Tag: Bab, The (chronology)

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Tag: "Báb, The (chronology)"

tag name Báb, The (chronology) type: Central figures

web link bahai-library.com/tags/Bab,_The_(chronology)
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references theutteranceproject.com/the-primal-point

"Báb, The (chronology)" has been tagged in:

2 results from the Main Catalog
76 results from the Chronology

from the main catalog (2 results; collapse)

2024-11. Short Chronological List of the Báb's Writings, A. Nader Saiedi, A. Bolhuis, ed. . Overview of some of the major, or more frequently mentioned, works of the Báb in chronological order. Chronologies.
2008. Gate of the Heart: Understanding the Writings of the Bab (contents and index only). Nader Saiedi. A lengthy, detailed examination of the context, chronology, and content of the writings of the Báb. (Link to document, offsite; only the contents and index are on this site, for keyword searching.) Excerpts.

from the Chronology (76 results; collapse)

1819-10-20 —
- The Primal Point (Nuqtiy-i-Úlá). [BBD185]
- The Promised One of Islam, the Qá'im. [BBD188]
- Siyyid-i-dhikr (Lord of Remembrance). [BBD212]
- His mother was Fátimih-Bagum. [Bab33, 46; KBWB20; RB2:382]
  - In the latter years of her life while she was living in Iraq, Bahá'u'lláh instructed two of His devoted followers, Hájí Siyyid Javád-i-Karbilá'í and the wife of Hájí 'Abdu'l-Majíd-i-Shírází, to acquaint her in the principles of the Faith and she became aware of the bountiful gifts which God had conferred upon her. [DB191]
- His father was Mírzá Muhammad Ridá. [BW4:234–5; LOG351; SE206; TN4]
- He was a direct heir of the House of Háshim and descended thus from Muhammad and through Him from Abraham. [BW8:874]
- Designations of the Báb include `Abdu'dh-dhikr (Servant of the Remembrance), Bábu'lláh (the Gate of God) and Hadrat-i-A`lá (His Holiness the Most Exalted One). [BBD1, 30, 93]
- For biblical reference see LOG378. See RB1:304 for extracts from Shoghi Effendi re: His station.
- See BBD39, GPB157–8 for a condensed history.
- See Bab32 and TN4 for discussion of the date of His father's death
- See DB28–30. See DB75 for the extent of His schooling. See DB75 n1 for his education.
- Also see Light of Faith: A collection of stories by Paris Sadeghzadeh and Behnam Golmohammadi p15-18.
1828-00-01 —
- The Báb was placed in the care of His maternal uncle, Hájí Mírzá Siyyid `Alí, Khál-i-A`zam (the Most Great Uncle). He was a leading merchant of Shíráz and was the first, after the Letters of the Living, to embrace the new Cause in that city. He was one of the Seven Martyrs of Tihrán. [BBD14]
- In the household was an Ethiopian servant named Mubarak who nurtured and tutored Him throughout His later childhood and adolescence. "the Bab, in fact, places Mubarak on the same plane as his father." [The Ethiopian King by Nader Saiedi translated by Omid Ghaemmaghami Baha'i Studies Review, Volume 17 p181-186] This servant was not, in fact, the Hají Mubarak who later accompanied Him to Mecca.
- According to Mírzá Abu'l-Fadl-i-Gulpáygání, the Báb was still an infant and had not yet been weaned when His father passed away. [DB72]
1835-10-01 — Siyyid 'Ali Muhammad (the Báb) moved to Bushihr to manage his uncles' business interests in that city. He stayed there for five or six years. [HotD19, DB77note1, Bab39-41]
1841-00-00 —
- The followers of Shaykh Ahmad number about 100,000 in Iraq alone. [MH25, HotD25]
- BBRSM13 says the Báb went to Najaf and Karbalá in 1839/40.
1842-08-00 —
- See Bab80 for a reproduction of the marriage certificate.
- He returned to live in the House after His marriage. [RoB4429]
1843-00-01 —
- DB74 for a picture of his resting-place. Also see KBWB7.
1843-01-10 —
- Khadíjih Bagum apparently recognized her Husband as the promised Qá'im `sometime before the Báb declared His mission after having seen Him wrapt in prayer during the night. He bade her to keep this knowledge concealed. He entrusted her with a special prayer to be used before she went to sleep, the reading of which would remove her difficulties and lighten the burden of her woes. [DB191–192; HotD27; KBWB9-14; The Genesis of the Bábi-Bahá'í Faiths in Shíráz and Fárs p21-22 by A. Rabbani]
- There are several such prayers among the Bábí and Bahá'í Writings, one of them has become informally known as "the Remover of Difficulties Prayer": There is no evidence that the pray mentioned above was this prayer. Please see The Invocation 'Is There Any Remover of Difficulties Save God...' by Muhammad Afnan and translated by Adib Masumian.
- See as well Joycean Modernism in a Nineteenth- Century Qur'an Commentary? A Comparison of the Bab's Qayyūm al- asmā' with Joyce's Ulysses p113 by Todd Lawson.
1844-04-03 — In Kitáb Fihrist, the Báb stated that the first descent of Spirit on Him was on 15th of the third month (Rabi ul Awal) of AH 1260 [3 April 1844]. [The Genesis of the Bâbí-Baháʼí Faiths in Shíráz and Fárs pp. 20–22]
1844-05-22 —
- See SI231 for information on the anticipated return of the Hidden Imam. See BBR2pg42-3 and DB57 for a list of signs by which the Promised One would be known.
- See BW5p600-4 for a brief biography of William Miller the founder of the Adventist sect who, after intense study of the Bible, had predicted the return of Christ on March 21, 1844. See BW5p604 for mention of other Christians who made similar predictions.
- See DB383 and BBR2pg25 for information on Mulla Husayn-i-Bushru'i. See CoB110 for the significance of the first believer.
- See SBBH1:14 for a possible explanation for Mullá Husayn's presence in Shíráz at this time.
- Nabíl-i-A`zam relates that Mullá Husayn was welcomed at the Báb's mansion by Mubárak, His Ethiopian servant. Others resident in this house at the time were Fiddih (f), responsible for the preparation of the food and the mother of Siyyid 'Alí-Muhammad, Zahrá Bagum. [DB53; KBWB5]
- For more information about Mubarack see Black Pearls: Servants in the Household of the Bab and Baha'U'Llah p21-22.
