Bábism () is a messianic movement founded in 1844 by the Báb. The Báb, an Iranian merchant-turned-prophet, professed that there is one incorporeal, unknown, and incomprehensible GodBáb, The (1848). Persian Bayán, Exordium.Browne, E.G. Kitab-i-Nuqtatu'l-Kaf, p. 15 who manifests his will in an unending series of theophanies, called Point () in Bábí terminology. The Báb's revelation, throughout which there was much evolution as he progressively outlined his teachings, was turbulent and short-lived and ended with his public execution in Tabriz in 1850. A campaign of extermination followed, in which thousands of followers were killed in what has been described as potentially one of the bloodiest actions of the Qajar Iranian military in the 19th century.
According to current estimates, Bábism has no more than a few thousand adherents, most of whom are concentrated in Iran,Barret (2001), p. 246 but it has persisted into the modern era in the form of the Bahá'í Faith, to which the majority of Bábís eventually converted.
Bábism flourished in Iran until 1852, then lingered on in exile in the Ottoman Empire, especially Cyprus, as well as underground in Iran. An anomaly amongst Islamic messianic movements, the Bábí movement signaled a break with Shia Islam, beginning a new religious system with its own unique laws, teachings, and practices. While Bábism was violently opposed by both clerical and government establishments, it led to the founding of the Bahá'í Faith, whose followers consider the religion founded by the Báb as a predecessor to their own.
Etymology The name Báb () is a reference to the gate to the Twelfth Imam.
Bábism, a term originating from Orientalists rather than the followers of the religion, comes from the Arabic noun "gate" (). Additionally, comes from the Semitic root ب ي ن, which forms a class of words relating to concepts of clarity, differentiation, and separation, including , which can refer to explanation, commentary, or exposition as well as the branch of Arabic rhetoric dealing with metaphors and interpretation.
History
Antecedents Twelver Shia Muslims regard the Twelfth Imam, Muhammad al-Mahdi, as the last of the Imams. They contend that Muhammad al-Mahdi went into the Occultation in 874 CE, at which time communication between the Imam and the Muslim community could only be performed through mediators called ('gates') or ('representatives'). In 940, the fourth claimed that Imam Muhammad al-Mahdi had gone into an indefinite "Major Occultation", and that he would cease to communicate with the people. According to Twelver belief, the Hidden Imam is alive in the world, but in concealment from his enemies, and will only emerge shortly before the Last Judgment. At that time, acting as Qa'im Al Muhammad ("He who will arise"), a messianic figure also known as the Mahdi ("He who is rightly guided"), the Hidden Imam will start a holy war against evil, would defeat the unbelievers, and would start a reign of justice.
In 1830s Qajar Persia, Kazim Rashti was the leader of the Shaykhis, a sect of Twelvers. The Shaykhis were a group expecting the imminent appearance of al-Qāʾim. At the time of Kazim's death in 1843, he had counselled his followers to leave their homes to seek the Lord of the Age whose advent would soon break on the world.
Origin
On 22 May 1844, Mullá Husayn, of Boshruyeh in Khorasan, a prominent disciple of Sayyid Kāẓim, entered Shiraz following the instruction by his master to search for al-Qā'im. Soon after he arrived in Shiraz, Mullá Husayn came into contact with the Báb. On the night of 22 May 1844, Mulla Husayn was invited by the Báb to his home; on that night Mullá Husayn told him that he was searching for the possible successor to Sayyid Kāẓim, al-Qā'im, and the Báb told Mullá Husayn privately that he was Sayyid Kāẓim's successor and the bearer of divine knowledge. Through the night of the 22nd to dawn of the 23rd, Mullá Husayn became the first to accept the Báb's claims as the gateway to Truth and the initiator of a new prophetic cycle; the Báb had replied in a satisfactory way to all of Mullá Husayn's questions and had written in his presence, with extreme rapidity, a long commentary on the surah of Yusuf, which has come to be known as the Qayyūmu l-Asmā' and is often considered the Báb's first revealed work, though he had before then composed a commentary on Surat al-Fatihah and Surat al-Baqara. This night and the following day are observed in the Bahá'í Faith as a holy day since then.
After Mullá Husayn accepted the Báb's claim, the Báb ordered him to wait until 17 others had independently recognized the station of the Báb before they could begin teaching others about the new revelation.
Within five months, seventeen other disciples of Sayyid Kāẓim had independently recognized the Báb as a Manifestation of God. Among them was one woman, Zarrin Tāj Baraghāni, a poet, who later received the name of Táhirih (the Pure). These 18 disciples were later to be known as the Letters of the Living and were given the task of spreading the new faith across Iran and Iraq. The Báb emphasized the spiritual station of these 18 individuals, who along with himself, made the first "Unity" of his religion.
