gave him fifty túmáns and said (paraphrased), “Go to the market-place, and there buy three horses with

The Divine Curriculum: The Báb, Part 2

such-and-such marks and distinctive qualities; and when you have bought them, take them to the Mausoleum of Háfiz, and bring word to me.”(12) Hamadání continues:

Muhammad-Huseyn was somewhat surprised and puzzled at this precise description of the horses, wondering what he should do if three such horses should not be immediately forthcoming, or if they should refuse to let him have them for fifty túmáns, and why their signs should be thus specified. In this state of wonder he went to the market-place, and saw a man with three horses exactly such as had been described to him. These he bought and brought to the Mausoleum of Háfiz. – Hamadání(13)

The Bab was not given much time to prepare. He was not allowed to go home to say good-bye. The next day, the Báb and His companions left theconstable’shome,theymountedtheirhorsesandtheyleft Shíráz, never to return.

The Báb never saw His mother again.

The Báb and Khadíjih never saw one another again.

En route to Isfahán

The summer of the year 1846 was drawing to a close when the Báb bade a final farewell to His native city and proceeded to Isfahán. We do not have much information concerning the journey from Shíráz to Isfahán itself. But Hamadání has given us two interesting stories about events which occurred en route to Isfahán.

Figure 1 Eugene Flandin, 1840s. Drawing of the Mausoleum of Háfiz as it would have appeared in the 1840s

Author, Edward Price

This is from Muhammad-Husayn-i-Ardistání himself. Hamadání reports it thus:

[Note: In the following passage, mention is made of a practice called ablutions. Under Islámic custom, ablutions are a ritual washing of the hands and feet in preparation for daily prayers. This is meant to symbolize self-purification before “meeting God” in prayer. Also note that the Báb is quoted by Hamadání. These may not be the Báb’s exact words.]

One part of our road we came to a place notorious as a haunt of robbers, whereby none dared to pass save with a large company. No sooner had we reached it than we saw a number of robbers waiting on the side of the hill.

I was overcome with fear, [I was] sure that they would strip us and perhaps inflict on us some injury.

It chanced to be the time for the noon-day prayer, and His Holiness alighted from his horse and engaged in his devotions, which he protracted to an unusual length.

I was so preoccupied with anxiety that I forgot to replace my socks… (which I had removed for the performance of my ablution), and instead placed them in my pocket.

When His Holiness had again mounted [His horse], and we were some considerable distance from the robbers, he turned his blessed countenance towards me and said, “Why have you not put on your [socks]?”

I answered that I had lost them.

“You have not lost them,” saidhe, “but through excessive terror you put them in your pocket, being overcome with fear. Yetyou see that the thieves did not strip you.” – Muhammad-Husayn-i-Ardistání, cited by Hamadání(14)

If the first story is somewhat humorous, the second one is quite touching. Again, it is from Muhammad Husayn himself. They were on the road to Isfahán. It was an extremely dark night, and he became very tired, so he stopped to sleep by the side of the road:

The Divine Curriculum: The Báb, Part 2

When I awoke, I missed His Holiness. I urged on my horse for some considerable distance, but advance as I might, I could discover no trace of him.

After proceeding some way, I saw Áká Seyyid Kázim and the muleteer, who had also been overcome with sleep. I awoke them and asked them about His Holiness, but they too knew not what had become of him.

I was much amazed and disquieted, but, even as I wondered, I heard the voice of His Holiness … saying, “Áká Muhammad [-Husayn], why are you troubled? Come!”

I looked, and saw the form of His Holiness erect in the saddle … while a continuous flow of light hung like a veil round about him and rose heaven-wards. And this light so encompassed him, forming, asit were, a haloroundabouthim, that the eyewas dazzled by it, and a state of disquietude … was produced.

On beholding this, Áká Seyyid Kázim uttered a loud cry and swooned away. The muleteer, however, observed nothing.

Then His Holiness dismounted and said, “Make some tea.” And he took Áká Seyyid Kázim’s head on his bosom, and fed him with the tea until he was somewhat recovered; yet he was never again the same as before, and continued thus … until, as the effect of that vision of glory, he yielded up his spirit in Isfahán to Him who is the Lord of Glory. HisSupreme Holinesswas present at hisfuneral, and alone read the prayers over him. – Muhammad-Husayn-i-Ardistání, cited by Hamadání(15)

Mázandarání also notedthat Kázim’sjourney withtheBáb had been utterly overwhelming and transformative. The following is paraphrased from the Persian by Mázandarání.