- He revealed the first chapter of the Qayyúmu'l-Asmá' (the Commentary on the Súrih of Joseph. The entire text would later be translated from the original Arabic by Táhirih. [B19–21; BBD190–1; BBRSM14–15; BKG28; BW12:85–8; BWMF16; DB52–65, 264, 216, BBR2pg14-15, GPB23, 73; MH56–71; SBBH17, HotD30]
  - Bahá'u'lláh has described this book as being `the first, the greatest, and mightiest of all books' in the Bábí Dispensation. [GPB23]
  - See SBBH5pg1 for discussion on the Qayyumu'l-Asma'.
  - This text was the most widely circulated of all the Báb's writings and came to be regarded as the Bábí Qur'an for almost the entirety of His mission. [BBRSM32]
  - Images of the Qayyum al-asma' ('Maintainer of the names') can be see at the website of the British Library, Discovering Sacred Texts.
- This date marks the end of the Adamic Cycle of approximately six thousand years and the beginning of the Bahá'í Cycle or Cycle of Fulfilment. [BBD9, 35, 72; GPB100] Shoghi Effendi is quoted as saying that this is the second most important anniversary on the Bahá'í calendar. [ZK320]
- The beginning of the Apostolic, Heroic or Primitive Age. [BBD35, 67]
- See MH86–7 for an explanation of the implication of the word `Báb' to the Shí'í Muslims.
- Three stages of the Báb's Revelation:
  1. He chose the title `Báb' and Mullá Husayn was given the title Bábu'l-Báb (the gate of the Gate).
  2. In the second year of the Revelation (from His confinement in the house of His uncle in Shíráz) He took the title of Siyyid-i-dhikr (dhikr means `remembrance of God') and gave the title `Báb' to Mullá Husayn. At Fort Tabarsí Mullá Husayn was called `Jináb-i Báb' by his companions.
  3. At His public declaration the Báb declared Himself to be the promised Qá'im. [MH87–8]
1844-07-01 —
- Sixteen others recognized Siyyid `Alí-Muhammad as the Promised One. The 18 were later designated `Letters of the Living'. [BBD138, B21–7; DB63–71, 80–2; MH73–81, MH121, SBBH1:16–17, GPB7-8]
- See RB2:145–6 for the fate of the Letters of the Living.
- See Bab26–7, BBD138, DB80–1, MH81 ; Letters of the Living (Hurúf-i-Hayy) for a list of the Letters of the Living.
- See BBRSM24–5 for more on the Letters of the Living.
- See BBRSM24–5 for a discussion of the special places occupied by Quddús, Mullá Husayn and Táhirih. See DB81-82 for the story of how Tahirih was recognized as a Letter of the Living by the Báb.
- The Báb was the 19th Letter of the Living. [LW5.2]
1844-07-02 —
- To Mullá Husayn He had given the task of delivering a Tablet to Bahá'u'lláh in Tihrán and going to the court of the Sháh to apprise him of the Báb's cause. Mullá Husayn was not able to gain access to the Sháh. [B48–57; BBRSM15 BKG32–3; CH22–3; DB85-87, 96, 97; MH90–2, 102] He was also directed to send Him a written report on the nature and progress of his activities in Isfáhán, Tehran and in Khurásán. Not until He received this letter from Khurásán would He depart on pilgrimage. [DB123]
- Mullá Husayn carried a Tablet revealed by the Báb for Muhammad Sháh to Tihrán . This was the first of a number of unsuccessful attempts to make him aware of the Revelation. [BBRSM20–1; MH102; SWB13]
- Note: MH118-119 and DB127-128 indicate that Mullá Husayn had been in Tehran "between the months of Jámádí and Rajab". The first day of Jámádí, 1260 corresponds to 18 June, and the last day of Rajab to 15 August, 1844.
- See RB2:303, `The Báb … sent Tablets to only two monarchs of His day — Muhammad Sháh of Persia and Sultán `Abdu'l-Majíd of Turkey.'
- From Shiraz Mullá Husayn journeyed north to Isfahán where his message was rejected by the 'ulamás. Mullá Ja'far, the sifter of wheat, was the first and only one to embrace the Cause of the Báb in that city. There was however, a disciple of Siyyid Kazim, Mírzá Muhammad-'Alíy-i-Nahrí, who had been instructed to go to Isfahan some five years earlier to prepare the way for the advent of the new Revelation, who was receptive to the message of Mulla Husayn. He was instructed to go to Kirmán and acquaint Hájí Mírzá Karím Khán with the Message and then to travel to Shiraz. (This man's daughter was subsequently joined in wedlock with 'Abdu'l-Bahá.)[DB100]
- Mullá Husayn then traveled to Káshán, about 130 miles from Isfahán. He had great success in that city but news of his conversion brought the wrath of the official clergy down upon him. [DB101note1; DB123-125]
- He then went to Qum, another 100 miles from Káshán where he met with no success. After Qum he went to Tihrán. [MH98–101, DB101]
- In Tihrán he took residence in a madrisih and first met with the leader of the shaykhí community, Hájí Mírzá Muhammad, but he failed to win him over. He did, however, manage to convince a number of souls in private conversations. [DB103note1] This same reference seems to indicate that his well-wishers assisted in delivering the Tablet to Muhammad Sháh and his minister, Hájí Mírzá Àqásí but they did not receive it. " the book was not submitted to thy presence, through the intervention of such as regard themselves the well-wishers of the government." [Selections from the Writings of the Báb page 13]
- See Bab53–6; DB104–7, MH104–110 for the delivery of the Báb's Tablet to Bahá'u'lláh by the young student, Mullá Huhammad-i-Mu'allim, a native of Núr. Mullá Husayn did not meet Bahá'u'lláh on this occasion.
- On receiving the Tablet of the Báb, Bahá'u'lláh accepted His Cause and asked that a gift of a loaf of Russian sugar and a package of tea be given to Mulla Husayn for delivery to the Báb. [DB106-107] See DB123-125 for his activities in Khán.
