Course:Meetings for teaching/Life of Prophets/The Báb

The Báb (Some Answered Questions, Chapter 8)

1 As for the Báb9—may my soul be His sacrifice!—it was at a young age, that is, in the twenty-fifth year of His blessed life, that He arose to proclaim His Cause. Among the Shí‘ihs it is universally acknowledged that He never studied in any school, nor acquired learning from any teacher. To this the people of Shíráz, each and all, bear witness. Nevertheless, He suddenly appeared before the people, endowed with consummate knowledge, and though but a merchant, confounded all the divines of Persia. Alone, He undertook a task that can scarcely be conceived, for the Persians are known throughout the world for their religious fanaticism. This illustrious Being arose with such power as to shake the foundations of the religious laws, customs, manners, morals, and habits of Persia, and instituted a new law, faith, and religion. Though the eminent men of the State, the majority of the people, and the leaders of religion arose one and all to destroy and annihilate Him, He single-handedly withstood them and set all of Persia in motion. How numerous the divines, the leaders, and the inhabitants of that land who with perfect joy and gladness offered up their lives in His path and hastened to the field of martyrdom!

2 The government, the nation, the clergy, and prominent leaders sought to extinguish His light, but to no avail. At last His moon rose, His star shone forth, His foundation was secured, and His horizon was flooded with light. He trained a large multitude through divine education and exerted a marvellous influence upon the thoughts, customs, morals, and manners of the Persians. He proclaimed the glad-tidings of the manifestation of the Sun of Bahá to all His followers and readied them for faith and certitude.

3 The manifestation of such marvellous signs and mighty undertakings, the influence exerted upon the thoughts and minds of the people, the laying of the foundations of progress, and the establishment of the prerequisites of success and prosperity by a young merchant constitute the greatest proof that He was a universal Educator—a fact that no fair-minded person would ever hesitate to acknowledge.

Outline for Chapter on the Báb

I. The Báb Faced Enormous Obstacles and Overcame Them Tremendously

A. The Severe Obstacles, Deep-Seated Hostility, and Disadvantages Faced by the Báb

• Youth and non-scholarly background:

1. Arose to proclaim His Cause at the early age of twenty-five.
2. Belonged to the merchant class and had never attended any school or acquired learning from any teacher, a fact universally attested to by the people of Shíráz.

• Extreme religious fanaticism of the environment:

1. Emerged in Persia, a nation globally notorious for its intense, unyielding religious fanaticism.
2. Undertook a nearly inconceivable task by directly shaking the entrenched religious laws, customs, manners, morals, and habits of the land.

• United and lethal opposition:

1. Faced the combined, active hostility of the eminent men of the State, the majority of the populace, the civil government, and the high-ranking religious clergy.
2. These powerful factions united with the explicit aim of destroying Him, extinguishing His light, and annihilating His Cause entirely.

B. His Tremendous Triumph and Extraordinary Accomplishments

• Intellectual and spiritual supremacy: Despite His lack of formal schooling, appeared endowed with consummate knowledge, confounding the foremost ecclesiastical divines of Persia.
• Establishment of a new religious dispensation: Alone and single-handed, successfully instituted a new Faith, divine law, and religion, setting the whole of Persia into motion.
• Inspiration of unprecedented devotion: Inspired thousands—including religious leaders, scholars, and everyday citizens—to sacrifice their lives with joy and hasten eagerly to martyrdom in His path.
• Transformation of society and minds:

1. Successfully trained a large multitude through divine education, exerting a profound and lasting influence upon Persian thoughts, customs, morals, and manners.
2. Secured His foundation, illuminated the spiritual horizon, and prepared His followers with certitude to receive the coming manifestation of the "Sun of Bahá" (Bahá’u’lláh).

II. A True Educator Faces Great Obstacles and Overcomes Them

A. The Inadequacy of Worldly Explanations

• An unschooled, twenty-five-year-old youth from the mercantile class cannot naturally possess innate, consummate knowledge capable of routing an entire empire's ecclesiastical elite.
• Ordinary human influence or political rhetoric cannot account for shaking millennia-old social institutions, withstanding the combined apparatus of church and state, and inspiring multitudes to joyfully sacrifice their lives.