After his declaration, he soon assumed the title of the Báb. Within a few years the movement spread all over Iran, causing controversy. His claim was at first understood by some of the public at the time to be merely a reference to the Gate of the Hidden Imám of Muhammad, but this understanding he publicly disclaimed. He later proclaimed himself, in the presence of the heir to the Throne of Persia and other notables, to be al-Qā'im. In the Báb's writings, the Báb appears to identify himself as the gate () to Muhammad al-Mahdi and later he begins to explicitly proclaim his station as equivalent to that of the Hidden Imam and a new messenger from God. Saiedi states the exalted identity the Báb was claiming was unmistakable, but due to the reception of the people, his writings appear to convey the impression that he is only the gate to the Hidden Twelfth Imam. To his circle of early believers, the Báb was equivocal about his exact status, gradually confiding in them that he was not merely a gate to the Hidden Imam, but the Manifestation of the Hidden Imam and al-Qā'im himself. During his early meetings with Mullá Husayn, the Báb described himself as the Master and the Promised One; he did not consider himself just Sayyid Kāẓim Rashti's successor, but claimed a prophetic status, with a sense of deputyship delegated to him not just from the Hidden Imam, but from Divine authority. His early texts, such as the Commentary on the Sura of Yusuf, used Qur'anic language that implied divine authority and identified himself effectively with the Imam. When Mullā ʿAlī Basṭāmī, the second Letter of the Living, was put on trial in Baghdad for preaching about the Báb, the clerics studied the Commentary on the Sura of Yusuf, recognized in it a claim to divine revelation, and quoted from it extensively to prove that the author had made a messianic claim.
Spread
The Báb's message was disseminated by the Letters of the Living through Iran and southern Iraq. One of these initial activities was communicated to the West starting 8 January 1845 as an exchange of diplomatic reports concerning the fate of Mullá ʻAlíy-i-Bastámí, the second Letter. These were exchanges between Sir Henry Rawlinson, 1st Baronet who wrote first to Stratford Canning, 1st Viscount Stratford de Redcliffe. Followups continued until in 1846 he was sentenced by the Ottomans to serve in the naval shipyards at hard labor—the Ottoman ruler refusing to banish him as it would be "difficult to control his activities and prevent him spreading his false ideas." Separately each of the Letters and other early believers were sent on various missions to begin public presentations of the new religion. Indeed various activities the Báb initiated were devolved to various Letters of the Living like preaching activities and answering questions from the community. In particular, as these first public activities multiplied, opposition by the Islamic clergy arose and prompted the Governor of Shiraz to order the Báb's arrest. The Báb, upon hearing of the arrest order, left Bushehr for Shiraz in June 1845 and presented himself to the authorities. This series of events become the first public account of the new religion in the West when they were published 1 November 1845 in The Times of London. The story was also carried from 15 November by the Literary Gazette"Mahometan Schism", Literary Gazette, 15 Nov. 1845, p. 757, 1st column, below middle which was subsequently echoed widely.For example see: "Mahomedan Schism", Vermont Watchman and State Journal, 19 February 1845, p. 4, second column, top "Mahometan Schism", Signal of Liberty, p. 3, center top of full page view "Mahometan Schism", The Eclectic Magazine of Foreign Literature, Science, and Art, January–February 1846, p. 142, bottom left then top of right columns "A modern Mahomet", Boon's Lick Times, 4 April 1846, p. 1, fourth column, half way down "Mahometan Schism", Morning Chronicle, 4 Apr 1846, p. 4, 5th column, top, as highlighted "Mahometan Schism", South Australian, 7 April 1846 p. 3, bottom of second column, top of next, as highlighted "Persia", South Australian Register, 11 Apr 1846, p. 3, 5th column near bottom, as highlighted "Mahometan Schism", New Zealand Spectator Cook's Strait Guardian, 15 July 1846, p. 3, near bottom of text selection Meanwhile the Báb was placed under house arrest at the home of his uncle, and was restricted in his personal activities, until a cholera epidemic broke out in the city in September 1846.
The Báb was released and departed for Isfahan. There, many came to see him at the house of the imám jum'ih, head of the local clergy, who became sympathetic. After an informal gathering where the Báb debated the local clergy and displayed his speed in producing instantaneous verses, his popularity soared. After the death of the Governor of Isfahan, Manouchehr Khan Gorji, an Iranian Georgian,Cheyne, The Reconciliation of Races and Religions, 29. who had become his supporter, pressure from the clergy of the province led to the Shah, Mohammad Shah Qajar, ordering the Báb to Tehran in January 1847. After spending several months in a camp outside Tehran, and before the Báb could meet the Shah, the Prime Minister sent the Báb to Tabriz in the northwestern corner of the country, and later Maku and Chehriq, where he was confined. During his confinement, he was said to have impressed his jailers with his patience and dignity. Communication between the Báb and his followers was not completely severed but was quite difficult, and more responsibilities were devolved to the Letters as he was not able to elucidate his teachings to the public. With Bábí teachings now mostly spread by his followers, they faced increasing persecution themselves.
The role played by Táhirih in Karbalāʾ was particularly significant. She began an effort of innovation in religion based on her station as a Letter of the Living and the incarnation of Fatimah. In his early teachings, the Báb emphasized observing sharia and extraordinary acts of piety. However, his claim of being the Báb, i.e. the authority direct from God, was in conflict with this more conservative position of supporting sharia. Táhirih innovated an advance in the understanding of the priority of the Báb's station above that of Islamic sharia by wedding the concept of the Báb's overriding religious authority with ideas originating in Shaykhism pointing to an age after outward conformity. She seems to have made this connection /1846 even before the Báb himself. The matter was taken up by the community at large at the Conference of Badasht.