- Mullá Husayn left for Khurásán, as he had been instructed, winning supporters for the Báb's Cause while there he wrote to the Báb regarding these new believers and Bahá'u'lláh's immediate response to the Báb's Revelation. [Bab56, DB128–9, MH118]
- After Khurásán he travelled to Najaf and Karbilá where he was to wait for further instructions from the Báb. [DB86]
- See MH121–2 for a discussion of the speed of Mullá Husayn's journey before the letter was dispatched to the Báb. It assumes that Mullá Husayn departed after the Báb met with all the Letters of the Living (date not before 2 July, 1844.) In fact both Mullá Husayn and Mullá 'Alíy-Bastámí had been dispatched before this meeting. [DB85-86, 92, HotD46]
1844-08-11 —
- The Shaykh's rejection of the claim led to a violent debate. Mullá `Alí was taken to Baghdád and imprisoned there. After a public trial, a joint tribunal of Sunní and Shí`í `ulamá, he was sent to Istanbul. He was the first martyr of the Bábí Dispensation. It is significant that Mullá Hasan Gawhar, a leading figure of the Shaykhí school, participated in the condemnation as it marks the first major challenge to Bábism from a Shaykhí leader. [Bab27, 37–8, 58; BBR83–90; BBRSM17; BKG31; DB90–2; MMBA, BBR2p17, GPB10]
- See Alí Bastámí, Mullá by Denis MacEoin at Bahá'í Library Online.
1844-09-10 — The Báb left Shiraz for Bushihr and arrived on the 19th of September. [The Genesis of the Bábi-Bahá'í Faiths in Shíráz and Fárs p35 by A. Rabbani]
1844-09-30 —
- Nabíl indicated that the Báb received the letter on 9 October (26 Ramadan) and that it was a deciding factor in His decision to undertake the pilgrimage. [DB126–7, 129]
- Balyuzi says soon after the Báb received the letter, `in the month of September' He left Shíráz'. [Bab57]
- GPB8-9 says He received the letter in the month of Sha'bán, 1260 (16 August to 13 September, 1844).
- See MH119 where the author speculates that if the letter arrived on 16 Ramadan (29 September) and the Báb departed from the port of Búshihr on the 19th of Ramadan (2 October, 1844), He had to have been in Búshihr when He received the letter. IIII
1844-10-00 —
- DB129 says He left Shíráz during the month of Shavvál, 1260 (14 October to 11 November, 1844).
- SBBH1 xxviii shows the departure date as 12 November, 1844.
- Balyuzi, Bab57 says "in the month of September.
- The Genesis of the Bábi-Bahá'í Faiths in Shíráz and Fárs p35 by A. Rabbani says He left port on the 2nd of October.
1844-10-02 —
- He instructed His followers to await His arrival in Karbalá. [DB86, 87; MH122; SBBH1:23]
- He had been awaiting the letter from Mullá Husayn before starting on His pilgrimage. [DB123; MH117]
- The vessel taking the Báb to Jiddah was probably the Arab sailing-boat named Futúh-ar-Ras`ul. [Bab69]
- He joined the company of a group of pilgrims from Fárs. [DB76-77]
- It was slow, stormy and unsteady sailing and the passengers were in constant dispute amongst themselves. [DB129note2]
- The Báb, recognizing the difficulty in sea-travel, prayered that conditions might be improved. Nabil noted on page 131 "Within a short space of time, since that prayer was offered, maritime transport have greatly multiplied, and the Persian gulf, which in those days hardly possessed a single steam-driven vessel, now boast a fleet of ocean liners...". He goes on to attribute the Industrial Revolution to the impulse of the Revelation.
- After twelve days the vessel made a rest-stop in Mascate for several days. The Báb attempted to convert a religious man of high rank but was unsuccessful. [DB129note2; [DB130note1]
1844-12-00 —
- See Bab69–71 and DB130–1 for a description of the voyage.
- Quddús walked from Jiddah to Mecca. [Bab71, DB132, GPB9]
- See DB132 for the story of the theft of his saddlebag by a Bedouin.
1844-12-12 —
- See Bab70 and SA107-8 for the timing, rites and significance of the pilgrimage.
1844-12-20 — The Báb offered 19 lambs as a sacrifice in the prescribed manner, nine in His own name, seven in the name of Quddús and three in the name of Mubarak, His Ethiopian servant, distributing the meat to the poor and needy. [B71; DB133]
1844-12-20 —
- On the last day of His pilgrimage, the 24th of December, He made an open challenge to Mírzá Muhammad-Husayn-i-Kirmání, known as Muhít, of the Shaykhí school promising him that He would answer any questions he might pose on the condition that he either refute His Cause or bear allegiance to it. He fled for Medina before honouring his promise to submit questions. The Báb, while in transit to Medina, wrote a reply to the questions which had perplexed Mírzá Muhít (The Epistle between the Two Shrines) and had it delivered to him in Karbilá. He remained unmoved by the precepts inculcated, his attitude to the Faith was one of concealed and persistent opposition. [DB137-138; SBBR5p103-104; Bab73–4; The Genesis of the Bábi-Bahá'í Faiths in Shíráz and Fárs p35 by A. Rabbani]
- See DB137-138 for Mírzá Muhít's dealings with Bahá'u'lláh.
- The Báb sent Quddus with an invitation to the Sharíf of Mecca acquainting him with the new Revelation. The Sharíf was too busy to respond. Years later he recognized his error in ignoring the epistle. [B71-74; BW12:89; DB138-140; GPB9, 89] iiiii
1845-01-00 — Crowds gathered in Karbalá in response to the Báb's summons, among them was Táhirih. [BabI62; BBRSM15, 215; SBBH1:22]
1845-01-07 — The Báb departed Mecca. [The Genesis of the Bábi-Bahá'í Faiths in Shíráz and Fárs p35 by A. Rabbani]
1845-01-16 —
- DB140 says He arrived January 10, 1845.
- He stayed for 27 days. [MS2] From there He proceeded to Jiddah where He took a boat bound for Búshihr. [Bab75]
1845-02-12 — The Báb left Medina for Jiddah arriving on the 24th of February. [MS2; The Genesis of the Bábi-Bahá'í Faiths in Shíráz and Fárs p35 by A. Rabbani]
1845-02-27 —
- He disembarked at Muscat and remained there for two months, awaiting news of the outcome of Mullá `Alíy-i-Bastámí's trial. [MS2]
- He sent a letter to the Imám of Muscat. [MS2]
- SBBH23 and The Genesis of the Bábi-Bahá'í Faiths in Shíráz and Fárs p35 by A. Rabbani] say the ship with the Báb left Jiddah on the 4th of March.
1845-02-28 —
- To the departing Quddus He promised intense suffering in Shíráz and eventual martyrdom. [DB142-143]
- Bab77 and GPB10 say the Báb arrived in Búshihr in February - March.
- SSBH1p23 and BBRSM216 say 15 May, 1845.