B. The Manifestation of Divine Educational Power

• The true hallmark of a divine Educator lies in the ability to fundamentally reorder the minds, hearts, and moral character of a deeply prejudiced and fanatical population without reliance on worldly prestige, army, or formal academy.
• Overcoming state-sponsored campaigns of annihilation to successfully establish the foundations of progress and enlightenment provides undeniable evidence of celestial guidance and supreme capacity.

III. Therefore, the Báb Was a True Educator

• The Logical Deduction: Because a solitary, unlettered young merchant produced such mighty undertakings, confounded the learned, transformed the thoughts and morals of a fanatical nation, and laid the foundations of enduring spiritual and social progress against universal opposition, no fair-minded person can hesitate to acknowledge that He was an authentic and universal Educator.

Study Questions

Paragraph 1

1. At what age did the Báb arise to declare His mission, and what was His educational background?

   He arose to proclaim His Cause in the twenty-fifth year of His life; it is universally acknowledged—and testified to by the people of Shíráz—that He never attended any school nor acquired learning from any instructor.

1. What was His outward occupation, and how did His knowledge impact the religious scholars of Persia?

   Outwardly He was merely a merchant, yet He appeared endowed with consummate innate knowledge and completely confounded all the learned divines of Persia.

1. What formidable societal challenge did the Báb confront single-handedly?

   He withstood the intense religious fanaticism for which the Persians were world-renowned, shaking the very foundations of their religious laws, traditions, morals, and habits, and establishing a new Faith and law.

1. How did the ruling authorities, clergy, and populace react to Him, and what sacrifice did His followers make?

   The eminent figures of the State, the clergy, and the majority of the populace united to annihilate Him, yet He set the entire nation in motion, inspiring multitudes—including religious leaders and scholars—to joyfully lay down their lives as martyrs in His path.

Paragraph 2

1. Did the combined efforts of the government, nation, and clergy succeed in extinguishing His message?

   No; all their concerted attempts came to naught, His station and foundation became firmly established, and His spiritual light spread across the horizon.

1. What inner transformation did the Báb effect among the people through His divine education?

   He trained a vast multitude and exerted an extraordinary transformative influence upon the thoughts, customs, morals, and manners of the Persian people.

1. What primary prophetic glad-tidings did the Báb impart to His followers?

   He announced the imminent advent of the Sun of Bahá (Bahá'u'lláh) and prepared their hearts to embrace that revelation with certitude and faith.

Paragraph 3

1. What constitutes the supreme proof that the Báb was a true universal Educator?

   The fact that a young, unschooled merchant single-handedly manifested such mighty works, transformed the thoughts and character of a fanatical nation, and laid the foundations of human progress and prosperity provides undeniable proof to any fair-minded observer.

The introduction to the Dawn-Breakers echoes the argument of 'Abdu'l-Bahá with some more details about the obstacles faced by the Báb and His followers. For the long course, read pp. xxiii-xxxv and section IV.A of its outline. For the short course, review just the following outline which highlights the obstacles faced by the Báb mentioned in this introduction.

Outline of first part of the Dawn-Breakers Introduction

I. The Báb and His followers faced great obstacles

A. All observers agree on Persia as then being feeble, incapable, nationalistic self-content, backward, corrupt, and ferocious

1. To 'Abdu'l-Bahá (or any student of history), this degeneracy contrasted with the illustrious and powerful history of Persia is extremely pitiful. - xxv

B. Aspects of Persia's backwardness (church-state and people) demonstrate the difficulty of the mission of the Báb:

1. Church-State of Muslim orthodoxy and Sháh's absolute despotism. (lack of law or law court - see xxix-1)

a. Nepotism extreme - xxvi

b. Interested witnesses and venal ministers (calling on the ubiquitous institution of madákhil) made justice impossible even to a well-intended Sháh.

