Spring of 1841: The Báb left Bushihr for Iráq

According to Mirzá Abu’l-Fadl of Gulpáygán, He journeyed to the holy cities of ’Iráq in the spring of 1841, stayed in ‘Iráq for nearly seven months and returned to His ‘native province of Fárs’ in the autumn of that year. 

- Hand of the Cause Balyuzi ('The Báb - The Herald of the Day of Days')

Ready to leave Búshihr for Iraq, the Báb asked His uncles to come and take over the business from Him

According to him, [Hájí Mírzá Habibu’lláh] when the Báb decided to go on pilgrimage to the holy cities of ‘Iráq He wrote to His uncles in Shíráz asking them to come and take over the business from Him. His uncles, however, procrastinated, whereupon the Báb settled all the outstanding matters in Bushihr Himself, brought His books up to date, locked and sealed the door of the office and left the keys with the gate-keeper of the caravanserai, to be handed over to any one of His uncles. He informed His uncles of what He had done and explained that since they had not heeded His repeated pleas He had no other alternative, determined as He was to go on pilgrimage to the holy cities.[Najaf and Karbila, both in Iraq] Hájí Mírzá Siyyid Muhammad was greatly perturbed lest their credit be damaged and their clients suffer serious loss. But Hájí Mírzá Siyyid ‘Ali assured him that their nephew would never do anything to compromise them and that all accounts would be found in perfect order. Hájí Mírzá Siyyid Muhammad hurried to Bushihr where a close inspection of the books satisfied him that nothing had been left to chance. 

- Hand of the Cause Balyuzi ('The Báb - The Herald of the Day of Days')

The “torrid conditions” of Búshihr “did not deter the Báb” from “His devotions on Fridays”

Mullá Muhammad-i-Zarandí, Nabil-i-A'zam, lays particular stress on the Báb's strict regard for His devotions on Fridays. Even the torrid conditions of Búshihr, he states, did not deter the Báb. Writers of such histories as the Násikhut-Tavárikh hostile to the Báb, have alleged that long exposure to the severe heat of the sun in that seaport, while engaged in prayers, affected His mind. They have gone on to assert that it was this derangement of mind which led Him to make extravagant claims. But Hájí Mírzá Jání of Káshán refutes any suggestion that the Báb deliberately practised austerities, or that He found Himself a ‘murshid' (spiritual guide) to direct Him along such lines. 

- Hand of the Cause Balyuzi ('The Báb - The Herald of the Day of Days')

Another example of the Báb engaged in revealing Tablets while in Búshihr

Bushihr 1840

A.-L.-M. Nicolas maintains that the Báb was also engaged in writing and composing, during this period of His sojourn in Búshihr. He mentions a treatise, the Risáliy-i-Fighíyyih, having come from the pen of the Báb during those years. His statement is corroborated by Hájí Mírzá Habibu’lláh’s narrative:

"One day in Egypt during the time when Mírzá Abu’l- Fadl was occupied with writing his book, the Fara’id, we came to talk about the early years of the Báb, prior to His declaration, and the period when He was engaged in trading. Mírzá Abu’l-Fadl related the following to me:

'I myself heard the late Hájí Siyyid Javád-i-Karbilá’í say that when the Báb was pursuing the career of a merchant in Buúshihr, he... because of his friendship with the uncles of the Báb used to stay with them whenever he visited either Shiráz or Bushihr. One day Hájí Mírzá Siyyid Muhammad came to him with a request. "Give some good counsel to my nephew ...tell Him not to write certain things which can only arouse the jealousy of some people: these people cannot bear to see a young merchant of little schooling show such erudition, they feel envious." Háji Mirzá Siyyid Muhammad had been very insistent that Hájí Siyyid Javád should counsel the Báb to desist from writing. Hájí Siyyid Javád had however replied with these lines of verse: ‘The fair of face cannot put up with the veil; Shut him in, and out of the window will he show his visage,’ and had added: ‘We are earth-bound and He is celestial. Our counsel is of no use to Him.’” 