- Before leaving on pilgrimage the Báb had stated that He would return to Karbalá and asked His followers to congregate there. An explanation in part for the large following that had gathered there is the messianic expectation associated with the year 1261, a thousand years after the Twelfth Imám's disappearance in 260 A.H.. This gathering was perceived as a threat by the authorities. [BBRSM15, 45, 216; DB157–8; SBBH1p23, 32]
- The Báb changed His plan to meet His followers in Karbalá and instructed them to go to Isfahán instead. A number abandon Him, regarding this as badá', `alteration of divine will'. [BBRSM16; DB158; MH125; SBBH23]
- Some speculate that He did not go to Karbalá to avoid conflict and sedition. Many Bábís had gone to Karbalá armed in preparation for holy war, `jihád'. [BBRSM21–2; SBBH1:23]
1845-06-24 — After expelling Mullá Husayn and Mullá Sádiq the governor of Fárs, Hasayn Khán-i-Irváni ordered that the Báb, the instigator of the commotion, be arrested and brought to Shíráz. [Bab84; BW18:380; DB148–50; GPB11]
1845-06-30 —
- DB150 says the Báb travelled `free and unfettered', `before His escort'.
- BBRSM16 implies the Báb returned to Shíráz by Himself in July and that He was placed under house arrest upon arrival.
1845-07-07 —
- Note: Other estimates for the time of His arrival in Shíráz are from about the 8th to 16th of August based on the fact that Husayn Khán ordered His arrest after the beating of Mullá Sádiq and Quddús. "According to A. L. M. Nicolas' "Siyyid 'Alí-Muhammad dit le Báb" (footnote 175, p. 225), this meeting took place on August 6, 1845 A.D." [DB146n2]
- Bab105 says it must have taken the Báb another week at least to reach Shíráz;
- SBBH1:24 says He arrived in Shíráz in early July.
- Upon arrival in Shíráz the Báb was taken to the governor who publicly interrogated Him, rebuked Him and ordered his attendant to strike Him across the face. He was struck such a violent blow that His turban fell to the ground. Due to the intervention of Shay Abú-Turáb, the head ímam of the region He was released into the custody of His maternal uncle Hájí Mírzá Siyyid `Alí. [Bab85–9; BBRSM216; DB150–1; GPB11]
- Note: DB155 states that after He was released and "regained His home" He was able to celebrate Naw-Rúz that fell on 10 Rabí'u'l-Avval, 1261 (19 March, 1945). This is an error. GPB11 says He was able to "celebrate the Naw-Rúz of that and the succeeding year in an atmosphere of relative tranquillity in the company of His mother, His wife and His uncle.'' This too appears to be in error. If He left Shíráz in September of 1846 He would not have been present In March of 1847.
- Three of the divines of Shíráz passed a verdict of death upon The Báb. But for the intercession of Zahrá Bagum, the sister of the wife of The Báb, Khadíjih-Bagum, the mother of The Báb, Fátimih Bagum, with Shay Abú-Turáb, the Imám-Jum'ih of Shíráz, the Báb would have been executed. [LTDT12]
1845-08-00 —
- Báb was asked by Mírzá Abu'l-Qásim to attend a Friday gathering at the Mosque of Vakíl to appease the hostility and the curiosity of some of the residents of Shíráz and to clarify His position. The exact date of His attendance is unknown. He made a public pronouncement that He was neither the representative of the Hidden Imám nor the gate to him, that is, His station was higher. Many of those who witnessed His address became partisans. [Bab94–8; DB153–157]
- See DB152 for pictures of the above mosque.
- This is mentioned briefly in the article "Mahometan Schism", New Zealand Spectator Cook's Strait Guardian. 15 July 1846 (p. 3 near the bottom; PapersPast.NATLIB.Govt.NZ).
- This time has been described by Shoghi Effendi as the `most fecund period' of the Báb's ministry. It marks the birth of the Bábí community. [Bab89–90]
- During this time He was asked to speak in mosques and in colleges and He addressed gatherings in His home. The clergy sent their most able mullas to refute and humiliate Him without success. He never attacked the government or Islam but rather called out the corrupt clergy and the abuses of all classes of society. His fame and acceptance among the population grew. [DB157note1]
- A considerable number of the Báb's followers had congregated in Isfahan at His instruction when He informed them He would not go to Karbilá when He returned from Mecca as He had previously stated. Upon hearing the news of the confinement of the Báb, Mullá Husayn and his companions, his brother and nephew, left Isfahán where they have been awaiting further instructions. They travelled to Shíráz in disguise. Mullá Husayn was able to meet secretly with the Báb several times in the house of His uncle. The Báb sent word to the remainder of His followers in Isfahán to leave and to travel to Shíráz in small, inconspicuous numbers. Among those gathered were some who were jealous of Múllá Husayn and the attention he received from the Báb. They threw their lot in with the detractors and were eventually expelled from the city for the unrest they caused. [DB160-162; Bab102–3; MH128–9]
- After a time the presence of Mullá Husayn in Shíráz threatened to cause civil unrest. The Báb instructed him to go to Khurásán via Yazd and Kirmán and told the rest of the companions to return to Isfahán. He retained Mullá 'Abdu'l-Karím to transcribe His Writings. [Bab90, 102–3; DB170; MH130]
- The Sháh sent one of the most learned men in Persia, Siyyid Yahyáy-i-Dárábí, (a town near Nayriz) surnamed Vahíd, (the peerless one) to investigate the claims of the Báb. He became an adherent of the Cause of the Báb. To him He revealed some 2,000 verses at one sitting of five hours and among them a commentary on the Surih of Kawthar. Vahíd and 'Abdu'l-Karím spent three days and three nights transcribing this Tablet. Siyyid Yahyáy-i-Dárábí wrote to the Sháh and resigned his post. On the instructions of the Báb he journeyed home to acquaint his father with the new Message. As a result of his conversion most of the inhabitants of the town of Nayríz later became Bábís. [Bab90–4; BBD216; BBRSM41; CH21; DB171–7; GPB11–12; TN7–8; DB171-172note 2; Tablet of Patience (Surih Sabr): Declaration of Bahá'u'lláh and Selected Topics by Foad Seddigh p370; RoB1p325-331] iiiii
  - See as well Light of Faith: A collection of stories by Paris Sadeghzadeh and Behnam Golmohammadi p34-37.
- Another learned scholar, Muhammad-`Alíy-i-Zanjání, surnamed Hujjat, became a believer after reading only one page of the Qayyúmu'l-Asmá'. Several thousand of his fellow townspeople in Zanján became Bábís. [Bab100–2; BBD111; BBRSM16; GPB12; DB177-179]
- Mírzá Ahmad-i-Azghandí, yet another learned man, who had compiled traditions and prophecies concerning the expected Revelation, became a believer as well. [GPB12–13]
1846-03-19 —
- See KBWB.