The Báb, Siyyid Kázim-i-Zanjání, and Muhammad-Husayn-iArdistání, all mounted on horses, departed for Isfahán. This was at theendofsummer,towardtheendofthemonthofRamadánof1262 AH [approximately mid-September 1846 AD]. The Bábhad been in Shíráz about 19 months after He had returned from Mecca. Now, as they traveled to Isfahán, Kázim observed wonderous signs and deeds from the Báb which completely transformed him.(16)

Before reaching Isfahán, the Báb had sent a letter to the powerful Governor of the province, Manúchihr Khán, to be delivered by Kázim

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who went on ahead. The Báb was seeking the Governor’s help in determining where He should reside in Isfahán.

Isfahán

Manúchihr Khán was a distinguished, wealthy and powerful leader with a cosmopolitan mentality. A Christian by origin, his lack of dogmatism stood out among the people of his time. The following is paraphrased from the Persian by Husaini.

Before embracing the new Cause, Manúchihr Khán was interested in searching different beliefs. He was compassionate toward the followers of different faiths and a supporter of wronged ones [in society]. He had vast wealth and he used it to assist those who worked under him, needy ones, and those who showed capacity. He attracted to his circle a group of talented individuals, thinkers and poets. Many poets have written about his high qualities.

Although Manúchihr Khán did not [personally] have faith in his heart for Islám, he made an utmost effort to promote Islámic literature. [One historian] wrote that one of his praiseworthy actions was printing, at his own expense of about 20,000 túmáns, approximately 800,000 books on the teachings and laws of Islám, and then making these available to the public. For about 23 years (1240 to 1263 AH, 1824 to 1847 AD), all the publications in Tihrán had his name on them as publisher… – Husaini(17)

Manúchihr Khán was no stranger to the Bábí movement when the Báb arrived in Isfahán. The Cause of the Báb had already come to Isfahán. Mullá Husayn had visited the city during his first teaching trip when the Báb sent forth the Letters of the Living to teach throughout the country. Mullá Sádiq had already been converted in Isfahán. We recall that Manúchihr Khán had blocked the first rise of opposition against Mullá Husayn’s efforts to teach the Faith there.

Prior totheBáb’s Declaration, Manúchihr Khánmayhave had some loose personal ties to key individuals who would later become closely associated with the Cause. The following is paraphrased from the Persian by Husaini.

He was the highest official of government in the province of Isfahán… He knew and had friendship with the father of Bahá’u’lláh and might have exchanged letters with Bahá’u’lláh during the period of 1844 to 1846. [Before his own rise to power,] he had been the assistant to the previous Governor of Shíráz (before the time of Husayn Khán) and therefore may also have known the

The Divine Curriculum: The Báb, Part 2

family of the Báb in Shíráz who were well known as merchants. –Husaini(18)

2 Manúchihr Khán (from the Brooklyn Museum)

The Governor was impressed by the eloquence, courtesy and exquisite penmanship demonstrated by the Báb’s letter. He instructed the Imám Jum’ih, the chief religious leader of Isfahán,(19) “to receive the Báb in his own home and to accord Him a kindly and generous reception.”(20) Accepting the request, the Imám-Jum’ih sent his brother to the city gate to greet the Báb personally and bring Him, with honor, to his home. By all accounts, he hosted the Báb in grand fashion. The Báb stayed with the Imám-Jum’ih for forty days.

Figure

CHAPTER SEVEN: SUCCESS IN TEACHING AND CONSOLIDATING THE FAITH

Mullá Husayn discovers the hidden treasure

On his return from Máh-Kú, Mullá Husayn again visited Bahá’u’lláh in Tihrán. Bahá’u’lláh was able to provide him with much spiritual sustenance which he would need to fortify himself to bravely face the critical dangers looming in the future.

After Tihrán, he traveled to Bárfurúsh, in the Mázandarán region, where he spent time with Quddús at his home. Still ringing in his ear were the Báb’s words:

From Tihrán you should proceed to Mázandarán, where God’s hidden treasure will be made manifest to you. – The Báb(190)

What did this mean? The Báb had provided no additional insight. As he arrived in Bárfurúsh, Nabíl says he felt an “eager expectation of witnessing the revelation of the hidden treasure promised to him by his Master”.(191) The following account of what happened next is taken from Husaini (paraphrased from the Persian) and from Nabíl.(192)

When Mullá Husayn came to the home of Quddús, he could see the immense love the Bábís of Bárfurúsh had for Quddús. They expressed their amazement for his expertise in explaining the Divine truths in the gatherings. Normally, Quddús sat at the highest position in the room, but when Mullá Husayn joined them he yielded his position to him. Nabíl says:

Quddus himself waited uponhisguest, anddidhisutmost to provide whatever seemed necessary for his comfort. With his own hands he removed the dust, and washed the blistered skin of his feet. He offered him the seat of honour in the company of his assembled

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friends, and introduced, with extreme reverence, each of the believers who had gathered to meet him. – Nabíl(193)

The night of his arrival Quddús hosted a dinner with the local believers in honor of Mullá Husayn. After the dinner was over the two men were alone. Quddús asked about his recent journey to the Presence of the Báb in Máh-Kú. Mullá Husayn reviewed the many things he had learned from the Báb. He mentioned the many towns the Báb had asked him to visit on His behalf, and that the Báb wanted him to express His love and affection for each believer in those cities. He explained that the Báb had given him a cryptic statement:

From Tihrán you should proceed to Mázandarán, for there lies a hidden treasure which shall be revealed to you, a treasure which will unveil to your eyes the character of the task you are destined to perform. – The Báb’s words as recited by Mullá Husayn(194)

Mullá Husayn further explained that the Báb seemed to be giving him hints to help him perceive the glory of His Revelation, and the future ascendancy of His Cause. He added that he perceived from the Báb’s words that he himself would be called upon to lay down his “unworthy self” as a sacrifice for the Cause and also that never again would they meet face-to-face inthisworld. Implyingthattheirfuture meetingwould take place in the worlds beyond, the Báb had spoken these last words to him:

The Feast of Sacrifice is fast approaching. Arise and gird up the loin of endeavour, and let nothing detain you from achieving your destiny. Having attained your destination, prepare yourself to receive Us, for We too shall ere long follow you. – The Báb’s parting words to Mullá Husayn(195)

Quddús then asked if he had brought any of theBáb’s Writings with him. Mullá Husayn said he had not. At this point, Quddús handed Mullá Husayn some pages of a manuscript he had in his possession and asked if he might peruse them. Mullá Husayn took them and began to read. Nabíl says:

As soon as he had read a page of that manuscript, his countenance underwent a sudden and complete change. His features betrayed an undefinableexpressionofadmirationandsurprise.Theloftiness, the profundity –above all, the penetratinginfluence of thewords he had read, provoked intense agitation in his heart and called forth the utmost praise from his lips. – Nabíl(196)

The Divine Curriculum: The Báb, Part 2

Husaini describes Mullá Husayn’s reaction slightly differently (paraphrased from the Persian):

As Mullá Husayn read one page of that manuscript, he felt transformed. He expressed that the pen of the writer of this book is inspired from the same Source from which divine inspiration is emanating. Quddús was silent, and from his silence, Mullá Husayn understood that no one else but Quddús had penned these pages.

Then Mullá Husayn arose and said, “I have found the hidden treasure that was promised. What His Holiness, the Báb, has said, has now come true.” From that point ontillthe end of his life, Mullá Husayn was always silent in the presence of Quddús and would partake of the ocean of his divine knowledge. – Husaini(197)

Nabíl adds this. Mullá Husayn said:

Though my Master be now hidden amid the mountain fastnesses of Ádhirbáyján, the sign of His splendour and the revelation of His might stand manifest before me. I have found in Mázandarán the reflection of His glory. – Mullá Husayn, speaking to Quddús(198)

Mullá Husayn now found himself in an exquisite situation. In fact, he had been the first Letter of the Living, the first disciple to believe in the Báb, and Quddús had been the last. Now, with the discovery of Quddús’ real spiritual rank, so far above his own, he felt himself to be the last and the least, and Quddús the first. In the days to come, his fellow Bábís would be amazed and impressed by Mullá Husayn’s continuing expressions of humility, devotion, and obedience to Quddús. Setting the example for other Bábís, they all soon followed in his footsteps.

This great reversal had been peaceful and loving. In a sense, one might sayit was another chance for Mullá Husayn. When Mullá Husayn encountered the Báb that first night in Shíráz, when the Báb unexpectedly spoke of the signs of the Promised One and said, “Lo, these signs are manifest within me”, Mullá Husayn at first resisted the Báb’s claim. Afterwards, Mullá Husayn had much deplored his own hesitation, even to the point of regretting that he had ever set foot in the schools of religious theology. Fortunately, despite his initial difficulty, in the end, Mullá Husayn had not failed to recognize the excellence and greatness of the Báb’s Revelation.

Now, in a lesser sense, the scene was being re-enacted, and this second time he found himself to be up to the challenge. This time he did not hesitate, even for a moment, in recognizing in Quddús the reflection