- Hand of the Cause Balyuzi ('The Báb - The Herald of the Day of Days')

The Báb’s first Tablet: ‘Risaliy-i-Fiqhiyyih’ [Epistle of Jurisprudence]

He was already predisposed to meditation and inclined to be silent, while his fine face, the radiance of his glance as well as his modest and contemplative mien drew, even at that early date, the attention of his fellow-citizens. Though very young, he felt an invincible attraction to matters of religion, for he was barely nineteen when he wrote his first work, the ‘Risaliy-i-Fiqhiyyih’ in which he reveals a true piety and an Islamic effusion, which seemed to predict a brilliant future within the law of Shí’ite orthodoxy. It is probable that this work was written at Búshihr, for he was sent there by his uncle at the age of eighteen or nineteen to look after his business interests. 

- A. L. M. Nicolas (“Siyyid ‘Alí-Muhammad dit le Báb,” pp. 188–189; Footnotes to Chapter 3 of the Dawn-Breakers provided by Shoghi Effendi)

An example of how the Báb “announced that He would change many of the accepted ways” in the society – ‘Abdu’l-Baha explains

During one of my [Mirza Habibu’llah Afnan] journeys to the sacred presence of ‘Abdu’l-Bahá, He spoke one day about the time the Báb stayed [in Búshihr] and of his commercial activities. He stated:

“During His stay in Búshihr, the Báb achieved extraordinary things and thoroughly demolished the foundation of people's corrupt practices. The merchants of Búshihr had a custom that after a deal had been concluded they would renege and barter to receive a considerable discount. Some of them came to His Holiness, negotiated purchase of indigo dye, and bought a very large quantity. After they had

sealed the bargain and moved the lots of indigo to their own office, they returned to renege and bargain. His Holiness did not accept and said, “You made a bargain, signed papers, and the transaction has been completed. I will not give a discount and will not renegotiate." They insisted. He replied, "What I said is final.” They pleaded, “It is the custom of the country.” He responded, “Many of these customs are wrong and will soon be abolished.” No matter how much they insisted, He would not agree. The merchants were obstinate, and at last He said, "[If] the price is high, return the merchandise as I will not barter.” They insisted, “It is the custom here.” He replied, “I wish to put an end to this custom." They insisted, "If a merchant has bought commodities and moved them to his warehouse, and then returns them, he will forfeit his standing with merchants.” "It is your choice," He told them, "accept the terms and refrain from re-negotiation.” Again they insisted, "But this is the custom of the realm." Yet again. He reminded them, "I am ending this custom.””

‘Abdu’l-Baha continued relating:

“In the Báb physical beauty was joined to that of the spirit.”

In the Báb physical beauty was joined to that of the spirit. His hair was black and His dark brown eyes shone like stars. His features were symmetrical and His face most luminous. His carriage was majestic, yet simple and humble. The purity of His character was such that even His enemies could find no fault with Him. It would be hard to imagine a life more spotless, more devoted to love for humanity. He reflected the light of the spirit and radiated to those around Him such wonderful spiritual life that His superiority was generally recognized, and He was shown utmost honor and respect. When He entered a room He was given the seat of honor and others, involuntarily, waited for Him to speak first. He was full of happiness, contentment and resignation; so it seemed as if the Spirit of God were shining from that young body. 

- Jinab-i-Fadil (Star of the West, vol. 14, no. 7, October 1923)

An example of the Báb’s undeviating fairness in business transactions

His [the Báb’s] scrupulous attention to detail and His undeviating fairness in transactions became widely known in the region. A man who had consigned to Him some goods to sell was astonished to find, when he received his money, that it was more than could be obtained at current prices. He wanted to return some of it. The Báb told him that it was only fair and just that he should be given that particular sum, because his goods would have fetched exactly that amount had they been offered for sale when the market was at its best. 