1846-07-00 — The Chief Constable, 'Abdu'l-Hamíd Khán, was instructed by order of the governor, Hasayn Khán, to break into the house of Hájí Mírzá Siyyid 'Alí where the Báb had been confined and to arrest Him. He and a follower were taken away along with His books and Writings. It was widely rumoured that He would be executed. He was allowed to return some time later. [LTDT14]
1846-09-23 —
- This cholera outbreak was evidently a sign of the coming Manifestation. The outbreak raged for four years. [DB196note2)
- See BBR170–1 and DB197 for the fate of Husayn Khán who was immediately dismissed by the Sháh.
- DB196–7 says `Abdu'l-Hamíd Khán had only one ill son.
- DB195Note1 gives this date as 1845. If this were the case how could the Báb have celebrated "The second Naw-Rúz after the declaration..." [DB190] MBBA165n237 says that it took place on the 10th of September 1846 and that He was in His own house at the time.
1846-09-24 —
- TN9 says that the Báb left Shíráz `the morning after' the night He saved the children from cholera.
- Bab105 says he left `in the last days of September.
1846-10-00 —
- See Bab108–9 for information on Manúchihr Khán.
- It was during His six-month stay in Isfahán that the Báb took a second wife, Fátimih, the sister of a Bábí from that city. She was the sister of Mulla Rajab-`Alí Isfahání. [RB1:249]
  - She became the 6th wife of Mírzá Yahyá in 1854 - 1856. He married her in Baghdad during Bahá'u'lláh's absence in Sulaymaniyah, and divorced her about a month later, giving her in marriage to Sayyid Muhammad Isfahani. [The Cyprus Exiles by Moojan Momen] iiiii
- See Light of the World: Selected Tablets of 'Abdu'l-Bahá Section 28 para 6 for information on this and additional marriages of Mírzá Yahyá while in Baghdad.
1846-11-00 — Manúchihr Khán arranged a meeting between the Báb and the clerics to silence their opposition. After the encounter, about 70 of them meet and issued a death-warrant. [Bab112–13; DB205–9]
1846-12-03 — The Sháh had already instructed the governor, Manúchihr Khán to send the Báb to Tihrán. Seeking to discredit the Báb in the eyes of the Shah, Hájí Mírzá Áqási incited the mullas of Isfahan to condemn Him. The Imám-Jum'ih, knowing that about seventy of the leading clerics of the city had signed His death warrant, he, himself refused to endorse it and fearing for the safety of the Báb, devised a scheme to have the Báb escorted from Isfahán but then secretly returned to the governor's residence. The Báb remained there for four months with only three of His followers apprised of His whereabouts. These four months have been described as having been the calmest in His Ministry. [Bab113–16; DB209–211, 213; TN9–11]
The governor offered all of his resources to try to win the Sháh over to His Cause but the Báb declined his offer saying that the Cause will triumph through the `poor and lowly'. [Bab115–16; DB212–213]
1847-03-04 —
- Before the death of Manúchihr Khán the Báb instructed His followers to disperse throughout Káshán, Qum and Tihrán. [B115; DB213–14] Gurgín Khán, in his role as the new governor, informed the Sháh that the Báb wss in Isfahán and had been sheltered by Manúchihr Khán. The Sháh ordered that the Báb be taken to Tihrán incognito. The Báb, escorted by Nusayrí horsemen, set out for Tihrán soon after midnight. [Bab116, 118; DB215–116; TN11]
1847-03-21 —
- In Kashan at this time and a friend of Hájí Mírzá Jání, was Ahmad-i-Yazdi, the recipient of the famous Tablet from Bahá'u'lláh in 1865. He had the opportunity to spend a few hours with the Báb. [C3mTp13]
- The Faith grew rapidly after the visit of the Báb and with it the persecution from the local authorities and from the clergy. Homes and businesses were looted and a number of followers were killed. To avoid detection Ahmad hid in a wind ventilator (a "badgir") for 40 days and nights. He was secretly fed by friends. [C3mTp13]
1847-03-28 — The Báb and His escort arrived at the fortress of Kinár-Gird, 28 miles from Tihrán. Muhammad Big, the head of the escort, received a message from Hájí Mírzá Áqásí, the prime minister, telling him to take the Báb to Kulayn to await further instructions. Bab119; DB225–6; GPB16]
1847-03-29 — The Báb arrived in Kulayn where He stayed for 20 days. [Bab120; DB227; TN11]
1847-03-31 —
- Among those Táhirih met in Baghdád was Hakím Masíh, a Jewish doctor who years later becomes the first Bahá'í of Jewish background. [Bab165]
- Táhirih was sent back to Persia by Najíb Páshá. She was accompanied by a number of Bábís; they made a number of stops along the way, enrolling supporters for the Cause of the Báb. [Bab163–4; BBRSM216]
- Ma'ani says Táhirih left Baghdád early in 1847.
- In Kirand 1,200 people are reported to have volunteered to follow her. [Bab164 DB272; TN20]
- B164 says the number is 12,000; DB272 says it was 1,200.
- In Kirmánsháh she was respectfully received by the `ulamá. [Bab164; DB272]
- Táhirih arrived in Hamadán. Her father had sent her brothers here to persuade her to return to her native city of Qazvín. She agreed on condition that she may remain in Hamadán long enough to tell people about the Báb. [Bab165; DB273]
- MF180 says Táhirih remained in Hamadán for two months.
1847-04-00 — The Báb received a courteous message from the Sháh, who, on the advice of his prime minister, Hájí Mírzá Áqásí, assigned Him to the fortress of Máh-Kú in the province of Ádharbáyján. The Báb was taken to Máh-Kú via Tabríz. [Bab121–2, 124; DB229–32; GPB16; TN11–12]
1847-04-01 — The Báb received a letter and gifts from Bahá'u'lláh in Tihrán delivered to His Hands by Mulla Muhammad-Mihdiy-i-Kandi. The letter cheered His heart, He had been despondent since His arrest and departure from Shíráz. [Bab120; DB227; GPB678]
1847-04-01 —
- Had He and Bahá'u'lláh met secretly? See SLH51 para96.
- Also see Indications in the Writings and Historical Records Relative to the Question Whether Bahá'u'lláh and the Báb Met from the Research Department of the Universal House of Justice. Also published in 'Andalib Magazine, vol. V, no. 17, pp. 20-21.