C. Certain aspects show the dangers He faced in proclaiming this mission:.

1. Extreme Brutality of Penalties and Prisons - xxviii

a. Savage, ingenious, and indifferent punishments and torture include people being crucified, blown from guns, buried alive, impaled, shod, set on fire, skinned alive, and torn by two trees bent and sprung back.

D. Government leads to lack of confidence or personal/social morality. - xxix

1. Twofold governing system is corrupt.

a. In administration all are bribers and bribed.

b. The judicial process is without law or legal court.

2. As a result:

a. There is no confidence in the government.

b. There is no personal or patriotic sense of duty or honor/shame and no positive cooperation.

II. The Báb knew these difficulties arrayed against Him in proclaiming His message and reforming the people, but He persisted.

A. The Báb's awareness of opposition of people and mullás did not prevent His persisting with drastic religious innovations--to be the Promised Qá'im and Gate Herald of greater future Manifestation. xxix

III. As a result, His followers were (easily) harrassed and martyred by Shí'ahs who held different expectations, and finally even He Himself was executed (despite His wide following).

A. As a result of His persistance, the Shíah's (and Sunnís) who did not accept the Báb's claims opposed and finally executed Him.

1. As He claimed to fulfill prophecy, shí'ahs and sunnís held conflicting interpretations.

a. Shí'ahs expect the Twelvth (Hidden) Imám (or Qá'im) to return and bring in a millenium. They also expect the return of Imám Husayn. (see section below on Shí'ah Islám) - xxx

i. The Imáms were a line of twelve individuals after Muhammad chosen by their predecessor and believed by shí'ahs to be spiritual and authorities to obey.

ii. The Twelvth Imám had disappeared and communicated through a series of gates (also appointed by their predecessor) until the fourth, Abu'l-Hasan-'Alí declined to appoint another gate and spoke of God having another plan.

a. When the Báb claimed the station of the Qá'im and the "Gate", they therefore mistook His meaning as referring to the fifth gate following Abu'l-Hasan-'Alí (though He announced otherwise to be the Gate of the greater Faith of Bahá'u'lláh).

b. Sunnís await the Mihdí and the "return of Jesus Christ".

i. Sunnís see (all) their leaders, the Khalífs, only as the Defenders of the Faith who are selected and approved by the people.

2. Despite the many authentic traditions to the contrary, the hierarchy refused to accept that the Qá'im would bring new laws, fail to advance their prestige and authority, and would advance morality by precept and example. - xxxi

3. They therefore opposed Him before the Sháh and people as a traitor to and subverter of the Faith and State.

4. Jesus Christ was opposed and crucified for the same reason that He brought a new law (in addition to reiterating the spiritual principles of the past). - xxxii

B. However, even in this fanatical country, mullás (as with the scribes in the Holy Land) could not find an easy pretext to destroy Him.

C. Reasons why it was difficult for the mullás to destroy the Báb personally.

1. His gentle yet forceful personality, charm, and judgment led to His quick popularity and won over almost all He met, even His jailers.

2. His personality impressed a European doctor.

a. The only known European record of the Báb--a record that was favourable--was by the English physician, Dr. Cormick in Tabríz. (despite the Faith's subsequent spread through the West).

i. Dr. Cormick's initial visit (to determine His sanity)

a. Dr. Cormick was sent with 2 Persian doctors to determine the sanity of the Báb and fitness for execution

b. The doctors were also in the presence of two siyyids, His to-be-martyred friends, and a couple of government officials.

c. After the doctor said he might adopt His faith, the Báb listened and stated confidently that all Europeans would adopt it.

d. The doctor reported to the Sháh to spare His life, but the Báb was bastinadoed.

ii. Dr. Cormick's second visit (to treat His wounded face) - xxxiii

a. He was in the process struck in the face, and later requested Dr. Cormick, though they were not able to talk as government officials were present.

b. Dr. Cormick was struck by the pleasing appearance and manner of the Báb.

iii. Dr. Cormick's remarks on an incident of Armenian Christian carpenters.

a. These carpenters saw the Báb reading the Bible, and He spoke to them about it.

b. Dr. Cormick gave his impression that Muslim fanaticism toward Christians did not exist in His Faith, and that its then present restraint of females also did not exist.