- Hand of the Cause Balyuzi ('The Báb - The Herald of the Day of Days')

A certain man confided to His care a trust, requesting Him to dispose of it at a fixed price. When the Báb sent him the value of that article, the man found that the sum which he had been offered considerably exceeded the limit which he had fixed. He immediately wrote to the Báb, requesting Him to explain the reason. The Báb replied: ‘What I have sent you is entirely your due. There is not a single farthing in excess of what is your right. there was a time when the trust you had delivered to Me had attained this value. Failing to sell it at that price, I now feel it My duty to offer you the whole of that sum.’ However much the Báb’s client entreated Him to receive back the sum in excess, the Báb persisted in refusing. 

- Hájí Siyyid Javád-i-Karbilá’í (Quoted by Nabil, ‘The Dawn-Breakers’, translated and edited by Shoghi Effendi)

The Báb “associated with all strata of society” while in Búshihr

In Búshihr the Báb “associated with all strata of society, including the ‘ulamá, the merchants, and the shopkeepers, and dealt with all in such wise that they were very satisfied and grateful in every respect. In every gathering and assembly, men praised His splendid qualities.” 

- ‘Mirza Habibu’llah Afnan (‘Tarikh Amr-i-Fars va Shiraz’, translated and annotated as ‘The Genesis of the Bábi-Baha’i Faiths in Shiraz and Fars’, by Ahang Rabbani)   

circa 1838: The Báb “took over the complete management of the trading-house” in Búshihr

Unfortunately records of the years that the Báb spent in Búshihr are scant. We cannot be certain as to the exact dates when He took over the complete management of the trading-house and when He retired. Hájí Mu’inu’s-Saltanih of Tabríz states in his chronicle that the Báb assumed direct responsibility at the age of twenty. If that statement be correct, the period during which He acted on His own was quite brief. 

- Hand of the Cause Balyuzi ('The Báb - The Herald of the Day of Days')

The Báb indicates that He lived in Shiraz for the first 15 years of His life and in Búshihr for 5 years

Thou art aware, O My God, that since the day Thou didst call Me into being out of the water of Thy love till I reached fifteen years of age I lived in the land which witnessed My birth [Shíráz]. Then Thou didst enable Me to go to the seaport [Búshihr] where for five years I was engaged in trading with the goodly gifts of Thy realm and was occupied in that with which Thou hast favoured Me through the wondrous essence of Thy loving-kindness. 

- The Báb (‘Selections from the Writings of the Báb)

The Báb indicates that He “began the occupation of commerce…from the age of ten”

A.Q. Afnán suggests that based on extensive family correspondence examined by him, the Báb began to work in His uncle’s office at the age of ten, and it was at the age of fifteen—the age of maturity in Islamic law—that He moved to Bushihr.

The same information is provided by the Báb Himself in the Kitab-i-Fihrist:

“After My childhood had passed, by the will of God, I began the occupation of commerce as this was decreed by God, and I commenced this from the age of ten.” 

(Provisional translation, Footnotes to ‘The Báb in Shiraz, An Account by Mírzá Habíbu’lláh Afnán’, provided by Ahang Rabbani)

 

At the age fifteen the Báb joined His uncle-guardian in business and afterwards moved to Búshihr

According to Hájí Mirza Habíbu’lláh’s narrative, He [the Báb] joined Hájí Mirza Siyyid ‘Ali, His uncle-guardian, in business when He was fifteen years old, [Islamic law specifies fifteen as the age of maturity] and shortly afterwards moved to Búshihr. Pages of commercial accounts which He kept put it beyond doubt that the Báb left Shiraz for Búshihr when He was nearly sixteen. There can be little doubt that at an early age the Báb took over the complete management of the trading-house in Búshihr. 

- Hand of the Cause Balyuzi ('The Báb - The Herald of the Day of Days')

The Báb leaves the school of Shaykh Abid and becomes business associate with His uncle

At last His uncle was induced to take Him away from the school of Shaykh Abid, and to associate Him with himself in his own profession. There, too, He revealed signs of a power and greatness that few could approach and none could rival.