- See DB461 where it is recorded that Bahá'u'lláh told the leading mullá in Amul that He had never met the Báb face-to-face.
- 'Abdu'l-Bahá stated that They did not meet. [Bahá'í Org website]
1847-04-17 —
- See B126 for an account of the Báb's demonstration to His guards that He could have escaped had He so wished.
1847-05-01 —
- "A tumultuous concourse of people had gathered to witness His entry into the city … desirous of ascertaining the veracity of the wild reports that were current about Him … the acclamations of the multitude resounded on every side… Such was the clamour that a crier was ordered to warn the population of the danger that awaited those who ventured to seek His presence?" [DB237]
1847-07-00 —
- See Bab128, BBD142 and DB243–4 for descriptions of Máh-Kú, its environs, fortress and inhabitants.
- See Light of Faith: A collection of stories by Paris Sadeghzadeh and Behnam Golmohammadi p51-53.
1847-07-00 —
- It was probably at this time that He addressed all the divines in Persia and Najaf and Karbalá, detailing the errors committed by each one of them. [GPB24]
- He revealed nine commentaries on the whole of the Qur'an, the fate of which is unknown. [DB31; GPB24]
- He revealed the "Mother Book" of the Bábí Revelation, the Persian Bayán, containing the laws and precepts of the new Revelation in some 8,000 verses. It is primarily a eulogy of the Promised One. [BBD44–5; BBRSM32; BW12:91 GPB24–5; ESW165; SWB102, 159] It is possible that the latter part of the Persian Bayán was revealed while He was confined in Chihríq.
- The Báb began the composition of the `smaller and less weighty' Arabic Bayán. [Bab132; BBD45; GPB25]
- He stated in the Bayán that, to date, He had revealed some 500,000 verses, 100,000 of which had been circulated. [BBRSM32, GPB22]
- In the Dalá'il-i-Sab'ih (Seven Proofs) the Báb assigned blame to the seven powerful sovereigns then ruling the world and censured the conduct of the Christian divines who, had they recognized Muhammad, would have been followed by the greater part of their co-religionists. [BBD63; BW12:96; GPB26]
- The Báb wrote His `most detailed and illuminating' Tablet to Muhammad Sháh. [GPB26]
1848-03-20 —
- MH137 says Mullá Husayn arrived in Tabríz on 21 March.
- See DB255–7 for story of the dream of `Alí Khán, the prison warden, preceding the arrival of Mullá Husayn at Máh-Kú. From this time on the pilgrims were allowed unrestricted access to the Báb. [DB258]
- The warden requested that the Báb marry his daughter. [DB259; MH143]
1848-03-30 —
- The Báb told him to visit the Bábís in Khuy, Urúmíyyih, Marághih, Mílán, Tabríz, Zanján, Qazvín and Tihrán before proceeding to Mázindarán. In Mázindarán he was to find `God's hidden treasure'. [DB260; MH144]
- In Tihrán he again met Bahá'u'lláh. [DB261; MH148]
1848-04-09 —
- Hájí Mírzá Áqásí was alarmed by the developments at Máh-Kú and ordered that the Báb be moved to Chihríq. [Bab131; DB259; GPB1920]
- The Báb's presence in Máh-Kú, so close to the Russian frontier, was also a cause for concern for the Russian government. Prince Dolgorukov, the Russian Minister in Tihrán, asked that He be removed. It is likely that this request was made in 1847 but not carried out until this time. [Bab131; BBR72; TN13]
- The Báb had been in Máh-Kú for nine months. [DB259]
1848-04-10 —
- He remained there for two years. [BBD55; BBR73; GPB27]
- He was subjected to a more rigorous confinement than He had been at Máh-Kú and the warden was harsh and unpredictable. [Bab135; DB302]
- See Light of Faith: A collection of stories by Paris Sadeghzadeh and Behnam Golmohammadi p50, 54-55, 59-60.
1848-04-11 —
- Excitement among local people eclipsed that of Máh-Kú. [GPB20]
- Many priests and government officials became followers, among them Mírzá Asadu'lláh of Khuy, surnamed Dayyán. [Bab136; DB303; GPB20]
- So many Bábís came to Chihríq that they could not all be housed. [Bab135]
- See B136 and DB303 for story of the inferior honey.
- A dervish, a former navváb, arrived from India after having seen the Báb in a vision. [Bab137; DB305; GPB20]
- The Báb revealed the Lawh-i-Hurúfát (Tablet of the Letters) in honour of Dayyán. [DB304; GPB27]
1848-06-26 —
- `The primary purpose of that gathering was to implement the revelation of the Bayán by a sudden, a complete and dramatic break with the past — with its order, its ecclesiasticism, its traditions, and ceremonials. The subsidiary purpose of the conference was to consider the means of emancipating the Báb from His cruel confinement in Chihríq.' [BBRSM23; BKG43; DB297–8; GPB31, 157]
- From the beginning of His ministry the Báb had implicitly claimed some higher spiritual station than merely that of being the "bábu'l-imám" and in the early months of 1848 while still in prison in Máh-Kú He put forward these claims to his companions. He proclaimed HImself to be the Imam Mahdi, the promised Q´'im (He who will arise), the inaugurator of the Resurrection and the abrogator of the Islamic holy law. [BBRSM23]
- Bab167 says that the Bábís did not come to Badasht to make plans to rescue the Báb.
- It was attended by 81 believers and lasted 22 days. [BKG43–4, 46; DB292–3; GPB312]
- Each day Bahá'u'lláh revealed a Tablet, and on each believer He conferred a new name. Each day an Islamic law was abrogated. Henceforth, when the Báb was addressing the believers, He used the new name that Bahá'u'lláh had bestowed upon them. [DB293; GPB32]
- See BKG44–5; DB293 and MF201 for the story of the central event, Táhirih's confrontation with Quddús and removal of her veil.
- Also see Bab167–9; BBD31–2; BBRSM46; BKG43–7; DB292–8; RB2:353.
- See The World-Wide Influence of Qurratul-'Ayn by Standwood Cobb.