D. Persecution of the Báb's followers by Mullás

1. The mullás, however, could more easily persecute His followers.

a. Bigotry of the Sháh to the commoners could easily be harnessed against any religious development (by accusing them of disloyalty and political motives).

b. Political fears of the authorities could be exploited also. - xxxiv

c. Covetous neighbors (and officials) could be instigated to plunder given the significant number of Bábís, some of whom were rich,

2. Nabíl covers happenings at Mázindarán, Nayríz, and Zanján showing Bábís desperate need for self-defense in heading to defensive retreats with moral justification

a. They clearly showed no political motives.

b. They were always ready to return if not persecuted.

c. They took care not to go on the offensive even in fierce conflict.

3. 'Abdu'l-Bahá in "Traveller's Narrative", further justified this morally.

a. Description of minister Mírzá Taqí Khán's own initiative against Bábís to exterminate them.

i. Governors and officials sought pretext for amassing wealth.

ii. Religious doctors from their pulpits incited onslaught.

iii. Religious and civil law together sought to eradicate the Bábís.

iv. Common people arose to aid in rapine, plunder, torture, and killing.

b. The Bábís' had a lack of knowledge of the Báb's deeper teachings (on nonviolence) due to lack of opportunity amidst the turmoil. - xxxv

i. The Bábís were captured and killed in towns with few of them but arose in self-defense elsewhere.

c. Bahá'u'lláh after proclaiming His Mission, however, indicated that in such a context it was better to be killed than to kill.

4. The Bábís resistance, however, was ineffective, however, given larger numbers against them.

a. The Báb was executed.

b. All of His chief disciples besides Bahá'u'lláh were killed.

c. Bahá'u'lláh, with His family and a few devoted followers, was driven into exile and prison abroad.

Study Questions for the first part of the Dawn-Breakers Introduction

Section I: Obstacles, Degeneracy, and Brutality in 19th-Century Persia

1. How was Persia characterized by contemporary observers during the era of the Báb, and why was this state considered particularly pitiful?

   Observers universally noted that Persia was feeble, incapable, self-contentedly nationalistic, backward, corrupt, and ferocious; this degeneracy was especially pitiful to students of history and 'Abdu'l-Bahá when contrasted with Persia’s ancient, illustrious, and mighty past.

1. What dual structure formed Persia's governing system, and how did extreme nepotism and venality obstruct justice?

   Persia was ruled by an absolute despotic Sháh combined with orthodox Muslim clerical authority; justice was made virtually impossible even for a well-meaning Sháh due to widespread nepotism, biased witnesses, corrupt ministers, and the ubiquitous practice of bribery and illicit exactions (*madákhil*).

1. What savage and ingenious methods of torture and execution illustrated the extreme brutality of Persian prisons and penal systems?

   Punishments included crucifying victims, blowing them from cannon mouths, burying them alive, impaling them, shoeing them like horses, setting them on fire, flaying/skinning them alive, and tearing them in two using bent trees released to spring back.

1. What societal and moral consequences resulted from a corrupt legal and administrative system lacking regular law courts?

   The judicial process operated without genuine law or courts and administrators were universally bribers or bribed, resulting in a total absence of public confidence in the government, no personal or patriotic sense of duty, honor, or shame, and a complete breakdown of positive civic cooperation.

Section II: The Báb’s Awareness and Persistence

1. How did the Báb respond to the acute dangers and clerical opposition arrayed against Him?

   Despite full awareness of the intense opposition of the people and the mullás, He persisted in proclaiming drastic religious innovations, asserting His station as the Promised Qá'im and the heraldic Gate of an even greater future Manifestation.