- Nabil (‘The Dawn-Breakers’, translated and edited by Shoghi Effendi)

The Báb left the school when He was thirteen years old

Siyyid ‘Alí-Muhammad [the Báb] had some six to seven years of schooling with Shaykh ‘Abid. In all probability He left the school… before He was thirteen. 

- Hand of the Cause Balyuzi ('The Báb - The Herald of the Day of Days')

The Báb’s genealogy

The Báb describes His own genealogy in Sahifih Baynu’l-Haramayn (The Treatise Between the Two Shrines):

“Say: My name is Muhammad after the word ‘Alí [i.e., ‘Alí-Muhammad]. And the name of My father, as hath been revealed in the Book of God, is Ridá after Muhammad. And the name of My grandfather in the Book of God is Ibráhím [Abraham], and his father is named Nasru’lláh as has been revealed in the Qur’án (Fathu’lláh)"

The same genealogy is given in the Qayyúmu'l-Asmá, Surih al-Qaribih, verses 14—15. (Provisional translation, Footnotes to ‘The Báb in Shiraz, An Account by Mírzá Habíbu’lláh Afnán’, provided by Ahang Rabbani)

The Báb elaborates on His name: - Alí-Muhammad

In Qayyúmu’l-Asmá, Surih al-Qarabih [kinsmen], verse 14, tire Báb reveals:

“Verily, We have named this Remembrance by two Names from the divine Self, after two Beloved Ones among Our servants in the heavens.” 

(Provisional translation, Footnotes to ‘The Báb in Shiraz, An Account by Mírzá Habíbu’lláh Afnán’, provided by Ahang Rabbani)

At the age of nine the uncle of the Báb once found Him “in consummate rapture voicing prayers and supplications” during a field trip

The Báb’s uncle recalled a group summer trip to a populous mountainous area about twelve kilometers from Shiraz when the Báb was about nine years old:

“When we arrived, being completely exhausted, we performed our ablutions, offered our late afternoon and the evening obligatory prayers, paid our homage of visitation, ate dinner, and went to bed. It was not long after, at midnight, that I awoke and noticed that He [the Báb] was not in bed. Deeply perturbed, I was overtaken with anxiety that perhaps He had fallen from the mountain. Finally, after searching extensively, I heard a voice raised in the obligatory prayer and prayers of glorification to the Lord, coming from the lower extremities [of the mountain]. When I followed the melody of that chant, I found the Child, standing alone and in private, in consummate rapture voicing prayers and supplications to the One Who transcends all mention, on the deserted mountainside and at that late hour of the night.” 

- Mírzá Habíbu’lláh Afnán (‘The Báb in Shiraz, An Account by Mírzá Habíbu’lláh Afnán, translated and annotated by Ahang Rabbani)

The Báb's schoolmaster

The principal of the school that the Báb attended when He was almost five years old has left the following description about Shaykh ‘Abid, the Báb’s schoolmaster. It should be noted that in those years in Persia, the schools basically taught students how to read and write passages from the Qur’an.

“The honored Shaykh ‘Abid, a man of many qualities, was the schoolmaster and taught the children of the noblemen, the affluent, the merchants and other distinguished citizens. He was tall, ever-dignified man with a long beard. A follower of the late Shaykh Ahmad Ahsa’i and Siyyid Kazim Rashti, he ranked among the leading figures and divines in Shiraz. …. Those wishing for their youngster to receive tuition from him, had to come beforehand and meet with him in person. They would ask the Shaykh for a place either through a letter or through a distinguished intermediary. This was because the Shaykh did not accept the children of just anyone and was particularly reluctant to accept lads from the bazzari shopkeepers, because of all their ill manners and dirty clothing.”

- ‘Mirza Habibu’llah Afnan  (‘Tarikh Amr-i-Fars va Shiraz’, translated and annotated as ‘The Genesis of the Bábi-Baha’i Faiths in Shiraz and Fars’, by Ahang Rabbani)