1848-07-00 —
- Just prior to His leaving, in June of 1848 He was seen in public discourse with His followers by a Russian student named Mochenin from St. Petersburg University. It is believed that he and Dr William Cormick were the only Westerners to have seen the Báb. [BBR75]
- En route He stopped in Urúmíyyih for ten days where the governor, Malik-Qásim Mírzá, tested the Báb by offering Him an unruly horse to ride to the public bath. The horse remained docile under the Bab's control and was the same when He came out and rode him on the return. The local people were certain that they had witnessed a miracle and broke into the bath to procure His bath water. [Bab138; BBR74; DB309–11, EB86-87; For73]
- A sketch of the Báb was made by local artist Aqa Bala Bayg from which he made a full-scale black and white portrait. Later Bahá'u'lláh directed that Aqa Bala Bayg make two copies of the portrait in water colour. The sketch and one of the water colours are now in the International Archives. [For73; EB87; Bab138–9, Juhúrú'l-Haqq by Asadu'lláh Fádil-i-Mázindarání p.48 quoted in World Order Winter 1974-95 p41]
- See "The Báb in the World of Images" by Bijan Masumian and Adib Masumian. [Bahá'í Studies Review, Volume 19, Number 1, 1 June 2013, pp. 171-190(20)]
1848-07-30 —
- The purpose of the public forum was to force the Báb to recant His views; instead He took control of the hearing and embarrassed the clergy. After considerable argument and discussion, they decided He was devoid of reason. [GPB22; BBRSM216]
- The Báb was bastinadoed. [B145; BBD44; DB320; GPB22; TN14–15] This is the first formal punishment He received. [BBRSM20]
- This constituted the formal declaration of His mission. [GPB22]
- The clergy issued a fatwa or legal pronouncement against the Báb condemning Him to death for heresy, but to no purpose as the civil authorities were unwilling to take action against Him. [BBRSM19–20]
- See Trial of the Báb: Shi'ite Orthodoxy Confronts its Mirror Image by Denis MacEoin.
- He was first attended by an Irish physician, Dr William Cormick, to ascertain His sanity and later to treat Him for a blow to the face that occurred during the bastinado. Cormick is the only Westerner to have met and conversed with Him. [Bab145; BBR74–5, 497–8 DBXXXIL–XXXIII; Bahá'í Council website]
- For an account of the life of Dr. William Cormick see Connections by Brendan McNamara.
- See the YouTube video The Irish Physician Who Met The Báb.
1848-08-00 —
- Bab147 says He must have arrived in the first days of August.
- On His return the Báb wrote a denunciatory letter to Hájí Mírzá Áqásí. The epistle was given the name Khutbiy-i-Qahríyyih (Sermon of Wrath). He sent it to Hujjat in Tihrán, who delivered it personally. [Bab147; DB323; GPB27]
- The Báb completed the Arabic Bayán. [BBR45; GBP25]
1849-06-00 —
- See the Tablet of Visitation for Mulla Muhammad 'Ali-i-Barfurushi (Quddús) revealed by the Báb.
1849-11-26 — The Báb sent Mullá Ádí-Guzal to the graves of Quddús and Mullá Husayn to make a pilgrimage on His behalf [DB431]
1850-01-15 — Mullá Ádí-Guzal arrived in Mázindarán and carried out the Báb's request. [DB432]
1850-06-00 —
- His guard took Him on a circuitous, much longer route through Urúmíyyih where His presence was noted by American missionaries. [Bab152; BBR73, 76]
- Forty days before the Báb was to leave Chihríq He collected all His documents, Tablets, pen cases, seals, His agate rings, and His last Tablets to Mírzá 'Abdu'l-Karím Qazvíní, and put them in a coffer. He entrusted it to Mullá Báqir, one of the Letters of the Living, and instructed him to deliver it to His secretary. In the event that something should happen to Himself, the secretary was to proceed to Tihrán to deliver the box to 'Jináb-i-Bahá', that is, Bahá'u'lláh. In His last Tablets, Mírzá Husayn-'Alí Núrí was referred to again and again as "Him Whom God shall make Manifest" also, He was referred to as "Bahá'u'lláh". [CH49; Bab151–2; DB504–5; TN25–6]
- When the box was opened they found a Tablet in the form of a pentacle with 500 verses consisting of derivatives of the word 'Bahá'. [Bab151–2; DB504–5; TN25–6]
- This Blessed Tablet of the Bab was obtained in Cyprus by the Larnaca District Commissioner Claude Delaval Cobham, and he donated it to the British Library. It had been in the possession of Mirza Yayha in Famagusta. Mishkin-Qalam served Cobham toward the end of his 18 year exile in Cyprus, as a translator, which has nothing to do with this Tablet but it is interesting Baha'i history in Cyprus. [from an message from Anita Graves, National Bahá'í Archivist, Cyprus to Janis Zrudlo 25 April 2021.
  - Here is a link to a similar tablet at the British Libary website.
  - See Gate of the Heart 329-330 for a further explanation of the symbol of the pentagram and the circle.
1850-06-29 —
- BBRXXIX says He arrived on 19 June.
- RR397 says He arrived two days after the government troops succeeded in suppressing the first Nayríz uprising.
1850-07-08 —
- That night the Báb asked that one of His companions kill Him, rather than let Him die at the hands of His enemies. Anís offered to do this but was restrained by the others. The Báb promised that Anís will be martyred with Him. [Bab154–5; DB507–8]
1850-07-09 —
- The warrants were already prepared. [Bab155–6; DB510]
- Anís's stepfather tried to persuade him to change his mind. Anís's young son was also brought to 'soften his heart' but Anís's resolve remained unshaken. [Bab156–7; DB509–10]
- At noon the Báb and Mirza Muhammad-Ali Zunuzi, known as Anis were suspended on a wall in the square in front of the citadel of Tabríz in Sarbazkhaneh Square. They were shot by 750 soldiers in three ranks of 250 men in succession. [Bab157; DB512]
- When the smoke cleared the Báb was gone and Anís was standing, unharmed, under the nail from which they were suspended. The Báb, also unhurt, was found back in his cell completing His dictation to His secretary. [Bab157–8; DB512–13]
- See BBD200–1 and DB510–12, 514 for the story of Sám Khán, the Christian colonel of the Armenian regiment which was ordered to execute the Báb.
- The Báb and Anís were suspended a second time. A new regiment, the Násirí, was found to undertake the execution. After the volleys, the bodies of the Báb and Anís were shattered and melded together. [Bab158; DB514]
- See BBR77–82 for Western accounts of the event.
- The face of the Báb was untouched. [Bab158]
- At the moment the shots were fired, a gale sweeps the city, stirring up so much dust that the city remained in darkness from noon until night. [Bab158; DB515]
- See CH239 and DH197 for the story of the phenomenon of the two sunsets.