Section III: Prophecy, Shí'ah-Sunní Expectations, and Execution

1. How did the traditional Shí'ah understanding of the "Gate" (*Báb*) differ from the Báb's actual claim?

   Shí'ahs expected the return of the Twelfth (Hidden) Imám and mistakenly assumed the Báb claimed to be the fifth intermediary "Gate" following Abu'l-Hasan-'Alí; in reality, the Báb declared Himself to be the Qá'im Himself and the Gate leading to the greater Revelation of Bahá'u'lláh.

1. How did Sunní expectations of the end times contrast with Shí'ah beliefs regarding authority?

   While Shí'ahs awaited the Hidden Imám and the return of Imám Ḥusayn as divinely appointed spiritual authorities, Sunnís awaited the Mihdí and the return of Jesus Christ, viewing their Khalífs merely as human defenders of the faith chosen and ratified by the people.

1. Why did the Islamic hierarchy reject the Báb's claim, and how did they represent Him to the Sháh and the public?

   They refused to accept authentic traditions indicating that the Qá'im would reveal new laws, reform morality by precept and example, and decline to uphold their personal prestige and power; consequently, they denounced Him to the Sháh and populace as a dangerous traitor and subverter of religion and state.

1. What parallel does the text draw between the opposition faced by the Báb and that faced by Jesus Christ?

   Jesus was opposed and crucified for the exact same fundamental reason: He brought a new religious law alongside spiritual renewal, challenging the clerical establishment of His day.

Section IV: Personal Encounters and Dr. Cormick’s Record

1. What personal qualities made it exceedingly difficult for the mullás to destroy the Báb easily?

   His gentle yet commanding demeanor, profound charm, inherent dignity, and sound judgment won over almost everyone who met Him, including His own guards and jailers.

1. Who was Dr. Cormick, and under what circumstances did he first encounter the Báb?

   Dr. Cormick was an English physician in Tabríz—author of the only known favorable contemporary European account of the Báb—sent alongside two Persian physicians to evaluate the Báb’s mental sanity and determine His fitness for execution.

1. What occurred during Dr. Cormick’s second visit with the Báb following His bastinado?

   The Báb had been struck in the face during His interrogation and requested Dr. Cormick's medical treatment; the doctor noted the Báb's remarkably pleasing appearance and dignified manner, though presence of government officials prevented free dialogue.

1. What insights regarding religious tolerance and women’s status did Dr. Cormick derive from the Báb's interaction with Armenian carpenters?

   After witnessing the Báb read the Bible and converse amiably with Armenian Christian carpenters, Dr. Cormick observed that the traditional Muslim fanaticism toward Christians and the severe societal subjugation of women were entirely absent from His Faith.

Section V: Persecution, Self-Defense, and Ultimate Sacrifice

1. How did the mullás incite the sovereign, officials, and ordinary citizens against the early Bábís?

   They exploited the bigotry and political anxieties of the Sháh and authorities by framing the Bábís as political insurgents, while enticing covetous neighbors and greedy officials with opportunities to plunder the wealth of affluent believers.

1. What evidence demonstrates that the Bábí defensive retreats (such as Mázindarán, Nayríz, and Zanján) were purely defensive rather than offensive rebellions?

   The Bábís harbored no political ambitions, repeatedly offered to return peacefully to their homes if left unmolested, and strictly confined their military actions to self-defense rather than initiating offensive assaults.

1. How does 'Abdu'l-Bahá in *A Traveller’s Narrative* explain the Bábís' resort to armed defense, and what higher standard did Bahá'u'lláh later establish?

   'Abdu'l-Bahá noted that amidst intense upheaval, extermination campaigns, and isolation, the Bábís lacked full access to the Báb's deeper teachings on nonviolence; later, Bahá'u'lláh explicitly superseded armed self-defense, counseling that in the path of God it is better to be slain than to slay.

1. What was the immediate tragic outcome of the persecutions against the Bábí community?

   The massive armed force of the state overwhelmed their resistance, leading to the public execution of the Báb, the martyrdom of nearly all His prominent disciples, and the banishment and imprisonment of Bahá'u'lláh, His family, and a handful of companions abroad.