- During the night, the bodies were thrown onto the edge of the moat surrounding the city. Four companies of soldiers, each consisting of ten sentinels, were ordered to keep watch in turn over them. Nearby; two Bábís, feigning madness, keep vigil. After paying bribes to the guards, tIhe bodies were removed and hidden under cover of darkness. [Bab159; TN27; LWS147; DB518]
- See David Merrick's Outline for Researchers.
- See Sen McGlinn's blog 750 Muskets.
- See It was in the news.... In this blog SMK points out the parallel between the history of early Christianity and that of the Bábí-Bahá'í Faith.
- There is a possibility that the Martyrdom took place on the 8th of July. See BBR78.
- See Glimpses of Life and Manners in Persia Chapter 11 by Lady Mary Sheil published in 1856. It contains sketchy details of the circumstances and martyrdom of the Báb and the insurrection at Zanjan. [Collins 10.1327-10.1328]
1850-07-10 —
- See BBR43 for details of the drawing made by Consul Bakulin.
- See as well Efforts to preserve the remains of the Bab: Four historical accounts by Ahang Rabbani. The four accounts were from: Hand of the Cause of God Mirza Hasan Adib Taliqani, Hand of the Cause of God Mirza Asadu’llah Fadil Mazandarani, ‘Abdu’l-Husayn Avarih, and Aqa Husayn ‘Ali Nur.
1851-10-05 —
- There is a Shíh tradition that, in the Latter Days, 'Alí would re-appear twice, once before Muhammad and once after Husayn. The Báb's name was 'Alí-Muhammad and Bahá'u'lláh's name was Husayn-Alí, hence the prophecy was fulfilled. Shaykh Hasan wants to proclaim the advent of the Promised One however Bahá'u'lláh advises him that it is not yet time.[OPOP163, DB31-33]
- See a letter from the Universal Housed of Justice dated 20 June 1991 para 7 where "the first person to recognize Bahá'u'lláh as a Manifestation of God" is discussed.
1864-12-00 — At some point near the end of His life the Báb had consigned His remaining papers, His seal, His qalam-dán (pencil-box) and His last Tablets to Mírzá 'Abdu'l-Karím Qazvíní with instructions to deliver them to Mírzá Husayn-'Alí Núrí should something happen to Himself. [DB504-505] In His last Tablets, Mírzá Husayn-'Alí Núrí was referred to again and again as "Him Whom God shall make Manifest" also, He was referred to as "Bahá'u'lláh". Mírzá 'Abdu'l-Karím Qazvíní fulfilled this trust and these items remained in the possession of Bahá'u'lláh until the days of Adrianople. When Mírzá Yáhyá asked permission to see these articles Bahá'u'lláh consented but they were never returned. Yahyá kept these items as a support of his claim to leadership asserting that the Báb had given them to him. [CH49]
1881-00-00 —
- Shoghí Effendí pursued in trying to locate her grave, but it has not yet been found.
- The Báb referred to Fáṭimih Bagum as "Ummu'l-Mu'minin" (mother of the believers) and "Ummu'dh-Dhikr" (mother of the Remembrance). Bahá'u'lláh referred to her as "Khayru'n-Nisa" (the best of women) and forbad all others, except Khadíjih Bagum, from adopting this title. [Wikipedia]
1910-00-00 — The publication of God's Heroes: A Drama in Five Acts by Laura Clifford Barney, (London: Kegan Paul, Trench, Trübner, 1910). The play, based on the life of the Báb, centred on Táhirih.
1912-05-23 —
- Before arriving in the early evening, He had proceeded to Worcester and addressed Clark University there. [AY95; Luminous Journey 1:00]
1955-04-21 —
- In the opening days of 1955, the Shíráz municipality decided to construct a school on the site which would have destroyed the grave. When advised of the situation Shoghi Effendi responded: "Guardian approves transfer remains Primal Point's Son Gulistán Jávíd. Ensure befitting burial."
- The Spiritual Assembly arranged for the remains to be exhumed, laid in a silk container, and placed in a cement coffin. For three months, the coffin was kept in the western part of the local Hadiratu'l-Quds. On the 21st of April 1955, which coincided with the day of the Báb's martyrdom reckoned by the lunar calendar, a special ceremony for the reinterment was held. It was the largest Bahá'í gathering in Shíráz in the history of the Bahá'í Faith. Multitudes of believers from all parts of the country participated in the historic event. In a prayerful atmosphere, the remains were reinterred in the Bahá'í cemetery of Shíráz. The Guardian heard the details and, on 24 April, cabled his joy: "SHIRAZ ASSEMBLY CARE KHADEM TEHERAN. OVERJOYED HISTORIC ACHIEVEMENT CONGRATULATE VALIANT FRIENDS LOVING REMEMBRANCE SHRINES SUPPLICATING BOUNTIFUL BLESSINGS. SHOGHI." [The Afnán Family: Some Biographical Notes by Ahang Rabbani 2007 Note <44>]
- In the first báb of the fifth vahíd of the Persian Bayán, the Báb asks for a befitting structure to be built over the resting-place of Ahmad for the faithful to worship God. [Bahaipedia] .
2018-05-09 —
- Later, about October, 2019, the film would be used to produce The Gate, Dusk of the Baha'i Faith as propaganda against the Faith.
2019-10-29 —
- Tales of Magnificent Heroism: The impact of the Báb and His followers on writers and artists by Robert Weinberg.
- A Twofold Mission: Some Distinctive Characteristics of the Person and Teachings of the Báb by Elham Afnan.
2020-12-08 — The publication of The Bab and the Babi Community of Iran, edited by Fereydun Vahman and published by Oneworld Academic in London.
In this volume, leading scholars of Islam, Bahá'í studies and Iranian history come together to examine the life and legacy of the Báb, from his childhood to the founding of the Bahá'í faith and beyond. Among other subjects, they cover the Báb’s writings, his Qur’an commentaries, the societal conditions that underlay the Bábi upheavals, the works of Bábi martyr Tahirih Qurratu’l-‘Ayn, and Orientalist Edward Granville Browne’s encounters with Bábi and Bahá'í texts.
The index for this work can be found at Bahá'í Library Online and at Bahai.works.
2021-11-04 — The US premiere of the short film entitled The Prisoner in the Cinema Paradisl in Hollywood. The film was written and directed by Jayce Bartok. In the film two bickering prison guards, one with a dangerous secret, connect while guarding a prophet that is causing a revolution throughout the Middle East of the 1800's. [FLIFF 2021 Film Guide; Bahá'í Blog]

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tag name	Báb, The (chronology)	type:	Central figures
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